• Cross-Cultural Studies
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• v.52
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• pp.165-194
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• 2018

Employing Fairclough's critical discourse analysis (CDA), the purpose of this study was to analyze linguistically significant features, intertextuality, and sociocultural practice focusing on selected editorials of The Global Times, $Hu{\acute{a}}nqi{\acute{u}}$ Shíbào on the 2018 United States-China Trade War. The editorial titled "With the strong will of 'the War to Resist America and Aid Chosun,' let us go through the trade war against America" focused on the use of 'war' related vocabulary in the frame of 'war.' First, "Trade War" and "War to Resist America and Aid Chosun" are examples that reveal metaphors and a war frame. Second, "Strategy" is used positively for China but negatively towards America. Third, various war related words are used. Fourth, cases of allusion illustrate war. Intertextuality in terms of discourse practice pertains to two findings. First, The Global Times, $Hu{\acute{a}}nqi{\acute{u}}$ Shíbào repeatedly uses the phrase 'equivalent revenge.' That is because the expression enables China to justify their counterattack and such war that China may wage can be interpreted as just counterattack much like a self-defense mechanism. Second, the expression, 'the counterattack is not intended but it is not fearful' is repeated in several editorials of the newspaper. The reasons are the following: 1) it is used to appeal to the public, 2) by invoking the feeling of fear, the public should be understand why they should unite, and 3) the expression, "it is not fearful" is used to preserve China's global image and "the counterattack is not intended" is used to signal China's will to America. The whole expression is a good example of intertextuality that repetitively illustrates the intended meaning of China in nine editorials in the newspaper within three months, March 23-June 17, 2018. Finally, sociocultural practice is manipulated through the editorial for disseminating the Chinese government's hegemonic ideology. First, it is clear that the core national project, "China Manufacturing 2025" cannot be abandoned. Second, by calling for "War to Resist America and Aid Chosun" the editorial is manipulated to condemn and intimidate America, avoid dissent of the people, appeal to the people, and empower the government. Third, China somehow wants to open up the possibility of negotiation with the United Sates.

• (The) Research of the performance art and culture
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• no.32
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• pp.489-524
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• 2016

This study examines the birth of a genre, the $Sekky{\bar{o}}bushi$ Misemono Opera, focusing on how it accepted and modernized Katarimono $Sekky{\bar{o}}bushi$. Unlike earlier studies, it argues that Terayama was clearly different from other first-generation Angura artists, in that he rebirthed the medieval story $Sekky{\bar{o}}bushi$ as a modern Misemono Opera. Shintokumaru (1978) was directed by Terayama $Sh{\bar{u}}ji$, a member of the first generation of Japan's 1960s Angura Theatre Movement. It takes as its subject the Katarimono $Sekky{\bar{o}}bushi$ Shintokumaru, a story set to music that can be considered an example of the modern heritage of East Asian storytelling. $Sekky{\bar{o}}$ Shintokumaru is set in Tennoji, Japan. The title character Shintoku develops leprosy as a result of his stepmother's curse and is saved through his fiancee Otohime's devoted love and the spiritual power of the Bodhisattva Avalokitesvara. In this work, Terayama combined the narrative style of $Sekky{\bar{o}}bushi$ with J.A. Caesar's shamanistic rock music and gave it the subtitle 'Misemono Opera by $Sekky{\bar{o}}bushi$'. He transforms its underlying theme, the principle of goddesses and their offspring in a medieval religious world and the modori (return) instinct, into a world of mother-son-incest. Also, the pedestrian revenge scene from $Sekky{\bar{o}}bushi$ is altered to represent Shintokumaru as a drag queen, wearing his stepmother's clothes and mask, and he unites sexually with Sensaku, his stepbrother, and ends up killing him. The play follows the cause and effect structure of $Sekky{\bar{o}}bushi$. The appearance of katarite, a storyteller, propelling the narrative throughout and Dr. Yanagida Kunio is significant as an example of the modern use of self-introduction as a narrative device and chorus. Terayama $Sh{\bar{u}}ji^{\prime}s$ memories of desperate childhood, especially the absence of his father and the Aomori air raids, are depicted and deepened in structure. However, seventeen years after Terayama's death, the version of the play directed by Ninagawa Yukio-based on a revised edition by Kishida Rio, who had been Terayama's writing partner since the play's premier-is the today the better-known version. All the theatrical elements implied by Terayama's subtitle were removed, and as a result, the Rio production misses the essence of the diverse experimental theatre of Terayama's theatre company, $Tenj{\bar{o}}$ Sajiki. Shintokumaru has the narrative structure characteristic of aphorism. That is, each part of the story can stand alone, but it is possible to combine all the parts organically.

• (The)Study of the Eastern Classic
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• no.37
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• pp.127-159
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• 2009

This paper is about the conception of "Hwangjoin(皇朝人)" during the reign of King Youngjo in the Joseon Dynasity. Originally, Hwangjoin meant the Chinese people till the mid-term of the Joseon Dynasty but the meaning was changed to the immigrants from the Ming(明) dynasty in reign of King Youngjo. They were Han Chinese(漢族) and moved to the Joseon between the Japanese Invasion in 1592 and the Manchu war in 1636. The Joseon government gave a warm welcome to them. Two wars made the Joseon government pay attention to the national restoration and served the entrance of 'Sallim(山林)' on the central government as a momentum. Song, Siyeol(宋時烈) was the leader of Sallim, who made an issue of 'Daecheong-boksu Discourse(對淸復讐論;to revenge on Ching(淸) Dynasty)' like a way of 'Bukbeol(北伐;to attack Ching Dynasty)'. His plan came to fail because of the death of King Hyojong and was replaced with Jonju Discourse(尊周論;respect for Zhou Dynasty). Daebodan(大報壇) was built in the reign of King Sukjong, which meant Joseon got the justness that they inherited from the Ming Dynasty. Later Daebodan expanded and it led to works in honor of loyal subjects and patriots, victims of two wars and a policy of a warm reception for Hwangjoin. King Youngjo did his best to theorize Daemyeong Euiri Discourse(對明義理論) and Jonju Discourse for himself. His efforts came out as a spread of conception on Pungcheon(風泉;fengquan), publication and education of Eoje-seo (御製書) and making literary works(英祖御製). King Youngjo employed many policies for Hwangjoin. First, operation of Chungnyanggwa(忠良科) opened a door for them to go into politics. Second, descendants of Hwangjoin had charge of Hwangdan's guard(皇壇 守直) posts. and joined in the sacrificial rites of Ming Emperors. Third, they could have government jobs and honorary posts for ancestors' merits. Fourth, a list of Hwangjoin, "Hwainlok(華人錄)" was published and they got preferential treatment unlike Hyanhwain(向化人). King Young's Pungcheon(風泉) had an effect on literature such as Lee, Gyusang(李奎象)'s "Beong-sejaeunlok(幷世才彦錄)" and Song, Gyubin(宋奎斌)'s Pungcheon-yuhyang(風泉遺響)". The general people of Joseon were jealous and envious of them because of special treatment polices for Hwangjoin. So people wanted to be included in Hwangjoin as far as possible and there were cases of pretending to be a Hwangjoin. The conception of "Hwangjoin(皇朝人)" during the reign of King Youngjo was realized as the policy for Hwangjoin based on Daemyeong Euiri Discourse (對明義理論) and Jonju Discourse(尊周論). It was a way of becoming clear about Joseon's position in political principle.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.109-145
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• 2020

Jeungsan, Kang Il-Sun (hereafter, Jeungsan)'s perspective on divine beings can be characterized by the philosophical notion of divinity, which recognizes a variety of divine entities. Jeungsan insisted that all things embrace divine entities. Furthermore, he claimed that the backgrounds of all incidents were influenced by these gods. Jeungsan thought that the universe consists of the heavenly realm, the earthly realm and the underground realm. He insisted that there were many gods in each realm. And Jeungsan defined his times as the era of divine beings, which meant that the age was a time for divine beings to actively interact with one another and take the lead in world affairs. Divine beings were briskly involved in human affairs and could either reciprocate gratitude or attain revenge. They were also divine beings that could change the acts and perception of humans as well as judge human acts. However, Jeungsan predicted that by the time the paradisiacal land of immortals was established in the Later World, divine beings would instead run errands for humans. In addition, he forecast that divine beings would be entities likely to harbor grievances just like humans, yet they would ultimately become perfected beings in the Later World. Jeungsan further suggested a multitude of various concepts such as the mutual relationship wherein the realm of divine beings and the realm of humanity interrelate with each other, the mutual responses and functions between them, mutual itineration, co-existence, and the homogeneity of divine beings and humans, which described how both have the same innate characteristics. Jeungsan proposed the concept that 'Divinity is an existential state experienced after one's death." In this regard, he is the one who formulated a new perspective of divinity. Moreover, Jeunsan stressed the immortality of humans (continuity or eternality) and the co-existence of divine beings and humans. He emphasized that divinity is intrinsically immanent and the realm of divine beings has a hierarchical system that maintains order and is akin to that of the human realm. Jeungsan recognized a revolutionary change and perspective based on humanity by suggesting a unique view of humanity. In other words, he was a religious figure who introduced an ingenious view of divinity and dramatically transformed this pattern of reasoning. In conclusion, Jeungsan re-interpreted traditional views of divinity in Korea and systemized them into a new concept of divinity in an ingenious way.

• Korean Journal of Culture and Social Issue
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• v.29 no.4
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• pp.455-476
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• 2023

This study focused on the characteristics of motiveless crimes that mainly originated from interpersonal problems and were acts of revenge against innocent third parties. This study confirmed the relationship between the experience of social exclusion and displaced aggression and examined the relationship between the two variables. We sought to confirm the role of related factors such as stress and social support. For this purpose, we established and tested hypotheses about the mediatingon effect of stress and the moderated mediatingon effect of social support on the effect of social exclusion experience on displaced aggression among 353 adult males aged between 19 and 49 years. The main results are that, first, social exclusion had a positive effect on displaced aggression. Second, stress was found to partially mediate the relationship between social exclusion and displaced aggression. Third, the hypothesis that social support would moderate the mediating effect of stress was not provedvaild, but the conditional direct effect of social support was confirmed in the mediation model. In other words, social support did not affect the indirect effect mediated by stress, but appeared to moderate the direct effect between social exclusion and displaced aggression. Social exclusion's prediction of displaced aggression was significant only in the average social support group (mean) and the high group (M+1SD), and appeared to increase as the group increased. This means that in groups with high social support, displaced aggression is used as a stress control strategy, which is a different result from previous studies that found that social support plays a role in lowerings aggression. People with low levels of social support showed unexpected results in that they used displaced aggression less frequently despite their experiencinge of social exclusion. In the discussion, the social implications of these results were interpreted, and additional research ideas were proposed to specify the relationship between social exclusion and displaced aggression.