• International Journal of Human Ecology
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• v.8 no.1
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• pp.9-18
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• 2007

This study focuses on the relationship between ethnic identity of Asian-Americans and their appreciation of their ethnic body features, based on reference group theory. A convenience sample of 60 male and 52 female students from various Asian ethnicities attending a mid-western university was used for the study. A 2 (gender) by 2 (ethnic identification) by 2 (socializing group) analysis of covariance (ANCOVA) on body image satisfaction as dependent variable and Body Mass Index score as a covariate was conducted. A significant main effect of ethnic identification was found, which indicates the more respondents identified with their ethnic group, the more likely they were to be satisfied with their appearance. The social group affiliation main effect was not significant. The impact of ethnic identification was significant only for those respondents who socialize more with Americans than with Asians. The results support the idea that one's ethnic group functions as a reference group, which influences body image appraisals.

• Communications for Statistical Applications and Methods
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• v.26 no.1
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• pp.1-9
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• 2019

Various probabilistic methods have been proposed for using interpopulation allele frequency differences to infer the ethnic group of a DNA specimen. The selection of the statistical method is critical because the accuracy of the statistical classification results vary. For the ancestry classification, we proposed a new ancestry evaluation method that estimate the combined ethnicity index as well as compared its performance with various classical classification methods using two real data sets. We selected 13 SNPs that are useful for the inference of ethnic origin. These single nucleotide polymorphisms (SNPs) were analyzed by restriction fragment mass polymorphism assay and followed by classification among ethnic groups. We genotyped 400 individuals from four ethnic groups (100 African-American, 100 Caucasian, 100 Korean, and 100 Mexican-American) for 13 SNPs and allele frequencies that differed among the four ethnic groups. Additionally, we applied our new method to HapMap SNP genotypes for 1,011 samples from 4 populations (African, European, East Asian, and Central-South Asian). Our proposed method yielded the highest accuracy among statistical classification methods. Our ethnic group classification system based on the analysis of ancestry informative SNP markers can provide a useful statistical tool to identify ethnic groups.

• SUVANNABHUMI
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• v.8 no.2
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• pp.131-159
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• 2016

This qualitative study was designed to explore the definition of ethnic identity of the Dusuns in Brunei Darussalam from the perspective of Shamsul A.B.'s (1996) "everyday-defined" social reality. The purpose of this study was twofold. Firstly, by employing Phinney's (1996) formulation of ethnic identity, this study examined the existence of core components of ethnic identity, namely, ethnic self-identification, ethnic involvement, positive attitude towards ethnic group, and sense of belonging in the life of the Dusuns. Secondly, by utilizing Phinney's (1996) three-stage model of ethnic identity formation, this study investigated the relationship between core components and the formation process of ethnic identity. Twenty-six Dusun informants ranging in age from 8 to 80 years old were interviewed for the purpose of this study. The analysis of the interview data revealed that all core components exist and evolve in the life of the Dusuns. Different perspectives towards core components can also be identified across different age groups. Adult informants contested the relevance of ethnic involvement in view of socio-cultural transformations that occurred within the ethnic group, whereas younger Dusuns were not able to extend sense of belonging outside their family. These findings lead to the identification of family and historical contexts as influential factors that shape the ways the informants experienced the ethnic identity components. Further, the findings of this study indicate the relationship between core components and the formation process of ethnic identity. Sense of belonging and community is only evident in the experience of older informants, sufficient to help them reach the stage of achieving ethnic identity. This also shows a positive sequential relation between the stages in Phinney's ethnic identity model and the age of the informants. Interestingly, evidence on internalized sense of belonging reveals the fact that an individual could still attain ethnic identity achievement even without experiencing all components of ethnic identity. Once again, this study suggests contextual factors play a role in the stage progression of the Dusuns' ethnic identity.

• Journal of Korea Trade
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• v.23 no.6
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• pp.33-51
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• 2019

Purpose - The purpose of this study is to provide practical implications for Korean companies searching for new market opportunities. From the experimental analysis, the impact of country image on product-country image and purchase intention of Korean products are measured. In addition, this study disaggregates the impacts of country image and product-country image and purchase intention among ethnic groups in South Africa for searching further useful implications. Design/methodology - To examine South African consumers' country image and product-country image towards Korean products, data were collected between June and July 2019 through an online questionnaire, and 335 questionnaires were used for analysis. Firstly, the multivariate analysis was conducted to examine the general tendency of South African consumers' perceptions of country image to Korea, product-country image, and purchase intention among three ethnic group consumers. Then in order to verify the country image model and hypotheses of the study, we analyzed the structural models for each of the three ethnic groups and compared the sizes of the path coefficients for each groups. To compare the difference of path coefficients across ethnic groups, configural invariance, metric invariance, and scalar invariance tests were conducted sequentially. Findings - In the black and white ethnic groups, the country image had a statistically significant impact on product-country image, but it did not affect the purchase intention to Korean products. The product-country image showed a statistically significant impact on the purchase intention to Korean products in both ethnic group. However, in the coloured ethnic group consumer, the country image had a significant effect on the product-country image, but it did not affect the purchase intention of Korean products. In addition, the product-country image did not have a significant influence on the purchase intention of coloured ethnic group consumers unlike black and white ethnic group consumers. The results of this study suggest that even though differences in terms of the impact of CoI on PCI and PI were investigated for the sample of white, coloured, and black respondents, the groups seemed to respond in a reasonably comparable manner. Originality/value - South Africa occupies more than 20% of Africa's total GDP in sub-Saharan Africa and is a hub for Southern African logistics as a hub for Korean companies to enter Africa. However, it is rare to find a study focused on the determinants of consumer behavior in South Africa. In particular, this study disaggregates the impacts of country image and product-country image on consumer behavior across ethnic groups in South Africa. Therefore, this study could provide practical implications for Korean firms which desire to diversify their export markets and pioneer future markets.

• Journal of the Korean Society of Clothing and Textiles
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• v.34 no.11
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• pp.1844-1858
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• 2010

Ethnical tendency follows the current political, economical, and cultural influence eastwards, highlighting films, architecture and interiors as well as fashion. With this tendency, the ethnic outfits are expressed by various styles. This study analyzes the features of current ethnic styles with 1,535 ethnic image pieces from 2005 S/S to 2010 F/W of Pr${\^{e}}$t-${\'{a}}$-Porte in Paris and Milan. First, 'ethnic' is to refer to the distinct features of an ethnic group or a country. 'Ethnic look' refers to the adaptation or re-arrangement of various ethnic group's traditional costumes, dying, textile, patterns, color, silhouettes, and accessories. Second, the most popular ethnics in the modern fashion is the African style, followed by India, Japan, China, and Latin America in both collections. Third, the proportion of ethnics decreased, 2005 (14.9%), 2006 (12.8%) and 2007 (8.2%). In 2008 the proportion increased again. 2010 (27.3%) and compared 2010 to 2007, it increased by 20%. By season, S/S had 1.4 times more ethnic styles than F/W with the prevalence of African and Indian styles. Fourth, as of 2005, the ethnic style became colorful and went through changes to combine various images. This is from the polycentric tendency of co-existing various styles with a prevalence of low tone and various colors. It also shows warm colors in front to show a sense of nature.

• Journal of the Korean Society of Costume
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• v.39
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• pp.59-77
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• 1998

This paper is focused on the traditional sash weaving handicraft of‘She’ethnic group, which is located in Fujian, Zhejiang, Jiangxi, Guangdong province of China. This research is main-ly based on the field work, analyzed and inter-preted the traditional sash in systematic and reasoned way. The summary of this study are as follows : 1. On its technological aspect, weaving structure of the traditional sash is made of warp rod backed weaving. The used tool is primitive one but the weaving process includes scientific method. 2. From the social-cultural point of view, the sash ha been the symbol of love towards her lover. Every woman of this group had taken training for this sash weaving from a child. 3. On its ethnological aspect, it has been long history and has interchanged with other ethnic group like Miao, Han and also Okinawa country of Japan. The pattern inside this sash are almost looks like characters, but they are not Chinese characters whereas are the inde-pendent code of‘She’ group and have been inherent from ancestors and which will be tran-smitted to their posterity. These independent code of‘She’group are the traditional message to their later generation implicating their natural circumstances, human relationship, ethnic myth, spirit etc. 4. I recognize that the pattern inside the sash is defined as the communicative code and in comparison to language, it is more repetition and less apparent as close code. Nowadays China has been developed es-pecially in the economical fields rapidly. Under the circumstances traditional weaving culture of ethnic groups has been facing a crisis of disappearance, which will be a great loss for the country as well as the human beings. For this reason, I emphasize that it is very immediate to make co-researches into the material culture of Chinese ethnic groups.

• International Journal of Internet, Broadcasting and Communication
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• v.15 no.1
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• pp.243-253
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• 2023

Social television encompasses the social media aspect of television viewing. This study attempts to investigate how social television influences Hispanic and national ethnic identification as well as social presence. Based on the theoretical framework of Tajfel and Turner's Social Identity Theory (SIT), this study focuses on the potential influence of social television on Hispanics' ethnic identifications and social presence. With a sample of 100 Hispanic students, we conducted a lab experiment to measure the effects of exposure to ethnic and non-ethnic related Twitter feeds on Hispanic and national ethnic identification along with social presence. Findings reveal that there was no significant difference between those exposed to the ethnic-identity related Twitter feed compared to those exposed to the non-ethnic identity related Twitter feed, followed by the control group not exposed to the Twitter feed at all. Implications were discussed.

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

• Journal of the Korean Society of Costume
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• v.65 no.4
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• pp.124-136
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• 2015

Xinjiang Uygur Autonomous Region is the area with the most Muslim populations in China and the costume of this ethnic minority group was influenced from its surrounding environment and religion. Headgear is one of the important costume elements of Muslim ethnic minority such as Kazakh, Kirghiz, Uzbek, and Tadzhik people, and each group has developed narious forms of it. Especially, we can notice characteristics of headgear in Xinjiang Uygur and four ethnic minority groups through women's headgear pursuant to motive of wear, classification of type, differences and comparability with other areas. Thus, purpose of this study is to investigate women's headgear of Muslim ethnic minority in Xinjiang Uygur Autonomous Region. Based on local data at the Xinjiang Uygur Museum, the study referred to Chinese ethnic minority costume and literature data as well as advanced researches related to Islam, and analyzed characteristics of women's headgear of four ethnic groups in connection with Muslim formation background in Xinjiang Uygur. Women's headgear of Muslim ethnic minority in Xinjiang Uygur can be largely divided into three types; cylindrical, conical and hood type. Headgear was influenced not only by natural environment and weather for protection of body, but also by Islam. Along with strong desire for decoration and expression of racial features, it was used as a means of race discrimination and representation of identity. The religion of Islam within these four ethnic groups grew in accordance with tradition of existing nomadic tribes and regional characteristics, and women's headgear developed in various ways added with religious precepts and nomadic features. Taking everything into consideration, it is found that women's headgear of Kazakh, Kirghiz, Uzbek, and Tadzhik people developed, adopting their own living style and features of minority races instead of remaining identical to the headgear type of Muslim countries in other area.

• Journal of the Korean housing association
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• v.21 no.1
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• pp.11-21
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• 2010

The house of the China Korean ethnic group in the countryside, kitchen is one of the most important rooms, which works for cooking, warming, and storage. Besides, it has some complementary functions such as washing and showering. The spatial structure of the kitchen is divided into three types, 'jeongji', 'walkway' and 'independent' one. Those houses which are near Korea peninsula mainly belong to the 'jeongji' type; whereas those houses which are in the inland of Jilin, Heilongjiang and Liaoning Provinces mainly are 'walkway' and 'independent' types. The main constituents of the kitchen include pots and pans, water supply and sewerage, fuel and storage etc. The differences among these constituents lead to the geographic differences in the aspect of cooking method and dietary culture, and finally the different kitchen spatial characters are manifested.