• International Journal of Human Ecology
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• 제8권1호
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• pp.9-18
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• 2007

This study focuses on the relationship between ethnic identity of Asian-Americans and their appreciation of their ethnic body features, based on reference group theory. A convenience sample of 60 male and 52 female students from various Asian ethnicities attending a mid-western university was used for the study. A 2 (gender) by 2 (ethnic identification) by 2 (socializing group) analysis of covariance (ANCOVA) on body image satisfaction as dependent variable and Body Mass Index score as a covariate was conducted. A significant main effect of ethnic identification was found, which indicates the more respondents identified with their ethnic group, the more likely they were to be satisfied with their appearance. The social group affiliation main effect was not significant. The impact of ethnic identification was significant only for those respondents who socialize more with Americans than with Asians. The results support the idea that one's ethnic group functions as a reference group, which influences body image appraisals.

• 복식
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• 제65권6호
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• pp.63-78
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• 2015

This study explored culture adaptive attitudes and traditional dress donning practices among Japanese women who immigrated to Korea after marrying Korean men. Quantitative research was conducted on Korean-Japanese multicultural families. Participants were 233 married women who emigrated from Japan to Korea currently living in Seoul and Gyeonggi Province. The data was analyzed using frequency analysis, t-test and correlation analysis. The findings were as follows: First, a positive relationship was found between Hanbok acceptance attitudes(HAA) and Kimono transmission attitudes(KTA). Both HAA and KTA had a positive relationship with ethnic identity. 43.3% of the respondents thought that they belonged both to Korean and Japanese ethnicity, 30.5% to Korean ethnicity, and 26.2% to Japanese ethnicity. Similar tendency (64.8% to bicultural identity, 31.3% to Korean, and 3.9% to Japanese) was found in the ethnic orientation towards their children. Both HAA and KTA had no difference in accordance with nationality, education and income level. Second, 70.4% of women had no experience of wearing Hanbok, and 90.1% had no experience of wearing Kimono. The women mostly wore Hanbok and Kimono for social events and family weddings.

• 가정과삶의질연구
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• 제32권3호
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• pp.1-15
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• 2014

This study aimed to identify predictors of acculturation types among marriage migrant women at the individual and dominant society levels. To accomplish this goal, we recruited marriage migrant women from China and Vietnam, classified their acculturation types according to their scores on acculturation attitudes, and performed multinomial logistic regression on acculturation types by entering marriage migrant women's individual and dominant society level factors as covariates based on previous research. The results showed that most of the participants were classified under integration(N=376), followed by assimilation(N=66), separation(N=60) and marginalization(N=48). Lower household income, lower sense of mastery, weaker ethnic identity and lower social support predicted assimilation as compared to integration. Less education, higher household income, weaker ethnic identity, lower family satisfaction and lower social support predicted separation as compared to integration. Finally, as compared to integration, marginalization was predicted by lower sense of mastery, lower ethnic identity and lower social support. This study expands the current scholarship on acculturation by examining acculturation as an indicator of the psychosocial adaptation of immigrants and by identifying factors that predict specific acculturation types among marriage migrant women.

• 영어영문학
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• 제64권3호
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• pp.347-360
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• 2018

It is ironic but not coincidental that the loss of Korean sovereignty to Japan roughly paralleled the formation of the idea of Korean ethnic identity. The coalescence of the content of this heretofore amorphous notion of a "pure" and transcendental (in the class sense) ethnic essence was, again ironically, the result both of ideologies taken from (or given by) Japan and resistance to Japanese encroachment. What resulted was the birth of a hybrid (sub) consciousness that was able to accommodate disparate, or even contradictory, realities simultaneously without any sense of contradiction (Christian and shaman for example). If, as Kim Chul has asserted, the colonial period was the most impactful in forming today's Korean society and "giving birth" to today's Korean, it becomes easy to imagine how this formation process included elements of Japanese and western culture. This meant that there was going to be an inevitable cognitive dissonance when these influences collided with the imperatives of ethnic nationalism which became the touchstone for a common Korean identity (North and South). This paper attempts to show how this split-consciousness was manifested in Yeom Sang seop's Manse jeon with the aim of identifying how it affects discourses related to nationalism and identity.

• 영미문화
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• 제10권2호
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• pp.49-72
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• 2010

As the first of Philip Roth's recent series of novels that delve into American Cold War history deeply entwined with the post-war Jewish American experience, American Pastoral traces the tragic fall of a third-generation Jewish American named Seymour "Swede" Levov, whose dream of complete assimilation to the post-ethnic American paradise is irrecoverably disrupted when his young daughter blows up the local post office to protest against the Vietnam War. This essay proposes to examine Swede Levov's interrupted pursuit of the American dream by locating it within specific Cold War contexts and national imaginaries propagated particularly during the years from John F. Kennedy to Lyndon B. Johnson. In so doing, I will argue that Roth presents a paradoxical vision of Jewish American identity that could be acquired by performing perpetual self-effacement and submergence into the non-place of anonymity and doubleness, a mythic location of the post-ethnic Cold War American family. Levov's life becomes true part of the mythic narrative of American history when he realizes that his life, just like the nation's history, is a series of temporalities radically discontinued without any manageable detour ot divine bypass to cross over. Rather than indicating Roth's retraction from the postmodern understanding of subjectivity, the novel's historical realism, I will argue, serves to illuminate the postmodern conditions of American Cold War history and ethnic identity.

• 한국아프리카학회지
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• 제43권
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• pp.3-48
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• 2014

ABAKO(Alliance des Bakongo) of Democratic Republic of Congo is an organization founded by an ethnic group who sought to preserve its language, culture and tradition. It later developed into a political organization and led an independence movement from Belgium. In 1950, Edmond Nzeza-Nlandu founded the ABAKO in Leopoldville (currently known as Kinshasa), the capital of Belgian Congo. ABAKO changed into a political organization, however, when Nzeza-Nlandu stepped down from his position and Joseph Kasa-Vubu was elected instead as the chief of ABAKO in March 21, 1954. The Bakongo nationalism, as a link between the Kongo Kingdom of the past and the Bakongo people of the present, had influence on their cultural identity, attitude towards authority, political orientation, a common ground for geographical boundaries, and provided foundation for group mobilization. Moreover, the Kimbangu Church, founded by Simon Kimbangu had close ties with ABAKO. They struggled to obtain independece from the Belgian colonial rule. In conclusion, the leaders and members of ABAKO regarded the 'ethnic, linguistic and historical' affinities as the identity of their Bakongo nationalist group.

• 대한지리학회지
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• 제42권5호
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• pp.675-690
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• 2007

20세기 초반 하와이와 호놀룰루의 민족집단 관계는 백인이 수적으로 소수집단을 구성하는 예외적인 상황이기에 인종차별주의 관념에 별로 영향을 받지 않았었다는 것이 일반적인 견해이다. 하지만 실제로 과거는 물론이고 현재에 이르기까지 민족집단 관계에 인종, 민족 이슈들이 큰 영향을 미쳤음은 분명하다. 이 연구는 20세기 초반 호놀룰루 유색 이민집단들의 이주와 정착 과정 내내 백인지상주의 관념이 미국 본토에서와 마찬가지로 큰 영향을 미쳤음을 밝히고 있다. 직업의 차별화와 계층화, 그리고 거주지의 공간적 분화가 미국 본토의 도시에서와 같이 호놀룰루에서도 인종, 민족집단 간에 분명하게 이루어졌었다. 유색인종집단의 직업에 따른 사회적 분리 현상과 거주의 공간적 집중화 현상은 비백인집단의 "로우컬"과 백인집단의 "하올리"라고 하는 이원화된 대립적 정체성을 만들어가는 계기가 되었다. 그러한 변형된 정체성은 비백인들로 구성된 다민족적 근린지구 내에 착근된 민족집단들의 상호 협상과정이 지속적으로 진행되면서 자연스럽게 창출된 결과물인 것이다.

• 한국도서관정보학회지
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• 제39권2호
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• pp.39-63
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• 2008

이 연구의 목적은 '일상적 정보행태의 관점'에서 재미한인의 삶을 조망하되 거주지역과 민족정체성이라는 변수가 그들의 정보행태에 어떠한 영향을 미치는지를 심층적으로 들여다보는데 있다. 이를 위해 이 연구에서는 기존 연구에서와는 달리 학자들의 관심에서 상대적으로 소외되어 있던 미(美)대륙 중서부에 위치한 3개 주(洲)(켄터키, 인디애나, 오하이오)에 거주하는 한인들을 관찰의 대상으로 삼고 있다. 논의를 위해 필요한 자료는 기본적인 문헌조사에 더해 설문조사와 면담을 통해 수집하였다. 연구 결과, 거수지역과 민족정체성에 따라 재미한인의 정보행태는 다양하고 복합적인 양상을 띠고 있는 것으로 확인되었으며, 이를 근거로 재미한인과 같은 소수민족 집단을 위한 정보복지정책은 정보행태의 다양성과 복합성을 반드시 고려하여 수립되어야함을 권고하고 있다.

• 지역연구
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• 제35권1호
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• pp.19-31
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• 2019

본 연구의 목적은 국민정체성과 위협의식이 다문화 수용성에 미치는 영향과 접촉이론이 실제로 작동하는지를 분석하는 것이다. 분석을 위해 '2013년 한국종합사회조사' 자료를 이용하였으며, 구조방정식 모형을 활용하여 외국인 밀집지역 거주 여부에 따른 비교분석을 실시하였다. 분석 결과, 국민정체성은 다문화수용성에 직접적인 영향을 미치지 않으며, 위협의식이 국민정체성과 다문화수용성 간 관계에서 사이에서 완전한 매개효과를 갖는 것으로 나타났다. 또한, 다문화수용성에 대한 위협의식의 부정적인 효과는 외국인 밀집지역에 거주하는 집단에서 더 큰 것으로 나타났다. 분석 결과를 통해 본 연구는 외국인에 대한 위협의식을 줄이기 위한 다문화 인식교육이 필요하며, 외국인과 한국인 간 접촉으로 인해 발생하는 갈등을 예방하고 조정하는 지역사회 및 공동체 차원의 프로그램이 필요하다는 정책적 시사점을 제시한다.

• 동남아시아연구
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• 제27권2호
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• pp.77-118
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• 2017

본 연구는 난민으로 떠났던 베트남 화인들이 '고국'인 베트남으로 돌아오거나 재정착하는 과정에서 경험하고 인식한 바에 초점을 두고 디아스포라 정체성의 변환 과정과 귀환이주의 역동성을 고찰한 것이다. 대개 1970~80년대 여러 가지 정치적, 경제적 이유로 베트남을 탈출하였던 화인 중 다수가 1990년대 후반부터 다시 베트남으로 돌아오고 있다. 베트남 화인 이주민의 귀국 현상과 관련하여 흥미로운 점은 그들이 베트남을 떠날 때는 대부분 '호아'(Hoa) 또는 '호아끼우'(Hoa Kiểu,)로 불렸으나, 베트남으로 돌아올 때는 다른 베트남 출신 귀국자들과 동일하게 베트남 해외동포라는 의미의 '비엣끼우'(Việt Kiểu)로 불리고 있다는 점이다. 이들은 베트남 정부의 '귀국동포 우대정책'의 혜택을 함께 누리고 있다. 비록 한때 이들에게 부여된 '중국인' 정체성으로 인해 파도가 거센 바다에 목숨을 맡기는 위험을 감수하도록 하였으나, 지금은 이러한 우대정책과 함께 이들이 '베트남인' 정체성을 부착하고 '고국' 베트남으로 돌아오고 있는 것이다. 이 연구는 이와 같이 '화교'에서 '비엣끼우'로 정체성 변환이라는 흥미로운 현상에 대해 고찰한 것이다. 또한 중국계 베트남 이주민의 귀환 현상에는 복합적인 정체성의 문제가 내포되어 있다. 한마디로 '혼종 디아스포라'(hybrid diaspora)라고 할 수 있는 카테고리가 만들어진다.