• The Southeast Asian review
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• v.20 no.2
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• pp.73-99
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• 2010

To properly answer the question 'Why have Vietnamese Women kept appearing in Korean Films and TV dramas?', We need to induce Postcolonial discourse along with historical and cultural similarities between Korea and Vietnam. It is because the relationship of two countries can be defined as a neocolonialism specially in view of economic relationship. Koreans need to locate themselves on the superior position by othering Vietnamese women, who are close enough to be compared and also distant enough to be othered. This paper is intended to bring their being in Korean films and TV dramas under the light of postcolonial discourse. According to the postcolonial concepts such as ambivalence, stereotyping and subaltern, Korean films and TV dramas are classified into three groups, which are Vietnam war melodramas, Horror movies based in Vietnam, and TV dramas with Vietnamese brides. War melodramas have been othering Vietnamese woman through ambivalence of the fear of Vietcom warrior and the fascination of exotic beauty. Horror movies, produced about 10 years later, brought the Vietnamese women back to Korean audience, stereotyping them into ghosts, which are incarnated through the suppression and eruption of sexual desire. The third group consists mainly of TV dramas. Their story usually evolves around Vietnamese brides migrating into Korea. The women are forced into the position of Subaltern, not representing themselves in their own voices. Facing multi-cultural society, our visual media are requested to modify their neocolonial approach of presenting Vietnamese women. To accomplish the goal, they have to find ways of storytelling to show the women in their everyday lives and help them to speak for themselves.

• The Southeast Asian review
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• v.22 no.2
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• pp.133-170
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• 2012

This thesis aims to analyze the political, social, and cultural activities of the Acehnese ethnic group living in Jakarta, Indonesia. Based on analysis, this thesis examines how their ethnicity and national identity have been formed and expressed. For this purpose, this study deals with Taman Iskandar Muda (hereinafter referred to as TIM), a group of Acehnese transmigrants living in Jakarta. The immigration of the Acehnese to Jakarta started in the 1950s and the number of Acehnese people living in Jakarta persently amounts to 100,000. TIM, which was organized by the first generational of immigrants, functions to group Acehnese immigrants of various generations and class. Forum Keprihatinan Untuk Aceh(hereinafter referred to as Forka), an organization designed to solve the political problems of TIM, undertook various activities to maintain the peace of Aceh as the representative of TIM. Through those activities, TIM and Forka were able to confirm the feeling of homogeneity among the Acehnese who were living in their hometown and also strengthen their identity within the organizations. However, the fact that TIM and Forka put their focus on humanitarian activities paradoxically shows the political limitations that they sustain. TIM and Forka take care not to make their humanitarian activities seem as if they intend to openly strengthen their Acehnese identity and deny their Indonesian one. These political characteristics of Forka's identity are commonly found in groups that practice long-distance nationalism, as transmigrants in diaspora circumstances do. In the organization of TIM, there exists the menasah, which is a space where discussions of the ethnicity and the nation are practiced. As it is the space for local exchange, menasah reveals the identity of TIM through educational/social activities and public services. Menasah functions as the public arena where people practice ethnic identity on the basis of national integration. As a minority ethnic group living in Jakarta and its neighborhood, they are accustomed to double and selective political activities, social activities, and cultural practices. In order to adapt themselves to the double circumstance that they are faced with, they should live extemporaneously, and this life may be the fate that minority ethnic and transmigrants should endure.

• The Southeast Asian review
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• v.21 no.2
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• pp.155-182
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• 2011

The purpose of this paper is to examine the process of Islamization in Java, focusing on religious discourse among Muslim intellectuals. How Islamic tradition and knowledge have been perceived and utilized and how they have interacted with those of non-Islamic origin will be discussed. For this, three Islam-related books written in different phases of Islamization are to be analyzed: Babad Tanah Jawi compiled by Mataram court in the 17th century, Serat Cabolek written by a court poet in the late 18th or early 19th century, and Fikih Anti-korupsi published by reformist and scriptural organization of Muhammadiyah in 2006. Babad portrays conversion to Islam as a process which does not demand a dramatic outward change in religious practice. Scriptural tradition of Islam and the dichotomy between what is Islamic and what is not were not mentioned in order to explain conversion. Spiritual and mystical enlightenment was emphasized heavily, and for this, the importance of non-Islamic traditions was fully acknowledged. Serat tells us that this period was characterized by the surge of scriptural and shariah-minded Islam, maintenance of non-Islamic traditions, clashes between scriptural Islam and old religious traditions, and Javanese efforts to harmonize these. In Fikih, non-Islamic tradition is replaced by scriptural Islam and disappears totally. Interpretations based on the Scriptures, however, do not monopolize it and are used together with mode of analysis from the West. It is too much to call this 'intellectual syncretism', in that Islamic Scriptures and Western knowledge do not mix but stand side by side. Three books under examination reveal that the process of Islamization in Java has not been uniform. It has been conditioned and shaped by local socio-cultural and historical circumstances, where active engagement and intellectual exercise of Javanese Muslims have played key roles. Even Islamization in the last few decades is not an exception. The surge of scripturalism and fundamentalism does not simply bring about a move to Arabization. Interacting with local intellectual and socio-cultural milieu, this has produced a sort of intellectual hybridity, which is unique to Muslim society of Java.

• The Southeast Asian review
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• v.21 no.1
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• pp.1-48
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• 2011

This study examines the perception and its meaning of child education and mother]s role for children of Korean mothers for their children to study abroad in Malaysia. For this purpose, data was collected through in-depth interviews with seven mothers and one grandmother. All participants were lived in Malaysia for at least 6 months above. As a result, the most of recommenders of studying in Malaysia were fathers. And the purposes of studying in Malaysia were the improvement of their children's English learning skills and abilities, and not-good academic achievement in Korea. They made a decision for their children to study in Malaysia in that it was good to study in Malaysia for early 'spec' management for their children. But in the case of Korean mothers, they had a diverse desires internally. For example, they had a desire to escape from the relationships with mother-in law or complicated social relations of their family, kin, and neighbors in Korea. In Malaysia, Koran mothers carried out their roles of children's time management, information network management and 'distinction' strategies to their friends and neighbors for their children to study well and up their achievements' levels. Lately, they had planning to develop for their children's long term life design and their choices of universities in Korea, with special reference to the various connections of school-ties and religion-ties in Malaysia.

• The Southeast Asian review
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• v.27 no.2
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• pp.1-36
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• 2017

This paper deals with the rise of Islamic scheme of security in Indonesia's longstanding traditions of vigilantism since the fall of Suharto's New Order regime. For that purpose, in comparison with other modes of the securitization process on morality issues that functioned by the end of New Order, I discuss the background that enables Islamic security to launch off, and the process of institutionalization and the practices of Islamic security agenda. I then argue how that scheme relates to power and moral legitimacy, and how it shapes the way of perceiving self and society. Through this ethnographic analysis of the rhetorical and institutional changes to the scheme of security in Indonesia, this paper demonstrates how the social stress in the reform era, which is mediated by the ideas of globalization and Islam, is put into the securitization process, and how Indonesian society imagines its future through the Islamic vehicle of security.

• The Southeast Asian review
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• v.28 no.3
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• pp.75-110
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• 2018

This study is to figure out the Filipino cultural identity by analyzing the image of the Philippine comfort woman statue, which was created as a representation of memories of the Filipino comfort women during the World War II. As a new approach to the field of area study, this study introduced the concept of 'intertextuality', which is a method of understanding texts in the field of literature. Since the comfort woman statue represents the grieved memories of the comfort women during the international war time, the analysis of the image was focused on 'femininity' and 'nationalism'. As for comparison, the Korean comfort woman statue, the Statue of Peace, was taken into the analysis. Upon analyzing, it can be seen that Filipino perception of femininity emphasizes 'beauty' rather than 'purity' that expressed in the Statue of Peace. And the Philippine nationalism expressed through the comfort woman statue can find 'elitist and inclusive' characteristics, unlike the 'popular and resisting' characteristics of Korean.

• Journal of Digital Convergence
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• v.19 no.3
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• pp.345-352
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• 2021

Based on the exploration of the reasons why Shunji Iwai is called "Wong Kar-wai of Japan", this paper compared and studied the image style of two directors films, and explored the theoretical characteristics of their similarities and differences, so as to provide inspiration for the development of Chinese national films. This is the purpose of this paper. Through the search of literature, cultural background analysis of the two directors, film style comparison and film aesthetics comparative analysis and other research methods, this paper made a more in-depth theoretical research on the films of the two directors. It was found that the films of the two directors showed the characteristics of narrative abstraction and image beautification, but there were also some differences in the choice of narrative subjects. The research of this paper provided a new train of thought and starting point for us to study and explore the films of two directors, and pointed out a new direction for us to explore the trend of national films.

• The Journal of the Korea Contents Association
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• v.22 no.2
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• pp.514-528
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• 2022

This study attempted to understand the characteristics of foreign direct investment by Chinese companies from the perspective of Dunning's OLI paradigm. This development of OFDI by Chinese companies was influenced by the Chinese government's policy, internal factors of the Chinese economy, and the economic and institutional environment of the investment target country. The characteristic of Chinese companies' OFDI is that investment in developed countries is gradually increasing amid regional concentration in Asia. And the proportion of tertiary industries is high, In the meantime, the structure of the secondary industry is changing. In addition, Chinese companies are gradually expanding and showing characteristics by considering the economic and political factors of the investment target country in the selection of overseas investment areas, and then selecting areas with little cultural difference from China's system. This characteristic of OFDI by Chinese companies is basically evaluated to be in line with the OLI paradigm of Dunning. However, the difference is that Chinese companies' OFDI not only advances in overseas investment using the strengths of companies, but also advances in investment to compensate for their shortcomings.

• The Journal of the Korea Contents Association
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• v.22 no.2
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• pp.35-43
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• 2022

The 2020 Gwangju Media Art Festival (2020 GMAF) was held in the area of the National Asian Cultural Center. Under the slogan "The entire Gwangju shines under the theme of "Aesthetics of Light and Coexistence," the media festival demonstrated projection mapping to Jeonnam (former) Provincial Office at the DATA+ Research Institute of Chung-Ang University's Graduate School of Advanced Video. This paper focuses on explaining the overall production process and content development of projection mapping demonstrated in the Jeollanam-do Provincial Government, which is a symbol of Korean democratization and is located in the center of Gwangju, Jeolla-do. It was intended to faithfully express the history of the 2020 GMAF and Jeonnam (former) provincial government, Gwangju's history, and democratization records. It was intended to show images, background sounds, sound effects, and visual effects using various special effects and high-power laser devices using unique characteristics of projection mapping. To this end, about 5 minutes and 30 seconds of content were planned, and it was divided into parts and topics, and one individual story was developed for each chapter.

• Journal of North-East Asian Cultures
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• v.28
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• pp.339-363
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• 2011

This thesis examines analyzing how historic knowledge was shaped in museum. Examining by Tokyo Imperial Museum, Government General Museum of Taiwan, Yi Wang Ga Museum, Government General Museum of Chosun, and NanTong Museum of late 19th and early 20th century, tried to find out similarities and differences. These museums are similar in that they adopt museums as modern system considering models of other countries(Europe or Japan) and exhibitions played important roles in gathering relics. Experts who leaded adoption of western civilization played an important role. These experts were conservatives who valued tradition and relics while they aimed for western civilization. It originated in the character of museum system. Historical Knowledge by museums was constituted with five combinations of conceptions which are nationality, locality, coloniality, and artistry. Every museum cannot help having modernity for museum itself is modern system. Modernity was symbolized by museum building of western style in Yi Wang Ga Museum, Government General Museum of Chosun. Tokyo Imperial Museum revealed nationality in that it tried building of imperial history which includes colonies. In early time, Tokyo Imperial Museum pursued modernity and artistry, however it concentrated on artistry than modernity later. We can find locality in that Tokyo Imperial Museum tried to find meaning about Japanese art by relating with natural characteristics. It is Taiwan Governor Museum that extremely expressed coloniality and artistry was not considered. Government General Museum of Chosun could not be exceptions of features of coloniality, but it need to recognize that artistry was focused all over the exhibitions. It was NanTong Museum that most directly expressed locality. Like these, Museums of East Asia established in around 1900 made different historical knowledge by varying weigh of five factors, nationality, locality, modernity, coloniality and artistry.