• Journal of Korean language education
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• v.28 no.1
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• pp.49-78
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• 2017

This study aims to analyze the effect of attitudes of Korean residents in Japan towards learning the Korean language and their motivational intensity on their Korean proficiency. Data for this study came from a survey on language use of Korean residents in Japan which was conducted in 2016, and questionnaire items referred to language attitude, language use and the degree of understanding language; language use; language learning and Korean ethnic identity. The main results are as follows. First, there were significant differences in Korean language proficiency depending on age, education levels and generation. Second, the control for socio-demographic characteristics, the influence of attitudes towards Korean language on Korean proficiency was statistically significant. However, Korean proficiency was not significantly influenced by motivational intensity. Lastly, moderated effects of immigrant generation in the relation between Korean language attitudes and Korean proficiency were significant. Therefore, the effect of Korean language attitudes on Korean proficiency was more influential on second and third generation Korean-Japanese learners than first generation Korean-Japanese learners. Based on these results, this study suggests that in order to promote Korean language education for Korean residents in Japan, it is required to build positive attitudes toward Korean language, and to consider immigrant generation as a major factor.

• Journal of the Korean Society of Costume
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• v.39
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• pp.59-77
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• 1998

This paper is focused on the traditional sash weaving handicraft of‘She’ethnic group, which is located in Fujian, Zhejiang, Jiangxi, Guangdong province of China. This research is main-ly based on the field work, analyzed and inter-preted the traditional sash in systematic and reasoned way. The summary of this study are as follows : 1. On its technological aspect, weaving structure of the traditional sash is made of warp rod backed weaving. The used tool is primitive one but the weaving process includes scientific method. 2. From the social-cultural point of view, the sash ha been the symbol of love towards her lover. Every woman of this group had taken training for this sash weaving from a child. 3. On its ethnological aspect, it has been long history and has interchanged with other ethnic group like Miao, Han and also Okinawa country of Japan. The pattern inside this sash are almost looks like characters, but they are not Chinese characters whereas are the inde-pendent code of‘She’ group and have been inherent from ancestors and which will be tran-smitted to their posterity. These independent code of‘She’group are the traditional message to their later generation implicating their natural circumstances, human relationship, ethnic myth, spirit etc. 4. I recognize that the pattern inside the sash is defined as the communicative code and in comparison to language, it is more repetition and less apparent as close code. Nowadays China has been developed es-pecially in the economical fields rapidly. Under the circumstances traditional weaving culture of ethnic groups has been facing a crisis of disappearance, which will be a great loss for the country as well as the human beings. For this reason, I emphasize that it is very immediate to make co-researches into the material culture of Chinese ethnic groups.

• Journal of Korean Library and Information Science Society
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• v.33 no.1
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• pp.1-13
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• 2002

This article introduces the general structure and characteristics of ICC(International Centesimal Classification) including main classes and auxiliary tables - form divisions; chronological divisions; geographical divisions; language divisions; racial, ethnic, national groups; divisions of individual religion; divisions of individual language; subdivisions for individual literatures; and groups of persons.

• 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.

• Maxillofacial Plastic and Reconstructive Surgery
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• v.39
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• pp.9.1-9.5
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• 2017

Background: Nasalance is used to evaluate the velopharyngeal incompetence in clinical diagnoses using a nasometer. The aim of this study is to find the nasalance differences between Vietnamese cleft palate children and Korean cleft palate children by measuring the nasalance of five oral vowels. Methods: Ten Vietnamese cleft palate children after surgery, three Vietnamese children for the control group, and ten Korean cleft palate children after surgery with the same age participated in this experimentation. Instead of Korean control, the standard value of Korean version of the simplified nasometric assessment procedures (kSNAP) was used. Result: The results are as follows: (1) the highest nasalance score among the Vietnamese normal vowels is the low vowel /a/; however, that of Korean normal vowels is the high vowel /i/. (2) The average nasalance score of Korean cleft palate vowels is 18% higher than that of Vietnamese cleft palate vowels. There was a nasalance score of over 45% among the vowels /e/ and /i/ in Vietnamese cleft palate patients and /i/, /o/, and /u/ in Korean cleft palate patients. Conclusion: These different nasalance scores of the same vowels seem to cause an ethnic difference between Vietnamese and Korean cleft palate children.

• Journal of English Language & Literature
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• v.58 no.6
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• pp.1215-1233
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• 2012

This essay is an attempt to critique the notion of hybridity that has so far facilitated a liberal multiculturalist reading of White Teeth. For an alternative framework, it posits the multiethnic subject-making to examine in what ways the novel questions the premises of liberal multiculturalism. In this vein, this study suggests that Smith throws some significant light on the underside of holding multiple racial/ethnic identities while not bypassing its utopian possibilities. In case of the first-generation male characters, their crossracial/homosocial friendship becomes a platform for a mode of egalitarian belonging across the racial divide. It further implies a symbolic union between working-class white and nonwhite immigrant. The younger generation, in contrast, undergoes problems of racial, ethnic, cultural affiliations in far more complicated ways than the older one. Above all, White Teeth demonstrates the subtle workings of liberal multiculturalism, within which the younger characters are constructed to be a multiethnic subject in varied modes. It delineates the formation mainly by exploring the persisting legacies of Britain's imperial history that partake in their subject-making. The novel, in doing so, obliquely suggests that the younger generation is to confront the past that is a seminal part of their present life rather than have the freedom to throw it away to be a carefree member of a multicultural society.

• Journal of English Language & Literature
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• v.56 no.5
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• pp.773-796
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• 2010

This essay examines, first, the possibility and limitation of Asian America as a category of identity and its political and cultural implications through various theoretical perspectives. Here, by closely reading David Mura's poem "The Colors of Desire," I will argue that "Asian America" as a category of identity is now on the verge of falling apart and its politics of identity is no longer an effective way of fighting back against racism in the US. It is because Asian America is indeed what might be called a historical block, a product of ad-hoc coalition between different ethnic groups historically situated and constructed. In this sense, it is a kind of phantasmal object that is marked by practical absence. This fabricatedness inherent in Asian America as an identity category signifies that it has no essence that is meant to define the group in a transcendental way. The internal totality and coherence of that identity can thus be achieved only by suppressing differences between various ethnic groups and positing a single 'authentic' Asian American identity and culture. More dangerously, according to Viet Nguyen, such idealization of a single subject position can reinforces ideological rigidity that might threaten the ability of Asian America to represent itself in a unified fashion. Then, he predicts, Asian America will lose its cohesive force and fall apart. Eventually, every group within Asian America will be ethnicized. The only way of escaping from this bleak situation, as Vincent Cheng argues, is to foregroud the fabricatedness and ad-hocness of Asian America and to perform "inauthenticity," because Asian America is nothing but a functional category that is marked by absence of essence or authenticity. If Asian Americans admit that they have no essence and that they are essentially inauthentic, the practice of performing inauthenticity can become what we might call an alternative Asian American culture and identity.

• International Journal of Advanced Culture Technology
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• v.7 no.2
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• pp.179-187
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• 2019

As the globalization process progresses more rapidly and widely, there has been a ever-growing demand for multilingual learning. Compared with the study of Second Language Acquisition, studies on the Third Language and even Multilingual Acquisition have attracted a relatively poor attention. At the same time, considering current educational environments for ethnic colleges and universities, the effects of college English teaching for minority students can be said to have been 'generally poor.' In this situation, when we try to find ways to improve college English studies for minority students most of whom already can speak two languages or even more, it would not be the best idea to keep following the experiences of traditional Second Language Acquisition. It is necessary first to find out whether there are positive or negative effects in acquiring multiple languages, and then to conduct a profound research on L3 (third language and even multilingual) Acquisition in order to employ more efficient teaching methods for multilingual learners. After conducting a Japanese-teaching experiment on two groups of learners with mono-lingual and bilingual backgrounds, it has been found that there is a positive transfer between different languages. In this paper, following the recent research findings on Language teaching for multilingual learners, I try to show with further supports that when it comes to language education for learners with multilingual backgrounds, we should focus on the advantages they may earn in order to conduct more effective language acquisition.

• Journal of the Korean Association of African Studies
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• v.43
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• pp.3-48
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• 2014

ABAKO(Alliance des Bakongo) of Democratic Republic of Congo is an organization founded by an ethnic group who sought to preserve its language, culture and tradition. It later developed into a political organization and led an independence movement from Belgium. In 1950, Edmond Nzeza-Nlandu founded the ABAKO in Leopoldville (currently known as Kinshasa), the capital of Belgian Congo. ABAKO changed into a political organization, however, when Nzeza-Nlandu stepped down from his position and Joseph Kasa-Vubu was elected instead as the chief of ABAKO in March 21, 1954. The Bakongo nationalism, as a link between the Kongo Kingdom of the past and the Bakongo people of the present, had influence on their cultural identity, attitude towards authority, political orientation, a common ground for geographical boundaries, and provided foundation for group mobilization. Moreover, the Kimbangu Church, founded by Simon Kimbangu had close ties with ABAKO. They struggled to obtain independece from the Belgian colonial rule. In conclusion, the leaders and members of ABAKO regarded the 'ethnic, linguistic and historical' affinities as the identity of their Bakongo nationalist group.

• Journal of Agricultural Extension & Community Development
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• v.13 no.1
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• pp.185-193
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• 2006

The study is designed to understand on the farmer's life in Yanbian, China. The major findings are: 1) The people in farmhouse use wood as a fuel for cooking and the method of cooking is traditional style using their iron pots. The floor heating of the house and cooking food can be carried out simultaneously. Most of the farmer use pump system. 2) Korean traditional foods should be inherited and they usually eat rice. Kimchi, Soy-sauce, and Hot-pepper paste are mostly made at home. 3) Housewives do actively participate in income management. Results indicated that overall Korean immigrants in China maintain their ethnic identity, ethnic language and culture.