• Journal of Korean Philosophical Society
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• v.131
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• pp.49-75
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• 2014

European philosophy helped to justify colonialism through a philosophy of history that privileged Europe. This paper reviews and examines postcolonial African philosophy's efforts to overcome colonialism. Postcolonial African philosophy has been trying to reexamine the essence of philosophy determined by European philosophy for freeing African philosophy from that determination. The emergence of postcolonial African philosophy itself has been a challenge to European philosophy. When European phil. will open itself to this challenge, there will be a possibility of dialogue for desirable relationship between two philosophical traditions. For European philosophy to open itself is to be seen and judged by the non-european, ie, African philosophical regard. Postcolonial African philosophy's efforts to overcome colonialism give questions and challenges to us who experienced and are remain to be under the influences of colonialism and has the task of overcoming it.

• Korean journal of communication and information
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• v.70
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• pp.66-94
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• 2015

Postcolonialism, as a school of thought, has become enormously influential for understanding the recent phenomena of globalization. While rejecting the universalizing categories of the Enlightenment, postcolonialism has called into question the old idea of culture and identity as a transcendent regime of authenticity and purity. It has also celebrated the diasporic experiences that entail porous and hybrid cultural identities as a potential site of struggle and resistance against the dominant cultural and discursive order. It is argued, however, that postcolonial theory's emancipatory claims relating to the diversified global culture tend to be complicit with transnational capitalism that brings about global issues of material as well as cultural injustice. This article, through a thorough review of the ways the postcolonial theoretical framework has been developed and appropriated by main figures in postcolonial scholarship, seeks for a theoretical and critical strategy to grasp the complex conditions of global inequality.

• Journal of the Korea Society of Computer and Information
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• v.27 no.9
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• pp.91-100
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• 2022

The purpose of this study is to critically review the global intellectual property regime, which has been in full swing since the mid-1990s, from the perspective of postcolonialism. More specifically, by looking at issues which were raised by the Postcolonial Piracy Studies, it attempted to relativize the global IP system. This paper confirmed the postcolonialist view that universal concepts could never be completely universal or pure, and confirmed the non-state legalities view of media piracy as a conduit for participation in the global network through 'porous legalities' concept of Lawrence Liang. Finally, this paper raised the need to understand various relationships between the informal media economy and the formal media economy in a balanced perspective, rather than relying only on the neat dichotomy logic of illegality/legal.

• Proceedings of the Korea Society of Costume Conference
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• 2004.05a
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• pp.3-12
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• 2004

$\square$ 디지털폐인 탐구 -폐인, 언어, 리플문화, 사진합성, 그외 작품활동 등 $\square$ 어떻게 읽을 것인가 -가상공간은 포스트 모더니즘의 현대 소비문화가 식민화된 형태 - 폐인사이트 요소분석과 심층인터뷰를 통한 포스트모더니티 분석 $\square$ 소비문화적 함의 - 능동적 소비문화 - 대항적 소비문화 - 키치적 소비문화 (중략)

• Women's Studies Review
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• v.27 no.1
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• pp.73-109
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• 2010

The cultural pluralism on which more and more emphasis is put in the globalized cultural environment, takes local identity as a crucial index for the cultural exchange on the global level, but at the same time it results in transforming individual regions/places into a homogeneous space, as it forces the local identity itself to fit into the standardized global perspective. In this context I focus on two art projects that are related to 'Dongducheon', a town that houses the U. S. Second Infantry Division. These projects attract specific attention due to the fact that Dongducheon is a significant place with very 'thick' cultural identity: it reveals that modernization in Korea took place in intersection of nationalism, patriarchy and gender/sexuality postcolonial (military) culture. With these two Dongducheon related art projects (Donglyung Kim) and (Eunyoung Jeong) as excellent examples of site-specific art practice, this paper asks what it means to keep the historicity of disappearing local space/place in the global era. And how is it possible to 'represent' an extremely gendered/sexualized place like Dongducheon. This should be examined from a postcolonial feminist perspective. Since emancipation from Japanese occupation Dongducheon has been an island or an outside space in the nation-state Korea. This becomes more complicated, as now mostly women from the Philippines or former Soviet countries are working in the nightclubs in Doungducheon. and are feminist activist experiments to make the place with its residents to be seen and heard in proper a way of mourning, recognition and communication. shows the 'new' kijich'on women as those who are daring to be on an 'Odyssey' for a better life as they run everyday life in Dongducheon, working in clubs, doing laundry, bearing children, going to mass; tries to help them to be heard and felt, while it gathers sounds on the street or at mass and shows the doors or narrow alleys which lead to the their rooms. It aims to mourn the dead kijich'on women and to represent the precarious life of the present migrant kijich'on women, as it shows no faces.

• Cross-Cultural Studies
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• v.46
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• pp.411-434
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• 2017

With emphasis on various local cultures to confront the Western central culture, Ngugi wa Thiong'o proposes them 'to move horizontally' so as not to repeat the oppressive culture of the West. We need not only dialogues between dominant languages and peripheral languages, but also between marginal languages. With respect to this point, Ngugi thinks that translation itself could be very effective. Ngugi wants to stimulate writing and speaking in marginalized languages and promote translation as a means of making these languages visible. He regards translation as a conversational tool among languages and cultures in the multicultural global community. As is already well known, his determination to write his later works only in his native Gikuyu language has a great meaning in his anti-colonial as well as anti-neocolonial movement. Its proof is his recent effort to cooperate with Jalada Africa. Simon Gikandi criticized the English translation of Matigari as a denial of cultural hegemony of Gikuyu language and its subordination to the global cultural market. However, the concept of 'thick translation', helps us move from Gikandi's doubt of the 'epistemology of translation' to a meaningful strategy of postcolonial translation. Facing some of the scholars' doubts related to his over-stressing language problem, Ngugi points out that the world has managed to function well through translation: the possibility of translation between cultures and translation as a mediating tool for communication nationally as well as internationally. Based on this two-sided solution of translation, he believes that we can overcome the opposition between relativity and universality, center and periphery, and the dominant and the subordinate.

• Cross-Cultural Studies
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• v.42
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• pp.107-129
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• 2016

In modern history, there have been several kinds of continental unions or supranational politico-economic unions in the world, such as the United Nations, the European Union, the Union of South American Nations, the African Union, etc. Modern thinkers proposed many pan-isms on their continental base, for example, Pan-Arabism, Pan-Latin Americanism, Pan-Asianism, Pan-Celtism, etc. What is the most common in these pan-isms is that a continental union would be a politico-economic system to overcome the limits of the modern state-nation and to realize a long and happy relationship between member nations and continents. However, the concept of a supranational union differs from that of cosmopolitanism, in that the former presupposes the common cultural and historical heritage in the concerned region or continent. Ngugi wa Thinog'o' Pan-Africanism implies two keywords that are connected to his concepts such as 'decentralization' and 'African languages.' Pan-Africanism supposes that Africa may gain benefits from the union of African nations under the umbrella of anti-colonial efforts to down size the Euro-American influences. Moreover, using African languages enhances self-reliance and self-imagination among the African people. For in the former colonial regimes, the European colonial languages, such as English, French, or Portuguese, were central to the dissemination of European culture and modernity. Ngugi asserts that the African peripheralized languages could reinstate the African cultural heritage and propose an alternative to the Western modernity.

• Journal of the Korean Geographical Society
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• v.51 no.6
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• pp.819-836
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• 2016

The development paradigm based on modernization theory and economic growth since the WWII reached an impasse in the 1980s. As an alternative, the new perspective on development as a whole social development beyond economic growth has emerged, and culture as an important method for as well as a approach to development has been emphasized. Post-development theories destruct the European development concept and suggest alternative developments emphasizing culture restoration, endogenous growth, diversity, and neopopulist developments movement emphasize community, gender, ownership, and participation. International Organizations such as UNESCO have also examined and developed the relations between culture and development. Although different from that of the past development paradigm, acknowledging other cultures, however, this elaborated concept of culture has some limitations and need to be reconceptualized through applying the geographical concept of 'relational place.' The concept of relational place can help recognize internal diversity within culture and community and link them to a broader economic and political contexts.

• Korean journal of communication and information
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• v.36
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• pp.162-197
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• 2006

This research looks into the narrative aspect of news in order to disclose problems with intercultural communication in our society. News on racial issues and "Hanryu" would illustrate cultural bias against others. This study attempts to analyze narrative structures of news on these issues using narrative theories including Greimas and Levi-Strauss. It covers news on major newspapers such as Chosun, Jung Ang, Dong A, Hanguerae and Economy Daily as well as major broadcasting news including KBS, SBS and MBC. There were 495 news on 'Hanryu' and racial issues with regard to Hines Ward from January 1, 2006 to April 15, 2006. By analysing narrative structures of these news, I found power underneath news messages which undermine the reality. Expansionism and cultural insensibility prevent our society from understanding other cultures as they are. Post-colonial theories provide a guideline for detecting intercultural barriers and national identity crisis in our society.

• Journal of the Korea Society of Computer and Information
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• v.27 no.8
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• pp.91-101
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• 2022

This study started with the awareness that the review of the historical origins of Korean broadcasting will be of great significance in exploring the future of Korean broadcasting, and examined the various "origins" of Korean broadcasting - colonial, Cold War, totalitarian, neoliberal. Based on the theoretical background of "media archaeology", the historical 'origin' of Korean broadcasting was applied to track the origin of Hallyu(the Korean Wave) in the 21st century by comprehensively examining the political and economic motives of the time, the state's situational awareness of problems, major broadcasting policies and broadcasting realities. As a result of the study, it came to the tentative conclusion that the historical origin of the Hallyu, which began to be formed in the 1980s, originated from the three origins of Korean broadcasting and the "synthetic mixture" in the subsequent development process.