• Journal of the Korea Convergence Society
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• v.9 no.9
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• pp.159-165
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• 2018

In this research, the researcher is seeking how to develop growing O2O food delivery platform service. The food delivery platform is newly creating the profit system which wasn't exist before by adding up IT and new technologies, and young generations who are used to mobile environment have became main consumers. For the methodology of research, internal and external delivery platform cases research is used to suggest the development idea. Food delivery platform market is showing an active development like business expansion by M&A of IT, distribution, manufacturing, circulation and it still has to attract the constant use of consumer through zero commission, discount events. Further research is required for various delivery platform channel and consumer's value of overall experience, above hereafter food delivery platform based on this research.

• Journal of the Korean Geographical Society
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• v.43 no.1
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• pp.154-169
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• 2008

Geography textbooks often have treated the world as a collection of independent nations. Also, many scholars have warned of ethnocentric bias in geography textbooks. Global education that emphasizes world interdependence and pursues global perspectives offers some possibilities to go beyond the status quo of current World Geography textbooks. The primary objective of this study is to analyze current US World Geography textbooks in terms of global education. A secondary objective is to explore a framework for rereading World Geography textbooks critically. This interpretive qualitative case study indicates that US World Geography textbooks maintain an imperialist and American-centered perspective. Especially, the case of Korea shows that other places and people are underrepresented through dichotomy, negative attitude and exclusion, misconception and stereotyping, and simplification in textbooks. Therefore, we need to detect conscious and unconscious fallacy and bias, to understand the world view and experiences of underrepresented people, and to deal with controversial global issues from diverse perspectives through global perspectives and post-colonial perspectives of global education.

• The Journal of the Korea Contents Association
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• v.19 no.12
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• pp.362-375
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• 2019

Since Kim Dae-jung's administration, the Korean government has established policy for overseas Koreans to provide nationalism education to their descendants. While the policy is still in effect today, as to how the recipients of the support in the USA make meaning of the programs given much changes in the social climate in respect to Korean culture, has not been examined in-depth. Therefore, through in-depth interviews with Korean Americans, the current study examined how the recipients of the educational program perceive policy on education program towards Korean Americans and whether it has strengthened their nationalism or sentiment towards motherland. The study further examines the factors that influences their sentiments towards the motherland as identified by Korean Americans. The findings show that exposure to the culture and parents' teachings of the Korean values have helped them embrace Korean heritage. Moreover, findings revealed that their sense of Koreanness were due to positive memories from visits they had when they were young and changes in Korea's status in the global arena. Future direction of the policy and suggestion for specific programs for Korean Americans, as well as implications of the findings are discussed.

• Journal of the Korean Geographical Society
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• v.47 no.1
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• pp.13-36
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• 2012

This paper is to reconsider comprehensively and systematically major issues on transnational immigrants, increased rapidly since the beginning of the 1990s, and their impacts on socio-spatial changes in S. Korea. Foreign immigrants who have moved on the contexts of unevenness of globalization and advancces in transport & telecommunication technology on the global level and of economic development and shortage of cheap and unskilled workers have been distributed unevenly, concentrating on the Capital region and local areas with industrial complexes. Foreign workers seems to have some negative influences on regional economies in the long-term, though positive in the short-term. Domestic people seem to have an ambivalent attitude which accepts necessity of multi-culture, while simultaneously continues to be self-confident on ethnic homogeneity. The Korean government has launched multicultural policies for foreign immigrants by the mid-2000, but still continues some policies with assimilationism and differential exclusionism, marginalizing them socio-spatially, while lacking local government's policy and programmes. In conclusion, in order to resolve these problems and to transfer multicultural societal space of Korea, a geography of transnational migration which promotes especially discourse and policy with authentic multiculturalism, extending roles of local government, and ensuring glocal citizenships.

• Korea journal of population studies
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• v.20 no.2
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• pp.161-180
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• 1997

There are about 400, 000 Korean ethnics living in Central Asia. Most of Koreans in Central Asia are leading a stable middle class life mostly engaged in farm work. With increase of educational attainment of their children, a number of Koreans are launching into political and academic circles as well as in the cultural world or the press. In recent years, however, the countries in this area(Uzbekistan and Kazakstan) for this study advocate an ethnic united policy to stabilize the politics and society and to carry out efficient transformation from the former socialistic economy to a market oriented economy. In addition, they are trying to recover the culture and the language of each nation which has been forgotten in the assimilation of Russia policy. Koreans have difficulty in adaption to this kind of change. In fact, a number of Koreans lost traditional culture and could not speak their mother language - Korean. Although they more or less maintain national consciousness, they recognize Uzbekistan or Kazakstan as their nation politically. They associated with North Korea unilaterally before the launching of the Perestroika policy. But after the Seoul Olympics held in 1998, there was movement to know and understand South Korea. There has been increased in the investment by Korean companies in Central Asia. Now, what is an alternative idea for Korean community consciousness\ulcorner It can be summarized as follows: 1) The increase of aid to Korean education institute : Considering the last few decades of Russia's strong racial assimilation policy, which leads most Koreans to lost their language and national culture, the priority should go to Koreans education. 2) Local Korean press support : Though Korean newspaper are published and Korean broadcasting is on the air currently in Uzbekistan and Kazakstan, they are suffering from qualified staff and poor financial status. Therefore, positive support should be established for these Korean mass communication media outlets to recover their own function and expand their dissemination powers quickly. 3) Research on the actual condition for Korean Community : It is essential to directly examine the local Korean community's regional distribution, population structure, Korean group's formation and operation, social and cultural understanding, racial consciousness, hope for their mother land and much more. 4) Increase of mother land and education opportunity : To stir up national culture and national consciousness within the Korean community, it is necessary to expand continuous opportunities for mother land visits and education training for local Koreans, especially for second and third generations.

• Korea journal of population studies
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• v.10 no.1
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• pp.50-69
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• 1987

There are about 400, 000 Korean ethnics living in Central Asia. Most of Koreans in Central Asia are leading a stable middle class life mostly engaged in farm work. With increase of educational attainment of their children, a number of Koreans are launching into political and academic circles as well as in the cultural world or the press. In recent years, however, the countries in this area(Uzbekistan and Kazakstan) for this study advocate an ethnic united policy to stabilize the politics and society and to carry out efficient transformation from the former socialistic economy to a market oriented economy. In addition, they are trying to recover the culture and the language of each nation which has been forgotten in the assimilation of Russia policy. Koreans have difficulty in adaption to this kind of change. In fact, a number of Koreans lost traditional culture and could not speak their mother language - Korean. Although they more or less maintain national consciousness, they recognize Uzbekistan or Kazakstan as their nation politically. They associated with North Korea unilaterally before the launching of the Perestroika policy. But after the Seoul Olympics held in 1998, there was movement to know and understand South Korea. There has been increased in the investment by Korean companies in Central Asia. Now, what is an alternative idea for Korean community consciousness\ulcorner It can be summarized as follows: 1) The increase of aid to Korean education institute : Considering the last few decades of Russia's strong racial assimilation policy, which leads most Koreans to lost their language and national culture, the priority should go to Koreans education. 2) Local Korean press support : Though Korean newspaper are published and Korean broadcasting is on the air currently in Uzbekistan and Kazakstan, they are suffering from qualified staff and poor financial status. Therefore, positive support should be established for these Korean mass communication media outlets to recover their own function and expand their dissemination powers quickly. 3) Research on the actual condition for Korean Community : It is essential to directly examine the local Korean community's regional distribution, population structure, Korean group's formation and operation, social and cultural understanding, racial consciousness, hope for their mother land and much more. 4) Increase of mother land and education opportunity : To stir up national culture and national consciousness within the Korean community, it is necessary to expand continuous opportunities for mother land visits and education training for local Koreans, especially for second and third generations.

• The Southeast Asian review
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• v.26 no.3
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• pp.1-50
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• 2016

This paper aims to investigate the cultural conflicts and characteristics of anti-Korean Wave discourse taken placed among Southeast Asian countries. To do this, it takes Vietnam and Indonesia as the study cases, which have been showing a trend of anti-Korean Wave discourse as well as high popularity of Hallyu. As research methods, the paper analyzes both on-line discourses of anti-Korean Wave and the email audience interviews from both countries. The results show some significant differences between the two countries as well as the similarity that Anti-Korean Wave discourses have been actively produced and disseminated through on-line media. As for Indonesia, the Anti-Korean Wave discourse pivots on the elements clashing between Indonesia's religion and cultural values and Korean consuming culture. According to the Anti-Korean Wave discourse, K-pop contents and entertainers are criticized for damaging the society's morals and cultural identities based on Islamic rules and values. Thus, the sentiment of the Anti-Korean Wave is likely to lead to the cultural nationalism for the sake of their cultural identity. As for Vietnam, anti-Korean Wave discourse mainly consists of issues on enthusiastic K-pop fans' anti-social behaviors and generational conflicts which are presumed attributed as the chief factor of the Anti-Korean Wave. In the Vietnamese discourse, social elites and adults treat the enthusiastic K-pop fans as those who are in need of educational care or psychological therapy. Unlike the Indonesian case, anti-Korean Wave discourse in Vietnam criticized the K-pop and the performer's competence for being cheap sexy and incompetence. They also denounce Korean dramas for their trite, typical story lines, use of excessive emotion, and unrealistic nature. However, the two country's interview participants have in common both acknowledged that rather than considering the Anti-Korean Wave as an issue that needs to be resolved it should be embraced as a natural cultural phenomenon.

• (The) Research of the performance art and culture
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• no.23
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• pp.185-212
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• 2011

Buddhist dance (seungmu) is a crux and highlight of Korean traditional dance; its aesthetics and technique are extraordinary, and Korean dance's unique style is well expressed. The Buddhist dance, which has been descended, is divided into Han Yeong Suk style, which is designated as Important Intangible Asset Number 27, and Lee Mae Bang style. While the two dances are same one, area is difference and they have unique style because of genealogical difference. However, studies on Buddhist dance so far have focused on single style's dance, or comparison of regional aspects (Han Yeong Suk dance is from Gyeonggi and Lee Mae Bang dance is from Honam area). But, Lee Byeong Ok suggested traditional artist dance is differed by male dance genealogy and female dance (gibang) genealogy dance, and while folk dance has storng tie with region, but artist dance has weak regional tie. Therefore, the purpose of this thesis is to study genealogical character of Buddhist dance's dancing style, clarifying Han Yeong Suk dance is male dance genealogy and Lee Mae Bang dance is gibang dance genealogy. In other words, among three theses that compared Lee Mae Bang and Han Yeong Suk dances, one analyzing movement, one comparing dance of invocation and one comparing traditional ballad, are re-analyzed from genealogical perspective and characteristics are comparatively analzyed. The overall summary of the genealogical attitude of the Han Yeong Suk and Lee Mae Ban dances is; First, Han's dance has masculinity, upwardness, progressiveness, activeness, outgoing character, boldness and grace, which are character of male dance lineage, while Lee's dance shows feminity, downwardness, backwardness, aesthecity, inwardness, delicacy and coquette. Second, the most expressed parts of the attitude of two dances are genealogical character, and then are original and regional characters. Third, two dances have strong genealogical attitude, but also has anti-genealogical attitude since the gender of descendent was changed, in other words Lee Mae Bang was man, and Han Yeong Suk was woman. Fourth, even though the two Buddhist dances have different genealogy and region, they share similarities as traditional dance descended in the same time period, so there are many common features. In other words, the two dances are Korean nation's dance and from same time period, but they should not be mixed, either. Even though they have small differences, they must keep each genealogy and descend to the next generation.

• Journal of the Korean association of regional geographers
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• v.20 no.2
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• pp.163-175
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• 2014

This study is to explain social capital characteristics of Filipino immigrant women at the level of neighborhood. This research targeted Filipino immigrant women in the metropolis, small town and rural area in Korea to find out the relevance of individual property and characteristics of the community and social capital of neighboring communities- school community, cathedral community, etc- through measurement of the participants' recognition. This study reveals that differences exist in the relationship between length of residence and social capital in the school community and the catholic church community. There is a significant positive relationship between length of residence and political factors in the catholic church community, thereby having a better relationship with longer period of stay, while length of residence and confidence show a negative trend in the school community, leading to less confidence. The catholic church community holds a dominant position in homogeneity, cohesion, and the amount of social capital. According to the findings, social capital 'relation' is more closely related to homogeneity of the community, 'norms' to cohesion. 'Relation and norms' and 'confidence and politics' factors are recognized similarly in both communities, thus resulting in the recognition that decision making within the community, the share of value, and observance of social norms approximate a friendly relationship among members, and satisfaction level, emotional support, and confidence among members approach politics that members can talk about their personal matters. It is noted in the research process that the symbolism of the cathedral community as a transnational circuit behavior occurs where collective culture and personal desires of Filipino immigrant women were combined with production of social capital. Filipino immigrant women's awareness of community and social capital appearing in the cathedral community show that not only residence, along with the cultural identity of Filipino immigrant women, but also collective social and cultural characteristics, such as 'family reunion' can not be overlooked. In particular, at this time when discussion and debate on the interculturalism over multiculturalism is heating up, communal spirit and social capital based on the ethnic identity are important in that they can be a crucial path to the cross-cultural interaction with our society, therefore, a study on the social capital of the ethnic community needs to be encouraged and extended to more diverse communities, to the space of the multilayered scale.

• Journal of the East Asian Society of Dietary Life
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• v.25 no.5
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• pp.791-805
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• 2015

Foxtail millet (Setaria italica L. Beaur) is a native Korean herbal medical food and a native millet, and Koreans have eaten it as a substitute for rice since ancient times. Foods using foxtail millet (Setaria italica L. Beaur) have been recorded not only in cookbooks but also in Korean traditional medical books several times. Therefore, the purposes of this study was to investigate Food-Therapy (食治) using foxtail millet (Setaria italica L. Beaur) recorded in the literature from 1300 to 1600 from early to mid-Joseon (朝鮮) and provide data required to develop menus for Yaksun (藥膳, herbal food). This study examined Food-Therapy using foxtail millet (Setaria italica L. Beaur) in 10 types of literatures from the 1300s to the 1600s. and is described in the literature a total of 63 times. According to classification by cooking method, porridge (粥) was most frequently mentioned in the literature at 27 times. The cooking method of Soup (湯) is described 11 times. Cooking methods such as porridge juice and soup are frequently used since those methods are digestive and absorptive. Other food ingredients described using foxtail millet (Setaria italica L. Beaur) are white leek (Allii Fistulosi Bulbus) ginger (Zingiber officinale), chicken egg, Allium chinense, sparrow (Passer montanus), rooster liver, Du-si, crucian carp (Carassius auratus L), and white broiler. Other medicinal herbs described with Setaria italica are Panax ginseng (人蔘), Poria cocos (茯笭), Angelica acutiloba (當歸), Ziziphus jujuba (大棗), Liriopeplatyphylla (麥門冬), and cinnamon (肉桂). Food-Therapy using Setaria italica L. Beauv was described as a prescription for stomach and spleen (脾胃), stomach reflux (反胃), defecation and urinary disorder (大小便難), cholera, deficiency syndrome (虛症), and tonification (補益). This focus on promoting health and preventing diseases by strengthening the stomach and spleen and improving defecation and urination using Food-Therapy when herbal medicine was rare.