• 동북아문화연구
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• 제33권
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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.

• 한국지역지리학회지
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• 제12권5호
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• pp.540-556
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• 2006

본 연구에서는 대구시 달서구 미곡동이라는 대도시의 일각에서 나타나는 세계화의 단면을 외국인 노동자들의 밀집거주지역에서 형성되는 에스닉 커뮤니티를 통하여 분석하고 있다. 선행연구에서 제시하는 바와 같이, 에스닉 커뮤니티는 문화와 자본, 에스닉 네트워크의 결절점으로서의 역할을 담당함으로서 에스닉 구성원들에게 있어서는 '우리라는 의식'을 공유하는 상징적인 공간으로서의 존재가 된다. 그리고 그러한 공간을 통하여 구성원간의 만남과 정보의 교환이 이루어지게 되며, 사회적 네트워크는 국경을 초월하여 모국이나 제3국까지 확산되어간다. 이곡동에서는 에스닉 상점이 커뮤니티의 중심적인 역할을 담당하여 구성원들이 하나의 공동체로서 자신들의 네트워크를 확산시켜나갈 수 있도록 하고 있었다. 하지만 그러한 네트워크는 자신들의 에스닉 집단에만 지나치게 초점이 맞추어져 있었기 때문에 아직까지도 외국인들과 지역주민과의 공감대는 형성되지 않고 있었다. 외국인노동자는 앞으로도 더욱 증가하게 될 것이며, 연구지역에서의 에스닉 커뮤니티화도 더욱 급속하게 진행될 것이라 예상되는 가운데 보다 공생이 가능한 다민족사회의 실현을 위한 방안이 검토되지 않으면 안 된다.

• 한국도서관정보학회지
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• 제36권4호
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• pp.45-75
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• 2005

이 논문의 목적은 재일 한인사회에서 이루어지고 있는 정보활동을 종합적으로 조사하고 그러한 정보활동이 재일 한인의 일상적 정보요구와 정보 행태에 대처하는데 적합한지에 대해 논의하는데 있다. 재일 한인사회의 정보활동에 대한 조사를 위해서는 한인의 밀집 거주 지역으로 알려진 오사카와 동경 등지의 한인단체와 기관 그리고 언론사 등 모두 51곳에 대한 방문조사 및 관계자 면담을 실시하였다. 정보 행태에 대한 조사를 위해서는 동일한 지역의 한인을 대상으로 설문과 면담을 병행하였는데. 설문조사에는 767명이 면담조사에는 65명이 각각 참여하였다. 논의의 전개는 한인단체와 정보매체의 전반적인 현황을 먼저 살펴보고 그들의 활동을 일상적 정보의 생산 및 유통이라는 측면에서 분석하였으며. 그들의 정보활동이 재일 한인의 정보요구에 적절히 대처하고 있는지에 대해 평가하고 마지막으로 한인단체와 매체를 중심으로 한 정보활동의 바람직한 방향과 추진 방안에 대해 제언하였다.

• 대한지리학회지
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• 제35권1호
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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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• 제8권1호
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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.

• 비교문화연구
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• 제48권
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• pp.253-287
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• 2017

이 글의 목적은 본 연구자가 에티오피아 아셀라 타운에서의 현지조사를 통해 수집한 자료를 토대로, 종족 현상을 다층적 맥락에서 살펴보는 데 있다. 생태학적 조건, 양대 종족의 숫자상 균형, 빈번한 종족 외혼 및 '젖 먹이기'라는 사회문화적 관행의 영향 등으로 인해, 이 타운에서는 집단적 수준의 종족 갈등이 거의 발생하지 않았다. 하지만 이러한 관행의 긍정적인 영향에도 불구하고, 아셀라에서는 지배 종족에 의한 차별과 위협이 지속적으로 발생해 온 것으로 파악되었다. 대개의 제보자는 종족 외혼이 종족 집단 및 공동체 구성원의 유대를 강화하고, 상이한 종족 문화를 습득하고, 사람들 간의 관용 정신을 배양하고, 혼종적(다중적) 종족 정체성을 가진 우수한 2세를 생산하는 데 기여한다고 여기고 있었다. 그러나 일부 제보자는 종족 외혼이 그 당사자의 이기적인 선택에 불과할 뿐만 아니라 종족 정체성을 손상시키므로, 결코 바람직한 일이 아니라는 입장을 견지했다. 상당수의 제보자는 현재 진행 중인 오로모화가 지극히 당연한 현상이라 여기고 있는 반면, 일부 제보자는 오로모화를 강제성, 피상성 및 생존 전략의 맥락에서 파악될 필요가 있다고 역설했다.

• 한국과학예술포럼
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• 제21권
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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.

• 한국연극학
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• 제48호
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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.

• 수완나부미
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• 제8권2호
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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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• 제8권1호
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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.