• Journal of English Language & Literature
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• v.55 no.3
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• pp.497-515
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• 2009

Culture as a source of identity, as Edward Said says, can be a battleground on which various political and ideological causes engage one another. It is not mere individual cultivation or private possession, but a program for social cohesion. Sensitively aware that a national culture should be independent from Europe, Walt Whitman enacts a new form of literature by placing different cultural values against Old World tradition. His interest in autochthonous culture originates from his deep concern about national consciousness. He believes that literary taste directed toward highly-ornamented elite culture is an obstacle to cultural unification of a nation. In order to represent American culture of the common people, Whitman incorporates a lot of cultural material into his poetry. Since he believes that America has many respectable writers at home, he urges people to adjust to their own taste instead of running after foreign authors. Whitman differentiated his poetry from previous literary models by disrupting the established literary norms and reconfiguring cultural values on the basis of American ways of life. In his comment on other poets, he concentrates on the originality and nativity of poetry. By claiming that words have characteristics of nativity, independence, and individuality, he envisions American literature to be distinguished from British literature in literary materials as well as in language. Whitman s language is composed of a vast number of words that can fully portray the nation. He works over language materials in two ways: reterritorialization and deterritorialization. Not only does his literary language become subversive of the established literary language, but also makes it possible to express strength and intensity in feeling.

• Journal of English Language & Literature
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• v.56 no.6
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• pp.1311-1337
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• 2010

This paper deals with one of the hottest debates in the history of the Association for Asian American Studies (AAAS) since its inception in the late 1960s. In 1998 at Hawai'i, the AAAS awarded Lois-Ann Yamanaka its Fiction Award for her novel Blu's Hanging, only to have this award protested. The point at issue was the inappropriate representation of Filipino American characters called "Human Rats" in the novel. This event divided the association into two groups: one criticizing the novel for the problematic portrayal of Filipinos in colonial Hawai'i, and the other defending it from the criticism in the name of aesthetic freedom. Such a "crisis of representation" in Asian American identity reflects on the ways in which local Hawaiians are positioned in the complicate power dynamic between oppositional Hawaiian identity and cosmopolitan diasporic identity within the larger framework of Asian American pan-ethnic identity. The controversial event triggered the eruption of Asian Americans' anxiety over the identity-bounded nation of Asian America where intra-racial classism and conflict have been at play, which are primary themes of Blu's Hanging. This paper shows how Yamanaka's Blu's Hanging becomes so disturbing a work to prevent the hegemonic formality of Asian America identity from being fully dogmatic. Ultimately, it contradicts the political unconscious of the reading public and unmasked its false consciousness by engendering a "free subjective intervention" in the ideological reality of colonial Hawai'i.

• Journal of English Language & Literature
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• v.56 no.1
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• pp.3-23
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• 2010

This essay questions and attempts to answer why and how Shakespeare set his plays in time and space other than his own England. Bakhtin's concept of chronotope as integrated time-space offers a model of establishing "a historical poetics." Shakespeare's chronotope has been either negated as mere names for transcendental ideas by universalists, or reduced to a "cover" for contemporary England by historicists. Refuting such either/or approach, this essay claims chronotopic dynamics of both/and as Shakespeare's intentional poetics of ambiguity. While Shakespeare clearly wants to build fictional chronotope distant from reality and does so through verbal repetition, character names, alternation of locales and speaking directly to the audience, he also brings in reality through the figure of clowns and the theatrical space of platea. Anachronism and topological errors ensuing from chronotopic collision register desire to produce multiple meanings. Shaped by historical forces such as Renaissance poetics, education, censorship and new geography, chronotopic form itself is a witness of historicity as much as the coded ideological messages New Historicists industriously delve out. Shakespeare's chronotopic dynamism offers the space for dialogue and appropriation to modern readers, a practice no less worthwhile than history lesson.

• Journal of Educational Research in Mathematics
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• v.12 no.1
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• pp.49-70
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• 2002

There have recently been increasing exchanges between South and North Korea in many areas of society, involving politics, economics, culture, education. In response to these developments, research activities are more strongly demanded in each of these areas to help prepare for the final unification of the two parts of the nation. In the area of mathematics education, scholars have started to conduct comparative studies of mathematics education in South and North Korea. As a response to the growing demand of the time, in this thesis we compared the secondary mathematics education in South Korea with that in North Korea. To begin with, we examined the background of education, in North Korea, particularly predominant ideological, epistemological and teaching theoretical aspects of education in North Korea. Thereafter, we compared the mathematics curriculum of South Korea with that of North Korea. On the basis of these examinations, we compared the secondary school mathematics textbooks of South and North Korea, and we attempted to suggest a guideline for researches preparing for the unification of the mathematics curriculum of South and North Korea. As a communist society, North Korea awards the socialist ideology the supreme rank and treats all school subjects as instrumental tools that are subordinated to the dominant communist ideology. On the other hand, under the socialist ideology North Korea also emphasizes the achievement of the objective of socialist economic development by expanding the production of material wealth. As such, mathematics in North Korea is seen as a tool subject for training skilled technical hands and fostering science and technology, hence promoting the socialist material production and economic development. Hence, the mathematics education of North Korea adopts a so-called "awakening teaching method," and emphasizes the approaches that combine intuition with logical explanation using materials related with the ideology or actual life. These basic viewpoints of North Korea on mathematics education are different from those of South Korea, which emphasize the problem-solving ability and acquisition of academic mathematical knowledge, and which focus on organizing as well as discovering knowledge of learners' own accord. In comparison of the secondary school mathematics textbooks used in South and North Korea, we looked through external forms, contents, quantity of each area of school mathematics, viewpoints of teaching, and term. We have identified similarities in algebra area and differences in geometry area especially in teaching sequence and approaching method. Many differences are also found in mathematical terms. Especially, it is found that North Korea uses mathematical terms in Hangul more actively than South Korea. We examined the specific topics that are treated in both South and North Korea, "outer-center & inner-center of triangle" and "mathematical induction", and identified such differences more concretely. Through this comparison, it was found that the concrete heterogeneity in the textbooks largely derive from the differences in the basic ideological viewpoints between South and North Korea. On the basis of the above findings, we attempted to make some suggestions for the researches preparing for the unification in the area of secondary mathematics education.

• Journal of the Korean association of regional geographers
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• v.15 no.5
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• pp.635-654
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• 2009

Recently, concepts of multicultural society and/or multiculturalism have been not only widely discussed across several disciplines, but also actively promoted in government's policy, as the in-flow of foreign immigrants has increased rapidly. This paper suggests the term 'multicultural space' instead of multicultural society in a sense that both international migration of immigrants and their accommodation to a certain locality presuppose a spatial dimension. This paper also points out that the term multiculturalsim should be used very carefully, because this term includes a normative character implied in a sense of recognition of ethnic and cultural diversity and difference on the one hand, and an ideological one reflected on strategic policies of capital and the state on the other. On the basis of recognition of these problems, this paper tries to reformulate spatially the concept of muticultural society which has been supposed to be constructed due to rapidly increasing foreign immigrants, emphasizing some usefulness of multi-scalar approach. It then analyzes economic and political contexts of transnational migration, providing a criticism of multiculturalism as an ideological logic of capital and the state in transnational captialism. Finally it put a stress upon importance of struggle for spaces of recognition as a new glocal ethics in the age of post-globalization.

• Journal of Gifted/Talented Education
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• v.26 no.3
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• pp.493-514
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• 2016

Since the Gifted and Talented Education Promotion Law was enacted 15 years ago, in Korea, gifted education in Korea has continued rapid and quantitative growth. The number of gifted classes or institutes for the gifted have increased, as well as the number of gifted education teachers increasing their participation in professional development training and educational activities. However after 2014, gifted education is somewhat shrinking. Due to the controversy of private education and expansion of social welfare in Korea, administrative and financial support for gifted education is being reduced. This study reviewed the gifted education policies promoted by successive governments and analyzed the relationship between politics and support for gifted education efforts by the government. In addition, the phenomenon of the recently shrinking gifted education in Korean society was analyzed in various aspects. These aspects include: decreasing quantitative growth due to the weakening of administrative and financial support from central and local governments on gifted education, regulations on suppressing private education, social inequality to gifted education access, and lack of solidarity in the gifted education scholastic community. Based on this analysis of gifted phenomenon, ways of developing the ideological and practical aspects of future-oriented gifted education were suggested. In the ideological dimension, it was emphasized that gifted education must move away from insularity and the adhesive perspective of Korean society on the concept of giftedness, the concept of intelligence and the recognition of the legitimacy of gifted education. On the other hand, in the practical dimension, the following points were identified: the collection of empirical data on the economic impact of gifted education, gifted education amendment of the statutes, adaptation of the gifted education program with gifted identification, diversification of gifted education service system, and actively promoting new research topics in relation to the Gifted and Talented Education.

• (The)Study of the Eastern Classic
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• no.62
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• pp.9-35
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• 2016

This study examined Songgye Na-sik's(松桂懶湜, 1684~1765) literary world based on Priest Songgye's Anthology(松桂大禪師文集). In consideration of the insufficiencies of the only previous study on Songgye's literature, this study was focused on his ideological character and its historicity, the trend of literary exchange in the Buddhist circle, and the literary geographical aspect of his literature. Priest Songgye was the head of the Bonghwa-sa Temple in Andong during the years under the rule of Kings Sukjong and Yeongjo, and learned from Hwanseong Ji-ahn(喚醒志安, 1664~1729) and Nakam Eui-nul(落巖義訥, 1666~1737). The priest did not have many students under him nor leave numerous writings. In the process of the development of the Buddhist doctrines in the late Joseon Dynasty, however, he completed the scripture learning courses faithfully and laid the ground of his philosophy. In addition, the afterword of Hwaeomgyeongchilcheogupumhoipummok (華嚴經七處九會品目跋) shows that he compiled the book under his teacher's instruction. What is more, he is known to have devoted himself to belief in the Pure Land in his late years. Given these backgrounds, the priest's life, writings, and ideological tendencies pursued all of Zen, Hwaeom, and the Pure Land together, and at the same time, reflected the characteristics of Korean Buddhism in the 18th century. The priest steadily cultivated himself in poetry and established his own literary world, and all the outcomes were fully reflected in his anthology. Priest Songgye walked the road of a learner throughout his lifetime but, on the other hand, he established his identity as a literary man in the specific time and space of Andong, Yeongnam in the late Joseon Dynasty.

• Journal of East Asia Management
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• v.2 no.1
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• pp.93-103
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• 2021

Struggle refers to the process of overcoming various difficulties for a goal. The spirit of struggle is a positive attitude and reaction reflected in the process of struggle. Cultivating the spirit of struggle of college students is the call of the new era. In essence, the cultivation of the spirit of struggle is a process of learning, which is in line with Bandura's Observation Learning Theory(Bandura, 1977):Attention, Maintenance, Reproduction and Motivation. The cultivation of College Students' spirit of struggle in the new era is also a learning process of enriched experience. It is necessary to cultivate the spirit of struggle into the soul of college students and make it become a habit of students. Moreover, it is crucial to carry out adaptive transformation of Bandura's observation learning theory. By studying the mechanism of the spirit of struggle of college students, taking innovation and entrepreneurship education as a means, and aiming at cultivating the connotation of President Xi's thought on socialism with Chinese characteristics for a new era, this paper constructs the AIST model for cultivating the spirit of struggle of college students in the new era. This model includes online learning acceptance platform(Acceptance), classroom experience stimulation platform(Inspiration), iterative training solidified platform (Solidification), and competition practice transfer platform(Transfer). The purpose of this model is to provide a practical way for universities to fulfill the fundamental task of moral education and cultivate qualified socialist builders and successors. The number of students using the online learning acceptance platform ranked the first among that of the similar courses in China; The classroom experience stimulation platform and the iterative training solidified platform support each other, with an effective rate of 97%; The competition practice transfer platform has realized the continuous growth of the number of awards won in competitions for three years. The direction of future efforts is to establish the external mechanism of the spirit of struggle, to ensure the effectiveness of classroom experience and iterative training, to cultivate teachers with coaching skills, and to accurately measure the transformation point of external and endogenous motivation.

• Journal of Physiology & Pathology in Korean Medicine
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• v.21 no.5
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• pp.1356-1363
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• 2007

The purpose of the study was to identify the general status of Kigong organizations introduced on Internet. We have used www.naver.com, the biggest portal site in Korea and www.nice114.co.kr, which has the longest list of the telephone numbers to look up the organizations with the index of "Kigong and Danhak" and "Mediation". Among them we screened the organizations to have the list of organizations which have been established for more than 5 years, with more than 100 trainees and whether they published books or booklets regarding Kigong by the means of telephone conversation or home page access. The number of organizations identified by telephone and Internet with the indexes of Kigongdanhak and mediation was 852. The number of organizations that passed the primary criterion was 22, and that passed the secondary criterion was 8. Among the primarily screened organization, there are 5 focusing on mediation, 5 focusing on breathing, 3 focusing on Haenggong, 4 focusing on mediation and Haenggong, 4 focusing on breathing and Haenggong and 1 focusing on mediation and breathing. In secondarily screened organizations, they called their training method as Seondo, Shinseondo or Seonhak and origin of the training method as Dangun and Hwangwung. As Sambeop training of Jigam, Josik and Geumchok provide training methods which are a little different each other, the utilization rate was low although there are some organizations that have special training using Three Bibles. It was identified that there were many texts and writings that they took as training methods other than Three Bibles. Kigong training organizations based on Korean traditional ideologies are grounded on the Three Textbooks such as , , and and the concept of Hongikingan. This ideological ground is the study of Completion of Human Beings through physical and mental training and goes with Seondo, Pungryudo and Hyunmyojido.

• Journal of the Korea Fashion and Costume Design Association
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• v.4 no.3
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• pp.43-54
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• 2002

Some factors had influence upon the grotesque image formation expressed in fashion: for instance, thanatos, religions, fin de siecle (end of the century), the aesthetics of ugliness, subculture group's resistance and technology development, etc. Those factors have formed a grotesque while exchanging influence each other, and have following features: First, the thanatos, which is destructive and aggressive instinct of the inner world of human being, creates frightening object and motif to form the images of grotesque. Second, from religious point of view, the church made the Devil a tool for maintenance of power: They manipulated physical body and give a damage to it to sublimate it in holy existence, so that they could feel catharsis. Third, there was fin de siecle (end of the century) to let people have negative life attitude, such as uneasiness on following century, eschatology, skepticism and nihilism, etc. Fourth, the ugliness having unpleasantness and disharmony occupies governing position when our society becomes corrupted and uneasy, and the aesthetics of ugliness discloses the inconsistency of ideal and beautiful life in the grotesque images. Fifth, subculture groups, i.e., the lower classes, homosexual and the youth's group, etc, form the grotesque images by political and ideological resistance, complaints and specific identity, etc concerning governing culture keeping traditional ethics consciousness. Sixth, recent technology development has destroyed a boundary between human being and machinery, and bio-technology development has created transplant operation, plastic operation and other human body transformation operations, and genome research, etc has raised human being's identity.