• Journal of Christian Education in Korea
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• v.67
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• pp.267-299
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• 2021

This study is purposed to discuss attributes and limitations of neo-liberalism and to offer some roles of Christian education corresponding neoliberalism. Neo-liberalism is an econosuperism that entrusts all things to market order, and it regards this market as utopia. It does not remain as just an economical principle, but influences all aspects in human life. Then it shows its religiosity connecting to capitalism. Every human in it is thought of as flexible workforces appropriate to neo-liberalism market. Such being the case neo-liberalsim strenghtens instrumentation in education. Then it distorts freedom and equality, and it weakens traditional values. Because of this, modern people's identity is getting to be lost and their human characters to be floated. This study discusses these things critically, and offers roles of Christian education such as founding a well balanced understanding on the Scripture against this neo-liberalsim market, restoring the essential purpose of education from instrumentation in education, and investigating and applicating a holistic human character on the basis of a Christian anthropology against this new human character of neo-liberalsim.

• Imaging Science in Dentistry
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• v.51 no.3
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• pp.279-290
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• 2021

Purpose: Using images in the facial image comparison process poses a challenge for forensic experts due to limitations such as the presence of facial expressions. The aims of this study were to analyze how morphometric changes in the face during a spontaneous smile influence the facial image comparison process and to evaluate the reproducibility of measurements obtained by digital stereophotogrammetry in these situations. Materials and Methods: Three examiners used digital stereophotogrammetry to obtain 3-dimensional images of the faces of 10 female participants(aged between 23 and 45 years). Photographs of the participants' faces were captured with their faces at rest (group 1) and with a spontaneous smile (group 2), resulting in a total of 60 3-dimensional images. The digital stereophotogrammetry device obtained the images with a 3.5-ms capture time, which prevented undesirable movements of the participants. Linear measurements between facial landmarks were made, in units of millimeters, and the data were subjected to multivariate and univariate statistical analyses using Pirouette^® version 4.5 (InfoMetrix Inc., Woodinville, WA, USA) and Microsoft Excel^® (Microsoft Corp., Redmond, WA, USA), respectively. Results: The measurements that most strongly influenced the separation of the groups were related to the labial/buccal region. In general, the data showed low standard deviations, which differed by less than 10% from the measured mean values, demonstrating that the digital stereophotogrammetry technique was reproducible. Conclusion: The impact of spontaneous smiles on the facial image comparison process should be considered, and digital stereophotogrammetry provided good reproducibility.

• Cross-Cultural Studies
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• v.30
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• pp.31-51
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• 2013

In this paper, I approach corporate social responsibility as a discourse metadiscursively shaping the social relationship between corporations and society. Using a discourse-centered approach to culture, I examine how early discussions (involving legal disputes) on the rights of corporations to give evolved into a public sphere discussion as to how corporations can be viewed and redefined as social actors with capabilities to perform socially meaning actions, which here is "responsibility." I discuss how corporate social responsibility currently operates as a metadiscourse of corporate personhood, ethics, and corporate citizenship. Then, using insights from Mauss, I analyze how corporate social responsibility might be comparable to a Maussian gift exchange. Corporate social responsibility actions that are performed, indeed, are gift exchanges in that they involve the ideology of the free gift and the implicit expectation of a return to the giver. In the meantime, I argue, that in the case of corporate social responsibility, it is not the act of giving gifts (e.g., grants) that can lead to social alliances but rather the talk of gift giving, a departure from the ceremonial gift exchanges observed by Mauss. That is, here, the talk of giving shapes social alliances, thus displacing this function from the act of giving itself. The PR strategies deploy talk of the gift as a metapragmatic strategy, inviting various forms of role alignment on the part of diverse, potential and actual, participants, in a framework of corporate-sponsored gift exchange in which potential recipients compete, again at the level of metapragmatic description, to become the chosen gift recipient.

• Cross-Cultural Studies
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• v.40
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• pp.185-212
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• 2015

Bruno Dumont's film P'tit Quinquin (2014) trends toward 'the new extremism' in contemporary European cinema. This criminal-mystery-comedy film achieves the cinematic recognition of reality in the new extremist way: like typical new extremist films, P'tit Quinquin contains a lot of 'unwatchable' content, including disembodied parts of human body, carcasses, and the body of a boy who has killed himself. The reality, however, remains confidently invisible, despite everything that is visible within the film. In understanding Dumont's attempt to reach cinematic recognition, the relationship between 'the visible' and 'the invisible' is reconsidered. In the context of the film, the relationship between cinema and reality becomes indirect. The reality can be only felt, not seen. The invisible reality can be perceived only as a void, just like the criminal who is unknown even though he is sought after. To reveal this void, the film strives to give its viewers as much explicitly visible content as possible during its 200-minute run. This essay is an interdisciplinary attempt to examine the working and the effects of this cinematic attempt by Bruno Dumont; aspects of film theory, visual anthropology, (inter-)mediology, posthumanism in cultural theory, etc., are related for this purpose.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.22 no.3
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• pp.381-389
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• 2021

Maogusi dance is an ancient ritual dance of the Tujia, a Chinese ethnic minority living in the remote region of the western Hunan Province of China. With characters, dialogues, simple story plots and unique performance procedures, it expresses ancient people's devout worship of nature, totems, ancestors, and reproduction in the uncivilized age. With the advancement of human civilization and the opening to the outside world, many dances of the ethnic minority gradually have faded out, while the Maogusi dance is still popular among the Tujia people and its spiritual symbols have been passed on through the generations. It is recognized by experts in dance and drama circles as the original source of Chinese dance and drama. From the perspectives of philosophy, religion, anthropology and folklore, this paper tries to remove the mysterious veil covering the Maogusi dance of the Tujia to explain how its ancient spiritual symbols have survived and why the original ecological consciousness has been preserved. These aims would help in understanding the deep connotation of this ancient Chinese art with its long history and profound culture.

• Korean Journal of Heritage: History & Science
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• v.54 no.2
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• pp.170-193
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• 2021

In this article, I examine the transformation of the Iksan Royal Palace into a temple. And it was considered to mean a change in the way Iksan was managed by Baekje. The Iksan Royal Palace was converted into a temple between the establishment of Mireuksa Temple and Stone Pagoda. As a result, the transfer of the capital to Iksan was not achieved, and Iksan was transformed into a temple-centered city. In connection with this, the need to re-establishment the urban system in Sabi was increased, as it suffered a great flood in the Muwang era. As a result, the scope of the royal palace was expanded, the secondary palace was built, and the urban district was expanded throughout the capital city. It is presumed that King Mu gave a divine nature to Iksan and discriminated against Sabi. Accordingly, it is believed that the King Mu or King Uija stopped developing the city in Iksan and focused on the rearrangement of Sabi.

• 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.

• Journal of English Language & Literature
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• v.57 no.2
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• pp.217-235
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• 2011

On recognizing the significance of Walter Benjamin's "The Task of a Translator" in recent discourses of postcolonial cultural translation, this essay examines the creative postcolonialist appropriations of Benjamin's theory of translation and their political implications. In an effort to dismantle the imperialist political hierarchy between the West and the non-West, modernity and its "primitive" others, which has been the operative premise of the traditional translation studies and anthropology, newly emergent discourses of cultural translation actively adopts Benjamin's notion of translation that does not prioritize the original text's claim on authenticity. Benjamin theorizes each text-translation as well as the original-as an incomplete representation of the pure language. Eschewing formalistic views propounded by deconstructionist critics like Paul de Man, who tend to regard Benjamin's notion of the untranslatable purely in terms of the failure inherent in the language system per se, such postcolonialist critics as Tejaswini Niranjana, Rey Chow, and Homi Bhabha, each in his/her unique way, recuperate the significatory potential of historicity embedded in Benjamin's text. Their further appropriation of the concept of the "untranslatable" depends on a radically political turn that, instead of focusing on the failure of translation, salvages historical as well as cultural potentiality that lies between disparate cultural entities, signifying differences, or disjunctures, that do not easily render themselves to existing systems of representation. It may therefore be concluded that postcolonial discourses on cultural translation of Niranhana, Chow, and Bhabha, inspired by Benjamin, each translate the latter's theory into highly politicized understandings of translation, and this leads to an extensive rethinking of the act of translation itself to include all forms of cultural exchange and communicative activities between cultures. The disjunctures between these discourses and Benjamin's text, in that sense, enable them to form a sort of theoretical constellation, which aspires to an impossible yet necessary utopian ideal of critical thinking.

• 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.4
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• pp.77-115
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• 2017

This study examines how a Burmese migrant clinic in a Thai border town cares for migrant patients and activates cross-border health care mobility. Established in 1989, the clinic has developed its capacity and serves as a prominent healthcare institution across the border. Despite its illegality, Thai authorities recognize its importance and collaborate with the clinic. The study reveals that collaborations with various partners play important roles in the constitution of the clinic. Unlike existing literature on the health of migrants, which concerns structural constraints, the study emphasizes migrants' agency in creating their own health care institution through collective partnerships, shedding light on the cross-border health care mobility of underprivileged patients. The legitimate presence of the migrant clinic in the border town mediates and strengthens their transnational mobility across the border. Partnerships with various individuals and organizations have empowered the clinic to undertake a unique role in the border society.