• Korean Journal of Oriental Medicine
• /
• v.15 no.3
• /
• pp.11-17
• /
• 2009

This paper treats with transitional development of medico-hygienical situation in district Yanbian along with the evolution in specific field of medicine. This work is particularly important in shaping TKM identity as TCM embraces Chao medicine asserting it as one included in TCM. This research deals with themes of migration of Chao minorities to this territory and their medico-hygienical situation. Lifted bans on immigration in late Qing dynasty with uncertainty of Korea(Chosun) triggered the immigration to this district. The flow was heavily strengthened under the influence of Westerners and Japanese imperialism into china which consequently provoked the ruin of Qing dynasty, the civil war between republicans and communist and the socio-political changes in Korea. As population growths, the establishment of hospitals and immigration of healthcare professionals were also increased. Though this district is located in Chinese mainland the influence of Japanese was also relevant which lead to medical practice reflecting both sides. Mutual combination and influence of western(contemporary) medicine, TCM and TKM practices made the particularity of Chao medicine.

• Journal of Korean language education
• /
• v.23 no.1
• /
• pp.47-75
• /
• 2012

Korean Studies in China is centered on Korean language program and is very successful, creating and instilling positive images of Korea. In China, Korean Studies means both North Korea and South Korea and is called "Korean Studies," "Chosun Studies," "Peninsula Studies" or "Chosun Peninsula Studies." Korean Studies includes international economics, South Korea-North Korea relations, Korea-China relations, centering on international relations as well as domestic issues of South Korea and North Korea. It has continued to develop despite limitations due to South and North Koreas' domestic political situations. However, changing in Korea-China relations is an important factor in expansion of Korean Studies. According to the time period, subjects and the areas of studies vary, significantly affecting the results. Despite the fact that Korean Studies in China has experienced identity crisis, it continues to maintain Chinese perspective, endeavoring to form Chinese Studies School. It is developing to promote friendship and cooperation between the two countries as well as to enhance economic ties. Presently researching on Korean Studies and Korean language education in China is influenced by practical motives and needs, rather than pure academic purposes. This study analyzes what Korean Studies in China means and how it has progressed. After examining Chinese scholars' identities and differences in their approaches, I plan to propose the direction for Korean Studies in China.

• The Korean Journal of Archival Studies
• /
• no.2
• /
• pp.77-101
• /
• 2000

This paper seeks to activate the discussion on the 'University and College Archives', which are to be established under the provision of 'the Law on the management of the records of public institutions' which are going to be enforced from 2000. For this purpose, we need to know about the university archives: what is university archives, how that was developed, and what's the meaning of university archives in academic society. Because we can find out exactly the flaw of the discussion on university archives, having been discussed nowadays, get to know the problems, and can seek the desirable directions to establish university archives through the understanding of the basic characteristics of university archives. The understanding of the general public on the preservation of public records has rapidly improved so that there should be no objection to the premise that we need to preserve, manage, and utilize public records in order to let democracy take root in our society. In the same vein, to preserve the historical records of the university which had played a leading role in the democratization of our society will serve as a foundation to fix the identity of the university by recognizing the socio-political functions of the university and culture of it in this rapidly changing society. And the records to be preserved in the archives, especially university archives, which include various aspects of the university and students, will promote the democratization of the university itself which has been questioned in several universities recently.

• Cross-Cultural Studies
• /
• v.25
• /
• pp.185-212
• /
• 2011

The faith in St. Mary of Guadalupe is supposed to be concerned not as reminiscence of historical events or legends, but organic product of having nowness. It's an organism that can not be stay in a fixed type. From the perspectives of syncretism the coexistence of heterogeneous elements (Symbiosis) between Catholicism and Aztec's religion has been changed constantly depending on the necessity and function of the subjects who have dreamed the social integration. It's fundamentally clear that the faith in St. Mary of Guadalupe is still valid phenomenon in the modern Mexican society and that the faith is an aspect of popular catholicism which includes the remaining elements of the religion of the Aztecs. This is to understand the meanings of the perception of the contemporary mexicans on the phenomenon for the faith in St. Mary of Guadalupe. Through in-depth interviews, it is revealed that a high rate of sharing of the information does not mean the proportional acceptance of the history. It's a interesting point to see that the mexicans consider the faith in St. Mary of Guadalupe catholic belief, having a feeling of strong tie between themselves and the Aztec's religion. In spite of the historical conflicts over the veracity of St. Mary of Gaudalupe, the majority of the contemporary mexicans consider the faith positive element to consolidate the nationality and socio-cultural identity of $M{\acute{e}}xico$ against the socio-political and ethnic conflicts in the Mexican Society.

• The Southeast Asian review
• /
• v.22 no.2
• /
• pp.171-199
• /
• 2012

Saman, a novel written by Ayu Utami, has been recognized as the symbol of the politico-social changes, which began to occur since the collapse of Suharto' New Order regime in 1998. In the novel, Ayu Utami showed the spirits of resistance against various absurd socio-political circumstances during the New Order era such as pressure on discussion, abuse of power, politics-business collusion, patriarchism, and suppression of gender. In representing those spirits, Ayu Utami used unconventional structure-making, fresh feedback and multilayered descriptions of the figures, which brought her a fame as the pioneer of the Fragrant Literature (Angkatan Wangi or chick-lit). Ayu Utami particularly criticized that, under the name of sustaining the national integrity and identity, the New Order regime enhanced patriarchal system, which consequently infringed gender equality and women's rights to self-determination. In addition, Ayu Utami argued that the abuse of power and politics-business collusion, which were prevalent during the New Order period, destroyed lives of the masses and the Indonesian society.

• Korean Journal of Legislative Studies
• /
• v.15 no.1
• /
• pp.261-290
• /
• 2009

The primary purpose of this study is to explain the changing nature of Korean Democratic Labor Party, namely the revealed characteristics contrary to the party's original identity, based on empirical framework of so-called "Korean Democratic Labor Party' as a Parliamentary Party". This paper focuses on the unanticipated phenomenon that Korean Democratic Labor Party, in spite of its expectancy as an alternative party model to overcome the challenges of Korean party politics, has lost its characteristics as a mass party but has revealed the characteristics of parliamentary party since it took parliamentary seats in National Assembly.

• Journal of English Language & Literature
• /
• v.53 no.2
• /
• pp.203-218
• /
• 2007

The early eighteenth century witnessed the birth of homosexuality as an identity and the emergence of a homosexual subculture in Britain. The homosexual subculture revealed itself through identified walkways and parks, gestures by which men might signal their interests to each other, and meeting places called "molly houses" where homosexuals could gather in relative safety. As early as 1703 the homosexuals seem to have overrun London. Homosexuals in eighteenth-century Britain provides a figure on which a variety of social anxieties could be displaced. Homosexuality is partly sexual transgression; mostly, it represents a variety of class, national, political transgressions. The association of British homosexuality with the fashion for Italian tastes was commonplace, and the growth of homosexuality was regarded as the greatest threat to the glorious Britain by destroying all its masculine virtues. Homosexuality was widely believed to be particularly common among the aristocracy and to be symptomatic of the increasing depravity of that class. The radicals in eighteenth-century Britain did not hesitate to exploit the surge in homophobia. They identified aristocratic patronage as one of the aristocratic practices that encouraged homosexuality and thus stigmatized the sort of male bonding that helped sustain aristocratic hegemony.

• Journal of English Language & Literature
• /
• v.55 no.3
• /
• pp.497-515
• /
• 2009

Culture as a source of identity, as Edward Said says, can be a battleground on which various political and ideological causes engage one another. It is not mere individual cultivation or private possession, but a program for social cohesion. Sensitively aware that a national culture should be independent from Europe, Walt Whitman enacts a new form of literature by placing different cultural values against Old World tradition. His interest in autochthonous culture originates from his deep concern about national consciousness. He believes that literary taste directed toward highly-ornamented elite culture is an obstacle to cultural unification of a nation. In order to represent American culture of the common people, Whitman incorporates a lot of cultural material into his poetry. Since he believes that America has many respectable writers at home, he urges people to adjust to their own taste instead of running after foreign authors. Whitman differentiated his poetry from previous literary models by disrupting the established literary norms and reconfiguring cultural values on the basis of American ways of life. In his comment on other poets, he concentrates on the originality and nativity of poetry. By claiming that words have characteristics of nativity, independence, and individuality, he envisions American literature to be distinguished from British literature in literary materials as well as in language. Whitman s language is composed of a vast number of words that can fully portray the nation. He works over language materials in two ways: reterritorialization and deterritorialization. Not only does his literary language become subversive of the established literary language, but also makes it possible to express strength and intensity in feeling.

• Journal of Daesoon Thought and the Religions of East Asia
• /
• v.3 no.1
• /
• pp.129-151
• /
• 2023

The concept of interfaith harmony is one of the key issues for discussion in this contemporary world. It has multifaceted implications that range from pedagogical realms to global policy making. Here we focus on the basic concepts of interfaith harmony from Sikh and Cao Dai perspectives in order to address their viewpoints in regard to promoting culture of Peace and Understanding. Although these religions are new as compared to the existing living religions of the world, they found their new identity in the history of world religions for their unique concepts of interfaith harmony. In this article, the concept of interfaith harmony has been analyzed from two perspectives such as theological and socio-historical. For a systematic understanding of the subject matter, it has been categorized into three subpoints; unity of God, unity of religions and unity of humanity. Methodologically, the qualitative methodological framework of the proposed research is descriptive in nature. Thus, the present research has been primarily conducted by using secondary sources, although the crucial information is collected from primary sources such as the sacred texts of Sikhism and Caodaism. Since this study is done considering the social, political and religious contexts of India and Vietnam, it can contribute to the understanding of the nature of interfaith harmony in South and South-East Asia.

• The Journal of Art Theory & Practice
• /
• no.16
• /
• pp.107-137
• /
• 2013

This paper examines a number of Korean artists-Whanki Kim, Po Kim, Byungki Kim, Lim Choong-Sup, Min Byung-Ok and etc-working in New York in the 1960s and 1970s, focusing on their motivations to head for the U.S. and their life and activity in the newly-emerged city of international art. The thesis was conceived based upon the fact that New York has been one of the major venues for Korean artists in which to live, study, travel and stay after the Korean War. Moreover, the United States, since 1945, has had a tremendous influence upon Korea politically, socially, economically, and, above all, culturally. This study is divided into three major sections. The first one attends to the reasons that these artists moved out of Korea while including in this discussion, the long-standing yearning of the Korean intelligentsia to experience more modernized cultures, and American postwar cultural policies that stimulated them to envision life beyond their national parameters, in a country heavily entrenched in Cold War ideology. The second part examines these artists' pursuit of abstraction in New York where it was already losing its avant-garde status as opposed to the style's cutting edge cache in Korea. While their turn to abstraction was outdated from New York's critical perspective, it was seen to be de rigueur for Koreans that had developed through phases from Art Informel in the 1960s to Dansaekhwa (monochromatic paintings) in the 1970s. The third part focuses on the artists' struggle while caught between a dualistic framework such as Korea/U.S, East/West, center/margin, traditional/modern, and abstraction/figuration. Despite such dichotomic frames, they identified abstract art as the epitome of pure, absolute art, which revealed their beliefs inherited from western modernism during the colonial period before 1910-1945. In fact, their reality as immigrants in America put them in a diasporic space where they oscillated between the fixed, essentialist Korean identity and the floating, transforming identity as international artists in New York or Korean-American artists. Thus their abstract and semi-abstract art reflect the in-between identity from the diasporic space while demonstrating their yearning for a land of political freedom, intellectual fulfillment and the continuity of modern art's legacy imposed upon them over the course of Korea's tumultuous history in the twentieth century and making the artists as precursor of transnational, transcultural art of the global age in the twenty-first century.