• Journal of the Korea Fashion and Costume Design Association
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• v.17 no.3
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• pp.197-206
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• 2015

Ghetto was originated from the concept of "Jewish Camp", the segregated Jewish residential area, and recently it refers to the black neighborhoods of the poor living conditions or slum. A region to form a unique culture distinguished from the adjacent area is also called as ghetto. The culture born in that region is called "ghetto culture", and from the cultural aspect it can mean a type of haven that allows the freedom and deviation of their own. In this study, the generating background and the characteristics of ghetto style especially to adolescents were examined, and celebrities' unique fashion styles that lead the public in the fashion diffusion process were analyzed. Through this, Ghetto culture was understood and the effects of the mass culture phenomena on fashion, symbolization, and an aesthetic value were examined. With this, it aims to help understand the effect of special local culture like "ghetto" on modern fashion and expand the design area. As a result of this study, the characteristics of ghetto style were as followings; 1. It is based on hiphop style; 2. The name brands are exposed conspicuously; 3. Caught eyes by unusually excessive decorations; 4. It expresses confidence and toughness through fashion beyond the resistance to the target who suppresses and humiliates themselves; 5. Ghetto culture is rapidly spread through media. To conclude, ghetto style is an expression of hope of the poor that they can gain wealth through impressing the public and drawing empathy just by their talent. Furthermore, ghetto style is an important cultural trend that has appeared as their wannabe and a powerful display method to express success.

• Journal of the Korean association of regional geographers
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• v.12 no.2
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• pp.305-322
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• 2006

An increasing number of cities employ rescaling strategies that not only construct metropolitan production network scaled down from national context, but also tune up new governance to effectively control local geographies of the city. In this context, urban redevelopment has emerged a key 'global' strategy to empower governmental institutions of the city, which not only eliminate such threatening spatial variables as deteriorated housing, working-class ghettos, and crime areas, but also increase and extract exchange value of those spaces. I view such practices a process of 'glurbanization'. This paper investigates how state/city government employs the discourse of urban re/development for 'inventing' poverty at an urban scale: how it institutionalizes the discourse for implementing concrete projects: and how urban institutional apparatus appropriate their discursive practices of redevelopment for their own ends in the city. By particularly focusing on the California Redevelopment Law and the Community Redevelopment Agency of the City of Los Angeles, this paper analyzes the ways in which the law and the agency extract value from what they define 'blight areas' by means of eminent domain and tax increment revenues. For empirical analysis I employ discourse analysis and institutional ethnography. I conclusively argue that the urban spaces stigmatized as 'blight areas' are increasingly entrapped by the urban redevelopment agency, which extracts increased exchange value from the areas and redirects it for supporting external investors, private developers, and the body of the agency itself.

• Cross-Cultural Studies
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• v.50
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• pp.483-507
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• 2018

Shylock in Shakespeare's play, The Merchant of Venice has been considered as either a devilish villain, or as a victim who was persecuted unfairly by the Christian society in Venice. By focusing on the matter of the Other, which has been summarily overlooked in literary texts and the literary criticism, it is noted that the New Historical and Cultural criticism interpreted Shylock as the racial, religious, and economic Other in the Venetian society which at the time was dominated by Christian ideals. The purpose of this paper is to show how Shylock becomes an abjected Other, that is, the abject, based on Julia Kristeva's theory of abjection. According to Kristeva, an abjection is the process of expulsion of otherness from society, through which the subject or the nation tries to set up clear boundaries and establish a stable identity. Shylock is marginalized and abjected by the borders drawn by the Venetian Christian society, which in a strong sense tries to protect its identity and homogeneity by rejecting and excluding any unclean or improper otherness. The borders include the two visible borders like the Ghetto and the red hats worn by the Jews, and one invisible border in the religious and economic fields. By asking for one pound of Antonio's flesh when he can't pay back 3,000 ducats owed, Shylock tries to cross the border between Christians and Jews. Portia frustrates Shylock's desire to violate the border by presenting a different interpretation of the expression, 'one pound of flesh,' from Shylock's interpretation. And in doing so she expels him back to his original position of abject.