• Journal of the Korean Society of Costume
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• v.66 no.3
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• pp.51-74
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• 2016

The purpose of this research is to analyze the relationship between the inspirations and designs of Dries Van Noten's Men's collections from 1992 S/S to 2014 F/W. The specific questions of this research are as follows: what are the important design features of the Dries Van Noten's Mixed collections from 1985 S/S to 1991 F/W? What are 'the roots of inspiration' of Dries Van Noten's Men's collections from 1992 S/S to 2014 F/W, and what are the aesthetic criterions of Noten's works? How can the roots of inspiration be categorized and what are its features? How did these roots of inspiration influence the Noten's designs? The paper is a reference of how ideas turn to practical works, and what the relationship between inspiration and design. Researchers utilized a qualitative research method providing a systematic review of the previous studies by analyzing the content. To conclude, roots of inspiration of Dries Van Noten's Men's collections can be classified into nine categories: 'Interpretation', 'Ethnic', 'Multiple Contents', 'Subculture', 'Region', 'Artist', 'Fashion Item', 'Sports', and 'New Trend'. Through the roots of inspiration, sensibility of Belgium, England, Italy, French chic, inquiry of ethnic, artist, sports, the neuter gender image, 1950's, 1960's & 1970's trend & style of street fashion, elegance for men, romanticism, zoot, rock 'n' roll, teddy boy, mods, punk, new romantic and 19th century's Anglo-Saxon style are extracted and applied to the designs through cross impact. The identity of Dries Van Noten's Men's collections are cross culture contents and harmony of the old generation and new generation.

• Journal of Fashion Business
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• v.2 no.1
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• pp.35-48
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• 1998

The purpose of this paper is to examine the street fashion, which is influenced by the youth culture in 1960s. Youth culture is the youth subculture which appeared multiform in the 1960s. It tried to create a new culture by subverting the ruling class culture with their combative life style and peculiar appearance which are distinguished from mother culture. Youth cultures as youth subculture are symbolically expressed in their style which had strong characteristics of sub-fashion and anti-fashion, and which are different from mother fashion in shape. Therefore youth subculture fashion had an effect on street fashion in the 60s. The influence that the youth culture fashion had had on the street fashion is summarized as follows: Beats fashion was intelligency look on black dress, black polo-neck shirts, black trousers, black glasses and heavy black eyeliner. Mods fashion was neat style on Edwardian suit with narrow trousers, pointer-toeshoes and smooth croped hair. Folkis fashion was ethnic look, middle east asian look, peasant look, Indian style, south america look, gypsy style, natural materials, natural dying, tie-dye, beads and hand made ornaments. Rockers fashion was violence appearance categorized 'blue collar' on black leather jacket decorated with metal studs and hand-painted insignia, blue jeans and boots for motor bike. Swinging London & the Psychedelics fashion was blend mods look with pschedelic color and motive pattern. Hippie fashion was intermix pschedelic and natural or ethnic style. It was appear to be a meaningless, unpredictable assortment of diverse items and style. Faded and tattered jeans, army jackets, vintage hat, beads, embroidered headband, white sheets, diverse theatrical costumes, sandals or bare feet, granny dress, peasant blouse, blanket cape, tie-dye T-shirts and long hair. Greasers fashion was adorned black leather jacket with chains, fringing, badges, insignia and sleeves had been crudely ripped off. They came to be known wore jeans so soaked with oil. Skinheads fashion was aggressive working class identity with donkey jacket, jeans rolled up, collarless union shirts, heavy boots, braces and hair cropped short.

• Cross-Cultural Studies
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• v.38
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• pp.297-329
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• 2015

Since 1989 about one million Jews from Former Soviet Union have immigrated to Israel. Now Russian speaking Jews are the second largest ethnic groups after the Israeli Jews who were born in Israel. Although FSU Jews have returned to their ethnic homeland, they continue to live as 'foreigners' due to a cultural distance between sending and receiving society, such as, lack of knowledge about Jewish tradition and religious practice and low level of Hebrew proficiency. Because of this reason FSU immigrants tend to continue remain strong ties with Russian language and culture. There are several reasons for such a relatively slow process of language shift of FSU Jewish immigrants, the language shift to Hebrew. Firstly, majority of FSU immigrants moved to Israel since the 1990s are older than 45. Secondly, their first residences in Israel are mostly located in small and mid-sized cities, where the proportion of Russian speaking immigrants is more than 30%. And finally they consider Russian culture is 'superior' to Israel's Levantine culture. For many Jewish diasporic communities, Judaism was a dominant factor for self-consciousness, but because of Soviet regime, aimed to break all the religious institution including Jewish, Soviet Jewry was uprooted from their religious traditions. Besides about 30% of FSU immigrants are not defined as Jews by the Jewish religious law(Halakhah). And many of them are reluctant to convert to Judaism. FSU Jewish immigrant agree that Israel must be a Jewish state, but for them 'Jewish' does not include religious elements. FSU immigrants consider that religious affiliation of citizens of Israel should not affect their civic rights.

• Journal of International Area Studies (JIAS)
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• v.22 no.3
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• pp.55-74
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• 2018

With the advent of multicultural society, many countries have come to the point of considering a fundamental revision or review of their previously established national identity and social constitution principles. This situation often generates conflicts and controversies between advocates of tradition and promotors of multiculturalism. In this article we will look at the case of France and Brazil and discuss how these two countries maintain, discard or fundamentally modify their traditional social integration model in the face of the multicultural challenges(racism, racial discrimination and integration/coexistence of immigrants of different cultural backgrounds), and examine the controversial aspects surrounding it. In particular, focusing our eyes on racial/ethnic statistics debates in both countries, we will try to compare the cases between that of adoption of multicultural alternative model(Brazil) and the case of rejection/retention(France) to find out some political meanings imbedded in those cases.

• Journal of English Language & Literature
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• v.54 no.1
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• pp.149-167
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• 2008

Korea has persisted in the notion of "ethnic nationalism." That is "one race, one people, one language" as a homogeneous entity. This social ideal of unity prevails, even in overseas Korean communities formed by voluntary and involuntary displacement in the turmoil of modern history: communities made intermittent with the Japanese colonial occupation and with postcolonial encounters with the West. Given that the Korean people suffered from the trauma of deprivation of the language caused by the loss of the nation, nation has been equated with the language. Accordingly, "these bearers of a homeland" are also firm Korean language holders. The linguistic patriotism of unity based on the intertwining of "mother tongue" and "father country" has become prevalent in the collective memory of the people of the Korean diaspora. Korean American literature has grappled with this concept of the national history of Korea and the Korean language. The aesthetics of Korean American literature has been marked by an influx of literary resources of 'Korea' in sensibilities and structure of feelings; Korean myth, folk lore, songs, humor, traditional stories, manners, customs and historic moments. An experimental use of the Korean alphabet, Hangeul, written down as pronounced, provides an ethnic flavor in the midst of the English texts. Despite its national framework of mind, however, Korean American literature as an interstitial art reveals a keen awareness of inbetweenness, and transnational hybrid identities. By exploring the complex interrelationships of cultural and linguistic boundary-crossing practices in Korean American literature, this paper argues that the poetics of the Korean diaspora challenges the closed structure of identity formation, and offers a transnational sphere to deconstruct a rigidly demarcated national ideology of "one race, one people, one language," for the world literary history.

• Journal of Digital Convergence
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• v.11 no.9
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• pp.325-331
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• 2013

The Baekje Gilt-bronze Incense Burner which was excavated in an ancient temple site in Neungsan-ri, within the City wall of Buyeo-Gun on 23rd December 1993, was a quintessence of the Bakje Arts that people could not have imagined until that time. The Baekje Gilt-bronze Incense Burner transcended 1400 years of time and space. The censer that finally came up to us delivered a kind of a powerful message to us. The power was so strong and mysterious that as if an ancestor who had been sleeping in the grave with a great silent had woken up and become alive to tell us something very precious. Baekje Gilt-bronze Incense Burner, unlike any other existing artifacts, might have a possibility that could provide an insight of the ancients' psych who once lived on our land. This kind of view from several archaeologists, therefore, made our hearts be filled with excitement and flutter. We call 21st century as an era of culture. This era requests that the culture needs to be ethnical but the culture also needs to go beyond that ethnic. In other words, a culture without an ethnic cannot exist, and a culture that puts an ethnic the very first before any other things cannot exist as well. Regaining our identities first and then embracing and harmonizing various cultures can be an wise way overcoming above problem. Hence, through this study, I intend to recognize characteristic of plasticity for Baekje Gilt-bronze Incense Burner, understand the world of Baekje people's spirit and thus provide an opportunity to shed new light on the Baekje Arts. By doing so, I would like to publicize a metal craft of Korea to the world. I also try to seek for an identity of Korea's craft culture which is receding and find a direction for the Korea's craft.

• Journal of the Korean BIBLIA Society for library and Information Science
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• v.27 no.1
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• pp.237-261
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• 2016

This study analyzed readers' responses of children of families with immigration background on children's literature that describes similar life experiences with the readers, based on Brooks & Browne's Culturally Situated Reader Response Theory. Six children between 10 and 16 met the researcher three times each, and read along four different texts about multiculturalism in Korea. The texts include On the Road Together, a picture book, and three short stories in The Black Egg. Participating children showed various ethnic identities - identity as a Korean; identity as a foreigner; identity between a Korean and a foreigner; identity as a child of a multicultural (bicultural) family. The children empathized with the characters or showed their frustrations against racism portrayed in the texts. The four texts used in this study worked as a mirror that reflects each child's own self, and further allowed the children to contemplate their own identities and speak out about their deepest thoughts and feelings. The children were dissatisfied with the main characters' powerlessness and depressing endings of the stories. They wanted the characters with immigration background to be positive and bright, and expected stories about peaceful relationship between children of families with immigration background and children with non-immigration background.

• (The) Research of the performance art and culture
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• no.43
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• pp.173-202
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• 2021

During the Korean War, China dispatched 'the Anti-US and Pro-Joseon Comfort' group to North Korea 3 times. The purpose of the comfort group was to comfort the Chinese People's Supporting Soldiers and Joseon People's Army fighting the US imperial forces and at the same time, inform them of China's situation to booster their morale. Another purpose was to promote the socialism construction projects in the new China. Namely, China wanted to propagate various heroic achievements of the Chinese soldiers and accuse the US imperialist soldiers and thereby, inspire Chinese people's international sense and patriotism for the new China to mobilize the people for the war and promote the construction of the new China effectively. The comfort group consisted of diverse classes (laborers, farmers, intellectuals, women, students, soldiers, etc.) in various areas such as politics, military, ethnic, society, culture, education, etc. Their activities were conducted in various forms such as consolation, legwork, meeting and performances. Their activities were full of anger and compassion, sacrifice and emotion, battle and romance, impression and comfort. Such emotion was delivered intact to the Chinese people through the comfort group's propaganda activities back home in China. The Anti-US and Pro-Joseon Comfort' group revealed their identity of socialists New China in terms of their organization and their specific performances. Their identity claimed for democracy and equality, internationalism empathizing world peace and solidarity of the proletariats, and patriotism supporting the communists regime. The comfort group played a role in propagating such identity of new China effectively by crossing the border. It was a political and cultural performance that stipulated the political meaning of the Anti-US and Pro-Joseon Chosun Comfort' group

• Korea journal of population studies
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• v.31 no.2
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• pp.1-20
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• 2008

This research examines individual attitudes toward immigration and the determinants of these attitudes in Korea, Taiwan, and Japan. Using 2003 National Identity module from ISSP data, descriptive statistics showed that Taiwan seems to be the most opposed to immigration, Japan in the middle, and Korea the least opposed. Despite being the least opposed to immigration, Koreans agreed most strongly with having a homogeneous sense of ethnic identity. In addition, Korean respondents saw immigrants are being good for the national economy, but not for cultural diversity. Binary logistic regression analysis showed that age is negatively associated with the individual's attitude toward immigrants in Korea, Taiwan, and Japan. Effects of educational attainment is only significant in Taiwan. Manual worker and others, and those who work in farming, mining, and fishing tend to have negative attitudes toward increases in number of immigrants. Also, individual's values toward immigrants/immigration are related to the individual's attitude toward increases in number of immigrants in Korea, Japan, and Taiwan.

• The Southeast Asian review
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• v.27 no.2
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• pp.213-243
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• 2017

In the first half of 2016, Indonesian President Joko "Jokowi" Widodo continued his efforts to secure support from major political parties, often benefiting from internal party conflicts. During the tense campaign for the 2017 Jakarta gubernational election, however, blasphemy charges against incumbent "Ahok", an ethnic Chinese and Christian, put Jokowi in trouble. Led by radical Islamic organizations such as Front Pembela Islam (FPI), half a million people filled Jakarta's streets, calling for Ahok's arrest. The resurgence of identity politics questioned the boundaries of the Indonesian nation and its core premises on the relationship between religion and the state. In the realm of foreign policies, the Jokowi administration maintained its tougher stance against illegal fishing in its waters. In spite of Indonesia's clashes with Chinese vessels in the Natuna sea, however, it is unlikely that the tension will escalate uncontrollably, as the Jokowi administration is seeking investment from rich neighbors for building infrastructure, which will be his key legacy for the 2019 presidential election.