• The Journal of Korean-Japanese National Studies
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• no.34
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• pp.5-40
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• 2018

This paper is to take note of national, social and economic movement, social & economic publicness of religion surrounding Yeonggwang, Joennam around 1910s. At first I would like to look at this period because regional society was in the middle of change of large transition before and after Japan's forced occupation of Korea in 1910s and March 1st Independence Movement in 1919. In particular we focus on spatially Yeonggwang in Joennam because this area is not only called as advent area of Buddhism earlier but also is unique regional culture and ideological topology where Donghak, Protestantism, Catholic, Institute of Won Buddhism and etc. Through casting light upon the above, it is expected to offer one clue for the question of internalizing value to be sought for in the national and social and economic movement by Korean religion around 1910 and public goods in the strategy and tactics to be selected and further publicness and practice lying in their awareness and behavior. In particular it is thought to have advanced the accumulation of case study of Yeonggwang in Joennam with representative 'place-ness' related to this. Along with this it is considered that our challenge is to restore and casting light again on common foundation of existence shape and publicness of various religions in the middle of national and social movement and economic movement in Yeonggwang of Joennam area. In other words, we expect that religions will continue individual efforts and common practices to urge social justice for historic and public value based on common good encompassing historic value, in other words, individual responsibility and social justice among social and economic conditions originated from Japanese colonial era.

• Informatization Policy
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• v.18 no.2
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• pp.3-22
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• 2011

The study of online social movements is basically concerned about the impact of the Internet on the existing social movements. More specifically, researchers have paid attention to changes in participants, leadership style and movement strategies caused by the Internet. Due to the Internet, networks of the individuals who are geographically scattered or a network of networks have emerged as new movement agents. Researchers have also analyzed a repertoire of collective action adopted by the online social movements. The increase in online social movements calls for a new interpretation of the existing social movement theories such as resource mobilization, collective identity and political opportunity structure. There are still a lot of debate about the impact of the internet on social movement and the resulting changes. Not only the early debate of cyber-optimism and cyber-scepticism, many studies done by the mid-range perspective also suggested different arguments on the impact of the Internet. This discrepancy comes from a relatively short history of online social movement study, which leads to a limited number of case studies and a shortage of date accumulations. In the future, researchers need to place more attention on the unique characteristics of different technologies and comparative studies of online social movements. The study should also extend its focus to a wide range of political systems in order to explain the impact of online social movements on political intermediary organizations and the democracy itself.

• Journal of Veterinary Clinics
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• v.33 no.5
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• pp.278-285
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• 2016

Epidemiological studies have shown the association between transportation of live animals and the potential transmission of infectious disease between premises. This finding was also observed in the 2014-2015 foot-and-mouth disease (FMD) outbreak in Korea. Furthermore, slaughterhouses played a key role in the global spread of the FMD virus during the epidemic. In this context, in-depth knowledge of the structure of direct and indirect contact between slaughterhouses is paramount for understanding the dynamics of FMD transmission. But the social network structure of vehicle movements to slaughterhouses in Korea remains unclear. Hence, the aim of this study was to configure a social network topology of vehicle movements between slaughterhouses for a better understanding of how they are potentially connected, and to explore whether FMD outbreaks can be explained by the network properties constructed in the study. We created five monthly directed networks based on the frequency and chronology of on- and off-slaughterhouse vehicle movements. For the monthly network, a node represented a slaughterhouse, and an edge (or link) denoted vehicle movement between two slaughterhouses. Movement data were retrieved from the national Korean Animal Health Integrated System (KAHIS) database, which tracks the routes of individual vehicle movements using a global positioning system (GPS). Electronic registration of livestock movements has been a mandatory requirement since 2013 to ensure traceability of such movements. For each of the five studied networks, the network structures were characterized by small-world properties, with a short mean distance, a high clustering coefficient, and a short diameter. In addition, a strongly connected component was observed in each of the created networks, and this giant component included 94.4% to 100% of all network nodes. The characteristic hub-and-spoke type of structure was not identified. Such a structural vulnerability in the network suggests that once an infectious disease (such as FMD) is introduced in a random slaughterhouse within the cohesive component, it can spread to every other slaughterhouse in the component. From an epidemiological perspective, for disease management, empirically derived small-world networks could inform decision-makers on the higher potential for a large FMD epidemic within the livestock industry, and could provide insights into the rapid-transmission dynamics of the disease across long distances, despite a standstill of animal movements during the epidemic, given a single incursion of infection in any slaughterhouse in the country.

• Journal of Contemporary Eastern Asia
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• v.19 no.1
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• pp.8-30
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• 2020

Most literature on the "comfort women" social movement focuses on the case of Korea. These works tend to transpose the meanings generated by South Korean organizations onto the transnational network, assuming certain homogeneity of repertoires and identities among the different social actors that comprise this network. Even though there is some degree of consensus about demands, repertoires, and advocacy strategies at the international level, does this same uniformity exist at the national level? In each country, what similarities and differences are present in the laboratories of ideas, relationships, and identities of social actors in the network? Symbolically and politically, do they challenge their respective societies in the same way? This article compares this social movement in South Korea, China, and Taiwan. My main argument is that the constitutive base for this transnational network is the domestic actions of these organizations. It is in the domestic sphere that these social actors reinforce their agendas, reinvent their repertoires, transform their identities, and expand their submerged networks, allowing national movements to retain their latency and autonomy. Following Melucci's relational approach to the study of social movements, this research is based on a qualitative analysis of institutional documents, participant observation, and open-ended interviews with members of the main social actors.

• Journal of Agricultural Extension & Community Development
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• v.4 no.1
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• pp.121-146
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• 1997

Sunchon National University Farming Promotion Center is a unique social education institution for the farmers. This study intends to analyze the educational and training programs for future farmer candidates with a expert technology, successors to the rural leaders of Saemaul Movements, expert farmers, the students of farming practice courses in the Department of Agricultural Education, and the citizens participating in the social education courses. It is an urgent problem to recruit the experts in social education, and in specialized and advanced farm management technology. A committee for the betterment of the social education program should be consisted of the social education experts, and alumni of the Farming Promotion Center to share their farming information with one another. In order to achieve the successful goal in the education program of the Farming Promotion Center, the well planned field trips and the supervised farming practices should be secured, and the follow-up management system for the people finishing the courses of the educational programs should be formulated.

• Journal of the Daesoon Academy of Sciences
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• v.19
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• pp.193-211
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• 2005

Korean religionist have actively participated in the movements of national security and peace, human rights and dignity, freedom and equal rights, and other social issues. Recently, either progressive or conservative religionists have strongly shown their different approaches in solving social issues, i.e., national security and peace in connection of 'national security law.' A few religious leaders' public views have been misused by some politicians. It is important for both the religionists and journalists in religious newspapers how to bring a harmonious resolution among the people who are either in conservatism or in progressivism. Social participation of religionists is both to respond to the timely situation of civil society and to realize freedom, equality, and peace to the society. Although the principle of the separation of religion and state was established to secure both the right of politics and the freedom of beliefs, political groups have either utilized or suppressed religions. Some politicians have also wrongly applied separation of religion and state by excluding religious aspects in public schools. Religionists and journalists of the religious newspapers should not provide one-sided prejudice but to provide objective information and its righteous analysis to guide people in the right direction to solve social problems. Also, religious newspapers should open a field of discussion how to resolve some issues between the 'national security law' and freedom.

• Proceedings of the KGS Conference
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• 2004.05a
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• pp.94-94
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• 2004

In this paper the author surveys the available literature on "bioregionalism", a relatively new intellectual tradition evolved from the North American environmental social movements of the 1970s and 1980s. The so-called "bioregional approach" is gaining acceptance among environmental planners in North America and elsewhere, and has attracted the attention of some geographers. (omitted)ographers. (omitted)

• International Journal of Advanced Culture Technology
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• v.12 no.1
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• pp.287-292
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• 2024

The problem of odor and environmental pollution caused by livestock manure is spreading greatly as a social issue. To reduce the odor of livestock raised in livestock farms and improve the farm environment, raw materials of Abelmoschus manihot Jinhuakui were put into feed additives to measure the state of odor. It is characterized by being non-toxic and sweet, and Abelmoschus manihot Jinhuakui, which contains abundant nutrients that are beneficial to health in all parts such as roots, stems, and flowers, is a medicinal plant that cannot be discarded. In particular, it has the effect of helping bowel movements because it stimulates bowel movements. Ammonia levels were investigated through the KS X 3279 national standard-applied smart livestock IoT hub sensor pack installed at Flower Garden and Ugil Farm. The purpose of this paper is to reduce the odor that is the most problematic on farms and improve the environment, and it is planned to expand research into deodorants after feed additives. It is hoped that the research results will solve the livestock problem and help livestock farmers.

• Korean Journal of Social Welfare
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• v.65 no.2
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• pp.255-285
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• 2013

The aim of this study is to demonstrate how Self-Sufficiency Promotion Centers (SSP Centers) run by social movement groups have struggled to defend their voluntary identities in conflict with SSP Centers operated by professional social welfare centers. Since political democratization, social movement groups have been increasing invited to run frontline public welfare agencies in South Korea, and Self-Sufficiency Program is one of the representative policies in which social movement groups have actively partaked. But many critical scholars have warned that such institutionalization of social movements into social welfare system is likely to dampen their voluntary nature and force them to render their hegemonic power to professional social welfare institutions. In contrast to the critical viewpoint, however, this study unveils how social movement-based SSP Centers have strived to tackle the professionalization pressure by deploying various survival strategies at the micro level. Through a historical discourse analysis on the frontline conflicts between social movement-based and social welfare-based SSP Centers, this study contends that social movement groups in Self-Sufficiency Program can still maintain their traditional spirit despite the obvious professionalization phenomenon.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.3 no.1
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• pp.57-85
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• 2023

The politico-economic waives of Western imperialism and colonialism, along with Christianity, affected East Asia's geopolitical landscape in the nineteenth and twentieth centuries. While the Korean people (of the Joseon Dynasty) witnessed the incompetence of Buddhism, Confucianism, and folk religions in maintaining social cohesion with a sense of frustration, the new religious movements (NRMs) emerged to provide altrnative teachings of hope through historical figures like Choe Je-u, Kang Il-sun (or Kang Jeungsan), Na Cheol, and Pak Chungbin. In terms of popularity, colonial Korea (1910-1940) was impressed by the native groups of Cheondogyo (=Donghak), Bocheongyo, and Mugeukdo. Son Byong-hee (1861-1922) was the third leader of the first Korean NRM, but both Cha Gyeong-seok (1880-1936) and Jo Cheol-Je (= Jo Jeongsan) (1895-1958) participated in the post-Jeungsan grassroots movements. How, then, did both of these new religions originate? How did they conceptualise their deities and interpret their teachings differently? What was their policy for national independence? The article explores the socio-religious leaders, historical origin, organizational structure, deities, teaching and doctrines, patriotism, and conflicts of both NRMs in a comparative context. As such, this article argues that they both maintained patriotic characteristics, but that Cha's Bocheongyo community with its ' 60-executives' system (60 bang) failed to manage their internal conflicts effectively. Meanwhile, Jo Cheol-Je of Mugeukdo had the charismatic leadership needed to maintain Mugeukdo, despite being seen as a pseudoreligion under the colonial pressure of Shintoism.