• Journal of English Language & Literature
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• v.58 no.5
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• pp.809-837
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• 2012

Philip Roth rejects the narrative unity and singularity of the traditional novel and creates instead a multi-levelled, fragmentary, and repetitive narrative. It is not easy to distinguish fact from fiction in The Plot Against America. As an entertaining and creative work of the postmodern historiographic metafiction, Philip Roth's The Plot Against America interrogates the existence of historically verifiable facts, the validity of authentic and official version of history, and reexamines the narrative conventions of history writing. The aim of this paper is to examine Roth's narrative experiment or 'thought experiment' and to explore the intention of creating alternative history in The Plot Against America. Roth does a 'thought experiment' in The Plot Against America. In this cautionary "what if" political fable, Roth hypothesizes that in 1940 aviation hero Charles Lindbergh, an ardent isolationist who was sympathetic to Hiltler, won the presidency. Jewish communities are stunned and terrified as America flirts with fascism and anti-semitism. Reimagining his children-with considerable fact mixed in with the fiction-Roth narrates an alternative history that has an unsettling plausibility. Roth has constructed a brilliantly telling and disturbing historical prism by which to refract the American psyche as it pertain to the discord of individual, race, history in The Plot Against America. Roth analyzes the life of individual in a historic space, the situation of anti-semitism in world of invisible order, racial conflict between black and white in world of visible order, and the darkest side of national power in this work. Roth's stories argue for the equality of various cultures grounded on the common notion of humanity, for an ethic of mutual respect, and for the peaceful resolution of conflicts.

• Cross-Cultural Studies
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• v.31
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• pp.155-175
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• 2013

Meantime there has been a tendency to keep silent about the role of Afro-Ibero America Diaspora which contributed to the spirit of independence and the realization of country foundation ideology in the official history of Latin America. In some countries, although the collective resistance of Afro-Ibero America Diaspora, which intended to establish a liberal and equal society resisting against slavery and colonization system, was the foundation of independence and the establishment of a new country, their contribution has been difficult to leave an official trace in Caucasian criollo-centered history system. Along with the development of Hcienda in 17th Century, black slaves' collective resistance was developed mainly with el Virreinato de la Nueva Granada, the center of the Independence movement of Brazil and South America. The black people who escaped resisting against slavery formed communities and developed organized activities through various politics and social activities. However, such communities were mostly dispersed or destroyed by the colonial power, and the collective resistance of Afro-Ibero America Diaspora lost life. On the other side, in case of Colombia, a community of escaped black slaves which was formed in the early 17th Century is solely remaining in Latin America, moreover, Afro-Ibero America Diaspora's struggle for liberty and equality became the foundation for Comuneros revolution and Independence movement in the late 18th Century. Comuneros revolution which occurred in 1781 awoke self-awareness of liberty and equality, and became an ideological base for independence movement based on revolutional republicanism and philosophy of enlightenment. It is considered that South America's independence movement lead by $Sim{\acute{o}}n$ Boívar was a history that could not have started without historical base of Afro-Ibero America Diaspora's resistance against colonization system. Therefore, this study intends to discuss the role and achievement of Afro-Ibero America Diaspora in the process of independence of Latin America mainly with Colombia, which is the center of Independence movement of South America. Through this process, this study intends to revaluate historical contribution of Afro-Ibero America which has been relatively neglected meanwhile in the process of independence and the establishment of country.

• Iberoamérica
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• v.12 no.1
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• pp.241-265
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• 2010

The main purpose of this study is to reveal the historical origins of Latin American economic underdevelopment, by answering two research questions; 1)'Why is Latin America underdeveloped?' and 2)'How has colonial experience impacted on the economic growth in Latin America?' First, this essay analyzes long-term tendency of growth domestic product(GDP) per capita data. The data verify that current underdevelopment of Latin American economy is the result of economic stagnation during the eighteenth and nineteenth centuries, when Latin America suffered political and economic instability before and after the independence from Spain and Portugal. It elucidates that colonial experience affected on the economic growth in Latin America. Second, this essay reviews key independent variables of the relationship between colonial experience and economic growth in Latin America. To do so, the study categorizes extant literature into two groups according to the type of its independent variables: 1)internal factor and 2)external factor. Finally, the essay surveys the role of institutions in Latin American economic growth and development. The survey confirms that the importance of institutions in the study of Latin American economic history. In addition, the essay suggests some tasks for further research in Latin American economic history; 1)the construction of basic economic data, 2)the substantialization of the role and characteristics of institutions, and 3)the expansion of research on institutions which overcomes ideological rigidity of existing institutional approach.

• Journal of the Korea Fashion and Costume Design Association
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• v.1 no.1
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• pp.17-34
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• 1999

Because the United States of America has a short history, they don‘t have a special traditional culture or costumes. Besides, America is a multi-people country, they couldn’t have a consistent culture or a traditional costumes. But even they have a short history, they are trying to make a new culture. America is searching for a representative culture, which are like festival costumes, regional costumes and costumes that are form the group of people, in there country and making it into their a convention culture. This thesis is about the costumes of the U.S.A.'s famous festivals, traditional and festival costumes that are differ from every other states and the traditional costume that they are making it righ

• Journal of the Daesoon Academy of Sciences
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• v.18
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• pp.53-79
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• 2004

This paper explores the relationship between Korean immigrants to the United States and their religious identity from the cultural point of view. Most scholarly studies on Korean immigrants in the United States have been dominated by sociological approach and ethnic studies in examining the social dimension of the Korean immigrant communities while neglecting issues concerning their religious identity and cultural heritage. Most Korean immigrants to America attend Korean churches regardless their religious affiliation before they came to America. One of the reasons for this phenomenon is the fact that Korean church has provided a necessary social service for the newly arrived immigrants. Korean churches have been able to play a key role in the life of Korean immigrants. Korean immigrants, however, have shown a unique aspect regarding their religious identity compared to other immigrants communities in the United States. America is a nation of immigrants, coming from different parts of the world. Each immigrant community has brought their unique cultural heritage and religious persuasion. Asian immigrants, for example, brought their own traditional religions such as Hinduism, Buddhism. People from the Middle Eastern countries brought Islamic faith while European Jews brought the Jewish tradition. In these immigrant communities, religious identity and cultural heritage were homo genously harmonized. Jewish people built synagogue and taught Hebrew, Jewish history, culture, and faith. In this case, synagogue was not only the house of worship for Jews but also the center for learning Jewish history, culture, faith, and language. In short, Jewish cultural history was intimately related to Jewish religious history; for Jewish immigrants, learning their social and political history was indeed identical with leaning of their religious history. The same can be said about the relationship between Indian community and Hinduism. Hindu temples serve as the center of Indian immigrantsin providing the social, cultural, and spiritual functions. Buddhist temples, for that matter, serve the same function to the people from the Asian countries. Chinese, Japanese, Vietnamese, Tibetans, and Thais have brought their respective Buddhist traditions to America and practice and maintain both their religious faith and cultural heritage. Middle Eastern people, for example, have brought Islamic faith to the United States, and Mosques have become the center for learning their language, practicing their faith, and maintaining their cultural heritage. Korean immigrants, unlike any other immigrant group, have brought Christianity, which is not a Korean traditional religion but a Western religion they received in 18th and 19th centuries from the West and America, back to the United States, and church has become the center of their lives in America. In this context, Koreans and Korean-Americans have a unique situation in which they practice Christianity as their religion but try to maintain their non-Christian cultural heritage. For the Korean immigrants, their religious identity and cultural identity are not the same. Although Korean church so far has provides the social and religious functions to fill the need of Korean immigrants, but it may not be able to become the most effective institution to provide and maintain Korean cultural heritage. In this respect, Korean churches must be able to open to traditional Korean religions or the religions of Korean origin to cultivate and nurture Korean cultural heritage.

• English Language & Literature Teaching
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• v.15 no.3
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• pp.315-332
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• 2009

The purpose of this paper is to scrutinize how Parks recalling, deconstructing and reconstructing African-American memories of the absences in American history through a black Lincoln impersonator named, The Foundling Father or The Lesser Known. Parks unearths and reconstitutes a significance for the historical event of Lincoln's assassination by repetitive mimicry and verbal puns. As a pun of the Founding Father, the Foundling Father reminds us of Abraham Lincoln, one of the most venerated figures in American history. In the first act, the black Foundling Father performs as The Great Man. This inverted minstrel show of the black Foundling Father performing a white Lincoln exposes the desire of the Foundling Father to insert his narrative within the history of America. With a series of assassinations, the African-American performers figuratively murder the power and control of the American myth. In the second act, his wife Lucy and his son Brazil dig relics from the past out of 'The great hole of history' instead of the Foundling Father. Digging and burial for African-Americans are their livelihood and their calling as well. As Parks pointed out, they should locate the ancestral buried ground, dig for bones and find bones because so much of African-American history has been unrecorded, dismembered and washed out. Parks leaves the possibilities of digging and burying on the black history through Lucy and Brazil.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.3 no.2
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• pp.93-119
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• 2024

The introductionof Won Buddhism to the United States has reached its fifty-year mark. Brought to the West by Korean kyomus (Won Buddhist clergy), these initial Won Buddhist clergy set a foundation for future ordained devotees to reside in America and further the religion's mission. Innovation has always played an important role in the formation and growth of Won Buddhism. The founder, Sotaesan, declared the necessity to reform traditional Buddhism to make it accessible to the laity and espoused values such as inclusiveness, equality, public work, and practicality. Over the past few decades, these innovations have helped Won Buddhism in America to shift from a strictly ethnic-related context to an emphasis on its universal nature. However, as the religion continues achieving a foothold in Western soil, critical questions arise such as how can Won Buddhism honor its Korean origins while becoming increasingly international? What are the detriments to decontextualizing and de-emphasizing elements thought to be "too Korean" or "too traditional," or thought to be irrelevant in the West? When Buddhism spreads to a new country, it not only influences the culture it enters but is also shaped by the adopting culture. In American history, this has often meant the erasure of Asian cultures that were home to Buddhism for millennia and from which the dharma is inextricable. I argue in this article that if Won Buddhism is to thrive in the United States conscious consideration will have to be given to the indispensable aspects of its Korean roots and tradition while connecting with the current circumstance in fresh, relevant, and effective ways that include the multi-cultural and ethnic makeup of the US. This entails understanding American history and Asian Buddhism's history in America, as well as cultivating a competency or fluency in the cultures that allowed Won Buddhism to survive for decades.

• International Journal of Contents
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• v.1 no.2
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• pp.44-47
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• 2005

One of the most important characteristics in Hollywood movies is that Hollywood movies have created heroes. But, the meaning of heroes in Hollywood movies is different from proto- typical heroes. America has such a short history, so it doesn't have the mythology. It is also consist of multi-race, culture. Thus, America people, especially governor need something that tie up governed people spiritually. Hollywood film industry has responded about this expectation since 1920's. Hollywood film producers have created mythology and hero like the western genre and Rambo. Now days, America, as only super power, wants to spread it's mythology and heroes over the world. That is cultural Imperialism.

• Korean journal of communication and information
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• v.48
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• pp.153-169
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• 2009

This study explored the official memory of Korean War through the photographs of pictorial history books. The object of this study was two books of pictorial history that were published in America and China. Two books are Pictorial History of Korean War and The Glories of the People's Army of China. This study investigated symbolic meanings of the Korean War photographs through content analysis and visual analysis. This study analyzed the difference of official memory of Korean War in America and China. In Pictorial History of Korean War, the superiority of military strength was the memory of Korean War. While in The Glories of the People's Army of China, the superiority of socialism was the memory of Korean War. The Korean War photography actualized particular interpretations on Korean War.

• Journal of Fashion Business
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• v.3 no.2
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• pp.49-58
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• 1999

The purpose of this study is to investigate a variety of the Indian costume of the Central-South America and to examine the relation and symbolization of each Indian culture arrd costume. A study's method is to be examined through literatues related to the culture and history of Central-South America Indian, photos and references related to costume. The results are as follows. First, an analysis of Indian male of Central-South America reveals that costume types are different according to cultural areas. Second, an analysis Indian female of Central-South America reveals tlrat costume types are differerrt according to cultural areas. Third, a study on colors and patterns of Indian costume and personal ornament in Meso-America culture area reveals that they were influenced on the Maya and Aztec Civilizations. Fourth, a study on colors and patterns of Indian costume and personal ornament in Andes cultural area reveals that they were influenced on the Inca Civilization. Fifth, a type of ponchos is commonly revealed in Meso America and Andes cultural areas because of particular climate. Sixth, a study on Tropical costume types reveals that they are very different from those of Meso-America and Andes culture areas due to its climate and terrain conditions.