• Journal of the Korean Institute of Landscape Architecture
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• v.20 no.1
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• pp.18-28
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• 1992

A purpose of this study is to identify the concept formation and classify the diverse concepts which related to Kyoung(景) of Chio Nam-Sun at Korea under Japanese colonial rule (a turning point in the korean history). The cultural policy of th Japanese Government-General was aimed at the destruction of Korean nationalism and racial consciousness and the rapid Japanizatio of the Koreans. In the name of assimilation, Korean language instruction was first simply discouraged while the movement for the use of Japanese was stepped up, the use of the Japanese language was forced upon the Koreans, and textbook revision was carried out in order to develop Shinto nationalism and loyalty to the emperor and the state. The results were as follows; The type of landscape concept was 10 types and had the following frequencies in order; Pung-Kuoung(風景)(42), Kyoung-Chi(景致)(21), Koang-Kyoung(光景)(8), Kyoung-Sung(景勝)(7), Kyoung-Gae(景槪)(5), Kyoung-Goan(景觀)(2), Sung-Kyoung(勝景)(2), Kyoung(景)(2), Sil-Kyoung(實景)(1), Pung-Kyoung-Goan(風景觀)(1). Types of landscape concepts in critical periods were classified into 10 according to the many characteristics; personal situations, cultural policy and education policy of Japanese.

• English & American cultural studies
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• v.10 no.2
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• pp.49-72
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• 2010

As the first of Philip Roth's recent series of novels that delve into American Cold War history deeply entwined with the post-war Jewish American experience, American Pastoral traces the tragic fall of a third-generation Jewish American named Seymour "Swede" Levov, whose dream of complete assimilation to the post-ethnic American paradise is irrecoverably disrupted when his young daughter blows up the local post office to protest against the Vietnam War. This essay proposes to examine Swede Levov's interrupted pursuit of the American dream by locating it within specific Cold War contexts and national imaginaries propagated particularly during the years from John F. Kennedy to Lyndon B. Johnson. In so doing, I will argue that Roth presents a paradoxical vision of Jewish American identity that could be acquired by performing perpetual self-effacement and submergence into the non-place of anonymity and doubleness, a mythic location of the post-ethnic Cold War American family. Levov's life becomes true part of the mythic narrative of American history when he realizes that his life, just like the nation's history, is a series of temporalities radically discontinued without any manageable detour ot divine bypass to cross over. Rather than indicating Roth's retraction from the postmodern understanding of subjectivity, the novel's historical realism, I will argue, serves to illuminate the postmodern conditions of American Cold War history and ethnic identity.

• The Southeast Asian review
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• v.21 no.2
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• pp.1-41
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• 2011

Southeast Asia developed maritime trade from the early period due to the suitable physical and cultural conditions. The land consists of peninsular and archipelago, and located at the junction of the two monsoons in South China Sea and India Ocean. The people inherit cultural openness to receive outer influences positively. When Portuguese came to Southeast Asia in 16th century, the region had already enjoyed certain level of commercial development and sociocultural dynamics through the long time experience of interactions with outer world. The Portuguese contact to Southeast Asia was more of participation and assimilation than of conquest and rule experienced in South America. It was due to the higher level of spiritual and material civilization existed in Southeast Asia. Portuguese brought several new elements into Southeast Asia such as colonization and new weapons, Cartaz system and commercial monopoly, and Catholic mission and Casado policy. These new elements, however, did not impact much on the existing Maritime trade that played an important role to change the sociocultural structure of Southeast Asia. Even though Portuguese contact itself did not make significant differences in Southeast Asia, it was meaningful in a sense that it opened a path and left a model case for the more powerful Europeans who came soon after her.

• 한국HCI학회:학술대회논문집
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• 2009.02a
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• pp.301-309
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• 2009

This study focuses on event-driven social media (EDSM), which supports the production of unique cultural items of small groups by satisfying the conflicting desires of distinctiveness and assimilation that small groups possess. EDSM is a system which promotes the production of idioculture through small group interaction by using an actual event in which people participate in small groups. By setting up an EDSM system in a university festival in which 10,000 to 15,000 people gather in small groups, idioculture production was tested for approximately eight hours and a half. Interaction records gathered from the test, as well as focus group interview data garnered soon after were used to analyze usage patterns of EDSM, types of idiocultures produced, and resulting factors of user experience. Through this, considerations upon designing future EDSM were proposed.

• Microbiology and Biotechnology Letters
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• v.22 no.6
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• pp.707-712
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• 1994

Yeast screening for effective production of alcohol from Jerusalem artichoke tubers as an alternative energy source was performed. Inulin assimilative strains with high alcohol tolera- nce were isolated from wild sources and cultured in the liquid media of Jerusalem artichoke powder varying its concentraion from 15 to 30%. As a result, four strains of 2,445 isolates showing the inulin assimilation were selected as alcohol fermentative and alcohol tolerant yeasts. These strains were assignated to be Kluyveromyces marxianus F043 and Kluyveromyces sp. F173, E040, and F334, respectively, by their cultural and physiological characteristics. The F043 strain produced ethanol of 98.1 g/l in the 25% Jerusalem artichoke medium for 3 days.

• SUVANNABHUMI
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• v.15 no.2
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• pp.131-152
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• 2023

In analyzing the Chinese diaspora, this paper explores losses that are encountered within the family in the nation. It argues that increased social and spatial mobilities that contribute to losses can be reconfigured through the productive lens of supermobility, as Laurence J. C. Ma conceptualizes it. Supermobile identities are significant avenues to consider the way that losses traditionally associated with migration and assimilation are revisited in view of new flows of migration and identification. In examining K. H. Lim's debut novel Written in Black (2014), this study addresses pathways from debilitating losses to productive losses journeyed by the family from the child's perspective. It offers a critical analysis of the Anglophone Bruneian novel in terms of its exclusive portrayal of an ethnic Chinese family. Departing from a fixed notion of home as cultural and physical rootedness, it explores flexible identities that are tied to shifting concepts of belonging. Rather than a magnification of social and spatial losses, the analysis highlights the way that the literary imagination of ethnic Chinese in Brunei Darussalam accommodates progressive ideas of the agency and advancement of the Chinese diaspora as a supermobile community.

• Analyses & Alternatives
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• v.2 no.2
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• pp.1-30
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• 2018

The concept of soft power presents both theoretical and practical difficulties for researchers and policy makers. This essay examines the practical use of soft power and argues that soft power resources in education are important for attracting individuals to migrate between countries and assimilate to the new language and culture of the new location. Japan's attempts to utilize soft power resources in its educational system have provided mixed results dependent on the target population. Japan has successfully attracted individuals into fields related to higher education much more so than skilled labor programs. This essay discusses the importance of educational soft power resources in Japanese strategy to increase educated working population that is assimilated to Japanese language and culture. After reviewing the literature on soft power in Asia, and Japanese cultural integration policies, the essay examines three cases of Japanese educational soft power - the JET Programme, the caregiver-training program, and internationalization of university programs. In addition, the essay shows that Japan is more successful attracting higher educated individuals seeking higher paying employment rather than skilled labor through these programs.

• Journal of the Korean Society of Costume
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• v.56 no.7 s.107
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• pp.1-17
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• 2006

This study purposed to examine Korean people's white clothes custom historically and to explain the aesthetic consciousness latent in the custom. Korean people preferred white clothes, even up to foreigners called them White-clad folk. Not only as in old historical literatures, but also in Soo-suh, Shin-Dang-suh including Sam-Kuk-Ji in China, white clothes were a real symbol to Korean people, ranging chronically far back to the age of ancient tribal countries, Sam-Kuk Period through Koryo Dynasty and even to modern age near the end of Chosun Dynasty, wearing with pleasure regardless of age, sex or social position. Even King himself in Koryo Dynasty is said to have worn white clothes when he was out of official hours. During the Koryo and Chosun Dynasty, white clothes were sometimes prohibited for various reasons including conflicts with the theories of yin-yang and the five elements but such regulations were not effective. To Korean people, white clothes were ordinary people's everyday dress as well as noble people's plain suits, saints' uniforms with religious meanings, ceremonial costumes, funeral garments, etc. The various uses show that white clothes have been worn by many people. The unique custom that a People have worn white clothes consistently for such a long time may contain very deep symbolic meanings representing the people's sentiments and spirits. The present study understood that the meanings come from religious sacredness, magical wish for brightness, the pursuit of purity originating from the people's national traits, assimilation with nature and the will to attain whole ascetic personality. Aesthetic attitudes based on aesthetic values summed up as sacredness, brightness, purity, assimilation with nature, asceticism, etc. are the aesthetic consciousness pursued by Koreans through their white clothes. For Koreans, white color is the origin of their color sense coming from primitive religions such as worshipping the sun and the heaven. In this way, Korean people's preference for white clothes began with primitive religions, was mixed with various social, cultural and religious influences and finally was settled as their durable spirit, symbol and beauty.

• Journal of Family Resource Management and Policy Review
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• v.21 no.1
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• pp.1-18
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• 2017

This study examined the predictors of life satisfaction of marriage migrant wives with school-aged children in South Korea. For this purpose, we draw data from the 2015 National Survey on Multi-cultural Families (NSMF). The target group was marriage migrant wives who were in a first marriage and had school-aged children (N=3,004). We used OLS regression to examine the predictors of the target group's life satisfaction with the SPSS 18.0 program. The results are as follows. First, marriage migrant wives with school-aged children had maintained their marriage for at least 14 years. They were satisfied with their relationships with both their spouses and their children. Also, they were satisfied with their spouse's child care roles. They did not support the multi-cultural policy of assimilation. Their Korean proficiency was slightly higher than the middle level. More than half had jobs and had not attended a parent meeting. Second, although they were satisfied with their everyday lives, their levels of life satisfaction were less than that of migrant wives with children below 5 years of age. Third, all variables explained 38.8% of the life satisfaction experienced by marriage migrant wives with school-aged children. Satisfaction with their spouses, subjective health, satisfaction of spouse's child care role, monthly family income, satisfaction with their children, experience attending a parents meeting, and Korean proficiency were positively associated with the life satisfaction of this target group. The findings of this study are significant because they can provide certain implications for family life education and policy within a multi-cultural society.

• Journal of English Language & Literature
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• v.55 no.2
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• pp.215-240
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• 2009

This paper focuses on how Younghill Kang internalizes whiteness ideology through interracial romance to build himself as an oriental Yankee and recover his masculinity in his autobiographical novel East Goes West. This paper also focuses on Kang's strategy of racial and cultural hybridity presented in this novel. The theoretical basis of my argument is a mixture of Fanon's psychoanalysis in his Black Skin, White Masks, Bhabha's notion of mimicry in The Location of Culture, and notions related to race and gender of some Asian critics such as Patricia Chu, Jinqi Ling, and Lisa Lowe. In East Goes West, white women appear as "ladder of success" of successful assimilation and serve as cultural mediators and instructors and sometimes adversaries who Korean male immigrants have to win to establish identities in which Americanness, ethnicity, and masculinity are integrated. However, three Korean men, Chungpa Han, To Wan Kim, George Jum, who fall in love with white women fail to win their beloveds in marriage. George Jum fails to sustain a white dancer, Jun' interest. Kim wins the affection of Helen Hancock, a New England lady, but Kim commits suicide when he knows Helen killed herself because her family doesn't approve their relationship. Han's love for Trip remains vague, but Kang implies Han will continue his quest for "the spiritual home" as the name of "Trip." In East Goes West, Kang also attempts to challenge the imagining of a pure, monolithic, and naturalized white dominant U.S. Culture by exploring the cultural and racial hybridity shown by June and the various scenes of Halem in the 1920s. June who works for a Harlem cabaret is a white woman but she wears dark makeup. Kang questions the white face of America's self-understanding and racial constitution of a unified white American culture through June's racial masquerade. Kang shows that like Asian and black Americans, the white American also has an ambivalent racial identity through June's black mimicry and there is no natural and unchanging essence behind one's gender and race identity constitution.