• Cross-Cultural Studies
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• 제45권
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• pp.195-218
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• 2016

This paper focuses on the terminology of the dictionary as an encyclopedic element in the Buddhist language. The previous study on Buddhist language can be divided into a philosophical approach to the language itself, a review of the linguistic perspective of a specific monk, and a linguistic examination of the Buddhist language. The linguistic examination of the Buddhist language is further divided into analysis of certain Buddhist scriptures, and a study of vocabulary used throughout the Buddhist sphere. The Buddhist vocabulary in the existing Korean dictionary is found in specialized areas such as name, place name, history, and Buddhism. By advancing the generalized words of the terminologies, the meanings of the terminologies and the general words are described as polysemy. It is possible to identify the degree of transition from terminology to general word depending on the distribution of senses. In the case of Buddhist vocabulary, the usage as a general language and as a Buddhist term was given priority, and vocabulary was also derived from a Buddhist term, although it was described as a general language. If a dictionary is changed according to the language unit it contains, the difference in a Buddhist terminology for each dictionary, and a conflict between the existing academic research result and the prior description, will need to be resolved through the collaboration of religious experts, linguists, and lexicographers.

• Cross-Cultural Studies
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• 제45권
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• pp.85-107
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• 2016

Cho Ji-hoon was a leading figure on the discussion of recognition on Han Yong-un, particularly the post-liberation period. During the Japanese colonial era, he addressed Han Yong-un as the representative of national poet, and evaluated Han's poems as the models of rebellious nationalistic poetry. Such evaluation by Cho set the precedent of basic perspectives and methodologies on how to recognize Han Yong-un in the present day. This paper analyzes three studies on Han Yong-un, conducted by Cho ji-hoon. We also examine how Cho created his logic of recognizing Han as a national poet, and his poems as nationalistic poetry. Accordingly, this paper has separated recognitions on poet studies and work studies, and further explored how each recognition has consistency with Cho ji-hoon's historical and literary perception. As a result, the following has been concluded: the basis of Cho ji-hoon's recognition on the life and works of Han Yong-un was premised on Cho's understanding of the world from a standpoint of history of ideas, the concept of nation was regarded as an absolute value that binds disparate ideas together, and the combination of nationalism and poetry has been expressed through the logic of nationalistic poetry and the notion which equalizes the poet to a classical scholar. It was further concluded that such equalizing logic contains some logical contradictions derived from integration between universal rights and national sovereignty, and nation and Buddhism. Therefore, it can be said that other possible interpretations on the role of a poet were not fully discussed, but remain bounded. Last but not the least, this paper critically tries to perceive Cho's recognition on Han Yong-un, and accentuates the necessity of new interpretations of Han's poems, apart from those based on nationalism.

• Cross-Cultural Studies
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• 제43권
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• pp.377-404
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• 2016

In this paper, I intend to focus on the 1991 racial tension and violence portrayed in Anna Devear Smith's book Fires in the Mirror, which was published in book form in 1993. I make use of a series of interviews with many of those involved in the conflicts, which were based on the Jewish Holocaust and the history of African American enslavement. In Crown Heights, the black community and the Jewish community have each suffered terrible losses, but individuals and communities become rhetorically attached to foundational historical traumas that lie at the center of each group's cultural identity rather than try to understand each other's pain. Smith lets this rhetoric dominate Fires in the Mirror by putting contradictory monologues side by side in order to show how discourses on 'slavery' and 'the Holocaust' still have control over specific ethnic communities. My intention is not to delve into the conflict between the Jewish and black communities exclusively. Rather, I attempt to form an understanding of the problems of the critical/theoretical tenets proposed by 'the rhetoric of holocaust,' including the Jewish Holocaust and the black experience of enslavement. Such an understanding will help us see the failure in the theories, illuminating the ways that such rhetoric should have recognized its own violence and helped to forge a new relationship between racism and anti-Semitism. Fires in the Mirror mirrors back to us the ways that 'the Holocaust' betrays the possibility of error to indicate its own susceptibility to blindness. The cracks brought forth by conflicting narratives enable readers to observe wounds being healed and the possibility of new narrative looming up.

• Cross-Cultural Studies
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• 제47권
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• pp.217-240
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• 2017

This paper is based on a comparative analysis of the Korean act subject marks '-에게(한테), -로, -에' and Chinese passive marks '被[$b{\grave{e}}i$]/?[$r{\grave{a}}ng$]/叫[$ji{\grave{a}}o$]/?[$g{\check{e}}i$]'. Each distribution's aspects and characteristics were examined and corresponding relationships were analyzed by comparison of these forms. The method of this comparative analysis focused on three aspects such as tangible characteristics of the two languages, selective restrictions on the 'act subject' or 'passive subject' in the passive expression, and constraints on the use of the act subject (passive) marks in the Korean passive expression by '받다'. In this comparative analysis Korean act subject markers '-에게(한테), -로, -에' and Chinese passive markers '被/?/叫/?' are always as an adverb in passive expression in combination with the act subject. Despite this common point, some differences were revealed relative to the use of the two languages. First, we reveal that the 'act subject' and the conjoined manner follow the passive expression according to characteristics of the two languages. In addition, the act subject marks of Korean passive expressions '에게/한테, -에/로' only serve as an investigative role. They are limited only to [${\pm}animate$] of the act subject. But Chinese passive markers '被/?/叫/?' are often restricted by [${\pm}animate$] of passive subject, existence and non-existence of act subject. In the Korean passive expression by '받다', it is used as act subject marks '에게/한테, -에/로' but the Chinese passive marks are restricted by the meaning of lexical items in a sentence.

• Cross-Cultural Studies
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• 제51권
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• pp.161-191
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• 2018

In the beginning of the 20th century, post-colonialism has directly raised questions about western-centered universalism. One of its main achievements is that the political liberation of a colonial society does not guarantee the social, economic and cultural liberation of a society. Therefore, the discourse of liberation in the Western society, in particular, Marxism, nationalism, feminism and postmodernism, cannot be directly applied to the non-Western society. As a result, Western and non-Western societies are unfortunately dreaming of different futures and liberation; therefore, a'geopolitical dialogue' is needed between them. However, the theorists' efforts for postcolonial liberation failed to distinguish themselves from the western-centric traditions. It is also true that they have, in conjunction with these traditions, established their own power. As we know, many of the postcolonial criticisms somehow had relations with the West. This study will re-read the postcolonial thought of $Aim{\acute{e}}$ $C{\acute{e}}saire$, the father of the so-called $N{\acute{e}}gritude$, as a 'non-western resistance discourse'. Through this process, we have a chance to reflect on $C{\acute{e}}saire$ and his postcolonial thoughts.

• Cross-Cultural Studies
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• 제52권
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• pp.1-29
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• 2018

The notion of 'gift' is one of the effective and fruitful codes for understanding Western civilization. In this study, we will shed light on several meanings, especially by comparing among the three French philosophers that expressed interest in this notion: they are Mauss, Derrida and $Ric{\oe}ur$. Called "father of French ethnography", Mauss claims, in his famous article "Essay on the Gift", that the gift is paradoxically a kind of economic exchange dominated by three obligations: to give, receive, and return. But he strives to establish a moral theory based on the obligation to give. Under the influence of Mauss, Derrida deconstructs the theory of Mauss by devoting attention to 'time', one of the determining elements in studies on the gift. Derrida observes that the gift is established just at the extremely short moment of emergence of the act of giving and that this act is transformed into an economic exchange with passing of time. From it, the impossibility of the gift is derived despite its concrete and real emergence and existence. Under the influence of Mauss, $Ric{\oe}ur$, for his part, is interested in the notion of giving as part of the dialectic between 'love' and 'justice'. According to him, whereas justice is dominated by the economy of gift, namely the logic of equivalence, love, by the logic of 'superabundance'. He focuses on establishing 'Supra-ethics' by considering the fact that the gift is at the core of his religious and philosophical vision. Finally, let us point out that in $Ric{\oe}ur$, this notion of gift ('don') is closely linked to forgiveness ('pardon'), that holds in it the secret of understanding regarding the 'fallible' and 'capable' man.

• Cross-Cultural Studies
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• 제44권
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• pp.7-28
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• 2016

This study examines the sociocultural background of negritude by delving into Caseríos, Reggaeton, and $Trigue{\tilde{n}}os$, which are interrelated with the racism deeply embedded in Puerto Rican society. These terms have also been discussed in relation to the ideological discourse of racial democracy, which has caused Puerto Rican people to be blind to silenced inequality and hegemonic racial policies. Caseríos, housing projects for the poor urban class, are targeted by the state - sponsored project 'Mano Dura'. Due to the policing, control and surveillance of this anticrime project, Caseríos became perceived even more as residential communities of violence, poverty, and insecurity generally connected to the stigmatization of blackness. Reggaeton emerged as a mega hit genre of transnational Puerto Rican music in the 2000s, which in turn, drew attention to both the afrodiaspora in New York and the urban musical power in the Island. This musical genre serves to highlight the meaningfulness of black heritage in the national cultural identity of Puerto Rico. $Trigue{\tilde{n}}idad$ has recently become a common racial cultural term that embraces a broader racial paradigm of mestizaje. This term can function as an alternative concept of blackness, but it has not yet been transformed into enough cultural politics to resist ongoing racial democracy. The three terms intrinsically address both the uprooted racism and potential methods of challenging it. This paper argues the necessity of stronger and more responsive cultural politics to defy the pervasiveness and invisibility of racial discrimination in Puerto Rico.

• Cross-Cultural Studies
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• 제42권
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• pp.285-311
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• 2016

This paper examines the constitutive relationship between realism and magical realism using a genealogical approach. Georg $Luk{\acute{a}}cs^{\prime}s$ The Theory of Novel and Gabriel García $M{\acute{a}}rquez^{\prime}s$ One Hundred Years of Solitude, as two founding texts of each genealogy, meet each other obliquely, sharing the most essential features. Even if realism and magical realism appear in opposition to each other in their political, cultural, epistemological outlooks, they in fact constitute the same truth regime in two different guises. Karen Tei Yamashita's Tropic of Orange interrogates this discursive regime of magical/realism, refusing to be contained within it. Her novel de-emphasizes the current idea of solidarity based on identity politics because it cannot resist effectively against the all-reifying power of globalization. Instead, she abandons the idea of imagination itself, and thus, tries to cease the dominant operative of magical/realism. On the temporary vacuum caused from such a conscious act of abandoning imagination, Tropic of Orange posits the urgent need to rethink 'solitude' and 'community', which already have been hopelessly compromised in the history of literary imagination as a global governmentality.

• Cross-Cultural Studies
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• 제49권
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• pp.181-199
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• 2017

One of the most lasting and influential projects for radical reform of Korean universities is a discourse on networking national and public universities. The discourse, proposed with a level equalization of universities as its ideological basis has raised various discussions and suggestions in the past 20 years. It was proposed as a fundamental solution to the 'disastrous' hierarchical structure of universities and 'hellish' entrance exam competition. This paper aims at reexamining the efficacy of its ideological proposition and its practicability at the present time in reference to such foreign cases, which have worked as model cases for this discourse: the reformation of the University of Paris and the California master plan for higher education in the 1960s. The two different contexts, however, should be considered in applying the cases to Korean university reform. 1) The foreign cases of united universities were formed 'naturally' in the expanding phases of higher education while the Korean project pursued 'artificially' in the midst of reconstructing process. 2) The foreign cases had an overall influence on education in general as most of the universities in those countries were public or national, while the effect of Korean project will be very limited as most of the university students attend private universities. Besides those differences, the new situations surrounding universities such as globalized competitiveness and technological innovation is making the idea of standardization of universities obsolete. Korean university reform should not be centered on the integration of universities but on their characterization and enhance the specific strengths of each group of universities.

• Cross-Cultural Studies
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• 제43권
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• pp.207-239
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• 2016

The Altai Humanities Belt connecting Siberia to Central Asia is very important to the history of civilization. It had a huge influence on the formation of an ancient civilization in the Korean Peninsula. Therefore, a variety of studies have been carried out in the field of folklore and anthropology as well as archeology. One of these studies is about the oral epic. The oral epic remains in the form of a unique transmission in Korea, but it wasn't that long ago when it was noted as the component of the Altai Humanities Belt. In that context, some epics from Central Asia, Mongolia, and Siberia were introduced to Korea. This preliminary investigation is conducted to introduce the oral epic Olonkho from Yakutia in Siberia to Korean academia. Although it was revealed recently, Olonkho is highly valued. The epic study has been buried from the Western point of view, but Olonkho is expected to provide a global perspective to the field of epic study. Above all, it contains a very significant clue to a new study because the content and the style of performance are considerably different from those of the West. Additionally, the original form is relatively well preserved. In particular, it explains how human thinking and behaviors have changed in the transition from the mythical age to the heroic age. This change appears in the ethnic history of Yakutia, as well as in the formation process for all Altai countries around the 10th century. Therefore, this preliminary investigation will be a foundation to facilitate the translation of the voluminous Olonkho into Korean, and to conduct full-fledged research on it. In particular, it can motivate a study on the differences and similarities in comparison to the tradition of oral epics between Central Asia and the Korean Peninsula. Furthermore, it will serve as a foundation for the formation of the Altai Humanities Belt.