• 인문언어
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• 제2권1호
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• pp.43-74
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• 2002

This paper examines the concept of "tradition" for Indigenous Peoples as a construct of reality developed through the lens of Western scholarship and American Indian perspectives. The resulting notions of American Indian tradition constructed by a Western point of view, has been incorporated into the thinking of Western peoples as well as those of American Indians. Possible reasons for this include the lasting effects of colonialism and current mass media and the description of cultural "others" through the Western sciences of Anthropology and Musicology. A definition of what is valid or important in defining "traditional culture" for members of an Indigenous community may utilize significantly different measures than those of Western scholars. In order to illustrate this, the author uses two treatises focusing on the Indigenous American Indian cultures of communities in Eastern North America incorporating Indigenous points of view. One of these two books provides a focus on connections between language and culture and the other on ethnomusicology. From both of these perspectives, traditional identity is seen as continuing in the present day through persistent perceptions of reality, linked to community social performance. These perceptions and their accompanying indexes to tradition are still present despite the disappearance of or frequent changes in the surface forms of both language and manufactured cultural items. The emphasis on "legitimate" or "real" tradition is tied to performance within an ongoing cultural community rather than to Western constructions of what is real found in past descriptions of cultures. An alternative view of "valid" tradition and its relationship to Indigenous identity, needs to incorporate Indigenous perspectives rather than depend on constructions developed using non-Indigenous Western frameworks.

• 한국의류학회지
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• 제47권2호
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• pp.232-243
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• 2023

The boundaries between fashion and contemporary art are increasingly blurred showing their interchangeability. This study examines Judith Butler and Athena Athanasiou's concept of dispossession to analyze expressions of gender, racial, and class identity in Martine Gutierrez's representative work, Indigenous Woman. First, gender expressions in Indigenous Woman emphasize the possibility of performative and practical gender as an image that rejects norms that grant authority according to the possession of innate body parts. Second, racial identity is expressed through resistance to the ideology of whiteness and imperialism reinforced by fashion media. The author aims to overcome normative stereotypes through the media she creates, which reveals her identity as a person of color. Third, class identity is represented through stereotypes that limit the lives of indigenous people to primitive and natural things. The author reveals a critical awareness of the hierarchical structure and cultural appropriation these stereotypes have created. This study analyzed contemporary artworks using fashion media through the concept of dispossession. The significance of this study lies in raising a critical awareness of the practices that diffuse minority identities in fashion media.

• 한국감성과학회:학술대회논문집
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• 한국감성과학회 2008년도 추계학술대회
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• pp.42-45
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• 2008

Derivation of modern products from the by gone age has contributed much for the new modern living. It has been generally recognized that the various ethnicities in Borneo with different backgrounds had made Borneo a place of cultural diversity. However as time passed, most indigenous products are no longer in used or are stored in poor condition. Most products nearly aged over a century are still in a good condition with invaluable sentiments. Indigenous product is an artifact that had been designed and used by certain community of people such as tools, clothing, crafts and goods. Each design may have its own identity to the community. Some of the indigenous products which are no longer in use at present are kept by the community as their collections. The research reveals similarities in the interests of indigenous products, concerns and realities of indigenous communities from the different regions. The study suggests that learning about indigenous materials, such as hand-made products and machine-made products is necessary for the local industry to develop a product identity that is distinctly local. Most indigenous products show evidence of connections to old traditions, yet are new to the design market.

• 수완나부미
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• 제11권2호
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• pp.59-83
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• 2019

The Chinese Belt Road initiatives in the Southeast Asian countries marked a new chapter in the development of China political influence on this region. This article looks at the initiative from the cultural dimension and aims to place its narrative as the entry point to understand the use of identity politics in Asian countries that target the Chinese diaspora. This topic relates to the primordial sentiments of Southeast Asian nations amid massive Chinese investment in the region. The issue of Chinese investments under the Belt Road Initiative corridor has a relationship with the formation of anti-Chinese discourse and anti-communist in some Southeast Asian countries. We took the cases of Indonesian and Malaysian elections to observe the use of identity politics and anti-Chinese political discourse in Southeast Asia. In both cases, a common issue emerged, that of the strengthening both Islamic and indigenous sensibilities. The establishment of ASEAN during the Cold War may be seen then as an anti-thesis to emerging Chinese power. However, anti-Chinese and anti-communism sentiments were not enough to unite the forces of the nations of Southeast Asia. We have concluded that brotherhood, mutual prosperity, and anti-neo-colonialism are yet to be fostered completely to make a distinct ASEAN identity.

• Asian-Australasian Journal of Animal Sciences
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• 제32권10호
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• pp.1491-1500
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• 2019

Objective: European pigs have been imported to improve the economically important traits of Thai pigs by crossbreeding and was finally completely replaced. Currently Thai indigenous pigs are particularly kept in a small population. Therefore, indigenous pigs risk losing their genetic diversity and identity. Thus, this study was conducted to perform large-scale genetic diversity and phylogenetic analyses on the many pig breeds available in Thailand. Methods: Genetic diversity and phylogenetics analyses of 222 pigs belonging to Thai native pigs (TNP), Thai wild boars (TWB), European commercial pigs, commercial crossbred pigs, and Chinese indigenous pigs were investigated by genotyping using 26 microsatellite markers. Results: The results showed that Thai pig populations had a high genetic diversity with mean total and effective ($N_e$) number of alleles of 14.59 and 3.71, respectively, and expected heterozygosity ($H_e$) across loci (0.710). The polymorphic information content per locus ranged between 0.651 and 0.914 leading to an average value above all loci of 0.789, and private alleles were found in six populations. The higher $H_e$ compared to observed heterozygosity ($H_o$) in TNP, TWB, and the commercial pigs indicated some inbreeding within a population. The Nei's genetic distance, mean $F_{ST}$ estimates, neighbour-joining tree of populations and individual, as well as multidimensional analysis indicated close genetic relationship between Thai indigenous pigs and some Chinese pigs, and they are distinctly different from European pigs. Conclusion: Our study reveals a close genetic relationship between TNP and Chinese pigs. The genetic introgression from European breeds is found in some TNP populations, and signs of genetic erosion are shown. Private alleles found in this study should be taken into consideration for the breeding program. The genetic information from this study will be a benefit for both conservation and utilization of Thai pig genetic resources.

• 수완나부미
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• 제1권1호
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• pp.1-25
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• 2009

The diversity of Southeast Asian culture and society has been made by two factors: geopolitical environment and colonialism. The geopolitical position of the region between China Seas and Indian Ocean has made it possible that diverse cultures from Northeast Asia especially China and India, Middle East and Europe have flowed into the region. The fact that Southeast Asia was colonized by various European nations has provided additional diversity. The diversity manifests itself most clearly in the culture of Southeast Asia which has various layers: On the bottom lay the indigenous one, and above it Chinese and Indian and Islamic cultures and finally European one.

• 수완나부미
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• 제8권2호
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• pp.161-176
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• 2016

This paper discusses how the concept of "bilingualism" can be used to reflect changes within Bruneian society since the 1940's. It argues that within the context of a linguistically diverse population, the various indigenous groups of Brunei used to speak their own traditional languages, but eventually learned to speak the language of the politically dominant Malays. The Malay language became a necessary additional language, hence leading to a population which could speak their own languages, alongside the Malay language. But the rise of schools teaching in English in the 1970's began to sow seeds of a different kind of bilingualism, encouraged by language shift processes among ethnic minority groups.

• 한국도서관정보학회지
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• 제49권3호
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• pp.1-32
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• 2018

이 글의 목적은 공식적으로 출범한지 60년이 넘은 '한국 문헌정보학'의 건강을 위협하는 구조적인 문제들을 점검하고 필수 학문으로서의 입지를 다지기 위한 해법을 모색하는데 있다. 이 글에서는 특히, 대학의 구조조정이 광범위하게 진행되고 있는 '위기의 국면'에서 문헌정보학의 기본 체질을 강화하기 위해서 학계가 역량을 집중해야 하는 주요 문제들에 대해 중점적으로 논의하고 있다. 구체적으로, '학문의 정체성', '연구의 유용성', '교육의 실효성'의 측면에서 한국 문헌정보학에 내재하는 문제들을 구체화하면서 그러한 문제들을 만성적 질환으로 만들어온 요인을 밝혀내고 있다. 그 과정에서 논의의 초점을 한국 문헌정보학이 처해있는 고유하고 토착적인 환경을 분석하는데 두고 있으며, 문제의 해결을 위한 처방의 모색에 있어서도 한국의 실정에 적합한 실사구시적인 방안을 제시하고 있다.

• 한국심리학회지 : 문화 및 사회문제
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• 제11권spc호
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• pp.21-55
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• 2005

이 글의 주된 목적은, 한국인의 신뢰의식에 나타난 토착심리를 탐색하는 것이다. 이를 위해, 한국인의 신뢰의식과 관련된 경험 과학적인 연구들에서 밝혀진 결과들을 종합적으로 재분석함으로써, 그 심층에 자리잡고 있는 한국인의 토착심리를 규명하고자 하였다. 이 글은 크게 다음과 같은 세부분으로 구성되었다. 첫째, 이 글의 서론에 해당하는 '탐색을 시작하며 던지는 질문들'에서는, 한국의 가정 학교 직장 사회에서의 신뢰와 관련하여, 다음과 같은 몇 가지 질문을 하였다: 1) 한국의 가정은 흔들리고 있는가? 2) 한국의 학교는 무엇을 가르치는가? 3) 한국의 직장은 무엇을 목표로 하는가? 4) 한국 사회에 신뢰가 존재하는가? 둘째, '한국인의 신뢰의식에 나타난 토착심리: 경험 과학적 탐구'에서는, 한국인의 신뢰의식에 대한 통찰을 제공하는 경험 과학적 연구 결과들을 종합 정리함으로써, 한국인의 신뢰의식 저변에 자리 잡고 있는 토착심리를 세 가지 특성으로 정리하여 논의를 시도하였다: 1) 관계문화의 뿌리: 신뢰형성에서 우리 관계의 중요성 2) 정서적인 유대관계의 중요성 3) 능력보다는 도덕성: 끊임없이 자기수양 하는 인격자에 대한 인정과 역할 충실의 중요성. 셋째, 이 글의 결론에 해당하는 '앞으로의 과제'에서는, 선행연구 결과들의 종합을 토대로, 발전적 한국 문화의 창조를 위해 보완해 나가야 할 세 가지 내용을 제안하였다: 1) 신뢰형성과정에서 가족관계의 확대와 외집단에 대한 개방적 태도 2) 합리와 정서의 조화 및 공과사의 분별 3) 신뢰의 기준으로서 자기조절과 더불어 환경 통제 및 객관적인 능력의 균형.

• 복식
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• 제66권7호
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• pp.69-88
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• 2016

The purpose of this study is to delve into the identity of the New-Hanbok style in modern fashion, and to survey its formative characteristics and internal values from the perspective of vernacular design. Arguments can be summed up as follows. The study historically examines the changes in Hanbok and concludes that the social and cultural backgrounds and factors that caused the advent of the New Hanbok are (1) the change and expansion of the basic social, cultural, and popular perception toward the Korean image, (2) the rapid spread of a subculture centering on the younger generation, and (3) the voluntary and systematic activities of nonprofit clubs, communities and private organizations. This is the cycle of the spread of Hanbok, which shows the subcultural selection and development process of upward propagation. Furthermore, the public, in addition to holding fast to an independent attitude regarding their choices, also show that they tolerate diversity. As a perspective of analyzing the New Hanbok style, the study suggests the characteristics of the vernacular design perspective as (1) a spontaneous indigenous nature (2) living everydayness (3) and the subcultural-ness of the era. From such a perspective, the study examines the formative characteristics of the basic costume configuration of the New Hanbok style including jeogori, traditional Korean skirts, Cheollik one-pieces, and Trompe l'oeil one-pieces, and draws out the meanings contained in the New Hanbok style, which are (1) spontaneous indigenous nature and directivity toward tradition, (2) living everydayness and modernity, and (3) open subcultural-ness.