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    <pubDate>Wed, 16 Nov 2016 09:21:04 +0100</pubDate>
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      <title><![CDATA[Place and Play in Developing Economies- China and Brazil]]></title>
      <link>https://congresasie2017.sciencesconf.org/</link>
      <guid isPermaLink="false">1737</guid>
      <description><![CDATA[This research is concerned about two main points: public place and state of play (leisure) as an interaction in terms of case of Brazil and China. I intend to make some visual generalizations comparing types of interactions in public space where people “play” (case study of Sao Paulo and Shanghai) with account and equalize for climate, transportation culture infrastructure and urbanization (time-lapse videos or serial of photographs). The big city needs to cultivate "micro spaces" to solve the possible problems of 'no place to play'. And at the same time to classify “interactions” and investigate their role for public place and how people “play”. As I assume the "problematic" point is the lack of play space available for free integrated interaction between various groups. I will try to investigate how unplanned mixed-use heterogeneous public space gives a rise to community interactions and hence free play, and the destruction of this kind of urban place in favour or single use/auto-centric space makes spontaneous play less likely. Keywords: public place, interactions, Shanghai, Sao Paulo, play Subtheme: Public/private space and urban life/ Leisure, play, and recreation Contact : lena.kilina@gmail.com]]></description>
      <pubDate>Tue, 15 Nov 2016 09:44:44 +0100</pubDate>
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      <title><![CDATA[The Cosmopolitanism of Ethics and Place in East Asia in the Thought of Anti-Colonial Literati in Late Ecumene Korea and Vietnam]]></title>
      <link>https://congresasie2017.sciencesconf.org/</link>
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      <description><![CDATA[The question of whether there is an ethics of place is fascinating and still holds some persuasive power when applied to East Asian civilizations. At present, the persistence of nationalism and totalizing ideologies and politics in this geographic region of Asia often seem to preclude thinking of “place” and “ethics” there in any other than narrow, conservative, or predetermined ways. Yet, in a longer and deeper inquiry into the ethical and civilizational background of East Asia, it is possible to realize that this was once a region in which a more cosmopolitan sense of ethics and place existed. This paper, in positing such a more extended inquiry, has arrived at this position by examining the thought in the works of two late nineteenth and early twentieth century aspirant literati, one from Korea, Pak Ŭnsik (1859-1925), and one from Vietnam, Phan Bội Châu (1867-1940). It thereby provides a miltidimensional means not only for questioning the centrality of the nation as the sole place or narrative focus of the history of this era, but also for grasping the dimensions of an ethics derived from a previously existing cosmopolitan sphere — the Chinese learning ecumene. I suggest, based on the sense of place and ethics conveyed in Pak and Phan's works, that the meaning of place particularly in East Asia, or perhaps anywhere, should include a sense of uncertain locatedness in the world. Keywords : Korea Vietnam East Asia Southeast Asia history ethics place cosmopolitanism Contact : Will Pore (willpore@gmail.com)]]></description>
      <pubDate>Mon, 14 Nov 2016 13:11:59 +0100</pubDate>
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      <title><![CDATA[Transliterating Fukushima: a psychoanalytical approach to the post-nuclear accident representation of the word Fukushima written in katakana]]></title>
      <link>https://congresasie2017.sciencesconf.org/</link>
      <guid isPermaLink="false">1735</guid>
      <description><![CDATA[The materialistic dimension of Japanese language is characterised by the use of three different scripts– phonetic scripts of hiragana and katakana, and kanji. Because of the use of these different scripts, it distinguishes words by their origins. For example, words of foreign origin are conventionally written using katakana. But against this conventional use, Hiroshima and Nagasaki have been transliterated into katakana when associated with the atomic bombs. And since the nuclear accident in 2011, the word Fukushima has been also transliterated into katakana. What does this transliteration mean? Does it only imply the international recognition of these place names? There should be much more to this transliteration. This study will examine the transliteration of the word Fukushima used particularly in the newspaper media after the nuclear accident and suggest a psychoanalytical understanding to it. Jacques Lacan was once interested in the materialistic dimension of Japanese language – how the foreign origin of a word is reserved and cohabits with the Japanese native-ness when written using katakana or kanji but read by using the Japanese native sounds. Psychoanalytically speaking, the unconscious and parole never touch each other because the former is always repressed. But Lacan understood that the unconscious (the foreignness of katakana and kanji) was always exposed in the Japanese consciousness (parole) - there was no repression. Seen in this light, we can presume that transliterated words are not essentially internalised in their identity. For example, when written by using katakana, Fukushima seems to only represent the nuclear accident, radiation, contamination and the like – it no longer represents the geographical and cultural features of the place. Perhaps, Lacan would have said that through this transliteration, they lie about Fukushima without being a liar. It will be worth examining what Lacan could tell us about the transliteration of Fukushima. Fukushima ; nuclear disasters ; katakana ; Jacques Lacan ; psychoanalysis Contact : Yohei Koyama (606249@soas.ac.uk)]]></description>
      <pubDate>Mon, 14 Nov 2016 12:15:29 +0100</pubDate>
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      <title><![CDATA['Hell Joseon' and ‘Happy Youth': The different ways of Overcoming Poverty]]></title>
      <link>https://congresasie2017.sciencesconf.org/</link>
      <guid isPermaLink="false">1734</guid>
      <description><![CDATA[In recent days, young South Koreans call their country ‘Hell Joseon'. As Joseon references the feudal Joseon era, they think Korea is rather a hierarchical society in which only a few people have almost all of the wealth and this economic inequality can't be fixed. Therefore, as the title of the bestseller novel Cause I Don't Like Korea shows, they look for way out from Korea. On the internet there are many how-tos and some success stories of ‘escape from Joseon' and surveys show that growing number of people want to leave Korea since April 16, 2014 when the sinking Sewol ferry revealed Koreans were living in a precarity not only in terms of economic condition but also of public system in general. On the contrary, in Japan which also wrestling with poverty and income inequality especially across generations, there are no such tendencies. After 3.11 Earthquake, there seems to be increasing local patriotism in Japan and young Japanese are said to have ‘jimotoshikou‘ meaning they don't want to leave their hometown. As the bestseller book The Happy youth of a Desperate Country shows, they rather try to be and are satisfied with what they have although they live in a precarity because they think there is no possibility to escape from current situation. This paper will discuss how differently Japanese and Korean express their precarious life and imagine the way to overcome it comparing some important discourses and show that both of them can end up in new jingoism. Contact : Jeongmyoung Sim (yorito@gmail.com)]]></description>
      <pubDate>Mon, 14 Nov 2016 11:26:01 +0100</pubDate>
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      <title><![CDATA[Voice of the Viet Nam People during the French Colonial Period (1875-1945) through Sino-Nôm Documents in France]]></title>
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      <description><![CDATA[Vietnam is a mark in the memory of France about colonies at the end of the XIXe century and the beginning of the XXe century. Vietnam-France history in that colonial era has been greatly concerned by researchers at the macro issues. This research selects the status of ordinary Vietnamese as a starting point to observe events in the French colonial era. That was expressed through documents archived in Vietnam and France, especially, in the Overseas Archive of France (ANOM), specifically in petitions and denunciations..., personal letters... The archival documents written in Sino-Nôm during the period when Vietnam was under French colonization are the collection of documents that perhaps Vietnamese experts studying in the homeland and abroad have not explored. Those are the documents written in hieroglyphics originated from ancient Chinese civilization, which were used and somewhat localized by the Vietnamese through thousands of years. By the second half of the nineteenth century when the French gradually imposed multifaceted intervention on the territory of Vietnam, Sino-Nôm documents in Overseas Archive in France are evidence reflecting the status and lives of the Vietnamese people under social changes of the time. Furthermore, these were the documents that the French selected and brought home from Indochina, the entire records kept in the era of colonialism in Indochina. This meant that these Sino-Nôm documents contained issues about Vietnam that the French particularly concerned. The author found that the identities of the ordinary Vietnamese people, although little, the people are a fundamental and important factor to determine the appearance and quality of society. Key words: Archive documents; Sino-Nôm documents, Vietnam under French domination; Voice of the Viet Nam People. E-mail: hannom.vn@gmail.com]]></description>
      <pubDate>Mon, 14 Nov 2016 11:18:24 +0100</pubDate>
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