Korean and Korean-Americans
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And “What I Am Not”: Asians and Asian Americans in Contention and Conversation by Heekyong Teresa Pyon, Yan Cao, and Huey-Li Li
College of Education v University of Hawai‘i at Mänoa 1 Between “What I Am” and “What I Am Not”: Asians and Asian Americans in Contention and Conversation by Heekyong Teresa Pyon, Yan Cao, and Huey-li Li In the age of globalization, “Asian” and “Asian American” Just the other day, my mother visited Joshua, and again she told have emerged as popular terms to refer to a diverse populace Joshua that he needs to speak Korean when he grows up. This time, originating in many different parts of the vast continent of Asia. however, Joshua gave my mother an unexpected answer. “Grandma. As recent Asian arrivals in the United States, we have gradually There is an older brother in my church. He speaks little Korean and a come to accept the terms “Asian” and “Asian American,” as our lot of English. I think I am going to be like him later, and I am going group identity in spite of our different national origins and cultural to be an American when I grow up.” Surprised, my mother told him, upbringings. However, we continue to engage in a mutual interroga- “No, Joshua, you are still a Korean even when you grow up.” “No,” tion with the dominant culture that endorses individuality as a key insisted little Joshua, “I am going to be an American!” value, yet imposes group identities on its marginal constituencies. Unlike my nephew, I was certain that I would never become While the multicultural education movement has raised awareness an American when I was new to the country. -
Confronting Sa-I-Gu: Twenty Years After the Los Angeles Riots
【특집】 Confronting Sa-i-gu: Twenty Years after the Los Angeles Riots Edward Taehan Chang (the Young Oak Kim Center for Korean American Studies) Twenty years ago on April 29, Los Angeles erupted and Koreatown cried as it burned. For six-days, the LAPD was missing in action as rioting, looting, burning, and killing devastated the city. The “not guilty” Rodney King verdict ignited anger and frustration felt by South Los Angeles residents who suffered from years of neglect, despair, hopelessness, injustice, and oppression.1) In the Korean American community, the Los Angeles riot is remembered as Sa-i-gu (April 29 in Korean). Korean Americans suffered disproportionately high economic losses as 2,280 Korean American businesses were looted or burned with $400 million in property damages.2) Without any political clout and power in the city, Koreatown was unprotected and left to burn since it was not a priority for city politicians and 1) Rodney King was found dead in his own swimming pool on June 17, 2012, shortly after publishing his autobiography The Riot Within: My Journey from Rebellion to Redemption Learning How We Can All Get Along, in April 2012. 2) Korea Daily Los Angeles, May 11, 1992. 2 Edward Taehan Chang the LAPD. For the Korean American community, Sa-i-gu is known as its most important historical event, a “turning point,” “watershed event,” or “wake-up call.” Sa-i-gu profoundly altered the Korean American discourse, igniting debates and dialogue in search of new directions.3) The riot served as a catalyst to critically examine what it meant to be Korean American in relation to multicultural politics and race, economics and ideology. -
Landscapes of Korean and Korean American Biblical Interpretation
BIBLICAL INTERPRETATION AMERICAN AND KOREAN LANDSCAPES OF KOREAN International Voices in Biblical Studies In this first of its kind collection of Korean and Korean American Landscapes of Korean biblical interpretation, essays by established and emerging scholars reflect a range of historical, textual, feminist, sociological, theological, and postcolonial readings. Contributors draw upon ancient contexts and Korean American and even recent events in South Korea to shed light on familiar passages such as King Manasseh read through the Sewol Ferry Tragedy, David and Bathsheba’s narrative as the backdrop to the prohibition against Biblical Interpretation adultery, rereading the virtuous women in Proverbs 31:10–31 through a Korean woman’s experience, visualizing the Demilitarized Zone (DMZ) and demarcations in Galatians, and introducing the extrabiblical story of Eve and Norea, her daughter, through story (re)telling. This volume of essays introduces Korean and Korean American biblical interpretation to scholars and students interested in both traditional and contemporary contextual interpretations. Exile as Forced Migration JOHN AHN is AssociateThe Prophets Professor Speak of Hebrew on Forced Bible Migration at Howard University ThusSchool Says of Divinity.the LORD: He Essays is the on author the Former of and Latter Prophets in (2010) Honor ofand Robert coeditor R. Wilson of (2015) and (2009). Ahn Electronic open access edition (ISBN 978-0-88414-379-6) available at http://ivbs.sbl-site.org/home.aspx Edited by John Ahn LANDSCAPES OF KOREAN AND KOREAN AMERICAN BIBLICAL INTERPRETATION INTERNATIONAL VOICES IN BIBLICAL STUDIES Jione Havea Jin Young Choi Musa W. Dube David Joy Nasili Vaka’uta Gerald O. West Number 10 LANDSCAPES OF KOREAN AND KOREAN AMERICAN BIBLICAL INTERPRETATION Edited by John Ahn Atlanta Copyright © 2019 by SBL Press All rights reserved. -
Transfer of Manis Crassicaudata, M. Pentadactyla, M. Javanica from Appendix II to Appendix I
Prop. 11.13 CONSIDERATION OF PROPOSALS FOR AMENDMENT OF APPENDICES I AND II Other proposals A. Proposal Transfer of Manis crassicaudata, M. pentadactyla, M. javanica from Appendix II to Appendix I. B. Proponents India, Nepal, Sri Lanka and the United States of America C. Supporting Statement 1. Taxonomy 1.1 Class: Mammalia 1.2 Order: Pholidota 1.3 Family: Manidae 1.4 Genus: Manis crassicaudata Gray, 1827 Manis javanica Desmarest, 1822 Manis pentadactyla Linneaus, 1758 1.5 Scientific synonyms: 1.6 Common names: English: (Manis crassicaudata) - Indian pangolin (Manis javanica) - Malayan pangolin (Manis pentadactyla) - Chinese pangolin French: (Manis crassicaudata) - Grand pangolin de l’Inde (Manis javanica) - Pangolin malais (Manis pentadactyla) - Pangolin de Chino Spanish: (Manis crassicaudata) - Pangolín indio (Manis javanica) - Pangolín malayo (Manis pentadactyla) - Pangolín Chino 1.7 Code numbers: Manis crassicaudata: A-108.001.001.001 Manis javanica: A-108.001.001.003 Manis pentadactyla: A-108.001.001.005 2. Biological Parameters 2.1 Distribution Manis crassicaudata occurs in the Indian sub-continent from eastern Pakistan, through much of India (south of the Himalayas), Bangladesh, and Sri Lanka, and, possibly, Myanmar and extreme western China (IUCN 1996, WCMC et al. 1999). Additional details on the distribution of this species are provided in Appendix A. Manis javanica occurs in tropical Southeast Asia. Although the northern and western limits of its range are very poorly defined, it has been recorded in much of Indonesia, Malaysia, the Philippines (Palawan Province), the southern half of Indo-China, much of Thailand and southern Myanmar (Nowak 1991, WCMC et al. 1999). It may also occur in Bangladesh and southwest Prop. -
Proposal for a Korean Script Root Zone LGR 1 General Information
(internal doc. #: klgp220_101f_proposal_korean_lgr-25jan18-en_v103.doc) Proposal for a Korean Script Root Zone LGR LGR Version 1.0 Date: 2018-01-25 Document version: 1.03 Authors: Korean Script Generation Panel 1 General Information/ Overview/ Abstract The purpose of this document is to give an overview of the proposed Korean Script LGR in the XML format and the rationale behind the design decisions taken. It includes a discussion of relevant features of the script, the communities or languages using it, the process and methodology used and information on the contributors. The formal specification of the LGR can be found in the accompanying XML document below: • proposal-korean-lgr-25jan18-en.xml Labels for testing can be found in the accompanying text document below: • korean-test-labels-25jan18-en.txt In Section 3, we will see the background on Korean script (Hangul + Hanja) and principal language using it, i.e., Korean language. The overall development process and methodology will be reviewed in Section 4. The repertoire and variant groups in K-LGR will be discussed in Sections 5 and 6, respectively. In Section 7, Whole Label Evaluation Rules (WLE) will be described and then contributors for K-LGR are shown in Section 8. Several appendices are included with separate files. proposal-korean-lgr-25jan18-en 1 / 73 1/17 2 Script for which the LGR is proposed ISO 15924 Code: Kore ISO 15924 Key Number: 287 (= 286 + 500) ISO 15924 English Name: Korean (alias for Hangul + Han) Native name of the script: 한글 + 한자 Maximal Starting Repertoire (MSR) version: MSR-2 [241] Note. -
Detailed Species Accounts from The
Threatened Birds of Asia: The BirdLife International Red Data Book Editors N. J. COLLAR (Editor-in-chief), A. V. ANDREEV, S. CHAN, M. J. CROSBY, S. SUBRAMANYA and J. A. TOBIAS Maps by RUDYANTO and M. J. CROSBY Principal compilers and data contributors ■ BANGLADESH P. Thompson ■ BHUTAN R. Pradhan; C. Inskipp, T. Inskipp ■ CAMBODIA Sun Hean; C. M. Poole ■ CHINA ■ MAINLAND CHINA Zheng Guangmei; Ding Changqing, Gao Wei, Gao Yuren, Li Fulai, Liu Naifa, Ma Zhijun, the late Tan Yaokuang, Wang Qishan, Xu Weishu, Yang Lan, Yu Zhiwei, Zhang Zhengwang. ■ HONG KONG Hong Kong Bird Watching Society (BirdLife Affiliate); H. F. Cheung; F. N. Y. Lock, C. K. W. Ma, Y. T. Yu. ■ TAIWAN Wild Bird Federation of Taiwan (BirdLife Partner); L. Liu Severinghaus; Chang Chin-lung, Chiang Ming-liang, Fang Woei-horng, Ho Yi-hsian, Hwang Kwang-yin, Lin Wei-yuan, Lin Wen-horn, Lo Hung-ren, Sha Chian-chung, Yau Cheng-teh. ■ INDIA Bombay Natural History Society (BirdLife Partner Designate) and Sálim Ali Centre for Ornithology and Natural History; L. Vijayan and V. S. Vijayan; S. Balachandran, R. Bhargava, P. C. Bhattacharjee, S. Bhupathy, A. Chaudhury, P. Gole, S. A. Hussain, R. Kaul, U. Lachungpa, R. Naroji, S. Pandey, A. Pittie, V. Prakash, A. Rahmani, P. Saikia, R. Sankaran, P. Singh, R. Sugathan, Zafar-ul Islam ■ INDONESIA BirdLife International Indonesia Country Programme; Ria Saryanthi; D. Agista, S. van Balen, Y. Cahyadin, R. F. A. Grimmett, F. R. Lambert, M. Poulsen, Rudyanto, I. Setiawan, C. Trainor ■ JAPAN Wild Bird Society of Japan (BirdLife Partner); Y. Fujimaki; Y. Kanai, H. -
From an Ethnic Island to a Transnational Bubble: a Reflection on Korean Americans in Los Angeles
Asian and Asian American Studies Faculty Works Asian and Asian American Studies 2012 From an Ethnic Island to a Transnational Bubble: A Reflection on Korean Americans in Los Angeles Edward J.W. Park Loyola Marymount University, [email protected] Follow this and additional works at: https://digitalcommons.lmu.edu/aaas_fac Part of the East Asian Languages and Societies Commons Recommended Citation Edward J.W. Park (2012) From an Ethnic Island to a Transnational Bubble: A Reflection on orK ean Americans in Los Angeles, Amerasia Journal, 38:1, 43-47. This Article is brought to you for free and open access by the Asian and Asian American Studies at Digital Commons @ Loyola Marymount University and Loyola Law School. It has been accepted for inclusion in Asian and Asian American Studies Faculty Works by an authorized administrator of Digital Commons@Loyola Marymount University and Loyola Law School. For more information, please contact [email protected]. From an Ethnic Island to a Transnational Bubble Transnational a to Island an Ethnic From So much more could be said in reflecting on Sa-I-Gu. My main goal in this brief essay has simply been to limn the ways in which the devastating fires of Sa-I-Gu have produced a loamy and fecund soil for personal discovery, community organizing, political mobilization, and, ultimately, a remaking of what it means to be Korean and Asian in the United States. From an Ethnic Island to a Transnational Bubble: A Reflection on Korean Americans in Los Angeles Edward J.W. Park EDWARD J.W. PARK is director and professor of Asian Pacific American Studies at Loyola Marymount University in Los Angeles. -
Abl25thesispdf.Pdf (2.788Mb)
THE HOPE AND CRISIS OF PRAGMATIC TRANSITION: POLITICS, LAW, ANTHROPOLOGY AND SOUTH KOREA A Dissertation Presented to the Faculty of the Graduate School Of Cornell University In Partial Fulfillment of the Requirements of the Degree of Doctor of Philosophy by Amy Beth Levine May 2011 © 2011 Amy Beth Levine THE HOPE AND CRISIS OF PRAGMATIC TRANSITION: POLITICS, LAW, ANTHROPOLOGY AND SOUTH KOREA Amy Beth Levine, Ph.D. Cornell University 2011 This dissertation demonstrates how the urgent condition of crisis is routine for many non-governmental (NGO) and non-profit organization (NPO) workers, activists, lawyers, social movement analysts, social designers and ethnographers. The study makes a contribution to the increasing number of anthropological, legal, pedagogical, philosophical, political, and socio-legal studies concerned with pragmatism and hope by approaching crisis as ground, hope as figure, and pragmatism as transition or placeholder between them. In effect this work makes evident the agency of the past in the apprehension of the present, whose complexity is conceptualized as scale, in order to hopefully refigure ethnography’s future role as an anticipatory process rather than a pragmatic response to crisis or an always already emergent world. This dissertation is based on over two years of fieldwork inside NGOs, NPOs, and think tanks, hundreds of conversations, over a hundred interviews, and archival research in Seoul, South Korea. The transformation of the “386 generation” and Roh Moo Hyun’s presidency from 2003 to 2008 serve as both the contextual background and central figures of the study. This work replicates the historical, contemporary, and anticipated transitions of my informants by responding to the problem of agency inherent in crisis with a sense of scale and a rescaling of agency. -
Profile of New York City's Korean Americans
Profile of New York City’s Korean Americans Introduction Using data from 2006-2010 and 2011-2015 American Community Survey (ACS) Selected Population Tables and the 2010 U.S. census, this profile outlines characteristics and trends among New York City’s Korean American population.1 It presents statistics on population size and changes, immigration, citizenship status, educational attainment, English ability, income, poverty, health insurance and housing. Comparisons with New York City’s general population are provided for context. New York City’s Korean population was the third largest Asian ethnic group, behind Chinese and Indians. Relative to all residents, Koreans in New York City were more likely to be: working-age adults, Figure 1: Korean Population by Borough better educated, Population limited English proficient, From 2010 to 2015, the Korean alone or in combination living in poverty if an adult, and population in New York City decreased slightly by 0.2 renting. percent from 98,402 to 98,158 – compared to the city’s Facts on Korean Population in New York City overall 4 percent increase and the 13 percent growth of Alone or in-Combination Population 98,158 Percent Change from 2010 to 2015 -0.2% the total Asian population. The Korean alone population Immigration and Citizenship decreased by 1.5 percent from 93,131 in 2010 to 91,729 Percent of Population Foreign Born 70% in 2015. Percent of Foreign Born Who are Citizens 48% New York City was home to 67 percent of New York Educational Attainment for Adults Age 25 or Older State’s Korean residents. -
English on Korean Television
World Englishes, Vol. 33, No. 1, pp. 33–49, 2014. 0883-2919 English on Korean television JAMIE SHINHEE LEE∗ ABSTRACT: This study discusses verbal humor in entertainment media and examines polarizing representations of English on Korean television. English is a source of stress as well as a medium of humor. Language anxiety about English speaking skills is frequently focalized and viewed as a personal challenge by Korean celebrities, but they often transform their linguistic ‘complex’ into humorous talk. This study argues that using English, possibly the most revered and yet the most feared language in Korea, in humor is sociolinguistically significant, embodying attitudinal, emotional, and experiential ambivalence about English in globalization-minded contemporary Korea. The findings of the study suggest that generation- conscious ageism regarding English proficiency typically characterizes senior citizens as sociolinguistically underperforming, which sometimes forces them to be in a vulnerable position both in familial and social contexts. Increasing use of English on Korean television divides bilingual viewers and monolingual viewers and whether one can be entertained and humored by television programs may become another English- related stratification variable in Korea. INTRODUCTION English is used increasingly in verbal humor in Korean entertainment media, and a common theme is English speaking skills and language anxiety. Using English in Korean humor is sociolinguistically consequential considering that the English language signifies attitudinal and emotional duality—coexistence of devotion or even fanaticism and odium—for many Koreans. English is possibly the most revered and at the same time the most feared foreign language in contemporary Korea (Lee 2007), and ambivalent stances exist both individually and collectively as a society (Lee 2012). -
The Problem of China in the Study of the History of Korean Science: Korean Science, Chinese Science, and East Asian Science*
chapter 12 The Problem of China in the Study of the History of Korean Science: Korean Science, Chinese Science, and East Asian Science* Because of the Chinese origin of many ideas and artifacts of traditional Korean science, and the overwhelming Chinese influence on its development, the his- tory of Korean science suffers from a kind of identity crisis, based on the issue of whether traditional Korean science should be considered simply a part of Chinese science. Jeon Sang-woon, for example, begins his account of tradi- tional Korean science by referring to its history as “a tributary of the main- stream of scientific developments in traditional China.”1 But Jeon quickly adds that Koreans did not merely adopt ideas and techniques from China, but modi- fied them and adapted them to their own needs and conditions. This led to many ‘independent’ developments of Korean science, and often to new discov- eries and inventions. Much of the previous work – and indeed most of the early works by modern scholars – on traditional Korean science have focused on the new contributions by Koreans and their differences from the Chinese developments.2 Yet this raises a problem, which has been troubling me when I attempt to think in general terms about the history of traditional Korean science. The problem, which I call “the problem of China in the study of the history of Korean science,” is basically about the significance of the scientific ideas and technical artifacts from China that are apparently pervasive throughout tradi- tional Korean science and technology.3 What roles and meanings should be assigned to such ideas and techniques in the history of Korean science? Would it be reasonable, or permissible, for a historian of Korean science to neglect * Originally published as “The ‘Problem of China’ in the Study of the History of Korean Science: Korean Science, Chinese Science, and East Asian Science,” Disquisitions on the Past and Present, no. -
In Search of Mixed Korean America*
304 Gage Chapter 13 In Search of Mixed Korean America* Sue-Je Lee Gage Borders are policed on both sides. Someone who walks between and in and out of national and institutional borders draws attention to the arbi- trariness of divisions and to the vested interest of gatekeepers. Shirley Geok-Lin Lim, Among the White Moon Faces (1996) ⸪ Raised in the inner cities of Los Angeles and Indianapolis, my siblings and I were familiar with racism, classism, and sexism from an early age. Our mother, a Korean immigrant and single parent, brought us up in poor, urban, mostly African American communities. The Civil Rights Movement and the Vietnam War were still on people’s minds at that time in the early 1970s. The complexi- ties of what it meant to be “American” and “Korean,” not fully one or the other, were difficult for a mixed-race kid. My mother and her experiences—in the Korea she left, the United States she dreamed of, and the Korean American community she desired to be part of—mark my beginnings. We were excluded from the privileges of “white” society not just because we were “Oriental,” but because we were different and not white. Despite the Korean War from 1950 to 1953, most of the people we encountered had never heard of Korea. Koreans shamed us and treated us harshly because we were poor and we were mixed; our mother had violated the rules by mingling with a GI, an American soldier, the biological father we did not know. Nor did our African American neighbors fully accept us; they had reservations because we weren’t black either.