• 비교문화연구
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• 제49권
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• pp.249-274
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• 2017

1980년대 이후로 가장 주목할 만한 사회 운동으로 평가되던 에콰도르 원주민 운동은 2000년대 들어 침체기에 들어선다. 특히 코레아 정권의 등장과 함께 원주민 운동이 급격하게 약화된 사실은 에콰도르 원주민 운동의 성격과 밀접한 관련을 갖는다. 이 글에서는 에콰도르 원주민 운동이 2000년대 들어 정치적 역량이 약화되고, 코레아(Correa) 정권이 들어서면서 위기를 겪게 된 과정을 파차쿠틱의 사례를 통해서 살펴보고자 한다. 2000년대 초반까지 에콰도르 원주민 운동은 CONAIE를 통해 상당한 정치적 영향력을 행사해왔다. CONAIE는 선거를 통해 자신들의 요구를 제도권 정치 속에서 해결하기 위해 파차쿠틱이라는 독립적인 정치 조직을 결성했다. 그러나 1990년대의 의미 있는 성과에도 불구하고, 2000년대 들어 선거참여 전략은 원주민 운동의 지속적인 성장에 기여를 하지 못했다. 따라서 원주민 운동의 성장과 침체과정을 파차쿠틱 및 '정치의 종족화'와 '상호문화적 딜레마'를 통해 살펴보는 작업은 향후 원주민 운동의 방향성과 관련해 일정한 시사점을 줄 것이다. 원주민 운동은 변화된 상황에 대응하기 위해 지금까지의 선거 전략과 원주민 담론에서 벗어나, 상호 문화적인 담론과 전략을 통해 운동을 확장하는 것이 필요하다.

• 대순사상과 동아시아종교
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• 제2권1호
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• pp.85-109
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• 2022

Yiguandao missions arrived in Korea no later than 1947. Despite many obstacles, including war and internal dissension, the movement has flourished in South Korea. Today there are three active major lineages and another seven smaller networks. This article relates the movement's overall development in Korea. We begin by discussing key missions dispatched to Korea by Yiguandao's founder Zhang Tianran. The northern port city of Tianjin was key to this effort, in particular a single temple, the Hall of Morality. In Korea the leaders found an unfamiliar cultural landscape that was soon engulfed in war. The Yiguandao missions tended to develop independently, without coordination. In an effort to unify the movement, the Morality Foundation was established in Busan in 1952. The article shows how Yiguandao's subsequent success in Korea is connected to the development of indigenous leadership. Local Korean leadership ousted Chinese members from the Morality Foundation in 1954, and this branch has continued under Korean leadership to this day. The ousted Chinese leaders continued to develop their own lineages. Two major leaders, Zhang Ruiquan and Kim Bokdang, were able to establish enduring legacies. A final section looks at organizational traits that will determine the movement's future prospects in modern Korean society.

• Animal Bioscience
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• 제35권6호
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• pp.826-837
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• 2022

Objective: Cambodia is located within the distribution range of the red junglefowl, the common ancestor of domestic chickens. Although a variety of indigenous chickens have been reared in Cambodia since ancient times, their genetic characteristics have yet to be sufficiently defined. Here, we conducted a large-scale population genetic study to investigate the genetic diversity and population genetic structure of Cambodian indigenous chickens and their phylogenetic relationships with other chicken breeds and native chickens worldwide. Methods: A Bayesian phylogenetic tree was constructed based on 625 mitochondrial DNA D-loop sequences, and Bayesian clustering analysis was performed for 666 individuals with 23 microsatellite markers, using samples collected from 28 indigenous chicken populations in 24 provinces and three commercial chicken breeds. Results: A total of 92 haplotypes of mitochondrial D-loop sequences belonging to haplogroups A to F and J were detected in Cambodian chickens; in the indigenous chickens, haplogroup D (44.4%) was the most common, and haplogroups A (21.0%) and B (13.2%) were also dominant. However, haplogroup J, which is rare in domestic chickens but abundant in Thai red junglefowl, was found at a high frequency (14.5%), whereas the frequency of haplogroup E was considerably lower (4.6%). Population genetic structure analysis based on microsatellite markers revealed the presence of three major genetic clusters in Cambodian indigenous chickens. Their genetic diversity was relatively high, which was similar to findings reported for indigenous chickens from other Southeast Asian countries. Conclusion: Cambodian indigenous chickens are characterized by mitochondrial D-loop haplotypes that are common to indigenous chickens throughout Southeast Asia, and may retain many of the haplotypes that originated from wild ancestral populations. These chickens exhibit high population genetic diversity, and the geographical distribution of three major clusters may be attributed to inter-regional trade and poultry transportation routes within Cambodia or international movement between Cambodia and other countries.

• Child Studies in Asia-Pacific Contexts
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• 제7권1호
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• pp.1-13
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• 2017

The rich cultural backgrounds and practices of children from native cultures are often absent in classroom instruction, as teachers might feel that they have inadequate knowledge and backgrounds in the unique practices of these populations. Historically, children from native cultures have had challenging educational experiences and poor educational outcomes. To address these challenges, we propose a Family and Culture Based (FCB) framework that draws from family-centered practice, asset-based practice, and culturally responsive pedagogy. This article describes the three steps of the FCB framework, which uses a teacher-as-learner approach to instruct students from native cultures by engaging teachers in reflection, gaining knowledge about the cultural practices of the family and community, and integrating the new knowledge into practice. We use a Pacific Islands case (Native Hawaiian family) and a Pacific Northwest case (First Nations family) to illustrate the potential benefits of using the FCB framework with indigenous students.

• 미술이론과 현장
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• 제16호
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• pp.71-103
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• 2013

This paper explores the key figure of minjung misul ("the people's art"), Kim Bongjun, and the art collective Dureong in the relationship between 'dialogue' and the dissidents' structural critique of Korea's modernities. During the 1980s' prodemocracy movement, the minjung artists and other dissident intellectuals used the notion of dialogue as metaphor for and allegory of democracy to articulate not only Koreans' experience of modern history, which they saw as "alienating" and "inhumane," but also the discrepancies between Koreans' predicaments and their political aspirations and their working toward the fulfillment of those ideals. Envisioning alternative forms of modernities, Kim Bongjun and other Dureong members paid attention to the fundamental elements of art, which consist of art as a modern institution, as well as the everyday lives of people as the very site of Koreans' modernities. They endeavored to create "art of life," which presumes its being part of people's lives, based on the cultural and spiritual traditions of the agrarian community. They also participated in the national culture movement, the minjung church, and the alternative-life movement to radically envision everyday lives through the indigenous reinterpretation of democratic values. Despite the significant role played by the church mission and its community involvement, its effects on minjung misul have received little attention in the relevant studies. Thus, I consider in particular the minjung church's and the alternative-life movement's confluence of multiple cultural and social constituencies in relation to Kim and the Dureong collective's vision of a new art and community.

• 한국생활과학회지
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• 제20권6호
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• pp.1121-1133
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• 2011

Fair trade has received increasing attention from ethical consumers in the North Trans-Atlantic world. It is a movement establishing alternative trading organizations to ensure minimal returns, safe working conditions, and to provide continuity in the trading relationship for disadvantaged producers, especially women and indigenous people in the South. Despite of the growing fair trade movement in the U.S. and Europe, it is still in the introductory stage in Korea. Although fair trade has gained some attention because of the efforts of activists, most Korean consumers are still unaware of it. This paper is divided into four sections including an introduction and conclusions. In section two, I analysed sales of the fairly traded products and the websites of the fairly traded products sellers. In section three, I proposed two effective recommendations for the better marketing and promotion strategies of fairly traded products. One proposal is for providing consumer information, like fair trade certificates, consumer campaigns, and consumer information of the fair trade sellers' websites analyses. The other is for establishing the infrastructure to promote the consumption of fairly traded products such as consumer education, corporate social responsibility, social enterprise, fair trade town and school, and networking. This study is relavant to academics, non-profit fair trade organizations, manufacturers, retailers and governments.

• 대순사상과 동아시아종교
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• 제2권2호
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• pp.101-121
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• 2023

Daoism was introduced into the South-West of Vietnam via two main entries: the missionaries from North and Central Vietnam who migrated to the South by following the Southward movement and the spread of Daoism by Chinese migrant men who came and settled in the South-West of Vietnam from the late seventieth century to late nineteenth century. However, the biggest influence of Daoism in the Southwest of Vietnam was mainly the Chinese missionaries of Daoism. As time went by, together with the impacts of social and historical circumstances, Daoism had a strong influence on the lives of the South-West people in terms of different aspects, especially their faith and religions. The impact of Daoism into people's faith and religion was considerable, especially to the indigenous religions, of which the religion, Four Debts of Gratitude, is a representative example. With the aims of clarifying how Four Debts of Gratitude was influenced by Daoist thought and how the indigenous religions and systemized ideologies in the South-West of Vietnam were related during the period of living condition expansion as well as cohabitation of several ethnic groups in the region, this article focuses on Daoist thought expressed in typical symbols in the sacred architecture of the Four Debts of Gratitude such as Cổ Lầu, wine gourds, and the Eight Trigrams. Once properly examined, it becomes clear that the prominent symbols and other Daoist elements show that Daoism had a profound influence on the Four Debts of Gratitude.

• 대순사상논총
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• 제50집
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• pp.33-68
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• 2024

변찬린(1934~1985)은 한국적 정신의 근간인 '풍류(風流)' 또는 '선(僊)'의 관점에서 기독교와 불교, 도교, 유교 등의 세계종교들을 상호 텍스트적으로 회통했을 뿐만 아니라 근대 한국 민족종교들까지 포괄하는 새로운 종교관을 제시하였다. 그는 풍류라는 '대도(大道)의 정맥(正脈)'에서 벗어나서 '피안(彼岸)의 종교'로 전락한 채 특정 종교 전통에 매몰된 세계종교들의 배타적 한계를 극복하기 위해서 '새종교'의 필요성을 역설했다. 또한 증산사상을 비롯한 다양한 근대 한국의 자생신종교들을 혹세무민(惑世誣民)의 '미신(迷信)' 혹은 '신흥종교'로 폄하하던 관점에서 벗어나고자 한 '새종교'로 보면서 높이 평가하였다. 특히 제국의 지배종교가 아니라 식민지 민중의 대안종교라는 관점에서 민족종교의 후천개벽사상과 증산의 천지공사 및 해원상생사상을 세계 종교들의 모순과 한계를 극복하는 종교의 창조적 진화로 이해하면서, '종교성'의 한계에서 벗어나서 '영성'의 새로운 가능성을 모색하는 SBNR의 시대를 예고하는 구도자적 통찰을 선보였다.

• 한국습지학회지
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• 제15권4호
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• pp.567-572
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• 2013

포유동물은 생태계에 중요한 역할을 담당하고 있으며 환경의 변화를 파악하기 위해서는 장기적인 연구가 필수이다. 고라니는 한국 고유종으로 풍부한 개체수가 존재하지만 고라니의 서식지의 생태적 특징과 행동권에 대한 자료가 부족하다 따라서 본 연구는 우리나라 고유종인 고라니의 행동연구를 위해 GPS 장치를 부착하였다. 연구 결과 주간활동이 야간보다 서식반경이 큰 것으로 나타났으며, 봄철이 겨울철 및 다른 계절보다 월등하게 큰 것으로 나타났다, 고라니의 대부분 토지이용은 산림 및 습지와 농경지인 것으로 나타났다. 본 연구는 고라니의 서식지 행동을 측정함으로써 행동생태학에 대한 중요성을 알 수 있었다. 또한 환경변화에 따른 포유류의 행동반경의 변화를 연구하기 위해서 후속적인 연구가 필요할 것이다.

• Parasites, Hosts and Diseases
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• 제51권3호
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• pp.343-347
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• 2013

Autochthonous human gnathostomiasis had never been reported in the Republic of Korea. We report here a case of Gnathostoma spinigerum infection in a 32-year-old Korean woman, presumed to have been infected via an indigenous route. The patient had experienced a painful migratory swelling near the left nasolabial fold area of the face for a year, with movement of the swelling to the mucosal area of the upper lip 2 weeks before surgical removal of the lesion. Histopathological examinations of the extracted tissue revealed inflammation with heavy eosinophilic infiltrations and sections of a nematode suggestive of a Gnathostoma sp. larva. The larva characteristically revealed about 25 intestinal cells with multiple (3-6) nuclei in each intestinal cell consistent with the 3rd-stage larva of G. spinigerum. The patient did not have any special history of travel abroad except a recent trip, 4 months before surgery, to China where she ate only cooked food. The patient is the first recorded autochthonous case of G. spinigerum infection in Korea.