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Fat Phobia in Matsuura Rieko's "Himantai kyōfushō"
IF 0.1 4区 社会学 Pub Date : 2018-04-01 DOI: 10.21866/ESJEAS.2018.18.1.002
D. Holloway
ABSTRACT:This essay examines discursive representations of the fat female body in Matsuura Rieko's short story "Himantai kyōfushō" or "Fat Phobia." Following an interdisciplinary consideration of fatness based in gender theory, this essay contextualizes Matsuura's story in a cross-cultural discussion of gender and body size in Japan and the West. One goal of the essay is to add dimension to scholarly interest in gender, the body, and body discrimination by elucidating the ways in which Matsuura's text reproduces prejudicial stereotypes about women of size. The essay ultimately argues that "Himantai kyōfushō," published in 1980, anticipates, and attempts to combat, the contemporary stigmatization of the fat female body in Japan. Because the thin protagonist must overcome her own prejudices regarding fat women, the text provides a timely reminder of the importance of acceptance. At the same time, it underscores the necessity of allies to advocate on behalf of marginalized and discriminated identities.
摘要:本文探讨松浦理子短篇小说《肥胖恐惧症kyōfushō》中对肥胖女性身体的话语表达。基于性别理论对肥胖的跨学科研究,本文将松浦的故事置于日本和西方关于性别和体型的跨文化讨论的背景下。这篇文章的一个目标是通过阐明松浦的文本再现对身材女性的偏见刻板印象的方式,为性别、身体和身体歧视的学术兴趣增加维度。这篇文章最后认为,出版于1980年的《海曼台kyōfushō》预见并试图对抗当代日本对肥胖女性身体的污名化。因为瘦弱的主人公必须克服自己对胖女人的偏见,文章及时地提醒了接受的重要性。与此同时,它强调了盟友代表边缘化和受歧视身份进行倡导的必要性。
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引用次数: 1
Rebuilding the "Eastern Country of Ritual Propriety": Decorum Camps, Sŏwŏn Stays, and the Confucian Revival in Contemporary Korea 重建“东方礼仪之邦”:装饰营、Sŏwŏ; n留与儒家在当代韩国的复兴
IF 0.1 4区 社会学 Pub Date : 2018-04-01 DOI: 10.21866/ESJEAS.2018.18.1.003
Uri Kaplan
ABSTRACT:Amidst the widespread recent academic interest in the Confucian revival in contemporary China, it is easy to miss comparable developments taking place in neighboring South Korea. Through an analysis of official documentation and multi-sited ethnographic fieldwork, this paper aims to introduce the current revitalization of ancient Confucian schools and rites, and the boom in children's decorum camps and other Confucian-related educational programs on the Korean peninsula. Examining some of the schedules and curriculums, the textbooks studied, modernized rituals, and the agendas of the Ministry of Culture, the Confucian Association, and the New Religious Movement that lead the reforms, I deliberate upon possible reasons for this trend taking place at this particular time, contemplate the attempts to rebrand Confucianism as culture for better marketing, and point out some of the curious tensions and ironies this resurgence entails.
摘要:在当代中国学术界对儒家复兴的广泛关注中,我们很容易忽视邻国韩国的类似发展。通过对官方文献的分析和多地点的民族志田野调查,本文旨在介绍当前朝鲜半岛古代儒家学校和仪式的振兴,以及儿童礼仪营和其他与儒家相关的教育项目的兴起。通过检查一些时间表和课程、研究的教科书、现代化的仪式以及领导改革的文化部、儒家协会和新宗教运动的议程,我思考了在这个特定时期出现这种趋势的可能原因,思考了将儒家重塑为文化以更好地营销的尝试,并指出这种复苏所带来的一些奇怪的紧张和讽刺。
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引用次数: 5
The Moon Reflected in a Thousand Rivers: Literary and Linguistic Problems in Wŏrinch'ŏn'gang chi kok 《千江映月》:《江集》的文学与语言问题
IF 0.1 4区 社会学 Pub Date : 2018-04-01 DOI: 10.21866/ESJEAS.2018.18.1.001
Ross King
ABSTRACT:Despite its importance as one of the very first literary works written using the newly invented Korean script in mid-15th century Chosŏn, the Wŏrinch'ŏn'gang chi kok 月印千江之曲 (Songs of the moon reflected in a thousand rivers; henceforth, Wŏl kok) has been little studied or appreciated, especially in English. This paper surveys the scholarly literature to date on both literary and linguistic problems in the Wŏl kok and suggests that the relative paucity of literary research on this work as compared to studies of a linguistic nature is due to the general difficulty of understanding the text without a detailed knowledge of both Middle Korean and Buddhism (and especially the biography of the Buddha). After outlining some of the debates about the authorship, original language, and relative chronology of the Wŏl kok vis-à-vis the Yongbiŏch'ŏn ka and the Sŏkpo sangjŏl, the bulk of the paper focuses on one pesky grammatical issue in Middle Korean (defined here as the language of the 15th and 16th centuries) as exemplified in the Wŏl kok: the alternation of -·ke-/-·Ge- vs. -·e- in certain verb endings. I propose a new approach to transitivity in Middle Korean based on Hopper and Thompson's (1980) notion of "discourse transitivity" and show how a treatment of -·ke-/-·Ge- as "Low Transitive" and -·e- as "High Transitive" improves on earlier analyses of this alternation and also helps our understanding (and translations) of the Wŏl kok.
摘要:作为15世纪中期最早使用新发明的朝鲜文字创作的文学作品之一,《朝鲜文》具有重要意义月印千江之曲 (《千河映月歌》;从此以后,Wŏl kok)很少被研究或欣赏,尤其是在英语中。本文调查了迄今为止关于Wŏl kok文学和语言问题的学术文献,并认为与语言学性质的研究相比,对这部作品的文学研究相对较少,这是由于在没有详细了解朝鲜半岛中部和佛教(尤其是佛传)的情况下,通常很难理解文本。在概述了关于Wŏl kok与Yongbiŏ; ch’n ka和S 335 ; kpo sangjŏl的作者、原始语言和相对年表的一些争论之后,本文的大部分内容集中在中古朝鲜语(此处定义为15世纪和16世纪的语言)中一个令人讨厌的语法问题上,如Wŏl kok所示:某些动词词尾中-·ke-/-·Ge-与-·e-的交替。基于Hopper和Thompson(1980)的“话语及物性”概念,我提出了一种新的研究中古朝鲜语及物性的方法,并展示了将-·ke-/-·Ge-视为“低及物性”和-·e-视为“高及物性”是如何改进早期对这种交替的分析的,也有助于我们理解(和翻译)Wŏl kok。
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引用次数: 0
After the Prosperous Age: State and Elites in Early Nineteenth-Century Suzhou by Seunghyun Han (review) 《盛世之后:19世纪初苏州的国家与精英》(书评)
IF 0.1 4区 社会学 Pub Date : 2018-04-01 DOI: 10.21866/ESJEAS.2018.18.1.006
H. Zurndorfer
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引用次数: 0
Confucian Pilgrimage in Late Imperial and Republican China 晚清民国时期的儒家朝圣
IF 0.1 4区 社会学 Pub Date : 2017-11-28 DOI: 10.21866/ESJEAS.2017.17.2.003
Jesse D. Sloane
Sungkyun Journal of East Asian Studies Vol.17 No.2 © 2017 Academy of East Asian Studies. 163-190 DOI: 10.21866/esjeas.2017.17.2.003 email of the author: sloanej@yonsei.ac.kr 163 Introduction Pilgrimage practices can provide new perspectives on a society through their combination of inclusiveness and division, and the occasion they offer for both departure from everyday routines and confirmation of long-held values and beliefs. Theoretical studies have focused on societies where pilgrimage is most conspicuous, particularly Muslim societies, where the hajj to Mecca is complemented by ziyara to holy shrines (Eickelman and Piscatori 1990, 5–6), and medieval Europe, where pilgrimages drew participants from all levels of society (Webb 2002, ix–xi). Even deliberately secularized forms can be instructive, as when the colonial bureaucratic career is schematized as a series of pilgrimage circuits culminating at the metropole (Anderson 2006, 53–58). In the 21st century the global scale of religious pilgrimage has only increased, even as some lament participants’ limited understanding of the sites they visit (Pazos 2014, 1–3). The most influential theoretical framework aimed at capturing the capacity of pilgrimages to unite diverse social groups has been that of Victor Turner, who argues that through the shared act of pilgrimage, participants create an egalitarian “communitas” that replaces the social distinctions that normally divide them (Naquin and Yü 1992, 4–6). Recent studies of even paradigmatic cases, however, have critiqued the naïve idealism of this characterization, pointing to the economic, Known as the home of Confucius, Qufu represented a sacred space eliciting profound affective, intellectual, and performative responses from travelers. In contrast to the broad appeal of sacred mountains, Qufu specifically attracted educated elites. These pilgrims were familiar with and committed to the Confucian textual canon, yet their experience of Qufu’s sacred character was primarily through its physical locations, structures, and relics. Through travelogues and gazetteers, the continuing role of the Kong family as guides, and the influence of the space itself, norms of practicing and recounting the pilgrimage formed in the late Ming prefigured and shaped accounts through the Republican period by an expanding body of pilgrims including elite women, Western missionaries, and modern tourists. The late imperial status of Qufu as a sacred site laid the foundation for the tourism, commercialization, and environmental protection observed there during the Republican period.
《成均东亚研究杂志》第17卷第2期©2017东亚研究学院。163-190 DOI: 10.21866/esjeas.2017.17.2.003作者电子邮件:sloanej@yonsei.ac.kr 163介绍朝圣实践可以通过其包容性和分裂性的结合,提供对社会的新视角,并提供脱离日常惯例和确认长期价值观和信仰的机会。理论研究主要集中在朝觐最为突出的社会,特别是穆斯林社会,在那里,前往麦加的朝觐是由前往圣地的ziyara补充的(Eickelman和Piscatori 1990, 5-6),以及中世纪的欧洲,朝觐吸引了来自社会各个阶层的参与者(Webb 2002, ix-xi)。即使是刻意世俗化的形式也可以具有教育意义,比如当殖民官僚生涯被描绘成一系列朝圣之旅,最终到达大都市时(Anderson 2006,53 - 58)。在21世纪,宗教朝圣的全球规模只会增加,即使一些人哀叹参与者对他们访问的地点的了解有限(Pazos 2014, 1-3)。最具影响力的理论框架旨在捕捉朝圣团结不同社会群体的能力是维克多·特纳的理论框架,他认为通过朝圣的共同行为,参与者创造了一个平等的“社区”,取代了通常将他们分开的社会差异(Naquin和Yü 1992,4 - 6)。然而,最近对典型案例的研究批评了naïve这种描述的理想主义,指出经济,被称为孔子的故乡,曲阜代表了一个神圣的空间,引发了旅行者深刻的情感,智力和表演反应。与神山的广泛吸引力相比,曲阜特别吸引了受过教育的精英。这些朝圣者熟悉并信奉儒家经典,但他们对曲阜的神圣特性的体验主要是通过它的物理位置、结构和遗迹。通过游记和地名志,孔氏家族作为向导的持续作用,以及空间本身的影响,明末形成的朝圣实践和叙述规范预示并塑造了民国时期不断扩大的朝圣者群体(包括精英女性、西方传教士和现代游客)的叙述。帝制晚期曲阜作为圣地的地位为民国时期曲阜的旅游、商业化和环境保护奠定了基础。
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引用次数: 1
Base Encounters: The US Armed Forces in South Korea by Elisabeth Schober (review) 《基地遭遇战:驻韩美军》作者:伊丽莎白·肖伯
IF 0.1 4区 社会学 Pub Date : 2017-11-01 DOI: 10.21866/esjeas.2017.17.2.009
Sealing Cheng
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引用次数: 0
China's Hegemony: Four Hundred Years of East Asian Domination by Ji-Young Lee (review) 《中国的霸权:东亚四百年的统治》作者:李智英(评论)
IF 0.1 4区 社会学 Pub Date : 2017-11-01 DOI: 10.21866/ESJEAS.2017.17.2.008
Seunghyun Han
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引用次数: 1
Reply to “The Dynamics of Elite Domination in Early Modern Korea” by Javier CHA 对哈维尔·查“近代早期韩国精英统治的动态”的回复
IF 0.1 4区 社会学 Pub Date : 2017-11-01 DOI: 10.21866/ESJEAS.2017.17.2.007
Martina Deuchler
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引用次数: 1
Janus-Faced Colonial Policy: Making Sense of the Contradictions in Japanese Administrative Rhetoric and Practice in Korea Janus面临的殖民政策:解读日本在韩国的行政辞令与实践中的矛盾
IF 0.1 4区 社会学 Pub Date : 2017-11-01 DOI: 10.21866/ESJEAS.2017.17.2.001
Mark E. Caprio
ABSTRACT:Studies on Japan's assimilation policies in Korea (1910–1945) frequently criticize the contradiction between the rhetoric of inclusiveness Japan used to describe its administration and the policy of discrimination it advanced in the colony. This paper argues this contradiction is characteristic of other administrations that the colonizers employed in territories contiguous with the colonial homeland, including the French in Algeria and the Germans in Alsace and Lorraine. It contrasts this peripheral expansion with the intensive assimilation efforts found in internal nation-building expansion, and the less intrusive external expansion where colonizers built social walls to separate colonizer from colonized. In Korea, evidence of this contradiction between rhetoric and practice appeared in various social, economic, and political areas. This paper emphasizes the contradiction found in the education system established by the government general, which offered Koreans elementary schooling of a lesser quality than that provided Japanese both in Japan and in Korea. Over the decades of colonial rule in Korea the Japanese proposed a number of reforms that promised to close the gap between colonizer and colonized education, and scheduled others that due to Japan's defeat in the Asian Pacific wars never materialized. Thus it remains an open question as to whether Japan's assimilation policies would have succeeded in closing the rhetoric-practice gap had the colonizers had more time. Japanese relations with other minority peoples, including Okinawans and Ainu, suggest that, while one factor, time alone might not have narrowed this gap to sufficiently assimilate Koreans, both those residing on the peninsula and in the colonial homeland.
摘要:日本在朝鲜的同化政策研究(1910-1945)经常批评日本用来描述其政府的包容性言论与在殖民地推行的歧视政策之间的矛盾。本文认为,这种矛盾是殖民者在与殖民地相连的领土上工作的其他政府的特点,包括阿尔及利亚的法国人和阿尔萨斯和洛林的德国人。它将这种外围扩张与内部国家建设扩张中的密集同化努力以及殖民者建造社会墙以将殖民者与被殖民者分隔开来的侵入性较小的外部扩张进行了对比。在韩国,各种社会、经济和政治领域都出现了这种修辞与实践之间矛盾的证据。本文强调了政府建立的教育体系中存在的矛盾,该体系在日本和韩国为韩国人提供的小学教育质量都低于日本人。在朝鲜几十年的殖民统治中,日本人提出了一系列改革,承诺缩小殖民者和被殖民者之间的教育差距,并计划了其他由于日本在亚太战争中失败而从未实现的改革。因此,如果殖民者有更多的时间,日本的同化政策是否会成功地缩小言论和实践的差距,这仍然是一个悬而未决的问题。日本与包括冲绳人和阿伊努人在内的其他少数民族的关系表明,尽管有一个因素,但仅凭时间可能无法缩小这一差距,从而充分同化居住在半岛和殖民地的韩国人。
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引用次数: 1
Failed Solidarity: Confronting Imperial Structures in Kim Sa-ryang's "Into the Light" and Kim Tal-su's "Village with a View of Mt. Fuji" 失败的团结:金思良《走向光明》与金塔秀《富士山村》中的帝国结构对抗
IF 0.1 4区 社会学 Pub Date : 2017-11-01 DOI: 10.21866/ESJEAS.2017.17.2.004
J. Glade
ABSTRACT:Published twelve year's apart, Kim Sa-ryang's "Into the Light" (1939) and Kim Tal-su's "Village with a View of Mt. Fuji" (1951) straddle the August 15, 1945 border that separates Imperial Japan (or colonial Korea) from postwar occupied Japan (or "liberated" Korea). Since these two works represent different sides of this chronological binary, it is telling that both represent Japanese society as being stratified based on a social hierarchy of ethnic difference. This article argues that Kim Sa-ryang and Kim Tal-su's efforts to subvert this distinction between the colonizer and the colonized fails because imperial structures, in both Imperial Japan and postwar Japan, prevent solidarity between Koreans and oppressed Japanese groups. The threads of continuity between these two works, therefore, pose a powerful critique of the postwar persistence of these structures and their continued impact on Japan, even while under the occupation of an external power.
摘要:金沙良的《走进光明》(1939)和金塔秀的《看富士山的村庄》(1951)相隔12年出版,跨越了1945年8月15日日本帝国(或殖民朝鲜)和战后占领的日本(或“解放”朝鲜)之间的边界。由于这两部作品代表了这种时间二元对立的不同方面,这说明它们都代表了基于种族差异的社会等级制度的日本社会。本文认为,金思良和金塔秀试图颠覆殖民者和被殖民者之间的这种区别的努力失败了,因为日本帝国主义和战后日本的帝国结构都阻止了朝鲜人和被压迫的日本群体之间的团结。因此,这两部作品之间的连续性线索,对这些结构的战后持久性及其对日本的持续影响提出了强有力的批评,即使在外部势力占领下也是如此。
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引用次数: 0
期刊
Sungkyun Journal of East Asian Studies
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