• SUVANNABHUMI
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• v.15 no.2
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• pp.17-21
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• 2023

• Journal of Korean Elementary Science Education
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• v.35 no.1
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• pp.39-53
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• 2016

This study aimed to understand students' learning in elementary science classes in terms of participatory perspective. Participatory perspective is based on the participationist views on learning. Based on the participatory perspective, this study used two concepts of participationism: 'the changes of learning on commognition' of Sfard (2007) and 'the identity' of Wenger (1998/2007). Based on these concepts, four episodes of an elementary science class were analyzed. The results showed that students carried out their learning from objective-level learning to meta-level learning. And students defined who they are by identifying and negotiating scientific meaning during the learning. These results showed students become members of science community through their participations in science class.

• Journal of Contemporary Eastern Asia
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• v.19 no.2
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• pp.40-60
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• 2020

Among Filipino entertainers in Japan, trans women (transgender women) or transpinay (Filipino trans woman) entertainers remain understudied compared to cisgender women. Though the number of entertainers has declined, transpinay entertainers remain relevant as transgender issues continue to be salient globally. This study explains the gendered experiences of the transpinay migrants, particularly in entertainment work and their relationships, which are different from cisgender Filipino women entertainers' experiences. Using grounded theory and drawing on concepts of performativity in interactions to analyze the narratives of transpinay entertainers, I delve into how transpinay entertainers negotiate their gender and migrant identities as they establish professional and personal relationships. Moreover, the transpinays' entertainment work is a significant contributing factor to their sense of belonging in Japan, as they form relationships with colleagues, clients, and partners who support them and, thereby, sustain their lifestyles as trans women. The transpinay entertainers' flows of migration between Japan and the Philippines reveal that they embrace various aspects of social remittances and use them to their advantage to create and enhance their transpinay identity in Japan. By examining the transpinays' migrant experiences, this study aims to elucidate the gendered experiences of transpinay entertainers, which involve significant negotiations in their migration pathways notably different from cisgender Filipino women entertainers, reveal resilience.

• Korean Security Journal
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• no.14
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• pp.109-123
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• 2007

Traffic terror is one of the terror types subject on transportation means. However, unlike the aircraft or ship, there is no case of negotiating with passengers as hostage but to unconditionally attack that the human casualty would be much greater. In act, the terror on subway or bus would have much bigger damage than the terror on aircraft or ship. Because of such fact, there is a need for full preparation thereto, however, there is no preparation of advance preventive measure, particularly, when comparing to the cases involving aircraft. In addition, the passengers who use railway and others in the position of citizens do not have any defense mechanism against any terror activity to make the problem even more serious. Therefore, in order to prevent traffic terror, the first thing is to implement the identity confirmation of passengers, followed by the through search of cargos of the passengers, supplement the capability against the terror by the security team members, strengthen the responsive capability of citizens, thorough check on facilities, expansion of social security network and others. All terrors are within the reach of our neighborhood at the time when we neglect it, and the most secured and safe way to prevent the terror is to check and prepare at all times beginning from our familiar facilities or means.

• (The) Research of the performance art and culture
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• no.42
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• pp.321-359
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• 2021

This paper examines the unique features of Korean farmer's music-or nongak-in Hawaii by exploring three nongak groups from different decades beginning in the 1970s. The first community-based nongak group began in the 1970s, with the establishment of the Wahiawa Korean Seniors Club. In the 1980s, there was another group supported by the Kalihi-Palama Immigrant Service Center. And in the 1990s, the Hawaii Korean Farmer's Music Assoiation, which is still active, was founded. I ullustrate the overall changes made by the three nongak groups as follows. First, they show a shift from social groups playing music to a music group doing social activities. Second, from a group of people negotiating their music, through a group led by musical leadership, to a group with a leader who created his own musical leadership. Third, from a music group began out of a pseudo-shaman ritual, through a group purely playing music, to a group adding samulnori and further creating a new rhythmic pattern. These changes occurred because, while the members are all first-generation immigrants, their experience of nongak in the motherland was different because of their age differences. In addition, they emerged because the level of awareness and acceptance of samulnori-which has gained huge popularity in Korea-were different.

• Women's Studies Review
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• v.28 no.1
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• pp.79-120
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• 2011

The purpose of this paper is to illuminate the implication of feminist oral history from a postcolonial feminist perspective as critically reexamining the relationship between hearer and speaker, representer and narrator, the said and the unsaid, and secrecy and silence. Based upon oral (life) history of a U.S. military prostitute (yanggongju), I tried to show the experiences of a historically-excluded and marginalized 'Other,' and then critically reevaluate the meaning of encountering 'Other', not just through the research process but also in the post/colonial society in Korea. The narrative of an old woman in the "kijichon" (a formal prostitute in U.S. military base) shows how woman has navigated the boundaries between inevitability/coincidence, the enforced/the voluntary, prostitution/intimacy, and military prostitute/military bride while continually negotiating as well as having conflict with various myths and ideologies of the 'normative woman,' 'nationhood,' and 'normal family.' In addition, her narrative which causes the rupture of our own stereotypical images of a military prostitute not only proves the possibility of reconstructing the self-identity of a subaltern woman, but also redirects the research focus from the research object to the research subject (ourselves). Consequently, the implication in feminist oral history is that feminist researchers who whish to represent the experiences of other should first inquire 'what/how we can hear,' 'why we want to know others,' and 'who we are,' while simultaneously asking if subaltern woman can speak.