• Cross-Cultural Studies
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• v.53
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• pp.103-130
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• 2018

The Chilean female writer María Luisa Bombal (1910 - 1980)'s "El ${\acute{a}}rbol$" (The Tree) (1939) tells the process of Brigida's epiphany. Brigida first tried to gain her father's love and failed, and later her husband's love and failed, then tried to substitute that love from men with solace from a tree. At the end of the novel, the epiphany occurs when the tree is cut down. In the present work, I explain the meaning of Brigida's epiphany, by comparing this Chilean short story with the Korean female writer Kim Chaewon(1946 - )'s "Trick of Water: A Kiss with Nothing" (2015). In this Korean short story, Kim insists that a woman who tries to find comfort in life through love with a man is destined to fail. I also examine the errors of the female characters' behaviors in these two short stories that led them to their self-destruction, trying to modify their behaviors in order to be loved by a man and their tendency to consider the man as everything in their life, and not as a part of their life. In order to explain the fated failure of finding comfort in life in the love of a man, I analyze the fleeting characteristic of acquiring an object of desire using Jacques Lacan's "Theory of Desire" and "The Destruction of the Elevated Object into the Dignity of the Thing." Thus, I conclude that women need to acknowledge that comfort in life cannot be found in the love of a man and that they should stop confining themselves to this fictitious characteristic of the dignified object called man.

• Cross-Cultural Studies
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• v.41
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• pp.443-475
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• 2015

The subjects of analysis in this paper, the clan name roots "Baj," "Kim," and "Shama/Sama," while distributed commonly among the Altai, Ye i, and isolated language groups, are most widely distributed among the Evenki. The clan name root "Baj-" is widely distributed among indigenous Siberian nations, but is most frequently found among the Manchu-Tungus, especially the Evenki. Therefore, it appears that clans with this root originated from Pribajkal'e, known to be the origin of the Evenki, and spread widely among the nearby Buryats, Mongols, and Yakuts, later spread east to the Nivhi of the Amur River, to the Enisej Protoasiatic language nations such as the Yukaghir or Ket to the north, and the Samoyed language group nations such as the Ne and Selkup. According to the analysis results in this paper, the Evenki clan name "Kim" has the meaning of "person," but also is somewhat associated with gold, metal, or stone. On one hand, while the origin of the clan name "Kim" cannot be clearly established, the clan was assimilated into the Evenki near in ancient times, after which the clan name became widely known among the Manchu-Tungus nations, and furthermore in the Turk nations. The clan name Shama/sama is widely spread across Siberia, including the Manchu-Tungus language group nations of the Altai language family, the Turk language family, and the Samoyed language groups of the Ural language family. Moreover, this clan name is not associated with famous mythic ancestors or heroes of historically famous Asian nations, and it cannot be translated into contemporary language; thus the identification of the meaning and origins of this word is by no means an easy task.

• Cross-Cultural Studies
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• v.44
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• pp.87-121
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• 2016

Daehoon Ham's novel 'Cheongchunbo' features a studier as the main character who majored in Russian literature and admired the culture of the Soviet Union. From his viewpoint, the novel reproduces North Korean society before and after its independence from Japan. In this regard, it shows multilayered presence related to Russian culture and Soviet Russia. Such an aspect is based on the sense of sympathy that the main character has. The sense of sympathy is originated from the main character's admiration for the exoticism of Soviet culture which was forbidden during the late Japanese occupation. After Korea's independence from Japan, Russian was replaced by English. Such change also occurred in the main character's viewpoint. He underwent a change in his integrative viewpoint on Russian and Soviet under the name of Red Army. After defecting to South Korea, he began to put Russia down as a den possessed by the devil called 'communism.' In the meantime, Russia and Soviet have been separated from each other in ideological terms. The novel 'Cheongchunbo' stresses that the decisive cause of such changes is argued over trusteeship. The main character, fascinated by the presence of exotic Soviet, predicates that Soviet is a political symbol around the national division caused by the trusteeship. His change alluded to the life path of Korean authors who translated Russian literature after independence. During the Japanese occupation, Russian literature translated into Korea was a longing for forbiddance and admiration for Russia. However, the Russia presented in Daehoon Ham's novel before and after independence implies that the romantic translation has ended.

• Cross-Cultural Studies
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• v.53
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• pp.163-192
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• 2018

The purpose of this paper was to examine universal dependency UD application cases of Korean and Japanese with similar morphological characteristics. In addition, UD application and improvement methods of Korean were examined through comparative analysis. Korean and Japanese are very well developed due to their agglutinative characteristics. Therefore, there are many difficulties to apply UD which is built around English refraction. We examined the application of UPOS and DEPREL as components of UD with discussions. In UPOS, we looked at category problem related to narrative such as AUX, ADJ, and VERB, We examined how to handle units. In relation to the DEPREL annotation system, we discussed how to reflect syntactic problem from the basic unit annotation of syntax tags. We investigated problems of case and aux arising from the problem of setting dominant position from Korean and Japanese as the dominant language. We also investigated problems of annotation of parallel structure and setting of annotation basic unit. Among various relation annotation tags, case and aux are discussed because they show the most noticeable difference in distribution when comparing annotation tag application patterns with Korean. The case is related to both Korean and Japanese surveys. Aux is a secondary verb in Korean and an auxiliary verb in Japanese. As a result of examining specific annotation patterns, it was found that Japanese aux not only assigned auxiliary clauses, but also auxiliary elements to add the grammatical meaning to the verb and form corresponding to the end of Korean. In UD annotation of Japanese, the basic unit of morphological analysis is defined as a unit of basic syntactic annotation in Japanese UD annotation. Thus, when using information, it is necessary to consider how to use morphological analysis unit as information of dependency annotation in Korean.

• Cross-Cultural Studies
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• v.45
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• pp.219-243
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• 2016

The life of Antonin Artaud exactly reproduces a very cruel drama. He lived in constant anguish and suffered from severe mental pain. This research will trace his thoughts in his writings while he was a prisoner of language. Artaud was a poet filled with anxiety about language, things, being, and thought. Whenever he tried to explain the mystery of being by means of mundane language, he experienced psychological agony. His poetic thoughts began to break down, because of his identity loss. Nevertheless, he was destined to grasp the world through language. Artaud had suffered from mental illness during his youth. His mental illness was associated with his difficulty in creating poetry. In this research, the letter, Correspondance avec Jacques $Rivi{\grave{e}}re$, is analyzed. The poet refers to "the collapse of the spirit's core, and the erosion of the fundamental thought that slips away" to convey his linguistic incompetence. Hereafter, he constantly demonstrated anxious mental symptoms. Even though he became mentally deranged, he maintained his consciousness, as is apparent in his writings. Also, his spiritual belief is reflected in his mental uneasiness. While he was traveling through the Tarahumaras area in Mexico, he was obsessed with its primitive belief in the Peyote rituals, and he immersed himself in performing them. His unchristian belief was the product of his mystical personality. Until his last breath, he did not give up writing. Artaud's mental derangement does not mean lunacy, but if one insists in calling it so, that is a metaphor. His derangement comes from his refusal to accept his limitations and from his aspiring to regard his body in the same light as his intellectual perceptions. His intellect could manifest more easily when his mind was elevated to the extreme. Artaud's lunacy is no different from that of a profound philosopher. The lives of poets who suffer from mental derangement are more poetic than the lives of those who do not. Artaud's atypical emotions provide a way of to measure our own limitations, helplessness, and resignation. His scream is nonsegmental but different from that of a mental patient. That difference is why people are interested in his works and wish to delve into his writings.

• Cross-Cultural Studies
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• v.44
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• pp.147-189
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• 2016

This study attempted to investigate the issue how stepmother's narrative was transferred to . For this agenda, the approach of this paper is described below to determine how Bbaengdeok's stepmother narrative was transferred episodically to . First, this paper started from the relation between stepmother narrative and affiliated with each root folk tale in Buddhist text. Among known as root folk tale until now, this paper investigated whether was the root folk tale affiliated to Buddhist literature. At that point, stepmother narrative showed relation with opening eyes motive. It has been reported that the text of opening eyes in Buddhist literature is originated from the south. This paper confirmed that 's stepmother narrative was related to Buddhist literature originated from south. Next, this paper investigated the background of opening eyes motive of stepmother types. After entering Gyeongpan , it formed Bbaengdeok narrative of Wanpan related to Literary geography of Jeollado enjoying space of Wanpan . There are two evidences for this. The first one is which was passed down around Jeollado. In the course of sudden Buddhist folklore's flow into the country, it is that combined stepmother narrative of sudden Buddhist literature with the characteristics of northern Buddhist literature which was reconstructed into son's filial behavior of northern Buddhist literature to make father's blinded eyes open. The other is the Buddhist trend of the late 18th Chosun when northern Buddhist literature and sudden Buddhist literature were combined. It appeared that stepmother narrative was formed in the Buddhist background of the late 18th Chosun when northern Buddhist literature and sudden Buddhist literature were combined.

• Cross-Cultural Studies
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• v.46
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• pp.435-463
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• 2017

This paper aims to identify the structural characteristics of Okawa Syumei(大川周明), Wakamiya Unosuke(若宮卯之助) and Okakura Tensin(岡倉天心). In fact, after Okawa Syumei studied the Principles of Wakamiya Unosuke and Okakura Tensin, he derived a conclusion and wrote a book named "yeolseongjeon". This book talks about the emperor dynasty. Based on this, the theory presented by Wakamiya Unosuke and Okakura Tensin described the characteristics of the East European culture. Okakura Tensin crossed the western part and discovered that western culture is only western culture and not a universal culture. Western culture has developed from its own experience. Wakamiya Unosuke translated a book by William Knox, The spirt of the orient. They have the same point of view, but they have a different culture and they must follow their own culture. Okakura Tensin insisted that culture is dynamic and it improves by adapting different cultures of different countries. Wakamiya appealed and he opposed Tensin's studies about culture. Wakamiya's definition of culture has not changed or is fixed from the past, which still exists in the modern times. Culture must be cultivated and it must be introduced to people who have forgotten their own culture. Despite such methodological differences, the commonality between Okakura and Wakamiya is that Western civilization is nothing more than a regional culture, as the West is not a universal civilization, but as a whole, it is a regional culture. Okawa Syumei learned the Okakura and Wakamiya's theory about culture and derived a conclusion. He stated that both opinions are correct as culture can be adapted as explained by Okakura. For example, Japanese people are now adapting and embracing the culture of Chinese people and Indian people. On the other hand, he also learned Wakamiya Unosuke's theory that culture does not change. Japanese have their own culture that was created in the past or it was developed by their ancestors; for example, the emperor dynasty. Okawa Syumei learned different cultures of different countries and Japanese people are adapting those cultures, and Wakamiya stated that the emperor dynasty must be instilled and it must be universal. Japanese emperors have different cultures, especially the Meiji emperor who is willing to accept different cultures of different countries. Finally, he claimed that the emperor dynasty created a new Japanese civilization and they are now embracing the new adapted culture.

• Cross-Cultural Studies
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• v.43
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• pp.265-288
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• 2016

This essay begins by discussing the issue of the definition of a catastrophe as a trauma by visual media and the problems that result. We assume a concrete approach towards these problems by examining the process through which 9/11 was defined as a "national trauma" in the exclusion of images of bodies falling from towers, which were some of the most shocking images in the media coverage of 9/11. The choice to exclude images of falling men from American visual media representations of 9/11 goes hand in hand with the tendencies of a contemporary trauma theory. This essay assumes that the representations in the U.S visual media depend on "antimimetic theory," one of the leading contemporary trauma theories, in order to validate its logic, and examines the limitations and problems of the theory. This work aims to examine the issue of the definition of a catastrophe as trauma by visual media on the basis on the "antimimetic theory" and the danger that results. Because the antimimetic theory, which the visual media in the United States uses to define 9/11 as trauma, emphasizes literal and unmediated representation of an external event, it lacks an understanding of the human aspects of the event. There is no way to intervene in the construction and interpretation of the trauma. As a result, the theory discourages active attempts to find a solution to the problems of the people directly connected with the event. Thus, it provides an opening for manipulative intervention of an external power. This essay attempts to provide a critical analysis of the "antimimetic theory" in order to help people who witness catastrophic events through various types of visual media, and to seek an alternative means of experiencing and responding to the trauma, that does not stem from the perspective of specific media outlets or external powers.

• Cross-Cultural Studies
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• v.42
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• pp.505-524
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• 2016

This study examines the ways District 9, a film released in 2009, reworks the sci-fi genre to explore the human encounter with "other" alien populations. Like Avatar, released in the same year, District 9 addresses the tropes of conflict over land and human-alien hybridity and introduces non-humans and aliens, not as invaders, but as objects of human oppression and cruelty. Unlike many other science fiction films where the encounter between humans and non-humans occurs in an unidentifiable future time and location, District 9 crosses genre barriers to engage with urban realism, producing a social critique of contemporary urban population problems. The arrival of aliens in District 9 occurs as part of the recorded human past and the film's action is carried out in the present time in the specifically identified city of Johannesburg. A distinctly anti-Hollywood film that locates the action at the street level, District 9 plays out human anxieties about contact with others by referencing the divisions and conflicts historically attached to South Africa's sprawling metropolis and its current problems of urban poverty and illegal immigrants. Focusing on how this particular urban setting frames the film, the study investigates the ways Blomkamp's sci-fi film about extra-terrestrials presents a curious postcolonial mix of aliens and immigrants surviving in abject conditions in an urban slum and forces a realistic examination of the contemporary social problems faced by South Africa's largest city and by extension other major global cities. The paper also examines the film's representation of the human-alien hybrid and its potential as a force to resist human exploitation of the other. It also claims that though the setting is highly local, District 9 speaks to a wider global audience by making obvious the exploitative practices of profit-seeking multinationals. A sci-fi film that is keen on making a social commentary on urban population conflicts, District 9 resonates with the wider sense of insecurity and fear of others that form the horizon of the uncertain and potentially violent contemporary human world.

• Cross-Cultural Studies
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• v.52
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• pp.133-164
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• 2018

This purpose of this paper is to focus on anti-Japanese literature and pro-Japanese literature skills among Korean literary history written in Japan, and to observe the differences between Korean and Japanese perception surrounding anti-Japanese and pro-Japanese literature. Analyzed texts are "Taste Korean Literature" by Saegusa Dosikatsu and "The Footsteps of Modern Literature of Chosun" by Shirakawa Yutaka, the earnest modern Korean literary historians written from the perspective of Japanese writers, and though there's no overall written history of literature, they were seen through with the perspective of Omura Masuo, at the forefront of Japanese researchers in modern and contemporary Korean literature. The main results of the review are as follow: First, In Korean literary history by Japan, the frame "pro-Japanese literature" is clearly embedded. It is clearly distinctive from the aspect of China or North Korea, and though it follows the narration system of South Korean literature, it also forms the breaking (turning) point of anti-Japanese and pro-Japanese literature relative to anti-Japanese and pro-Japanese literature. Second, even if it follows the narration system of South Korean literature, that question was constantly raised on existing Korean academic evaluation of anti-Japanese and pro-Japanese literature, and different interpretations of reading were practiced. For example, Korean academic circles highly regard literature of writers such as Kim, Jong han or Lee, Seok hoon, while Korean academics do not place much importance on Lee, Gwang Soo's pro-Japanese elements that are important. The third point is that generous marks are credited to writers with outstanding Japanese or to Japanese creative writing. As a result, they dissolve internal logic in different pro-Japanese collaborators such as Chang, Hyuk Ju, Kim, Sa Ryang, Lee, Seok hoon, or Kim, Yong Jae by melting the same "Japanese literature" in a cage. The last point is reading different inner thoughts of Kim, Jong-han or Lee, Seok-hoon unlike outspoken pro-Japanese collaborators such as Lee, Gwang soo, Jang, Hyuk Joo or Kim, Yong je. These points require more in-depth analysis, and will be continued in follow-up tasks.