• Journal of the Korean association of regional geographers
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• v.14 no.2
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• pp.141-158
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• 2008

The goal of this paper is to analyze Korean migration to the Russian Far East(RFE) from the perspective of transnationalism. The analysis suggests that the Korean migrants could have constructed their transnational identities using the following practices: religious ritual, language uses, collective remittances, ethnic businesses, immigrant newspapers, and immigrant associations. In particular, the Korean migrants could have retained transnational interconnection between the places of origin and destination even without the process of globalization, which is regarded as an inevitable incentive to transnationalism in the literature. The Korean case indicates that the contextual changes in the sending and receiving countries, for instance, the establishment of a Japanese protectorate over Korea and the Russian Revolution, significantly facilitated the formation of transnational relationships among the Korean immigrants.

• Journal of the Economic Geographical Society of Korea
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• v.15 no.4
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• pp.676-694
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• 2012

This paper investigates the regional distribution of female transnational marriage migrants by nationalities in South Korea. In addition, this research explores the regional distribution by nationalities, migration processes, and socioeconomic characteristics of female transnational marriage migrants in Chungcheongbuk-do in South Korea. Regarding the regional distribution of female transnational marriage migrants in South Korea, using location quotient, this study seeks to categorizes cities and counties in South Korea into five groups. Furthermore, using Thomas method, this paper tries to stereotype cities and counties in Chungcheongbuk-do into six groups, in order to identify significant nationalities in each group. The concept of transnationalism refers to the recent phenomenon that transnational social networks are prominent, linking societies at the global scale, as international migration has been rapidly increasing due to the globalization. Transnationalism provides insight into the in-depth understanding of socio-spatial structure of international migrants, transnational social networks, transnational identities, cultural hybridization, and so on.

• Journal of English Language & Literature
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• v.55 no.6
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• pp.1013-1034
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• 2009

The space of the Other assumes the space of Barthes's multiplicity and Foucault's transdiscursive position, and, therefore, aims at becoming the locus in which the speaking subject and the hearing subjects are supposed to communicate and constitute as if they were situated in the pscychoanalytic session. However, the wall of untranslatibility across language and cultures still exist there in the space of the Other in the form of trauma and aggressivity, as Lacan demonstrate perceptively through the reading of Kant avec Sade. In short, Lacan regards the moral commandment (to love one's neighbor as oneself) as the obstacle in the Freud's myth of transgression, and interprets this in terms of the emergence of the Other. Freud understands that the aggressivity in the subject's own heart was inherent in all humans, and that one's neighbor would be evil. Lacan goes beyond Freud and articulates that the aggressivity in the imaginary relation with the Other in the mirror stage insures that an evil inheres in the very being of humanity. A global phenomenon of the diasporic identities and hybridity, the phenomenon which has been represented by the complicated intermixture of terms which span from diaspora, postcolonialism, postnationalism. and transnationalism can be clarified, if they are put in the context of the ethics of Othering or becoming the Other. The ethics of Othering presupposes the situation in which the diasporic subjects encounter the lack of the cross-cultural negotiation and communication. The purpose of this paper is to demonstrate how the poetics of Other and the logic of the ethics of Othering can explain the postmodern or transmodern world which has become deterritorialized, diasporic, and transnational as well as how one can encounter the results of diasporic and postcolonial double consciousness, a consciousness which is a discursive category for multicultural or cross-cultural, focusing on the concept of liminality/interstitiality

• Cross-Cultural Studies
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• v.38
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• pp.245-264
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• 2015

In this paper, I suggest methodological ways of studying comparative literature regarding ongoing discussions of world and national literature. The role of comparative literature studies has widened in the contemporary era, in which nations have become rapidly entangled and the concept of the world as a unified entity is under question. In this regard, I critically review the traditional principles of the hospitality of cosmopolitanism and the exclusivity of the borders of national literatures. Further, I suggest that scholars adopt the concept by Sigmund Freud of "unfamiliar familiarity" as a methodological motive for studies of comparative literature. Based on this concept, scholars can further develop the unique methods of the discipline of comparative literary studies for teaching and research amidst the ongoing phenomenon of globalization. They can also use these methods to simultaneously contribute to solving the problem of "comparison without a unifying category of the world," as revealed by the results of deconstructional and postcolonial studies. Regarding community-based discussions of literature, I introduce the "bridge and door" metaphor, put forth by Georg Simmel, as a key concept in methodological consideration of translation and in comparative literary studies. In this paper, adopting the metaphor of the bridge and door as an intertextual and social model for comparative studies, I define the new role of comparative literary studies in literary transnationalism, which is particularly necessary when different languages and cultures overlap and become entangled. Regarding the rapidly changing contemporary world community, comparative literary studies, as an experimental discipline, is uniquely capable of examining this kind of community, which forms itself beyond and beneath individual nations.

• Journal of the Daesoon Academy of Sciences
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• v.24_1
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• pp.255-289
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• 2014

This study's aim is to identify modern and post-modern values and transnationalism embodied in Daesoon Thought and to seek for the new value to overcome irrationality of modern values in this society we live in. Several previous studies discussed about these issues, but most of them studied them on the basis of Korean new religions or Jeungsangyo, or in sociological theory perspective. Therefore, this study focused on Daesoon Thought encompassing ideological perspective as well as historical perspective of Daesoonjinrihoe. As for nationalism, while Eastern learning(Dong-Hak) is prone to ethnocentricity, Daesoon Thought shows trans-ethnic perspective. As for historical perspectivel, Mugeuikdo, a precursor to Daesoonjinrihoe showed non-relationship with any politics as contrasted with other new korean religious movement at that time. As for aspects of modern values, 3 perspectives (political system, social system, abolition of premodern values) were discussed. As for political system perspective, while Eastern learning advocates democratic modernity but accepted monarchy, Jeungsan denied monarchy. And While western political philosophy advocated rationality-based absolute person, Daesoon Thought proposes ideal human who can have political power and do religious indoctrination all together. As for social system perspective, while western humanism is based on all of he people's equity in front of God, Eastern learning on humans are Heaven (人乃天), Daesoon Thought is based on Injon thought(人尊思想) which encompasses spiritual world, human world and all of the universe. Daesoon Thought also proposes abolition of discrimination by gender, social position. As for abolition of premodern values, Daesoon Thought critics pre-modern formalism and advocate acceptance of other nations' culture, pragmatism, and humanism. As presented above, Daesoon Thought has not only modern values but also aspects of post-modernity and transnationalism. In the future, further studies are needed which tackle these issues and search for new values of Daesoon Thought which can overcome limitation of modern values.

• Journal of English Language & Literature
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• v.64 no.4
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• pp.585-600
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• 2018

Over the last three decades, the field of American Studies has increasingly paid attention to transnational approaches in an effort to diversify and expand the field's concerns beyond the narrow sense of the nation-state in today's globalizing world. Yet, the mediation of the transnational requires a careful analysis of the nation that is still in transit. In this context, this essay examines Herman Melville's novel Moby-Dick (1851) as a case study that vividly shows how reading American literature and culture through transnationalism not only offers new interpretations of canonical texts, but also helps us to better understand the historical roots and cultural contexts of contemporary issues such as global labor and migration, US citizenship and racial justice. To address the complexity of the text's circulation and reproduction, coupled with US national ideology and cultural conditions, I first turn to the canonization of Melville's Moby-Dick during the Cold War era as a national project and then explore the possibilities of transnational readings by focusing on the politics of race and global capitalism in the nineteenth century whaling industry. In doing so, I argue that critical transnationalism allows readers to keep questioning about their own understanding of race, nation, and cultural identity while remaining attentive to the destructive force of US imperialism and global capitalism in the twenty-first century.

• Cross-Cultural Studies
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• v.29
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• pp.177-199
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• 2012

Nowadays migrations between the countries are getting each day more active and a mixture of people with different cultural backgrounds strengthens the hybridism, whereupon the point of view on the migration of Koreans has been changed from a diasporan perspective to an transnational one. The expansion of the transnationalism affects the identity of the subsequent generations of the immigration giving way to a psychologically deterritorialized social identity, which is an important consideration in the study of subsequent generations of the immigration. This study examined the Korean immigration history and the current status of the Korean community in Spain since the 1960s. The early immigrants like fishing vessel crew members, instructors of Taekwondo, chicken sexers who, despite the limits of foreigners in Spain, went to find out the source of life with no hesitation, overcame the difficulties of the early settlers and finally managed to achieve local success. Current history of immigration that began in the mid-1960s went through the maturity during the 1970s and 80s and the Koreans in Spain these days, who have undergone differentiation in the occupational structure because of the crisis of pelagic fisheries, face new challenges due to changes in the environment of the country they reside. The Korean community is regarded as an 'exemplary minority group (Model Minority)' even though it is a minority group in number. Now that the interest for overseas Koreans is higher than ever at home and abroad, due to the economic growth of the Republic of Korea, the spread of its cultural influence -the Korean Wave as proof-, and the overseas Koreans suffrage conducted, the research of the Korean residents in Spain will be important as an advanced research of an unexplored field, as well as an opportunity to broaden the horizons of the existing study area that has mainly dealt with major regions only.

• English & American cultural studies
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• v.14 no.1
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• pp.219-239
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• 2014

Arjun Appadurai contends that "the new global cultural economy has to be seen as a complex, overlapping, disjunctive order that cannot any longer be understood in terms of existing center-periphery models" (32); though discerning and perhaps becoming more and more apt, Appadurai's observation of the breakdown of the "center-periphery" binary appears as mere "academic jargon" in the lives of new immigrants, tackling the murky waters of identity politics in the transcultural technoscape of modern America in Kunzru's Transmission. Kunzru's antihero is Arjun Mehta, a software technician, who comes to America with high hopes of realizing the "American Dream." To a certain extent, Arjun himself is culpable of resurrecting the "center" as he prioritizes America and its values over all else. Despite his best efforts, Arjun cannot prevail in the perilous politics of exclusion/inclusion, and is relegated into a "high-tech coolie," exploited for his technological savvy. Even as the "center-periphery" binary stays intact in the production of an (Asian) American identity, it becomes undone in the hands of this "would-be" American; ultimately denied inclusion into America, Arjun unleashes a destructive virus that has major global consequences. In a sense, the boundary that separates the center and the periphery comes down as both collectively become victims to Arjun's retributive malfeasance. Arjun seems to rely on the "American" promise that old allegiances (to a national identity) are now defunct and new ones can be easily forged; as Kunzru's Transmission demonstrates with the tragic story of Arjun, the complex politics of identity production in America does not necessarily deliver on this promise. This essay hence aims to examine the politics of (national) belonging in the age of transnationalism.

• The Southeast Asian review
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• v.20 no.2
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• pp.31-72
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• 2010

This study is to explain the nature of transnational activities being involved in by Filipina intermarriage migrants in Korea by examining the institutional backgrounds of market, society and the state. The increasing number of Filipina intermarriage with Korean coincides with the advance of liberal market economy, which governs internal and bilateral interactions between and among the three institutions in both countries. While existing various reasons for engaging in intermarriage, a significant number of Filipina wives in Korea ventured into it with uncertain expectations that they might earn better lives and could support their families. Such hopes usually turn out in vain when they meet the real lives in Korea. It is mainly because their spouses in Korea would rather be those who left behind in the marriage market due to their lack of competitiveness. Filipina wives are also suffering from social isolation caused by language and other barriers such as family relations or rural life they might settle in. Their transnational activities usually tend to be their effort to breakthrough their unexpected condition of difficult lives in Korea. They usually make use of transnational sort of community activities to cultivate chances to engage in bread earning activity. Migrant's transnational activity has a great impact on sociocultural changes in the country of origin and of arrival. Transnational activity provides migrants with economic opportunities, and uplifts self-esteem as well. Intermarriage couples, especially with Southeast Asian wives, and their offsprings show a tendency of downward assimilation to Korean society. Korean state policy toward them should not simply apply undiscriminated assimilation theory, but take into account their possible strength of transnational identity with which they could find a means to integrate themselves successfully into the mainstream Korean society.

• Journal of English Language & Literature
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• v.57 no.6
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• pp.1089-1109
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• 2011

In an attempt to demonstrate in context of Nietzsche's "overman" (ubermensch) and Heidegger's "Being-in-the-World" (Dasein) the collective human efforts to overcome humanism in crisis, I will provide the ground for the poetics of overcoming, the ground which are based upon the double movements of transhumanism and transnationalism. For this purpose, I will turn to the theories of two distinctive poets who reveal and disreveal their truths about the subjecthood or the subjectivity in terms of overcoming: Christopher Dewdney for posthuman transhumanity and Dionisio D. Martinez for transnational cultural contamination Transhumanism represented by Christopher Dewdney manifests an interfusion of outside and inside, thereby collapsing the boundary between the mind and the world, and provides a breakthrough from the limitedly defined mind to the transhuman perspective of overcoming by using terminalogy and techniques from science and technology. The emerging transhumanism reflects the growing interdependence between humans and bio technologies, and suggests a potential improvement of human beings. The main argument of transhumanism is that we humans can and should continue to develop in all possible directions, by overcoming our human limitations by shedding the body and having the disembodied consciousness which will liberate our mind. Kwame Anthony Appiah's "cultural contamination" is another form of overcoming as well as a way to otherness, a counter-ideal of cultural purity which sustains authentic culture, reversing the traditional binary opposition between enriching authenticity and threatening hybridization. Dionisio Martinez's poetry sublimates the negative side of Appiah's concept of contamination, by redeeming the value of the Appiah's list of the ideal of contamination such as hybridity, impurity, intermingling, the transformation that comes of new and unexpected combinations of human beings, a bit of this and a bit of that is how newness enters the world. When a poetic subject is doubly exiled and doubly homeless away from his/her native homeland and home of native language, one has no more identification with the authentic culture of both home and away, but rather anticipates a new identity as a transnational subject to cross the bridge beyond cultural authenticity and to enter into the field of cultural contamination.