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The purpose of this paper is to highlight the core tenets of social marketing communications in managing acute infectious disease outbreaks based on a historical review of two major pandemics in South Korea.

Two researchers reviewed newspapers, journal papers, archived documents and other historical materials to examine social marketing communications used in both Spanish flu and COVID-19 pandemics by South Koreans.

Despite two events being a century apart and the social context of two eras being starkly different, behavioral recommendations for both pandemics were nearly identical. Two major lessons arose from the review. First, a full disclosure of the pandemic-related information is important. Second, proper management of conflicting information is highly desired as an integral part of pandemic social marketing communication campaigns.

Understanding the importance of social marketing in raising public awareness, this paper provides a historical comparison between the 1918–1919 Spanish flu and COVID-19, focusing on the social communications used during these two pandemics. The paper contributes to the health marketing literature as well as to practice by drawing implications relevant to social marketing communication used in disease pandemics.

This chapter analyzes how institutional pressures have allowed for continuities as well as brought about changes in modern police organizations in Korea. When facing a legitimacy crisis, the Korean law enforcement system has typically responded with organizational restructuring. Strong myth-building patterns compensate for the lack of moral legitimacy of the police, particularly under authoritarian-military regimes that suppress democratization movements in Korea. Even after seemingly radical organizational changes aimed at placing the police under democratic control, highly institutionalized core structures of the police remain in place. Performance reform after the economic crisis, which was proceeded from reformers’ shared belief in the market-driven solutions, diagnosed the Korean police as a big, inefficient, and self-serving bureaucracy, a diagnosis that eventually caused gradual deterioration in the taken-for-grantedness of policing activities. The internet and social media made the Korean police even more vulnerable to external challenges and a questioning of its legitimacy.

The purpose of this paper is to analyse international political economy (IPE) thought in Korea during its pre-modern and colonial eras.

It divides these eras into three periods. The first period is the eighteenth century, in which Silhak arose. The second is the mid- and late nineteenth century, a time characterised by conflicts between Wijeong-cheoksa and Gaehwa thoughts. The final period is that of colonial Korea under imperial Japan, and during this time economic nationalist movements were pursued while Marxist theories were also introduced to the country.

This research shows that IPE thoughts analogous to Western economic liberalism and economic nationalism did emerge endogenously in Korea when its environment was similar to those in which these Western thoughts arose, although in ways that reflected Korea’s peculiar situations of the times. This study also demonstrates that the “economic” thoughts of the Koreans in these periods were shaped largely by their political thoughts.

This research contributes to the building of a more “globalised” intellectual history of classical IPE thought.

Fujikane (2003) indicates that there are three goals of globalization as educational imperatives. They are: (1) the intensity of interdependence in all aspects of human life, (2) the changing pattern of actors on the world stage, and (3) the growing moral sense of “oneness” transcending national borders. The new worldviews behind the contemporary movements are fundamentally different from the rationalists’ perspective, which supported early educational efforts for international education (Fujikane, 2003). That perspective intended to develop national citizens who could understand, sympathize, and help others in order to create international harmony. In contrast, the revised imperatives are now embracing the idea of new world citizens who acknowledge interdependency, act independently of their own nation states, and are constructing universal morality in order to create a more just global society (Shin, 2003).

This study defines and critically analyzes Korean high modernism using the Sewoon Sangga project as a case study, as it has significant value in Korea's urban and architectural history.

The methodology applied for this study was a theory-interpretive analysis. This study examines the modernization process of Seoul based on the concept of “high modernism,” in that the theory-interpretive analysis method analyzes historical phenomena centered on a specific concept.

As a form of national belief, the various ideas that give birth to modern cities are defined as “high modernism.” As a Korean megastructure, the Sewoon Sangga project is significant in the history of Korean urbanism and architecture because it is the archetype of Korean high modernism and is representative of South Korea's compressed economic growth. However, soon-to-be-demolished Sewoon Sangga signifies the failure of Korean high modernism. This study identified the critical characteristics of Korean high modernism through the Sewoon Sangga project.

This study analyzed a representative Asian city through the specific concept of high modernism. It transpired that high modernism, which played an important role in the birth and development of modern cities, should be transformed for future cities and architectural development. This study has significance in that it expands the study of the history of urbanism and architecture centered on the West to the same in Asia.

Du Bois's interest in the Japanese empire points us in the direction of examining non-Western imperial policies and discourses and how they relate to racialization. For Du Bois, Japan was an exemplar of a nonwhite empire. This chapter reconstructs a Du Boisian conception of race that identifies it closely with ethnicity, against the belief that the African-American intellectual held on to a merely biological conception of race. I argue that his thought evolved towards a social-construction approach in which race must be understood historically and in particular global contexts. By analyzing Japan's policies and discourses around the boundaries of the Japanese, I explicate how Japan carried out a process of self-racialization owing to its dialectical relationship with the West. It also racialized its colonial subjects in a process of in-group delineation according to Japan's imperial imperatives. The case of the Japanese empire demonstrates how a global/transnational approach to racialization is valuable. It also evinces how white supremacy and universalism are not the only logics of imperialism. Moreover, it shows that Du Bois believed white supremacy could be transcended. However, Du Bois was too idealistic about Japan's empire, ignoring how oppressive nonwhite imperial rulers can be toward their subjects even when there are phenotypical similarities between them.

This paper aims to propose to politicize partner choice as a discourse that rationalizes, legitimizes and justifies the choice of partners by underlining economic, cultural and institutional differences to (re)create power relations. By reconceptualizing partner choice as a discourse, the paper challenges the established view of partner choice according to international business and management studies as a rational and strategic behavior based on resource complementarity, best practices and win–win situations.

Based on the longitudinal study of Israeli–Korean business collaboration, which includes in-depth interviews, observations and media texts, this paper uses critical discourse analysis (CDA) to demystify partner choice as neither a neutral nor an objective behavior to unveil its discursive construction and embeddedness in power relations.

The actors on both sides of the Israeli–Korean business collaboration evoke resource complementary discourse between “Israeli innovation” and “Korean productivity” to rationalize their partner choice as a win–win situation. CDA demonstrates how both sides are engaged in a “borrowing” process from east-to-west and head-to-hands postcolonial images to (re)produce hierarchy between the parties. While east–west mapping remained almost unchallengeable, the reversal, crossing and blurring of the Israel-to-Korea knowledge transfer direction provides a counter-narrative to resource complementarity discourse.

The resource complementarity discourse supported by east–west mapping and “head–hands” justifications for partner choice reveals the lingering presence of postcolonial images, imagery and imagination. By taking two nations without substantial troubled memories, histories and relations, the paper broadens the picture beyond national contexts, emphasizing the importance of borrowing and translation from postcolonial vocabulary to non-colonial situations.

This article explores the hybrid modernity made through missionary architectural practices during colonial Korea, by examining how the master plan of Yonsei University, one of the earliest mission schools in Korea, has gone through a unique evolutionary process throughout the convoluted modern history of the twentieth century. In doing so, this article conducts a thorough visual and spatial analysis of the given case with two emphases: first, analyzing three campus master plans—produced in 1917, 1925, and 2016 respectively—in a comparative way; and second, analyzing the layout and façade composition of major buildings that comprise the campus in great details. These master plans are crucial evidences enabling us to investigate the transatlantic architectural practices in early 20th century, as Henry K. Murphy, the architect in charge of the first two master plans of Yonsei University, was one who had long practiced in New York and greatly admired the values of Asian architecture through a series of field trips to major Asian cities, including Beijing, Shanghai, Tokyo, and Seoul.

While the 1917 master plan was in part influenced by the Western precedents, as well as ones from Japan and China some of which Murphy himself was involved in as a master architect the 1925 case deviates from it and illustrates multiple points of transformation that go beyond spatial symmetry and visual harmony. The 1925 one is marked by the rearranged spatial disposition and façade composition of dormitories and residential halls as influenced by the geographical peculiarities of Korea at that time. Long after the revision, the third, 2016, version illustrates the much expanded, triangular shape toward the south with added buildings and facilities, while the entombment area and other historical fragments in the upper part are well preserved. Hence, this article claims that the case of Yonsei University elicits the hybridization of missionary architectural practices and local Korean culture throughout the twentieth century, which is neither subsumed by the missionaries' imposition of design ideas nor bound by the authentically Korean tradition of design.

During the 1920s and 1930s in the colonial city of Seoul, a group of women called the New Women and the Modern Girls expressed their modern identities by wearing different clothing, hairstyles and make-up; visiting cafés; viewing Western movies; and consuming other foreign merchandise. While these women were admired by many women as being pioneers of modernity, they were severely criticized by others under the pretext that they indulged their vanity without considering the economy of their families and their colonized nation. These criticisms continue in twenty-first century Korea. Based on the striking similarity between the two eras, an understanding of the consumption and the criticisms of the Modern Girls could provide a historical context for understanding women's experiences in the consumer culture of twenty-first century Korea. The paper aims to discuss these issues.

As secondary sources, literature published in both English and Korean was included. Primary data were obtained from articles in Korean newspapers, magazines and print advertisements from the 1920s and 1930s.

The New Women and Modern Girls expressed their modern identities by consuming various fashion goods, including Western-style clothes, make-up and various accessories, adopting Western hairstyles and frequenting modern cafés, theaters and department stores. However, their behaviors escaped the boundaries of the “wise mother, good wife” ideology, and they were severely criticized by those adhering to the neo-Confucianism and Korean nationalist ideology that was deeply rooted in Korean society. Thus, the reputations of the Modern Girls were tainted and the individuals were stigmatized.

This research illuminates the negative aspects of self-expressive consumption, showing how individualistic, identity-driven consumption can be stigmatized in the collectivistic culture of Korea that is rooted in neo-Confucian nationalism.