• Korean journal of communication and information
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• v.77
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• pp.255-288
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• 2016

Korean mass media has represented foreigners in their documentaries, entertainment shows, situational comedies, and dramas for long time, while the representations created plenty of controversies. Alleged West-oriented racism found from various televison programs may be one of them. Recently, however, more Korean television shows began to incorporate the ideas of multi-culturalism. This paper is an attempt to explore how television audiences interpret multi-culturalism reflected in the media. More specifically, this is a case study of JTBC's , a show featuring foreigners debating on various topics regarding Korean culture. Particularly, it focuses on disputes over the producers' decision to play 'Kimigayo' (the national anthem of Japan, which is also considered as a symbol of Japanese militaristic past) when introduced a new Japanese panel. Critical discourse analysis was adoped as the main research method, and researchers found that audiences draw certain guidelines in accepting multi-cultural aspects. If and when these aspects overstep the line, they tend to abandon it without hesitance. In the case of 'Kimigayo,' it was ethno-centrism and/or anti-Japanes sentiments which made multi-culturalsim much weaker. It does not mean that multi-culturalism was replaced-or defeated-by nationalism, but show the 'vulnerability' of multi-culturalsim. Multi-culturalism is not as concretely rooted in Korean society as many people have claimed or hoped. The research has its own limitations as a case study, but it is hoped to stimulate other researchers to keep their eyes on media and multi-culturalsim in Korea.

• Korean journal of communication and information
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• v.47
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• pp.120-147
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• 2009

The purpose of this paper is to promote bilateral friendly relations, the elements that hinder Hate Korea wave's(Kenkanryu) status and an analyzation of the characteristics of its causes and solutions for it. The Hate Korea wave is to be discussed in the fountain Hate Korea wave 2ch(2channel, ni channeru) acquaintances of information and representation to analyze the causes of this Japanese anti-Korean thinking. All of society should be aware of the differences and see what we have in common. I researched discussions of 2ch information and the content of other similar media. The expression was very violent. However, there was both general awareness of a gap between criticism and support. The gap was about what is not unusual on the Internet and not to be greatly concerned about. I also compares anti-Korean's awareness to Korea with general Japanese's, and finds that there are gap between them. For example by analyzing general Japanese's awareness we can find 18% of people who criticize the Hate Korea wave or have positive image of Korea. futhermore the proportion of anti-Korean contents in internet is not very high, so we don't have to worrying about the phenomenon seriously. but because of the following three points, there are sufficient needs to concern about the phenomenon constantly. First, sources of Hate Korea wave are traditional media. Second, the consumers of Hate Korea wave are mainly young generation who will make future relation of two countries. And last, Hate Korea wave include potential power to explode when certain conditions are met.

• Journal of the Korean Geographical Society
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• v.49 no.2
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• pp.113-138
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• 2014

Despite the growing numbers of regional problems (e.g. conflicts between the state and localities, inter-local conflicts, etc.) associated with the state-led developmental projects, the Korean social sciences have been unable to offer satisfying explanations and solutions to the regional problems. This is mainly because the existing works, which have been taken captured by the assumptions of "methodological nationalism", significantly lack the socio-spatial understandings of the state actions and the relations between the state and localities, thereby seeing the issues of regional development mainly in terms of either the economic efficiency defined at the national scale, or the plan rationality of the national bureaucrats. With this problem orientation in mind, this paper aims to explore the ways in which the state and localities are interacting, conflicting and negotiating with one another through the mediation of the state-led developmental projects. Focusing on the developmental processes of Masan Export Processing Zone from the mid-1960s to the early 1970s, it examines the multi-scalar processes through which the state-led industrial complex developmental processes have been influenced by the complex and dynamic interactions among social forces and actors acting at diverse geographical scales (e.g. the global, national, local, urban, etc.). This analysis shows that the regional policies of the Korean developmental state were more heavily influenced by the interactions, contestations, and collaborations among social forces and actors, acting in and through the state, at various geographical scales, rather than by the economic and techno-bureaucratic rationality.

• (The)Study of the Eastern Classic
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• no.50
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• pp.29-54
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• 2013

Mun Il-pyeong(1888-1939) is famous for a nationalist historian led history into popular style to enlighten the public. This paper aims to overview the characteristic of Mun Il-pyeong's history based on prior studies on Mun Il-pyeong's works. The characteristic of Mun Il-pyeong's history shows us people centric trend based on a struggle of classes. For the people, he insisted that description of history should be easy and scientific for the people who are host of history. And Mun Il-pyeong insisted the harmony of nationalist history and positive history. This was a progressive attitude in writing history at that time. Another characteristic of Mun Il-pyeong's history is that he considered cultural history as important. Mun Il-pyoeng wanted to overcome the ashamed political history by cultural history. In this intention, Korean history was again born proudful by him. Mun Il-pyoeng pursued open nationalism, not ultra-nationalism by connecting with other world. This paper focused on the essential part of Mun Il-pyoeng's history. Many scholars think Mun Il-pyeong focused on Korean modern history or history of foreign relation. But I think Mun Il-pyeong attached importance to Practical Learning, Sirhak in late Joseon dynasty. Because Sirhak contained Mun Il-pyeong's academic intention, Modernism and Culturism dreamed from his youth age. Therefore he led so-called Joseonhak Undong meaning study of Sirhak. Studying Sirhak made Mun Il-pyeong open a new direction Korean modern history have to go.

• Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
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• v.6 no.3
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• pp.191-202
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• 2016

Social distance can indicate cognitive and behavioral attitudes toward a social group, and is useful for investigating people situated in a socially vulnerable position. When the children from multicultural family aware negative attitudes from peer Korean children, self-confidence and social competence can be disturbed. This study intended to examine influential factors on children's social distance towards children from multicultural families including multicultural contact experience, stereotype, ethnically homogeneous nationalism, thereby providing empirical evidence on social distance regarding multicultural families and their children. The results of this study are as follows. First, when the Korean children felt closeness with a multicultural child, when the ethnicity of the foreigner resided in the neighbor is White or Black, when they contact multicultural children through the media and a multicultural education, the level of social distance was higher, while the neighbor's ethnicity is Abrab, social distance was lower. Second, there was a significant association between the higher level of Korean children's positive cognition and emotion and the lower level of social distance. Third, hierarchial regression analyses demonstrated that positive emotion and cognition decreased the level of social distance, while both closeness with a multicultural child and taking the multicultural education increased the level of social distance. Finally, based on these results, this study suggested implications for social work practice and research to better understand and reduce children's social distance towards children from multicultural families.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.199-235
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• 2018

Most of the new religions derived from Jeungsan have claimed that Jeungsan's religious thought reproduced Dangun [檀君] Thought in its original form. However, Daesoon Jinrihoe is the only religious order out of the many new religions within the Jeungsan lineage, which has constantly kept its distance from Dangun Thought since 1909 during the earliest period of proto-Daesoon Jinrihoe. Even a mere trace of Dangun cannot be found in the subject of faith or the doctrinal system of Daesoon Jinrihoe. In this context, this study aims to examine possible connections between Daesoon Thought and Dangun Thought in order to determine why other Jeungsanist religions frequently exhibit Dangunist features. Specifically, a major part of this study will be devoted to comparing and analyzing the narrative structure of Daesoon Thought and Dangun Thought as well as their respective motifs. In fact, Jeungsan does not seem to have ever mentioned Dangun in his recorded teachings, therefore, after his passing into the Heaven, most of the religious orders including Daesoon Jinrihoe derived from him did not pay any attention to Dangun Thought for almost for 40 years. These orders did not originally perceive Dangun as an object of belief. After Korea's liberation, Dangun became widely accepted as a pivotal role among the Korean people. As Dangun-nationalism claimed to unify Koreans as one great Korean ethnic society, the religious orders of Jeungsan lineage also climbed aboard this creed and their faiths or doctrines were acculturated to reflect this change. The reason for this has been attributed to following modern trends to increase success in propagation. In the meantime, Daesoon Jinrihoe was the only order that did not accept Dangun-nationalism because it was not a teaching given by the order's founder. And the two systems of thought have more dissimilarity than parallelism in terms of philosophical ideology. These seem to be the main reasons why Daesoon Jinrihoe did not adopt Dangun into its doctrine or belief system.

• Journal of Science and Technology Studies
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• v.17 no.2
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• pp.113-171
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• 2017

Science and engineering college students, so-called engineering students, account for nearly half of Korean university students. Existing research on younger generations poses a question of young generation after the financial crisis as a 'genuine' survivalist who carries out 'passionate labor' to pursue 'ordinary life' and 'banal stability'. They are diagnosed as failing to "locate the course of their lives in relation to a larger being that transcends self". But is there a value that can replace the survival value in front of us today, which is possible to be practiced and narrated by the young generation of Korea, especially the engineering students? What value (if any) is not captured by survival value, and what mechanisms and processes can and can easily be used by engineering students? Our research uses interviews conducted at one research-centered science and engineering university in a local metropolitan city, Korea. In conclusion, we emphasize that a transformed version of developmental nationalism, in which individual scientists/engineers pursue their 'authentic' passion and unintentionally contribute to the development of the nation through byproducts of their research, exerts strong influence upon the formation of young engineering students' narratives linking their selfhood and the good.

• The Journal of the Korea Contents Association
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• v.15 no.12
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• pp.222-233
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• 2015

In this study, the fact that the influx of multi-cultural society impact on local communities are examined to analysis the negative impact and positive impact with four types of political (government), economic, social and cultural saw classified. Although some have a negative evaluation, most of the respondents said the influx of multi-cultural society had a positive impact on South Korea's development and believes a positive impact in the future. In the results of the analysis, areas where multicultural society gives the most positive impact of local communities in political (administrative), economic, social, of the four segments of culture has been rated as the field of culture, on the other hand, areas that have the most negative impact has been evaluated as social sector. Though we live in nationalism culture for a long time and heterogeneous foreign residents has so rapidly increased that conflicts due to collision of values of differences and culture of each other have occurred, foreign residents are generally, have a positive impact on our society. Substantially marriage immigrants who successfully solve the rural bachelor of marriage problem are willing to prevent population decline phenomenon and reduce the crime rate in the society, of course. In addition, foreign workers who employed at low wages in the 3D industry which is avoided by the South Korean people have contributed to our country's economic development.

• Journal of Korean Historical Folklife
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• no.27
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• pp.267-361
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• 2008

This article traces how the modern Chinese "nation" was constructed as an "imagined community" around Huang-ti (the Yellow Emperor) in late Qing. Huang-ti was a legendary figure in ancient China and the imperial courts monopolized the worship of him. Many late Qing intellectuals appropriated this symbolic figure and, through a set of discursive strategies of "framing, voice and narrative structure," transformed him into a privileged symbol for modern Chinese national identity. What Huang-ti could offer was, however, no more than a "public face" for the imagined new national community, or in other words, a formal structure without substantial contents. No consensus appeared on whom the Chinese nation should include and where the Chinese nation should draw its boundaries. The anti-Manchu revolutionaries emphasized the primordial attachment of blood and considered modern China an exclusive community of Huang-ti's descent. The constitutional reformers sought to stretch the boundaries to include the ethnic groups other than the Han. Some minority intellectuals, particularly the Manchu ones, re-constructed the historic memory of their ethnic origin around Huang-ti. The quarrels among intellectuals of different political persuasion testify how Huang-ti as the most powerful cultural symbol became a site for contests and negotiations in the late Qing process of national construction.

• The Journal of the Korea Contents Association
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• v.6 no.11
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• pp.45-55
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• 2006

Korean blockbusters are the works finished by the dialectic of the meeting and collision of two cultures or H. Bhabha's cultural hybridization. They represent things Korean and Western, and yet their borders are demolished to create a new complicated mixture. Typical examples are Swiri, JSA Silmido Taegukgi Whinalimyu, containing a special Korean situation of division ideology and expressing an extremely Western style of production. This thesis will study the present status of Korean film aesthetics through the cultural hybridity.