• Asian Pacific Journal of Cancer Prevention
• /
• v.16 no.17
• /
• pp.7713-7720
• /
• 2015

Background: Colorectal cancer (CRC) is one of the most common cancers. This study aimed to compare the uptake of CRC testing in the general public and in ethnic minorities in Hong Kong. Materials and Methods: This cross-sectional survey covered 2,327 South Asian and Chinese adults aged over 50, recruited from two separate studies. A structured questionnaires were administered by research staff over the telephone or in faceto-face interviews. Results: The uptake rate of CRC testing among South Asians was significantly lower than that of the general population in Hong Kong. Factors associated with the uptake rate were health professional's recommendation, perception of regular visits to doctor, use of complementary therapy, ethnicity, perceived susceptibility to cancer, presence of chronic illness, and education level. In addition, a significant interaction (p<0.05) between ethnicity and health professionals' recommendations was found, after adjustment for the main independent factors identified. Conclusions: Older people with lower educational attainment, without chronic illness and those have lower perceived susceptibility to cancer may be targeted for CRC testing promotion in the society. In addition, health professionals can play a highly influential role in promoting such testing, particularly among ethnic minorities.

• The Research Journal of the Costume Culture
• /
• v.28 no.3
• /
• pp.356-375
• /
• 2020

The purpose of this study is to understand the characteristics and cultural values of the headdress among Chinese minorities with diverse ethnic cultures, and to provide various data on the design of clothing accessories. Theoretical considerations about ethnic minorities were addressed through literature and prior research, with data being collected using literature and websites. The results are as follows. First, the most common type of headdress is the horizontal type, which includes the head style, headband, and head scarf. The second most common is the cylinder type, which is a headdress with variations in the shape of a round hat, and has is evident among various minorities. Third, the pagoda type is decorated with ornaments mounted on top of a round shape. Fourth, the square crown type is a piece of wood as a material for a form of the material and for a variety of jewelry and the production of up to meet the women's head of the jewelry. Fifth, head belt-type ornaments consist of a headband and fancy bead ornaments from the bottom of the head. Mongol women usually wear an exaggerated form of this type. Sixth, the head cover type is a head decoration influenced by the dress code of Muslim women. Seventh is the disc type of crown shape worn by the Dai. Next, the ogival type is a cone-shaped headdress hat most commonly seen as head ornament hat among the Dai. Lastly, the sailboat type is the most exaggerated form of hair ornaments found among ethnic minorities.

• Journal of the Korea Fashion and Costume Design Association
• /
• v.13 no.2
• /
• pp.175-183
• /
• 2011

Based on an investigation of Miao ethnic group costumes, this research focuses on redesigning and reinterpreting of the Miao costume. The results are summarized as follows. According to the constitution of the clothes, the decorative parts and the way people wear them, women's clothing can be divided into five categories: Sangseohyeong, Geomjungnamhyeong A, Geomjungnamhyeong B, Cheongeomjeonhyeong, Haenamhyeong. Miao consists of straight lines with creases for both skirts and trousers. With the excess part of the belt or apron, X-shape and H-shape are formed. There are three basic decorative patterns: geometric patterns, animal patterns and plant patterns. In addition, there are three color values: warm, cool and dark. Silver Jewelry plays such an important role in the Miao Costume that the process of the production is also very special for the Chinese national dress. According to the features of the five types of Miao, then redesign and re-interpreted of them.

• Korean Journal of Child Studies
• /
• v.29 no.5
• /
• pp.31-50
• /
• 2008

The current and ethnic issues represented in child-rearing practices of Korean-Chinese families in YanBian, China, were studied with the participation of 7 primary caregivers (4 mothers and 3 grandmothers) of young children who were interviewed and observed in their homes. Current issues were categorized as competitive bilingual ability, expectations about third language learning (English), expectations of high academic accomplishment and early education, and economic challenges in parenting. Ethnicity issues included ethnic pride as Korean-Chinese, conflicts of ethnic education, participation in local Korean culture, and rearing the child to have the self-expressive and assertive characteristics of typical Korean children. Results were discussed in terms of understanding and supporting child-rearing of minorities and families with multi-cultural background.

• Journal of English Language & Literature
• /
• v.54 no.2
• /
• pp.263-279
• /
• 2008

Arif Dirlik in Postmodernity's Histories sees the issue of re-ethnicization in the case of John Huang, China's alleged attempt at lobbying the Clinton administration. In this view, Americans with Chinese surnames were suspected by the US Justice Department to be possible spies working for Beijing. Reethnicization here seems to serve the mainstream society in reducing an ethnic minority to a group of aliens operating for their countries of origin. However, re-ethnicization is not necessarily a one-way oppressive operation; it is often made use of by the ethnic minorities in their efforts to adapt to their country of arrival. Haroon and Karim, the protagonists of Hanif Kureishi's The Buddha of Suburbia, are cases in point. They are portrayed as winning social recognition and securing a place of their own within the hostile host society through a strategic use of re-ethnicization, that is, masquerading as 'genuine Orientals.' This study brings to light possible fallacies or misguided expectations concerning the political position of first- and second-generation immigrants. One of the fallacies is found in the racist metropolis, which regards the ethnic minorities as a sort of resident aliens, no matter what immigrant generation the latter belongs to. Another fallacy is found in the kind of postcolonial criticism that automatically regards an anti-racist critique advanced by people like Kureishi as something motivated by a confrontational tactic, that is, an attempt at subverting the colonial power relations. The conclusion of this study is that Kureishi's agenda, as presented in The Buddha of Suburbia, is neither the preservation of an ethnic identity nor the subversion of colonial power relations but survival in the metropolis. On this account Kureish's agenda can be called a micro-politics.

• Journal of the Korean Home Economics Association
• /
• v.43 no.8 s.210
• /
• pp.37-54
• /
• 2005

The purpose of this study is to provide basic information about the acculturation of Korean immigrants in China. A total of 459 Korean-Chinese from yanbian province, China and 768 Korean-Chinese from the city of Shenyang and Martin, China participated in this study. The subjects were asked about their language use during daily conversations and cultural activities using. The Cultural Life Style Inventory. Result indicated that overall Korean immigrants in China maintain their ethnic identity, ethnic language and culture. However, there were some differences in their levels of acculturation depending on the area they live and their educational levels. The differences were explained in part by the uniqueness of Yanbian province and a new policy for ethnic minorities in China. This study suggests that not only immigrants' demographic variables but also their ecological variables are important in understanding the acculturation of Korean immigrants in China.

• Journal of the Architectural Institute of Korea Planning & Design
• /
• v.35 no.9
• /
• pp.101-108
• /
• 2019

Chinese ethnic minorities are inheriting their own traditions based on thousands of years of community life. Yunnan province in china is a castle in which many ethnic minorities have been living on the basis of various natural environments. Their traditional village can be regarded as a place reflecting minorities' thousands year of history and culture, and elements of positive social spaces are seen from the old village. Streets and places of the village are accumulated as images for residents. Based on their imagination-concept, sketch maps, reflecting residents' cognitive perception were collected. Analysis of 21 sketch maps shows that architectural elements, forming a unique landscape and community life contribute to establish a unity of one nation. the oldest tree in the village has a strong specificity as a place with the belief that the tree protects all residents in the village. Space in the head of the residents and Social spaces, embedded in the memories of the residents living in the community continued organically and the roads of the village showed clear recognition. Following this, the analysis methodology of social spaces and sketch will be examined in depth.

• The Research Journal of the Costume Culture
• /
• v.30 no.3
• /
• pp.331-347
• /
• 2022

The purpose of this study is to investigate historical and geographical environments in the development of the Naxi costumes of Chinese ethnic minorities and their characteristics-including religious cultures and totem worship-and to suggest the direction of fashion design toward the modernization of traditional costumes. The research methodology involved the collection of materials and investigatation into the history, culture, and characteristics of Naxi costumes; in particular, the "seven-star" sheepskin cape, one of the Naxi people's important ethnic costumes as demonstrated by the women's clothing that has been designed in reflection of this traditional costume. The results are as follows. First, Naxi costumes are found to have overall coherence and distinct locality when retained in the process of modernizing the traditional costume. The theme of this work is titled "By the Light of the Moon and the Stars," which is expressed in contemporary fashion by the use of grey and dark red against a background of black, a color preferred by the Naxi people. Second, the Naxi people's seven-star sheepskin cape is a symbol of women's clothing with its characteristic patterns, shapes, and colors, and it is subject to creative modernization while retaining its unique ethnic characteristics. Third, the work expresses the contemporary stylishness of the costume while maintaining the customary decorative accessories from the Naxi people's traditional culture.

• Journal of Fashion Business
• /
• v.6 no.6
• /
• pp.89-104
• /
• 2002

In this thesis I have tried to compare the lines, colors and shapes of the Chinese ethnic minorities of the Moi and the Baek who live in the southwestern region of China and that of Korea. From a functional point most of the clothing in this region were separated between a top and a bottom and used colors in the collar, sleeves and lines to emphasize the decorative and pragmatic use of the clothes. The Chinese southwestern dress style had no limits on the use of color or shapes between class and rank. This was also true of the colors and shapes that were used. On the other hand the Koreans, although having the same structure, used different colors and shapes in proportion to the Joe-go-ri and Baji combination and the Jeo-go-ri and Chima combination.

• Journal of North-East Asian Cultures
• /
• v.33
• /
• pp.23-49
• /
• 2012

In this paper, I examined the history of Baizu that the Brief History presented. PRC created Baizu as one the 55 ethnic minority nations, as it "nationalized" all the people living within its territorial boundary. And it constructed the narrative of the "ethnic history" of Baizu, while it constructed the grand narrative of the history of the unified, multinational "zhonghua minzu." There are two major problems in the historical narrative of Baizu, thus constructed. First, the genealogy of the ancestors of Baizu constructed by PRC lacks sufficient historical evidence to prove it. Second, the politically-driven ethnic classification project by PRC produced ethnic minority nation, which does not have their own territory and Baizu was one of them. Because of this, the history of Baizu, who historically lived mixed with other ethnic groups together in Yunnan, cannot help but becoming a part of the larger Yunnan history, rather than constituting a history of an ethnic group. Then, what would be a historically sensible way to write a history of ethnic minorities in Yunnan, who have not transformed themselves into a modern nation? What I would like to suggest is, first, to abandon the construction of the history of Baizu as an ethnic group. I also suggest to distinguish Yunnan from China (zhongguo) as a unit of historical writing, and thus to cut the relationship between the Baizu history and the larger history of the unified, multitethnic "zhonghua minzu." The narrative of the Chinese history (history of Zhongguo), which takes the PRC's current territorial boundary as the unit of historical narrative, lacks historical objectivity. Names for historical communities survive, because they have been used by those who have lived in the communities as well as by other historical communities. Members of a certain historical community occupy distinctive historical space and share common historical experience. And their historical experience is mainly informed by political changes that affected the space that the historical community occupies. If one constructs the history of "Yunnan" as a distinctive historical space and community, which could be distinguished from the historical "China" (zhongguo), one may be able to construct the history of the people of Yunnan in its fullest sense.