• Journal of the Korean association of regional geographers
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• v.23 no.3
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• pp.514-528
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• 2017

This study aims at exploring the transnational care for family members back home among the Nepalese marriage immigrant women in Korea on the bases of some transnational care practices like remittances, virtual intimacy through information and communication technologies, visit to Nepal, and invitation of family members to Korea. This study argues that in order to understand migrant women's care practices properly, Nepalese marriage immigrant women should be considered as 'being in-between' the societies and cultures of Nepal and Korea. This study identifies the characteristics of transnational care practices of Nepalese women are closely related to the role expectation for the eldest daughter as well as whether or not migrant women have children, jobs, and original family member in Korea. Furthermore, this study highlights that migrant women's transnational care practices should be considered as 'reciprocal exchange of cares' between marriage women and their family members rather than one-way benefits going to the latter.

• (The) Research of the performance art and culture
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• no.41
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• pp.353-380
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• 2020

Samul nori/Pungmul-gut is the symbol of ethnic identity for the Koreans abroad. It is the representative diaspora musical genre which is performed many cultural events held by Koreans. It is, at the same time, a global music which is appreciated by not only the Koreans but also the foreigners. Many musical communities in various countries exhibit the cultural migration through the discourse of 'tradition/variation' and 'authenticity/hybridity' in the course of the acculturation and enculturation of samul nori/pungmul-gut. The pungmul-pae 'Bichoe June' active in Toronto, Canada was organized by a foreign performer. For the foreigners pungmul-gut is easy to access as a genre of world music. As a percussion ensemble, it is easy to learn for the foreigners. The pungmul-pae 'Bichoe June' is a 'music community' consist of the Koreans and foreigners. The band tries to preserve the traditionality and authenticity of the Korean music. There is no variation or hybridity in its music since the member still learns the authentic music through various available textbooks and internet sites. Through the participation of the Koreans and foreigners, the band stimulates the globalzation of the pungmul-gut. The enculturation of the pungmul-gut is exhibited in two performances held by the band. One was host by the Canadian progressive group and the other was by the Korean conservative community. The former understood the nature of pungmul-gut as the music of the common people. The latter, however, accepted the music as the representative traditional music but was not easy to enjoy the 'noisy' music. In other words, the positive/negative acceptance of the pungmul-gut depends of the ideological nature of the listeners rather than the ethnical nature.

• Culinary science and hospitality research
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• v.19 no.3
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• pp.234-247
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• 2013

This study was conducted to examine how the Jewish nation, which disappeared in the history, has come to history again after 2000 years, considering the investigation of the Pentateuch from old testaments in the bible that might be recorded from B.C 1446 to 1406 about 3440 years ago. The foods in the era of the Pentateuch were classified by a strict rule which stipulated eatable clean foods and uneatable unclean foods. According to the Pentateuch, Israelites must not have blood, and the rule has still influenced them strongly. Sacrificial rites were classified into five categories: burnt offering, grain offering, peace offering, sin offering and guilt offering. The subdivisions of the seasons were Passover, Festival of Unleavened bread, Festival of First fruits, Festival of Harvest, Festival of Trumpets, Day of Atonement, Festival of Shelters; and those seasons were explained clearly by their meanings and even methods. Contrary to general food culture instructed by custom and tradition, the commandments transcribed the food cultures for the Food Sanitation Act in themselves long ago. Those commandments even remark the results brought to the observant and the disobedient stringently.

• The Korean Journal of Archival Studies
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• no.61
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• pp.31-69
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• 2019

This study seeks to find an organizational method suitable for literary records through a review of the application of records management and an archival exploration of the literary materials of the authors, which are housed in a decentralized collection of domestic literary museums. First, through literature research and case analysis, I explored the "principles of original order" for organizing by characteristics and values of literary records. Next, the organization model was applied to the literature materials of author Jo Jung-rae(1943~) that existed in the form of a 'split-collection' in the local literature museum after drawing a model suitable for organizing literary records as an example. In order to gain an integrated approach to the 'split-collection' by Cho Jung-rae, the research result suggests a model provided through a single gateway by linking descriptive information related to ICA AtoM-based 'Records-Writers-Literature Museum'. The organizational model for the collection of individual literature museum was designed to provide richer collective and contextual information compared to the existing simple list by developing a hierarchical classification system in accordance with the principle of record organizing.

• The Southeast Asian review
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• v.22 no.2
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• pp.133-170
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• 2012

This thesis aims to analyze the political, social, and cultural activities of the Acehnese ethnic group living in Jakarta, Indonesia. Based on analysis, this thesis examines how their ethnicity and national identity have been formed and expressed. For this purpose, this study deals with Taman Iskandar Muda (hereinafter referred to as TIM), a group of Acehnese transmigrants living in Jakarta. The immigration of the Acehnese to Jakarta started in the 1950s and the number of Acehnese people living in Jakarta persently amounts to 100,000. TIM, which was organized by the first generational of immigrants, functions to group Acehnese immigrants of various generations and class. Forum Keprihatinan Untuk Aceh(hereinafter referred to as Forka), an organization designed to solve the political problems of TIM, undertook various activities to maintain the peace of Aceh as the representative of TIM. Through those activities, TIM and Forka were able to confirm the feeling of homogeneity among the Acehnese who were living in their hometown and also strengthen their identity within the organizations. However, the fact that TIM and Forka put their focus on humanitarian activities paradoxically shows the political limitations that they sustain. TIM and Forka take care not to make their humanitarian activities seem as if they intend to openly strengthen their Acehnese identity and deny their Indonesian one. These political characteristics of Forka's identity are commonly found in groups that practice long-distance nationalism, as transmigrants in diaspora circumstances do. In the organization of TIM, there exists the menasah, which is a space where discussions of the ethnicity and the nation are practiced. As it is the space for local exchange, menasah reveals the identity of TIM through educational/social activities and public services. Menasah functions as the public arena where people practice ethnic identity on the basis of national integration. As a minority ethnic group living in Jakarta and its neighborhood, they are accustomed to double and selective political activities, social activities, and cultural practices. In order to adapt themselves to the double circumstance that they are faced with, they should live extemporaneously, and this life may be the fate that minority ethnic and transmigrants should endure.

• (The) Research of the performance art and culture
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• no.42
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• pp.321-359
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• 2021

This paper examines the unique features of Korean farmer's music-or nongak-in Hawaii by exploring three nongak groups from different decades beginning in the 1970s. The first community-based nongak group began in the 1970s, with the establishment of the Wahiawa Korean Seniors Club. In the 1980s, there was another group supported by the Kalihi-Palama Immigrant Service Center. And in the 1990s, the Hawaii Korean Farmer's Music Assoiation, which is still active, was founded. I ullustrate the overall changes made by the three nongak groups as follows. First, they show a shift from social groups playing music to a music group doing social activities. Second, from a group of people negotiating their music, through a group led by musical leadership, to a group with a leader who created his own musical leadership. Third, from a music group began out of a pseudo-shaman ritual, through a group purely playing music, to a group adding samulnori and further creating a new rhythmic pattern. These changes occurred because, while the members are all first-generation immigrants, their experience of nongak in the motherland was different because of their age differences. In addition, they emerged because the level of awareness and acceptance of samulnori-which has gained huge popularity in Korea-were different.

• Korean Journal of Social Welfare
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• v.68 no.2
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• pp.233-256
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• 2016

This study aims to illustrate the essence of meaning through sexual minorities' participant experiences in a sexual minority community. This research intends to explore essential meaning structure revealed in sexual minorities' reasons for joining a sexual minority community and in their experience in community activities. The study participants were 8 sexual minorities, and data was collected by in-depth interview. Data analysis was described using Giorgi's analysis methodology in phenomenological research method. As a result, the sexual minorities' participation was consisted of 13 meaning units, 6 derived topics, and 3 essential topics, which were 'An unquenchable thirst', 'Another world called oasis', and 'Real estrangement' Moreover, based on the essential topics, the study participants' common meaning of essence was analyzed as 'spiritual diaspora'. Sexual minority communities shall contribute to developments of own organizations through mutual compensations by vitalizing exchanges with other communities based on this study. Also, the communities should the variety in sexual minorities to allow various people's participation. People's awareness on sexual minorities must be transformed so that closed communities can change. Comprehensive knowledge on sexual minorities should be distributed in the social welfare fields so that sexual minorities may search solutions on issues through various access not limited to certain communities.

• Journal of Popular Narrative
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• v.26 no.2
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• pp.191-219
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• 2020

This paper aims to identify the key features of the novel writing of Korean American immigrants and their meaning as one aspect of movement and contact occuring in the early modern period. The late return of the novels written by Nakcheong THUN in the 1930s is significant in that it restored ideas on the diversity of early modern mobility and confronted the history and culture of immigrants who were excluded from records and memories. Not only are these novels a product of the phenomenon of immigration, but they have also created a crack in the dichotomous perceptions of domination and subordination, center and periphery by envisioning it as a space that creates new history, culture, institutions and values. These novels treat the free love of intellectual, emotional, and ethical figures as a central event, demystifying Western free love, and at the same time, a society divided by various identities including class, race, and gender. The novels by Nakchung THUN visualize the active exchange between the immigrant and the indigenous community through the character of Jack, and imagines the heterotopia as a place where not for the immigrants' utopia, but for everyone's coexists. These novels have declared a kind of memory war on the subordinate and marginalized contact zones. The contact zones of the immigration area had been a place for experiencing extreme conflicts and discords, and at the same time, it has served as a place where various groups and communities are connected. The contact zones were common areas of solidarity and creation before being subject to division and occupation. The contact zones are far from the border or borderlands, so it is not a fixed and immutable deadlock. As a world free from central domination the contact zones have been a space that preoccupied history and culture through various encounters, and have been a community.