A Prayer a Day for EAST ASIAN PEOPLES
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The Future of East Asia: Concept, Method and Perspective – EU As Mirror Shuifa Han
Han Asian Journal of German and European Studies (2016) 1:1 Asian Journal of German DOI 10.1186/s40856-016-0004-z and European Studies ORIGINAL ARTICLE Open Access The future of East Asia: concept, method and perspective – EU as mirror Shuifa Han Correspondence: [email protected] Department of Philosophy/Institute Abstract of Foreign Philosophy, Peking University, Beijing 100871, The Background: The solidarity of East Asia, or its possible integration, and even the People’s Republic of China establishment of a union in the future, could not place hope on just spontaneous generation and development of the situation, but should rely on the self- consciousness and autonomous efforts of the people and politicians in East Asian countries. EU and other various organizations within the East Asia region, not only provide rich experience, but also offer a variety of possible ways and means for the solidarity of the East Asian countries. Methods: Under the principles of human rights and rule of law, as well as on the basis of equality and consultation, the significance of East Asian integration consists in facing the history, historical ties and cultural heritage fully and independently, in addition to the assumption of the present and future needs, as well as the responsibilities and obligations which have to be taken in joint effort. Results and discussion: East Asian Community, if it is possible, would become one of the main civilization circles of the world, and constitute the core of the modern world system together with the EU, the US and possibly other systems or communities of countries, meanwhile forming a civilization region with special characteristics of culture. -
American Protestant Missionaries, the US Legation, and the Chosŏn State
International Journal of Korean History (Vol.17 No.1, Feb.2012) 67 Establishing the Rules of Engagement: American Protestant Missionaries, the U.S. Legation, and the Chosŏn State, 1884-1900 Paul S. Cha* Introduction The phrase “unequal treaties” and term extraterritoriality are evocative, conveying more than simply the stale concepts that treaties are unequal or that foreigners are not subject to local laws. Indeed, observing that nearly alltreaties are inherently unequal, Dong Wang, a scholar of China who has written extensively on the topic of unequal treaties and popular historical memory in China, has noted that during the twentieth century the phrase unequal treaties and term extraterritoriality have served both to refer to China’s history of past humiliation and as a clarion call for various socio-political mobilization projects in the country. 1 Likewise, these concepts hold a degree of symbolic meaning in Korea. In particular, they often refer to the weakness of the Chosŏn government during the “open ports” period, paint a picture of rapacious Western and Japanese nations hungering to devour the peninsula, and serve as harbingers of Korea’s pending colonization and division. To a degree, all of these characterizations are accurate and have advanced our understanding of late-nineteenth century Korea. Two drawbacks of these images and characterizations, however, have been a slowness to interpret this period * Assistant Professor, Samford University 68 Establishing the Rules of Engagement: ~ in a manner that paints the Korean state in terms other than fundamental weakness or decay, and the tendency to view Westerners and other foreigners as simply exploitive actors. -
Detecting East Asian Prejudice on Social Media
Detecting East Asian Prejudice on Social Media Bertie Vidgen Austin Botelho David Broniatowski The Alan Turing Institute University of Oxford The George Washington [email protected] University Ella Guest Matthew Hall Helen Margetts The Alan Turing Institute The University of Surrey The Alan Turing Institute Rebekah Tromble Zeerak Waseem Scott A. Hale The George Washington University of Sheffield University of Oxford University Meedan Abstract machine learning and natural language processing, offer powerful ways of creating scalable and ro- During COVID-19 concerns have heightened about the spread of aggressive and hateful bust systems for detecting and measuring prejudice. language online, especially hostility directed These, in turn, can assist with both online content against East Asia and East Asian people. We moderation processes and further research into the report on a new dataset and the creation of a dynamics, prevalence, causes, and impact of abuse. machine learning classifier that categorizes so- We report on the creation of a new dataset and cial media posts from Twitter into four classes: classifier to detect East Asian prejudice in social Hostility against East Asia, Criticism of East media data. The classifier distinguishes between Asia, Meta-discussions of East Asian preju- four primary categories: Hostility against East Asia, dice, and Non-related. The classifier achieves a macro-F1 score of 0.83. We then conduct Criticism of East Asia, Meta-discussions of East an in-depth ground-up error analysis and show Asian prejudice, and Non-related. It achieves a that the model struggles with edge cases and macro-F1 score of 0.83. -
Past, Present and Future of Hallyu (Korean Wave)
American International Journal of Contemporary Research Vol. 5, No. 5; October 2015 Past, Present and Future of Hallyu (Korean Wave) Kim Bok-rae Professor Andong national University I. Introduction Hallyu refers to the phenomenon of Korean popular culture which came into vogue in Southeast Asia and mainland China in late 1990s. Especially, hallyu is very popular among young people enchanted with Korean music (K-pop), dramas (K-drama), movies, fashion, food, and beauty in China, Taiwan, Hong Kong, and Vietnam, etc. This cultural phenomenon has been closely connected with multi-layered transnational movements of people, information and capital flows in East Asia. Since the 15th century, East and West have been the two subjects of cultural phenomena. Such East–West dichotomy was articulated by Westerners in the scholarly tradition known as “Orientalism.”During the Age of Exploration (1400–1600), West didn’t only take control of East by military force, but also created a new concept of East/Orient, as Edward Said analyzed it expertly in his masterpiece Orientalism in 1978. Throughout the history of imperialism for nearly 4-5 centuries, west was a cognitive subject, but East was an object being recognized by the former. Accordingly, “civilization and modernization” became the exclusive properties of which West had copyright (?!), whereas East was a “sub-subject” to borrow or even plagiarize from Western standards. In this sense, (making) modern history in East Asia was a compulsive imitation of Western civilization or a catch-up with the West in other wards. Thus, it is interesting to note that East Asian people, after gaining economic power through “compressed modernization,”1 are eager to be main agents of their cultural activities in and through the enjoyment of East Asian popular culture in a postmodern era. -
Karl Barth's Reception in Korea
KARL BARTH'S RECEPTION IN KOREA: FOCUSING ON ECCLESIOLOGY IN RELATION TO KOREAN CHRISTIAN THOUGHT YOUNG-GWAN KIM FACULTY OFRELIGIOUS STUDIES, McGILL UNIVERSITY, MONTREAL DECEMBER 2001 A THESIS SUBMITTED TO THE FACULTY OF GRADUATE STUDIES AND RESEARCH IN PARTIAL FULFILMENT OF THE REQUIREMENTS OF THE DEGREE OF DOCTOR OF PHILOSOPHY COPYRIGHT BY YOUNG-GWAN KIM DECEMBER 2001 COPY NO. 1 National Library Bibliothèque nationale 1+1 of Canada du Canada Acquisitions and Acquisitions et Bibliographie Services services bibliographiques 395 Wellington Street 395, rue Wellington OttawaON K1A0N4 Ottawa ON K1A ON4 canada canada Your file Vol... r6Mrenœ Our file Notre rëférenœ The author bas granted a non L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant à la National Library ofCanada to Bibliothèque nationale du Canada de reproduce, loan, distribute or sell reproduire, prêter, distribuer ou copies ofthis thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/film, de reproduction sur papier ou sur format électronique. The author retains ownership ofthe L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts from it Ni la thèse ni des extraits substantiels may be printed or otherwise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son penmSSlOn. autorisation. 0-612-78706-0 Canada TABLE OFCONTENTS ABSTRACT -------- - --- - - - - - - - ---- - - - --- - - ----- - ----- - --- - - - 111 ACKNOWLEDGEMENTS - - - - --- - - - -- - - ----- - ------------------ VIl LIST OFABBREVIATIONS - - - ---- - -------------------- - --- - - --- IX GLOSSARY -- - ----------------------------------------- - --- X INTRODUCTION: THE RECEPTION OF KARL BARTH'S THEOLOGY IN KOREA - - - - - - - 1 Chapter 1. AN ACCOUNT OFTHE HISTORY AND DEVELOPMENT OF CHRISTIANITY IN KOREA AND THE ROLE OF CONFOCIANISM IN ITS RAPID GROWTH ------------ - ---- - - - - - - ----- - 8 A. -
Detecting East Asian Prejudice on Social Media
Detecting East Asian Prejudice on Social Media Bertie Vidgen1,2, Austin Botelho2, David Broniatowski3, Ella Guest1,6, Matthew Hall1,4, Helen Margetts1,2, Rebekah Tromble1,3, Zeerak Waseem5, and Scott Hale1,2 1The Alan Turing Institute 2The Oxford Internet Institute 3The George Washington University 4The University of Surrey 5University of Sheffield 6The University of Manchester May 2020 Abstract The outbreak of COVID-19 has transformed so- can be mitigated [8]. There is a pressing need to also research cieties across the world as governments tackle the health, and understand other forms of harm and danger which are economic and social costs of the pandemic. It has also raised spreading during the pandemic. concerns about the spread of hateful language and prejudice Social media is one of the most important battlegrounds online, especially hostility directed against East Asia. In in the fight against social hazards during COVID-19. As this paper we report on the creation of a classifier that de- life moves increasingly online, it is crucial that social me- tects and categorizes social media posts from Twitter into dia platforms and other online spaces remain safe, accessible four classes: Hostility against East Asia, Criticism of East and free from abuse [9] { and that people's fears and dis- Asia, Meta-discussions of East Asian prejudice and a neutral tress during this time are not exploited and social tensions class. The classifier achieves an F1 score of 0.83 across all stirred up. Computational tools, utilizing recent advances four classes. We provide our final model (coded in Python), in machine learning and natural language processing, offer as well as a new 20,000 tweet training dataset used to make powerful ways of creating scalable and robust models for de- the classifier, two analyses of hashtags associated with East tecting and measuring prejudice. -
Racialisation of East Asians in Australia, Alex Mchugh, 2014
CERS Working Paper Racialization of East and South-East Asians by White Australians, within Australian society. Alex McHugh , 2014 Introduction Kobayashi and Peake (2000: 393) define racialization as the process by which groups ‘are negatively identified, and given stereotypical characteristics’ (Dunn et al 2007:565). It is important to study racism and racialization because its roots are often found in some of the most crucial issues within 21st century society. It also helps give an understanding of the processes that shape racialization, and what effects racialization may have on society as a whole. This in turn may help decrease racialization and its negative attributes. This piece will look specifically at the negative racialization of East and South-East Asians by white Australians, within contemporary society. Importantly, for the purpose of this essay, East and South-East Asians will be defined as those from the Japanese Archipelago (Japanese), the Chinese region of East-Asia (Chinese), and Southeast Asia and the Malay Archipelago (South-East Asian) (Law 2010:40). Specific nation states that will be looked at from the perspective of racialization in Australia include The People’s Republic of China, Japan, Indonesia, Malaysia, Vietnam, East Timor, Thailand, and The Lao People’s Democratic Republic (Laos). Four main dimensions surrounding the racialization of these peoples in Australia will be scrutinised. Firstly, ‘racism as a colonial legacy’ explores how the context of Anglo-Aboriginal struggles fuelled notions of non-white inferiority, and will also look at later clashes of interest between Australia and Asia during Australia’s time as a British colony. ‘Discourse on politics and East and South-East Asia’ will then be the second dimension looked at, with an analysis of Australian views on East and South-East Asia on a macro level, and how they see themselves as culturally separate from the their Asian neighbours. -
Introducing East Asian Peoples
Introducing East Asian Peoples EAST ASIAN PEOPLES Contents 04 The East Asian Affinity 06 Map of East Asia 08 China 12 Japan 14 Mongolia 16 South Korea 18 Taiwan 20 Buddhism 22 Taoism or Daoism 24 Folk Religions 26 Confucianism 28 Islam 29 Atheism 30 Affinity Cities Overview 32 Unreached People Group Overview 34 Global Diaspora 36 Connect The East Asian Affinity China, Japan, Mongolia, South Korea and Taiwan, countries Issues and Challenges facing the EA Affinity In the last 10 years, Japan’s population has shifted so that 92 Aging Population on the western edge of the Pacific Ocean, are central to the percent of Japan’s people live in cities. Roughly 83 percent Japan’s population continues to decline, due to one of the work of the East Asian Peoples Affinity Group. Population of the people of South Korea live in urban areas, 20 percent world’s lowest birth rates and one-fourth of their population The population within East Asian countries is exploding. Al- in the urban area of Seoul. being 65 or older. The shrinking labor force limits tax revenue Most East Asian people live in this geographic region, but the ready, they are home to nearly 1.67 billion people, represent- and has caused Japan’s debt to grow by more than twice focus of our efforts is to communicate the gospel, helping ing a fourth of the world’s population. East Asian governments In China, there is a plan to shift 350 million rural residents into the country’s economic output. East Asian people hear and respond favorably to the Good grapple with unprecedented challenges, including how to newly constructed towns and cities by 2025. -
The Direct and Indirect Contributions of Western Missionaries to Korean Nationalism During the Late Choson and Early Japanese Annexation Periods 1884-1920
East Tennessee State University Digital Commons @ East Tennessee State University Electronic Theses and Dissertations Student Works 8-2011 The Direct and Indirect Contributions of Western Missionaries to Korean Nationalism during the Late Choson and Early Japanese Annexation Periods 1884-1920. Walter Joseph Stucke East Tennessee State University Follow this and additional works at: https://dc.etsu.edu/etd Part of the Asian History Commons, History of Religion Commons, and the Political History Commons Recommended Citation Stucke, Walter Joseph, "The Direct and Indirect Contributions of Western Missionaries to Korean Nationalism during the Late Choson and Early Japanese Annexation Periods 1884-1920." (2011). Electronic Theses and Dissertations. Paper 1338. https://dc.etsu.edu/etd/1338 This Thesis - Open Access is brought to you for free and open access by the Student Works at Digital Commons @ East Tennessee State University. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Digital Commons @ East Tennessee State University. For more information, please contact [email protected]. The Direct and Indirect Contributions of Western Missionaries to Korean Nationalism during the Late Choson and Early Japanese Annexation Periods, 1884-1920 _______________ A thesis presented to the faculty of the Department of History East Tennessee State University in partial fulfillment of the requirements for the degree Master of Arts in History _______________ by Walter J. Stucke August 2011 _______________ Dr. Henry Antkiewicz, Chair Dr. William Burgess Dr. Dale Schmitt Keywords: Protestantism, Christianity, Missionaries, Nationalism, Korea, Late Choson Dynasty, Japanese Annexation, March First Movement ABSTRACT The Direct and Indirect Contributions of Western Missionaries to Korean Nationalism during the Late Choson and Early Japanese Annexation Periods, 1884-1920 by Walter J. -
The Impact of Christianity Upon Korea, 1884-1910: Six Key American and Korean Figures." Journal of Church and State 36:4 (Autumn 1994): 795-821
Daniel M. Davies, "The Impact of Christianity upon Korea, 1884-1910: Six Key American and Korean Figures." Journal of Church and State 36:4 (Autumn 1994): 795-821. Christianity has had a profound impact upon Korean political and social life. That influence began in the 1600s and continues until the present time.[1] Indeed, Korea has been the only East Asian nation that has incorporated Christianity into the mainstream of its political and social life. This essay deals with the impact of Christianity upon Korean political and social life, focusing upon the work of three pioneer Protestant missionaries and three early Korean converts to Protestantism at the end of the Yi dynasty (1884-1910). That discussion is preceded, however, by a brief sketch of the history of Korea's cultural development prior to the first impact of Christianity in 1600. BACKGROUND ON KOREAN HISTORY Korea has one of the longest continuous histories--at least two thousand years--of any nation in the world.[2] Shamanism has had a vital presence in Korea from prehistory.[3] Buddhism and Confucianism have been firmly entrenched in Korea from about 370 A.D.,[4] while Taoism entered Korea from China around 600 A.D.[5] All the major building blocks, minus Christianity, of Korea's political and social life--Shamanism, Confucianism, Buddhism, and Taoism--had been established in Korea by 636 A.D. the time of the Unified Shilla dynasty.[6] As shall be noted below, Christianity's first influence upon Korean society and politics came much later, around 1600 A. D.[7] The secret to Korea's longevityy has been the natural birth and death cycle of its dynasties.[8] Each of the three great dynasties in Korea--Silla (668-935), Koryo (935-1392), and Yi (1392-1910)- -have followed the pattern of birth, a period of creativity, a period of stagnation, a period of decadence, and death. -
Lunar New Year Macarthur, General Douglas
894 Lunar New Year The lunar New Year, known as 561, W6ndan, W6ni! or Cbongch '0, is one of the most important holidays in Korea. During this holiday, there are traffic jams throughout the country as people rush to see their family and relatives. On the morning of Lunar New Year, people don traditional dress (hanbok). Various foods and wine are prepared, and then set in front of an ancestral tablet. The table is meticulously arranged according to Confucian tradition; however, many families also have their own traditions governing details of the arrangement. In general, fish is put on the east, meat on the west, fruit in front, rice and soup behind and liquor on the front table. A ceremony is then held during which the male family members pay respect to their deceased ancestors up to the fourth generation by making three full bows. Family members also visit the graves of their deceased ancestors. On this holiday, after cutting the grass from around the grave, they make a simple offering and then bow three times. In addition to paying respect to the deceased, each family member is expected to make two formal bows to his or her elders. According to custom, the elders then give the person a gift of money, particularly if the person is a child. Special foods are prepared for this holiday. In particular, rice-cake soup is typically served instead ofrice. For this reason, the question 'How many bowls of rice-cake soup have you eaten?' is sometimes used to ask one's age. In North Korea and China, mandu (dumpling) soup is often eaten instead. -
Providence and Politics: Horace N. Allen and the Early US-Korea Encounter, 1884-1894 by Andrea Yun Kwon a Dissertation Submitte
Providence and Politics: Horace N. Allen and the Early US-Korea Encounter, 1884-1894 By Andrea Yun Kwon A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in History in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Paula S. Fass, Chair Professor Andrew E. Barshay Professor Hong Yung Lee Fall 2012 © 2012 by Andrea Yun Kwon All rights reserved. Abstract Providence and Politics: Horace N. Allen and the Early US-Korea Encounter, 1884-1894 by Andrea Yun Kwon Doctor of Philosophy in History University of California, Berkeley Professor Paula S. Fass, Chair This dissertation examines the career of Horace Newton Allen, an American physician who became the first Protestant missionary to reside in Chosŏn Korea. It focuses specifically on the initial decade of his tenure on the peninsula (1884-1894), the period when he transitioned from a participant of the Protestant foreign mission movement to a member of the American diplomatic service. These years also comprised the formative era of relations between the United States and Korea. Through a close look at Allen’s work and activities, this study uses his story as window into the broader dynamics of the early American-Korean encounter. In particular, it challenges previous characterizations of Horace Allen as an exemplar of US expansionism, and argues instead that his career was shaped in large part by the divergence in American interests vis-à-vis Korea during the late nineteenth century. 1 Table of Contents Table of Contents i Dedication ii Acknowledgements iii Introduction 1 Prologue: Departure 7 Chapter One: Arrival 14 Chapter Two: Coup 40 Chapter Three: Crucible 61 Chapter Four: Washington 81 Chapter Five: Return 103 Afterword 129 Bibliography 132 i To Hea Gyung Kim ii Acknowledgements I owe many thanks to those who helped make the completion of this project possible.