• Cartoon and Animation Studies
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• s.49
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• pp.25-52
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• 2017

As the expansion of the cultural industry expands, various competitive structures are formed and the methodologies for producing commercial success are being discussed. Among them, Hollywood studios use political relationships and apply ideologies that can produce the best interests. Also, they use a structure that can convey this ideology, which is a mythology. The myth has satisfied the public for a ling time. Campbell suggested that strategies come from the myth, and the ideology emerged as a result of what mythology has to do with existing powers. Disney and Dream Works use the mythology and combine their own values into ideology. Disney and Dream Works choose conflicting ideologies in a different growth background. If Disney is recognized as an educational animation by the ruling class, Dream Works are supported by the public for their actions against Disney. Disney has conservative and patriotic personality, Dream Works is more liberal and progressive. Disney's structure came out first, and Dream Works parodied it. So we can compare Disney and Dream Works with similar myths to create a storytelling structure that embodies ideology. As a result, Disney and Dream Works have been choosing the 9 stages the key of Ideology form the 17 stages of the mythology and reduced them to the introduction, growth and completion. In the first units of the introduction, Disney dealt with the subject of social leaders who sacrificed to the ruling class and Dream Works hinted at the overthrow of the ruling class through the irony. If Disney had deployed colored races in the main characters, Dream Works used a variety of races from the main characters to others. In the second units of growth, Disney organized the process of accepting the value of the ruling class, and Dream Works showed the individual values, not the values of society. In the third units completion, Disney showed the main character who live in the world of the ruling class rebuilded, and Dream Works removed the ruling class and went back to the Individual life. Through the structure of Disney and DreamWorks, we learned how to utilize the mythical structures that transform according to ideologies. The right way to organize works will require the strategic approach to storytelling.

• The Korean Publising Journal, Monthly
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• s.319
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• pp.12-12
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• 2002

• The Journal of the Korea Contents Association
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• v.16 no.6
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• pp.54-62
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• 2016

This study conducted semiotic analysis of drama . Based on Paradigm, Syntagm concept, I apprehended the characteristics of descriptive structure of drama, characters and contemplated on ideology reflected in the drama. As a result, it has approaching method of Critical Pluralism which strongly exposes resistance ideology. The drama intensified Classical Ideology such as gender role, hero, and family ideology, also it consists of Humane Introspection Ideology such as self-understanding, mutual-understanding, and self-serving bias.

• The Korean Publising Journal, Monthly
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• s.225
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• pp.18-19
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• 1997

에드워드 사이드는 다문화주의를 통한 동서의 공존을 주창한다. 제국의 권력과 지배에 의해 주변문화로 밀려났던 고유문화들의 적당한 위치를 되찾자는 의미이다. 문화란 민족과 국가간의 이데올로기가 충돌하는 전장이 될 수도 있지만 동시에 상호이해 가능한 공존의 영역이 될 수도 있음을 이야기한다.

• Cross-Cultural Studies
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• v.45
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• pp.479-496
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• 2016

The aim of this essay was to investigate Marlow's desire for constructing enlightenment subject of knowledge and power sustained by the collusion of imperialism and patriarchy in Joseph Conrad's Heart of Darkness. Marlow's narrative, based on his journey up the river in Africa to retrieve Kurtz, attempts to conceptualize himself as the subject of the enlightenment reason and rationality. In the novella, collusive network of ideologies of empire and gender contributes to the making of a Western Enlightenment subject. Marlow eulogizes himself for realizing the harsh realities of imperialism, political domination and economic exploitation of the natives in Africa. However, Marlow is a colonial subject who has been ruled by the hierarchical system of thought in the Western logocentrism. He is not aware that his narrative has already been infiltrated by the ideological discourse of the totalitarian enlightenment. His narrative in effect is not a self-congratulatory testimony to truth and realities but a narcissistic and self-defeating document. Marlow unconsciously employs the totalitarian ideologies of empire and gender in order to relegate the African natives to the inhuman existence and to consign women to the sphere of illusion.

• Korean Journal of Heritage: History & Science
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• v.53 no.4
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• pp.60-77
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• 2020

An assumption can be made that, as a start point for the recognition and utilization of cultural heritage, the "choice" of such would reflect the cultural ideology of the ruling power at that time. This has finally been proved by the case of Korea in the 20th century. First, in the late Korean Empire (1901-1910), the prevailing cultural ideology had been inherited from the Joseon Dynasty. The main objects that the Joseon Dynasty tried to protect were royal tombs and archives. During this time, an investigation by the Japanese into Korean historic sites began in earnest. Stung by this, enlightened intellectuals attempted to recognize them as constituting independent cultural heritage, but these attempts failed to be institutionalized. During the 1910-1945 Japanese occupation, the Japanese led investigations to institutionalize Korean cultural heritage, which formed the beginning of the current cultural heritage management system. At that time, the historical investigation, designation, protection, and enhancement activities led by the Japanese Government-General of Korea not only rationalized their colonial occupation of Korea but also illustrated their colonial perspective. Korean nationalists processed the campaign for the love of historical remains on an enlightening level, but they had their limits in that the campaign had been based on the outcome of research planned by the Japanese. During the 1945-2000 period following liberation from Japan, cultural heritage restoration projects took places that were based on nationalist ideology. People intended to consolidate the regime's legitimacy through these projects, and the enactment of the 'Cultural Heritage Charter' in 1997 represented an ideology in itself that stretched beyond a means of promoting nationalist ideology. During the past 20 centuries, cultural heritage content changed depending on the whims of those with political power. Such choices reflected the cultural ideology that the powers at any given time held with regard to cultural heritage. In the background of this cultural heritage choice mechanism, there have been working trade-off relationships formed between terminology and society, as well as the ideological characteristics of collective memories. The ruling party has tried to implant their ideology on their subjects, and we could consider that it wanted to achieve this by being involved in collective memories related to traditional culture, so called-choice, and utilization of cultural heritage.

• Proceedings of the Korea Society of Costume Conference
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• 2004.05a
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• pp.58-58
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• 2004

과학과 기술발달이 가속화되면서 미래 사회에 대한 동경심이 확산되었던 1980년대는 기성세대의 이분법적 이데올로기에 대한 반발로 당시의 젊은이들은 기존의 패션 규칙을 깨기 시작했다. 바로 현재의 시대적 상황이 1980년대의 사회 분위기와 비슷하며 패션에서도 공통적으로 공유하는 스타일이 지배적으로 영향을 미치는 것을 알 수 있다. (중략)

• The Korean Publising Journal, Monthly
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• s.173
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• pp.20-21
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• 1995

서구의 문헌 속에 감춰진 제국주의적 오만과 편견을 놀라울 만한 박식함으로 분석해낸 "오리엔탈리즘"의 저자 에드워드 사이드가 펴낸 "문화와 제국주의"는 그의 중심사상을 집약해 보인다는 점에서 중요한 의의를 갖는다. 그는 이 책에서 문화적 억압과 이념적 지배의 영역까지 파고들어간 제국주의 이데올로기의 헤게모니를 파악해야 한다고 말한다.

• Korean journal of communication and information
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• v.77
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• pp.111-136
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• 2016

This paper focuses on the national "flagging" as a current affair, important phenomenon. National flags, it sees, take over varous places, control the surrounding space, and even dictate everybody's perspective by being visualized everywhere anytime. It investigates the issue of national flags and their hoisting poles as a sort of apparatuses that interpellate me as well as us into patriotic 'gookmin'. The placement, arrangement of national flag poles around the country continued throughout 2015 and particularly speeded up in October of the year is regarded as a key symbolic, symptomatic sign to read the transformation of political conjuncture. Preparing a radically conjuncturist cultural study about the changing reality, the researcher will see the flagging poles as a phenomenal result, outcoming of certain intent and plan for reconstructing the political actuality. More precisely, he will interpretate the tall omni-present poles of national flags as a dispositif of appearing the neoliberal/neoconservative capitalist state, as a apparatus of constituting and expressing the masses' psycho-ideological condition of today. The researcher, who perceives the national flag poles as a kind of ISAs. will first review the increased flagging phenomenon and related media discourses. Next, he will critically investigate the 'love our country' 'national flagging' movements organized by the above and operated from the bottom. Then, he will focus more on the very tall national flag poles built and seen around the country. Finally, he will conclude the study with a critical remark, touching briefly the case of controversy over setting a pole in the center of Seoul city square.

• Journal of Science and Technology Studies
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• v.8 no.1
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• pp.131-158
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• 2008

With the intention of revealing that biological determinism is not the truth verified as scientific facts but ideology which conceals or reproduces the white male-centered social order of western capitalism, this article considered the peculiarities of human being from a perspective of cultural anthropology and examined the social contexts of biological determinism. From these studies, it found that the human is not born, but rather become, that biological determinism, from phrenology and social evolutionism to social biology and IQ determinism, emerged for the breakthrough of crisis in which a number of disclosed social contradictions drove the established ruling order into a collapse, and that it cannot but function as dominant ideology rationalizing racial, ethnic, class and gender discriminations. Hence, bioscience must overcome biological determinism in order to be the hope of both all people and all sort of life. But it is without the transformation of unequal structures that the problem of biological determinism cannot be surmountable at all.