• The Journal of the Korea Contents Association
• /
• v.17 no.9
• /
• pp.225-234
• /
• 2017

Scholars suggests global citizenship education(GCE) as an important direction for the future education. Although many academic discussions have been internationally going on, the studies in Korea are still on the beginning stage. Thus, it is asserted that studies for GCE should be proceeded more actively and widely, especially for a theoretical background because it might give a concrete direction for GCE. In the international trend, studies suggest that GCE should be discussed among post-modernism, post-colonialism, and critical theory as theoretical framework. So, this study purports to find a theoretical framework which represents those three. It is critical pedagogy (CP) which also includes educational values for GCE. The reason is because CP tries to achieve emancipation in terms of consciousness, reason and rationality through educational praxis and it should be a background for GCE in terns of current situation in the world. Therefore, this study asserts and tries to prove that CP is currently at the center of theoretical backgrounds for GCE.

• Journal of English Language & Literature
• /
• v.55 no.5
• /
• pp.907-936
• /
• 2009

Quite arguably, W. E. B. Du Bois is the first figure in the history of black nationalism who engaged most persistently and systematically with the dominant ideology of racism and white supremacy. It is not too much to say that, by contending with the Eurocentric but taken-for-granted concept of the 'Negro' in the turn of the century, Du bois has laid the theoretical and ideological cornerstone of postcolonialism today. But his concept of race varied over time and was even contradictory in the same writings. The early Du Bois defined race as something historically made rather than biologically given and determined. Yet he didn't utterly deny the significance of physical traits and skin color in constructing racial identity. His notion of the 'Negro' was not unambiguous, either. While drawing on the 'soul' of 'black folk' to undermine the Eurocentric dichotomy of white/mind and black/body, Du Bois argued that there is some kind of 'spiritual' differences between whites and blacks, differences that are essentially inherent and hereditary in the 'Negro.' Such essentialist notion of race and the 'Negro' was on the wane in the later Du Bois, especially after his encounter with Marxism. He came to think of race merely as a discourse of racism that can be subverted and even appropriated for anti-racist practices. Following the Marxist assumption that 'the color line' is a class conflict on the international level, Du Bois contended that the 'Negro' is an outcome of slavery which is in turn a subsystem of Western capitalism. He also argued that, since the 'Negro' is not a biological essence but a sociocultural formation, the identity of the 'Negro' can and must be reconstructed according to historical change. For Du Bois, therefore, the resistance against colonialism and capitalism became a resistance against racism. This is why his Pan-African movement shifted its gear from the American program in the initial phase to a truly 'Afrocentric' and socialist one.

• Journal of the Daesoon Academy of Sciences
• /
• v.16
• /
• pp.151-166
• /
• 2003

Contemporary Buddhist scholarship in Korea has been strongly affected by its origins in the Victorian era, when Western religious scholars sought to rationalize and historicize the study of religion. Modern Korean scholars, trained within the Western scholarly paradigm, share this prejudice which tends toward the rational. The result is a skewed understanding of Buddhism, emphasizing its philosophical and theoretical aspects at the expense of seemingly "irrational" religious elements based on the direct experience of meditation practice. This paper seeks to look at the historical context in which modern Korean Buddhist scholarship had been shaped during the colonial period of Japan. Two case studies will be examined particularly in the light of post-colonial perspectives of Buddhist studies: the case of Jonghong Bak(1903-1976) and the case of Donghwa Gim(1902-1980), two pioneering scholars in the field of Buddhist studies. They share similarities as well as differences. Both were born and active at almost the same period, during which Korean peninsula experienced modernization forced upon by Japanese colonialism. And thus, the experience of colonialism and modernization brought them into conflict between tradition and modernity. Their responses, however, were different. Pak, originally trained in Western philosophy, especially German philosophy, wanted to study Korean Buddhism in the context of the so-called Korean Philosophy per se. He was motivated to seek for the national and cultural identity of Korea. And thus his scholarship on Korean Buddhism naturally led him to look for an original Korean Buddhism distinct from the Buddhism of India, China and Japan. On the other hand, Gim, who became a monk in his youth, later went to Japan for college where he was exposed to modern Buddhist scholarship. He was the first to introduce modern Buddhist scholarship to Korea, and since then, contemporary Korean Buddhist scholarship owes much to his contributions. Despite his contributions to contemporary Korean Buddhist scholarship, if we look at his efforts in the light of post-colonial perspective, his ideas need to be reevaluate.

• SUVANNABHUMI
• /
• v.8 no.1
• /
• pp.121-146
• /
• 2016

Defining key characteristics of Southeast Asia requires historical interpretation. Southeast Asia is a diverse and complicated region, but some of modern history's "grand narratives" serve to unify its historical experience. At a minimum, the modern history of the region involves decisive encounters with universal religions, the rise of Western colonialism, the experience of world wars, decolonization, and the end of the "cycle of violence". The ability of the region's peoples to adapt to these many challenges and successfully build new nations is a defining feature of Southeast Asia's place in the global stage. This paper will begin with a question: is it possible to develop a hermeneutic of "expedience" as a way to interpret the region's history? That is, rather than regard the region from a purely Western, nationalist, "internalist" point of view, it would be useful to identify a new series of interpretative contexts from which to begin scholarly analysis. In order to contextualize this discussion, the paper will draw upon the writings of figures who explored the region before knowledge about it was shaped by purely colonist or nationalist enterprises. To this end, particular attention will be devoted to exploring some of John Furnivall's ways of conceptualizing Southeast Asia. Investigating Furnivall, a critic of colonialism, will be done in relation to his historical situation. Because Furnivall's ideas have played a pivotal role in the interpretation of Southeast Asia, the paper will highlight the intellectual history of the region in order to ascertain the value of these concepts for subsequent historical interpretation. Ultimately, the task of interpreting the region's history requires a framework which will move beyond the essentializing orientalist categories produced by colonial scholarship and the reactionary nation-building narratives which followed. Instead, by beginning with a mode of historical interpretation that focuses on the many realities of expedience which have been necessary for the region's peoples, it may be possible to write a history which highlights the extraordinarily adaptive quality of Southeast Asia's populations, cultures, and nations. To tell this story, which would at once highlight key characteristics of the region while showing how they developed through historical encounters, would go a long way to capturing Southeast Asia's contribution's to global development.

• Journal of architectural history
• /
• v.23 no.4
• /
• pp.69-80
• /
• 2014

The purpose of this paper is to examine the dissolution process of Dongnae-bu Dongheon Block(東萊府 東軒 一廓) under the Rule of Japanese. The results of this study are summarized as follows. First, the space orgnization of Dongnae-bu Dongheon Block(東萊府 東軒 一廓) proved to be clear on the basis of Dongnae-bu Eupji(東萊府 邑誌), the ficture of Dongnae-bu(東萊府) and the Original Land Registration Map(地籍原圖) at the end of Joseon Dynasty. Second, the old government offices, as well as Chungsin-dang(忠信堂), were converted into the local government office for the sake of Japanese colonialism. Third, the old government office and its land were transferred to the banking system(金融組合) and the educational foundation(學校組合) in the interests of Japanese colonist. Finally, the transfer land of civilian industry association forced Mangmi-ru(望美樓) and Dokjin-daeamun(獨鎭大衙門) to remove to another site and the private lots-subdivision assisted space taking to pieces.

• Architectural research
• /
• v.12 no.1
• /
• pp.15-23
• /
• 2010

This paper will discuss three different ways of framing relationships between identity and built forms mainly through the theoretical frame works of David Harvey, Christine M. Boyer, Jane M. Jacobs, Doreen Massey, Paul Rabinow, and Michel Foucault. From these scholars, this paper will argue the relationships between identity and built forms are categorized as such: "Becoming", "Politics of Difference", and "Construction of Self". Besides these three approaches of framing identity and built forms, relevant ideas will be drawn from the work of other scholars in so far as their theoretical positions relate and support these three key frameworks. To approach the critical points of each debate, these three categories are further analyzed by juxtaposing the epistemological positions between them. Through the comparisons, this paper illustrates the interrelationships and interdependence of these three categories whose discursive power gains rapid popularity in Western scholarships. By incorporating the three ways to view the relationship between built form and the identity of social groups, drawn is a suggestion for a broader imagining of new spatial identity.

• Asian review of World Histories
• /
• v.3 no.1
• /
• pp.113-135
• /
• 2015

The word 'urbanity' literally means 'quality or state of being urban' where the criterion of urban economic and civic culture is assumed despite the general celebration of cultural uniqueness of urban centers. The narratives celebrating the uniqueness of urban centers since the ancient past till recent times could not get rid of the broad categorization of the urban models depending on their contextual networks of trade, mobility and culture. This paper attempts to explore whether the urban cultures in South Asia even preceding a global phenomenon like colonialism were actually reflecting an idea of urbanity where the urban culture, including planning and architecture reflected a trans-national model. This paper particularly concentrates on the medieval period when a pattern of urbanity took shape in this subcontinent under the influence of Islam, which could be explained by its particular idea of urban model, cultural exchange and vibrant trade networks.

• SUVANNABHUMI
• /
• v.12 no.2
• /
• pp.119-140
• /
• 2020

Emerging from Portuguese colonialism and Indonesian occupation to become one of the newest states, Timor-Leste is an interesting example of modern nation-building. Geographically, Timor-Leste is located in the area covered by the Association of Southeast Asian Nations (ASEAN). In such context, Timor-Leste has a strong claim to belonging to Southeast Asia. Timor-Leste nevertheless has not yet been admitted formally as a member despite its application for membership in March 2011. This paper locates Timor-Leste in a broader context of their construction of regional identity and as part of Southeast Asia. Drawing upon the constructivist approach, this paper suggests that the complexity of Timor-Leste's regional affiliation with ASEAN is made more challenging with its quest to assert itself as a nation-in-the-making.

• SUVANNABHUMI
• /
• v.15 no.1
• /
• pp.7-33
• /
• 2023

Numerous journalistic and literary writings about the Indian writer Rabindranath Tagore, the first Asian awardee of the Nobel Prize for Literature (1913), appeared in newspapers of colonial Vietnam. His stop-over in Saigon (Cochin China) in 1929 created political discussions in contemporary journalism and other publications. Tagore and his visit to Saigon inspired Vietnamese intellectuals and stirred diverse anti-colonial thought. This paper examines writings and images about Tagore in colonial Vietnamese journals and newspapers, reconstructing how intellectuals recalled and imagined him as they also engaged with anti-colonial thought, particularly anti-colonial modernity and anti-capitalism. Contextualizing the reception of Tagore in colonial projects of modernizing the Vietnamese colony, the paper argues that discussions inspired by Tagore's visit embody contemporary nationalist ideology.

• 중국학논총
• /
• no.64
• /
• pp.99-117
• /
• 2019

This study examines the themes the two authors shared - anti-colonialism, anti-imperialism, anti-imperialism, and anti-ideology - 《The Myth of the 20th Century》 and 《The Age of Passion》, 《Waiting for the Barbarians》 and 《Disgrace》. Both pieces opposed imperialist aggression and oppression and rejected colonial rule with the issue of their identity as strangers, and stood up against huge powers, including the fictionalization of ideology, racism, and despotism. Kim Hak-chul understood communism as a humanitarian, not a personal cult or individual dictatorship. Most of his work is autobiographical novels that he has experienced and are based on realism. Kim Hak-chul voluntarily chose China to actively fight against reality and showed the reality as it is to change history and politics, but Coetzee did not directly reveal the relationship between the perpetrator and victim, the ruler and the one being ruled, but maintained a certain distance from politics, revealing the reality of society and its system.