• Journal of North-East Asian Cultures
• /
• v.33
• /
• pp.23-49
• /
• 2012

In this paper, I examined the history of Baizu that the Brief History presented. PRC created Baizu as one the 55 ethnic minority nations, as it "nationalized" all the people living within its territorial boundary. And it constructed the narrative of the "ethnic history" of Baizu, while it constructed the grand narrative of the history of the unified, multinational "zhonghua minzu." There are two major problems in the historical narrative of Baizu, thus constructed. First, the genealogy of the ancestors of Baizu constructed by PRC lacks sufficient historical evidence to prove it. Second, the politically-driven ethnic classification project by PRC produced ethnic minority nation, which does not have their own territory and Baizu was one of them. Because of this, the history of Baizu, who historically lived mixed with other ethnic groups together in Yunnan, cannot help but becoming a part of the larger Yunnan history, rather than constituting a history of an ethnic group. Then, what would be a historically sensible way to write a history of ethnic minorities in Yunnan, who have not transformed themselves into a modern nation? What I would like to suggest is, first, to abandon the construction of the history of Baizu as an ethnic group. I also suggest to distinguish Yunnan from China (zhongguo) as a unit of historical writing, and thus to cut the relationship between the Baizu history and the larger history of the unified, multitethnic "zhonghua minzu." The narrative of the Chinese history (history of Zhongguo), which takes the PRC's current territorial boundary as the unit of historical narrative, lacks historical objectivity. Names for historical communities survive, because they have been used by those who have lived in the communities as well as by other historical communities. Members of a certain historical community occupy distinctive historical space and share common historical experience. And their historical experience is mainly informed by political changes that affected the space that the historical community occupies. If one constructs the history of "Yunnan" as a distinctive historical space and community, which could be distinguished from the historical "China" (zhongguo), one may be able to construct the history of the people of Yunnan in its fullest sense.

• International Journal of Advanced Culture Technology
• /
• v.7 no.4
• /
• pp.222-228
• /
• 2019

In recent years, in order to enhance the problem-solving skills required by the industrial field, universities have introduced the Problem-Based Learning(PBL) method to solve the problems caused by the lack of creativity, problem solving ability and self-directed learning. This study applied PBL class methods such as 'learning based on individual specific problems', 'self-directed learning', and 'small-group learning of small members' to practical design of fashion design. To do this, I conducted a questionnaire after conducting research based on the PBL module for one semester in a practical class of fashion design major at P University. As a result of the survey, the satisfaction and achievement of the class conducted by PBL learning method was improved than the existing teaching method. As such, if PBL class is used as a way of solving problems through close communication between professors and learners, it is expected to be established as a learner-centered education method that can improve creativity and professionalism.

• Korean journal of communication and information
• /
• v.23
• /
• pp.189-221
• /
• 2003

This study compares the influence of perceived public opinion on Internet users' willingness to expression in real space with in cyber space. In real space, people who perceive their opinions as minority opinion are reluctant to express theirs publicly because of fear of isolation. But cyber space is the anonymous world. So we can expect that people express their opinions freely without the fear of isolation in this space. This study's results provide the support for our expectation. In cyber space, the minority perception group has as the high willingness to expression of their opinion about the abrogation of the Korean Family Rights Raw as the majority perception group. Both of in cyber space and in real space, it is the perception failure group that makes discrepancy in the willingness to expression. This group has the lowest willingness to expression in both space. However, the other predictors of willingness to expression in cyber space are similar to those in real space. Issue salience, Communication apprehension, and Age are the very significant predictors of willingness to expression in both spaces. Sex and ideology are significant predictors in real space, while the frequency of online conversation is the significant predictor in cyber space.

• SUVANNABHUMI
• /
• v.2 no.2
• /
• pp.29-51
• /
• 2010

The diversity of Southeast Asia can be also represented at the tremendous number of ethnic groups residing throughout its various regions even beyond national boundaries. What does it mean by the composite of numerous peoples? It has triggered a lot of problems in a nation or overall Southeast Asia. Among them, the most serious one seems to be ethnic conflicts having damaged national integration and caused political, economical, and social instability. In that respect, Karen people have been a minority group situated in the most chronic dispute in Myanmar. Since 1947 some of the Karen equipped with armed forces have been fighting against the military government currently ruling Myanmar. As the result, the refugees over 200,000 population had moved to the mountain camps located at neighboring Thailand, attracting a lot of attention throughout international societies. According to 1931 census by British colonial government, the Karen have the greatest numbers in population as minority and include 16 subgroups including Karenni(Kayah) and Pa-O seemingly excluded from its category in contemporary point of view. It means that Karen people should not be regarded as an ethnic group, and in fact do not show a homogeneous identity under the title of Karen. Given the situation, we need to reconsider the category of Karen. What does the Karen mean in a real sense? Previous studies on the Karen had been performed mainly by anthropologists or missionaries such as Marshall(1922), Hamilton (1976), Hanson Tadaw(1959), Smeaton(1920), Keyes(1979), Hayami (1992; 2004), etc. Most of them examined the Karen as a group and ignored the possibilities of representing the divergent identities vis-à-vis their subgroups. Therefore, they have focused on the myth to convert Karen people to Christianity, although the Christian Karens are less than 20% of total population. As a result, I argue that they would fail to define the real meaning of Karen. It has been caused us to recognize the Karen as a meaningless total entity to be accepted by all means. According to their arguments, the difference among Karen's subgroups is just dealt with the trivial matters that do not affect the ethnic boundary itself, still maintaining the ethnic identity as Karen. As we shall see on this thesis, this is never the case. My thesis aims at uncovering and scrutinizing the real meaning of the category of Karen. For the purpose of it, I will consider Karen people as a linguistic group from the beginning as shown in 1931 census. I argue that the Karen have been affected or exposed by various conditions or environments throughout the harsh history having happened on the areas of current Myanmar and Thailand, leading the vicissitudes of their ethnic identities.

• Journal of Korean Society of Rural Planning
• /
• v.28 no.3
• /
• pp.35-47
• /
• 2022

The study is to analyze the role of highschool youth group in a rural regeneration project. The process of youth group becoming subjective in resident participation plan was classified into isolation reduction, self-awareness, perspective-taking, subjectivity practice, and opinion expression. Isolation reduction is a stage in which youth group is gradually drawn into the community from a limited society of home and school, self-awareness is a stage in which they discover their thoughts, and view perspective-taking is a stage in which they objectify themselves and surroundings through communication with other members of the region, social experiment was analyzed as a practice of subjectivity that experiences leadership guiding the local community independently, and expressing opinions is a stage of representing the region and giving responsibility for the specific issue of the implementation plan. The study is also an analysis of how residents committee, local governments, and local research institutes perform both regeneration and community revitalization in rural areas. Therefore, the analysis of the cooperative organization of these institutions was conducted simultaneously. The leadership program was effectively linked to the project of rural regeneration. Since high school students themselves are family members of the local people, the process of accepting the project is unaffected, and the feasibility of the project is also increased, such as forming a positive atmosphere for the project and easing resistance to minority opinions.

• The Research Journal of the Costume Culture
• /
• v.28 no.2
• /
• pp.199-214
• /
• 2020

The study investigates Atlas fabrics, the Ikat weaving method used by the Uygur People in Xinjiang, China. Based on domestic and foreign papers and other literature, different cultural characteristics of Ikat fabrics from various regions are compared. Following a theoretical investigation, characteristics of fabrics from the Indian Patola, Indonesian Ikat, Japanese Kasuri, and Uzbekistan Adras are summarized and compared with the characteristics of pattern, color, and manufacturing process of Atlas silk from Xinjiang China (also an Ikat fabric). The results are as follows. First, although the weaving process used for Ikat fabrics differs from country to country according to different national cultures, lifestyles, colors, patterns, and usage methods, they are all Ikat dyed fabrics. Therefore, they are all regarded as precious objects symbolizing a certain social status, and are used as a gift for special occasions, such as weddings. Second, the form of the pattern varies. Indian Patola has clear outlines and regular patterns, while the patterns of Japanese Kasuri are mainly inspired by folk life ideas. Indonesian Ikat contains influences from indigenous tribes, and Uzbekistan's and China's Atlas textiles are influenced by geography, religion, and national culture, including bright colors and pattern designs inspired by plants, musical instruments, and geometric figures. Finally, the patterns and colors of Xinjiang Atlas fabrics present strong ethnic characteristics. Unlike the Uzbekistan fabric which is mostly influenced by Islam, human and animal patterns would not feature in Xinjiang Atlas patterns, which mostly consist of long strips, repeated in a neat and orderly form.

• The Research Journal of the Costume Culture
• /
• v.31 no.6
• /
• pp.776-792
• /
• 2023

This study aims to analyze the traditional attire of four ethnic minority groups in Northeastern China: Daur, Ewenki, Oroqen, and Hezhen, considering their natural environment, lifestyles, and cultural influences. A literature review of academic papers, books, and online resources was conducted, along with indirect investigations through artifacts. The Daur people, being equestrian, have garments with deep slits, vibrant colors, and elaborate decorations. The Ewenki people wear clothes made of fabric in the summer and primarily deer skin in the winter, and their clothing is simple and not flashy. The Oroqen people's clothing typically has slits at the front, back, or on both sides, and they wear a waist belt. The Hezhen people, an ethnic group that primarily hunts and fishes, wear two-piece clothing with a hip-length top and pants or other fur-trimmed garments. All groups incorporate symbolic patterns influenced by Shamanism, along with animal headgear and leather shoes. We observed that the traditional costumes of ethnic minority groups in Northeastern China share many commonalities in form, but there are detailed differences in material, shape, color, and decoration due to unique geographical and climatic characteristics as well as differences in livelihood. Additionally, the structure of clothing varies depending on each tribe's shamanistic practices and lifestyle.

• Journal of the Economic Geographical Society of Korea
• /
• v.18 no.3
• /
• pp.296-318
• /
• 2015

The Bru-Van Kieu, one of ethnic minorities in Vietnam, have lived in the mountainous area along the border with Laos for centuries. Approximately by the end of the Second Indochina War, the Bru-Van Kieu were still a kinship-based and non-stratified societal group relying mainly on subsistence economy. Their traditional physical geography, nonetheless, has been transformed vigorously during the last few decades as a result of state-formation processes and changes in macro-economic policies. The paper aims to examine how ethnic minority adapt their livelihood to challenges instigated by macro political and economic processes. By examining livelihood adaptation of the Bru-Van Kieu, the study also identifies strategies that ethnic minorities use to negotiate with more powerful political and economic forces. The authors argue that the Bru-Van Kieu have deployed a strategy combining everyday resistance to maintain their limited social and cultural agencies and utilizing of these agencies in economic adaptation with other cross-ethnic non-state actors, enabling them to tap into new type of resources and opportunities.

• Journal of Educational Research in Mathematics
• /
• v.22 no.2
• /
• pp.203-227
• /
• 2012

This was to investigate how the slow learners who specially belonged to low-SES, or North Korean defectors showed their errors in mathematical learning. To conduct the study, two groups for each minority group participated in the study volunteerly during the Winter vacation, in 2011. Based on the preliminary interviews, a total of 15 units were given, focusing on building mathematical basic concepts. As results, they had some errors in common. They both were in lack of understanding of the terminologies and not able to apply the meanings of definitions and theorems to a problem. Because of uncertainty of basic knowledge of mathematics, they easily lost their focus and were apt to make a mistake. Also, they showed clear differences. North Korean defectors were not accustomed to using or understanding the meanings of Chines or English in Korean words in expressing, writing mathematical terminologies and reading data on the context. Technical errors, and misinterpreted errors were found. However, students from the low SES showed that they were familiar with mathematical words and terminologies, but their errors mostly belonged to carelessness because of the lack of mastering mathematical concepts.

• The Journal of the Korea Contents Association
• /
• v.22 no.6
• /
• pp.261-272
• /
• 2022

During the China's long history, many ethnic groups have developed their own traditions of local music which is an important part of their precious cultures. Meanwhile, each ethnic group developed its own worldview and music culture according to its unique living environment, special lifestyle and mode of production. The clarinet is a Western instrument, and has been influenced to some extent by Chinese minority culture while being introduced to China. Therefore, musicians tried to find ways of using Western musical instruments to express various elements of Chinese minority music. Focusing on two clarinet works 'The Song of Grazing Horses' by Wang Yan and 'The Sound of Pamir Clarinet Concerto' by Hu Bijing, this paper aims to analyze the musical characteristics of minority groups expressed by the clarinet in two aspects: the formation of the music style, the artistic characteristics conveyed through the works. Specifically, it consists of five parts: ethnic mode and tonality, rhythm, time signature, melody making, and imitation of animals. It also analyzes the cultural characteristics of Tajik and Mongolian music reflected in the two works in combination with living environment, mode of production, life style, and ethnic emotions. This study aims to provide a theoretical basis for composers and performers who want to understand and acquire the musical style of modern Chinese clarinet works. It also helps to find a better way to play traditional Chinese music with Western instruments.