• 영미문화
• /
• 제14권2호
• /
• pp.97-125
• /
• 2014

This paper delves into the question of universality in Native American Literature focusing on Leslie Marmon Silko's Ceremony, exploring some different definitions of universality and looking at the work in the light of these definitions. In this paper I proposed four possible definitions or faces of universality applicable to the narrative of the oppressed people. Firstly, the colonizers indoctrinate their colonized persons with the colonialists' beliefs through the process of assimilation purposefully imposed in the name of universality. In Ceremony Rocky and Emo are the victims of assimilation including militarization. Secondly, the colonized people hold on to their traditional values in face of colonizers' universalism. In Ceremony Tayo shows an attachment to tribal stories in opposition to whites' lies. Thirdly, the colonized can get together by sharing experiences of violence, occupation, and loss of their land and language, forming a bond of "commonality" among them. In Ceremony the story of a medicine man, Betonie, suggests oneness of victims against the evil power of destroyers represented by nuclear bombs. Fourthly and lastly, the universal consists in the subject's trial and practice attempting to achieve universalism against the existing order, not in the stipulation defining what is universal. In the story Tayo endeavors to retrieve his cattle by transgressing whites' property and makes a hole in the established dichotomy of whites and Indians. In sum, Ceremony as a minor literature shows the developmental aspects of universality, culminating in Tayo's refusal to assimilate himself to whites' lies.

• 한국지역지리학회지
• /
• 제20권1호
• /
• pp.112-127
• /
• 2014

본 연구는 서구의 이주자 정책의 변화를 동화주의, 다문화주의, 사회통합 정책을 중심으로 살펴보면서, 정책 변화에 내재한 주류사회의 인식과 담론을 비판적으로 접근하고자 하며, 이를 토대로 우리나라 이주자 정책에 대한 시사점을 도출하고자 한다. 1970년대에 접어들면서 동화주의 정책은 문화적 다양성을 간과한다는 점에서 비판을 받게 되었고, 다문화주의 정책이 도입되면서 이주자의 권리와 문화적 차이가 강조되었다. 그러나, 다문화주의 정책은 이주자-주류사회 간 사회적 고립과 분리를 야기한다는 주장이 제기되었다. 이러한 문제에 직면하여 2000년대에 접어들어 사회통합 정책이 대두되었고, 사회통합 정책은 이주자로 하여금 주류사회의 가치와 문화 수용, 사회경제적 활동의 참여를 강조한다. 하지만, 사회통합 정책은 이주자를 통제의 대상으로 인식함과 동시에, 차별의 대상으로 인식하는 문제점을 드러내고 있다. 서구의 이주자 정책에서의 경험은 향후 우리나라의 이주자 정책에서 이주자의 사회적 포함, 다문화주의와 사회통합의 문제점 분석, 주류사회의 문화변용의 필요성에 대한 시사점을 제공할 것으로 판단된다.

• 수완나부미
• /
• 제13권2호
• /
• pp.37-67
• /
• 2021

Mazu is considered the famous Chinese Sea Goddess, venerated by seafarers. Mazu belief was conducted in Meizhou County, Fujian Province. Soon worship of Mazu spread quickly to other parts of over the world, especially in Southeast Asia. In China, the Mazu belief was strongly influenced by marine culture, but its marine factors faded when Chinese immigrants had lived together with the Kinh people in Pho Hien (in the north of Vietnam) for more than four centuries. Applying the Acculturation theory, this paper aims to analyze the migration background of the Chinese and their integration into Kinh culture in Pho Hien. It can be said that historical, economic and social context, as well as native government policies have highly affected the manner and the rate of this belief's acculturation. Furthermore, the article explains the reasons for the fading of marine cultural traits and their replacement by the Kinh people's cultural factors in this belief.

• 유통과학연구
• /
• 제15권1호
• /
• pp.31-42
• /
• 2017

Purpose - The multicultural society is a society where a variety of ethnic groups and cultures co-exist. Regarding Korean multicultural society, the public interest in the multicultural society and its problems are on a growing trend due to the increasing number of the multicultural families by international marriage and the foreign immigrant workers. Research design, data, and methodology - Models of the multicultural society policies have been divided into those of assimilation and multiculturalism, while they have been materialized into the models of discriminative exclusivism, assimilation and multiculturalism. Most countries are aiming at the model of either the multiculturalism or the assimilation focused on national managerial situations. Results - In the case of Europe where the multicultural society had been formed earlier than Korea, Islamic immigrants have been politically accepted in order for Europe to overcome the problem of population decrease caused by its low birth-rate. Also, in the case of the United States. Conclusions - Korean multicultural society policies are characterized mostly by supporting the multicultural families of international marriage. In this study, it is intended to present the characteristics of diversified immigrants and the possible directions of the polices on immigrant youth in accordance with each country's managerial policy.

• 헤리티지:역사와 과학
• /
• 제49권1호
• /
• pp.84-97
• /
• 2016

일제는 일선동조론에 바탕을 둔 동화정책의 일환으로 우리의 역사를 식민사관에 맞춰 재구성하는 한편 고고학적 조사와 고적에 대한 재해석을 통하여 이를 증명하려고 하였다. 경주, 부여 등 고도(古都)에 대한 고적조사 및 고적의 재해석 그리고 고적관광은 이러한 맥락에서 추진되었다. 특히, 부여지역의 경우 고적조사와 고적에 대한 재해석을 통하여 백제 사비기와 일본 고대 아스카(飛鳥)시기와의 밀접한 관련과 친연성을 강조하고 이를 바탕으로 재구성된 고적을 식민지 조선인에게 보여주는 고적관광을 실시하였다. 본 논문은 일제강점기 부여지역에 대한 고적조사와 고적의 재해석 및 고적관광이 어떤 맥락으로 이루어졌고 그것이 일반 대중들에게 어떻게 수용되었는지를 고찰하였다. 첫째, 부여지역의 고적조사는 1909년 세키노 다다시에 의해 처음 시도되어 일제강점기 동안 고분과 사지(寺址)에 대한 발굴 조사가 이루어졌다. 세키노는 부여의 고적조사 결과를 토대로 고대 중국(梁) 한국(百濟) 일본(倭)간의 문화적 관계와 영향을 설정하였고 사비시기의 백제문화가 중국문화의 영향을 받았으며 이를 다시 일본에 전달하여 아스카 문화를 형성하게 했다는 문화 전달 자설을 역설하였다. 이는 우리문화의 고유성을 부인하고 백제문화를 중국문화의 아류 또는 단순 전파자 역할로 왜곡 해석한 것으로 이러한 세키노의 관점은 일제강점기 내내 일관되게 유지되었다. 둘째, 1915년에 발족한 부여고적보존회는 부여고적에 대한 탈맥락적 해석을 통하여 고대 일본과 백제와의 관계를 동화론적 관점에서 재정립하였다. 특히 낙화암, 고란사, 청마산성 등에 대한 재해석을 통하여 일본과의 친연성을 강조함으로써 일제의 동화정책을 역사적 사실관계로 확정지으려고 하였다. 셋째, 부여지역의 고적관광은 부여고적보존회에서 주도적 역할을 하였으며, 주된 관광대상과 코스는 고적의 재해석을 통해 재구성된 고적들이었다. 일제는 식민지 조선인들에게 부여를 일본 고대문화의 원형 또는 본향으로 이념화된 공간을 보여주고자 하였다. 이처럼 일제강점기 부여의 고적조사와 고적에 대한 재해석 그리고 고적관광은 서로 밀접한 관련하에서 추진되었고 그 추진 주체가 조선총독부와 친일 관변단체였다는 점에서 타자의 시선에 의해 '만들어지고' '보여진' 것이었으며 그것은 식민지 표상공간으로서 부여의 재발견이었다.

• 수완나부미
• /
• 제10권1호
• /
• pp.35-61
• /
• 2018

This paper explores the influence of Arab culture on the culture of Bugis-Makassar, the two major ethnic groups in South Sulawesi, Indonesia, particularly after their Islamization in the early 17^th century. The paper argues that since then, the on-going process of Islamization in the region has also brought a continuous flow of ideas and cultural practices from Mecca to Indonesia by means of the hajj pilgrims, Arab traders, and the establishment of Islamic educational institutions that emphasized the teaching and use of Arabic language in education. These factors, among others, have facilitated a cultural inflow which enabled cultural practices borne of West Asia (Middle East) to be integrated into local customs and beliefs. The paper particularly depicts the most observable forms of Arabic cultural integration, acculturation, and assimilation into the Bugis-Makassar culture such as the use of Arabic in Islamic schools and religious sermons; the Arab-style dressing by religious scholars, teachers, and students; the wearing of the hijab (head cover) by women; and the change of people's names from local into Arabic. By utilizing the historical and anthropological approach, this paper investigates this dynamic process of adaptation and integration of a foreign culture that first came through the Islamization of a local culture, exploring the role of an Islamic missionary and educational institutions in mediating and maintaining such cultural integration processes.

• 비교문화연구
• /
• 제38권
• /
• pp.215-243
• /
• 2015

This paper looks at the literary mood of southwestern Russia in the late Russian Empire, while examining the writers of this area and their literary tendencies. Southwestern literature was formed in the late Russian Empire, and prospered centering around Odessa. Because of the uniformity in the Soviet culture, however, it could not stay alive but disappeared in the history of Russian literature. Odessa, the center of southwestern literature was a multiracial region unlike other Russian cities. A unique culture was created, therefore, combining the western European culture and local ethnicity. Jews in Odessa could enter into the Russian society and assimilate naturally. They could utilize their talents as a strength to enrich the Russian culture without giving up their cultural heritage. For example, in lingual aspects, using Yiddish was not against the Russian culture. In addition, it contributed to interesting new coinages and led to efforts among writers to minimize the gap between the two languages. Many Jewish writers showed special interest not only in Yiddish but also in French, German and other languages. Therefore, they took the lead in translating and introducing west classics. As evident in the way Yiddish language was formed, mixing their language with other languages enabled jews to soak their way into other cultures naturally. Their yearning for the Russian and western European cultures, combined with their unique sense of humor, led to generic twists and problematic experiments. From another point of view, it is also unusual that southwestern literature diversified locational settings and heroic characters in literary works. European style heros, appearance of multiracial people, pain or waggery experienced by Jews in their assimilation process, thrilling revenge to unfair violence of Russians, and espiegle swindlers are the new domains that southwestern literature pioneered. In summary, southwestern literature was formed in a heterogeneous cultural climate, which was entirely different from the Russian Empire. In this regard, it was in deviation from the Russian literary tradition. From the Soviet point of view, it existed as a heresy which was against the Russian Empire.

• 아동학회지
• /
• 제32권4호
• /
• pp.147-166
• /
• 2011

The purpose of this study was to explore the relationship between cultural identity and the psychosocial adjustment levels of children in international marriage families by focusing on the effects that different types of cultural identity have on children's overall psychosocial adjustment. The data for this study came from a survey conducted on 122 third to sixth grades children with foreign mothers living in Seoul and Gyeonggi-Do. As a result, it was found that children's identification with Korean culture was on average higher than their identification with their mother's culture. Secondly, in terms of identity type, assimilation and separation types appeared to be the most dominant, followed by the integration and marginalization types. Finally, it was found that cultural identities had significant effects on children's psychosocial adjustment in international marriage families. In particular, the level of self-esteem was the highest for children in the integrated group, while it was the lowest for those in the marginalized group. These results indicate that identification with the mother's culture is just as important as one's Korean identity when it comes to determining the degree of psychosocial adjustment of children in international marriage families.

• 가족자원경영과 정책
• /
• 제14권4호
• /
• pp.151-171
• /
• 2010

Multi-culturalization in our society may be the cause of many problems, but if appropriately dealt with, diversity brought on by multi-culturalization could resolve chronic abuses in education and create a new culture, thereby contributing greatly to national development. The purpose of this study was to examine the current research on multi-cultural education and to provide a normative orientation to multi-cultural education. The literature research was conducted between March 2008 and September 2009. The followings are the findings of this study. First, the results reveal that the appropriate target of a multi-cultural society should not be assimilation, but rather, multi-culturalism. Multi-culturalism has greater adaptability, and the key lies in its respect for human rights, its strengthening of multi-cultural capacity, and its consideration for the minority by moving toward corporate multi-culturalism that aims for equality in results. Second, the first form of multi-cultural education emphasizes neutrality and argues that it is the best way to respect different cultures. This form of multi-cultural education emphasizes neutrality toward "sameness." In this context, sameness means equality of the rights of human beings. The other form of multi-cultural education emphasizes diversity and argues that it is the best way to respect different cultures. It focuses on the recognition of particularity. But it reveals its shortcomings when it excludes interaction not only between an individual and the culture, but also between the insider and outsider of the culture and its social institutions. Thus, multi-cultural education for mutual understanding is suggested. Third, it has been found that pure homogeneous nationalism must be destroyed, but nationalism needs to transform itself rather than be abolished in a globalized and multi-cultural society. Moreover, on behalf of pursuing open nationalism, the self-transformation of nationalism is advisable, in order to for it to overcome its antagonistic and exclusive nature.

• 국제지역연구
• /
• 제13권3호
• /
• pp.849-871
• /
• 2009

본 연구는 국제결혼이주여성의 문화적응성, 문화적차이, 임파워먼트 간에 관련성에 대해 연구한 결과 다음과 같은 연구결과를 얻었다. 첫째, 국제결혼이주여성의 동화와 분리의 문화적응성은 임파워먼트에 유의한 정의 영향을 미쳤다. 이에 비해서 결혼이주여성의 통합의 문화적응성은 임파워먼트에 유의한 부의 영향을 미치는 것으로 나타났다. 둘째, 국제결혼이주여성의 불확실성회피와 남성주의의 문화적차이는 임파워먼트에 유의한 정의 영향을 미쳤다. 이에 비해서 결혼이주여성의 개인주의의 문화적차이는 임파워먼트에 유의한 부의 영향을 미치는 것으로 나타났다. 셋째, 국제결혼이주여성의 문화적응성과 문화적차이는 임파워먼트에 유의한 정의 영향을 미쳤다. 국제결혼이주여성의 동화, 분리, 통합과 같은 문화적응성, 불확실성회피, 남성주의, 개인주의의 문화적차이 요인들은 임파워먼트와 밀접한 관련이 있는 요인들로 나타났다.