• Journal of Fashion Business
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• v.12 no.2
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• pp.100-116
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• 2008

This study aims to analyze the characteristics of deconstruction-ism expressed in the fashion of Alexander McQueen. The method and contents of this study are as follows. The three large categories for analysis are indeterminacy, decentralization, and intertextuality. The indeterminacy of meaning is divided into unstructured and unorganized factors in fashion, while decentralization can be categorized into cross-gender, subculture, and post-humanism. Lastly, inter-textuality is classified into factors of mixing mode and mixed styles. Materials for analysis were chosen from a total of 616 designs from the website, www.firstview.com, which carries McQueen's collection from 2000 S/S through 2007 F/W. My analysis qualitatively evaluates the frequency of each category and the characteristics of design. The result of this study is as followed. First, the avant-garde facets of inter-textuality are most prominent. In particular, McQueen has introduced retro fashion and ethnic factors of the third world, not to copy them but to create hybrid designs by using pastiches and mixing fashion styles. Moreover, he has enjoyed using two fabrics of different texture in order to inflict a shock and contrast, thus enriching his fashion. Second, the indeterminacy of meaning is the second most frequently shown facet of McQueen's fashion design. McQueen has employed unstructured expression techniques, which dismantle harmony and balance, the basic rule of design, and has presented unorganized images free from basic forms of design. He has made a new attempt to acknowledge clothing as an expressive artwork by allowing clothes to take a complete form when a person actually wears them. Third, the aspects of decentralization were also shown in McQueen's design. His trans-gender clothing dissolves the traditional division of men and women and adopts a mixed gender expression. Furthermore, he has even tried to express a fourth gender by connecting the human with machine or animal or by connecting the material with the non-material.

• The Research Journal of the Costume Culture
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• v.27 no.3
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• pp.222-238
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• 2019

This study is aimed at applying the philosophical concept of "$diff{\acute{e}}rance$" to contemporary men's fashion design, which could effectively show the shift in thinking. For the study method, the author examined the theoretical background of deconstruction and prepared the standard of analysis by organizing the concept of "$diff{\acute{e}}rance$," which exists at the center of philosophy. This study selected the three most popular brands: Maison Margiela, Comme des Garcons, and Yohji Yamamoto. The results are as follows. First, there is expression of perpetual reservation emphasizing time. This includes texture, patchworks, hems with ladder, and exposure of seam that expresses the trace of time flow and delayed delivery of immediate meaning, and the expression creates delay between major and minor and leads to consistent role exchange. Second, the trace of blank that emphasizes the space gives a visual sense of weight on spares with the intentionally granted space, as well as the space that is the trace of trace and creates a sense of depth through the direction of empty space. Third, the space created in the process of wearing cloth is visualized, the structure of clothing is deconstructed, and the movement from the process recomposes the shape of space and expands the definition that enables expansion of time and space. Fourth, the undetermined relationship expresses the border of time and space visually and deconstructs time and space. The approaches are mostly constructive, demonstrating an avant-garde form of clothes-wearing to show the non-form or imbalance condition.

• Korea journal of population studies
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• v.23 no.1
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• pp.31-53
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• 2000

이 논문은 중궁의 가족적 특성과 츨상력의 관계를 보다 면밀하게 알아보기 위해 사회 문화적 특성을 근간으로 하는 가구유형을 분류, 이들간의 출산수준을 살펴보았다. 이를 위해 이 연구에서는 1990년에 실시된 제 4 차 중국인구센서스 자료 중에서 조선족이 밀집하여 거주하고 있는 길림성내 연변 조선족자치주의 50% 표본자료를 활용하였다. 가구유형별 출산수준을 분석하기 위해 자료를 가구구성특성에 따라 네가지 유형으로 재구성하였다. 가족경제의 생산단위와 세대구성을 기준으로 고립형, 병렬형, 직계형, 전통형의 네가지 가구유형을 분류하여 각각의 유형별 특성에 따른 차별출산력을 한족과 조선족의 네가지 가구유형을 분류하여 각각의 유형별 특성에 따른 차별출산력을 한족과 조선족을 중심으로 비교해 보았다. 이를 통해 농가와 비농가의 가구형태 또는 세대구성의 성격아 출산수준과 갖는 상관관계와 이에 영향을 미치는 주요 결정요인들을 파악하는데 중점을 두었다. 또한 중국의 사회 경제적요인과 결부하여 전통적으로 유지되던 가족관이 어떻게 변화하고 있는지를 민족별 출산수준을 통해 비교해 보았다. 연구결과 가부장적 가족주의를 해체하고 집단적 공동생산 체제를 대체시키려는 중국의 사회주의 정책이 현실적으로는 가족중심의 생산체제와 전통적 가족주의를 변화시키지 못한 것으로 보인다. 특히 가구유형에 따른 출산수준의 편차는 두 민족간에 차이를 보여 주었다. 한족이 여성의 직업이나 교육수준에 따라 가구유형별 출산수준의 편차가 크게 변화되는 것과는 달리 조선족은 비교적 전통적인 세대관 이 강조되는 다가구 유형에서 높은 출산수준을 나타내는 경향을 보여 주었다. 이는 중국의 인구정책과 경제개방 시행과정에서 약소민족인 조선족의 저출산력과 관련이 있는 것으로 보이며, 이에 따라 가구 유형별 출산수준에 대한 영향력이 한족에 비해 적었던 것으로 지적할수 있다.

• Journal of the Korean Geographical Society
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• v.51 no.3
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• pp.455-472
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• 2016

This paper aims to theoretically discuss the re-conceptualization of the school geography curriculum towards global citizenship education. To achieve this goal, post-structural global citizenship is introduced as an alternative notion of global citizenship by revealing some limits of the existing postcolonial global citizenship studies for global justice. Based upon Carr's(1996) idea of curriculum typology, three major curriculum perspectives are theoretically evaluated to see if they implicitly or explicitly undermine the citizenship of global 'others' ethically and politically. Post-structuralist ideas are then suggested as an alternative approach. With reference to this standpoint, this paper concludes by providing practical implications for a more just school geography curriculum towards global citizenship.

• Journal of the Korean Society of Clothing and Textiles
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• v.36 no.5
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• pp.489-500
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• 2012

This work surveys the trend and dissolution characteristics in headdress that appear in Jean Paul Gaultier's collection. Along with a related literature review, a total of 903 headdress pieces shown in collections 40 times (excluding the common caps and hats) were analyzed, covering from 2001S/S to 2010 F/W of Jean Paul Gaultier's Haute Couture and Pret-a-Porter. The headdress trend indicated in his collections was divided into such subgroup forms of folklore, usage of natural things, usage of artificial things, religion, retro, scarf, variations in headgear, mask and veil, atypical type and abstract. Such an expression tendency was so unique and mixed characteristic that it was hard to define its form and structure thanks to enlargement and exaggeration, extremity in ornaments, and use of foreign materials, which led to creative dynamics. Gaultier's headdress also reflected the following characteristics: first, expression of difference indicative of time deconstruction; second, uncertainty of meanings via deconstruction; third, text interactivity via deconstruction of gender and material adopted; fourth, decentralization through dissolution of the Orient and the Occident.

• Fashion & Textile Research Journal
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• v.5 no.3
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• pp.227-234
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• 2003

The purpose of this study is to investigate how the Post-modernism social cultural pattern has been reflected in collar of costume. In the classes social, collar in costume is the expressive medium of ideology and status symbol such as Passium of ancian Ezypt and Byzantin collar which is examined religion belif. The conspicuous function of collar can be examed as the ruff collar, which is the expressive medium of self-confidence, but the whisk collar and the flat collar means decline the authorized conspicous function. In the cultural pattern of Post-modernism, collar in costume presents the coexistence of double-sides value such as androgyny, dividinism and eclecticism. For example, the tailored collar or shirt collar in women's suit with delicate materials express the self-confidence, energy and intelligence, and the round collar or the draped collar in men's suit with rough material express the sensibility and liberty. In the deconstructivity through breaking the basis form of the collar, callar can be transformed in to sleeve, cape or hat on occasion. In conclusion, the function of collar changes by the cultural pattern and expresses the spirit.

• Journal of Korean Philosophical Society
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• v.116
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• pp.437-464
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• 2010

The article, focusing on the theory of Zhong-He, sheds a new light on the philosophy of Daizhen. The theory of Zhong-He, according to the philosophical system of Zhuxi, serves as the theoretical foundation in erecting the apriori moral nature and guiding mental cultivation of subjects. Daizhen, on the contrary, criticizes the doctrine of Zhonghe in Zhuxi's philosophy as it produces negative side-effects of moral dogmatism. Zhuxi's doctrine, according to Daizhen, as it reduce the origin of morality to apriori condition of consciousness and delimit the range of cultivation to psychological realm of subjects, restricts moral subjects in the fortress of their own subjectivity. In this vein of his criticism, Daizhen attempts new interpretation on Zhonghe. The character Zhong (中), according to him, does not refer to apriori moral state or metaphysical moral substance as it does in the doctrine of Zhuxi. On the contrary, it denotes the state in which diverse existent beings are placed in their own position by their own dispositions. Similarly, the other character He (和) does not refer to the condition where an individual's consciousness is in equilibrium, but to the process of achieving the harmony of entire society in which diverse existent beings are communicating to each other. With his novel interpretation of the theory of Zhong-He, Daizhen could dissolve the tradition of Weifa (未發) and moral subjectivism in Zhuxi's philosophy and provide a way of establishing reciprocal communication and harmony between various individuals. It is in his ethics of rational mutual understanding where the significance of Daizhen's philosophy should be found.

• Cross-Cultural Studies
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• v.51
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• pp.161-191
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• 2018

In the beginning of the 20th century, post-colonialism has directly raised questions about western-centered universalism. One of its main achievements is that the political liberation of a colonial society does not guarantee the social, economic and cultural liberation of a society. Therefore, the discourse of liberation in the Western society, in particular, Marxism, nationalism, feminism and postmodernism, cannot be directly applied to the non-Western society. As a result, Western and non-Western societies are unfortunately dreaming of different futures and liberation; therefore, a'geopolitical dialogue' is needed between them. However, the theorists' efforts for postcolonial liberation failed to distinguish themselves from the western-centric traditions. It is also true that they have, in conjunction with these traditions, established their own power. As we know, many of the postcolonial criticisms somehow had relations with the West. This study will re-read the postcolonial thought of $Aim{\acute{e}}$ $C{\acute{e}}saire$, the father of the so-called $N{\acute{e}}gritude$, as a 'non-western resistance discourse'. Through this process, we have a chance to reflect on $C{\acute{e}}saire$ and his postcolonial thoughts.

• 한국사회정책
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• v.23 no.2
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• pp.113-139
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• 2016

This article tries to compare exchange relations between welfare and dictatorship in the East Germany and the North Korea. Unlike capitalist welfare aiming at correcting market results socialist welfare has been proposed to satisfy people's basic needs, but it had operated as instrument of dictatorship. Relation between welfare and dictatorship could be distinguished as hard exchange and soft one in line with social construction of welfare. Welfare-dictatorship relation in East Germany had developed from its formation(1949-1970s), crisis(1980s) and dissolution(1989-1990). There had established hard exchange relation in which the legitimacy of dominance had debted to welfare as social rights. While crisis of the exchange relation had been modest in a form of insufficient supply of consumption goods, it was one of the elements of collapse of dictatorship, leading to the unification with West Germany. The journey of the exchange relation in North Korea can be characterized by its formation(1948-1980), crisis(1990s-2000s), and transformation(2010s). Unlike East Germany, welfare was socially constructed as gift form the ruler to the ruled, which made the combination of welfare and dictatorship loosely coupled. Although economic crisis was severe compared to East German one the rulers have succeeded maintaining dictatorial dominance by creating dual exchange relation. They separated core group and subordinated one supporting the former at the expense of the latter. They blocked out most of the people from soft exchange relation making bad use of muddling-through life style dependent on market activities. This strategy led to a 'dictatorship neutral welfare extinction'. Taking the high degree of institutionalization of newly establishing welfare-dictatorship relation into account, lives of most people are hardly expected to be improved by gift by their rulers even if North Korean economy will recover in the future.

• Archives of design research
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• v.15 no.1
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• pp.257-266
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• 2002

Modern Society is tuning to the wide organized social structure with highly varieties. To the cultural aspects in these days of the late-indusoial society, due to the post-modernism. This kind of trend was found in overall fields of studies. Therefore, the post-modernism is to be a kind of a modern spirit ruling over the late 20th century. Post-modernism is a vague expression, that was begun to appear in various artistic intellectual, ideologic trends with a repulsion of modern design after the World War II. The present age as a modern society slews a distinguished mark of undifferentiation disorganization and relaxation, disassembling of social structure. With the study on the background of occurrence, character and philosophy for the post-modernism, the theoretical background of post-modernism could be seen. According to the influence of post-modernism, the minimalism, retro-design, kitsch-design, deconstructionism-design deconstructionism-design, new materia1-design and cyber-design shown on each trend of modern industrial design were studied.