• 수완나부미
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• 제2권2호
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• pp.29-51
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• 2010

The diversity of Southeast Asia can be also represented at the tremendous number of ethnic groups residing throughout its various regions even beyond national boundaries. What does it mean by the composite of numerous peoples? It has triggered a lot of problems in a nation or overall Southeast Asia. Among them, the most serious one seems to be ethnic conflicts having damaged national integration and caused political, economical, and social instability. In that respect, Karen people have been a minority group situated in the most chronic dispute in Myanmar. Since 1947 some of the Karen equipped with armed forces have been fighting against the military government currently ruling Myanmar. As the result, the refugees over 200,000 population had moved to the mountain camps located at neighboring Thailand, attracting a lot of attention throughout international societies. According to 1931 census by British colonial government, the Karen have the greatest numbers in population as minority and include 16 subgroups including Karenni(Kayah) and Pa-O seemingly excluded from its category in contemporary point of view. It means that Karen people should not be regarded as an ethnic group, and in fact do not show a homogeneous identity under the title of Karen. Given the situation, we need to reconsider the category of Karen. What does the Karen mean in a real sense? Previous studies on the Karen had been performed mainly by anthropologists or missionaries such as Marshall(1922), Hamilton (1976), Hanson Tadaw(1959), Smeaton(1920), Keyes(1979), Hayami (1992; 2004), etc. Most of them examined the Karen as a group and ignored the possibilities of representing the divergent identities vis-à-vis their subgroups. Therefore, they have focused on the myth to convert Karen people to Christianity, although the Christian Karens are less than 20% of total population. As a result, I argue that they would fail to define the real meaning of Karen. It has been caused us to recognize the Karen as a meaningless total entity to be accepted by all means. According to their arguments, the difference among Karen's subgroups is just dealt with the trivial matters that do not affect the ethnic boundary itself, still maintaining the ethnic identity as Karen. As we shall see on this thesis, this is never the case. My thesis aims at uncovering and scrutinizing the real meaning of the category of Karen. For the purpose of it, I will consider Karen people as a linguistic group from the beginning as shown in 1931 census. I argue that the Karen have been affected or exposed by various conditions or environments throughout the harsh history having happened on the areas of current Myanmar and Thailand, leading the vicissitudes of their ethnic identities.

• 국제지역연구
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• 제12권4호
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• pp.395-420
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• 2009

본 논문에서는 탄자니아의 스와힐리 정체성이 국가정체성과 동일시되는 포용적 성격을 지니고 있다는 관점에서 출발한다. 탄자니아에서 국가정체성은 하위민족정체성에 우선한다. 따라서 탄자니아 내부의 다양한 하위민족정체성은 '탄자니아인' 또는 '스와힐리인'과 동일시된다. 이는 탄자니아 국민이 아닌 외부 이주민의 경우에도 해당된다. 본 논문에서는 이처럼 탄자니아에 이주 정착한 비 스와힐리 인이 문화 모방과 사회적 담론을 통해 스와힐리 정체재생산하는 과정을 살펴보는데 목적을 둔다. 이를 통해 본 논문에서는 스와힐리 사회가 역사적으로 단일정체성 형성을 허락하지 않았다는 관점에서 그 동안 학계의 중론이었던 스와힐리 단일기원설을 비판한다. 이와 함께 스와힐리 사회는 끊임없는 민족이동과 문화교류를 통해 점진적으로 형성되어 온 복합사회이며 다층적 담론을 통해 스와힐리 정체성이 형성되어 왔다는 점을 살펴본다.

• 건축사
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• 통권507호
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• pp.46-50
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• 2011

• 한국사회복지학회:학술대회논문집
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• 한국사회복지학회 2002년도 춘계학술대회
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• pp.389-405
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• 2002

• 한국생활과학회지
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• 제15권5호
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• pp.823-833
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• 2006

The globalization phenomenon of the 21st century has acted as the catalyst to accept diversity, and a new cultural code, ethnic, has emerged in the modem society by the pursuit of diversity throughout the whole society and culture. Unlike preceding studies focusing on ethnic concepts and design development, this study attempted comparative analyses on ethnic trends shown in the collections of two designers, Issey Miyake and Yohji Yamamoto, who have strong ethnic consciousness. It is considered the comparative analysis on the two designers' collections with ethic images will be a guide to indicate the fashion philosophy of the two designers in the category of Japan, and this will be useful as basic data for the establishment of the globalization identity which is needed in the future fashion industry. The study results are as follows. First, it was found that the ethnic code has been so widely accepted by the world designers in a very positive form to accept foreign cultures that the ethnic code is now showing an aspect of eclecticism. Second, designer Issey Miyake has been pursuing his own ethnic style based on his philosophy to liberate humans through continuous researches and efforts on clothes. Third, Yohji Yamamoto has been pursuing a Japanese ethnic style as a designer who has expressed the unique beauty of Japan from the characteristics of Japanese traditional clothes. Fourth, as a result of comparative analyses on collections, they both have pursued an ethnic style based on the unique national characteristics of Japan, but it was also found that their fashion philosophy has developed differently in the same category of ethnic trend.

• 한국경제지리학회지
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• 제20권3호
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• pp.355-368
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• 2017

문화인류학 관점에서 단둥은 민족 정체성 혹은 국민 정체성이 상이한 조선족, 한국사람, 북한사람, 북한화교 등 네 집단이 공존함으로써 국경의 의미가 재구성되는 예외적인 공간으로 정의되었다. 또한 경제학 일각에서도 단둥소재 기업들의 대북 무역과 투자활동을 분석함에 있어 기업주의 민족-국민 정체성 조합을 기준으로 한족, 조선족, 북한화교, 기타 기업으로 분류하고 사업 규모와 활동에 있어 차이가 있음을 밝혔다. 하지만 기존 연구는 민족-국민 정체성 조합이 상이한 집단을 구분하고 집단별 활동에 있어 차이만을 주목하여 개별 집단이 어떻게 자신의 이중 정체성을 상황과 현안에 따라 활용하는지 밝히지 못했다. 본 연구는 조선족 대북무역상을 대상으로 타집단과 상이한 자신의 이중 정체성을 선택적으로 활용하는 '정체성 저글링(identity juggling)'의 구체적 양태를 살펴보았다. 설문과 심층 인터뷰를 통해 조선족 무역상이 대북무역에서 우위를 점하기 위해 이중 언어 구사 능력을 활용하고 있음을 확인했다. 또한 비록 한국에 의해 정의되었지만 한민족으로서의 민족 정체성과 중국 공민으로서의 국민 정체성을 한국과 북한을 왕래하는 데 활용하면서 이동성을 높이고 있었다. 이와 더불어 향후 한반도 긴장 완화와 북한의 개혁개방 시 조선족 자신의 역할에 대한 기대에서도 정체성 저글링을 확인할 수 있었다.

• 미국학
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• 제44권2호
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• pp.131-158
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• 2021

This paper examines how nation-specific history of Asian war brides affects different representations of war brides in Velina Hasu Houston's Tea (1984) and Julia Cho's The Architecture of Loss (2003). While war brides had long been excluded from American history, Japanese war brides were brought to public attention in the 1980s. Korean war brides, on the other hand, were kept out of sight until the 2000s. Focusing on how this time gap is related to ethnic difference, this paper analyzes dramaturgical differences between the two plays such as the presence/absence of war bride on stage or ethnic solidarity/familial reconciliation as the main device of war bride memorialization. Such differences, the paper suggests, stem from ethnic/historical differences between Korean and Japanese war brides. Through historical interpretations of the plays, this paper argues that America's military relationships with Korea and Japan were reproduced within the Asian-American families of each drama in ways that raise questions about pan-Asian identity.

• 수완나부미
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• 제9권1호
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• pp.149-171
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• 2017

This article examines the image of the nation of the Union of Myanmar (Burma) by comparing the history textbook and the civic textbook prescribed in state schools during the period of independence from 1948 to 1958. After the Second World War, the political conditions gave the way for the formation of the Union of Myanmar composed of ethnic nationals in Myanmar. To shape the national identity, the newly-founded independent nation in 1948, introduced textbooks in history and civics for the purpose of nation building. The paper concludes that the history textbook illustrated the golden ages of the Myanmar kingdom by way of national consolidation and portrayed ethnic nationals as homogenous; on the other hand, the civic textbook defined a citizen as one who is born and raised in Myanmar; it also included migrant Asians such as Chinese and South Asians in the fold. The history textbook aspired for the national consolidation of ethnic nationals for the strength and prosperity of the country while the civic textbook required cooperation from both ethnic nationals and migrant Asians for peace and development of the country and the world.

• 한국지역지리학회지
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• 제14권5호
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• pp.573-586
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• 2008

재미한인2세는 미국에서 태어나서 영어로 교육을 받고 자란 세대인데, 이들은 영어를 잘 구사하고 미국문화에 익숙하기 때문에 다양한 전문직에 진출하고 있다. 한인2세 성인들은 미국에서 출생하여 미국 문화에 동화되고 미국식 사고방식과 행동방식에 익숙해져 미국인 정체성을 내면화하게 된다. 미국의 대다수 한인교회의 운영이나 설교에서 한인1세들은 중심적 역할을 맡고 한인2세들은 극히 부차적인 역할을 맡고 있는데, 근래 상당수의 한인2세 성인들이 한인교회를 떠나고 있다. 또한 재미한인사회에서 한인2세 성인의 인구 비중이 점차로 커지고 있기 때문에 일부 한인교회에서는 영어예배를 제공하고 있다. 미국의 한인사회에서 한인2세들의 영향력은 점차로 커질 것이기 때문에 한인2세들의 교회 활동과 정체성 문제는 미국의 한인사회 미래를 예측하는 데 매우 중요한 연구주제가 된다.

• 비교문화연구
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• 제32권
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• pp.133-166
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• 2013

Using the observation technique and in-depth interview, the current study compared various aspects of multicultural education between Korea and Canada and suggested the direction Korea's multicultural education needs to take. As a part of class curriculum, the researcher interviewed the representative of Ansan Foreign Center (AFC) and the president of the Kosian's House, a NGO for multicultural educations. The observations and experiences of the researcher were also used in this study. The results of the current study are as follows. First, multicultural education is provided for the minority group in Korea, whereas multiculturalism is included and taught for every student in Canada. In addition, the current multicultural education of Korea focuses on language and culture acquisition to help the students to adjust. Canada, on the other hand, focuses on accepting other cultures and ethnic equality, creating both identities as their ethnic origin and as Canadians. Second, in language educations, both countries had students enrolled in lower school years than their age. However, the differences occurred in terms of emotional support and availability of expert teachers. Third, comparing teacher's attitude towards multicultural education, Korean teachers were not free from perceiving the multicultural student as 'different', whereas Canadian teachers have been taught since little to consider multicultural students as Canadians, but accept their ethnic backgrounds. Based on the results, the current study suggested multicultural education program for the majority group, increase in number of expert language teachers and teaching assistants, and an education program to teach multiculturalism as part of an identity of humankind. The limitations and suggestions for future studies were provided afterwards.