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수록정보
수록범위 : 1권1호(2017)~6권0호(2022) |수록논문 수 : 72
Korean Anthropology Review
6권0호(2022년 02월) 수록논문
최근 권호 논문
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1Editors' Note

저자 : Korean Anthropology Review 편집부

발행기관 : 서울대학교 사회과학대학 인류학과 간행물 : Korean Anthropology Review 6권 0호 발행 연도 : 2022 페이지 : pp. 1-2 (2 pages)

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2Halma-Shock: The Shadow of Korean Familism and the Sociocultural Construction of Grandmother- Motherhood

저자 : Kim Hee-kyoung

발행기관 : 서울대학교 사회과학대학 인류학과 간행물 : Korean Anthropology Review 6권 0호 발행 연도 : 2022 페이지 : pp. 1-32 (32 pages)

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This article investigates the phenomenon of halma (combination of grandmother and mother, grandma-mom) who undertake intensive mothering of their grandchildren despite not being their mothers. The article shows that those elderly women consider taking care of their grandchildren burdensome yet are unable to escape this task. Analyzing the act of taking care of grandchildren as a form of shadow labor, the article details the elderly women's experiences with their family, their grandchildren, and their peers, both young mothers and other halma, and explores how they adjust their roles in those contexts. The article shows that the elderly women are not merely the victims of familism, but rather independent actors who are, on the one hand, affected by Korean familism but, on the other, are also the ones who reproduce it. Thus, the article critically reviews the process by which grandmother-motherhood is created through the alternation of Korean familism and the practices of elderly women themselves.

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4Victims Twice Over: Return Narratives of Ethnic Korean Atomic Bomb Survivors

저자 : Oh Eunjeong

발행기관 : 서울대학교 사회과학대학 인류학과 간행물 : Korean Anthropology Review 6권 0호 발행 연도 : 2022 페이지 : pp. 39-69 (31 pages)

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After World War II, more than two million people returned to their homeland, Korea, from Japan, Manchukuo, and the battlefields in the Asian Pacific area. Among them, it was reported that over ten thousand migrants were repatriated from Hiroshima and Nagasaki to the liberated Korean Peninsula. While preceding studies of Korean atomic bomb survivors have focused on their experience of victimization, their historical migration experiences were rarely given attention by social scientists. As the new national governance was reordered following the collapse of Imperial Japan, the returnees were represented as natural members to be incorporated into the new nation. From a sociocultural perspective on Korean atomic bomb survivors' return migration experiences and based on family registries and life history interviews, this paper traces how their identities and sentiments toward the homeland were intertwined with their life experiences and sociocultural networks they had built in colonial Japan. In spite of national integration propaganda, the returnees from Japan were often discriminated against as pro-Japanese, and were sometimes excluded from sociocultural reintegration at the community level because of anti-Japanese nationalistic sentiment. This paper concludes that Korea's liberation in 1945 needs to be studied more critically and ethnographically, not as an integrated space of nationalistic purity to be taken for granted but as a differentiated, subtle place in which sociocultural identities conflict.

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In this paper I analyze what bier-bearers did for the village community, mainly based on the fieldwork interviews carried out in southern Gyeonggi area. Focused on the bier-shouldering practice, those interviews illuminate the role of the “inferiors” (sangnom 常-, hain 下人, and jungin 中人) who resided in the social border area of the village community. It was their job to perform the lowly work both in ritual and ordinary practices, so they could not escape from social disdain. I begin this article by tracing how sachon gye (四寸契), one of the modern rural organizations for bier-bearing, developed and elucidate its social and cultural meanings, which were consistently under the influence of the yangban-commoner relationship. I then extend the analysis to outline a number of incidents in the southern Gyeonggi area. The final section classifies the southern Gyeonggi cases into two sociohistorical groups to discuss the social and cultural meanings of the abolition of the discriminatory bier-shouldering practices and address debates about immunity and the other community.

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This study examines the anti-Sunflower Movement of marriage migrants from the People's Republic of China in Taiwan in 2014, to explore migrants' political movements in their destination countries. Previous studies revealed that migrants' political movements are possible with cooperation from local civil society and international solidarity, as long as the government of the destination country allows such activism. Mainland spouses in Taiwan, however, were isolated, due to the government's suspicions of their links to China and Taiwanese civil society's efforts to establish “new Taiwan.” Nevertheless, mainland spouses participated in the anti-Sunflower Movement while making their presence known to Taiwanese civil society through strategies of supporting friendly parties, making their own political parties, speaking out in public, and appealing to their origin country. Though the political movement of mainland spouses remained limited and failed to achieve its goals, it was meaningful in that it raised the public profile of marriage migrants from the PRC.

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Local participation and empowerment have become crucial goals in anti-poverty projects, and these values also work as guiding principles in individual projects. In this article, I examine how these ideals and principles operate and perform in various water management programs in a local community of Northern Jakarta. I explore what I call the irony of participation and empowerment, which includes the following two characteristics. First, both concepts of participation and mobilization assume the distinction between those who plan and make designs and those who only have to follow them. Secondly, the target group of empowerment is always delineated and defined as a group of people who lack something important, such as independent agency. In recent decades, community water management projects in Village P in North Jakarta have aimed to connect the poor to the urban water distribution network, but they have invariably failed. The village, however, has become a good example in terms of local participation and empowerment. By analyzing project cases such as the “Waste Bank” and “village guarders,” I highlight the change of meaning of the ideals of resident participation and empowerment. In this process, what I call “a form of future anterior tense” in local discourses conceals that immediate results of the project cannot solve the water problem, especially seasonal floods. On the other hand, the “guarders” in the local community participate in activities designed and directed by experts and intellectuals from outside of “the poor” community. In this context, the existence of the “guarders” themselves becomes a token of participatory development and local empowerment, although their positions and roles are still based on the distinction between residents who participate and those who do not.

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