• Analyses & Alternatives
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• v.3 no.1
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• pp.93-133
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• 2019

Throughout history, there are three clues of dualistic structures for the development of Hong Kong's nativism. First, inward attribution and outward lookingare two paths to the formation of Hong Kong's nativism. In the dualistic framework of "self-others", nativism is formed. The formation path of "outward looking"can be seen everywhere in the construction history of Hong Kong's nativism. It is under the reflection of "two mirrors" with Britain and Chinese mainland that Hong Kong people acquire the concept of "Hong Kong's nativism". Second, there are two aspects of Hong Kong's nativism: economic and cultural aspect and political aspect. With the gradual development of Hong Kong's history, these two aspects come into being and are closely bound up, thus constituting Hong Kong's nativism today. The third clue is the most critical one. The subjectivity of colonization and decolonization are two different forms of Hong Kong people's subjectivity. These three clues run through the whole process of the construction of Hong Kong nativism, and are carried out in three stages of development: "Origin (1960s-1970s): Preliminary Construction of Hong Kong's Nativism", "Development of Hong Kong's Nativism (1980s-1997): Awakening of Political Aspect" and "Formation and Alienation of Hong Kong's Nativism (1997-present): Deformed "decolonization". Along the evolution of Hong Kong's nativism, with the disintegration of colonialism, Hong Kong people have gradually transited from the subjectivity of colonization to the subjectivity of decolonization, but the process of "decolonization" has not been completed up to now.When nativism loses its native complex from the perspective of "inherent in China", and further develops into the "separatism" of anti-constitutional system and anti-national continuity and unity, it will challenge the stability of the relationship between the central government and the Special Administrative Region under the "one country, two systems". At the same time, it will have a greater impact on the political structure and the rule of law system of Hong Kong, and trigger a series of public law problems that need to be solved urgently. In this regard, on the one hand, we should re-clarify the relationship between the central government and the region under the "one country, two systems" in light of the new situation of democratic political development in Hong Kong, and improve Hong Kong's governance mechanism on the basis of the constitution and the basic law; on the other hand, we should actively learn from the German defensive democracy system to systematically interpret, integrate and apply Hong Kong's existing legal resources so as to effectively curb the development of local separatist forces.

• The Research Journal of the Costume Culture
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• v.1 no.1
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• pp.33-68
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• 1993

The purpose of this paper is to survey the influence of the culture change on the dress and personal adornments, and to survey the change of factors from the August 15. 1945 to 1960, in connection with the social and cultural background, applying B. Malinowski′s "Theory of Culture Change" which means an acculturation is the change′s elements of the dress and its ornaments. It is remarkable that the dress and personal adornments of Korean women after August 15, 1945 has great change from the traditional dress of the thousands years. Through the Liveration on August 15, 1945, American military government and the establishment of the Korean government, American democracy has brought many changes on Korean society. Advancement of education, an society with developed economic life, and introduction of scientific skill have influenced on the women′s way of thinking and a style of behavior and the view of value. The acculturation, the supply of mass communication, introduction of new institution and the reorganization of the old institution, the change of the economic situation, the change of the educational system, the change of the point of value, the development of scientific skill have greatly influenced on the dress and personal adornments. Modern dress and personal adornments of Korean women has the following developing procedure. The Liberation from Japan on the 15th, of August, 1945, the stationing of American Soldiers during hte Koran War, returning of the oversea′s brethern, and the mass communication have the direct and indirect contact with western civilization, and bring the occasion of development of the modern dress of Korean women. The increase of mass communication, such as radio, TV, newspaper, magazines and the frequent fashion shows showed fine design and practical western style dress to the women. This was the real beginning of the western style dress in Korea. By the increase of employment and the improvement of the economic situation, the consumption of clothing and the adornments was increased, so that a wide variety of fashions was set, and numerous kind and form of dress came in. As the increase of the number of women students, their practical and free dress life demanded western style dress. After the Liberation from Japan, the open-door policy of sex, public morals and traditional ethics became lax, and in this disordered society, indecent expose of the body was common. By the different kind of technological development, the form, fabrics, colors and patterns in clothes were much influenced and the hair style, make up, shoes and adornments were much influenced too. As shown above, the change of the dress has the same connection with that of society and culture. This shows that the dress and personal adornments represent clearly the cultural phenomenon of the society and cultural change of the society.

• Cartoon and Animation Studies
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• s.25
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• pp.109-132
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• 2011

The Vampire has relatively universal images in through the cultural and verbal usages. The comic Higajima and movie display the latest image of Japanese Vampire of asian mode of production. After the Meiji political reformation of 18th Century, Japanese had rapidly changed into European style in every places. However, the Higajima is denied the structural changes, it is insisted that the changing is only the skin deep and colour of hair but the structure of the society is same as feudal Japan. Asian mode of production is claimed by Karl Marx, according to him, it is before the historical developing model in Europe and it was controversial. The major character of modern Japanese history would be the change of hierarchy of king-shogun-samurai-peasant based on the regional ground. The feudal structure is changed by the Meiji reformation and Japan was rushed for the westernized country rather than the asian mode of production. However, Higajima argued that the changing is just the clothes of ruler but the democracy and individual citizenship was lost in that reformation. Vampire is cursed creature that cannot see the sun and it has not the functioned as a human organ. For human it is dead but this creature actively moves and stronger than human and much superior than human in every aspects. It is managed the feeding through the suck the human blood and power to seduction. Even it is not exist, it is quite symbolic phenomenon of cultural usage of superior entity of chain of feeding. The aim of this paper is display the symbolic code Vampire of Asian mode of production in Higajima and political struggling of Japan in actual. To search of the cultural meaning and possibility of the Korean solution of modernity.

• The Journal of the Convergence on Culture Technology
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• v.7 no.3
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• pp.197-202
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• 2021

This paper focuses on the situation in which, as pluralistic democracy spreads globally from the mid-20th century, the concept of publicness, the reason for the existence of traditional public art, is not limited to the physicality of occupying public space or the conditions for creation by public funds, but is seeking a new direction and examine the social significance of these changes. For this purpose, the main body of this paper analyzes the major public art projects of Freee Art Collective who were active in the UK in the early 2000s. Freee performed various public art projects in which individuals constituting a community critically reflect on political, social, and economic issues related to public goods and provide a discourse space for democratic discussion. Their practice suggested a methodology for socially-engaged public art that resists the "Third Way" cultural policy of the New Labour administration. Therefore, this paper argues that Freee's public art seeks alternatives to publicness in that it allows one to resistively think about problematic aspects of hegemonic cultural production of neoliberal cultural policy that pursues political consensus and social harmony. This research about Freee's public art would be significant in that it can serve as an opportunity for critical reflection on the contemplative form and public role of contemporary public art.

• Journal of Popular Narrative
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• v.25 no.4
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• pp.159-190
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• 2019

This paper aims to examine to the political unconsciousness of social movies that have caused social repercussions in the 2010s, and to study the social imagination of Korean films at that time. Korean Movies such as (2013), <1987>(2017) and (2017) reflect the ethos of civil society based on common sense and justice. The epic structure was the same as that of ordinary citizens, who move toward a public space (court, square) after awakening their political correctness. More than anything else, the fact that such films were based on "a historical fact" could have been a strategy to avoid censorship in the era of the blacklist. In these social films, courts and squares have become places for democracy. The conservative government of the time was tired of anti-government resistance and the politics of the square. Thus, films from directors and producers blacklisted were difficult to produce. That's why the court in the movie during this period could become a symbolic proxy for the "legitimate" reenactment of the politics of the square, which was subject to censorship and avoidance by the regime of the time. Meanwhile, the square has gradually become the main venue for political films that advocate "historic true stories." The square of the 1980s, which appeared in the movies, will be connected to the Gwanghwamun candlelight square that audiences experienced in 2017. Furthermore, it was able to reach the concept of an abstract square as an "open space for democracy." At the foundation of these works is a psychological framework that equates the trauma of the failed democratic movement of the 1980s to the trauma of the failed progressive movement of the 2010s. Through this study, we were able to see that social political films in the 2010s were quite successful, emphasizing "political correctness" and constitutional common sense. But they also had limitations as "de-political popular films" that failed to show imagination beyond the censorship of the blacklist era.

• Cross-Cultural Studies
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• v.33
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• pp.241-262
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• 2013

Nietzsche in the early 20th century, many Western thought came to China pushed the time, who want to reform the Chinese young intellectuals was a great welcome. Around 5.4 times writers representing China Journalism Guo Mo ruo Mao Dun and social needs of the times according to the spirit, according to their ideology, no tubes and four optional understand Nietzsche. Was acceptable, in the process, Nietzsche was transformed hem into various forms. In this paper, two Guo Mo ruo Mao Dun accept Nietzsche as Nietzsche socreated their own awards and also looked at these similarities and difference. Nietzsche Guo Mo ruo the remnants of the old feudal ideas and traditions were to break down and accept only select perspective. Nietzsche's self-discovery and individual liberty, and against the reality and accept the terms of loan 5.4 seconds, an ideal Nietzsche award was created. However Guo Mo ruo particular aspect of the acceptance of Nietzsche, whereas Nietzsche regarded as an extreme pessimist history, and his extreme caution and idealistic form of individualism was often criticized. Mao Dun the core ideas of Nietzsche 'Superman' and 'will power' noted. 5.4 All time view of life, a new morality must re-evaluate the need for a practical, based on the old tradition of Nietzsche completely against the spirit of rebellion was to have especially appreciated. But this was different Mao Dun Nietzsche and moral beliefs. What is the old morality Nietzsche corrupt, bourgeois morality and ethics, and was negative for democracy and freedom, Mao Dun dark realities facing the old Chinese feudal and traditional idea ofrevolution as a democrat were negative for. Guo Mo ruo Mao Dun optional for Nietzsche's acceptance was 5.4 times that contemporary needs can be met.

• Journal of the Korean Society for Library and Information Science
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• v.55 no.1
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• pp.85-106
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• 2021

The purpose of this study is to examine the concept and definition of fake news focusing on misinformation/false information and is to examine the ways in which our society can respond to the distortion of social reality and damage to democracy caused by information distortion such as fake news. To do this, the concept of fake news was examined based on the level of facticity and intention to device, and our social environment in which fake news was created and spread was examined from the perspective of datafication. In this environment, the library community, which plays a pivotal role in human access to and use of information, argued that it should strive to establish and provide universal literacy education in order to realize the Sustainable Development Goals of the UN 2030 agenda. The core of universal literacy education is to understand the society by investigating and analyzing data communication types according to the degree of datafication and the political, economic, social, and cultural background of society. For this reason, it was concluded that universal literacy should be implemented flexibly according to the degree of datafiation and users of each society.

• The Journal of the Korea Contents Association
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• v.20 no.10
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• pp.738-749
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• 2020

The stamp commemorating the inauguration of a president is the smallest historical symbol that contains a nation's vision and wishes of the times. The stamp itself is just a collection of images but contains the meaning of the highest leader's perceived image at the time through their face and a symbol. This paper regarded presidential inauguration commemorative stamps in the context of advertisement or promotional materials to structurally analyze the images of the political leaders embedded in stamps utilizing 'semiology' theory, which is considered to be a useful method of advertisement. In accordance with social and cultural changes, the 2000s, when the changes in the presidential inauguration stamp was most distinctively noticeable, was set as the time frame. Only the presidential inauguration commemorative stamps of Moo-hyun Roh, Myung-bak Lee, Geun-hye Park, and Jae-in Moon were selected for this study. In order to interpret the image, a semiotic structure was applied to reconstruct the meaning of the image of the political leaders. Since this can lead to subjective judgment in image analysis, it attempted to find the truth through comprehensive interpretation and approach it from the social and cultural contexts, not a static approach. In this paper, the images of the Korean political leaders in the 2000s shown on stamps are no longer influenced by traditional political factors such as political parties, political ideologies, and regional origins due to the evolution of democracy. This study derives the characteristics of the images of independent and characteristic leaders centered on a person according to the situations and social phenomena of the times.

• The Korean Journal of Archival Studies
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• no.33
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• pp.39-84
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• 2012

Maul is a rural community with common culture and self-government system and generally consists of tens of houses living together in Korea. Maul is different from a village in the West. Maul archive is a community archive of a maul. It is not only the space to record the life of residents, history and culture of a maul but also the space to realize democracy by the participation of maul residents and to satisfy the cultural life of current residents. Nowadays, it is very important to establish maul archives to connect mauls and to communicate with the outside world, to reinforce the orignal form in maul culture and revive the alienated maul culture. To establish the maul archives, it is necessary to draw the recognition and continuous interest of the central and local government and scientifical study of scholars. The first step to found maul archives is to organize a committee. Then the committee will benchmark the preceding practices, collect, record and manage the maul archives. The maul archives is recommended to be housed in an existent traditional house with some remodeling for spaces of display and education, preservation and management. I believe that the maul archive is culturally meaningful for the resident. They will enjoy and develop their lives better, connected to outside world. The co-operation of the scholar, the resident, and the government will foster the maul archive to a success.

• (The) Research of the performance art and culture
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• no.43
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• pp.173-202
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• 2021

During the Korean War, China dispatched 'the Anti-US and Pro-Joseon Comfort' group to North Korea 3 times. The purpose of the comfort group was to comfort the Chinese People's Supporting Soldiers and Joseon People's Army fighting the US imperial forces and at the same time, inform them of China's situation to booster their morale. Another purpose was to promote the socialism construction projects in the new China. Namely, China wanted to propagate various heroic achievements of the Chinese soldiers and accuse the US imperialist soldiers and thereby, inspire Chinese people's international sense and patriotism for the new China to mobilize the people for the war and promote the construction of the new China effectively. The comfort group consisted of diverse classes (laborers, farmers, intellectuals, women, students, soldiers, etc.) in various areas such as politics, military, ethnic, society, culture, education, etc. Their activities were conducted in various forms such as consolation, legwork, meeting and performances. Their activities were full of anger and compassion, sacrifice and emotion, battle and romance, impression and comfort. Such emotion was delivered intact to the Chinese people through the comfort group's propaganda activities back home in China. The Anti-US and Pro-Joseon Comfort' group revealed their identity of socialists New China in terms of their organization and their specific performances. Their identity claimed for democracy and equality, internationalism empathizing world peace and solidarity of the proletariats, and patriotism supporting the communists regime. The comfort group played a role in propagating such identity of new China effectively by crossing the border. It was a political and cultural performance that stipulated the political meaning of the Anti-US and Pro-Joseon Chosun Comfort' group