An Autoethnographical Study of Culture,Power, Identity and Art Education in Post‐Colonial South Korea

This article reflects my experiences of learning art in the 1970s and 1980s and my teaching career in school art education in twenty‐first century South Korea. This autobiographical reflection shows how I have struggled with my identity as an art teacher in the post‐colonial context of Western influences on Korean society since World War II. There has been greater tension and a greater struggle for different values, practices and identities when new values and practices have been introduced into the particular socio‐cultural context of South Korea. My struggles with particular kinds of pedagogic identity valued within the rapidly changing political, economic and cultural context of Western influences on Korean art education demonstrate the hidden structural mechanism of the relationship between culture, power and identity in the post‐colonial world of globalisation. This study as an autoethnographical research provides critical insights into how identities are produced by pedagogic discourses and practices of art education that are constructed through the specific systems of practice and language which transmit and regulate such identities and values.     

日本帝国主义的殖民统治对赫哲族发展的影响

建国以来,尤其是20世纪80年代以来,日本侵华史研究取得了较为丰硕的成果。然而,在科学梳理以往研究成果时,笔者感到学术界对东北沦陷时期少数民族社会问题研究不足,对该时期的赫哲族研究则更为匮乏,只有在论及日本帝国主义对东北移民、赫哲族人口等问题时有所涉猎,尚未形成系统的研究成果,这势必会影响赫哲族史研究以及对日本侵华及其给中国社会历史发展带来影响问题的全面认识。笔者着重探讨了日本帝国主义的殖民统治及其对赫哲族人口、经济和社会发展的影响,以期达到丰富赫哲族史研究内容和深化对日本侵华给赫哲族及中国社会历史发展造成危害问题的认识目的。     

日占时期台湾的寺庙

主要阐述日占时期台湾寺庙建筑兴衰的三个阶段历史及其建筑风格，从一个侧面反映了日占时期台湾的文化面貌。     

论古希腊文化高度开放性的成因

古希腊文化具有高度的开放性 ,这是推动希腊文化发展壮大并且取得辉煌成就的一个重要动因。希腊文化之所以形成高度的开放性 ,主要有以下几个方面的原因 :一是得天独厚的自然地理环境所造就的海洋文化 ;二是繁荣的商贸经济所造就的商业文化 ;三是发达的城邦民主制所提供的宽松的政治氛围 ;四是长期的海外殖民活动。     

析《黑暗之心》中的殖民话语

作家约瑟夫·康拉德利用《黑暗之心》对欧洲殖民者的丑恶行径进行深刻揭露。然而,作为处于帝国主义鼎盛时期的作家,康拉德并没有彻底摆脱殖民主义心理。《黑暗之心》不仅仅是一部反殖民小说,同时也是一部充斥"种族优越论"之观点的小说。此外,康拉德也指出了在欧洲人与非洲人之间存在着遥远的血缘关系。     

试析库切小说中的父亲形象

库切小说中对传统父亲形象进行了解构,传统意义上的权威化身的父亲形象沦为软弱无能与丑陋堕落的同义词。父亲形象在叙事策略上也沦为边缘角色甚至处于"无名"状态,这隐喻着殖民主义和白人权威的坍塌和社会伦理结构的重组。     

The 1910 Edinburgh World Missionary Conference and comparative colonial education

In 1910 some 1200 delegates from Protestant missionary societies came together in Edinburgh, Scotland to attend a World Missionary Conference. In preparation for this event eight commissions were established to research various topics of importance to missionary societies. Commission III was dedicated to ‘Education in Relation to the Christianization of National Life’ and presented a volume of 470 pages as its report to the Conference based on over 200 responses to a list of questions under 14 broad topics. One of these topics pertained to the working relationship between missionaries and governments. This paper examines the discussion within the report regarding governmental attitudes to missionary education within colonial spaces. It provides a comparison between the aims of missionary education and the recorded experiences under various governments, particularly at times when they contrasted and conflicted. Taking a broadly comparative view, the paper shows the differences in concerns and objectives that various missionary bodies had in different colonial spaces, as well as the commonalities across colonial spaces in relation to governmental attitudes towards missionary education. This paper demonstrates the fruitfulness of a comparative approach to writing colonial histories of education, through elucidating both specificities and commonalities between different colonial education policies and practices.     

殖民地时期美国高等教育慈善事业

殖民地时期的美国高等教育慈善捐赠规模小,捐赠形式主要是各种实物.因捐赠的用途主要是为了解决当时高等教育发展中的即时之需,因此,各种捐赠并没有附加多少使用条件.除被动接受各种形式的自愿捐赠外,殖民地学院也采取主动募集、利用校址和校名署名权等方式刺激捐赠.殖民地时期美国高等教育慈善事业的最大价值在于消除了人们对高等教育价值的怀疑,使对高等教育的捐赠传统得以建立.     

Decolonial innovation in teacher development: praxis beyond the colonial zero-point

ABSTRACT

Despite a rich repertoire of inventive and robust practices, and stated commitments to equity, social justice, and diversity, teacher education has continued to struggle to produce educators capable of enacting culturally sustaining pedagogies, and providing historically marginalized youth and communities with meaningful learning opportunities. This paper contends that ontological distance between educators and youth of colour, and the ways Eurocentric epistemologies exist as a colonial ‘zero point’ in teacher education praxis, are a core element of this existential crisis facing teacher educators. Drawing on decolonial theory and epistemologies of the global south, I suggest that teacher education is in need of epistemic innovation; radically revising our approaches to preparing educators by anchoring them in the epistemic and ontological perspectives of the global south, and in so doing, crafting pedagogical imaginaries through which we might disrupt the ways coloniality lives (often invisibly) in, and is reproduced by, our assumptions about best practices, ways of being, and measures of success. Such a decolonial approach to innovation in teacher education holds promise for ensuring our praxis, and the educators we prepare, are positioned to engage with a hyperdiverse world in humanizing ways.     

The Indian Association for the Cultivation of Science: A Tortuous Tryst with Modern Science

The Indian Association for the Cultivation of Science (IACS) founded by Mahendra Lal Sircar in Calcutta in 1876 was the first large-scale indigenous enterprise in colonial India for the propagation of modern science. The efforts towards the formation of the IACS were marked by a range of ideas and positions which reflected mainstream elite Indian attitudes to western science as also the many paradoxes that the colonial situation imposed on the whole enterprise. The first exposures of the Indian elite to western education had evoked an admiration for modern science, its values, and its infinite possibilities. But the admiration so generated could not run on a momentum of its own because of the limitations of the colonial education system itself. The appreciation of modern science also brought about a soul-searching as to why a civilization with a hoary tradition of science had stagnated. This, in turn, led to vigorous socio-cultural self-criticism aimed at ending what was perceived to be long slumber and degeneration. Science itself was seen as a force for such liberation and the alien colonial government as its chief facilitator. The latter was not too eager to promote science at large. Hence the need for an indigenous initiative. However, the plain existential realities of colonialism dictated that little could be achieved without the support of the government. With all its paradoxes and ironies, the IACS project was yet a grand endeavour, forming a lasting part of the Indian scientific landscape. In fact, given its peculiar circumstances, it would have been very unreal without its paradoxes.