# data[].attributes.body
I attended an Indonesian festival organized by the Indonesian Students Association in Massachusetts called “Threads of the Archipelago: New England Indonesian Festival” at Boston Common. This event celebrates Indonesia’s rich diversity in culture, music, food, and art annually. The place was filled with energy and especially the smell of the food everywhere. It honestly made me feel like I was back home.

As I was waiting in the long line for food, there were many performances by Indonesian artists and student groups like the Berklee Indonesian Community. There were also traditional dances from different islands like Java, Bali, and Papua. It is amazing to see how the costumes were distinct from each island.

The most important highlight of the event was the food. I was very excited to get to enjoy Indonesian dishes from different regions. I had bakso (meatball soup), sate ayam (Indonesian 닭꼬치), es cendol (sweet iced dessert), and a mixed rice dish- kind of like the 비빔밥 of Indonesia (as seen in the picture attached), which I had been craving for a year now.  I found it really interesting to see people from many different backgrounds in Boston happily waiting in line to try food that might be unfamiliar to them. Additionally, there were also vendors that had traditional textiles called batik- which is a Javanese art form using “a wax-resist dyeing technique used to create intricate patterns on fabric”. From this event, I learned how important cultural events like this are for keeping our traditions alive, even when we are far from home.

Overall, this festival made me feel warm inside but also a little homesick. It was a meaningful experience to see people appreciating Indonesia’s culture. The event also reminded me of our national motto, “Bhinneka Tunggal Ika,” which means “Unity in Diversity.” Even though Indonesia has many islands, languages, and ethnic groups, we all share a strong connection through our culture.

-Hillary L

# data[].attributes.body
I went to the Boston Museum of Fine Arts for my culture pass event and explored the Korean art exhibit on the first floor. This exhibit was really interesting as it contained some art (mostly vases) and artifacts from various periods in Korean history. One artifact that stood out to me was the exhibit on Buddhism in the Goryeo dynasty. The Goryeo dynasty was a feudal era in which much technological innovation occurred, and literature/writing of the time influenced the creation of the modern Korean alphabet by King Sejong in the 15th century. The Goryeo Dynasty lasted from 918-1392. The specific exhibit that caught my eye was the Buddhism during the Goryeo period exhibit, in which details about the creation of the Tripitaka Koreana and general facts about Korean Buddhism were displayed. Buddhism was the main religion during this time. Shamans and temples were highly popular and revered to have magical properties, including healing and future sight. The first Goryeo king attributed much of his success to Buddhism and its worship, and as such created 10 new temples to be built in the capital, Gaeseong. Due to the desire to save and worship Buddhist texts, the Goryeo people carved the entirety of all the Buddhist manuscripts twice onto 80,000 wood blocks. The Tripitaka Koreana is widely considered one of the greatest achievements in the field of printing and took great man and willpower to complete. Overall I learned the impact of religion on art and politics during the Goryeo Dynasty, and learned a key motivator/driver in the way things were.

# data[].attributes.body
I attended the Korean calligraphy and Korean games seminar that happened at the Global House and I had a blast. The room was set up into stations, one being painting Korean letters onto paper with ink and a brush, and the other stations were types of traditional Korean games that children would play. The games were 공기 (gong gi), 제기차기 (jaegi chagi), and 딱지 (ddakji). At the beginning of the seminar the three games were explained to us and then we were able to walk around and try all the different games out. 딱지 was the first game I played and the goal of the game was to take a  folded square piece of paper and hit it on the ground at another folded square piece of paper to make it flip over. It was very challenging and took me about 20 tries to get it to flip over but I had a lot of fun. Professor Roh told me she thought I would be good at this game because it had to do with angle and athletics but I proved her wrong.  The second game that I played was 제기차기  and I was even worse at this game than 딱지!  The premise of this game was you took a weighted ball that had tassels attached to it and you tried to kick it with the ball of your foot as many times as possible while standing in one place and this proved to be very challenging as well. The third and final game that I played was my favorite, 공기,  probably because  I got better at it as I kept playing. I remember playing this game with my grandparents when I was little so it was very reminiscent of some parts of my childhood. Writing  Korean words and letters in calligraphy with ink and a brush was very  calming and interesting because the paper we used to write on was a different material than normal paper, more cloth-like. It was probably soaking up the excess ink. It was also interesting to see all of the different childhood games of a different country and a different culture that were so different from American ones but shared some core similarities. The 제기차기 reminded me of trying to dribble a soccer ball on my feet at recess in middle school. Or the 공기 Were extremely similar to normal American jacks with sticks and a small ball.  Overall, I had a great time branching out into a different culture and learning different games that potentially my grandparents grew up with.

# data[].attributes.body
I attended a lecture titled “Identity and Culture in Korean Headwear” held at Boston University, delivered by Professor Jinyoung Anna Jin. The event was deeply insightful and provided me with a valuable opportunity to understand Korean culture more profoundly. The lecture explored in depth how traditional Korean headwear—such as the gat (갓)—embodies significant social, cultural, and identity meanings that go far beyond mere decoration.

For instance, the gat symbolizes adulthood and the identity of scholars or gentlemen (yangban). It could only be worn after the coming-of-age ceremony (gwanrye). The samo, on the other hand, represents official status and governmental authority, worn during formal occasions, ceremonies, and at court. Commoners were permitted to wear it on their wedding day, symbolizing marriage as one of life’s most important rites. The pokgeon was typically worn by boys who had not yet reached adulthood.

Beyond the types of hats themselves, their details also signified social class: Brim width: A wider brim usually indicated higher social standing.

Decoration: High-ranking officials or nobles might adorn their hats with refined materials such as jade or agate.

According to Charles Varat’s account in Deux Voyages en Corée (1892), Korean hats were made from felt, paper, straw, and horsehair, so that it lets the air and the sun, reflecting the traditional craftsmanship’s attention to practicality and comfort.

My greatest takeaway from this lecture is the realization that Korean headwear is not merely an accessory but a deeply historical and culturally meaningful custom. It serves as a unique symbol of Korea’s social hierarchy, customs, and cultural functions, revealing the society’s strong emphasis on respect and distinction among social classes. I look forward to further exploring the rich history and distinctive culture embodied in these traditional forms of headwear.

# data[].attributes.body
I went to the “Identity and Culture in Korean Headwear” event. It was an insightful event that helped me learn more about Korean culture. Going into the event, I knew that different hats were worn by different members of Korean society. For example, based on my knowledge from Korean historical dramas, depending on a character’s position in court, they would wear a certain hat. I noticed how only government officers wore the 사모, a tall hat with wings. However, I didn’t know that hats were used to indicate social class. For example, I learned that the wider the brim of the hat and/or the more tiers there were (for indoor hats), the higher one’s class. I also wasn’t aware of the fact that there were different hats for indoors and outdoors, different seasons, and between men and women. One of the most surprising facts for me was that any man, even a commoner, was allowed to wear the 사모 on his wedding day. I found it interesting that Koreans would wear white hats during funerals. This aspect of their culture differed from Western culture in which people wore and still wear black to funerals. Overall, I learned that Korean culture has historically placed lots of emphasis on distinguishing one’s status in society. Korean culture also emphasizes respect, such as how hats were worn indoors to keep their hair neat to show respect to ancestors, parents, themselves, etc.. I find it interesting how when Western hats were first introduced to Korea, many Koreans wanted to try them on, but now, non-Koreans find traditional Korean hats intriguing—the roles have reversed!

# data[].attributes.body
I attended the lecture about "Identity and Culture in Korean Headwear." The lecture was very informative and enjoyable as I like learning about certain aspects of different culture. I didn't know headwear had such a significant impact in Korean culture and it was nice to see how different headwear represented different aspects of Korean social hierarchy. Professor Jinyoung Anna Jin did an amazing job giving examples and tying modern media into her historical presentation. I also liked how Professor Jin went into depth talking about the current effects of Westernization and how it affected Korean headwear culture. It was interesting to learn more about that. My biggest takeaway was how valuable headwear is and how even with the effects of Westernization the elements of headwear still are very prevalent in Korean culture. They aren't just accessories, but a custom with deep history unique to Korean culture and a symbol of how social aspects function within Korean. It was very fun and intuitive lesson! I took a lot of notes that I will look back on!!

-Ella :)

# data[].attributes.body
I attended Dr.Jin’s lecture about traditional hats, culture, and history. Although I was attracted to this lecture by the k-pop title initially, I found the hats culture to also be so interesting and worthy of learning after all. The hat is a crucial and meaningful element to traditional Korean society. It contains significance in different social fields, like political, social status, and family. For example, there are hats designed specifically for children, and different materials were being used when making hats based on people’s authority and responsibilities.I really enjoy looking at the images of different types of Korean hats shown throughout the speech. They are so diverse, and surprisingly, some are very much in line with contemporary aesthetics. I think these designs provide great inspiration for today’s fashion and clothing industry, which combines traditional and modern is always a trendy and rewarding topic. Another idea I feel resonates with is how and why tradition should not be abandoned and forgotten. The example of “K-pop Demon Hunter” provided in the lecture is a smart and great approach of reminding the new generation about traditional culture and history.  I believe many of us are attracted to this lecture because of this topic. It is always necessary for tradition to be passed on and remembered. The lecture also reminded me of Chinese culture. I used to think the traditional clothes of these two countries are highly similar, and Dr.Jin explained how they are different in meaning and design. Overall, I learned a lot about Korean culture and history through this lecture. I realized how we could see Korea’s modernization and  history through a single hat. I am looking forward to learning more about Korean culture and language!

# data[].attributes.body
I went to the lecture about “Identity and Cultures in Korean Headwear” hosted by Professor Jinyoung Anna Jin for my cultural event. I was surprised that a lot of people attended this session, and the lecture was surprisingly interesting as well! It was great to learn about different hat styles and see the fantastic example pictures in Korean culture.

My biggest takeaway is that hats in Korea are not just accessories, but important cultural symbols that represent age, social class, etc. For example, the lecturer showed us the picture of a child wearing a hat at the date of Buddha’s Birthday. The ceremonial hat has very distinctive styles with special decorations, which shows that Korean hats are also closely tied to cultural events and have different styles for different occasions. The hat fashion in Korea really has a long history and a large scope.

The materials of Korean hats also impressed me, especially how ingenious the design and techniques are. Just like Charles Varat wrote in his book Deux Voyages en Corée, “The Korean hat is made of felt, paper, straw, and horsehair, so that it lets the air and the sun.” It is really surprising how diverse and special these materials are. The design and craftsmanship of Korean hats make them both fashionable and practical, while blending cultural symbols. Moreover, the hats are so valuable that they even have exquisite hat boxes to store them. Those hat boxes are made of paper and oil. The lecturer also showed us hat box pictures in the museum, which are really fantastic.

Overall, it is really a meaningful lecture! It allows me to learn about Korean culture in depth with an interesting topic that I am more enthusiastic about learning Korean after!

— Xiaoran Yang

# data[].attributes.body
It was really interesting attending Dr. Jin’s talk on traditional Korean hats and how they relate to modern K-pop imagery! What initially stood out to me was how these hats weren’t just decorative, but were more so woven into Korean social structure: the wider the brim, the more tiers the hat had, the higher the wearer’s status. Materials (like horse hair), shape, and size clearly marked class.

Dr. Jin pointed out how mostly men wore these hats, since in that society women’s roles and their headwear did not reflect the same kind of formal symbolic status.

She then connected this tradition to the hats seen in the K‑Pop Demon Hunters costumes: while they’re futuristic and stylized, they still echo that language of rank and identity. The idea that headwear can visually communicate power, class, and transformation across eras made me rethink how fashion functions in media. What I appreciated most was Dr. Jin’s point that this is not just about “old hats” versus “trendy hats”, it’s about continuity, adaptation, and how identity can be constructed and reconstructed over time. She illustrated how in the past, wearing a certain hat meant you were part of a certain group; it marked your place in society and your role in public life.

By the end of the event I realized that hats in Korean culture carry a much larger story than I had expected—they’re about tradition, power, change, and how people position themselves in the world. I left with a new respect for those seemingly small details: a brim, a tier, a material choice—and how they can embody so much. This talk helped me see how even when traditions blend with modern pop culture, the cultural roots still matter!

- Aidan B.

[Thanks Lizzie for being in my selfie :D]

# data[].attributes.body
At this event, Dr. Jin talked about the history and cultural importance of Korean hats. She showed us how, in traditional Korean society, hats weren’t just for style but were symbols of status, class, and respect. Every hat had a meaning: scholars, officials, and people wore their own particular types that told others who they were.

Dr. Jin explained too about how all of this began to shift with the arrival of Western influence in Korea. The traditional fashion styles started to mix with Western clothing, taking two very different cultures and blending them together to create new fashions. She also mentioned the Haircutting Act, which required men to shave their topknots. This was not just a change in hairstyle but it was also an abandonment of tradition and a push toward modernization. I could understand how hard it would have been for people to let go of something that was so culturally important.

What struck me most was how Dr. Jin illustrated that the modifications weren't cosmetic they were indicative of Korea's challenge in balancing tradition and progress. The transformation of headwear and looks was the mirror image of the nation's journey towards modern identity. By the end of the event, I realized that hats are communicating a larger tale than I had expected. They carry history, pride, and change. It was a great insight into how Korea became as it did through the choices individuals made about how they positioned themselves in the world. - Aiden P

# data[].attributes.body
I attended “Lights, Camera, Algorithm! AI’s Role in the Ethics and Identities of Korean Hallyu and French Media” today (10월 10일), which was a series of panels and presentations about AI use in creative media. The first panel I attended (“Authenticity and Performance”) was a discussion about human ‘connection’ *(or rather, perceived connection) with AI companions. The 3 panelists discussed the question, “How do you see human agency as intertwined in discussions of authenticity and performance/relational authenticity and authorship?”, each offering different views related to their profession. Cinema Journalist Jean-Michael Frodon explained his view that AI can distort the “pure” and “authentic” human expression of film at different levels (such as being used for generating a script, making special effects, or replacing the actors themselves), but this might not matter for an industry in which audiences are already “brainwashed” (in his words) to enjoy this type of content. So, audiences may enjoy AI media, regardless of how “authentic” or human it seems. Professor Don Shin focused on relationships with ‘companion’ AI, introducing the idea of “relative authenticity”, which posits that there is no single measure for authenticity besides the subjective relationship between the user and AI tool. Computer scientist Claire Mathieu presented that AI can be used as a tool to prompt authenticity within ourselves, but AI media itself is necessarily derivative by its own nature. These musings on AI and authenticity were connected to a discussion about Korean cinema led by Barnabé Sauvage, in which he argued that AI could not effectively capture the substance at the core of Hallyu (the Korean wave). Sauvage presented that Korean cinema is unique for its genre-bending and especially appealing to foreign audiences not for its “globalization” (Korea’s integration into global culture), but what he called "Koreanization" (global culture being shaped by Korea). Sauvage argued that while AI is able to combine elements of Korean and global culture to produce mixed-culture films, they could not be considered part of Hallyu because they lack the specificity that comes from living in Korean culture and shaping your art around it. In his view, AI can only pick up on the aesthetics of Korean culture and misses the substance of the Korean experience that defines Hallyu art.

# data[].attributes.attachment_caption
many pages of notes and the snacks they provided

# data[].attributes.body
I went to the Development, Dispossession, and Desires in Jeju discussion on 9/18. Having no previous knowledge about Korean history, the quick snippets of general history were fascinating and left me with more curiosity. I knew Jeju island was a tourist destination, but Dr. Oh's label of "Hawai'i of Korea" helped me contextualize it even before the main lecture. Dr Oh explained the ongoing colonization (and more recent urban colonization) of Jeju island, starting just after WWII ended. She covered not only Jeju's history (such as the Jeju Genocide) but also the island's relationship with the Korean government. Not only did the central government sew a bad relationship by refusing to acknowledge the massacre for 50 years, but it then began exponentially exploiting Jeju island by "developing" it into an international tourist destination, thereby displacing indigenous inhabitants. Much of the talk focused on Urban Colonization and the impact of young people falling for and perpetuating the 'perfect destination' image of Jeju while ignoring or outwardly erasing locals and the problems the island is facing. The biggest example of this is Woljeong Beach, a popular photo spot flooded with tourism. Increased tourism has led to higher living expenses, lower quality of life, and more pollution, despite the aesthetic, relaxing, perfect videos posted by vloggers. Another crisis facing Jeju is "one month living," where vloggers will live on Jeju for an entire month to escape the oppressive urbanism of the mainland, cure burnout, and seek meaning in their lives. While pretending to live as the locals, many of these vloggers ignore them, using them as little more than background while talking to their audience instead. This "one month living" is not limited to the beach, however, and even rural rentals are being claimed for longer durations, displacing even more inhabitants. Dr. Oh explained in great detail the system of communal living in the rural villages, and how they're centered on both community and ecological health, able to support the vibrant ecosystem around them sustainably -- as opposed to the expanding urban development harming Gotjawal and the hundreds of endangered species living there. While the Jeju Development Center ("Jeju Sellout Center," as young people are calling it nowadays) pushes for more capital gain through for-profit education and health care, the original ways of life are struggling to survive. Dr. Oh mentioned one of the most important things to do now is to re-write the fantasy version of Jeju sold by tourism marketing, counteracting it with the real histories and perspectives of the native inhabitants.

The talk was painfully similar to American Indigenous histories, right down to buying land without actually giving the original inhabitants what they were promised because there was no way to fight back. It was a depressing realization that this problem spans even more countries than I previously knew, but was also hopeful in a bittersweet sense. Dr. Oh's very quick joke about the "Jeju Sellout Center" was not intended to be a hopeful focal point, but it did remind me that even with young people perpetuating contemporary colonialisms, there are even more young people fighting back against oppressive capitalism and working to defend a more sustainable future.

- max

[Also I was too busy taking 13 pages of notes that I forgot to take a picture until after I got home.]

# data[].attributes.body
I attended Dr. Youjeon Oh’s discussion on Development, Disposition, and Desires in Jeju. Having minimal pre-existing knowledge of Jeju's Urban “Colonization” crisis, I felt the talk was very informative and eye opening. Dr. Oh’s words felt genuine and knowledgeable, an aspect that I thought really helped convey the importance of the subject. She began by mentioning Jeju’s bustling tourist culture and its popularity as South Korea’s “Hawaii.” Places such as 월청리 beach are examples of popularization and its effects on the displacement of local/indigenous residents. I noticed the theme of Popularity and capitalist profit vs traditional/local priorities plays a huge part in not only Jeju but in islands across the world. Jeju residents describe the island's popularity as being “colonized” or forced out of their own land for the benefit of profit by mainland capitalism. The idea of colonization was mentioned many times in her talk, especially in how it disrupts Jeju's land, people, and history. Dr. Oh talked about the Village Commons on the island and how its internal support system for residents got destroyed by new infrastructure. A clash between sustaining the land and appealing to the larger, younger, and modern audiences resulted in the gentrification of the island. Professor Hyun Bang Shin also emphasized "gentrification" and its prominence in Jeju. Dr. Oh talks about the Resilience of Developmentalism in her book. She points out how Jeju being labeled as a "frontier" for reconstruction is contradictory because of the fact that it is an island with limited space. Parts of her talk that I also found interesting were the misrepresentation of “resident living” in popular dramas and how it often worsens the situation, and the tension between mainlanders and Jeju residents during its uprising. Some of Dr. Oh’s solutions were Decolonial Tourism (reducing the demand of appealing to tourism), Communal living (reducing the need for more hotels), and village festivals that show the importance of protecting the land. I am very happy I got the chance to learn about Jeju's past and its current state, and I felt the talk accomplished its set goal.

- Grace Twum

# data[].attributes.body
I attended the Development, Dispossession, and Desires in Jeju with Youjeong Oh (9/18). I was impressed with the depth of knowledge and expertise the speakers had. Dr. Oh lived in Jeju-do herself and was able to offer a very personal insight into the policies on the island. Professor Shin gave a good overview of some of the policies in Jeju and on the mainland, as well as other relevant topics in development. I enjoyed his points on the gentrification of the islands. Specifically, he mentioned how it is hard for local people to negotiate with leaders about the process. That is a parallel to the US I noticed. Oftentimes, local people have a hard time communicating/seeing needs addressed by the government with housing policies. Dr. Oh's book on Resilience of Developmentalism also seemed interesting. Coming into the talk I did know that the tourism industry in Jeju was big, as my good friend from high school is from there and talked about that. Dr. Oh mentioned how tourists can be seen in not a great light, especially if they come to the island and do not respect the area or appropriate the island without learning the history. I think that is an important note to remember of when traveling to take time to learn and respect the place you are going to. Lastly, I found it interesting that in the 1970s there was a large divide between the islanders and mainlanders. The panelists spoke about how even marrying someone from the mainland was a big deal. Now that divide is not as big but again speaks to the important history of the island and island culture. - Izzy P

# data[].attributes.body
Students attend Culture Pass Events organized by the World Languages and Literatures department or other cultural events approved by the professor. Students will write interesting aspects about the event in English and post a photo they took at the event on Blackboard. For
each event, students may describe the event, what they have learned from it, and what they thought about it in 15-20 sentences. Due date is by 11/12/2025.