• Journal of the Korean Geographical Society
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• v.51 no.1
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• pp.167-184
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• 2016

This paper investigates the migration process of Korean population in Northeastern China since the 19th century, focusing on the population distribution patterns in different time periods which reflect changes and diffusions of diaspora space. Korean migration into Northeastern China seemed to begin from the late 19th century, and can be classified into four different periods including cross-border refugee period (19th to 1910), political exile period(1911-1931), forced migration period(1932-1945), and economic-driven migration period(after 1946). The Korean migration into Northeastern China was closely related to paddy field rice farming by Korean migrants, which can be interpreted as a process of contagious diffusion starting from border area between Korea and China at the early stage. And then, process of hierarchical diffusion occurred along with urban centers on the railways from the 1930s. At the later stage, Korean migration has extended to coastal urban centers, other big cities in China and other countries including Korea since the 2000s. Recently, ethnic Korean communities in China have experienced changes from rural village based community to urban district based community as well as from single-nuclei ethnic structure around Northeastern China toward multi-nuclei ethnic structure extending to coastal urban areas in China.

• Journal of Korean Philosophical Society
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• v.143
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• pp.119-140
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• 2017

After the collapse of the Cold War, there was a shift in perception at two points in discussions on Korean unification. The real core issue of unification is first, that it is a shift in perception that the real problem of unification is not the integration of systems, but the integration of people. Second, there is a shift in perception that there are many Koreans in the four major powers related to the Korean division and their distribution is associated with the tragic history of the Korean Peninsula. The historical trauma of Korean people resulted from the oppression of the collective libido of Koreans, stemming from the pain of modern history of the Korean Peninsula. In addition, the trauma of colonization, diaspora, and division all share the structure of suppression as the '$nation{\neq}states$'. Thus, unification aims to overcome the notion that '$nation{\neq}state$' can not be separated from the process of healing the historical trauma of Koreans. First of all, this article argues that in order to achieve unification on the Korean peninsula, it requires the process of healing the traumas of colonization, diaspora, and division. Second, this paper claims that Korean unification is not only a matter of two countries, but also of making peace by healing historical trauma in Northeast Asia. Third, this paper argues that the healing of Korean's historical trauma should begin with 'sympathy' for pain and proceed to the production of a 'national commonality' through 'communication of difference', which will create a unified peninsula.

• Journal of Digital Convergence
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• v.13 no.12
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• pp.41-46
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• 2015

In spite of increasing women migrants, proper social programs based on human rights are hardly found. In this paper, with the implication of 'diaspora', the essential term of multi-culturalism from the perspective of migrant women is briefly discussed. Also, social programs for migrant women are suggested through looking into the experiences of EU. EU policies and social programs are reorganized through data analysis and policy contents analysis. EU has longer history of immigration, and has provided the proper and long-term programs to accept migrant women as the qualified social member. EU social programs are based on the principles of non-discrimination, full employment, human rights and citizenship. Social programs should imply long-term inclusive policy for migrants, and help migrants to experience empowerment in the society. By looking into some examples of social programs of employment, education and general knowledge, useful social programs are to be suggested.

• Journal of English Language & Literature
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• v.55 no.6
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• pp.1013-1034
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• 2009

The space of the Other assumes the space of Barthes's multiplicity and Foucault's transdiscursive position, and, therefore, aims at becoming the locus in which the speaking subject and the hearing subjects are supposed to communicate and constitute as if they were situated in the pscychoanalytic session. However, the wall of untranslatibility across language and cultures still exist there in the space of the Other in the form of trauma and aggressivity, as Lacan demonstrate perceptively through the reading of Kant avec Sade. In short, Lacan regards the moral commandment (to love one's neighbor as oneself) as the obstacle in the Freud's myth of transgression, and interprets this in terms of the emergence of the Other. Freud understands that the aggressivity in the subject's own heart was inherent in all humans, and that one's neighbor would be evil. Lacan goes beyond Freud and articulates that the aggressivity in the imaginary relation with the Other in the mirror stage insures that an evil inheres in the very being of humanity. A global phenomenon of the diasporic identities and hybridity, the phenomenon which has been represented by the complicated intermixture of terms which span from diaspora, postcolonialism, postnationalism. and transnationalism can be clarified, if they are put in the context of the ethics of Othering or becoming the Other. The ethics of Othering presupposes the situation in which the diasporic subjects encounter the lack of the cross-cultural negotiation and communication. The purpose of this paper is to demonstrate how the poetics of Other and the logic of the ethics of Othering can explain the postmodern or transmodern world which has become deterritorialized, diasporic, and transnational as well as how one can encounter the results of diasporic and postcolonial double consciousness, a consciousness which is a discursive category for multicultural or cross-cultural, focusing on the concept of liminality/interstitiality

• Acta Via Serica
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• v.3 no.2
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• pp.181-196
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• 2018

In Turkey, academic studies on Korea are mostly focused on the Korean war and Korean language and literature. Conversely, in Korea, it seems that academic studies are largely focused on old Turkic history and Turkish language and literature. Unfortunately, on both sides, there is not a satisfiying number of studies on the Turkic diaspora in Korea. However, it is a reality that there was a Turco-Tatar group that lived in Korea at the time of the Japanese occupation between the two world wars. This group became Turkish subjects after World War II and became a bridge between Korea and Turkey. After the Russian revolution, around 1919, some Turco-Tatar groups like the Bashkir and the Misher emigrated to East Asia like the Manchuria region of China and Korea. Beginning from the 1920s, some families moved to Japan, but a group of Turco-Tatar stayed in Korean cities like Seoul (Keijo), Pusan and Daegu. The Turco-Tatar groups of East Asia established schools and mosques in Seoul, Korea; Harbin, Manchuria; Kobe, Nagoya; and Tokyo in Japan. A Moslem printing house (Matbaa-i ${\dot{I}}slamiye$) was also established in Tokyo in the 1930s. Many books, a newspaper and a magazine were published by this printing house. The name of the magazine was Yanga Yapon Muhbiri(New Japanese Courier), and it survived between 1931 and 1938. In this magazine, there were many interesting news and data about Korea and the Turco-Tatars of Korea. In this short article, we will try to bring out the importance of this magazine by giving samples of the articles which were written on the Turco-Tatar diaspora in Korea.

• Journal of English Language & Literature
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• v.55 no.6
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• pp.1035-1056
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• 2009

Korean adoptee narratives have proliferated over the last ten years as adopted Koreans have begun to represent their own experiences of violent dislocation, displacement and loss in various forms of literary and artistic works, including poems, autobiographical works, novels, documentaries and films. These narratives by Korean adoptees have intervened in the current diaspora discourse to question further the traditional categories of race, ethnicity, culture and nation by representing the unique experiences of the forced and involuntary migration of adopted Koreans. For a long time, the adoption discourse has been mostly constructed from the perspectives of adoptive parents. Therefore the voice of adoptees as well as that of the birth mothers have not been properly heard or represented in adoption discourse. According to Hosu Kim, the U. S. adoption discourse, feeling pressured to deal with the stigma of the commodification of children, changed from viewing the adoptees as children who had been rescued from poverty and abandonment to considering them as a gift from the birth mothers. With the emergence of the gift rhetoric in transnational adoption, the birth mothers erased from adoption discourse have begun to be acknowledged as one of the central characters in the adoption triad. If Korean adoptees are the "the ghostly children of Korean history," the birth mothers are their "ghostly doubles" who "bear the mark of a repressed national trauma." Somebody's Daughter represents the female experiences of becoming an adopted child and of being a birth mother. In particular, the novel makes a birth mother, the forgotten presence in adoptee narratives, into a central figure in the triangular relationship created by international adoption. The novel historicizes the experiences of a Korean adoptee growing up in America as well as those of a mother who had suffered silently from feelings of unbearable loss, guilt, grief and from unforgettable memories. In addition, narrating the birth mother's story is a way to give humanity back to these forgotten women in Korean adoption history. Revisiting the site of loss both for a mother and a daughter through the novel is an act of collective mourning. The narratives about and by Korean adoptees force Korean intellectuals to reflect seriously upon Korean society and its underlying ideology which prevents a woman from mothering her own baby, and to take an ethical and political stand on this current social and political issue.

• International Journal of Advanced Culture Technology
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• v.11 no.3
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• pp.277-296
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• 2023

The South Korean ethnic diaspora US lobby shows efficacy as an interest group in generating influence in American foreign and domestic public policy making. The persuasive portrayal of South Korea as a critical Cold War US ally reinforced US amenability to pro-South Korea lobbying. Also, the South Korean US diaspora is a comparatively recent immigrant group, thus its lingering resistance to assimilation facilitates its political mobilization to lobby the US government. One source of this influence includes the foundational legacy of proselytizing Western and particularly American religious social movement representatives in Korean religiosity and society. US protestant Christianity acquired a strong public association with emerging Korean nationalism in response to Japanese imperialism and occupation. Hostility towards Japanese colonialism followed by the threat from Soviet-sponsored, North Korean Communism meant Christianity did not readily become a cultural symbol of excessive external, US interference in South Korean society by South Korean public opinion. The post-Cold War shift in US foreign policy towards targeting so-called rogue state vestiges of the Cold War including North Korea enhanced further South Korea's influence in Washington. Due to essential differences in the perceived historical role of American influence, extrapolation of the South Korean development model is problematic. US hegemony in South Korea indicates that perceived alliance with national self-determination constitutes the core of soft power appeal. Civilizational appeal per se in the form of religious beliefs are not critically significant in promoting American polity influence in target polities in South Korea or, comparatively, in the Middle East. The United States is a perceived opponent of pan-Arab nationalism which has trended towards populist Islamic religious symbolism with the failure of secular nationalism. The pronounced component of evangelical Christianity in American core community nationalism which the Trump campaign exploited is a reflection of this orientation in the US.

• Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
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• v.8 no.10
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• pp.461-469
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• 2018

The main purpose of this study is to examines peculiar competitive advantages of Korean women businessmen(Han-Sang) in Australia. The results of case analysis are summarized as follows. First competitive advantage is CEO's excellent dynamic capabilities like wonderful adaptability, woman's unique delicate management style, mom's unique emotional leadership and showing leadership by example. Second competitive advantage is Korean peculiar sincerity and diligence, can-do spirit, perseverance and fast implementation. Lastly, The social status as Korean immigrants made them weak position in Australian society but it was found that they have made weakness a strength. They built up the solidarity with Korean immigrant society and took advantage of it for their business. Based on the results, implications for researchers and practitioners are discussed.

• Journal of Applied Tourism Food and Beverage Management and Research
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• v.9
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• pp.117-129
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• 1998

The Jews had lives of diaspora for almost 2000 years dispersed all around the world. But they had gotten together and reestablished the nation Israel. The fundamental power of reunification came from the spirit of their through education. The contents of their education are based on the Bible. Among the Bilble, the three books, the Job, the Ecclesiastes and the Proverbs are called the books of liberary works. And the book, the Proverbs written by King Solomon is famous for the teachings of wisdom. It contains ethical instructions, religious advice, wisdom and all the teachings in the way of life. Even though it lacks some elements of vital wits in modern feelings, its rich understanding and teachings of life overwhelm all the western and oriental readers. This thesis studied the meaning of wisdom in the Proverbs and Jewish teachings of it and its need and how to apply it to our practical life today.

• Asian review of World Histories
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• v.3 no.2
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• pp.171-200
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• 2015

At its simplest, this essay provides a narrative of migration in Asia since the arrival of Homo sapiens some 70,000 years ago. More fully, it presents the case for conducting long-term, world-historical interpretation for Asia with attention to multiple perspectives, which has become increasingly central to global historical analysis. Following an introductory articulation of the benefits of long-term interpretation, the second section presents a balance of three perspectives-empire, exchange, and migration-as frameworks for interpreting the Asian past. The third section presents further detail on migration in long-term Asian history. The concluding section identifies four changes in patterns of migration during the past two centuries and emphasizes the underlying importance of cross-community migration in long-term human biological and social evolution.