• Natural Product Sciences
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• v.16 no.2
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• pp.107-110
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• 2010

Curcuma caesia Roxb. (Zingiberaceae) is commonly known as 'Black turmeric'. In India it grows in West Bengal, Madhya Pradesh, Orissa, Bihar, North-East and Uttar Pradesh and is widely used by ethnic communities for various ailments. Rhizomes of the plant are used for sprains and bruises and are also employed in cosmetics. In West Bengal it is an important place in traditional system of medicine and is also used as a substitute for turmeric in fresh stage. Present communication deals with the detailed pharmacognostical evaluation of the rhizome sample. Inner part of the rhizome is bluish-black in colour and emits a characteristic sweet smell, due to the presence of essential oil. On steam distillation the rhizome yields an essential oil rich in camphor. A detailed HPTLC studies has been carried out for quantitative evaluation of active marker component. HPTLC, physico-chemical, morphological and histological parameters presented in this paper may be proposed as parameters to establish the authenticity of C. caesia rhizome and may possibly help to differentiate the drug from its other allied species.

• Journal of the Architectural Institute of Korea Planning & Design
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• v.35 no.6
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• pp.81-92
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• 2019

Globalization has diversified ethnic composition thus increased the risk of conflicts and socio-political instability in global cities. However, still the status of community facility in a global city is unclear despite its critical role to build sustainable community in global era. In Seoul, as a reaction of globalization, 19 community facilities known as the 'Seoul Global Center' have been established since 2007 by Seoul Metropolitan Government. These facilities have started to provide basic foreigner services but been transformed to foreigner service hub with multiple functions in terms of a living, a business, a labour, etc. This study explores the role of the community facility for foreigners by using the Seoul Global Center as a case study, conducting a site observation, an interview(13 staff) and a questionnaire(148 visitors). The findings are the community facility functions as a 'global platform' in forms of a policy tool for implementing the urban globalization strategy, a mediator connecting foreign migrants with local communities, an applicant for successful settlement of foreign residents, an incubator that grows human and social capital, and a base for collecting and aggregating information on foreign migrants and forming new local identities.

• Health Policy and Management
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• v.32 no.3
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• pp.272-281
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• 2022

With the outbreak of coronavirus disease 2019 (COVID-19) pandemic, health policymakers are adopting new policies regarding the issue of immunization disparities, especially for children in low-income communities of color who lack awareness and thereby access to vaccines. The purpose of this paper is to propose an evaluation framework using program theory-based evaluation approach and logic model to analyze and evaluate the immunization disparities in children aged 19-35 months. Data is collected from New York City department of Health and the U.S. Census Bureau for Northern Manhattan Start Right Coalition program which consists of 19,800 children, and the community-provider partnership includes 26 practices and 20 groups. Program theory is used to evaluate this community-based initiative with the logic model which is a visual depiction that illustrations the program theory to all stakeholders. The logic model highlights the resources, activities, outputs, outcomes, and impacts of the program to guide to planners and evaluators and to call attention to the inadequacies or flaws in the operational, implementation and service delivery process of the program in offering a new perspective on the program. This framework adds to the literature on evaluations of immunization disparities in determining whether evaluators can definitively attribute positive immunization outcomes in the community to the program and conclude whether it has potential in expanding or duplicating it to other similar settings, especially in other rural areas of the United States, and abroad, where routine immunization equity gaps are wide due to income, racial and ethnic diversity, and language barrier.

• Cross-Cultural Studies
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• v.43
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• pp.377-404
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• 2016

In this paper, I intend to focus on the 1991 racial tension and violence portrayed in Anna Devear Smith's book Fires in the Mirror, which was published in book form in 1993. I make use of a series of interviews with many of those involved in the conflicts, which were based on the Jewish Holocaust and the history of African American enslavement. In Crown Heights, the black community and the Jewish community have each suffered terrible losses, but individuals and communities become rhetorically attached to foundational historical traumas that lie at the center of each group's cultural identity rather than try to understand each other's pain. Smith lets this rhetoric dominate Fires in the Mirror by putting contradictory monologues side by side in order to show how discourses on 'slavery' and 'the Holocaust' still have control over specific ethnic communities. My intention is not to delve into the conflict between the Jewish and black communities exclusively. Rather, I attempt to form an understanding of the problems of the critical/theoretical tenets proposed by 'the rhetoric of holocaust,' including the Jewish Holocaust and the black experience of enslavement. Such an understanding will help us see the failure in the theories, illuminating the ways that such rhetoric should have recognized its own violence and helped to forge a new relationship between racism and anti-Semitism. Fires in the Mirror mirrors back to us the ways that 'the Holocaust' betrays the possibility of error to indicate its own susceptibility to blindness. The cracks brought forth by conflicting narratives enable readers to observe wounds being healed and the possibility of new narrative looming up.

• Journal of the Korean association of regional geographers
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• v.20 no.2
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• pp.163-175
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• 2014

This study is to explain social capital characteristics of Filipino immigrant women at the level of neighborhood. This research targeted Filipino immigrant women in the metropolis, small town and rural area in Korea to find out the relevance of individual property and characteristics of the community and social capital of neighboring communities- school community, cathedral community, etc- through measurement of the participants' recognition. This study reveals that differences exist in the relationship between length of residence and social capital in the school community and the catholic church community. There is a significant positive relationship between length of residence and political factors in the catholic church community, thereby having a better relationship with longer period of stay, while length of residence and confidence show a negative trend in the school community, leading to less confidence. The catholic church community holds a dominant position in homogeneity, cohesion, and the amount of social capital. According to the findings, social capital 'relation' is more closely related to homogeneity of the community, 'norms' to cohesion. 'Relation and norms' and 'confidence and politics' factors are recognized similarly in both communities, thus resulting in the recognition that decision making within the community, the share of value, and observance of social norms approximate a friendly relationship among members, and satisfaction level, emotional support, and confidence among members approach politics that members can talk about their personal matters. It is noted in the research process that the symbolism of the cathedral community as a transnational circuit behavior occurs where collective culture and personal desires of Filipino immigrant women were combined with production of social capital. Filipino immigrant women's awareness of community and social capital appearing in the cathedral community show that not only residence, along with the cultural identity of Filipino immigrant women, but also collective social and cultural characteristics, such as 'family reunion' can not be overlooked. In particular, at this time when discussion and debate on the interculturalism over multiculturalism is heating up, communal spirit and social capital based on the ethnic identity are important in that they can be a crucial path to the cross-cultural interaction with our society, therefore, a study on the social capital of the ethnic community needs to be encouraged and extended to more diverse communities, to the space of the multilayered scale.

• Journal of Christian Education in Korea
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• v.61
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• pp.263-294
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• 2020

In South Korea which has become a multicultural society, ethnic and cultural others have suffered from discrimination against them and isolation from society. Multicultural policies and multicultural public education have simply focused on the assimilation of cultural others without providing opportunities to build a reciprocal relationship between Kor eans and cultural others. Noting this reality, this paper proposes intercultural Christian education as a prophetic and educational role of faith communities in society. Intercultural education, intercultural theology, Miroslav Volf's drama of embrace, and Sang-Jin Park's theory of the ecosystem of Christian education offer theoretical foundations for intercultural Christian education. Based on these foundations, the paper discusses the definition and goal of intercultural Christian education and argues for the roles of intercultural Christian education to help Christ ians "SEE" the self, the other, and the community through self-reflection, embrace, and ecological transformation. As intercultural Christian education pursues to nurture Christians to have a respectful and hospitable mindset toward cultural others, such education will help faith communities seek a multi-colored kingdom of God.

• Journal of the Korean Geographical Society
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• v.44 no.2
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• pp.146-160
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• 2009

Recent studies on development are increasingly focusing on analyzing development discourse and de constructing its institutionalization process in the nation-state. By pushing up the limit of the research on development, these studies particularly emphasize how development is articulated with the nation-state, its governmentality, and various representations. These studies overall consider development a powerful discourse, which invents under-development, mobilizes resources for changing particular space, and institutionalizes modem systems of socio-spatial control at a local scale. In this sense, it is particularly interesting to look at how the nation-state, faced with the deterritorialization of labor and capital, reterritorializes overseas resources and networks for the purpose of development. By problematizing the Overseas Koreans Foundation as a transnational state apparatus, this paper interrogates the way in which its institutionalized practices conjure up the national imagination, ethnic solidarity, and collective allegiance to the homeland in diaspora communities. This paper conclusively reports that the state apparatus circulates the discourse of transnational nationalism in Korean diaspora so as to appropriate their resources and networks for securing foreign currencies and investment in the homeland.

• Journal of the Korean Society of Costume
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• v.67 no.3
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• pp.66-80
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• 2017

The headdress is one of the most important clothing characters in China, as it was used to distinguish the 55 minority groups in China. Each minority group has a unique headdress culture. Among the 55 minority groups, the Zang, the Yi, and the Miao focus their ethnic costumes on the headdress, and have a more distinctive headdress culture compared to be other nationality groups. The Yi is one of the minority groups that linvd in Southwest China. They usually lived in compact communities in Sichuan, Yunnan, and Guizhou provinces, as well as the Guangxi Zhuang Autonomous region. The total population of the Yi is the sixth largest among the 55 minority groups. Modern scholars believe that the Yi people are descendants of the ancient Qiang people, which is a group that lived in Northwest China six or seven thousand years before. It is believed that the Qiang went down to the southern part of China and allied with the aboriginals in that region, and this group of people became the Yi, Due to its long history, cultural background, and the large number of people and settlements, they have produced a unique costume culture. The women's headdress culture is considered to be the one of the most important characteristics of their costume culture. There are four forming element of the Yi women's headdress, religious faith, myths, geographical distribution and customs & festivals. The first three elements play an important role in the protection and spread of headdress, while the fourth element provides potential for the modern headdress development. Because of much influence factors, more than 100 types of Yi women headdresses have developed. Depends on categories, Yi woman headdress can be divided into kerchief, hat, fascinator and other accessories wore on the hand. This study investigated the development of the Yi women's headwear, and screened and analyzed representative Yi women accessories, such as the headscarf, hat, and fascinator. This analysis will provide basic materials for further studies of Yi women's headdress or costume.

• Hwankyungkyoyuk
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• v.19 no.3
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• pp.67-79
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• 2006

Education for Sustainable Development(ESD) is inclined to become popular topics in EE related debates, almost similar to populism, with declaration of UNESCO's Decade OF ESD (DESD). However we can't avoid that development in ESD practically means economic linear progress. Basically UN's declaration is to accomplish worldly task on human civilization, social & environmental problems, including ESSD. ESD is also important means for practicing ESSD, which has proved to be failure since Brutrant Report, owing to uncertain recognition of sustainability which should be something figured out by their surrounding circumstance or the conditions following its community culture, all same around the world. In this circumstance, we need certain identification on ESD globally recognized, no matter with the developing level of economy. But sustainability is usually managed or controlled by economically powered countries, by improving relatively under-development countries's economic conditions for equity. They believe under-development countries's env. problems can't be resolved without securing of economic equity. Under-development countries's economic equity can be come true ? even by another economic super powers. It really means just controlling or management by them. These all controlling process can't secure under-development countries's sustainability. Because it is not something just controlled, characterized as growing up by self-supporting system of ethnic or regional communities. So identification of sustainability in here is , not . Following its identification, we should discuss ESD, and furthermore for real ESD, there is powerful need to change it into ESE (Education for Sustainability & its Economy) to reflect this co-conceptional approach to ESD. And also we need to distinguish the educational contents boundaries among ESD and EE for this. Basically existing EE has been dealing with pollution-oriented or its related social comprehensive subjects, so it seems that EE is not familiar and harmony with ESD contents, however in alternative case I propose in this paper, changing into ESE, it could include almost all of ESD subjects, furthermore practically EE might be same with ESE.

• Acta Via Serica
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• v.2 no.1
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• pp.31-47
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• 2017

The corridors to the north and south of the $Takl{\bar{a}}m{\bar{a}}k{\bar{a}}n$ (塔克拉瑪干 Ta-ke-la-ma-gan) Desert are the most important regions for cultural confluence on the Silk Road, where caravans made it to the Chinese capital or the Korean Peninsula by the northern road, through the city of Turfan, or the southern path of Khutan. Being an important part of the Silk Road in the course of history, this region was heavily influenced by the cultures of various nations and ethnic communities whose merchants utilized the road to advance their business. The region's language, writing system and literary structure were also affected, so much so that in the course of its tumultuous history, many words, phrases and terms belonging to neighboring cultures found their way into the region, leaving their mark on its linguistic structure. Of the cultural exchanges that took place between the peoples of the region, conspicuous traces can be seen in the architecture, music, literature, texts, and inscriptions. Located in the Turfan region, the minaret of Su Gong (蘇公 Su Gong ) is host to an inscription which bears many signs of such exchanges. As so far no independent research has been conducted to identify the cultural, literary and structural features conveyed in this inscription, the present paper is an attempt to study the inscription in terms of the script, language and syntax in order to unravel the effects of cultures prevalent on the Silk Road on this particular inscription. This study mainly aims to investigate the linguistic structure of the inscription and the impact of the Persian language on Silk Road culture. In fact, we approach the inscription as a symbol of cultural exchange on the Silk Road and will focus on the tradition of Persian inscription-making which affected the Turfan inscription.