Korean People Research Articles

Effect of COVID-19 stress on physical function performance and socioenvironmental factors of people with disabilities in Korea.

This study investigated the effect of stress during the COVID-19 pandemic and the potential moderating effects of socioenvironmental factors on the physical conditions of Korean people with disabilities. Data from 405 participants on depression, instrumental activities of daily living and socioenvironmental factors were analyzed using frequency analysis, descriptive statistics, t-tests, one-way analysis of variance, Pearson’s correlations and hierarchical regression analysis. Stress caused by COVID-19 was significantly correlated with depression, instrumental activities of daily living and social participation. Using socioenvironmental factors as moderators of the relationship between stress and depression, we found that increased depression was alleviated by social attitudes (β = 2.064; P < 0.01), family attitudes (β = 2.028; P < 0.05) and healthcare services and policies (β = −4.579; P < 0.001). Moreover, instrumental activities of daily living increased with decreased stress as moderated by social attitudes (β = 0.140; P < 0.05) and healthcare services and policies (β = −0.306; P < 0.001). Further, increased social participation alleviated stress as moderated by social attitudes (β = 0.106; P < 0.01), mobility and convenience facilities (β = 0.158; P < 0.01) and healthcare services and policies (β = −0.342; P < 0.001). The results indicate that even in public healthcare crises, it is important for people with disabilities to manage their health and participate in social activities. Their self-management and social participation can be promoted by strengthening community-centered rehabilitation and providing consumer-oriented social services.

Imperial run-off: Korean golf in the Clark Special Economic Zone in the Philippines

ABSTRACT Korean golf in the Clark Special Economic Zone (Clark SEZ) in the Philippines demonstrates how new inter-Asian imperial relations are taking place within the lingering effects of a colonial past. As the largest United States military outpost in Asia for most of the twentieth century, Clark SEZ is now controlled by the Philippine central government under the Office of the President which brokers the lease of land to foreign investors, including South Korean entities. Following Hannah Arendt who defines imperialism as international business interests disguised as national interests, we understand Korean imperialism in the area as capitalist investments that take nationalist forms. Korean golf—defined as Korean people, culture, and property related to the sport of golf—reterritorializes the South Korean nation onto Clark and operates within historically produced inequalities of the area characterized by environmental, class, gender, racial, and economic asymmetries. Korean golf plays a central role in bringing Korean people to Clark and anchoring Korean investment in manufacturing, hospitality industries, and real estate. Exclusive developments like Korean golf courses function to deny the claims to land made by indigenous peoples and small-scale farmers who assert their ancestral rights to these lands and their rights to farm for their survival. This study weaves together the subjective pleasures of Korean golf with the critical stakes for those who are erased from the landscapes they call home.

The Paradox of Genealogy: Family Politics and the Publishing Surge of Chokpo in Colonial Korea

The Paradox of Genealogy: Family Politics and the Publishing Surge of Chokpo in Colonial Korea Yang-Hee Hong In 1920s and 1930s colonial Korea, the practice of purchasing and publishing chokpo, the genealogical record of family lieange, became widespread. This trend was considered a strange phenomenon to reform-minded Korean intellectuals, since chokpo was seen as a symbol of past morality—a product of obsolete familism that contributed to Chosŏn Korea’s collapse. Korea’s familism, symbolized by chokpo, was hence recognized as an obstacle to the formation of nationhood necessary for rebuilding Korea: familism precluded the creation of a “one nation” identity. Despite the criticism, the Korean people’s desire for chokpo did not abate but was strengthened by publishing companies and their brokers. The most fundamental reason for the increase in the desire for chokpo was the family system implemented by the Japanese colonial authority. The patrilineal succession of the household and the surname system, universally enforced to all Koreans under the colonial family system, were similar to the traditional family culture of upper class yangban. The colonial family system thus gave rise to the spread and enjoyment of yangban culture, which, in turn, resulted in the chokpo publishing surge. Eventually, the family system established by the Japanese colonial authority led to the universal acceptance of the patrilineal system by all Koreans. This acceptance strengthened the cultural identity of Koreans based on patrilineage, which served as the foundation of Korea’s cultural nationalism Korean Studies © 2022 by University of Hawai‘i Press. All rights reserved. 1 Keywords: colonial Korea, chokpo, family law, familism, patrilineage, surname system, Japanese colonialism Introduction: The Publishing Surge of Chokpo in Colonial Korea A unique phenomenon in colonial Korea (1910–1945) was the popularization of chokpo. This category of books was at the top of the list of publication license applications that the Japanese GovernmentGeneral of Korea announced each year. The publication of chokpo began to increase in the 1920s and enjoyed its golden age in the 1930s.1 There were seven volumes of chokpo published in 1912, but by 1921, the total number of publication increased eleven fold. There were 243 volumes in 1925, 290 in 1926, and many more in the 1930s.2 According to the repository of chokpo stored in the National Library of Korea, 1,152 volumes of chokpo were published in the 1930s, which is 46% of all chokpo archived in the library.3 Chokpo is a genealogical record of a patrilineal lineage based on the same surname and the surname lineage seat (pon’gwan or pon)—the original place of the progenitor. Compiling chokpo was an exclusive practice among the yangban aristocracy in Chosŏn Korea. In colonial Korea, the social status system had ostensibly been abolished, but chokpo, the quintessential yangban publication, gained immense popularity. An article in Tong-A Ilbo in 1926 reported this phenomenon as “strange.”4 Zenshō Eisuke, a Japanese official of the Government-General of Korea, invented the term tongjok-purak (blood-relative village 同族部落) to characterize Korean society. Zenshō argued that same-surname villages were a unique feature of Korean society and that there was a close relationship between these vollages and the Korean people’s attachment to patrilineal ties. Zenshō thus explained the publication boom of chokpo in colonial Korea by using the notion of blood-relative group sharing the same patrilineal lineage. He argued that Koreans considered chokpo important, because Koreans had “a tendency to respect the genealogical clarification of their blood relations, as Asian people worship ancestors and follow the history or tradition of a family.”5 He went on to say: There are many downsides in the publishing of chokpo. In Korean society, in which the people worship their ancestors and value their own clans, where homogeneity of blood-relative group is strong, chokpo is being excessively esteemed at the moment. Of all the various annual publications in Korea, chokpo 2 Korean Studies 2022 is actually the number one publication. . . . Science does not advance and knowledge does not grow in Korea because of Korea’s inability to free its legs and escape the old muddy fields of chokpo and famous families. . . . . one should not take lightly...

Theorizing Asia: An Introduction

Theorizing Asia:An Introduction Alex Taek-Gwang Lee (bio) In The Age of Extremes, Eric Hobsbawm suggested the term "short twentieth century" to consider the extreme experiences of the century. The period refers to seventy-eight years between 1914 to 1991, beginning with the First World War and ending with the collapse of the Soviet Union. The fall of the German, Ottoman, Austro-Hungarian, and Russian empires during the First World War paved the way for the Second. When the United States dropped two atomic bombs on Japan in 1941, it appeared that the war had come to an end, with the Allies' "justice league" destroying the Fascist alliance. Contrary to common belief, Hobsbawm emphasized that "the Second World War had barely ended when humanity plunged into what can reasonably be regarded as a Third World War" (1994, 226). After the fall of the Japanese Empire, the United States' most pressing mission in Asia was to build an anti-communist defense line rather than decolonize the countries. In Japan, the US enjoyed establishing "a completely unilateral occupation that excluded the USSR and any other co-belligerent" (227). While Europe settled into postwar conditions, the war did not end in Asia. Ironically, the end of World War II meant the beginning of civil wars in the area. As Hobsbawm pointed out, Asia was "the zone in which the two superpowers continued, throughout the Cold War, to compete for support and influence, and hence the major zone of friction between them, and indeed the one where armed conflict was most likely, and actually broke out" (227). This geopolitical confrontation resulted in widespread violence in the region. For Asians, the end of World War II did not signal the end of the conflict but rather the beginning of a new one. It all started with the people's yearning for nation-building following Japan's defeat in World War II. For example, the Korean people wanted to build a nation-state at the time, but the situation forced them to separate into two regimes—North and South Korea. The US policy to "roll back" communism introduced the cruel division of people, divided into the inclusive group and the exclusive group by the rule of anti-communism. This violent operation rolled out in many places in the Global South. The United States' overseas policy did not aim to build a democratic regime in the areas but prioritized [End Page 1] more efficient governance to manage the anti-communist defense line. Accordingly, it helped local power elites build despotic authority. What must be stressed here is that the revival of despotism in Asia revealed the realpolitik of the anti-communist strategy, which betrayed its political cause of anti-fascism and went against people's desire for liberation. This trickery always lurks in the shadow of so-called freedom propaganda. The right of independence was not equal and was a concept used to divide people into those included in and those excluded from the nation. During the Cold War, the US supported military despotism with the pretext of protecting the "Free World" against communism in Asia, Africa, and Latin America. In those areas, the Cold War had a profound impact on postcolonial nation-building. Almost all Southern Cone countries were dominated by military autocracies from the 1950s through the 1970s, an experience that continues to affect political and economic regimes to this day. The paradox is that, despite the dictatorships' breaches of human rights, the United States defended its assistance. This coalition between the US and those authoritarian regimes was called the "Condor Operation" and was seen to repress people's demand for democracy. These dictatorships caused traumatic experiences in Latin America, and those countries in the region share the crippled history of the republic. In this sense, the postwar authoritarianism in Asia is the regional occasion of the state violence and the structural consequences of the United States' geopolitical plan. Asia's experiences are not an erasable memory buried in the abyss of the past; they returns again and again to the surface of cultural consciousness. Rather than disappear, trauma constructs its origins with the eternal return of the moment. The experience is not bearable...

On the problem of studying shamanism in the Yakut and Korean culture

The article is devoted to one of the discussed problems in religious studies, related to the question of whether shamanism is considered a world religion. This problem is closely related to the issues of ethnogenesis of both the Yakut and Korean peoples, which have not yet been completely resolved. Meanwhile, the realities are such that in the context of many studies, the word "shamanism" is used precisely in the meaning of religion. The relevance of the article is seen in the fact that comparative material on shamanism among different peoples will only contribute to the solution of many questions of shamanism. It is a fact that shamanism is still a cult of religion and a common link between the Yakuts and Koreans, who are in the same Altai linguistic environment, which had a huge impact on their culture and mentality. This closeness manifests itself in many areas of life, especially in the rich ancient folklore. Along with similar customs and traditions of shamanism in Yakutia and Korea, there are, of course, many differences caused mainly by the level of development of the structure of shamanism in both countries. The absence of any holistic concept of the history of the birth and evolution of shamanism significantly hinders the unified interpretation of its terms, up to discrepancy. The author hopes that the article will to some extent make up for the topic of Korean shamanism presented in the domestic literature.

K-pop. Os reflexos do hibridismo cultural na identidade e na música popular coreana

This article seeks to analyze how K-pop, (sub) musical genre born in South Korea, is able to portray reflexes of cultural hybridism in pop music and in South Korean identity. To this end, a survey of facts and historical data was carried out to demonstrate the cultural identity suppression suffered by the Korean people over the centuries, until its consolidation as an independent nation. Then, from the post-war context, an analysis is made of the North American influence on the country's trajectory in music and in the construction of its pop culture. Finally, the role of all these interferences in the solidification of the South Korean identity is investigated, as well as the role of globalization in the establishment of the K-popper subculture and the new position of the peninsular country in the world

КОСМОГОНІЧНІ УЯВЛЕННЯ У МІФОЛОГІЇ КОРЕЙСЬКОГО НАРОДУ

The traditional culture of the Korean people is not considerably studied in Ukrainian historiography, compared to Chinese or Japanese mythologies. While Korean traditional culture has much in common with the nations of the East Asia region, it also has many unique socio-cultural phenomena that are very perspective for research. The mythology of the Korean people has come down to our time thanks to traditional Korean shamanism, which was greatly influenced by Buddhism and Taoism. This unical confluence of religious systems deserves attention from researchers. Korean mythology does not have a strict hierarchy of gods, as is the case in Western mythologies. Despite this, it is full of original plots and characters, which can have many different versions. Cosmogonic legends in Korean mythology are represented in many variations of sacred shamanic stories, recorded from the mouths of Korean shamans Mu. After the partition of the Korean Peninsula in 1945, ethnographic science suffered greatly. While traditional Korean shamanism still exists legally in South Korea, it is outlawed in the North, and many shamans – important carriers of ethnographic material – have been subjected to political repression. Most of the stories studied in this article were written before the partition of Korea in the 1920–1930s. Some of the stories were also recorded in South Korea in the 1970–1980s. The article analyzes in detail the cosmogony narratives in Korean sacred shamanic stories; classifies, explores and compares various legends about the creation of the universe and highlights the main features of traditional Korean cosmogony. Also, the article reveals the chronological and geographical boundaries of ethnographic research in Korea, during which stories were recorded that contain traditional cosmogonic plots.

ВРЕМЕННОЕ ПРАВИТЕЛЬСТВО РЕСПУБЛИКИ КОРЕЯ В ПОИСКАХ СОТРУДНИЧЕСТВА С СОВЕТСКОЙ РОССИЕЙ: 1920–1922 ГОДЫ

As a result of the March 1st uprising, which swept colonial Korea in the spring of 1919, Korean nationalists established the Provisional Government of the Republic of Korea in Shanghai. One of the main tasks of the Provisional Government was to achieve international recognition and receive financial assistance for the implementation of anti-Japanese resistance. To this end, it tried to establish contacts with the Soviet government, which expressed support for the national liberation movement of Koreans against Japanese imperialism. Based on the documents from the Archive of Foreign Affairs of the Russian Federation and published sources of the Russian Archive of Socio-Political History, the article analyzes diplomatic correspondence between the Provisional Government of the Republic of Korea and the government of the RSFSR, and identifies the key stages and problems of bilateral relations in 1920–1922. Initially, the relations between two sides were developing on a friendly basis. The Soviet government was interested in deepening cooperation with all groups of the Korean anti-Japanese resistance. But, as the situation on the Far Eastern Front changed and contradictions between different groups within the Korean left movement in Russia and abroad intensified, the Soviet position towards the Korean nationalists was rethought. However, the Provisional Government of the Republic of Korea was still interested in recognition and financial assistance from the Bolsheviks. The dispatch of two emissaries of the Provisional Government to Russia over only two years testifies to serious contradictions within the national liberation movement, which directly affected the government’s image in the international arena. Finally, the People's Commissariat of Foreign Affairs decided that the power of the Provisional Government was not legitimate and that it could not be fully considered a representative of the Korean people.

Weight Gain and Lipid Profile Changes in Koreans with Human Immunodeficiency Virus undergoing Integrase Strand Transfer Inhibitor-Based Regimens.

BackgroundThis study explored the relationship between integrase strand transfer inhibitor (INSTI)-based anti-retroviral agents and weight gain over time, and the risk factors for weight gain in Korean people living with human immunodeficiency virus (PLWH).Materials and MethodsThe study was conducted retrospectively in PLWHs 18 years of age or older who took one of three INSTI-based single-tablet regimens (STRs) (tenofovir disoproxil fumarate/emtricitabine/elvitegravir/cobicistat [TDF/F/EVG/c], tenofovir alafenamide/emtricitabine/elvitegravir/cobicistat [TAF/F/EVG/c], and abacavir/lamivudine/dolutegravir [ABC/3TC/DTG]) for more than 2 years at three university-affiliated hospitals in South Korea from May 2014 to December 2020. Analysis was performed in the treatment-naïve and treatment-experienced groups, respectively.ResultsIndividual INSTI-based STRs were associated with weight gain at the 24-month follow up in both treatment-naïve (n = 179) and treatment-experienced (n = 290) groups. Body mass index (BMI) categories changed over time for TAF/F/EVG/c and ABC/3TC/DTG, with significant increases in the rates of overweight and obesity in treatment-naïve patients, whereas there was no change for TDF/F/EVG/c. TAF/F/EVG/c significantly increased total cholesterol (TC), low-density lipoprotein cholesterol (LDL-C), and triglyceride (TG) compared to other regimens over 24 months. In the treatment-naïve group, a baseline CD4+ T cell count <100 cells/mm3, human immunodeficiency virus (HIV) viral load (VL) ≥100,000 copies/mL, no physical exercise, and TAF/F/EVG/c (vs. TDF/F/EVF/c) were risk factors for ≥10% weight gain. In the treatment-experienced group, age <45 years, BMI <25 kg/m2, and no physical exercise were risk factors for ≥5% weight gain.ConclusionINSTI-based STR continued to increase body weight at the 24-month follow up in treated and untreated Korean PLWH. Exercise, together with demographic-, HIV-, and anti-retroviral therapy-related factors, influenced weight gain. Therefore, when prescribing an INSTI-based STR, weight gain and metabolic changes should be closely monitored in PLWH with these risk factors.

Do Korean Women Should Work to Make the Marital Relationship Equal? Logistic Regression of Models on Data from the Korean Longitudinal Survey on Women and Families

South Korea is a country where gender inequality has been observed from the past to the present. Many studies point out that gender inequality in Korean society is a consequence of Confucianism which still exists in the social norms, structure and hierarchy of society and the mentality of contemporary Korean people. It causes that gender inequality remains strong not only in the job market but also in the gender division of homework and care work issues, particularly in the sphere of family life. The main object of this paper is to investigate the possibility of making marital relationships equal while women are economically active. To achieve the paper’s main goal, the statistical analysis was carried out with logistic regression on data from the Korean Longitudinal Survey on Women and Families in 2012 and 2020. The results indicated that despite the significant social and economic changes in Korean society, women’s activity in the job market did not introduce a significant change in the division of household duties among men and women, which shows women’s involvement in economic support of the family it does not make any significant changes to the aspect of equality in the relationship.

Этнический и расовый Другой в современных южнокорейских драмах

Every year, the flow of migrants and foreign tourists arriving in South Korea is growing, and the proportion of foreigners appearing in the Korean media is increasing accordingly. However, the acceptance of multiculturalism in Korean society is dilatory since the country has long developed as a monoethnic state. The historical ethnic homogeneity of Korean society contributes to the distortion of how Koreans perceive migrants and foreigners, which is why the image of racial and ethnic minorities is often surrounded by a number of stereotypes that affect the way they are perceived in real life. Existing works on this topic are devoted to the representation of migrants, foreigners, and non-ethnic Koreans in various types of media content, but the ethnic scene of contemporary Korean dramas remains largely unexplored. At the same time, dramas occupy one of the most significant places in the cultural life of the Korean people: they serve as an agent of socialization and as a tool for the formation of values and stereotypes in Korean society. The otherness of ethnic and racial Others is constructed through various strategies of alienation, including depersonification, fragmentation, fetishization, exoticization, pathologization, and homogenization. In this study, we explore the ethnoscape of modern South Korean dramas, highlight such strategies, and identify the main features of the representation of racial and ethnic minorities in them. For these purposes, we analyze the two dramas—Descendants of the Sun (2016) and Itaewon Class (2020)—for the representation of the ethnic and racial Other, and identify the general representation strategies. This work also seeks to detect the dynamics of changes in the representation of ethnic minorities in South Korean media.

The Cholera Epidemic of 1907 and the Formation of Colonial Epidemic Control Systems in Korea.

It was in 1907 when Korea was annexed by Japan in the field of health care systems as the Gwangje Hospital, Uihakgyo the National Medical School and the Korean Red Cross Hospital were merged into the colonial Daehan Hospital, and massive cholera epidemic controls by the Japanese Army were enforced. However, despite their importance, the cholera epidemic of 1907 in Korea and preventive measures taken at that time have not yet been studied extensively as a single research subject. The purpose of this paper is to contribute to a more concrete and broader understanding of the Korea-Japan annexation of health care systems under the rule of the Japanese Resident-General of Korea by revealing new facts and correcting existing errors. In 1907, cholera was transmitted to Korea from China and Japan and spread across the Korean Peninsula, resulting in a major public health crisis, perhaps one of the most serious cholera outbreaks in the twentieth century Korea. Although Busan and Pyeongyang were the cities most infected with cholera, the targets for the most intensive interventions were Gyeongseong (Seoul) and Incheon, where the Japanese Crown Prince were supposed to make a visit. The Japanese police commissioner took several anti-cholera preventive measures in Gyeongseong, including searching out patients, disinfecting and blocking infected areas, and isolating the confirmed or suspected. Nevertheless, cholera was about to be rampant especially among Japanese residents. In this situation, Itō Hirobumi, the first Resident-General of Korea, organized the temporary cholera control headquarters to push ahead the visit of the Japanese Crown Prince for his political purposes to colonize Korea. To dispel Emperor Meiji's concerns, Itō had to appoint Satō Susumu, the famous Japanese Army Surgeon General, as an advisor, since he had much credit at Court. In addition, as the Japanese-led Korean police lacked epidemic control ability and experience, the headquarters became an improvised organization commanded by the Japanese Army in Korea and wielded great influence on the formation of the colonial disease control systems. Its activities were forced, violent, and negligent, and many Korean people were quite uncooperative in some anti-cholera measures. As a result, the Japanese Army in Korea took the initiative away from the Korean police in epidemic controls, serving the heavy-handed military policy of early colonial period. In short, the cholera epidemic and its control in 1907 were important events that shaped the direction of Japan's colonial rule.

산수 이종률의 사상형성 과정과 민족혁명·인간혁명론 - 『現代政治路線批判과 그 新方向: 革命 「正展開」 캄파 組織의 提訴로서』를 중심으로 -

In 1949, just before the outbreak of the Korean War, Lee Jong-Ryul appealed for urgent development of the campaign for the national revolution to avoid bloodshed among the Korean people. He advocated political independence and democracy as well as a popular liberal enterprise system to stand against the imperialism.<BR> In the early 1930s, Lee Jong-Ryul was not a simple nationalist influenced by the socialism, as some historians have argued. He attempted to carry out a socialist revolution driven by the proletariat, considering that the Korean society had already entered the stage of the socialist movement through the nationalist movement. In the end, he failed to build the Communist Party based on the proletariat, so he declared his ideological conversion in his final statements at the sentencing court in 1935. Afterward he found the causes of his failure in the backwardness of the Korean society, and redefined the character of the future revolution and its main agents, paying attention to the relative independence and the importance of human consciousness that Marx had neglected. Finally, he proposed a new political line, national revolution and human revolution , which should be driven by the national proletariat, which accounted for 95 percentage of the total Korean population.<BR> Lee Jong-Ryul’s political line could not be regarded as one of the communist’s tactics for a unified front, as some previous studies have argued.

Behavior Culture with the COVID-19 Pandemic in Vietnam and the Republic of Korea

2020 was a year of a global pandemic. It started in the densely populated city of Wuhan in China in December 2019. In just a few months, the COVID-19 pandemic spread rapidly to the whole world. Experts say that this is the most complicated and long-lasting pandemic in the world. The current situation shows that the COVID-19 pandemic breaks in stages according to its severity, with varying degrees of change, but has been basically controlled in some countries and regions, such as China, Taiwan, Hong Kong, Republic of Korea (RoK), Vietnam and other countries. When examining prevention and control of the pandemic, cultural factors such as awareness, task organization and the behavior of Vietnamese and the Republic of Korean people must be discussed. These are the unrecognized factors that allowed for the initial success of pandemic prevention and control in the two countries. This study examines the interdisciplinary research results on the COVID-19 pandemic in the world so far, especially in Vietnam and the RoK. The study focuses on the necessity of cultural factors, which are the “soft power” in this situation, that makes important contributions to the story of pandemic prevention and control, as well as the experience and lessons of responding to the pandemic diseases in Vietnam and the RoK.

국채보상운동 과정에서 공동체의식의 심화와 유교적 에토스의 영향

Recently there have been suggestions from both U.S. and Korean academic circles, that the national identity of the Korean people may have been forged during the Goryeo or Joseon dynasty period. These studies have taken notice of an unusual sense of cultural homogeniety that we can spot from the premodern period (a rather unprecedented level of it, even considering other countries’ cases on the global stage), and they also highlighted the actions of the Confucian scholars for example, the Scholars-turned-Righteous Army leaders) who had absolutely no ties with the government yet were just as strongly devoted to the task of overcoming a dynastic crisis as the governmental officials were. However, these studies have somewhat ignored the simple fact that in order for a nation to be formed, an affection for its partners, peers and colleagues that go beyond regions, social classes and genders, should be set in place first. <BR> This article differs from previous efforts and especially the aforementioned studies, as it sees the National Debt Redemption Movement in 1907 as an event that served as a virtual platform for the Koreans to build a horizontal partnership, which could evolve beyond issues such as regions, genders and classes and eventually lead into a Nationalist stand. At the same time, this article also recognizes the possibility that the Confucian ethos -such as the concept of righteousness- could have been contributive to the promotion of this new sense of partnership, and in that regard this article does share the belief of other studies that Confucian culture may have served as a soil for the Koreans’ Nationalistic identity.<BR> In that regard, this article aims to define the relationship between Korean Nationalism and Confucian traditions, by examining the fact that more and more people came to consider the National Debt Redemption Movement as the ‘right thing to do’ after learning all kinds of people from various backgrounds-regions, genders and social classes, etc.- were joining it, and the fact that they too wanted to be recognized as people joining the righteous effort, by publicly declaring their participation in the movement.

민속품과 미술품 사이에서 : 뮌헨 오대륙박물관과 노르베르트 베버의 1926년 기증품

Museum Five Continents in Munich originates from the royal ethnographic collection of non-European World established by the Wittelsbachs, the ruling house of Bavaria. The appointment of the 3rd Director Lucian Scherman in 1907 marked a turning point for the Museum of Ethnology, which is named Museum Five Continents since 2014. This caused an explosive increase in the number of collections, visitors and acclaimed exhibitions. In the expansion of its Korean collection, a gift in the spring of 1926 made by Norbert Weber, archabbot of the Missionary Benedictines in St. Ottilien, who visited Korea a second time and purchased Korean artifacts in 1925, played such a crucial role. Weber became a special adviser with his expert knowledge and experiences of Korean culture for Scherman, who evaluated his travel book, Im Lande der Morgenstille (in the Land of Morning Calm) published the first edition in 1915, as one of the most important standard works for Korea. The stereoscope pictures, which were founded at the archive of Museum Five Continents in the Summer of 2021, based on Weber’s Korean photos. They might have vividly conveyed the Korean people in ordinary clothing, everyday life, and religion, before the eyes of German visitors to the Munich Museum using a modern visual technique. The correspondence between Scherman and Weber suggests that their relationship did not remain as a personal acquaintance but also enriched the exhibitions of the Munich Ethnological Museum.<BR> Furthermore, in the early 20th century when Scherman started in his role as museum director, avant-garde artists such as Blauer Reiter (Blue Rider) began to find their artistic inspiration at the ethnological museums. As art historian Wilhelm von Bode’s Plan and the Berliner Museumskrieg (Berlin Museum War) illustrated, there was a tendency to separate the artworks from the ethnographic collections. However, Scherman, who understood one specific culture as an organic synthesis of folklore articles, arts and crafts and artworks in that region, stayed away from the rearrangement of museum exhibits in Berlin. In addition, he insisted that the role of the Museum of Ethnology in Munich was to promote the aesthetic taste of the public and guide the artists and craftsmen. Consequently, by resisting to divide high culture and the primitives Scherman deviated from the colonial ideology permeated in many ethnological museums in Germany. In this respect, the ethnographica Weber purchased his second trip to Korea and donated to the Museum, were primarily ceramics, such as celadon, responses Scherman’s ideal, collecting not only daily necessities, also the unique artworks which are able to show Korean culture in the reopening of the Museum of Ethnology in the Maximilian street. Notwithstanding, the lack of detailed explanations of the Korean collections or then contemporary criticism of Weber’s donation apparently demonstrates the German’s indifferences towards Korea. Such a phenomenon was caused by the late opening of Korea to foreign countries, in comparison with other eastern Asian neighbours, the absence of valuable antique art under the censorship of the Japanese government in Seoul, and the short stay of German art historians and researchers in Korea. It is hoped that Weber’s collection, which is still silent in the dark storage in Museum Five Continents, discovers a way out as it presents a harmonious combination of ethnology and art under Scherman’s tradition.

Collaborative witnessing: A North Korean’s immigration experience in South Korea

Collaborative witnessing is a form of “relational autoethnography” that allows interviews to be more informal and resembles a conversation rather than a structured question and answer format. Collaborative witnessing is the methodology utilized in this article, which is about the personal history of one North Korean defector, JeongOk Lee, who escaped to China twice and came to South Korea in 2004. Media and society refer to them as “North Korean defectors.” In this article, JeongOk shares her experience living in foreign countries through the stories and through three years of interviews. JeongOk provides stories and experiences in North Korea and South Korea. The conversations will reveal the hardships JeongOk experienced working in both North and South Korea. JeongOk experienced difficulties in language and work culture. Her experience resembles what many immigrants face when moving to a new country. These North Korean defectors, or refugees, should be viewed as immigrants through a multicultural lens rather than to focus on the controversial or political issues that arise when discussing North Korean refugees. North Korean refugees struggle to acclimate to South Korea’s culture, language, politics, lifestyle, and capitalist society. As a result, North Korea defectors feel alienated and isolated in South Korean society which makes it more difficult to build relationships. Viewing North Korean people through a multicultural lens could help promote better integration in South Korean society. For South Koreans to be more accepting and understanding of North Korean refugees, they must understand the hardships that North Korean refugees face.

조상, 신령 그리고 신을 위한 기도: 신 존재들의 의례적 결합을 중심으로

This paper focuses on the relationship between ‘ancestor’ widely served in Korean folk religion, and various divine entities appearing in ancestral rites. Throughout the late Joseon Dynasty and the 20th century, the belief and practice involving ancestors have been inevitably changed from the way it operated in the Joseon Neo-Confucian order system. Specifically, I argue that ancestors have been stepping on the way to becoming understood with reference not only to a series of new ideological trends in the late Joseon society but also to a modern religious concept such as “god.” In this paper, I try to illuminate the way how ancestors are firmly established in the religious beliefs and practices of Korean people. This paper defines the establishment of ancestors in the religious realm of Korea people as a compromise between ancestors and new gods. In order to understand how they (re)act to each other, I pay attention to a stage on which they meet such as Confucian rituals, shamanic rituals, and the rituals of Korean New religions. Furthermore, I will indicate that the divine figures, to whom many prayers are devoted, would reciprocally bestow “Good Luck (福)” on the worshippers. Finally, I maintain that ancestors play an important intermediary role in this reciprocal circle.

Examining “untact” tourism behaviour in South Korea during the COVID-19 pandemic: a two-wave longitudinal study (March and September 2020)

ABSTRACT This study highlights the alternative travel behaviour called “untact” tourism during the Coronavirus disease-19 pandemic in South Korea. Based on the two-wave longitudinal data collection in March and September 2020, this study aims to (a) examine individuals’ domestic travel experiences and patterns among Korean people, (b) develop a measurement scale for untact tourism from an emic perspective, and (c) demonstrate the major antecedents of untact tourism behaviour. This study offers a timely understanding of individuals’ travel patterns in the context of untact tourism during the unprecedented pandemic and provides insightful implications for practitioners to revitalize the tourism industry.

Social Isolation and Suicidal Ideation of Older People: The Buffering Effects of Neighborhood Social Cohesion

This study aimed to examine the buffering effect of neighborhood social cohesion on the association of social isolation and suicidal ideation among Korean older people. The sample was older adults who were 65 years old or older and participated in the Korea Health Survey 2017 collected by the Center for Disease and Prevention (N=67,835). Social isolation was measured with three indicators: living-alone, contact isolation (less than weekly contact with family, friends, or neighbors), and participation isolation (less than monthly social organization attendance). Neighborhood social cohesion was measured with two indicators: trust in neighbors and the welfare budget ratio to represent social capital and social inclusion capabilities, respectively. Multilevel logistic regression analyses were performed to estimate the dynamic relationships between social isolation, neighborhood social cohesion, and suicidal ideation. Results of the main effect indicated that social isolation is a significant risk factor for suicidal ideation and neighborhood social cohesion works as a protective factor against suicidal ideation. Results of cross-level interactions showed that the welfare budget ratio moderated the association between participation isolation and suicidal ideation (OR=0.960, p<.001). The negative effect of participation isolation was reduced as the welfare budget ratio of the neighborhood increased. Neighborhood social cohesion indicators did not moderate the association between the remaining types of social isolation and suicidal ideation. The evidence from this study highlights the importance of social welfare expenditures when building suicide prevention interventions and age-friendly communities.