본고는 세계적으로 다발성의 이주현상과 관련하여 특히 북미 지역 화인들의 소설 가운데 서도 於梨華의 소설을 집중적으로 다루고 있다. 특히 이주자문학에서 종종 발견되는 개인 혹 은 개인의 정신과 정체성 등의 파편화 현상을 진단하는 것이 그 첫 번째 목적이다. 또 하나 의 목표는 소설에서 빈번히 나타나는 이주자의 공간 해석과 재구성을 진단하게 된다. 이주자 가 상이한 문화권을 오가며 경험하게 되는 문화충격과 적응 혹은 동화 및 이질화의 과정 중 에는 개개인의 정체성에서의 다양한 변화 역시 수반된다. 끊임없이 변화하는 정체성, 이중적 으로 나뉘는 정체성, 혹은 파편화되는 개인의 정체성 등으로 다양하게 살펴볼 수 있을 것이 다. 이주자는 이러한 정체성을 바탕으로 자신의 주변 공간을 해석하게 되고 그 공간 자체의 역사적 사회적, 정치적 배경과는 별개로 자신만의 정체성을 근간으로 하는 공간을 재구성하 게 되는데, 여기서는 위와 같은 두 가지 측면이 소설에서 구현되는 현상을 살펴보게 된다.

The study explores the identity construction of non-regular English conversation teachers (non-RECTs) in an elementary and a middle school in Korea. Drawing on positioning theory and the notion of community of practice, the study illustrates how non-RECTs resist, modify, and reconstruct their teacher identity through positioning themselves and others, and different modes of participation in the school contexts. It is a three-year longitudinal study with two female non-RECTs. The primary data gathered through interviews and informal talks, documents, and e-mails were also included for triangulation purposes. The findings suggest that the non-RECTs self-positioned themselves as qualified teachers who can effectively implement communicative language teaching into the classroom, but their positioning was challenged and rejected by regular teachers. The participants resisted their marginalized positions as temporary instructors and claimed their legitimacy by establishing themselves as positive contributors to the communicative curriculum. The findings show the non-RECTs’ identity construction is a struggle between the different views on legitimacy and a negotiation among multiple and conflicting identities.

최근 중국의 고도들은 역사문화자원을 활용한 문화산업 개발에서 도시발전의 돌파구를 찾 고 있다. 고도 카이펑은, 도시의 공간적 기획과 각종 문화생산물의 결합을 통해 도시 정체성 을 재구성하고 도시 정체성 자체를 경쟁력 있는 문화상품으로 전시하는 새로운 시도를 전개 하고 있다. 카이펑은 ‘문화를 활용한 경제활성화’의 전략을 선택하면서 도시문화 자체를 경쟁 력 있는 콘텐츠로 생산하고 이를 통해 카이펑의 도시 이미지를 긍정적으로 전환해나가고 있 다. 카이펑은 도시 경관과 문화예술을 전면적으로 결합하기 위한 전략으로 청명상하원 등의 공간 기획을 추진하였고 <대송·동경몽화>라는 실경공연 예술을 제작하였다. 청명상하원, <대 송·동경몽화> 등은, 카이펑의 역사문화에서 대표적이고 효과적인 문화기호로 선택되어 도시 의 문화브랜드로 재구성된 것들이다. 카이펑은 이런 문화테마공원과 실경공연을 통해 관광과 문화가 도시 정체성이라는 장(場) 안에서 성공적으로 결합되는 새로운 패러다임의 도시를 만 들어가고 있다. 본 연구에서는 고도 카이펑을 중심으로 각종 문화생산물을 통해 도시 기획과 정체성이 재구성되는 과정을 고찰한다.

이 글은 한설야의 소설 『탑』이 지닌 문학사적 의미를 인물 분석을 통해 드러내고자 기획되었다. 카프 맹 원인 한설야가 현실을 버리고 구한말 어린 소년을 내세워 글쓰기를 한 이유를 작품의 내적 상황에서 밝 히고자 하였다. 내재적 분석을 시도한 결과 『탑』의 중심 코드인 주인공 우길은 여성 인물 계섬과의 관계를 통하여 신분제의 해체를 겪고, 아버지 박진사와의 갈등을 통하여 정체성을 확립하는 계기를 맞는다. 그러나 이런 인물 관계의 분기점은 지속적으로 유보되어서 결말 부분에 이르러서야 표면화된다. 이를 『탑』의 열린 결말이라고 보았다. 그러는 동안 소설 『탑』은 가족사 속에서 가라져 가는 풍속과 가치 문화 를 병렬 구조로 제시한다. 이는 한설야의 작가적 암중모색의 과정에 해당한다. 본고는 『탑』을 1930년대 창작방법이나 장편소설론 속에서 탐색하지 않았다. 『탑』에 대한 더 적합한 논의는 1940년대 한국 문학 의 전체적 조망(외재 분석을 추가하는) 속에서 가능할 것이다.

The migratory locust, Locusta migratoria, is one of the famous insect pests in the world. Although the species reveals several morphological variations, it is largely divided into two lineages, Southern (Africa, Southern Europe, Southern Asia, and Australian) and Northern (East Asia, Eurasian continent). In 2014, a large number of L. migratoria nymphs with red-brown color were suddenly occurred in the southern region (Haenam-gun, Jeollanam-do), Korea. In this study, mitochondrial COI sequences were analyzed to recognize the genetic identity of L. migratoria with nymph or adult samples collected from 9 localities in Korea. The analysis results reveal that all individuals are belonging to the Northern lineage.

본 연구의 목적은 교정공무원의 직업정체성이 직업안녕감에 미치는 영향을 규명하는 것이다. 연구를 위해, 전국 9개 교정시설에 재직 중인 교정공무원 531명을 대상으로 조사하였으며, SPSS 통계프로그램을 이용하여 일원배치분산(ANOVA)과 T-검정, 다중회귀분석을 실시하였다. 연구결과는 다음과 같다. 첫째, 교정공무원의 직업정체성은 대체적으로 미혼보다는 기혼이, 연령과 근무경력이 많을수록, 직급이 높을수록 높은 것으로 나타났다. 둘째, 교정공무원의 직업안녕감은 대체적으로, 미혼보다는 기혼이, 연령과 근무경력이 많을수록, 직급이 높을수록, 보안관련 부서보다는 사무관련 부서가 높은 것으로 나타났다. 셋째, 교정공무원의 직업정체성과 직업안녕감은 유의미한 정적 상관관계가 있는 것으로 나타났다. 넷째, 교정공무원의 직업정체성은 직업안녕감에 유의미한 정적 영향을 미치는 것으로 나타났다.

Over the past two decades, consumer moralism, or moralism about consumption in a broad sense, has received much academic attention in answer to the growing concern for fair-trade, corporate social responsibility, environmental sustainability, and other anti-consumption initiatives and movements (McGregor, 2006; Newholm and Shaw, 2007). This theoretical trajectory not only pay attention to how everyday consumption practice is shaped by and help shape certain sorts of ethical dispositions (Clive et al., 2005), but it also extends to the understanding of the intertwined relationship between morality, consumption, and consumers’ identity narratives (Thompson, 2011). While previous research has focused on understanding moral consumption as a politically and morally motivated collective practice (Luedicke et al., 2010; Thompson, 2007), limited research has been done on revealing how personal moral identity project institutionalize and contest the socio-cultural power structure through ascribing social meanings in consumption practice to legitimatize seemingly unethical behavior in the marketplace (Brace-Govan and Binary, 2010). This research concerned the creation and negotiation of moralistic identities among a group of young consumers in Hong Kong who engaged in counterfeit consumption. We focused on how consumers strategically appropriate moralistic meanings in their everyday counterfeit consumption, in which their identity work utilized these ‘alternative’ market resources to echoed with, or even reproduce, the entrenched Chinses social relationships and marketplace ideological conditions (Giesler and Veresiu, 2014; Luedicke et al., 2010).

Fashion has become a major thing worldwide. In Indonesia, especially in big cities like Jakarta, Bandung and Surabaya, fashion is quite evolving. Jakarta is a bustling modern city with international interaction and professional working environment. This atmosphere influences the inhabitants to dress in modern, professional look; as fashion may be seen as visible identity for a person. As a country with more than 300 tribes, Indonesia is also very rich in culture (Tamindael, 2011). Each area has its own traditional clothes, house, food, custom, art, and language. In big cities, those cultural differences have somewhat blend together or rather invisible in the capital city of Jakarta. Despite the modern environment, traditional clothing and religious clothing tried to get substantial segment as well. However, cultural or traditional costume seem to face the adversity to stand out. Traditional costume can be seen as an identity for a country or specific culture. Like Kimono in Japan or Sari in India, Indonesia actually has kebaya as national costume for women. Kebaya is actually a tight fitting blouse known as originated from Java. Nowadays, with the many modern women seems to wear kebaya only for special occasion, such as wedding reception, national day, or official ceremony. As it was meant for special moment, the kebaya these days are more elaborated, mostly adorned with embroidery and glittery embellishment. Still, whether modest or modern, kebaya is perceived as complicated, out-of-date, and inflexible. This national costume might face the threat of extinction, although the rise of patrimonial awareness made kebaya get more attention these days. Despite kebaya has been appointed as national costume for Indonesian women, many of them, especially youngsters, seem reluctant to wear it in many occasion. This phenomenon evokes the need for research, how Indonesian youngsters perceived the kebaya as national identity? This research will relate the brand identity with kebaya. Kebaya itself may be considered as a brand, attached to Indonesia as a country. Within the brand identity framework, kebaya would be seen as a brand. However, a brand should be known among its target and how the people or target consumers perceive it. As an initial research, this paper aimed to explore how youngsters in Indonesia perceived kebaya as national outfit. This research will rely on theories about branding. Kebaya is actually a product. However, the term of kebaya can be considered as a brand in the context of Indonesian national costume. This research measures the brand identity and brand imagery within the theory of brand identity from from Aaker (1996) and Keller (2013). The brand identity will be measured using the indicators of brand awareness, and the brand meaning will be measured using the brand associations. The survey has been conducted to 30 youngsters, from 17 to 25 years old. Whereas two interviews have also been conducted to a founder of Perempuan Berkebaya (Women in kebaya) community and a bussinesswoman who start to wear kebaya everyday. To raise the awareness of kebaya, this community has made some efforts. There was some news coverage on the national medias and outdoor events to show that kebaya is suitable for any occassion. As this research will explore how these young ladies perceived the kebaya, most of them can be assumed to be aware of kebaya. However, they might have different perception and comprehension about it. All of the respondents from the survey claimed they the national costume of Indonesia. However, the answer were varies when they recall the object. Batik is also mentioned alongside with kebaya. Many people are more accustomed to wear batik clothes, as it can be transformed into different kinds of outfit, such as shirt or dress. Athough all respondents agree for kebaya to be one of national identity, most of them claimed kebaya is not suitable for everyday wear. They argued that kebaya is impractical, and not convenient for day-to-day activities. Some of them believed kebaya is only for wedding or other special occasions, thus will lessen their exclusivity or prestige if they wear it everyday. The second part of the questionnaire is about the association; how kebaya as a brand would match or associate to certain group of user, usage situation, experience, and values. Many people seen women wearing kebaya in rural areas, worn by grandmothers and door-to-door jamu (herbal drink) sellers, thus have an ancient or traditional look. This is in line with result from the survey. This kind of association is actually in contrast to the image of kebaya for special occasion. Thus, to outsmart the out-of-date association, many modern women avoid humble kebaya to wear in many occasions; they rather opt for more expensive kebaya to wear at special events. How the youngsters perceive may be arguable. They see kebaya as something unique which they don’t see, let alone wear it, every day. This explain how they value kebaya as an exclusive outfit that may elevate the look of the wearer. The excuses whether to wear or not-to-wear kebaya as daily outfit seems endless. There may be a slight hesitation toward the kebaya which associated to old fashion or outdated, but some would opt for modern cut of kebaya. In the end, kebaya should build strong image as national identity; where every Indonesian women, no matter their age nor social class, will be proud to wear it.

City branding is a strategic instrument to publicize a city’s competitive advantages by highlighting distinctive characteristics of the city. This study uses cinema as a discursive lens to examine city branding and explicates a framework for implementing city branding through cinema. An analysis of 81 Hong Kong films produced between 2008 and 2015 reveal the modalities by which city officials and media producers affect a city brand that distinguishes Hong Kong from other East Asian cities. Specifically, Hong Kong filmmakers 1) use local color as backdrops for stories, 2) emphasize freedom of expression, 3) highlight regional localities, and 4) claim historical figures associated with the city. The findings reflect strategic attempts by Hong Kong city officials and media producers to negotiate the city’s postcolonial identity, even two decades after Hong Kong’s reunification with China. The results suggest that Hong Kong uses cinemamediated city branding as a form of subversive resistance to China. More broadly, the implementation framework could be deployed by other emergent cities (e.g. Dubai), which are looking to increase their profile and cultural footprint in the global stage through creative markets.

Based on the collaborative and social characteristics, social networking services (SNSs) are growing platforms for consumer-to-consumer conversation including electronic word-of-mouth (eWOM). eWOM is defined as ‘any positive or negative statement made by potential, actual, or former customers about a product or company, which is made available to a multitude of people and institutions via the Internet’ (Hennig-Thurau, Gwinner, Walsh, & Gremler, 2004, p.39). Despite its academic and managerial significance, several preliminary studies have examined what determines effective eWOM in SNSs (e.g., Chu & Kim, 2011; Teng, Khong, Goh, & Chong, 2014). Extending these attempts, we empirically investigate what influences consumers’ evaluation of eWOM, especially on Facebook. We suggest a new perspective of focusing on the psychological stream of social identity (Tajel & Turner, 1986) which is a distinctive factor explicit on Facebook. Unlike conventional eWOM platforms like bulletin boards and online communities where the user information is limited due to anonymity or presented in restricted manner (e.g., reputation from ratings by other members) (Dou, Walden, Lee, & Lee, 2012), Facebook provides profile information about users including one’s social group membership (e.g., school, company). This implies that the perception of social identity on Facebook may influence how one evaluates the source and his/her eWOM message.

There has been an increasing trend of using code-switching to enhance ad persuasion among local and global brands. Ads that include two or more languages are referred to as code-switched ads (Luna and Peracchio 2005a; 2005b). It is noted that previous studies investigating code-switched ad effectiveness have focused on bilinguals, not monolinguals. Due to the emerging use of code-switching in ads in monolingual markets, more research efforts are required to understand its effectiveness and boundaries among the monolinguals. The purpose of this study is to investigate the moderating role of consumer local-global identity in the effectiveness of code-switched ads among monolinguals. Two experiments were conducted and the results confirmed our hypothesis that consumer local-global identity moderates the effect of code-switched ads. The results indicated that congruence between consumer local-global identity and code-switching enhanced persuasiveness. In addition, the mediating effect of ad involvement was identified. These findings provide managerial implications for marketers.

Luxury watch manufacturers open boutiques around the globe. A branded boutique is a promise to customers and much of the responsibility of keeping it weighs on frontline employees. However, not much is known about the “moments of truth” in monobrand boutiques. This study explores the “front reality” of sales staff and besides a theoretical and a managerial contribution provides a critical reflection of the methodological approach.

목 적: 안경광학과 전공학생들의 진로정체감이 전공만족에 미치는 영향을 알아보고자 한다. 방 법: 광주·전남 소재 안경광학과 전공학생 173명을 대상으로 설문조사를 실시하였으며, 수집된 자료 는 IBM SPSS Statistics 22를 이용하여 빈도분석, 기술통계량, 신뢰도분석, 요인분석, 다중회귀분석을 실시 하였다. 결 과: 안경광학과를 선택한 동기는 직업에 대한 전망이 65명(37.6%)으로 가장 많은 수를 나타냈으며, 진로상담 희망자로 지도교수가 76명(43.9%)으로 지도교수에 대한 의존도가 높은 것으로 분석되었다. 전공 진로정체감(β=.490, p<0.01)과 직업 진로정체감(β=.225, p<0.05), 자아 진로정체감(β=.175, p<0.05)의 모든 요인은 학과전망 만족에 유의한 결과로 나타났다. 전공 진로정체감(β=.233, p<0.05)과 직업 진로정체 감(β=.180, p<0.1), 자아 진로정체감(β=.452, p<0.01)의 모든 요인은 학과교육 만족에 유의한 영향을 미 쳤다. 직업 진로정체감(β=.259, p<0.05)이 학과생활 만족에 유의한 결과가 나타났고, 전공 진로정체감과 자아 진로정체감은 학과생활 만족에 영향을 미치지 않았다. 결 론: 전공, 직업 및 자아 진로정체감이 높을수록 학과전망과 학과교육에 대한 만족도가 높아졌고, 직업 진로정체감이 높을수록 학과생활에 만족을 느끼는 것으로 사료된다.

이 연구는 100여 년 전에 일본으로 유입되어 정착하고 있는 화교·화인의 민족정체성을 분 석하기 위해 요코하마와 고베 차이나타운을 중심으로 설문조사와 심층면접을 진행하였다. 연 구결과 화교·화인은 능통하게 중국어를 구사하고 있으며, 일상생활에서도 중국어를 빈도 높 게 사용하고 있다. 그들은 춘절, 중추절 등 전통명절을 여전히 유지하고 있으며, 민족공동체 에 강한 소속감을 표출하고 있다. 다시 말해, 일본 화교·화인은 현지사회에 완전히 동화된 것 이 아니라, 그들만의 민족정체성을 유지하고 있다. 화교·화인의 이러한 민족정체성은 민족공 동체 내부의 노력과 의지에 의해 조성되었다. 그들은 화교학교를 설립해 민족교육을 강화하 였으며, 차이나타운에서 축제문화를 형성함으로써 민족정체성을 고양시켰다. 또한 화교협회를 비롯한 단체를 운영함으로써 정보를 공유하고 유대를 강화하고 있다. 이렇듯 화교·화인은 민 족교육, 문화축제, 화교단체를 중심으로 그들만의 민족공동체를 형성하고, 정체성을 확립시키 고 있다.

한필 다문화가정 자녀들은 자신들을 한국인으로 강하게 동일시한 다. 강력한 동화정책의 영향으로 어머니의 출신문화에 대해서는 전연 무시한 채 자신이 한국인이라고 생각한다. 하지만 이런 단일민족적 사회화 과정은 많은 문제점을 내포하고 있다. 첫째, 그것은 자신들의 배경으로 작용하는 문화적 전승들을 충분히 반영하지 못한다. 한국인으 로만 동일시하는 것은 자신의 전체를 반영하지 못한 채 반쪽만 반영하는 것이다. 그런 동일시는 어머니에 대한 죄책감과 불충의 감정으로 이어 질 수 있다. 둘째, 한필 다문화가정 자녀들이 자신들을 한국인으로 동일시하지만, 한국사회는 그것을 그대로 수용하지 않고 왜곡적인 시선으로 바라본다는 점이다. 자칫 그들의 전 생애가 한국사회에서 주변인으로 영구적으로 고착된 채 전개될 위험이 크다. 연구자는 대안적으로 이중문화 정체성을 개발하고 수립할 것을 제시한다. 그것은 우선적으로 자신들의 내면세계를 정확히 반영하는 것이기에 건강한 정체성 수립으로 이어지게 된다. 그것은 정확한 자기 이해에 토대하고 있기 때문에 주변의 왜곡된 시선과 인식에도 흔들림 없이 자신의 삶을 펼쳐 나가는 바탕을 제공한다. 이런 이중문화정체성의 수립을 위해서는 그간에 억압되고 무시된 필리핀인 정체성과 필리핀 문화정체성을 적극적으로 개발하고 끄집어 낼 필요가 있다. 그런 목적을 갖고 연구자는 2013년부터 매년 1회씩 3회에 걸쳐서 모국방문 프로그램을 수행하였다. 이 프로그램을 통해서 한필 다문화가정 자녀들은 필리핀 문화를 직접 체험하면서 자신의 또 다른 문화적 뿌리에 대한 이해를 강화해 나갈 수 있었다. 뿐만 아니라 그들은 자신 속에 내재된 필리핀 문화에 대해서 새로운 자각의 기회도 가질 수 있었다. 3회의 캠프와 캠프를 전후한 사전, 사후 프로그 램은 자녀들에게 필리핀 사회와 문화에 대한 긍정적인 태도와 필리핀어 학습에 대한 강한 동기를 부여하였다. 체계적인 모국방문 프로그램은 한필 다문화가정 자녀들의 정체성을 현재의 단일문화적인 것에서 이중 문화적인 것으로 변화시키는 데 크게 기여하였다. 이런 프로그램은 향후 지속적으로 수행되어야 하며, 다른 국제결혼가정 자녀들을 대상으 로 확대될 필요가 있다. 그러할 때 국제결혼가정 자녀들이 보다 건강한 정체성을 갖고 성장하게 될 것이고, 글로벌화하는 국제환경 속에서 보다 유능한 인재들로 자라나게 될 것이다.

This paper examines aspects of the acceptance and identity of Hanja (Chinese characters borrowed from Chinese and incorporated into the Korean language with Korean pronunciation) in the Korean society, and analyzes the literal and social mechanism employed for continued acceptance by the Korean public. The analysis illuminates insight into the social status and recognition of Hanja in the Korean society. In the ancient Korean society, Hanja was identified as a textual existence dominating the thoughts of the intellectuals and reproducing knowledge. Though its stature and status of the past are no longer present, Hanja still retains a remnant of their past stature in the contemporary Korean culture. In Korea’s popular culture, Hanja is used in various kinds of notices, signs, trademarks, and advertisements. In the consumer market, in particular, Hanja represents the Oriental sentiments and beauty and traditional authority, surpassing the realm of the text beyond borders of the elegant (􆘆) or the folksy (􁼘) to the level of an iconic entity of knowledge, whose symbolic images are used as marketing strategies in the consumer market.

This study explores the notion of ‘good language teacher’ (GLT) identity in the context of English education in South Korea. While other studies have investigated parents’ and general public preferences for and associations of good language teacher identity with ‘native-speaking’ teachers of English, little research has examined the views of young learners as to what constitutes a GLT. In this study, a survey tool was used to collect student images and descriptions of imagined, good English teachers. A total of 577 young Korean students (K-6th grade) provided their own images and descriptions of good English teachers, both in English and Korean. The findings indicate that student perceptions of GLT identity strongly reflects their immediate learning experience. Contrary to previous studies showing preference for teachers according to ‘native speaker’ or other markers (e.g., race, gender), the study demonstrated no strong preference for native speaking teachers. Instead, factors such as personality were emphasized. This study provides implications for recruiting and hiring practices for English teachers.

With the development of economic globalization and political multi-polarization, the regional economic integration has become a great trend. Developing slowly of regional cooperation in northeast Asia reflects the great differences of culture identity. While the economic integration is developing vigorously worldwide, the northeast Asia falls behind. This situation not only means the economic interests contradictions of the regional countries, but also means that there is not a cultural identity in this area. If we want to prompt the region integration process we should strengthen the construction of the regional cultural identity. This paper analyzes the reasons of lacking of cultural identity in northeast Asia and point out the advantages and disadvantages of conutrcting northeast Asian cultural identity.

This paper aims to investigate how player's identity is built by analyzing post-apocalyptic games. The post-apocalyptic game is the game which is set in a virtual world after catastrophe. This study analyzes the settings, characters, and a narrative structure of the post-apocalyptic games. As the result, post-apocalyptic games establish the existential identity of the player. The post-apocalyptic game is a kind of realism text which precisely reflect real world, and the player could find out his identity in games as a Homo sacer which is the mixture that consists of a non-hero persona in the game and a safe person in reality. Post-apocalyptic games can be alternative media which help the player experience existential discourse in real world in 21st century.

This paper analyzes the current intellectual discourse on Jeju identity and its implications on the position of Jeju women. Debates on Jeju identity may be grouped roughly into three schools. Each of these schools has quite different implications for Jeju women’s position, implicitly or explicitly argued by each school. When the influence of China and Neo-Confucianism is emphasized in defining Jeju identity, women’s position is necessarily subordinate to that of men. When the culture of Jeju is presented as a culture of “compromise” between Jeju reality and Neo-Confucianism, the women’s position is inevitably raised and strengthened, since Jeju women, especially women divers, are at the forefront of coping with the harsh nature of the island along with men. Such a society cannot survive without women or men. When Jeju identity is presented as a “women centredness”, again women’s position is raised or the main axis (or the essence) of the island society is presented as women. The author proposes to take these debates one step further by synthesizing them and substantiating some crucial gaps in them, through fieldwork planned.