Thesis (Ph. D.)--University of California, San Diego, 2008. / Title from first page of PDF file (viewed Jan. 9, 2009). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references (p. 300-330).

No description available.

published_or_final_version / Education / Master / Master of Philosophy

published_or_final_version / Education / Doctoral / Doctor of Philosophy

This project seeks to communicate the cultural identity of a specific group of people, a select group of Koreans who were adopted by Western families and brought to this country at an early age. I have combined the language of masquerade with personal stories to help illustrate the complex psychological challenges facing adopted Koreans as they live between cultures.

This narrative-based qualitative research investigated the distinct journeys of eight cross-cultural artists (four artists from South Korea and four artists from China). Utilizing a variety of theoretical frameworks surrounding cross-cultural research, this dissertation examined current discussions on cross-cultural challenges and their implications in the field of art education. Methods of data collection focused primarily on interviews and were examined through the lens of Bandura’s (1997) self-efficacy theory. Evaluating the lived experiences of artists illuminated nuances in cross-cultural environments, specifically, how socio-cultural transitions influenced their artwork and professional lives. The findings of this research correlate with previous literature surrounding current challenges in the lives of cross-cultural students. These challenges were discussed in the context of how art educators can best confront issues that emerge in the classroom. The analysis and discussion presented in this thesis seeks to provide insights into the experiences of cross-cultural artists, while highlighting the educational implications for both artists and educators.

Following the collapse of the Japanese Empire (1945) and the devastation of the Korean War (1950-1953), the question of how to represent and imagine “everyday life” or “way of life” (saenghwal, 生活) became a focal point of post-colonial and Cold War contestations. For example, President Syngman Rhee’s administration attempted to control the discourse of “New Life” (shinsaenghwal) by linking the spatio-temporality of the everyday to reconstruction and modernization. “Everyday life” was also a concept of strategic interest to the United States, whose postwar hegemonic ambitions in East Asia meant spreading “the truth” about an idealized vision of American way of life through government agencies such as the United States Information Service (USIS). These ideas and representations were designed to interpellate the South Korean people into a particular kind of regulatory relationship with their bodies and minds, their conduct of their day-to-day lives, their vision of themselves within the nation and the “Free World.” “Everyday life” became, in other words, part-and-parcel of Cold War governmentality’s mechanism of subjectification. Overly privileging these top-down discourses and techniques, however, can foreclose a nuanced understanding of a rich and complex set of negotiations over the meaning of saenghwal underway in both elite intellectual and popular imagination. Through my examination of literature, criticism, reportage, human-interest stories, government bulletins, philosophical essays, photography (artistic, popular, journalistic, archival, exhibition), cartoons, and educational and feature films, I characterize this period broadly in terms of “postwar crisis of modernity.” If “colonial modernity” in Korea had consisted of tensions and collaborations between colonialism, enlightenment, and modernization, then the emergent neocolonial order of the Cold War would give rise to a reconfiguration of this problematic: national division, South Korea’s semi-sovereignty vis-à-vis the U.S. and the denial of decolonization accompanied by the false promise of democratic freedom and American-style prosperity. Negotiations of this crisis can be found across urban and rural space, contesting the representation and dissemination of universalist and developmentalist “everyday life,” which was linked to the postwar restoration of the enlightenment subject. The stakes of these contestations through the framework of saenghwal could be ontological, aesthetic, economic, affective or universalist, and were articulated across popular and intellectual registers. While works of recent English-language scholarship in modern Korean history have productively explored the question of everyday life during the colonial period and in DPRK after liberation, no work thus far has examined the significance of the relationship between intermediality and saenghwal in the cultural field of ROK in the postwar 1950s. In addition to building on the current trend of scholarship that emphasizes the continuity between colonial and post-colonial cultural formations, my analysis of literature opens up future avenues of research for those interested in understanding literature’s intersection with modes of reportage, photography, and mass visuality. The chapter on the countryside draws from a diverse array of cultural productions to analyze a space that has traditionally been discussed within the limited geopolitical context of U.S. aid and development; no scholar to my knowledge has undertaken medium-specific inquiry to think through ontological and aesthetic negotiations unfolding in the countryside. My chapter on film culture reads the postwar debates around plagiarism/imitation, melodrama/sinp’a, and realism/neorealism through the gendering discourse of “everyday feelings” (saenghwal kamjŏng), and analyzes understudied films of the era with particular attention paid to their exploration of postwar sentiment. Finally, the last chapter intervenes on the wealth of existing scholarship on The Family of Man in visual studies by situating it within a broader formation of the postwar enlightenment subject as a democratic modernizing ideal. By focusing on the affective premise of this ideal, I contribute to the existing scholarship on theories of everyday life, sovereignty, and Cold War culture, which have tended to neglect the role of intermediation and affective interpellation in the governmentality of everyday life.

No description available.

Migration is one of life events that may change lifestyle, including new cultural norms, language and community systems as well as dietary patterns. Changing dietary patterns from traditional eating patterns to those typical of a western lifestyle has been associated with increased risk of disease. Furthermore, new food use patterns develop through the rejection of traditional and the acceptance of culturally new food habits. The purpose of this study is to identify the food habits and meal patterns of Koreans living in Australia, and any relationship between length of residence and change in eating habits. The method used for this research was a self reported questionnaire, administered in an interview and 3 day food records. One hundred adults living in the Korean community in Sydney were surveyed. The collected data were coded and analysed by using Statistical Package for Social Science (SPSS) version 10. Descriptive analyses, for example mean and standard deviation, were carried out to determine the respondents’ attitudes toward food habits. The personal information data were also analysed by SPSS using frequency tables to describe the study sample. The results indicated that food habits had no significant differences dependent upon length of residence. Food habits were slightly affected by availability of income, occupation and religious beliefs. Food consumption frequency showed increased meat and dairy products. However, the consumption of rice and fish products decreased. / Master of Science (Hons)

Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2005. / Includes abstract and vita. Translated from Korean. Includes bibliographical references (leaves 179-183).