• 수완나부미
• /
• 제14권1호
• /
• pp.53-70
• /
• 2022

This article compares archetypal heroes in Nguyễn Huy Thiệp's "The Tiger's Heart" and John Steinbeck's The Pearl. It aims to explore the voices of marginalized groups and ethnic minorities who suffer amidst the clash of civilizations. In exploring cultural communication between minority and mainstream communities as embodied by the archetypal heroes in the two works, this article highlights implications of resistance against values of the dominant. The method of "mythization" in modern Eastern and Western Literature, as this article argues, demonstrates the importance of minority discourses in as far as cultural conflicts in the globalizing world are concerned.

• 한국사회복지학
• /
• 제68권2호
• /
• pp.233-256
• /
• 2016

본 연구는 성소수자들을 대상으로 성소수자 커뮤니티 참여경험을 통한 의미본질을 탐색하고자 하는 목적에서 성소수자 커뮤니티에 진입하고자 하는 이유와 커뮤니티 활동경험을 통해 나타나는 본질적 의미구조에 대해 살펴보고자 했다. 본 연구의 참여자는 성소수자 8명이었으며 자료 수집은 심층 면접을 통해 이루어졌다. 연구자료는 Giorgi의 현상학적 방법론을 바탕으로 분석되었다. 연구 결과 성소수자들의 참여는 13개의 의미단위와 6개의 도출된 주제, 3개의 본질적 주제로 나타났으며, 그 주제는 '채워지지 않는 목마름', '오아시스라는 또 다른 세계', '나는 진정한 이반!'으로 나타났다. 그리고 본질적 주제를 바탕으로 연구 참여자들의 공통된 본질의 의미는 '영혼의 디아스포라' 로 도출되었다. 본 연구를 바탕으로 성소수자 커뮤니티의 발전 방향을 다음과 같이 모색해 볼 수 있다. 첫째, 성소수자 커뮤니티간의 상호 교류를 활성화함으로써 상호보완을 통해 커뮤니티 발전에 기여해야 할 것이다. 둘째, 커뮤니티 활동에 있어서 보다 다양한 사람들이 참여하고 그 욕구가 반영될 수 있도록 성소수자 중에서도 다양성을 고려되어야 할 것이다. 셋째, 사회복지 현장에서 성소수자 커뮤니티가 소외된 집단으로 머물러 있지 않도록 성소수자 커뮤니티에 대한 올바른 지식 바탕으로 한 관심과 지원 및 교류가 필요할 것이다.

• 대순사상논총
• /
• 제44집
• /
• pp.177-212
• /
• 2023

본 연구에서는 공동체에서의 문화 다양성에 대한 억압을 탐구했다. 먼저 그동안 수행한 연구와 최근의 변화를 토대로 중국 정부와 소수민족 사이에 존재하는 억압을 고찰했다. 보이는 억압에서는 한어 교육의 확대, 소수민족 언어의 제재를 비롯하여 소수민족의 정체성이 배제된 고등교육의 확대를 언급했다. 보이지 않는 억압에서는 도시화, 현대화를 앞세운 도시개발, 중앙정부의 교육을 받은 소수민족 출신 간부의 활용 등을 거론했다. 이어서 유럽에 맞선 라틴아메리카의 억압과 저항에 주목했다. 왜냐하면 라틴아메리카는 문화 다양성의 억압을 중국 소수민족 보다 먼저 경험하고, 이를 이론으로 성숙시켰기 때문이다. 그러므로 라틴아메리카 지식인들의 고민과 경험은 중국 소수민족의 미래와 자신을 변호할 이론으로 가공되는 데 참고할 점이 많다. 물론 중국 소수민족 공동체의 문제에는 특수성이 있다. 그러나 라틴아메리카에서의 경험과 자아 비판적 연구는 중국 소수민족 공동체의 특수성을 확장시켜 생각할 단초이다. 특히 유럽에 의해 문화적으로 잠식되어 스스로 창조할 수 없는 지경에 이른 라틴 아메리카의 상황과 점차 닮아가기 때문이다. 궁극적으로 본 연구를 통해 우리 공동체는 어떠한지 그리고 바람직한 공동체는 어떠해야 하는지 되돌아보고 싶었다. 중국 소수민족의 실태와 라틴아메리카의 억압과 저항을 통해 우리의 민낯을 되돌아보고, 바람직한 공동체가 추구할 현실적 방안을 찾고자 했다. 라틴아메리카 학자들의 주장처럼 인식의 전환은 필요하다. 더하여 다양성과 자유에 대한 성찰, 상호 존중의 마음, 중국의 상황에 기초한 화이부동의 자세도 중요하다. 결국 공동체에서의 문화 다양성과 억압의 문제는 중국 소수민족 공동체와 라틴아메리카의 선주민뿐만 아니라 미국의 아시아인, 한국에서의 외국인 문제로 확장되어, 다양한 구성원으로 만들어진 공동체 모두의 문제가 된다.

• 한국미생물·생명공학회지
• /
• 제50권3호
• /
• pp.404-413
• /
• 2022

The process of manufacturing craft beer involves a wide variety of spontaneous microorganisms, acting in different stages of the brewing process, that contribute to the distinctive characteristics of each style. The objective of this work was to compare the structure of microbial communities associated with two different craft beer styles (Doppelbock and Märzen lagers), at a late maturation stage, and to identify discriminative, or style-specific taxa. Bacterial and fungal microbial communities were analyzed by Illumina sequencing of 16S rRNA gene of prokaryotes and the ITS 2 spacer of fungi (eukaryotes). Fungal communities in maturating beer were dominated by the yeast Dekkera, and by lactic acid (Lactobacillus and Pediococcus) and acetic acid (Acetobacter) bacteria. The Doppelbock barrels presented more rich and diverse fungal communities. The Märzen barrels were more variable in terms of structure and composition of fungal and bacterial communities, with occurrence of exclusive taxa of fungi (Aspergillus sp.) and bacteria (L. kimchicus). Minority bacterial taxa, differently represented in the microbiome of each barrel, may underlie the variability between barrels and ultimately, the distinctive traits of each style. The composition of the microbial communities indicates that in addition to differences related to upstream stages of the brewing process, the contact with the wood barrels may contribute to the definition of style-specific microbiological traits.

• 복식
• /
• 제67권3호
• /
• pp.66-80
• /
• 2017

The headdress is one of the most important clothing characters in China, as it was used to distinguish the 55 minority groups in China. Each minority group has a unique headdress culture. Among the 55 minority groups, the Zang, the Yi, and the Miao focus their ethnic costumes on the headdress, and have a more distinctive headdress culture compared to be other nationality groups. The Yi is one of the minority groups that linvd in Southwest China. They usually lived in compact communities in Sichuan, Yunnan, and Guizhou provinces, as well as the Guangxi Zhuang Autonomous region. The total population of the Yi is the sixth largest among the 55 minority groups. Modern scholars believe that the Yi people are descendants of the ancient Qiang people, which is a group that lived in Northwest China six or seven thousand years before. It is believed that the Qiang went down to the southern part of China and allied with the aboriginals in that region, and this group of people became the Yi, Due to its long history, cultural background, and the large number of people and settlements, they have produced a unique costume culture. The women's headdress culture is considered to be the one of the most important characteristics of their costume culture. There are four forming element of the Yi women's headdress, religious faith, myths, geographical distribution and customs & festivals. The first three elements play an important role in the protection and spread of headdress, while the fourth element provides potential for the modern headdress development. Because of much influence factors, more than 100 types of Yi women headdresses have developed. Depends on categories, Yi woman headdress can be divided into kerchief, hat, fascinator and other accessories wore on the hand. This study investigated the development of the Yi women's headwear, and screened and analyzed representative Yi women accessories, such as the headscarf, hat, and fascinator. This analysis will provide basic materials for further studies of Yi women's headdress or costume.

• 동북아문화연구
• /
• 제33권
• /
• pp.23-49
• /
• 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.

• 수산경영론집
• /
• 제49권4호
• /
• pp.83-97
• /
• 2018

The ocean is very important to mankind for its infinite value in resource storage and utilization. In shallow coastal waters, landfill as well as pollution damage occurs frequently for the promotion of important public and private projects that are the driving forces of national development. In this case, compensation paid for the loss or damage of fishing rights acquired by the fishing community shall be distributed to each individual of the fishing community in accordance with the appropriate balance. In reality, as fishing communities in different sectors coexist, the voting rights of the general meeting of fishing communities are ignored as a minority, and the demand for the rights is ignored by the majority. Many other industries receive fish compensation, even though they have not suffered much damage. As a result serious conflicts between the individuals of the fishing community have caused social problems. Therefore, similar cases are investigated and analyzed to provide a reasonable solution.

• 한국생활과학회지
• /
• 제21권3호
• /
• pp.469-488
• /
• 2012

International marriage is composed over 10% among total marriage in Korea. Korea is changing rapidly to the multi-cultural society. The researches need to inquire into what the state of 'ethnic communities of the immigrant wives as the minorities' is and how the immigrant wives build and develop the ethnic networks longitudinally. At the beginning, this study tried to know what kinds of social networks the immigrant wives use for the process of being married and for the adjusting to marriage and Korean culture. For the purposes of this study FGI and the interviews were applied for the immigrant wives and the specialist groups in metropolitan city DaeGu. 18 interviewees from Vietnam, China, Philippine, etc.. were collected by the snow-ball sampling. The social networks of the immigrant wives in DaeGu were mainly private, but were deterritorialized and reterritorialized actively. They managed the close relationship with their family members of motherland, and had the networks sticky with relatives, friends, and other immigrant wives from the same countries. Even though they acquired the Korean nationality, they have the transnational identities. But the internet environment of Korea can contribute to activate the social networks for the ethnic communities of the immigrant wives.

• Journal of Preventive Medicine and Public Health
• /
• 제54권3호
• /
• pp.161-165
• /
• 2021

Objectives: Severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2) spreads heterogeneously, disproportionately impacting poor and minority communities. The relationship between poverty and race is complex, with a diverse set of structural and systemic factors driving higher rates of poverty among minority populations. The factors that specifically contribute to the disproportionate rates of SARS-CoV-2 infection, however, are not clearly understood. Methods: We evaluated SARS-CoV-2 test results from community-based testing sites in Los Angeles, California, between June and December, 2020. We used tester zip code data to link those results with United States Census report data on average annual household income, rates of healthcare coverage, and employment status by zip code. Results: We analyzed 2 141 127 SARS-CoV-2 test results, of which 245 154 (11.4%) were positive. Multivariable modeling showed a higher likelihood of SARS-CoV-2 test positivity among Hispanic communities than among other races. We found an increased risk for SARS-CoV-2 positivity among individuals from zip codes with an average annual household income

• 생태와환경
• /
• 제46권3호
• /
• pp.460-470
• /
• 2013

덕유산 국립공원내 적상산 일대의 산지삼림식생은 전체 111개 군락이 조사되었으며, 산지낙엽활엽수림, 산지 습성림, 침엽수림, 식재림, 기타식생으로 암벽식생, 농경지 등이 조사되었다. 상관대분류에 의하여 구분된 각각의 산지삼림식생을 보면 산지낙엽활엽수림은 36개 군락으로서 대부분은 신갈나무, 굴참나무, 졸참나무군락 및 이들 종과 혼생림을 이루고 있다. 26개 군락의 산지습성림은 들메나무군락, 층층나무군락, 들메나무-층층나무군락, 층층나무-들메나무군락이 65.50% 차지하고 있어 적상산 일대 산지 계곡은 대부분이 들메나무와 층층나무에 의하여 강하게 우점되어 있음을 알 수 있다. 10개 군락의 침엽수림은 소나무군락이 63.27%로 소나무-굴참나무군락, 소나무-신갈나무군락의 14.81%, 12.23% 보다 분포 면적 비율이 높아 적상산 일대 침엽수림은 대부분이 소나무군락이 분포하고 있음을 알 수 있다. 그러나 소나무군락을 제외한 소나무-신갈나무군락과 소나무-굴참나무군락의 침엽수림대 혼효림은 천이가 진행되면 신갈나무군락으로 군락 대체가 예상되어 이 지역 일대 침엽수림의 분포 면적은 감소 할 것으로 보인다. 한편 적상산 일대의 식재림은 31개 군락이 조사되었으며 적상산 사면 저지대의 마을, 경작지, 도로와 연접된 부분에 리기다소나무, 일본잎갈나무 등이 비교적 넓은 면적에 조림되어 있어 천이의 진행과 함께 참나무속 수종으로 매우 빠르게 군락이 대체될 것으로 보인다. 결론적으로 적상산 일대의 산림식생은 신갈나무, 굴참나무, 소나무, 들메나무, 층층나무와 이들 종들과 혼생군락을 이루고 있는 군락들이 주요 군락을 형성하고 있으며, 천이 및 기후적 요인들에 의하여 산지낙엽활엽수림은 신갈나무, 산지습성림은 들메나무와 층층나무군락으로 천이가 진행 될 것으로 보인다.