• Korea journal of population studies
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• v.23 no.2
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• pp.79-112
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• 2000

This study was focused on the contrasting pattern of part-time employment between Japan and Taiwan where the environments are similar in terms of expanding service industries and increasing flexibility of labor. In Japan, the expansion of part-time employment and its feminization have occurred, whereas they have not at all in Taiwan. The purpose of this study was to examine the reasons behind this phenomena, and to explore what relations they might have with the supply of women\`s labor in each country. Data analysis showed the following results. First, when the phenomena of part-time employment in Japan and Taiwan are summarized as \`active\` and \`inactive\` models, the difference could be explained by a structure-oriented approach rather than an individual-oriented approach. In other words, the difference between the two countries is mainly because of the structural characteristics of the labor market. a combination of capitalism and patriarchy, and an effect of state welfare and family policies rather than a \`voluntaristic choice\` due tn household work and child rearing. In light of this. the labor market segmentation and flexibility of labor theory in particular provided a useful frame for explanation. Second, with regard to the supply of women\`s labor, the difference between Japan and Taiwan could be found in the structure of the labor market and in family response strategies. The large corporation-oriented and strictly divided labor market structure in Japan activated part-time employment and its feminization, whereas, the small family-oriented businesses and less divided labor market in Taiwan supported the continuity of full-time employment of married women. There was also a room for informal employment in Taiwan which made part-time employment unnecessary. This study showed that even within similar environments of expanding service industry and pursuing flexibility of labor different measures and adaptations were possible. The case of Taiwan in particular, showed the significance of an informal labor market which was a part of industrialization process and a strategy of producing various products through a subcontracting network.

• 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.