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| 1 |
ID:
171638
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| Summary/Abstract |
The island of Bali has been inextricably bound up with the tourism industry. This article examines the dynamic Balinese cultural identity and its ever changing relationship with tourism in the age of globalism through the analysis of a case study: the construction of the Garuda Wisnu Kencana Cultural Park (between 1993–2018), containing an enormous statue of the Hindu God Wisnu mounting the magical bird Garuda. The park and statue can be seen as a new cultural landmark for the Indonesian nation and for the Balinese tourism industry. However, the case study of the park also shows how Bali has changed its role within the Indonesian archipelago since the fall of the Suharto regime in 1998 while dealing with new challenges of global tourism. Representations of a Balinese cultural identity have evolved from national, top-down level constructions of ‘cultural tourism’ into a global tourist destination through hosting international events at the park.
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| 2 |
ID:
171639
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Buryat shamanic poetry is a difficult genre to understand and to translate. Its lyrics can be challenging to understand even for native speakers, for it is believed that shamans’ spirits speak and prefer to be spoken to in a language characterized by riddles and roundabout phrases. Attendees of shamanic rituals barely understand this highly elevated language. Therefore, an assistant, i.e. a person familiar with the spirits’ language acts as an interpreter during the ritual. No wonder that when Buryat shamanic poetry is translated to another language for scholarly purposes, the result contains a considerable amount of guesswork, and lines that do not seem to fit well in the entire corpus. In the present paper based on the explanations given by a shaman’s assistant, I am going to shed more light on two lines that frequently recur in shamanic incantations and are crucial to our understanding of Buryat shamanic practice.
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| 3 |
ID:
171635
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Currently, among the approximately 20,000 ethnic Koreans living in Argentina, an estimated 80% are engaged in the garment industry. Within the theoretical frameworks of immigrant entrepreneurship, this research examines why and how Korean Argentines have been continuously concentrated in the clothing industry from the beginning of Korean immigration in the 1960s to the present. Based on ethnographic research conducted in Argentina and on archival and documentary research, this study illustrates how Korean immigrant community in Argentina has settled and achieved upward mobility in the face of complex and fluctuating social and economic circumstances, combining opportunities with strategies and resources to create comparative advantages and benefits. By combining historical contextualisation with theories on immigrant entrepreneurs that had previously only been tested on short-term study periods, findings further suggest that scholars should pay closer attention to historical shifts and accounts in analysing longer-term periods of ethnic business.
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| 4 |
ID:
171636
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| Summary/Abstract |
Some scholars have argued that anti-Korean oppression is disappearing from Japanese society, and that race is irrelevant to the current condition of Zainichi Koreans, Japan’s disenfranchised postcolonial minority. In contrast to these views, this article builds on racial formation theory to retrace the historical development of racism in Japan, and to reveal its continuing impact on the lives of Zainichi Koreans. It remarks that Zainichi Koreans have reacted to oppression in various ways, forging new identities and resisting using the means available to them. But it also contends that the persistence of discriminations and inequalities, as well as the recent rise of ultranationalist groups like Zaitokukai, are proofs of the ongoing marginalization and persecution of Koreans in Japan.
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| 5 |
ID:
171633
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| Summary/Abstract |
South Korea is an evolving country that encourages immigration, and which presents itself as a multicultural country. Nevertheless, multiculturalism has not gone as smoothly as the government would like us to believe, and discrimination and racism are serious issues, especially due to Korea’s self-imposed ideology of Korean purity and homogeneity. This complicates Koreans’ sense of identity, both at home and abroad, issues dealt with in this special issue, which features three articles that deal with the complexities of ethnicity and identity in the twenty-first century. These articles look at the transformative notions surrounding Korean identity in Korea, and how the lingering legacy of colonial history negatively frames this identity in Japan. Finally, there is an examination of Korean immigrant entrepreneurship in Argentina, looking at the Korean community there in a very different socio-historical reality, where people negotiate their identities beyond the structures of Japan’s colonial legacy.
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| 6 |
ID:
171634
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| Summary/Abstract |
Despite decades of large-scale immigration, systemic and institutionalized racism and ethnonationalism remain very strong in South Korea. One reason is obvious: South Korea is the quintessential homogeneous nation-state. Many observers, in fact, believe that it is one of the few societies in the world that is naturally homogenous. For this and other reasons, the prospect that South Korea can or will transform from homogenous nation-state to multicultural society is generally given very short shrift. I argue, however, that small but extremely significant steps toward a multicultural society have already been made and that the key reason is due to the introduction of ‘multiculturalism’ as an idea and discourse in Korean society. While a focus on ideas/discourse is hardly new, this paper contends that it has been seriously underappreciated, particularly in analyses of South Korea, as a cause of institutional stability on the one hand, and of institutional change and transformation, on the other hand.
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| 7 |
ID:
171637
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This paper examines the systematization of Kazakh music in Mongolia during the Soviet era in Bayan-Ölgiy Province, focusing on the music collection and preservation activities led by a theater and radio station. Bayan-Ölgiy is located far from Ulaanbaatar; adjacent to Kazakhstan, Xinjiang (China), and Russia. Using three–years participation observation, this study identified three activities in promoting the systematization of Kazakh music in Mongolia: importing musical knowledge and technology from the Soviet Kazakh Republic (1950–1960s); establishing a radio station and audio archive following the Sino-Soviet split (1960s–1980s); collections of Kazakh music in Mongolia (1960s–1980s). These activities were driving forces for Kazakhs to claim their identity in the post-socialist period in Mongolia. Diener found that Kazakh culture in Mongolia was preserved thanks to the geographic isolation of Bayan-Ölgiy. However, this study clearly identifies international relations and Bayan-Ölgiy’s strategic location as drivers of systematization of Kazakh music in Mongolia.
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