ࡱ>   q` RbjbjqPqP2,:: y 4( tyyy8z{b/yf^|^|^|^|^|9}~D$hG] 9}9} ^|^|3V ^| ^|ph ^|R| P/ydLI0ywg g$  y A yb/b/b/D>m$ b/b/b/m dj dn     DDX 8TX Transfiguration: The Shape-shifting Power and Terror of the Sublime Machine : | T¤Д % TX Hui Peng Constance Goh / The University of Notingham l׭ XϤФ (ui Peng Constance Goh) /xӄ Y Abstract ] This paper examines the idea of translation and the infidelities within oriental inscriptions. I shall argue that Asian culture is a hybrid culture simply because what the west arrogates from eastern philosophy or contrariwise is an interrogative advancement that is also a detour to the selfsame. Jacques Derridas deconstructive absence in eastern writings may be surprising to those who are acquainted with his eloquence when it comes to phonetic writing and the Egyptian hieroglyphs. By (dis)locating the commentaries revolving around Derridas reticence with regard to the writings of the east in his interrogations into metaphysics and writing, I shall launch my argument from what most have put down merely as his lack of knowledge, which will be inverted to expose the always already missing link between the articulator and reality. t |8@  ٳ X 0] t 0\. DD 8T֔ 䲑\ 8T ȩ \. t ٳ YD htXp ٳt ŠYD htXՔ @ @ nj| ƌXՔ @ M@ t0 L8t. l pX D DŔ @ L1 0] tɸ 8@ (t ٳ8 ( l pX tմ | ij . pX tY 0 \ l , ٳ (t h5\ D @ ˆ X t q\ t| \ D |<\ ` t. qt| @ l@ X Űବ t 䲔 D ܴ췼 t. The address based on his silence is no easy way out; instead, I shall elaborate the difficulties encountered on the way in to the idea of oriental writing to which his deconstructive silence attests - the thick void at the heart of logocentrism. Derridas cryptic remark about ideographic writing as the testimony of a powerful movement of civilization developing outside of all logocentrism will be read as a suggestion of a certain parallelism between Derridean deconstruction and Lacanian psychoanalytic theory on writing, and eastern philosophy, accidentally encountering in this paper. The signifying dissemination within ideographic or phonetic writing is most advantageous to my reading of tao and khora as parallel sites, perceived as synonymous and only meeting with a supplementary inversion at the divide between the east and the west. X h5 \ |Xǔ } J. tմx h5t И ٳ8X P - \ତXX u ǔ J@ h- t 5䲔 D 8  t. \X8\  t  \ତ X xƀ %\ 8t X 䲔 p \ \\ pX خ| @ @  ӉXX T\  t. \ pX tմ@ |X ¬x t`, t |8 ň ȹ\ ٳŠY X ӉX. \X8\   L1<\  X X ǔ @ ӉXՔ <\h, ij@ T| \ X ų uX. t P ɔ ǬXՌ x ٳX Ĭ Dx XX \ ̹. This synonymy will be read from a critical examination of the various cinematic translations of Ringu from the novelist, Koji Suzuki, including Feardotcom, which is named alternatively Parallax in the United States. Although Derridas deconstructive focus is on difference, he gestures to the sameness in form as presence: the identity of the self made possible only with the rejection of the other, a rejection that recalls the other as a trace, which is not that different from the Lacanian splitting of the One, a doubling that speaks of the antagonism between dichotomies as a contestation between mirror opposites; the two sides of the same coin meet precisely because they will never meet in a face-to-face encounter. In other words, the tension between conceptual opposites is diffrance speaking of sameness within the inversion; the sameness attests to the structural problematic we confront in the reading of texts. The Lacanian knot, a result of the encore of centres, is reconciled here with the parallax view of Slavoj Zizek playing the deus ex machina. t Ǭ1@   X 䲑\  D pȬh<\h L  . @ $ ˆɤ T(Koji Suzuki)ij ň, m  Parallax \ 0ij XՔ  Feardotcom . pX tմ Ŕ (t ̹,  L @ Ǭ1D . А| ph<\h̹ D| Ux. А| T<\h XՔ D p, tǔ |a )X  the One D XՔ t J. p X D\ @  X tDŽ t \ 0, \ T t`  0 L8 ٳX tt Uֈ |Xh. йt P  tX @ X X ٳ|1 t йXՔ )X (t. Ǭ1@ MѤ¸| }D L Ƭ tXՔ lpx 8\ М. D lXՔ x |aX @ ͐x D | (Slavoj Zizek) X  parallax view @ pT| t. Thus, all representations are merely illusory cords, the Derridean supplements, linking the self to the other, open to discordance because of the terrifying vortex of the Real. Postmodernist culture and poststructuralist thinking are transliterated by the east to forms that are doppelgangers retaining the silhouettes of the west but rebutting the west with the left-handed violence of desubstantiation owing to permutation. What we have instead are intercultural transferences, oscillations that see eastern philosophy making a migratory re-turn to the east, different and, yet, the same. 0| \@ \ )X Tܴtp, D@ xD ŰXՔ pX D@ tȬX ̳t\ xt pT| |0\. Ӥ¸ TȲ 8T@ 0lpXX ଔ X xD XՔ ij 1| 1XՔ ٳ<\ T ̹, XX<\ xt  %X D´T| t D x\. Ƭ 8T tٳ, ٳŠY ٳ<\X Xt| , ̹ x 0 ٳD \. Change and Continuity: Asian Cultural Identities and Nationalism in a Globalising Age T@ ɍ1: DD8Tȴ1 8ĬT X qX Eliane Boey Sum / Singapore Management University Ŭ t ,(Eliane Boey Sum) / t  Y Abstract ] Increasing inter-connectivity and decreasing boundaries are only some of the globalising forces that brought the world to Asia Pacific and vice versa. Responding in kind, Asia Pacific regionalism aims to present a regional market to facilitate outwardlooking trade. Presumed cultural similarities and values aid this movement. Yet the culturally destabilising effects of both forces come to bear as intra-Asian cultural and national differences amongst surface similarities makes groups want to assert their individual cultural identities above others clamouring for attention in the region and beyond. This is seen at the group level, with paranational Asian cultural identities seeking to re-assert themselves and at the national level, with the awakening of Asian nationalism as a response to the presence of cultural others. Interestingly, non-ethnically and culturally homogenous nations are more likely to face these phenomena than others in the region. A possible way forward for approaching issues of regional ethnicity and cultural identity is to strive for multiculturalism and not the melting pot, yet it remains to be seen if true multiculturalism can exist as cultural identities and groups seek to reassert themselves  Ű1t X Ĭ DT @, DD ӑ 8Ĭ| ŰXՔ 8ĬTX ٳ% |ǀ X. t QX DD ӑ Xǔ xƀ ɥx 4D X0 t,  X ¥ $D \\ \. 8T Ǭ1 XΔ t\ 8 ijt . 췘 t P ٳ%t 8T HD |0XՔ | xt| \. \аXt Ŵ DDmX x Ǭ1 ttX 8T, m (t\ xt,  m \ 8T ȴ1D ȥX , 8Ĭx D 8֌X0 L8t. ( DD m@ mX 8T ȴ1D ¤\| UxX$ ` tp, m ( 8T  А X tȬ \ Q<\h, DDX qX XՌ t. q<\ 8T<\ |X J@ mt t\  t` 1t .  q, 8T ȴ1 \ )Ŕ  \ t D̲ 8TX| lXՔ )t . 췘 8T ȴ1 t XՔ i \ 8TX tȬ`  Dɔ P | \. Writing the nation and the  Other A Case Study in Japan s National Identity Discourse |  А | 0]Xp, |X mȴ1 `X @l Alexander Bukh / JSPS Post-Doctorate Fellow, Waseda University L 0 l(Alexander Bukh) / @8 Y , JSPS  l Introduction ij This article was concieved as part of a broader inqury into the construction of Japan s national identity. The fascination with Japan s ideational and cultural structures has been shared by both Western and Japanese pundits alike, and has resulted in numerous academic and quasi-academic works, most of which engage in exploration of the generic cultural, normative or ideational structures of the Japanese society (for example, see Dale 1986 and Befu 1992 for a critical review of the Japanese works, Benedict 1946, Vogel 1978, Kazenstein 1996, Berger 1998). It is beyond doubt that all of these works have their benefits in offering positivist explanations for social scientists and general public that demand a structure that would bind the non-material factors and policy. However, the conclusion that was reached by the present author is that attempts to uncover a monolithic structure combined with the postivist framework are bound to result in essentialism and generalisation of both the non-material structures and policy alike (see Bukh 2001 for further discussion.) l |X mȴ1 1 \ \ pȬX |X<\ . |X P 8T lpX %@  |X 8 PŌ xDT, ι@ Y , Y x D ̹. X @ | 8T, |X x  Px lp| lXՔ t. (| t Dale 1986 and Befu 1992 for a critical review of the Japanese works, Benedict 1946, Vogel 1978, Kazenstein 1996, Berger 1998). XX t @ YՐ@ |t lXՔ D< ƌ@ ED ŰXՔ lp \ x $D XՔ t . X̹  X `@ x @ hخ |lp| X$ ij D< lp@ E PX X@ |T| D 1t l䲔 t. ( |X| t Bukh 20018) In order to aviod those dangers but also to avoid over-complicated definitions of national identity, here it is defined as a multi-layered and dynamic construct which consits of cognitive discursive practises that shape the relativized understanding of the self vis--vis the other (Hopf 2002, 24-25) While this constructivist approach can be considered relatively new (but, as some may claim, already over-used) in International Relations, the conceptions of a nation not as a historical reality but as a spiritual principle that relies on memories of a common past has been present in historical scholarship for over a century (see Renan 1990,19.) \ D ɹ mȴ1 \ ɘXΌ \ X| ɹ0 t, l mȴ1D x(Hopf 2002, 24-25)X tt| <\ 1XՔ, xx `X \ l1 5t ٳx lp\h X\. t  lpX  )@ mĬ DP \ P<\ . X̹ |ǀ t ιt  ȥX0ij \. Ŭ \h D̲, X p 0 XtXՔ x Ƭ\hX m P@, 100D ŬYՐ t |XX t .(8 Renan 1990,19.) National identity as a relativised discourse vis--vis the  other is closely related to the historical narrative (or historical conciousness see Saaler 2005, 125) which provides interpretations of the self interaction with the other by this serving a dual purpose-providing a unified and continious sense of the self and tools for judging and evaluating the present state of relations with this particular other. А \ x `<\hX mȴ1@ Ŭx $ 4  . ( Saaler 2005, 125 0tt Ŭ X) t Ŭ $@ |X ɍx !tX D| P D X,  А@X ֬ Ĭ| X XՔ t t, А@ DX \ tD \. We can conclude that the identification with the nation-State, presupposes a certain kind of emotional tie (Bloom 1990, 28) which is constructed through value laden terms of which the interpretation consists. In other words, purely factual description of certain events can provide a common experience but will lack the unifying character of historical memory, as it will not provide the tools necessary for communal orientation emphasized by the definitions of national identity, historical narrative and historical conciousness (Hopf 2002, 25, Barnett 2002, 6, Bloom 1990, 47.) Since the historical narrative of a nation involves numerous others, the national identity discourse is a multi-layered construct with the others being located outside and inside the nation, and which can also move between these two realms (see Oguma Eiji 2002.) mX ȴ1Ux@ t\ t<\ l1 X| t 1 |DžX x \ (Bloom 1990, 28)  `  . йt,  tD XՌ <\ XՔ @ X | п DȲ| Ŭ 0X |\ 1t q` t| t. \аXt mȴ1, Ŭ $ Ŭ XX X Xt p, ٳX X DՔ\ D X J0 L8t. (Hopf 2002, 25, Barnett 2002, 6, Bloom 1990, 47.) m \ Ŭ  ι@  А (0 L8, mȴ1 `@ mxX А\ t踴 5x lpt, \ t\ t P D tٳX0ij \.(8 Oguma Eiji 2002.) The broad interest of the author lies in Japan s national identity construction vis--vis Russia and the present inquiry is the result of the search for the locale where identity is constructed. As has been seen in the recent history textbooks controversy, at least in the context of Japan, school textbooks are widely perceived to be the locale for historical consciousness and hence national identity construction in Japan. However, a survey of the most widely used history textbooks in last twenty years has revealed that, unlike with the discourse on Japans interactions with its former colonies, the narrative on Russia and Russo-Japanese relations is very limited in space and mainly factual, providing little material for historical conciousness construction. In spite of the neutral and limited narrative in the textbooks that has not changed much over the last two decades, the public opinion has been consistently unfriendly to USSR/Russia. Over at least the last three decades the number of respondents that have expressed lack of affinity to Russia has been just below 80 percent, with the numbers dropping below 70 only in 1991 The numbers are similar for the post-war and young generation as well, and could hardly be contributed to direct personal experience. At the same time be easily derived from the official documents on Japans foreign policy, in the context of international relations, Russia still occupies a place of honour among the nations, with whom bi-lateral relations are considered to be of major importance. 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Korean pastors, missionaries and students were randomly sampled for this paper. The in-depth interview technique generated results that point to current issues, concerns and trends in acculturation, leading to the formation and development of multiethnic, multiracial and multicultural society. |8@ 8Tt`@ t 0$ \mxt Dլ@ 8T i iX 8T xD \. \m , P, Yt |8X \<\ X<\ . ij ǔ x0 )<\ 8T ȬX H, ¬, 8 D ij͈, q, xDž, 8T֬X  1D LDX. The study points to minimal changes in the cultural patterns, perceptions and communication styles of the Koreans. They maintain the  integration mode of acculturation as they opt to retain their origital or heritage culture while still actively participating in the host culture. Slight alterations in their cultural patterns are seen in terms of language, value for education, hobbies and food preferences. The Korean impact on the cultural diversity of Baguio is reflected through the increase of Korean churches, schools and restaurants as well as the local community s adaptation of Korean fashion, interest in Korean soap dramas on TV, and slight acculturation of Filipino classmates and tutors teaching them English as a second language. Notably, language is still a major factor of acculturation. tLj pȬ \mxX 8T (4 x, XǬ )X T| \͌\<\ \. \mx@ <\ tm 8T Xt ǰD h 0| 8TȬX i | d. 8T (4X @ T֔ Ŵ, P!X X, , Lͥ <\ М. 0$X 8T 䲑1 XΔ \mX ƥ%@ \m P, YP, X \  . \ \m(X a, ܴ|ȹ \ , Dլ@ Y P \mxŌ 2xm\h ƴ| tXΔ 8\ 8T t . ŴŔ Ȉ Ȕ\ 8T ƌ| t ȩ` ̹X. Living in a Yellow Submarine: Third Culture Experience of Korean Missionary Kids at Faith Academy  x h X : tǤ Dtp(Faith Academy) X \m PŰtX 8 8Tֽ Dong-Hwan Kwon / Asia-Pacific Nazarene Theological Seminary, Philippines ٳX / DDӑ  YYP, Dլ@ Although the ministries of their parents are local-church related, Korean adolescent Missionary Kids (MKs) at Faith Academy are hardly involved with the local culture. Instead, strong western cultural influences are indicated in church attendance, nationality of friends, and media consumption. This acculturation of western elements appears to be a deliberate, if not anxious, experience regulated, on the one hand, by the need to learn western skills and concepts to enable them to succeed in school and eventually compete on the global stage, and, on the other, by the impending possibility of going back to a highly monolingual and mono-cultural Korean society. tǤ DtpX \m PŰt زX P@ (t ̹, t@ P@ pX t . $ƈ$ P 8, \lX m `D 8TX ƥ%t М.  xX 8T@ YP 1X 8Ĭx  DŨij] XՔ  0 PX ݴ DՔ1 p¤ <\ М.  x \ո<\ | Ŵt |8T| \m\ ̳D 1 t\ 8Tt ‘. Abstract ] Living in a foreign land but destined to go back to their home country, third culture kids (TCKs), more narrowly the culture of Korean Missionary Kids (MKs) in the Philippines, are examined to seek to understand the differences and similarities of the personal, social, and religious life of Korean MKs both in international and Korean based school. Qualitative methods, supported by quantitative survey were used such as diary writing, personal and group interviews for this research. Agreeing to the previous research (Deza & Kwon, 2005) the MK schools, both international and Korean based school in the Philippines, were the most important element in the formation of identity of Korean MKs by which the extremely low local cultural influence was resulted. By some degree, Korean MKs at both FA and FA have swum in the strong stream of Korean, Christian and global competence, representing western and Korean education. xm ̹ m<\ ̳D   3 8TDt - X\ Dլ@ \m PŰt- @ mYP \xYP P x, , P \m PŰt \X  (tD ttX$ \. x pȬ h  ɷx )t |00, x, x0 . t l(Deza & Kwon, 2005) ٳX\ PYP  Dլ@ mYP, \xYP- 8TX ƥD 88 h<\h, \mx PŰtX ȴ1 1 Ȕ\ ƌ. PŰt@ \m X P!D \Xp Ő ij \ \m 1, lЬœ, 8Ĭx ɷD . Korea's Multicultural Dilemma : A Reflection from the HIstorical Experience of Koreans in the U.S \mX 8T ȹ: ٳX Ŭ \ 0 Joon Kim / Colorado State University @/\\|ij ȽY Abstract ] This paper examines the Korean migration experience to the United States and reviews the key moments in American history where race and ethnicity served as a proxy for difference and justified differential treatments. In discussing the trajectory of the U.S. immigration policies and debates, I hope to bring to light how and why the reasons for these changes may provide insight as to how Korea s dilemma of resolving issues around multiculturalism can be addressed. Currently, the topic of immigration in the U.S. is the most important issue, next to the ongoing news about the wars, and ideologically the debate is cast in a false dichotomy between assimilation and multiculturalism. I argue that it is important to strike a balance between the ideological extremes. This paper concludes with an observation about how the issues of assimilation and multiculturalism need not be necessarily paired as opposing ideas. t |8@ ٳX D pȬX, xDž qt (ļ ( | TXՔ m ŬX Ȕ0@ 0\. m tEX ̬| |XXp, t\ E TX xt 8TX \ 8| tհXՔp Ǵ \mt \ ȹ| tՌXՔ p ijt 8 . ֬ m t@ t|l  L<\ ɔ\ Ht. P<\ ٳT@ 8TX| ǻ tDŽ t |XX . Px t D ޹͔ t ɔX. |8@ ٳT@ 8TX m Xɔ JŔ P<\ Ĭ )<\ ` . Mutual Perscriptions of Managers in East Asian Multinational Corporations --Focusing on Korean, Japanese, and Taiwanese in Suzhou and Shanghai-- ٳDD m ֬ X 8x - @ XtX \m, |, ̹x <\ Joon-Shik Park / Hallym University /\ռYP Abstract ] Today's East Asian region is under the process of rapid globalization, which reflects the growing tendency of interdependence among the region's economies. Especially, the last decade characterized by China's economic reform and opening has witnessed unprecedented deepening in regional interdependence. Increasing economic interdependence facilitates mobility of people as well as of commodities, money and information. As interaction intensifies among people formerly living separately, East Asian people meet, mingle and collide each other more and more accumulating stocks of shared experiences. The forementioned process can be understood as concurrently happening among people with different sets of  softwares of minds. $ƘX ٳDD @ X 8Xt1 | XՔ \ 8ĬT| X . ҈ ɜ 10D@ mX , )<\ t X 8Xt1t @ t .  8 Xt1t h<\h, x PXп DȲ| , , X PXij \tL. Ŕ 0\ XX  it t踴p, ٳDDX m@ \ ̹ PXXp ̳XՔ 0 ιDL X ij X . t\ @ \ x X  ¬ ոƴ |  |ǴŘ <\ tt`  . And as a consequence people previously bounded by political territories are beginning to feel how much different or similar they are and to what degrees they can trust and cooperate each other. Globalization of East Asia provides a good opportunity for observing how distinct national and cultural groups in their region construct perceptions of each other. Multinational corporations operating in this region is an excellent setting to study the dynamics of such experience of cultural exchange. As China is actively pursuing economics opening and reform, numerous multinational corporations are building networks of cooperation and competition in the Chinese market. In this respect, it is timely and important to compare how managers of multinational corporations from Korea, Japan, and Taiwan working in mainland China are perceiving Chinese society and Chinese people as well as each other. Ŕ X <\  t, \X (t D L0 ‘Lj, \| ̹| °X %t| XՔij LŌ . ٳDDX 8ĬT֔ m, 8T t \ \ xt Ż x| LD 0 . t X mȌ֬@ t\ 8TPX X ٳ1 \ l Ŝ XֽD \. mt  )D  h 0| ι@ m 0t m ¥ % D \ $l| lX . t\  m \m, |, ̹ 0@ \| LD п DȲ| m@ mxD LD . Between August 5th and 20th of 2001, we have conducted a field of mutual perceptions of expatriate managers of multinational corporations from Korea, Japan, and China working in Suzhow and Shanghai, China. Generally expatriate managers of multinationals work in the hosting country with cultural background molded in their home country. They naturally expose this  embodied culture to cultural others in their daily interactions with local employees and expatriates from other countries. Such cultural traits are then interpreted and form concrete images of foreign expatriates, which is constantly reconstructed through complex social interactions. This study purports to compare the mutual perception of expatriated managers from Korea, Taiwan, and Japan, and examine the process of dynamic construction and reconstruction of foreign expatriates images of each other. 2001D 85| 20|, Ƭ , Xt 4XՔ \m, |, ̹ mȌ֬X D <\ \ \ x t pȬ. |<\ mȌ֬X @ mX 8T 0D tm \X . @ <\ t  T  8T| |\  8T<\ x ,  x m Ō ܴ췸. t\ 8T 1@ xmx t\ t, lx xmx t| 1\. tǔ ɍ<\ \ ֌D t 1. t pȬX @ \m, ̹, |X X 8 xD DPX \X xmx t 1 1 X ٳ1D pȬX0 ht. Transmigratory Experiences of the Singaporean Transnational Capitalist Class tX m X Ĭ5X t Theodora Lam / National University of Singapore L$ij| (Theodora Lam )/t mY Abstract ] In the past decade, processes of globalization have contributed to an increasing number of skilled migrants around the world. In the case of Singapore, these processes intertwined with the Singapore s government call to its citizens to spread the country s wing in the region have resulted in a growing number of Singaporeans living outside its limited geobody. This group of Singaporeans overseas purportedly belongs to an emerging breed of transmigrants otherwise known as the transnational capitalist class (TCC). 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