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Ces demieres annees, Ia Chine a investi des ressources considerables dans des travaux de collecte, de traduction et de publication de l'ancien conte oral tibetain L'epopee du roi Gesar. Si l'epopee en tant que telle a deja fait l'objet d'etudes exhaustives de Ia part des chercheurs, personne ne s'est encore penche sur le gigantesque projet de traduction actuellement en cours en Chine. Le present article a pour objet de combler cette lacune en adoptant differentes approches traductologiques critiques, ce afin d'etudier Ia nature et les modalites de Ia traduction de l'epopee de Gesar en Chine en tant qu'reuvre litteraire d'ethnie minoritaire. Les concepts d'appropriation et d'oralite seront d'abord discutes dans Ia mesure oil ils se rapportent a Ia traduction. Ensuite, nous etudierons Ia theorie du polysysteme, notamment au regard de Ia version enrichie de cette theorie de Chang (200 I). Cette version est d'un interet particulier pour les chercheurs travaillant dans les regions politiquement sensibles car elle leur permet de placer une traduction dans son contexte politique, ideologique et social. Ensuite, nous passerons en revue les normes et les strategies actuellement utilisees par les traducteurs de cette epopee en chinois, sur Ia base d'ouvrages realises par d'eminents traducteurs et specialistes de Gesar. La discussion sur les differentes approches critiques aboutira a une hypothese qui sera ensuite appliquee au projet de traduction.

이 논문은 김억, 김영랑, 한흑구, 정인섭을 중심으로 식민지 조선 문인들 의 “The lake isle of innisfree”의 수용과 전유 양상을 고찰하는 목적으로 한다. 식민지 조선 문단에서 “The lake isle of innisfree”는 ‘세계문학의 보편성’과 ‘식민지 문학의 특수성’을 지닌 예이츠의 대표시로 주목받으며 수용 주체의 문학 기획에 따라 다른 함 의로 호명된다. 조선 문인들의 “The lake isle of innisfree”의 수용과 전유는 당대 이들 이 기획했던 문학적 전략과 긴밀하게 연동되어 나타난다. 김억과 김영랑은 세계문학으 로서 “The lake isle of innisfree”를 전유하면서 근대시로서 이 시의 특징에 주목한다. 이에 반해 한흑구와 정인섭은 식민지 문학으로서 “The lake isle of innisfree”를 전유 하며 이 시에 내포된 식민지적 정체성에 주목한다.

This paper investigates the acceptance and appropriation of “The Lake Isle of Innisfree” by literary figures in colonized Joseon, such as Kim Eok, Kim Yeongrang, Han Hukgu, and Jeong Inseop. In the literary circles of colonized Joseon, “The Lake Isle of Innisfree” was put in the spotlight as one of Yeats’s representative poems by dint of the ‘universality of world literature’ and ‘uniqueness of colonial literature.’ This particular poem was received and appropriated by literary figures of Joseon as it conformed to the literary strategies set by them. Kim Eok and Kim Yeongrang focused on the poem’s characteristics as a modern poem and as part of world literature as well while Han Hukgu and Jeong Inseop focused on colonial identity inherent in the poem as part of colonial literature.

본고에서는 퇴계 설화를 연구대상으로 삼아 작품 안에 투영된 性과 관련된 담론을 고찰함으로써 그 의미를 구명하고자 했다. 퇴계 설화에서 ‘낮 퇴계’와 ‘밤 퇴계’가 가지고 있는 대립적 자질은 퇴계를 이중적인 인물로 그려낼 위험성이 있음에도 불구하고, 설화 향유층은 그런 퇴계를 긍정적으로 받아들인다. 긍정의 기저에는 통상적으로 옳다고 믿는 ‘낮 퇴계’를 ‘밤 퇴계’가 압도하고 삶의 정당성을 포획하는 과정이 담겨 있다. 이때 ‘낮 퇴계’와 ‘밤 퇴계’ 사이에서는 ‘밤 퇴계’가 ‘낮 퇴계’의 지위를 전유하는 양상이 포착되며, ‘퇴계와 율곡의 잠자리’나 ‘性器에 대한 이야기’에서는 그 전유의 기저에 ‘전복’이 위치하고 있음이 드러난다. 낮 퇴계와 밤 퇴계 사이에서 발생하는 전복은 곧 도덕과 윤리의 관계로 치환되어 이해된다. 도덕은 善惡을 판정하는 강제적인 규칙의 집합이며, 윤리는 선악을 떠나 好惡의 관점에서 삶을 사유하는 태도이다. 퇴계 설화에서는 性을 매개로 하여 도덕적 규범을 넘어서는 윤리적 주체의 중요성을 역설한다. 새롭게 윤리적 주체로 호명된 퇴계는 ‘퇴계 며느리의 재가’에서 정절을 지켜야 한다는 사회적 규범에 의문을 제시하고 며느리가 자신의 욕망을 좇을 수 있게 윤리적 선택을 강행한다. 그런 퇴계의 태도는 월천이나 이함형과 같은 제자에게까지 영향을 미치면서 도덕을 넘어선 윤리라는 담론은 점진적으로 확산된다. 결국, 퇴계 설화는 성리학적 규범에 의해 강요되는 억압된 性을 설파하고 강권하는 텍스트가 아니라, 규범적 性이기를 중단한 性 또는 性을 통해 性에 대해 근본적인 물음을 던지는 텍스트, 더 나아가 性에 대한 다른 관념을 제안하는 텍스트라고 할 수 있다. 물론, 설화 속 퇴계라는 인물과 퇴계가 맺는 사건을 통해 구현되는 세계는 역사적 사실을 그대로 모사한 것이 아니라, 설화 향유층의 욕망을 투영시켜 허구적으로 그려낸 가능세계에 가깝다. 이런 가능세계는 조선의 대표적인 유학자인 퇴계를 통해 오히려 유교적 규범에 균열을 내며, 설화 향유층이 그들 자신을 둘러싸고 있는 사회적 규범에 저항하는 목소리뿐 아니라 새로운 대안으로서의 윤리적 삶을 담아내고 있다고 할 수 있다.

The purpose of this article is to explore the memory of Toegye(退溪) in Korean folktale and its meaning of sexual discourse. In Toegye folktale, Toegye is described as a two-faced aristocrat who shows a obvious sexual desire in the night while gentle attitude in the day time. Though this antinomy, storyteller of Toegye folktale judges him very positively because the narrative indicates the victory of Toegye in the night superior to Toegye in the day time. Another side of the narrative of Toegye folktale, we are able to find the aspect of provocative appropriation which brings out the subversion. It can be interpreted by the mutual oppositive between the moral and ethics. The moral means the metaphysical and collective social norm. On the contrary to the moral, the ethics means a specific thinking that is relevant to our lives. Toegye folktale is the text about the ethical subject in the sexual discourse and casts doubts on the existing moral norm. Moreover, Toegye folktale creates a possible world which is related with the real world but not real world itself. In a possible world, folktale tellers and listeners project and reflect their own desires to create a literary character Toegye distinguished from a historical aristocrat Toegye. They resists the social norm and suggests some alternative containing the ethical life attitude.

하나의 번역을 접할 때 특정 부분의 정확성에 대하여 궁금증을 품는다거나 오역의 가능성을 떠올려보는 것은 매우 자연스러운 일이다. 물론 번역에 있어 서 ‘정확성’이란 무엇이며 ‘오역’이 과연 무엇인지 구체적으로 의문을 제기하 기 시작하면 실로 복합적인 문제들이 모습을 드러낼 것이며, 정확성의 판별이 결코 쉽지 않음을 직감하게 될 것이다. 두 말할 나위도 없이 번역은 매우 다 양한 논점들을 품고 있는, 실로 복잡다기한 작업이다. 이를테면 ‘정확성’의 문 제와 함께 ‘가독성’ 또한 번역에 대한 논의에서 빈번히 등장하는데, 가독성을 추구한 나머지 번역문이 마치 원전처럼 자연스럽게 읽히면 안된다는 입장이 있을 수 있다. “번역문이 귀에는 번역문처럼 들리고 눈으로 보기에 번역문처 럼 읽혀야 한다”([ix])는 나라시만(Narasimhan)의 주장은 번역문의 가독성이 번역으로서의 정체성의 문제와 직결되어 있음을 일종의 역비례 관계에 놓여 있음을 암시한다. 쓰지 유미의 질문도 유사한 맥락에서 이해할 수 있다: “번 역은 외국문화의 ‘이질성’을 반영한 것이라야 하는가, 그렇지 않으면 번역은 어디까지나 자국의 문학작품처럼 읽힐 수 있는 것이라야 하는가[?]”(150). 본고에서는 번역이 항상 정체성의 문제와 결부되어 있다는 점을 상기하면 서 번역과 관련된 사회문화적 관계의 형성에 주목하고자 한다. 대저 모든 번 역의 가장 기본적이며 공통적인 맥락은 출발어와 도착어가 대변하는 두 문화 사이의 역학관계이며, 원저자, 번역자, 그리고 독자는 그러한 관계에서 특정 한 위치들을 점유하고 있다. 번역에서의 정체성은 이러한 위치들 사이의 관계 혹은 상대성에서 비롯하는 역사문화적 구축물이다. 이는 당연히 문화간의 힘 또는 권력(power)의 문제와도 맞닿아 있다. 본고에서 논의될 번역의 사례들은 진달래꽃 을 포함하는 김소월의 시의 영역, 에드워드 피츠제럴드(Edward FitzGerald)에 의해 페르시아어에서 영어로 번역된 『오마르 카얌의 루바이야트』(The Rubáiyát of Omar Khayyám), 그리고 망명객 강용흘이 미국에서 영어 로 써서 출간한 후 유영에 의하여 국역된『동양선비 서양에 가시다』(East Goes West)이다. 원작에 대한 충실성이나 가독성과 같은 번역의 질을 논하기 보다는 번역을 통해 정체성의 문제가 어떻게 구축되거나 드러나는지를 살펴 보고자 한다.

This paper explores the question of identity in the broad conceptual context of translation while making references to the English translations of Sowol Kim’s “Azaleas,” Edward FitzGerald’s Rubáiyát of Omar Khayyám, and Yeong Yoo’s translation of Younghill Kang’s East Goes West. In general, an act of translation (re)defines not only what is translated but the translator himself or herself in multiple cultural contexts. For example, many Korean translators have translated “Azaleas” into English, which amounts to a collective construction of the Korean people’s lyric identity; it remains unclear, however, whether the English translations of “Azaleas” have potential to strike the chords of the readers in the English-speaking world. In contrast, FitzGerald’s Rubáiyát serves as an example of poetry translation functioning as a cultural resource to enrich the poetic soil of England. The Rubáiyát stands for a felicitous convergence between the “spirit” of the original and the need of late nineteenth- and early twentieth-century readers. The translation of East Goes West was motivated by the translator’s desire to uphold certain traditional values as representing the protagonist’s—and his own—cultural identity. On the contrary, the novel is mostly about troubled and troubling cultural border-crossings and the narrator’s fluctuating cultural identity, which the translator fails to see due mainly to his narrow focus on the spiritual superiority of East over West.

Intellectual Circuit in Modern times looking at Ancient Times -Choi, Nam-seon’s Logic of Words and Things- Choi, Nam-seon created a new Dangun Mythology under the colonial rule. This paper doesn’t mean the mythology is ‘Dangun’ as a ‘modern discourse’ directly imitating the West, but the mythology was the mythology interpretation as a created ‘Joseon Narrative’ while following Armateras Omikami(goddess of the Sun in Japanese mythology) interpretation as it was, exclusively possessed by Japanese scholars. Looking into it from the present sense, it could be a ‘ fiction’ caused by the fierce ideological offensive & defensive battle reproducing the place of memory as Korean people and the place of memory as Japanese people. However, what is important, Choi, Nam-seon created globality using a ‘New Realizing Language’ while accepting the words and things in Choi, Nam-seon’s perception, that is, the language of ‘Tengri’ and the interpretation of things of ‘megalithic culture.’ The meaning of ‘Language and Idea’ in such manifestation, has the meaning of ‘external eyes’ by Garadani Gojin as suggested in the preface. The problem is the very this point. Chon, Nam-seon created modern ‘Mythology’ adopted the idea through the language and established ‘Meta History’ of new ‘Creation of the World of Spirit’ while discovering the integration with things. The mythology rather implied the de-Nation-State theory which wouldn’t be embraced by an imperial discourse. What we should take note of is that Choi, Nam-seon’s narratives on Dangun connoted the ‘epistemic danger’ of integration between the language and things, and on the other hand, it also partook of the modernity summoning the new past as a mythology. In other words, the mythology suggested the meta-mythology which has to ‘tenaciously interrogate’ in the shaking, say, this mythology could be collected in the magnetic field of a modern Nation-State or it could be reconstituted as a new principal agent.

本稿は、崔南善の新壇君論を確認するものである。つまり、日本の植民地支配というコンテクストの中で、朝鮮の｢神話｣を再構築することを<言葉>と<物>の関係から明らかにすることである。崔南善は、直接西欧体験をしたり、西欧の｢近代学問｣を取り入れたわけではないが、日本の近代知識人の学問を模倣する形で｢近代｣を経験し、そのディスプリンを援用する形で朝鮮ナレティヴを創出したのである。これは、現在的な意味からみても、国民国家の中で｢シンボル｣作りの思想戦との戦いと見られないこともないと思われる。とりわけ、柄谷行人の指摘通り、外部の主体というのは自分が｢超越的な場所｣にいると思うのではなく、超越的な主体を揺さぶるところにあるとみる視点を借りれば、白鳥庫吉や鳥居竜蔵などが｢天照大御神｣を主張する論理を揺さぶっていることから、崔南善の位置は、超越的な主体を求めたのではなく、相手を揺さぶっている状態を求め続けていると言えよう。ところが、崔南善の認識の限界がなかったわけでもなかった。つまり、鳥居竜蔵が提示した｢シャーマン｣論と｢巨石文化｣論を鵜呑みにし、それに乗ることで、自分の認識を｢一体化｣させてしまったのである。つまり、崔南善も白鳥とか鳥居が提示した｢テングリ｣という言葉を朝鮮語の｢タングン｣と結び付け、それが｢天｣を意味する、｢明るい、白い｣とつながっていることを証明した。そして、それは巨石文化を解釈する理論となり、シベリア民族に見られる｢シャーマン｣とつながっていた。つまり、世界の｢段階説｣である。天の神様と人間社会を疎通する｢シャーマン｣が合理的に説明され、それを記録している｢壇君｣神話を東アジアの普遍思想として、主張したのである。それは、帝国言説を受け入れてつくるもう一つの帝国言説になりうる危険性を含みつつ、朝鮮の起源を再構成しようとする｢朝鮮民族主義｣論の地場を往復していたのであろう。

n 2008, the one hundredth anniversary of Korean modern poetry and literature was celebrated and related academic events were held and books were published. The year one or 1908 was designated as such due to the fact Choi Nam-sun published his first “shinchesi (new poetry)”, From Sea To A Boy in the first issue of So-Nyeon (Boy), the first modern magazine in Korea, in November of the year. However, Choi failed to realize the historic significance of his poem and wasn’t aware that his new style of writing poem ushered in a new ear of the Korean literature. Thus his status as the pioneer of the Korean modern literature, even if it wasn’t entirely based on hype, could be considered as accidental and extrinsic. Thus, I propose to move focus onto around 1925, when after a series of trial and error in writing poetry in modern style, the poetic potential of modern Korean language finally realized and settled in the style of free verse poetry, bringing about some significant literal accomplishments such as Azaleas by Kim So-wol, The Silence Of The Beloved by Han Yong-woon. Im Hwa’s theory of literature trans-plantation was focused on the role of translation and copying of western poetry in the process of learning to write modern poems. However, I prefer the notion of appropriation to transplantation as a tool to properly capture the dynamism of such literary phenomenon.

This thesis aims to explore the strategy of Roald Dahl to appropriate the already established fairy tales. With his intellectual approaches, he disintegrates the traditional concept such as filial love, frugality, and sincerity even though he eventually arrives at the same conclusion as common fairly tales. Dahl was chosen as a favorite writer in Britain. But his works have raised controversy about their validity of theme as a literature for children. One of the distinguishing features in his works is the naked expression of violence. Violence is the means of awakening readers to recognize the hidden or potential evil in everyday life. His view of soceity, his contempt for corrupt authority figures, and his distrust of the established system have made his works popular with various kinds of readers.

이 논문은, 전통 시대의 “논개의 충절순국”에 대한 담론이 어떻게 전개, 변이되어 국가재지 지배세력의 이념적인 자장(磁場)에 포섭되는가를 주된 분석 대상으로 삼는다. 우리로서 정확하게 그 자세한 상황을 알 수 없는 논개의 최후를 최초의 기록자라 할 유몽인부터 “국가의 신성한 교화를 입은 백성으로서의 충절의 표현” (<어우야담>, 1621)이라고 규정한 뒤에 보통 “국가를 위한 자기희생적 적병/적장의 처단”으로만 이해됐으며, 논개가 왜군의 강간범과의 절망적인 사투에서 자기 자신을 지키려다 희생됐을 가능성은 애당초부터 공식적인 서술에서 배제되고 말았다. 거기에다가 18세기 초중반에, 그 강력한 경제력에도 불구하고 중앙 권력으로부터 인조의 반정(1623) 이후에 소외돼온 재지지배세력들이 “순국의 의기(義妓)”로서의 논개를 “충향”(忠鄕)으로서의 진주 지방의 상징물로 삼아 논개의 “충군애국”을 매우 과장되게 묘사하는 한편 논개의 가계와 생애 등을 전설화시키면서 ‘구체화’해나가기 시작했다. 이 작업은, 20세기에 접어들어 새로운 민족주의 사상의 영향을 받아 625 전쟁 이후의 “논개 사적 정비, 성역화(聖域化)” 등의 “역사 기억 만들기”로 이어졌다. 과연 국가지배세력에 의해 전유돼온 “논개에 대한 기억”을 다시 그 민중적인 원형으로 환원시킬 수 있는가 라는 것이 이 글의 문제의식이다.

For the colonization-experienced countries, ‘globalization’ is considered to be another threat of loss of their identity, but it is evident that we are living in the globalized hybridity. This paper is motivated by my personal thinking that the Republic of Ireland and modern Irish history are characterized by making and expanding their identity through the interaction with the hybridized current. And also this paper aims to investigate Seamus Heaney’s ‘hybrid strategy’, -that is, how Seamus Heaney reacted to the hybridization. For this, firstly, Homi Bhabha’s ‘hybridity’ and ‘the third space’ are studied and applied to reading Heaney’s poetry. Homi Bhabha’s concept of ‘hybridity’ offers the possibility of reinventing the cultural identity for the colonized through creating “the third space” where subversion may happen. Heaney’s poetry reflects the phenomenon of re-establishing a culture by negotiating a cultural hybridity while establishing the cultural identity. The development of Heaney’s poetry is characterized by a local writer’s resistance to a large force in an effort to win an ultimate and poetic freedom. Through rereading Seamus Heaney’s poetry, we can make sure that his poetry includes three ‘hybrid strategies’: resistance to hybridity, appropriation of hybridity and creation of a new vision beyond hybridity.

Globalization has been remaking the world order in terms of world economy, cosmopolitan culture and international social movements. Through globalization, we could enjoy many cultures and communicate between us without any obstacle. On the other hand, it was thought to be the extension of modernization, bringing about many problems. In connection with the expansion of globalization, Samuel Huntington's theory of ' The Clash of Civilizations' is worth mentioning. According to him, the 21th century as de-cold period, is faced with the collision of cultures based on religions. As far as globalization is considered to be the expansion of American culture, the world- wide resistance is already predicted. Especially the countries which had gone through colonization are seeking their own alternatives to the global culture. In connection with this, modern Irish poets are the representatives who are moving toward the ideal glocalism. What I mean by ideal glocalism includes making definition of localism, the appropriation of global power, objectifying the local culture and seeking for the new humanism. The modern Irish poets show the successful model for appropiating 'the third-space' of Homi Bhabha. They explore 'the third-space' of Homi Bhabha as the space of recreation, not that of imitation, by solidifying the local culture and accepting the hybridity at the same time. W.B. Yeats is the first contributor in making differentiation of the Irish culture from the English one. And, also, he tries to make the Irish culture global trend. He recreated hybridity as something new. However, he cannot narrow the cultural gap between the Anglo-Irish as a global power and the Gaelic Catholic as a local power. John Montague begins his career as a critic of Irish local culture. And he chose the exile. However, from him, we can also see the romantic attachment to the local culture through its objectification. Seamus Heaney begins his career as an archeologist of the local culture. However he also experiences the conflict between the local and the global. At last his recognition of hybridity of the local culture brings him to the reconciliation. The last conclusion is the following: the three Irish poets go beyond globalism toward glocalism through redefining and remaking their local culture.

The history of Shakespearean studies shows that the adaptations of Shakespeare, whether they were made by first-class writers or by second-class ones, have been usually regarded as outrageous mutilation or defamation rather than “improvements” of Shakespeare. It is an undeniable fact, however, that ever since Restoration Shakespeare's works have been continually adapted by many writers, and these adaptations were often very popular, too. Various adaptations of Shakespeare's The Taming of the Shrew were made since its revival in the late 1620s and early 1630s. Of all these adaptations, David Garrick's Catharine and Petruchio, with alterations and additions, was the most important and influential. Between 1754 and 1844 Catharine and Petruchio was the only version of The Taming of the Shrew presented on stages both in England and America. Garrick conceived Catharine and Petruchio as a three-act “afterpiece,” reducing Shakespeare's three plots to one. The farcical Sly frame and the sub-plot focusing on Bianca were eliminated, so that the complex and multi-vocal meanings which could be generated by these two plots came to disappear. Only the taming plot remained intact. But the taming plot itself also limited the possibilities that the layered, ambiguous ending, the center of which was the famous lines of Kate's sermon with the ironic performance contradicting the content, could have been interpreted other than just a successful shrew-taming story. Although Garrick provided Catharine with some soliloquies and asides that revealed her intention to marry Petruchio and her plan to tame him, she might not be more independent than Shakespeare's Kate who had no other options than marriage. And whip-cracking Petruchio dominated the whole play as well as the final scene in which he announced that his pose as “the lordly husband” had just been “an honest mask” that he could “doff” now that Catharine had been tamed. He promised that the future lives with Catharine would be “one gentle stream of mutual love,” and women should “bound to love, to honour, and obey.” The significant differences between Garrick's adaptation and Shakespeare's text let us be aware clearly of the need to pay more serious attention to the dialogized potential of Shakespeare for generating new meanings and new appropriations, without necessarily paying blind homage to Bardolatry.

The mobile phone appropriation (MPA; Wirth et al., 2007, 2008) model is an integrative model that seeks to explain attitudes and behaviors related to mobile phone usage from a communication perspective, proposing a dynamic loop of metacommunication, evaluations, and usage patterns. Following a previous study (Lee & Cioena, 2023), the current research tests the MPA model with a Chinese sample collected through an online survey (N = 510) and compares it with the U.S. sample (N = 501) collected by Lee and Cionea (2023) using multigroup confirmatory factor analysis and multigroup structural equation modeling. Although the core structure of MPA model was shown to be tenable cross-culturally, the results of comparative analysis reveal some noticeable cultural differences in mobile phone appropriation and call for further model revisions. Noticeably, relational and social implications of mobile communication penetrate more aspects of mobile phone appropriation with greater strength in the Chinese sample, potentially due to the collectivistic Chinese culture, and the results demonstrate a paradox between perceived affordability and usage. The more Chinese participants evaluated the cost of mobile phone usage as a restrictive factor of MPA, corroborate the more they used it for relationship maintenance and daily schedule management. In addition, the results indicate some tensions between instrumental purposes and entertainment and symbolic usage unique to the Chinese context.

At the commencement of research on BI, there are several studies to measure the business value of BI. With the consideration of the BI benefits, it is essential to understand how to use BI. This study investigates the impact of BI tool appropriation and strategic decision characteristics on strategic decision quality by using adaptive structuration, IS success, and strategic decision making theories. A sample of 45 decisions in 39 teams was collected through a field survey to team members that have been using BI tools for strategic decision making. The partial least square (PLS) techniques indicated that faithfulness of BI tool appropriation and consensus on BI tool appropriation have a positive impact on information quality, which has a direct and mediating impact on strategic decision quality. Our findings also demonstrated that the relationship between information quality and strategic decision quality is stronger for low-uncertainty decisions than high uncertainty. The paper concludes with discussions and implications for researchers and practitioners.

The worship of Guan Yu entered Chosŏn Korea from Ming China during the Japanese invasions of Korea (1592–98). Although it was initially regarded as a foreign custom, Chosŏn monarchs gradually adopted it for political purposes from the late seventeenth century onward. In particular, Yŏngjo 英祖 (r. 1724–76) appropriated the rituals associated with Guan Yu to assert his dominance within the power dynamics of the Chosŏn court. This paper focuses on the strategies Yŏngjo used to appropriate the symbolism of Guan Yu in his writings on the shrines to the great Chinese hero. It examines how the king employed the rhetoric of Pip’ung 匪風 (No breeze) and Hach’ŏn 下泉 (Falling spring), slogans of a pro-Ming and anti-Qing 淸 ideology, for domestic political purposes. The paper also interprets the rituals dedicated to Guan Yu, including the rites at Hwangdan 皇壇 (Imperial altar, also known as Taebodan 大報壇), as part of a larger project that aimed at securing the king’s moral superiority and political legitimacy. In doing so, the paper illustrates how Yŏngjo appropriated the symbolism and rituals of Guan Yu and used them as media for reinforcing and exercising power within the court of Chosŏn.

The use of information and communication technologies, particularly those related to the consolidation of the Internet as a social and business networking medium, has led governments to move forward in enabling the e-government. The aim of this effort has not only been to transform the future of governmental public service delivery, but also to promote democratic participation. The literature shows that depending on how the e-government is implemented and advertised to society, its applications have economic, social and political impacts. E-government implementation may foster active democratic participation, but depending on how it is implemented it may also prevent citizens and enterprises from using it for social and economic development. Based on the theoretical concepts defining the e-government and supported by an empirical approach, this article discusses the results of a nationwide survey conducted by CGI.br/NIC.br aimed at assessing the use of the e-government by Brazilian citizens and enterprises.

Many firms in Korea have adopted and used advanced information technology in an effort to boost efficiency. The process of adapting to the new technology, at the same time, can vary from one firm to another. As such, this research focuses on several relevant factors, especially the roles of social interaction as a key variable that influences the technology adaptation process and the outcomes. Thus far, how a firm goes through the adaptation process to the new technology has not been yet fully explored. Previous studies on changes undergone by a firm or an organization due to information technology have been pursued from various theoretical points of views, evolved from technological and institutional views to an integrated social technology views. The technology adaptation process has been understood to be something that evolves over time and has been regarded as cycles between misalignments and align-ments, gradually approaching the stable aligned state. The adaptation process of the new technology was defined as “appropriation” process according to Poole and DeSanctis [1994]. They suggested that this process is not automatically determined by the technology design itself. Rather, people actively select how technology structures should be used; accordingly, adoption practices vary. But concepts of the appropriation process in these studies are not accurate while suggested propositions are not clear enough to apply in practice. Furthermore, these studies do not substantially suggest which factors are changed during the appropriation process and what should be done to bring about effective outcomes.Therefore, research objectives of this study lie in finding causes for the difference in ways in which advanced information technology has been used and adopted among organizations. The study also aims to explore how a firm’s interaction with social as well as technological factors affects differently in resulting organizational changes. Detail objectives of this study are as follows. First, this paper primarily focuses on the appropriation process of advanced information technology in the long run, and we look into reasons for the diverse types of the usage. Second, this study is to categorize each phases in the appropriation process and make clear what changes occur and how they are evolved during each phase. Third, this study is to suggest the guidelines to determine which strategies are needed in an individual, group and organizational level. For this, a sub-stantially grounded theory that can be applied to organizational practice has been developed from a longi-tudinal comparative case study.For these objectives, the technology appropriation process was explored based on Structuration Theory by Giddens [1984], Orlikoski and Robey [1991] and Adaptive Structuration Theory by Poole and DeSanctis [1994], which are examples of social technology views on organizational change by technology. Data have been obtained from interviews, observations of medical treatment task, and questionnaires administered to group members who use the technology. Data coding was executed in three steps following the grounded theory approach. First of all, concepts and categories were developed from interviews and observation data in open coding. Next, in axial coding, we related categories to subcategorize along the lines of their properties and dimensions through the paradigm model. Finally, the grounded theory about the appropriation process was developed through the conditional/consequential matrix in selective coding.In this study eight hypotheses about the adaptation process have been clearly articulated. Also, we found that the appropriation process involves through three phases, namely, “direct appropriation,” “cooperate with related structures,” and “interpret and make judgments.” The higher phases of appropriation move, the more users represent various types of instrumental use and attitude. Moreover, the previous structures like “knowledge and experience,” “belief that other members know and accept the use of technology,” “horizontal communication,” and “embodiment of opinion collection process” are evolved to higher degrees in their dimensions of property. Furthermore, users continuously create new spirits and structures, while removing some of the previous ones at the same time. Thus, from longitudinal view, faithful and unfaithful appropriation methods appear recursively, but gradually faithful appropriation takes over the other. In other words, the concept of spirits and structures has been changed in the adaptation process over time for the purpose of alignment between the task and other structures.These findings call for a revised or extended model of structural adaptation in IS (Information Systems) literature now that the vague adaptation process in previous studies has been clarified through the in-depth qualitative study, identifying each phrase with accuracy. In addition, based on these results some guidelines can be set up to help determine which strategies are needed in an individual, group, and organizational level for the purpose of effective technology appropriation. In practice, managers can focus on the changes of spirits and elevation of the structural dimension to achieve effective technology use.

This study explores the interplay of invisibility and hypervisibility in Kiran Desai’s The Inheritance of Loss, examining how these concepts shape the identity of diasporic and post-diasporic characters. By analyzing how visibility is mediated through the self-subjectification/ hetero-objectification paradigm of the gaze, this paper reveals how displacement complicates identity formation. Displaced individuals, often objectified and abjectified as ‘out of place’, seek invisibility to blend into their host society but become hypervisible in political discourse. Kiran Desai’s characters navigate this tension by seeking invisibility to reduce vulnerability, a response reinforced by societal marginalization. However, this need for invisibility can turn into a desire for hypervisibility upon returning home, driven by a distorted attempt to reclaim a pseudo-sovereign power. This paper questions whether this duality between invisibility and hypervisibility can be transcended or remains intrinsic to the dislocation experience and examines how these dynamics shape self-perception and construct an “always already” otherized displaced identity.

[ 국문초록 ] 『초사』와 『맹자』를 고전적 원천으로 하는 <탁영가>의 해석지는 생각보다 많다. 본 논문에서는 중국 쪽의 유관 자료들을 검토하여 ‘정치현실’과 ‘강호자연’이라는 두 개의 공간적 키워드를 기준으로 가능한 해석지를 5가지로 정리하였는데, 여기에는 혼탁한 세상 속에서 사대부가 취할 수 있는 대부분의 삶의 선택지가 포함되어 있었 다. 우리의 한문학 작품들에서도 ‘탁영’ 모티프는 매우 이른 시기부터 활용되었는데, 그 활용의 지형이 시종일관 단일하게 유지되지는 않았다. 초창기에는 출사에 대한 바람을 의미하는 왕일의 해석이 주로 선택되었으나 고려 말을 기점으로 이미 출사 해 있는 이들이 강호자연으로의 귀거래를 희망하는 맥락에서 자주 소환되었고, 또 그 비슷한 시기부터 이미 강호자연에 머물러 있는 이들이 누리고 있는 절대적인 자유와 초월적인 즐거움을 가리키는 의미로도 적지 않게 차용되었다. 이러한 흐 름이 16세기까지 지속되는 듯하나 그 내부에서는 별도의 이질적인 흐름 역시 포 착되는데, 『맹자』에 소재한 <탁영가>의 의미를 활용한 사례들이 15세기 후반을 기점으로 뚜렷하게 나타난다.

There are more interpretations of <Takyeongga> which has its classical origins in 『Chuci』 and 『Mencius』 than you think. In this paper, we examined related materials from China and summarized five possible interpretations based on two spatial keywords, ‘political reality’ and ‘nature’. This included most of the life options a nobleman could take in a turbid world. The motif of ‘tak-yong’ was also used in our Chinese literature works from a very early period, but the topography of its utilization was not the same. In the early days, the interpretation of Wang-il, meaning the wish to enter the government service, was mainly chosen, but from the end of the Goryeo Dynasty, those who had already entered the government service were often summoned in the context of wishing to return to the nature, and from a similar period, it has been considerably borrowed to indicate the absolute freedom and transcendent pleasure of those who have already stayed in nature. Although this flow seems to continue until the 16th century, a separate and heterogeneous flow is also captured within it. Cases using the meaning of <Takyoungga> located in 『Mencius』 appear clearly from the late 15th century onwards.

Space is divided from the beginning into public spaces and historical spaces depending on usage and function, but in reality there is also an intermediate area between them, or a 'Third space'. "Third Space" has spatial characteristics that are shared together and in the process promotes social cooperation. The "Third space" was found in the traditional Chinese residential complex, Sahap. These spatial characteristics are not necessarily the same. It has been confirmed that it also exists in the residential spaces of informal modern Chinese cities such as Longchang-Gongyu and has played a role of uniting and strengthening the community through analysis of residents' living behaviors. Community life is carried through the structure of space where public space and private space form an organic relationship. In China's big cities, these existing spatial structures are disintegrating due to massive development. But in the meantime, you can find unique dwellings of an introverted spatial structure that maintains a flexible communal spatial relationship. In this example, the flexible relationship between public and private space can be explored and the meaning of alternative spatial structure in Chinese metropolitan dwellings can be found.