The Post-World War II World Order and the Unresolved Cultural Legacies of the Korean War

The Korean War has never had a notable place in American culture. A crop of recent scholarship by Korean American scholars queries the reasons for this absence of the Korean War's cultural presence, going against the critical commonplace that the war was insignificant and calling for a reckoning with the cultural legacies of the Korean War. Christine Hong's A Violent Peace, Daniel Y. Kim's The Intimacies of Conflict, and Crystal Mun-hye Baik's Reencounters illustrate new directions and new possibilities in the scholarship on the Korean War, which is dominated by historical studies often guided by traditional approaches to international relations or foreign policy. Informed by approaches in ethnic studies – and particularly the field's interest in racialization as transnational and cross-border phenomenon – these books show that it is not only productive to revisit the “forgotten war” but imperative to do so. Through a wide range of cultural texts and with an exclusive focus on the perspectives and experiences of people of color, these studies probe the underexamined role the conflict has played in shaping liberal ideas on freedom and justice, attend to the contradictions of the cultural forms that clothed these ideas in post-World War II US culture, and point to new cultural interventions that challenge and dislodge long-standing Cold War orthodoxies.

Metode Penerjemahan Puisi “The Little Stone” ke dalam Bahasa Jawa “Watu Klungsu”: Sebuah Kajian Norma dan Budaya (The Method of Translating “The Little Stone” Poem into Javanese Language of “Watu Klungsu”: a Study of Norms and Culture)

Artikel ini mengkaji teknik penerjemahan yang dikembangkan oleh Bassnet terhadap puisi “The Little Stone” ke dalam bahasa Jawa “Watu Klungsu”. Penerjemahan puisi ini menggunakan teknik penerjemahan interpretasi, harfiah, rima, dan larik secara bebas. Intervensi budaya dan norma tampak kental dalam karya terjemahan ini karena penerjemah menggunakan istilah dalam bahasa Jawa. Hal itu bertujuan untuk menyesuaikan dengan budaya bahasa sasaran dan mendekatkan kepada pembaca target. Hasil terjemahan ini secara harfiah memang berbeda dari puisi asli. Secara keseluruhan puisi terjemahan mempunyai tingkat keakuratan dan keberterimaan yang cukup tinggi. Penerjemah berhasil menciptakan rasa budaya dalam teks terjemahan tanpa meninggalkan makna yang disampaikan oleh penulis asli. This study attempts to reveal the translation method proposed by Bassnet in translating “The Little Stone” into Javanese “Watu Klungsu”. In translating this poetry, the translator employed the blank verse translation, literal translation, rhymed translation and interpretation technique. Cultural interventions and norms are very strong in this translation work because the translator used many Javanese terms. It aims to adjust the target culture and to adhere the target readers. Literally, the translation result in target poetry is very different but in terms of meaning it is more accurate and acceptable. Translator is successfully creates „sense‟ of Javanese in the translation and at the same time he is able to conveys the original meaning of the source poetry.

Benefits of Cultural Activities on People With Cognitive Impairment: A Systematic Review

Museums and cultural institutions are increasingly striving to respond to the interests and needs of the society that hosts them. This means, apart from other actions, that these institutions must be involved in the health and wellbeing of society, and the creation of cultural activities aimed at people with cognitive impairment, a group of individuals that is growing worldwide due to the aging of society and the increasing prevalence of dementia. The involved sectors are aware of the potential and benefits of activities for this population, even though there is much research to be conducted. To date, no systematic review has focused on the benefits of cultural activities for cognitively impaired people. This study aimed to explore the benefits of different modalities of cultural activities with evidence from 145 studies from various databases, which met the inclusion criteria. Significant improvements in general cognition, quality of life (QoL), emotional wellbeing, socialization, and communication were generally reported after interventions, with a reduction in depression symptoms. There was not enough evidence to prove memory, language, or daily functioning improvements attributable to cultural interventions. There were no significant reductions reported in apathy, sadness, agitation, or anxiety.

Te Pītau o te Tuakiri: Affirming Māori Identities and Promoting Wellbeing in State Secondary Schools

<p>Numerous researchers have posited links between ethnic identity and psychological wellbeing (Phinney, 1992; Martinez & Dukes, 1997; Roberts, Phinney, Masse, Chen, Robers, & Romero, 1999; Houkamau & Sibley, 2011), and Māori cultural interventions have been suggested as a means of promoting a range of positive outcomes (e.g. M. Durie, 1998; Durie, 2003b; Lawson-Te Aho, 1998). However, longitudinal evidence of causal pathways between Māori ethnic identity and psychological wellbeing remains scarce, and evidence of the positive impacts of cultural interventions is not well documented. The present thesis investigates Māori identity development in the context of State secondary schools, and explores the relationships between Māori cultural engagement, Māori identity, and psychological wellbeing. A methodology that incorporates both mātauranga Māori (Māori knowledge) and Western scientific knowledge bases and research methods was applied. Interviews were held with Māori students and their whānau (families) at a State secondary school where a community-driven initiative to improve Māori student outcomes took place. Thematic analysis was used to generate Te Korowai Aroha Framework, outlining how Māori cultural initiatives can enable schools to fulfil their duty of care and meet Māori community needs by affirming individuals‟ cultural identity and agency, by building relationships based on mutual respect, and by working collaboratively within the school and with external services providers. Thematic analysis of these interviews was also conducted to generate The Pōwhiri Identity Negotiation Framework. The pōwhiri (formal welcome), in which Māori creation narratives are ritually re-enacted, is used as a metaphor for Māori identity negotiation. The stages of creation Te Kore, Te Pō, Te Whaiao, and Te Ao Marama are used to describe, respectively: those who were yet to display interest in Māori cultural identities; those who were interested in developing their Māori identities; those who were actively exploring their Māori identities; and those who felt secure in their Māori identities. Quantitative longitudinal survey data from over 300 Māori adolescents in the Youth Connectedness Project was then analysed. Structural Equation Modelling revealed that Māori cultural engagement positively predicted Māori ethnic identity, and that Māori ethnic identity positively predicted psychological wellbeing, in support of hypotheses. In addition, Hierarchical Linear Modelling revealed that the higher a school‟s level of Māori cultural promotion, the higher the ethnic identity of its students was likely to be. The results of this thesis demonstrate the impact of school cultural environments on individual identity development, and provide evidence that cultural engagement initiatives can enhance Māori identities, which in turn can increase psychological wellbeing. The results from the studies presented in this thesis are incorporated into Te Pītau o te Tuakiri framework, outlining how Māori identities can be nurtured, and the results are also used to offer guidelines for individuals wishing to become more engaged in Māori culture, and institutions wishing to become more responsive to Māori communities. These findings are used to challenge educators and policy makers to ensure schools and other State institutions support Māori cultural expression and affirm Māori identities.</p>

Te Pītau o te Tuakiri: Affirming Māori Identities and Promoting Wellbeing in State Secondary Schools

<p>Numerous researchers have posited links between ethnic identity and psychological wellbeing (Phinney, 1992; Martinez & Dukes, 1997; Roberts, Phinney, Masse, Chen, Robers, & Romero, 1999; Houkamau & Sibley, 2011), and Māori cultural interventions have been suggested as a means of promoting a range of positive outcomes (e.g. M. Durie, 1998; Durie, 2003b; Lawson-Te Aho, 1998). However, longitudinal evidence of causal pathways between Māori ethnic identity and psychological wellbeing remains scarce, and evidence of the positive impacts of cultural interventions is not well documented. The present thesis investigates Māori identity development in the context of State secondary schools, and explores the relationships between Māori cultural engagement, Māori identity, and psychological wellbeing. A methodology that incorporates both mātauranga Māori (Māori knowledge) and Western scientific knowledge bases and research methods was applied. Interviews were held with Māori students and their whānau (families) at a State secondary school where a community-driven initiative to improve Māori student outcomes took place. Thematic analysis was used to generate Te Korowai Aroha Framework, outlining how Māori cultural initiatives can enable schools to fulfil their duty of care and meet Māori community needs by affirming individuals‟ cultural identity and agency, by building relationships based on mutual respect, and by working collaboratively within the school and with external services providers. Thematic analysis of these interviews was also conducted to generate The Pōwhiri Identity Negotiation Framework. The pōwhiri (formal welcome), in which Māori creation narratives are ritually re-enacted, is used as a metaphor for Māori identity negotiation. The stages of creation Te Kore, Te Pō, Te Whaiao, and Te Ao Marama are used to describe, respectively: those who were yet to display interest in Māori cultural identities; those who were interested in developing their Māori identities; those who were actively exploring their Māori identities; and those who felt secure in their Māori identities. Quantitative longitudinal survey data from over 300 Māori adolescents in the Youth Connectedness Project was then analysed. Structural Equation Modelling revealed that Māori cultural engagement positively predicted Māori ethnic identity, and that Māori ethnic identity positively predicted psychological wellbeing, in support of hypotheses. In addition, Hierarchical Linear Modelling revealed that the higher a school‟s level of Māori cultural promotion, the higher the ethnic identity of its students was likely to be. The results of this thesis demonstrate the impact of school cultural environments on individual identity development, and provide evidence that cultural engagement initiatives can enhance Māori identities, which in turn can increase psychological wellbeing. The results from the studies presented in this thesis are incorporated into Te Pītau o te Tuakiri framework, outlining how Māori identities can be nurtured, and the results are also used to offer guidelines for individuals wishing to become more engaged in Māori culture, and institutions wishing to become more responsive to Māori communities. These findings are used to challenge educators and policy makers to ensure schools and other State institutions support Māori cultural expression and affirm Māori identities.</p>

Office relocation: changes in privacy fit, satisfaction and fatigue

Purpose The purpose of this study was to examine the effect of an office move (and associated changes in settings, protocols and autonomy) on changes in privacy fit, privacy-related coping appraisal as well as changes in satisfaction and fatigue. The study builds on Altman’s (1975) privacy regulation model and the cognitive appraisal theory as a transactional model of stress. Design/methodology/approach Data was collected over two points of measurement from 61 office workers who moved from a standard open-plan office to an office that is activity based. The first questionnaire was distributed six weeks prior to the office move and the follow-up questionnaire approximately eight months after. With its longitudinal design, this study extends past research by demonstrating the changing nature of privacy fit and revealing predictors of change in privacy fit and coping appraisal. Findings Cross-lagged autoregression analysis of change confirmed suggested predictors such as increase in variety of settings and in adherence of others to protocols that positively influenced post-move privacy fit. Further, change in coping appraisal post move was predicted by an increase in perceived environmental and behavioural flexibility. Changes in privacy fit and appraisal were associated with increases in job and workplace satisfaction and decreases in emotional and mental work fatigue post move. Originality/value Results could inform physical workplace design as well as cultural interventions in organisations. To the best of authors’ knowledge, this is the first study investigating the psychological process of privacy experience by using a transactional model of stress.

Claimed by culture: circumcision, cochlear implants and the ‘intact’ body

This review essay discusses the debates on infant male circumcision and on paediatric cochlear implants, two instances of surgical interventions done on small children without there being any pressing life-threatening indication. Reviewing these two issues together—something that has not previously been done, although there is a vast scholarly debate on both issues separately—helps frame the medical humanities and the current turn in the field towards abandoning the nature/culture and science/humanities divides. The debates on these procedures are fraught with a distinction between medicine and culture which constructs a certain kind of body as ‘natural’ and seeks to defend that body against ‘cultural’ interventions while welcoming supposedly acultural ‘medical’ interventions on other bodies. In the scholarship in medical humanities and medical ethics on these topics, this implicit nature/culture divide and view on medicine as separate from culture is also evident. My contention is that the medical humanities have important work to do here, in particular regarding a critique of the notion of the ‘whole’ or ‘intact’ body.

Promoting prosociality in Colombia: Is music more effective than other cultural interventions?

This article reports a two-part study into the prosocial impacts of third sector cultural activities with children and adolescents in impoverished and violence-stricken urban neighbourhoods in Cali, Colombia. First, a year-long field study set out to compare a pre-existing music-training programme with a dance-training programme and a football-training programme with 9–14 year olds, to determine the extent to which each affords the development of empathic attitudes and prosocial behaviours. The music and dance programmes produced few significant changes in participants’ empathy or prosociality, and there were few significant differences between the empathy and prosociality of the participants in the two groups. Participant dropout prevented comparison with the football-training programme. Second, an interview study was used to understand the place of prosociality in the aims and work of policymakers, funders and third-sector practitioners running cultural activities for social impacts in the Cali region. The study revealed that the organisations aimed to achieve individual and social transformation by creating the conditions for transformation, evidenced as positive outcomes. Neither the measures used by the organisations themselves nor the psychosocial constructs of prosociality and empathy used by the researchers adequately evidenced some of the intended outcomes, such as enabling individuals to build a life project, practising and sustaining social inclusion and transforming communities, nor a path from individual to social transformation. Differences between the structure of cultural activities and their associated values meant that different activities were believed to lend themselves to social transformation more or less well. This highlights the need for critically reflective, co-constructed research using a fuller range of constructs that can capture the outcomes of these programmes for both individuals and groups.

The Permanence of Temporary Urbanism

Temporary urbanism has become an established marker of city making after the 2008 Global Financial Crisis. The book offers a critical exploration of its emergence and establishment as a seductive discourse and as an entangled field of urban practice encompassing architecture, visual and performative arts, urban regeneration and planning. Drawing on seven years of semi-ethnographic research in London, it explores the politics of temporariness at time of austerity from a situated analysis of neighbourhood transformation and wider cultural and economic shifts. Through a sympathetic, longitudinal engagement with projects and practitioners, the book tests the power of aesthetic and cultural interventions and highlights tensions between the promise of practices of dissenting vacant space re-appropriation, and their practical foreclosure. Against the normalisation of ephemerality, it develops a critique of temporary urbanism as a glamorisation of the anticipatory politics of precarity, transforming subjectivities and imaginaries of urban action.

Ideology as Social Imagination

Ideology is a social imagination of world's truth that can be shaped and eventually corrected before it becomes historically dangerous. The methodology of linguistic analysis offers the essential approach to a positive resolution of this problem because it suggests how to prevent risky ideologies, or how to change them once they are established. The suggested linguistic strategies refer, particularly, to the textual analysis of meaning as the key to discover the imaginative value of words in a culture from which the people's mentality derives. Cultural interventions in this field of social life are, obviously, very important to foster mutual understanding, welfare, and world peace.