Recent introduction of citrus cultivation causes the growth of Cheju regional economy with the inflow of external captial under the influnce of external market. These processes result in the Cheju regional economy dependent upon the national economy. Since the advent of large-scale tourism often necessitates the transfer of local control to a central government, Cheju society as a touristic place is more dependent on national society with the national development projects on Cheju island. These tourism and citrus cultivation cause rapid urbanization, more access to education, more exposure to mass communication, and the increase in the mobility of both of Cheju islander and mainlander, As a result, Cheju culture becomes more assimilated into mainland or national culture.
We call these recent phenomana the social articulation between Cheju island and mainland as a larger society. The term articulation is the congruence or working together of differrent strata or different levels such as the articulation of modes of producction. Paticularly, as used in this paper, it describes the process by which the local island society becomas in corporated more fully into the larger society. This paper examines (1) the phenomena social articulation between Cheju island and mainland in terms of regional economy and policies, (2) the response of community to this articulation, and (3) its impacts on the development of Cheju island and the prospects of desirable relationship between local island society and the center.
First of all, Cheju industry structure consists of 34.9% in the primary, .3% in the secondary, and 60.8% in the itertiary industry,in terms of vaules added as of 1981, while in 1971 the primary industry dominant. Employments by industry In Cheju region as of 1981 consist of 71.7% in the primary, 3.2% in the secondary, and 25.1% in the tertiary industry. Cheju regional economy is articulated with national economy because of citrus cultivation and products of fishery under influendces of domestic and foreign markets as well as a tourism industry as a leading industry for regional development.
People in Cheju island feel the state of alination with these overwhelming changes, which is followed by outsider's speculation on land, the leakage of benefits resulted from outside capital investment, and the evnvironmental pollution. These phenomena may be discovered in the transformation from the closed socioeconomic system to the open socioeconomic system.
Seocond, the articulating process of structual dependency of political, economic, and social fields is reavealed concretely in the process of formulation, making, and implementation of polities. The philosopical foundation of policy is not the philosophy of Small-is-beautiful, but the philosophy of Big-is-good. And the goal of policy is sought out without conscideration of the basic problems such as openess and closedness, national-oriented and international-oriented development and conservation, and active participation and passive alination of islanders. We learn that the formulation, content, and implemantation by national elites affected by not the volition of residents in Cheju-Do, but the vested interest of large firms and international capital investment. Its effects are expressed in terms of the alination, the powerlessness, and the suffering of Cheju islanders.
Third, under the vast process of acculturation, these overwhelming waves of change do stimulate the Cheju society as a so-called periphery in acquiring a consciousness of the degree of exploitation it is subjected to. As an adaptive action, Cheju cultural identity is maintained and/or invented with the emphasis on its own traditional spirits, which may be considered as the revitalization movements in Cheju culture. Ambivalance toward mainland as an outer world is expressed in everyday life in Cheju society. Ambivalance toward an outer world is thought to be discovered in any society articulated with and dependent upon the lager society. Cheju islanders also miss tat Cheju culture becomes more assimilated into mainland or national culture. We consider the social articulation of Cheju island and mainland amid historical context of the contacts with mainland as sociocultural forces which operate to create Cheju cultural identity. The aura of Cheju cultural identity and traditionalism is one of the devices which insures the continuance of boundaries between Cheju islander and non-islander (mainlander) within a tourism and the migration of mainlanders, Cheju islanders' perception of what mainlanders think about Cheju islanders operates to create the meaning and content of their cultural identity is maintained may consist of the contacts with mainlandsers and the formation of an image on them.
We concluded that the articulation must be transformed from total dependency into the equity through the structual autonomy, changes in policies, and cultural autonomy This means the balance of everyday ilife in an island and a mainland, and further, in the center and peripheries. Alternatives for this desirable articulation are as follows.
First of all, the decentralized and autonomous political-administrative structure, the active and intensive regional economy, and social cultural development focused on community must become to be interrelated in order to be an intergrated development from within. Secondly, the development policies must be fundamentally changed in terms of basic philosophy, content, and implempentation. Lastly, the cultural diversity is to be fully appreciated, based on the understanding of local cultures or subcultures.
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