• Journal of the Economic Geographical Society of Korea
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• v.21 no.2
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• pp.119-138
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• 2018

The Hmong people are one of the largest ethnic groups in Vietnam. They traditionally practice shifting cultivation for their daily subsistence. This group has a traditional governance system as well as strong clan and kinship relationships that occupy an important role in maintaining Hmong culture and livelihoods. The state's approval of the legitimate and statutory law for the Nature Reserve largely excluded local rights of access to and the use of natural resources. This study focusses on Hmong responses to the state interventions of the establishment of the Nature Reserve as well as forest land allocation. Based on Scott's contribution of Moral Economy (1976), the authors argue that local responses function as a 'risk-averter' against state intervention. Meanwhile, the intra and inter-ethnic relationships based on the 'subsistence ethic' help locals successfully mitigate state intervention. These findings help the state rethink their interventions, which have been constructed with very little respect for local differences or the desires of ethnic peoples. Furthermore, the main findings, which reveal that not only the intra-ethnic relationship but also the inter-ethnic relationship among ethnic minorities can play an important role in maintaining the Moral Economy, are expected to deepen the previous understanding on the Moral Economy, which has previously constrained its scope to the intra-ethnic relationship.

• Journal of the Korean association of regional geographers
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• v.22 no.1
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• pp.151-167
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• 2016

Conventional social science typically regards the idea of a 'mountain' as part of 'nature' and a physical environment existing separately from, or prior to, human society and culture. However, in Korea, which is 70% mountainous land, the 'mountain' is part of a unique 'social nature'. This research develops the idea that in this context the mountain is a social nature and a cultural landscape which are tied heavily to the idea of travel. The article interrogates why the scenic beauties of Mt. Kumgang have been perceived and conveyed through multiple generations since the Chosun Dynasty period. Focusing on Mt. Kumgang, this article illustrates how strongly people have held dreams of mountain travel, for the whole life-time. Travel writings(or accounts of trips to the mountain) and artwork have played a particularly important role in creating Mt. Kumgang's reputation as the most beautiful mountain in the country. At the same time, the access to the mountain was often a dangerous adventure, with many travelers facing hunger and extreme physical challenges. As portrayed in writings and artwork, the overall effect of these dynamics was the creation of a socionatural place of striking beauty that even seemed to have mystical or magical fantasy. According to Confucian ideals, full appreciation of nature and its beauty was key to understanding the logics of the universe and to achieving a high moral standard, which contributed to decide to leave for the mountain as well. The essays, poems, and paintings of Mt. Kumgang since the Chosun Dynasty period that portrayed the mountain's beauty collectively served to produce the mountain as a socionatural landscape engendered with potent place-myths, important historical meaning, and strong aesthetic associations. Thus, the travel to the mountain seemed never completed over until travelers had completed various artistic representations to record and to memorize what they'd done and seen in Mt. Kumgang, which had been performed for the strong purpose of social sharing of the real the mountain's beauties and itinerary.

• The Korean Nurse
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• v.24 no.4 s.132
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• pp.118-130
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• 1985

실행(practice)를 위주로 하는 전문직 교육은 실지 실습이나 임상교육등이 필수적이며 중요한 것은 주지의 사실이다. 그러나 전통적으로 대부분의 간호학교가 병원에 소속되어 있어서 간호 임상교육은 그 본 목적인 학생들의 학습보다는 오히려 병원 업무를 돕는 방향으로 잘못 전개되어왔다. 간호교육이 병원에 소속된 간호학교로 부터 학문의 전당인 대학안으로 옮겨지면서 많은 뜻있는 간호교육자들의 노력과 시도로 학생들이 고용인으로 이용되는 상황에서 탈피하여 임상교육이 학생들에게 이론적인 지식을 실지로 응용할 수 있는 복합적이고 통합적인 배움의 경험이 되도록 조금씩 발전해 가고는 있지만 아직도 바라는 만큼 이루어지지는 못하는 실정이다. 현재는 임상실습에 임하는 학생들이 기능적인 일을 반복하며 주어진 시간만을 채우는 경향이 많고 배운 이론을 대학 실습실에서 응용해 보지 못한채 직접 환자 간호에 적응하려면 지나친 불안과 긴장으로 오히려 학습에 장애가 오기도 한다. 또한 환자의 입장을 고려해 보면 그들은 안전하고 완벽한 간호를 받을 권리가 있음에도 불구하고 때로 서투른 학생들의 실습의 대상으로 노출되어 불안을 느끼고 바람직한 간호를 받지 못하는 경우가 많다. 따라서 몇 뜻있는 간호 교육자들은 임상들의 실습장소로 택하는 것은 학생에게는 부적절한 학습 환경이 될 뿐 아니라 환자에게는 도덕적, 윤리적으로 부당하다고 주장한다. 본 연구는 좀 더 잘 설비된 대학의 실습실이 급선무이고 또한 교화적이고 창의적인 실습실의 이용으로 반복적인 임상 실습의 양은 줄이는 한편 학생들의 실력이나 적용 능력의 토대를 탄탄히 하는 몇가지 교육방법을 제시하였다. 물론 제시된 시법이나 작은 그룹별 학습등은 기초 간호학실에서 많이 이용된 방법이기는 하지만 더욱 잘 응용되어야하겠고 역할 재현(role play)이나 유사 상황(simulation) 조성등의 학습 방법으로 기술적인면 뿐만 아니라 대인 관계나 면담기술 및 창의적이며 논리적인 사고의 발달등도 이루어 지리라 기대된다.학생들이 적정량의 기술과 지식을 익힌 후에 좀 더 복합적이고 통괄적인 지식의 응용 및 평가가 필요할 때 실지 임상 실습을 시도하는 것이 바람직한 것이다.

• Journal of the Korean association of regional geographers
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• v.22 no.1
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• pp.49-63
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• 2016

Environmental degradation and economic bipolarization have become major issues as the aftermath of the globalizing capitalism. Commons have received attention as an alternative to capitalistic use of resources. The most representative is the neo-institutionalist approach where Elinor Ostrom's study summarizes fundamental principles of common resource management. Maria Mies also insists that co-relationship in a community is the most essential to manage common resource successful. In a similar vein, this study attempts to prove that common resource management can create solutions to socioeconomic problems and ways to prevent resource scarcities in the future. Jeju-Haenyeo community is chosen as a successful case to be examined based on the fundamental principles of commons and community. Qualitative surveys have preceded for Jeju-Haenyeo to elaborate and extend the aspects of common resource use and management. This study can bring a positive influence on understanding the Jeju-Haenyeo community and other common resources management institutions.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.199-237
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• 2024

Donghak-gyo, the Teaching of Eastern Learning, is a new religious order founded by Kim Ju-hee, centered around the Donghak (Eastern Learning) lineage. The core thought conveyed in the lyrics of Donghak-gyo songs (gasa) can be identified as the concept of 'Return to the Former World (先天),' considering the frequency of the term and the content of the recited verses. The view of time and destiny (時運觀) held by Eastern Learning emphasizes the concept of 'Another Great Opening.' Donghak-gyo's perspective on time and destiny is further rooted in the concept of 'Return to the Former World.' Donghak-gyo particularly emphasizes the term 'Former World,' and incorporates the Study of Changes (易學) into their songs. They recite verses that depict the situation of the Great Opening as an interaction between yin and yang. In Donghak-gyo, it is emphatically asserted that the completion of the Later World's destiny leads to the achievement of the 'Return to the Former World.' It is sung that with the restoration of destiny associated with the 'Return to the Former World,' the symbolic 'Spring (春)' represented by the virtue of Wood (木德) will return. Donghak-gyo describes the unfolding of a new cycle of destiny (運數) as the 'restoration of Changes (易).' When this occurs, they refer to the emerging new world, characterized by a new order and norms, as the 'Return to the Former World,' asserting that a 'moral world' will be established, leading to the development of a moral civilization. It is also sung that the restoration of the destiny associated with the Return to the Former World is akin to the restoration of the Heavenly Dao (天道). The characteristics of the concept of the Return to the Former World are threefold: firstly, it advocates a nostalgic system; secondly, it is a backward-looking thought; and thirdly, the idea of 'cyclical repetition' encourages tangible actions such as 'returning to the origin' or 'restoring fundamentals.' The concept of Return to the Former World in Donghak-gyo, unlike many new religions of those days, provided a unique conceptualization and understanding of the Former World and presented a new framework for interpretation. It moved away from the notion of discarding the Former World as a relic of an outdated era, and instead interpreted it as a new era to be embraced. Therefore, the concept of 'Return to the Former World' in Donghak-gyo should be re-assessed as one of the ideologies that inherits the pursuit of returning to and restoring the past in Eastern traditions. However, it can be criticized for lacking a concrete methodology with regards to the 'Return to the Former World.' Additionally, it is noted for deficiencies in ethical consciousness and moral virtues. Furthermore, its explanation about the Former World come across as insufficient. Thus, the concept of the 'Return to the Former World' in Donghak-gyo seems to be characterized more by declarative slogans than substantive content.

• Journal of the Economic Geographical Society of Korea
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• v.16 no.2
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• pp.218-232
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• 2013

One of the most interesting points in the era of globalization and transnationalism is the movement of people, namely migration. This research aims to explain the discourse of marginalization on Korean-Chinese by Korean merchants as the migrants expand their shops in the Chinese Food Culture Street. The Chinese Food Culture Street has been formed by Korean-Chinese restaurants and shops for the process of differentiation from the Garibong-Daelim area. Korean merchants in the street are not opposed to the influx of Korean-Chinese into Korea, however they do not want to the influx of them into the Jayang area. As the influx of Korean-Chinese into this street has increased, so the Korean merchants in the street have marginalized them as dangerous element for local security, as immoral beings cling to their business, and as the main reason for the regional underdevelopment. However, this marginalization of Korean-Chinese makes difficult to understand the real change of local area, because there has been some positive effects by the influx of them such as the improvement of surrounding environment and the elevation of local imagination. This research clearly suggest that the marginalization of migrants by major society is from the fixed idea and prejudice, and this research suggest the need to further study on the occupation and change of local by migrants.

• Journal of the Korean Geographical Society
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• v.50 no.2
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• pp.185-201
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• 2015

This paper suggests how Korean housemaids, called Sikmo, and Korean-Chinese migrant domestic workers have similar class positions and therefore form a dual identity in their interactions with female employers. rough spoken stories of the experiences of 27 females from Seoul, including Korean-Chinese domestic workers, Korean housemaids, and their employers, this research effectively overcomes the dichotomous discourse of natives versus foreigners. Instead it suggests the new interpretation that it is not foreignness but class inferiority of the domestic workers that plays a key role in establishing relationships with employers. Korean housemaids and Korean-Chinese domestic workers, both groups of whom are migrant workers, have developed coping strategies to enhance their labor value by spatially relocating themselves from their home society to a new society. They possess a similar labor status in women's history, being of low income, low education, and rural births. Consequently, these women experience 'translocal anchoring,' meaning their identities are intertwined with that of their home societies, and employers perceive them based on the characteristics of these places. The Korean employers perceive that the domestic workers' morality and intellectuality are inferior based on their class differences. This stigmatizing process leads employers to regard domestic workers as ambivalent people, not only threatening outsiders but also objects of pity, needing love and protection of their employers. The employers educate them culturally, teaching them skills to survive in the urban environment. These skills include cooking and language, in addition to advice on long-term plans to blend into society.

• Journal of the Korean association of regional geographers
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• v.17 no.5
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• pp.582-599
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• 2011

The aim of this research is to investigate the various activities of residents conducted at the regenerated Park as well as conflicts and participations of residents that appeared in the regenerative process of the Park in urban low-income group settlement where public spaces for the community are absolutely insufficient, focusing on the Jeonpo-Dolsan Park. Moreover, this research examines the influences of the newly regenerated Park on the daily lives of residents and the meanings and roles of the Park to the residents. The Park not only provided the functions of a general parks but also served the role as the space for the culture, participation, discussion and assembly. Also dirty and uncleaned landscapes was improved because of the regeneration of Park. It was confirmed that the Park contributed to elevating the life quality of residents in urban low-income group settlement by forming an open-minded village, constructing public space for the community and communicating with discontinued neighboring villages. The Park' regeneration was produced not by executing the unilateral redevelopment policy of the administration for the urban low-income group settlement but by inducing the participation of the village residents. Owing to this, the creative regeneration of the Park aroused a motive for place attachment and sense of belonging, expanded public morals and prepared the opportunity to change as a hopeful space in awareness.

• Journal of the Daesoon Academy of Sciences
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• v.43
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• pp.139-177
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• 2022

The only text that aids in the understanding of Songs of the Dao of Great Gods (大化神道歌詞), which was established by Yun Jin in 1984, is Mok-wun daegyeong (木運大經, The Great Scripture of Wood-Destiny) published by Oh Yeol-gyun in 1976. This scripture includes five songs: Wun-hoe dongbang-ga (運回東方歌, Songs of Destiny-Returning to the East), Gung-eul-ga (弓乙歌, Songs of Gung-eul), Dodeok-sa (道德詞, Morality Poems), Palguae-gugung byeon-yeok-ga (八卦九宮變易歌, Songs on the Changes of the Eight Trigrams and Nine Palaces), and Nakdang-ga (樂堂歌, Songs of the Paradisiacal Lands). Songs of the Dao of Great Gods, which is prone to embracing Daoist characteristics, is meant to be sung upon the realization of the Later World, the ideal earth. This is expressed as spring. In addition, we can easily find key terms such as Sampung-ga (三豊歌), Yangbaek-segye (兩白世界), Gung-eul-ga (弓乙歌), Gunggung-euleul (弓弓乙乙), Yanggung (兩弓), Euleul (乙乙), Gung-eul seonin (弓乙仙人), Samin-ilseok (三人一夕), Yijae-jeonjeon (利在田田), Gung-eul jiri (弓乙之理), Naenggeum-bugeum (冷金浮金), Seokjeong-gon (石井昆), Yangbaek (兩白), Sampung (三豊), and Sodumujok (小頭無足), all of which appear frequently in traditional prophecies and the faiths they have inspired. The precise meaning of these terms has yet to be revealed. Furthermore, Songs of the Dao of Great Gods contains lyrics prophesying that the return of the wood-destiny of the East and emphasizing the destiny of 3-8 wood as based on the Yellow River Chart (河圖). Songs of the Dao of Great Gods, originated the term, the World of Paradisiacal Lands (樂堂世界), and prophesyed that the wood-destiny of the East would return to create a new world that took Korea as its center. The text emphasized wood-destiny, symbolized by spring, and argued that the Dao of Great Gods could be ascetained from the principle of water-producing wood (水生木) found in the Eastern study of changes (易學) as approached by Choi Su-Wun (水雲), the founder of Donghak (東學).