• Journal of North-East Asian Cultures
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• v.33
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• pp.23-49
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• 2012

In this paper, I examined the history of Baizu that the Brief History presented. PRC created Baizu as one the 55 ethnic minority nations, as it "nationalized" all the people living within its territorial boundary. And it constructed the narrative of the "ethnic history" of Baizu, while it constructed the grand narrative of the history of the unified, multinational "zhonghua minzu." There are two major problems in the historical narrative of Baizu, thus constructed. First, the genealogy of the ancestors of Baizu constructed by PRC lacks sufficient historical evidence to prove it. Second, the politically-driven ethnic classification project by PRC produced ethnic minority nation, which does not have their own territory and Baizu was one of them. Because of this, the history of Baizu, who historically lived mixed with other ethnic groups together in Yunnan, cannot help but becoming a part of the larger Yunnan history, rather than constituting a history of an ethnic group. Then, what would be a historically sensible way to write a history of ethnic minorities in Yunnan, who have not transformed themselves into a modern nation? What I would like to suggest is, first, to abandon the construction of the history of Baizu as an ethnic group. I also suggest to distinguish Yunnan from China (zhongguo) as a unit of historical writing, and thus to cut the relationship between the Baizu history and the larger history of the unified, multitethnic "zhonghua minzu." The narrative of the Chinese history (history of Zhongguo), which takes the PRC's current territorial boundary as the unit of historical narrative, lacks historical objectivity. Names for historical communities survive, because they have been used by those who have lived in the communities as well as by other historical communities. Members of a certain historical community occupy distinctive historical space and share common historical experience. And their historical experience is mainly informed by political changes that affected the space that the historical community occupies. If one constructs the history of "Yunnan" as a distinctive historical space and community, which could be distinguished from the historical "China" (zhongguo), one may be able to construct the history of the people of Yunnan in its fullest sense.

• Journal of the Korean association of regional geographers
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• v.12 no.5
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• pp.540-556
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• 2006

The purpose of this paper is to analyze a process of formation of an ethnic community in the global era, taking an example of foreign workers in Igok-Dong, Dalseo-gu, Taegu. Previous studies suggest that playing a role as a hub of culture, resources and ethnic networks an ethnic community becomes an imagined space where its members can feel "us". Through this imagined space, ethnic people communicate and exchange information with each other and establish transnational linkages between their origin and destination countries or the third countries. In my research in Igok-Dong it was observed that ethnic shops had become the centers of the community of foreign workers and helped them connect with their own ethnic people from wider areas than their residence. Partly because of such networks exclusively focused on their own ethnics, there was little connection developed between foreign workers and locals. A social distance between the two parties may turn into antagonism as the ethnic community grows in number. Since it is foreseen that demands for foreign workers will continue to rise in Igok-Dong it is necessary to seek ways to achieve a more inclusive and harmonious multi-ethnic society for both foreign workers and locals.

• Journal of Korean Library and Information Science Society
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• v.36 no.4
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• pp.45-75
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• 2005

This study intends to investigate the overall Information activities of Korean ethnic community in Japan. and to discuss about the relevance between such information activities and the Information needs of Korean residents in Japan. To the end, 51 Korean ethnic organizations and media were visited for the investigation of their Information activities. and 767 Korean residents were surveyed and 55 Korean residents were interviewed for the assessment of their information need and behavior. The discussion includes (1) the everyday information need and behavior of Korean residents in Japan, (2) the major information activities of Korean ethnic organizations and media, (3) the relevance of the Koreans' information behavior and the Korean organizations' Information activities, and finally (4) a suggestion on the desirable future directions and roles that the Korean ethnic organizations and media should seek for the overall Korean ethnic community's healthy development.

• Journal of the Korean Geographical Society
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• v.35 no.1
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• pp.141-157
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• 2000

This study aims to define the mechanism of the formation of a regional segregated area of Korean immigrants to Japan. And furthermore to examine the transformations of the ethnic identity with the change of the times and generations. Kotobuki is korean community formed in Yoseba. Yoseba is the space served as a catchment place of day laborers for jobs regarded as relatively unsdilled. such places generally have a large number of cheap lodging houses(doyagai) for them. With the change of the times, this area has become a place where the labor workers flocked into. koreans also came in with them. kotobuki was formed in Yoseba is a proof that socio-economic conditions influenced ethnic community. And the ehinc solodarity in the community got stronger in proportion to the solidarity tends to change and differs in degree accoding to the different generations of and different immigrant periods of the Koreans.

• International Journal of Human Ecology
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• v.8 no.1
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• pp.95-107
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• 2007

The present study examined generational differences in ethnicity maintenance among Korean-Chinese to understand the impact of recent social change on a Korean-Chinese ethnic community in China. A total of 1355 Korean-Chinese (557 parents and 798 children), who live in Shenyang, China, participated in this study. The subjects were asked about their language use during daily conversations and cultural activities. They were also asked about their ethnic identity and perceptions of social distance from Chinese people. The results reveal that the Korean-Chinese parent generation is more likely to maintain its ethnic language, while the child generation is more likely to maintain its ethnic culture. Second, more parents than children considered themselves as 'Korean-Chinese' rather than 'Chinese'. Third, members of the child generation show less social distance from Chinese people than do the parent generation. These results show a strong tendency towards ethnicity maintenance among Korean Chinese as well as recent changes in the community. This study argues for the importance of school education and school environment in maintaining the ethnic language and culture of Korean-Chinese children.

• Cross-Cultural Studies
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• v.48
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• pp.253-287
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• 2017

The purpose of this study is to examine the ethnic phenomenon in the multi-layered context, based upon data collected from my fieldwork in Asella Town, Ethiopia. The town has experienced few ethnic conflicts at the collective level because of ecological conditions, the numerical balance between the two major ethnic groups-i.e., the Oromo and the Amhara-, frequent ethnic intermarriages as well as effects of a unique sociocultural practice of 'breast-feeding.' However, despite positive influences of such a practice, the local community has continuously witnessed discrimination and threats by the dominant ethnic group. Most of my informants feel that ethnic intermarriage contributes to: (i) enforcement of bonds among both ethic groups and community members, (ii) acquisition of different ethnic cultures, (iii) cultivation of the spirit of tolerance among people, and (iv) production of the superior second generation that has hybrid/multiple ethnic identities. However, some informants harbor negative attitudes towards ethnic intermarriage because they perceive it as a selfish choice of two parties and damages ethnic identity. Most informants consider ongoing Oromonization as natural, whereas others insist that it should be understood in the context of coercion, superficiality and survival strategy.

• Korea Science and Art Forum
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• v.21
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• pp.427-436
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• 2015

Ethnic tourism is utilized by many countries to improve the economic status. Ethnic tourism in Xishuangbanna started from the 1980s and grew rapidly during the past 2 decades. Although many researchers had stressed economic and socio-cultural impacts of ethnic tourism on ethnic minority people, little was done to identify their subjectivities. This research revealed the social and economic benefits from ethnic tourism, representing the identity of ethnic minority people. This research investigated the ethnic groups' subjectivities toward ethnic tourism and identity in Xishuangbanna, Yunnan, China, using the Q-methodology. It was found that the community residents did not get much benefits regardless of the social welfare that ethnic tourism had brought about. Finally, this research also made several implications with regard to tourism management.

• Journal of Korean Theatre Studies Association
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• no.48
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• pp.289-332
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• 2012

In this paper, based on the theory of performance studies and community-based theatre, I venture to explicate the socio-political significance of director Yim Jin-Taek's community-based performance called 'madanggut', which is heavily based on elements of indigenous culture. Yim's madanggut utilizes elements of indigenous cultures and searches for 'the Korean ethnic (arche)type' as 'the ideal Korean type' or 'genuine Korean-ness' for the reconstruction of 'the Korean ethnic community.' This paper interrogates the major task of Yim Jin-Taek's madanggut, which ideologically promulgates the idea of ethnocentric patriarchy supported by the traditional (mainly Confucianist) notion of 'community' - inquiring if this type of theatre can provide useful and practical prospects for imagining a more democratic and plural civilian society in Korea today, when the interaction of globalization, nationalism, regionalism, and localism simultaneously impact our everyday life and cultural identification. Regarding the recent global phenomenon of the resurgence of nationalism, I looked at madanggut's use of symbolic resources from the past for imaginative communal bonding as a nation. But, the claimed homogeneity of the national past by means of 'nation conflation' of different social groups is an illusionary conceptualization, and the national historiography silences memories of the marginalized groups and denies their histories. It is certain that in Korea nationalism has historically performed an important function during the colonization and democratization period. Nevertheless, as Yim's Nokdukkot realized, it cannot be overlooked that as a representative of 'the Korean ethnic community,' 'the protecting man/the sacrificial woman' is contradictory to the plural and lateral thinking of participatory democracy in community-building. It is time to think about a new political language that relates individuals to the community and nation. 'The ethnic type' cannot represent the whole nation and the members of the nation should be the examples of the community they belong to for a more democratic society. I have selected Yim's several community-based works mainly from the 1970s to the 1980s since the works provide grounding images, symbols, metaphors, and allegories pertinent to discussing how 'the Korean ethnic community' has been narrativized through the performances of madanggut during the turbulent epoch of globalization. I hope that this paper presents Yim's grounded aesthetics of community-based theatre with fully contoured critical views and ideas.

• SUVANNABHUMI
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• v.8 no.2
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• pp.131-159
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• 2016

This qualitative study was designed to explore the definition of ethnic identity of the Dusuns in Brunei Darussalam from the perspective of Shamsul A.B.'s (1996) "everyday-defined" social reality. The purpose of this study was twofold. Firstly, by employing Phinney's (1996) formulation of ethnic identity, this study examined the existence of core components of ethnic identity, namely, ethnic self-identification, ethnic involvement, positive attitude towards ethnic group, and sense of belonging in the life of the Dusuns. Secondly, by utilizing Phinney's (1996) three-stage model of ethnic identity formation, this study investigated the relationship between core components and the formation process of ethnic identity. Twenty-six Dusun informants ranging in age from 8 to 80 years old were interviewed for the purpose of this study. The analysis of the interview data revealed that all core components exist and evolve in the life of the Dusuns. Different perspectives towards core components can also be identified across different age groups. Adult informants contested the relevance of ethnic involvement in view of socio-cultural transformations that occurred within the ethnic group, whereas younger Dusuns were not able to extend sense of belonging outside their family. These findings lead to the identification of family and historical contexts as influential factors that shape the ways the informants experienced the ethnic identity components. Further, the findings of this study indicate the relationship between core components and the formation process of ethnic identity. Sense of belonging and community is only evident in the experience of older informants, sufficient to help them reach the stage of achieving ethnic identity. This also shows a positive sequential relation between the stages in Phinney's ethnic identity model and the age of the informants. Interestingly, evidence on internalized sense of belonging reveals the fact that an individual could still attain ethnic identity achievement even without experiencing all components of ethnic identity. Once again, this study suggests contextual factors play a role in the stage progression of the Dusuns' ethnic identity.

• Journal of Community Nutrition
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• v.8 no.1
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• pp.24-30
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• 2006

Disparities in health and disease between various population subgroups, such as racial and ethnic groups, are a major focus of public health research but also pose considerable challenges. Diet is a key contributor to disparities in many chronic diseases and conditions. Therefore, in order to understand and address racial and ethnic health disparities, it is important to characterize the dietary patterns of the populations of interest. African Americans are at higher risk for many diet-related chronic disease conditions, such as obesity, type II diabetes, cardiovascular disease, and many cancers relative to other racial/ethnic groups in the United States. In this report, I describe the diet-related chronic disease profiles of African Americans, characterize their dietary patterns and food preferences, identify demographic, psychosocial, environmental, and cultural factors that may affect their dietary choices, and propose strategies for improving the dietary and health profiles of African Americans.