• (The)Study of the Eastern Classic
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• no.33
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• pp.97-129
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• 2008

Sin-jeokdo (Hogye, 1574-1663) was a general of patriotic army who protected the region of Euseong at the time of Qing dynasty's invasion in 1627(Jungmyo) and 1636(Byongja). He was an prominent figure outside government as well as a faithful confucian who spent his life with reading and teaching junior scholars after disgraceful treaty in the year of Byongja. Hogye understood the neo-Confucianism in terms of the whole duty of men(綱常) and righteousness(義理) which was in the status of sole official academic subject and thought its practice only hinged upon the practice of filial piety and brotherly love together with loyalty and sincerity based on morals between sovereign and subject, father and son. He, therefore, emphasized that the righteousness only can be accomplished by dying of children and subjects for filial piety and fidelity respectively, at the time of commotion. This was his spirit of righteousness which repelled Japanese army in the Imjin War and he insisted on defeating Japanese army in accordance with this spirit. Hogye's practice of righteousness is grounded on the spirit of Chosun Confucianism which stressed actual practices of moral principles and duties. His practice of righteousness shows internalized cultural sinocentrism and moral-centric, ethic-centric characteristic of Chosun Confucianism. Moreover, the moral consciousness which was shown in Hogye's thought helped to keep Korean's pride and observe morality and it served itself as a basis of commencement of nationalistic military, religious movements afterwards.

• (The) Research of the performance art and culture
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• no.22
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• pp.223-252
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• 2011

If we remember that modern world history has built systems of meaning through the concepts "difference," "different," and "other-ness" and has constructed new identity based on opposing hierarchy, music anthropology which tried to build "difference" between the west and the non-west was thoroughly west -centered, in the sense that it has perceived the heterogeneous symbolic systems among nations, as well as the barrier between the two cultures. On the other hand, world music, which has emerged as the most attractive field in culture industry and concert-art-market by crossing over global capitals, markets, and barriers, can be considered the most post-modernist and glocal. However, it is interesting to note that world music, which has been described as post-modern and glocal, has "difference" and "different" in its basis, just like the precepts for modern music anthropology (Meintjes 1990; Guilbault 1993; Taylor 1997; Frith 2000; Feld 1988). Furthermore, one can understand that the "different" and "difference," generally termed as being "non-western," are fundamentally based on ethnic or national imagination. In this sense it is interesting and important to examine such ethnic imagination in the "non-western ethnic musics" in music anthropology and in world music. Notwithstanding the attention paid and research made by music anthropologists, they have failed to elevate the "non-western ethnic musics" to become universally communicative, and these ethnic musics were reborn as "global" and "world music," through the process of "acculturation," "derivation," and "hybridization," with the west as major site for production and consumption. Meanwhile, the audience for world music, which did not exist before the birth of world music as a term, was now born as world music emerged. They are global populace who consume the musical "difference" and "imagined ethnicity," who through their consumption are constructing new social meanings including ethnicity, race, nation, and class identity. This study, by examining current discourse, performance, and process for the world music through media and field studies and scholarly debates, attempts to understand the production and consumption of "imagined ethnicity." This will also shed light on how "ethnicity" is created and consumed, and how this is involved in the process of world music.

• Journal of the Korean Applied Science and Technology
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• v.40 no.2
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• pp.348-354
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• 2023

A tattoo is a cultural form that has been handed down to mankind for a long time. Traditional tattoo customs that have been handed down and developed in the various cultures of mankind have the important value of academic research in various fields such as history, art, society, etc. The Derung people, one of the minorities living in Yunnan Province and nearby areas in the southwest of China, have 'facial tattoo' customs. The traditional culture of the Derung people, which had maintained the form of primitive society until 1949 when the People's Republic of China was established, was passed down through oral tradition, so there are no preserved materials about their tattoo culture, showing the need for research on the culture. Therefore, it was conducted in two ways: a research on modern and contemporary literature and a field trip to Yunnan Province. The exact reason and time of facial tattoo customs are unknown, but the customs disappeared after being banned in 1966 due to the Chinese Cultural Revolution. The symbols and functions of facial tattoos can be largely divided into four categories, including religious worship, coming-of-age ceremonies, aesthetic decorations, and ethnic and social history, through an on-site survey and research by modern and contemporary scholars. And, it is known that women of the Derung People get tattoos from the age of 7 to 8. The design of facial tattoos became more complicated for upper-class women and simpler for lower-class women depending on the area they live. Tattoos are mainly performed by relatives, and mainly bamboo skewers and lixivium extracted from the bottom of the pot are used as the materials. Currently, there are fewer than 25 women of the Derung people with facial tattoos, and most of them are elderly. Therefore, they seem to disappear altogether within a few decades. Therefore, it is urgent to have documentation on the unique facial tattoo culture of the Derung people.

• Journal of the Korean association of regional geographers
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• v.7 no.3
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• pp.1-13
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• 2001

This paper is to examine what implications the regionalism in Spain has for its national development during the last two centuries. Since the beginning of the nineteenth century the regionalism (including territorial nationalisms in periphery) has played a central role in the history of Spanish state-formation. On the one hand, a strong regional identity was related to a structural weakness affecting Spanish nation-building and accused of forging the separatist national movements in the Basque, Catatonia Galicia and so on. On the other hand, the regionalism has contributed to enforcing the Spanish national consciousness in complex and contradictory ways. Therefore, on the contrary to our common understandings of regionalism, the Spanish regionalism has both enforced and counteracted the Spanish nationalism. In the late 1970s after the collapse of Franco regime, the long history of the Spanish regionalism resulted in a state system based on the regional political decentralization.

• Journal of Digital Convergence
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• v.19 no.3
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• pp.379-385
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• 2021

Tattoo, which has been 5000 years' history is the symbol of the collective society. It was used as one of the methods not only to defense and camouflage but also to decorate themselves. In modern society, tattoo culture is either limited to ethnic minorities or be used as a decorative element of personal preference. Among them, the Chinese ethnic minority, the Dai, is still maintaining its tattoo culture, but gradually faded. Hence, the necessity of protecting the tattoo culture of the Dai is essential. The procedures and methods of this study were conducted by analyzing an antique book, explore residential areas, data research, and data collection through interviews. According to research, the tattoo culture of the Dai has been consistently passed down through traditional tattoo pictorial books, the memories of tattooists, and the stories of people who got tattoos. However, the Dai's traditional culture and customs are influenced by the China political reform between 1952 and 1956, confirming that the size of tattoo culture was reduced than before and evanesces. As a result, in order to inherit the ethnic minorities Dai's tattoo heritage, records of tattoo culture are required. Besides, it is considered that the records of tattoo culture and interpretations of tattoo culture by tattooists and the people who got a tattoo due to aging in the future should be studied.

• Korean Journal of Heritage: History & Science
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• v.56 no.1
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• pp.226-256
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• 2023

Gyeongju has been the capital of Silla Kingdom for about 1,000 years, and many cultural heritages of the Silla period, such as the Wolseong Palace Site, Daereungwon Ancient Tomb Complex and Donggung Palace and Wolji Pond, are located in the city. Due to these characteristics, the process of heritagization has been carried out in Gyeongju from the Japanese colonial era to after liberation. Heritagization means selecting things from the past due to the needs of the present and making them heritages. In the case of South Korea, national government-led heritagization was achieved during the Japanese colonial period, and after liberation because of the restoration of national culture and the construction of a national identity. Gyeongju is a representative example. On the other hand, Gyeongju's heritagization process was carried out with little consideration of the local community, and thus the local community and Gyeongju's heritage have been distancing. In 2002, Gyeongju's heritage sites were nominated as World Heritage Sites. With the nomination, the perception of the role of local communities in heritage has been changed, and institutional mechanisms to promote the participation of local communities have been continuously reorganized. However, Gyeongju's heritagization process, which was thoroughly conducted through the central government and expert groups, was the reason why Gyeongju residents actually thought Gyeongju's heritage and the locality of Gyeongju were formed through the central government and expert groups. This has been the result of Gyeongju residents' passive participation in heritagization or heritage management to date. This study analyzed the heritagization process of Gyeongju through literature research and conducted an interview survey of residents who have lived in Gyeongju for a long time to understand the impact of the institutional heritagization process on residents and the relationship with heritage. Based on the analysis results, it was suggested that local residents and communities could take the initiative in managing the heritage of Gyeongju.

• Journal of the Korean association of regional geographers
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• v.19 no.4
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• pp.668-682
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• 2013

This study illustrates the mechanism of The Decrease of Korean population in Yanbian Korean Autonomous Prefecture (YBKAP) and some changes of regional characteristics since China's economic reforming. Due to China's Implementing market economic system, deregulating in family register system, higher mobility since establishing Sino-Korean diplomatic relations, the expansion of intermarriages and residential areas, Korean community is confronted with lower birthrate and continuous mobility of the young and women. It directly connects to a decrease in urban population and aging, causing a decline in farming production, disintegrating of Korean community, weakening the function of villagers' organization, shrinking in Korean education and leaderships. For supplementing the shorted labor, Chinese farmers from other areas flow into the YBKAP, showing some different trends, such as farming Chinesization, Chinese farmers' higher economic level than Korean, the Korean traditional paddy field transforming into dry farmland with single-crop farming and pursuing commercial production in labor management. At the moment, declining population in Korean community in rural areas means that the community could not respond the changes of farming environments appropriately and in some way it is facing with the crisis of die away from the Chinese society. It needs an unconventional support and development policies in YBKAP rural areas.

• 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 association of regional geographers
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• v.15 no.3
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• pp.393-408
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• 2009

The drastic growth of transnational marriage since the mid-1990s has been a new challenge to Korea. This article aims to provide a comprehension of new ethnicity by focusing on transnational marriage migration in Korea. A steep increase of foreign brides from China and Southeast countries such as Vietnam and the Philippines can be understood in terms of globalization from below. In this context, Korean trend is similar to Taiwan and Japanese ones. But, there are also some differences between them. The inflow of foreign brides has been gradually weakened since 2005 in Korea, as Taiwan has experienced since 2003. In the ratio of foreign brides among total marriage in Korea, rural area show in average two-fold higher than urban areas. However, most foreign brides have settled down in urban areas in aspect of absolute number. Korean Chinese wives most densely concentrate in urban area, followed by Chinese wives, Nevertheless, there are significant differences among foreign brides' residential areas with their nationalities. In this point, the geography of new ethnicity with foreign brides in Korea is likely to be a multi-dimensional space.

• Food Science and Industry
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• v.50 no.4
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• pp.82-91
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• 2017

The purpose of this study was to investigate development and nutrient analysis of traditional food in the Sunchang area. A total 6 kinds of set tables was excavated from storytelling. Among set tables, taste and season food were the best in Sunchang gochujang hanjeongsik and Sunchang arirang season table. Shape color, smell, and commercialization possibility and differentiation were best in Sunchang arirang season table. Mole Ratio of sodium and potassium was 1:1 in Sunchang gochujang hanjeongsik and Sunchang arirang season table. The calcium contents in Sunchang gochujang hanjeongsik and Sunchang arirang season table were higher than other traditional foods. This result indicated that Sunchang gochujang hanjeongsik and Sunchang arirang season table are useful for traditional functional food. Also, it is highly suggested to make a database system about local food and standardization of traditional foods cookery.