• Informatization Policy
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• v.20 no.1
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• pp.61-84
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• 2013

This article examines how the Chinese government blocks the inflow of undesirable information, focusing on the technical aspect of the control mechanism. Unlike Cuba and North Korea, which regulate the whole Internet, China uses both state-of-the-art technological supervision and labor-intensive physical control due to economic reasons in order to prepare for actors who can threaten the Communist party. The Chinese government will not overlook the inflow of information which can be the link between demonstrations and democratization. This is because stronger protests utilizing information technology will trigger the Chinese government's flexible control based on large scale violation and technology. In this article, we first review the concept of universal internet control involved in internet regulation in nations, and then focus on China's internet censorship and its regulatory control from the '90s to the present. Finally, we analyze how the Chinese government actively controls the internet access by utilizing the relationship dynamics between the central and local governments, depending on protest issue. This thesis will assume that it is difficult for China to become democratized due to its information interception, and search how the government manages the internet.

• Journal of the Korean Society of Fashion and Beauty
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• v.2 no.3 s.3
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• pp.96-101
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• 2004

This study suggests the basic resources for men's cosmetic which shows in history. Because not only ancient chief but also modern French noble men made up in the area where succeeded the traditional national cosmetic, when it was seen through historic or world, the men's cosmetic was generated and was more luxurious and presence than women. But since the French revolution, men was limited the collection of fashion, also the luxurious cloth and cosmetic disappeared. It was 1960s that men's cosmetic based rock musicians reappeared. And then, rock musicians made up luxuriously. The early cosmetic of rock musicians began from the protest's meaning for old fashioned value and fixed society. But gradually, it was changed the style that valued appearance's beauty. In the past, movie star's hair style and cloth were the basic fashion, but now the sportsmen are recognized heroes and their cosmetic is prevailing. Today, the basic meaning of men's presence fashion is that men and women's each role and self expression is allowed and appearance's decoration showed from sex roles disappeared. Men is limited body's beautiful expression and collective range but they fluently express each self imagination through work, special hobby, female attire and drag queen. From various men's beautiful expression, we will know that human beings want a society which is recognizing different self expressions.

• Journal of Christian Education in Korea
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• v.77
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• pp.7-27
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• 2024

This study addresses the crucial role of Christian Religious Education (CRE) amidst civic polarization, moral disimagination, and learned helplessness. It begins her personal background as a 1.5-generation Vietnamese American and her academic engagement in immigrant faith and the challenges of teaching faith in violent contexts. The work underscores the public dimension and impact of religious education, highlighting its potential for fostering critical capacities for public engagement. However, that study observes a prevalent disconnection between congregational culture and the aim of public engagement, leading to a form of learned helplessness among students and communities. The researcher draws on Paulo Freire's concepts of "critical hope" and the need for a curriculum that transcends mere content delivery to foster transformative engagement with societal issues. The document critiques the disimigination machine that undermines critical thinking and collective resistance, as articulated by Henry Giroux, and explores the concepts of "learned helplessness" as a barrier to environmental and social activism. The researcher advocates for a theopoetic and theopolitical approach to education that nurtures hope and practical engagement with the world's injustice. She emphasizes small acts of theopoetic and theopolitical hope as transformative practices, using an example from Ferguson, Missouri, to illustrate how public liturgy and protest can mediate hope and justice. The document concludes with a call for a life-long, life-wide, and life-deep curriculum of enchantment towards responsible participation in societal repair, rooted in Christian hope.