• 월간낙농육우
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• v.25 no.7 s.279
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• pp.136-137
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• 2005

• 방재와보험
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• s.106
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• pp.39-41
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• 2005

• 대학교육
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• s.115
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• pp.4-6
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• 2002

• The Korean Publising Journal, Monthly
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• s.67
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• pp.12-14
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• 1990

• KDI북한경제리뷰
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• v.22 no.7
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• pp.30-38
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• 2020

• KOMUNHWA
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• no.68
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• pp.59-75
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• 2006

At the beginning of the 21st century with taking a serious view of the harmony between human and nature, and of keeping an ecological balance, China has tried to reduce the gap in economy between rural districts and the urban city, and to carry out the policies for establishing a harmonious socialism through full-scale cooperation and continuous developments. And in order to preserve their traditional culture and to keep the historical legitimacy of People's Republic of China against urgent economical changes since the reform and openness, China has stressed the importance of training patriotic attitude on their cultural heritages. Thus the Chinese museums started to recognize more ad more the importance of social education as well as their functions of preserving the cultural property and of exhibiting it. And with them they have turned their attentions to an Ecomuseum, a new type of a museum. The ecomuseum in China was first established at a remote place between mountains where the ethnic minority inhabited. This was because of the feeling of some crises on culture native to the minority, followed by the process of China's Western Region Development. And it was recognized that they should participate actively in creating the cultural demand of the minority and in establishing a harmonious society with improving economic condition. Therefore in order to activate the ecomuseum it is localized and sinicized little by little through strengthening the management of cultural heritages of the minority.

• Korean Journal of Human Ecology
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• v.9 no.1
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• pp.1-12
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• 2000

이 프로젝트는 미국의 소수민족학생들의 과학과 수학의 수행능력과 흥미를 갖도록 혁신적인 교육전략을 개발하기 위한 준 실험설계연구이다. 연구대상은 중학교 7학년과 8학년 학생으로, 과학과 수학에 흥미가 있고 성적이 우수하며, 신체적으로나 기능적으로 장애가 있고, 소수민족이고, 경제적으로 빈곤한 계층이며 여학생을 우선조건으로 실험집단 52명, 비교집단 28명이 무선표집되었다. 연구대상 대부분(72명)이 흑인이고, 나머지(8명)는 히스파니아인이다. 연구내용은 1) 방과후 학술활동 2) 사회적 기술활동 3) 현장학습 4) 가족지원 프로그램을 실험집단에 실시한 후 실험집단과 비교집단의 학업성취도와 실험집단의 자아개념과 프로젝트 활동에 대한 평가를 분석한 것이며, 다음과 같은 연구결과를 얻었다. 1. 학업성취에 있어서 실험집단의 과학성적(CRT)이 통계적으로 비교집단보다 유의한 증가를 보였고, 프로젝트의 목표를 초과달성하였다. 비교집단도 자연적 성숙효과로 증가를 보였으나 유의도는 실험집단보다 낮았다. 2. 학생들의 프로젝트에 대한 평가는 긍정적이었다. 프로젝트 목적과 명확성, 현장학습의 적절성, 게임이나 학술활동보다 현장학습의 선호, 특히 자아존중감 활동이 많은 도움이 되었다고 보고하였다. 3. 실험집단의 자아개념은 프로젝트 기간동안 통계적으로 유의한 증가를 보였으나 학업 성취와의 상관관계는 유의하지 않았다. 이상의 연구결과를 토대로 이 프로젝트의 한국적 상황의 적용에 대한 시사점을 얻을 수 있었다.

• Journal of International Area Studies (JIAS)
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• v.15 no.1
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• pp.155-180
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• 2011

This paper aims at comparing the metanarrative and East Timor's local narrative in Indonesia during the Suharto's regime. Although these history writings have different political goals, the patterns of writings are ironically similar. Both of the history writings show strong nationalistic history writing patterns. Yet, in the writings, these histories place different interpretations on the historical events. In the metanarrative, local dynamics are seen through the diagrams of the nation and nationhood. This narrative finds the roots of the "ethnie" from some kingdoms in Java and Sumatra. These kingdoms, which throve based on the Hindu-Buddhist culture, achieved a territorial unity to a degree, covering some parts of Java and Sumatra. The glorious past disappeared with the advent of the colonial rule. The metanarrative then emphasizes the unity of the ethnic groups in the archipelago, which fiercely resisted against the colonial exploitation and oppression. By this, these ethnic groups were defined as "the masses," the collective identity, which had a same goal to achieve the national independence. In addition, some local histories, which took positive attitudes toward the European forces, were simply left out from the metanarrative. All the separatist movements taking place in the republic were also described as the anti-unifying forces. On the other hand, the goal of the history-writing in East Timor was to enhance the sense of nationalism and create the perception of the "East Timorese." The fundamental aim was the separation from Indonesia. In the narrative, the nationalist politicians overcame the problem of the non-existence of any memories of the glorious past with the awakening of the idea of "the imagined gloriousness of the past if there was no colonial rule." In addition, the narrative overemphasizes the memory of the colonial rule for 450 years under the Portuguese rule in order to stress the fact that it was the colony of Portugal, not of the Netherlands. Finally, the narrative shows how the East Timorese collectively fell to the status of slaves. By this, the political leaders of East Timor evoked the notion that it was recolonized by Indonesia, under which the East Timorese were demoted to the status of slaves. This notion of "slave-master" relationship then became the motives for the independence struggles in East Timor.

• (The) Research of the performance art and culture
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• no.22
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• pp.223-252
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• 2011

If we remember that modern world history has built systems of meaning through the concepts "difference," "different," and "other-ness" and has constructed new identity based on opposing hierarchy, music anthropology which tried to build "difference" between the west and the non-west was thoroughly west -centered, in the sense that it has perceived the heterogeneous symbolic systems among nations, as well as the barrier between the two cultures. On the other hand, world music, which has emerged as the most attractive field in culture industry and concert-art-market by crossing over global capitals, markets, and barriers, can be considered the most post-modernist and glocal. However, it is interesting to note that world music, which has been described as post-modern and glocal, has "difference" and "different" in its basis, just like the precepts for modern music anthropology (Meintjes 1990; Guilbault 1993; Taylor 1997; Frith 2000; Feld 1988). Furthermore, one can understand that the "different" and "difference," generally termed as being "non-western," are fundamentally based on ethnic or national imagination. In this sense it is interesting and important to examine such ethnic imagination in the "non-western ethnic musics" in music anthropology and in world music. Notwithstanding the attention paid and research made by music anthropologists, they have failed to elevate the "non-western ethnic musics" to become universally communicative, and these ethnic musics were reborn as "global" and "world music," through the process of "acculturation," "derivation," and "hybridization," with the west as major site for production and consumption. Meanwhile, the audience for world music, which did not exist before the birth of world music as a term, was now born as world music emerged. They are global populace who consume the musical "difference" and "imagined ethnicity," who through their consumption are constructing new social meanings including ethnicity, race, nation, and class identity. This study, by examining current discourse, performance, and process for the world music through media and field studies and scholarly debates, attempts to understand the production and consumption of "imagined ethnicity." This will also shed light on how "ethnicity" is created and consumed, and how this is involved in the process of world music.

• The Journal of the Korea Contents Association
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• v.14 no.9
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• pp.218-226
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• 2014

China has become a G-2 Superpower country as result of rapid economic growth through the reform and opening-up in these days. It expressed its confidence by helding a few big international events, such as Bejing Olympic Games. Shanghai Expo. Though most Chinese people give their agreement and support to the government, there are serious, ill-concealed political problems behind the curtain in China. As a multi-ethnic nation, China has repeated experience of fragmentation and integration of various ethnic groups through her long history. In spite of top-level political leaders of communist party always concern the issues of separatism very sensitively, China has suffered occasional bloodshed terrorism because of erupting ethnic and religious conflicts. Especially there are many disruption and fear due to the bloodshed and terrorism by a minority race-seperatists of Uighur tribe in Xinjiang province. The Uighur in Xinjiang province is very different from major Chinese Han ethnically and culturally. Although Chinese government has presented various policies in order to suppress the Uighus's desire for seperation, they have not been able to offer a fundamental, satisfying solution. Because we, Korean people face the expansion of possibility of conflicts, such as increasing of foreign workers, multi-cultural families and extremists. At this point, I believe we can learn valuable lessons from Chinese experiences for anti-terrorism.