• Journal of the Korean Geographical Society
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• v.42 no.5
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• pp.728-744
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• 2007

In East Asia, regional identity can be expected to obtain popular consent more successfully when it is firmly based on historical-geographical reality. This study is an attempt to apply a broadened concept of place to the identification of East Asia as a cultural region. Cultural mixture within places at various scales, rather than cultural integration across those places, would give greater coherence to East Asia as a cultural region. This cultural mixture varies from one place to another, depending on the relative position in power relations. It could appear in the form of either domination or resistance, and even entanglement. The concept of a "mountain as a contested place" is proposed as an experimental effort to search for the basis for cultural identity within East Asia. This concept of place should be extended to the individual studies of such spatial units as houses, gardens, villages and cities. These individual studies, if accumulated, would result in improved theories of East Asia as a region that has a distinct cultural identity in historical-geographical terms.

• Journal of architectural history
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• v.9 no.2 s.23
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• pp.65-84
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• 2000

The region of Southeast Asia had already experienced rapid urbanization and cultural change before the East Asia region did. None the less, nowadays shophouses and rowhouses still form the major portion of streets in Chinese town in Southeast Asia countries. The purpose of this study is to examine the adaptation process of shophouse and rowhouse in the Southeast Asia region and the architectural characteristics between the middle of 18th and the early of 20th, which Chinese people of the region inherit and develop, for more thorough understanding of cultural adaptability and regionalism of Chinese architecture in Southeast Asia. The common fact found in the Southeast Asia region is that Chinese people in countries of this region gradually started to live densely as a group in a certain zone in city area since they got to play important roles in commerce, trade and service works related with cities, due to European countries' advance into Southeast Asia and their construction of colonial cities in the region. Chinese people in the region utilized residential rowhouse and special shophouse, which is a kind of shop adapted from rowhouses' sitting room or storage, for their commercial and industrial activities in urban areas, which had problems of limited space. They also realized high densities through vertical expansion of space in order to adjust to changing urban structure under execution of urban planning in cities of colonial area and rapid urbanization. Even though residence of Chinese in Southeast Asia was influenced by new political, social, economic and cultural rules of European colonies in Southeast Asia, it has continuously succeeded to the cultural tradition of China, their home country, in terms of planning principle which puts air well in the middle and hierarchial spacial construction method. Appearance of the open connected verandah, designed by Stamford Raffles, the founder of Singapore, can be regarded as one of the architectural characters. Hence, Chinese residence in cities of Southeast Asia can be understood as a new regional architectural culture in the context of European countries' urban planning and urbanization of colonial areas, Immigrants from southern China and their role, their adjustment to urban areas by utilizing mixed type houses of residence and business, cultural tradition of Chinese home country.

• Journal of the Korean association of regional geographers
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• v.16 no.2
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• pp.182-200
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• 2010

This study aims to review the problem of East Asia notation and location in the world geography textbook. Major findings from this study are follows. First, Eastern Asia is used to denote the area where the Korea, China and Japan are located in world geography textbook, while Eastern Asia area covers Korea, China, Japan, Taiwan, and Mongolia on the map. Second, East Asia is appeared in textbook from the 2th national curriculum, as a cultural region shares same cultural tradition. It is recommended that East Asia might be the suitable place name to designate Northeast Asia and Southeast Asia, Northeast Asia can be use for the area where Korea, China, Japan, Taiwan and Mongolia are located.

• Journal of the Korean Regional Science Association
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• v.15 no.2
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• pp.155-187
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• 1999

The East Asian Region has experienced remarkable economic growth and transformation of interurban networking over the past three decades, and urban competiti veness for a networking hub in this region has become a critical issue confronting cities. Competitiveness of the Seoul capital region for a networking hub in Northeast Asia is outstripped by other competing cities in East Asia, notwithstanding its geo-politically and geo-economically advantageous location in this region. In this paper, we aim to appraise the Seoul capital region's competitiveness in terms of logistics distribution, financial function and logistics distribution, financial function and agglomeration of transnational corporations (especially of RHOs and other managerial functions), and to advance the networking strategies of the region for a Northeast Asia hyb. As a result of analysis, we suggest that the Seoul capital region be developed as a Northeast Asian center for regional headquarters or leading global corporations and financial services for being a strategic nodal point in Northeast Asia in the 21st century. A recent survey shows that where to locate an RHQ is influenced by various factors, such as potential market and manufacturing site in the city's hinterland, quality of life, such things as culture, health, safety, education, a well-educated, English-speaking population, reliable air transport, state-of-the-art communications, and an active policy to offer foreign companies generous incentives. The Seoul capital region, which is located at a strategic nodal point advantageous as a springboard for its Northeast Asian hinterland, cannot meet the other conditions mentioned above. To overcome these drawbacks in attracting transnational capital and to create competitiveness as a strategic hub of RHQs in Northeast Asia, it is urgent to initiate a structural reform of the Korean economy, politics, and overall society, to minimize the regulation of FDI, and to provide various incentives for foreign investment. Moreover, we propose the construction of an 'International Business Town' in the Seoul capital region, as a medium to intermediate these strategies and to shape them in a spatial scale. The projected 'International Business Town(IBT)' will be a 'free city' open to international business in which liberal economic activities are guaranteed by special legislation and administration, infrastructures needed for international and improved accessibility to the airport are furnished, and the preference of foreign high-income investors for cultural and living environment are satisfactorily met. IBT is conspicuously differentiated from a raft of other cities' incentives in that it combines deregulation and incentive programs to attract the investment of transnational capital, with a spatial program of offering an urban environment preferred by the high-income investors for cultural and living environment are satisfactorily met. IBT is conspicuously differentiated from a raft of other cities' incentives in that it combines deregulation and incentive programs to attract the investment of transnational capita, with a spatial program of offering an urban environment preferred by the high-income and managerial class. Furthermore, it can be an excellent way of overcoming the xenophobia that has spread among the Korean population by concentrating foreign businesses and their lifestyles in a specific foreign businesses and their lifestyles in a specific zone. In conclusion, 'International Business Town', in line with other legislative and administrative incentive programs, will function as a driving force to make the Seoul capital regional more competitive as a regional business hub in Northeast Asia.

• SUVANNABHUMI
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• v.14 no.2
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• pp.27-59
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• 2022

During the past two decades, the Southeast Asian region has experienced a range of major crises. Service industries such as tourism and the marginal and migrant laborers who work in them have usually been at the sharp end of these testing events, from natural and environmental disasters, epidemics and pandemics, global financial slumps, terrorism, and political conflict. The latest challenge is the "Novel Coronavirus" (Covid-19/SARS-CoV-2) pandemic. It has already had serious consequences for Southeast Asia and its tourism development and these will continue for the foreseeable future. Since the SARS epidemic of 2002-2004, Southeast Asian economies have become integrated increasingly into those of East Asia (China, Japan, South Korea, Taiwan, Hong Kong). This paper examines one of the most significant current crises, Covid-19, and its consequences for Southeast Asia, its tourism industry, and its workers, comparing experiences across the region, and the issues raised by the over-dependence of some countries on East Asia. In research on crises, the main focus has been on dramatic, unpredictable natural disasters, and human-generated global economic downturns. Not so much attention has been devoted to disease and contagion, which has both natural and socio-cultural dimensions in origins and effects, and which, in the case of Covid-19, evoke a pre-crisis period of normality, a liminal transition or "meantime" and a post-crisis "new normality." The transition is not straightforward; in many countries, it operates as a set of serial lockdowns and restrictions, and to predict an uncertain future remains difficult.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.2
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• pp.73-99
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• 2023

The dragon is a special imaginary figure created by the people of East Asia. Its archetypes appeared primarily as totemic symbols of different tribes and groups in the region. The formation of early dynasties probably generated the molding of the dragon symbol. Dragon symbols carried deep imprints of nature. They concealed alternative messages of how ancient people at different locations dealt with or interacted with nature. Under pressure to standardize in the medieval and late imperial periods, the popular dragon had to transform physically and ideologically. It became imposed, unified, and framed, conveying ideas of caste classification and power, and losing itsecological implications. The dragon transitioned from a semi-ecological domain into a total social caste system. However, many people considered the "standardized" dragon as the symbol of the oppressor. Because of continuous orthopraxy and calls for imperial reverence, especially under orthopractic agenda and the surveillance of local elites, the popularized dragon was imbued within local artworks or hidden under the sanctity of Buddhas or popular gods in order to survive. Through disguise, the popular dragon partially maintained its ecological narratives. When the imperial dynasties ended in East Asia (1910 in Korea, 1911 in China, 1945 in Vietnam), the dragon was dramatically decentralized. However, trends of re-standardization and re-centralization have emerged recently in China, as the country rises in the global arena. In this newly-emerging "re-orthopraxy", the dragon has been superimposed with a more externally political discourse ("soft power" in international relations) rather than the old-style standardization for internal centralization in the late imperial period. In the contemporary world, science and technology have advanced humanity's ability to improve the world; however, it seems that people have abused science and technology to control nature, consequently damaging the environment (pollution, global warming, etc.). The dragon symbol needs to be re-defined, "re-molded", re-evaluated and reinterpreted accordingly, especially under the newly-emerging lens-the New Confucian "anthropocosmic" view.

• Asian review of World Histories
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• v.2 no.1
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• pp.105-127
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• 2014

The Silk Road, a trans-Eurasian network of trade routes connecting East and Southeast Asia to Central Asia, India, Southwest Asia, the Mediterranean, and northern Europe, which flourished from roughly 100 BCE to around 1450, has enjoyed two modern eras of intense academic study. The first spanned a period of little more than five decades, from the late nineteenth century into the early1930s, when a succession of European, Japanese, and American scholar-adventurers, working primarily in Chinese Turkestan (present-day Xinjiang Uyghur Autonomous Region, which comprises China's vast northwest) and China's Gansu Province (to the immediate east of Xinjiang) rediscovered and often looted many of the ancient sites and artifacts of the Silk Road. The second era began to pick up momentum in the 1980s due to a number of geopolitical, cultural, and technological realities as well as the emergence of the New World History as a historiographical field and area of teaching. This second period of fascination with the Silk Road has resulted in not only a substantial body of both learned and popular publications as well as productions in other media but also in an ever-expanding sense among historians of the scope, reach, and significance of the Silk Road.

• Acta Via Serica
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• v.8 no.2
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• pp.125-154
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• 2023

Historically, commerce was a significant factor in the proliferation and development of Buddhism, which is especially manifest in the cult of the bodhisattva Avalokiteśvara. Iconographic and textual evidence testifies that maritime trade on the Indian Ocean played a fundamental role in the formation of Avalokiteśvara worship. The sea was also a major conduit through which elements of the Avalokiteśvara faith were transmitted from India through China to Korea and Japan, the easternmost ends of the Silk Road. These elements include Avalokiteśvara's role as a maritime savior, oceanic symbolism, and the concept of the bodhisattva's worldly abode, Potalaka. Cultic sites dedicated to maritime safety were established at important transport hubs in East Asia. Due to China's strategic location on the Silk Road, as well as its cultural influence, the most important cultic sites were founded in China, first on the Shandong Peninsula, then in the southern Jiangnan region, in present-day Zhejiang Province. Especially notable is the role that Korean seafarers played in this process by assisting monks in search of the Dharma, establishing temples, and transmitting religious beliefs across the ocean. The present study focuses on the role that maritime figures played in the cultural exchanges between Korea, China, and Japan examined through Avalokiteśvara faith. By this, it aims to demonstrate how Korean seafarers inherited and continued the traditional relationship between commerce and Buddhism, while extending the Maritime Silk Road to the "East Asian Mediterranean."

• Journal of the Korean association of regional geographers
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• v.17 no.3
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• pp.259-269
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• 2011

The meaning of fengshui was another cultural ecological environment in the pre-modern in Korea. Village residents made interrelations with village natural environment by the medium of the geomantic landscape. The functions of cultural ecology through the village fengshui are as follows: the spatial location, the population inflow, the regulation of the community's production or construction or land-use, the adjustment of the environmental carrying capacity, the environmental management, the forming of the collective environmental perception and attitude. Village fengshui is a cultural adaptation strategy to the local environment for the village residents. Fengshui can be evaluated as a traditional cultural ecological way and knowledge system for keeping sustainable village environment in East Asia.

• The Southeast Asian review
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• v.20 no.2
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• pp.135-178
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• 2010

This study is to seek alternatives for regional governance related to transnational labor migration issues in Southeast Asia. This study examined the present situation and trends of labor migration in the region, reviewed involved transnational issues, and identified the current issues of governance to seek alternatives for regional governance. The increase in cross-border labor migration is no doubt a sign of growth and dynamism of the region and greater integration of their economies. But it also poses complex policy and management issues as well as transnational issues over such as unequal economic profits, illegal migration, human rights, and social security issues. In this reality, regional governance is a very important theme and the efforts to manage their migration inherently involve fundamental conflict and tension between related countries and regions. However, politics and governance of transnational migrant workers in Southeast Asia are still pursued at the national level. To resolve these issues, it is urgently required to secure not only collaboration between the parties concerned but also governance at the regional level. Findings of this study are: First, although labor migration has been a relatively long-time transnational issue, the history of addressing the issue at the regional governance is very short and still inceptive. Second, given its size, labor migration in Southeast Asia requires effective regional governance but no breakthrough was possible due to the conflict of interests between origin and destination countries and the conflict of logic between the labor market and the state. Third, the issue of labor migration is an important element for the formation of economic and socio-cultural communities the ASEAN countries have pursued. Fourth, it is urgently needed to seek alternatives for good and effective regional governance as a key to resolving these issues over migrant workers in Southeast Asia.