• Fashion & Textile Research Journal
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• v.21 no.5
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• pp.540-551
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• 2019

This study analyzes a new fashion phenomenon for critical fashion. Critical fashion is a message-centered fashion that delivers consciousness and sociocultural issues for contemporary society. The research method for this study combined literature reviews and case studies along with a research scope, that reviewed aspects of critical fashion through works, presentations, and images of collections, various media, and joint projects from the 2000s to the present day. This study indicates that critical fashion exhibits a conceptual pattern that metaphorically expresses the message of designers' perspectives on society and the fashion system. Critical fashion designers' socially critical messages began to emerge in avant-garde fashion influenced by avant-garde art movement that then developed into a conceptual fashion heavily influenced by conceptual art movement before it evolves into concepts of critical fashion. Critical fashion has been influenced by community-oriented critical art, which signifies that the characteristic of criticism of an art system is expressed through the language of fashion. In conclusion, critical fashion resists the idea of the integration of a cultural industry whose homogeneity is continuously collapsing the differences for the purpose of consumption and challenges to the established fashion system.

• Journal of English Language & Literature
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• v.54 no.2
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• pp.263-279
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• 2008

Arif Dirlik in Postmodernity's Histories sees the issue of re-ethnicization in the case of John Huang, China's alleged attempt at lobbying the Clinton administration. In this view, Americans with Chinese surnames were suspected by the US Justice Department to be possible spies working for Beijing. Reethnicization here seems to serve the mainstream society in reducing an ethnic minority to a group of aliens operating for their countries of origin. However, re-ethnicization is not necessarily a one-way oppressive operation; it is often made use of by the ethnic minorities in their efforts to adapt to their country of arrival. Haroon and Karim, the protagonists of Hanif Kureishi's The Buddha of Suburbia, are cases in point. They are portrayed as winning social recognition and securing a place of their own within the hostile host society through a strategic use of re-ethnicization, that is, masquerading as 'genuine Orientals.' This study brings to light possible fallacies or misguided expectations concerning the political position of first- and second-generation immigrants. One of the fallacies is found in the racist metropolis, which regards the ethnic minorities as a sort of resident aliens, no matter what immigrant generation the latter belongs to. Another fallacy is found in the kind of postcolonial criticism that automatically regards an anti-racist critique advanced by people like Kureishi as something motivated by a confrontational tactic, that is, an attempt at subverting the colonial power relations. The conclusion of this study is that Kureishi's agenda, as presented in The Buddha of Suburbia, is neither the preservation of an ethnic identity nor the subversion of colonial power relations but survival in the metropolis. On this account Kureish's agenda can be called a micro-politics.

• English Language & Literature Teaching
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• no.4
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• pp.269-284
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• 1998

The purpose of this thesis is to understand Henry Jame's theory of the novel and to clarify the importance of him as a theorist. He developed many literary techniques through his dozens of works. But it is more important that he is a theorist who established the unique theory of novel through his critical essays. I arranged Jame's early theories, focusing on "The Art of Fiction" that was one of his major essays written in 1884. His main idea was that the purpose of novel was to represent life. The "experience" that James emphasized was composed of characters, impression and consciousness. "Psychological Realism", which is Jame's unique realism, reflected his interests in the inner mind of man. James believed in the capacity of human imagination as the source of creative inspiration and its ability to perceive reality in a manner that is more intense and comprehensive and transform it into a more balanced and orderly ideality. Henry James always insisted on the importance of writer's imagination. Another important imagination in Henry Jame's novel is the character's imagination. It is closely related with the consciousness, the heart of the Jame's literary world. James devised the new form of novel as well as the possibility of representation of mind. At this point, it is said that James was the pioneer of literary criticism. He evoked the trend of the early 20th century.

• Journal of the HCI Society of Korea
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• v.10 no.2
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• pp.57-64
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• 2015

Giving birth to a new concept of spatial paratext which originated from literature criticism, this paper attempts to illuminate new value, meaning and properties of mobile mixed reality. While physical places can be regarded as 'langue' that refers to fixed structure and main text at the same time, user created participatory authoring in that place and his(her) spatio-temporal trace corresponds to 'parole', and their merging into mobile mixed reality storytelling can be viewed as 'paratexts'. We proposed a design and implementation methods for establishing spatial paratexts, also with aesthetic transformation experiments with them. In this way, we gave shape to the concrete concept and realization methods of mobile mixed reality as spatial paratext.

• Journal of the Korea Convergence Society
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• v.9 no.6
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• pp.217-224
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• 2018

The aim of this study is to examine how satires in the English movie, are translated into Korean. Satire is a literary technique in which the writer expresses sarcasm or criticism by using humor or irony. As satire induces laughter by criticising someone or something in the form of humor, it is not easy to convey the same effect to audiences with different social, cultural and political backgrounds. Naturally, satire translation poses great challenge to translators. This study analyzed satirical humors in , based on 4 basic strategies discussed commonly in the previous studies on humor translation, which found out Source Text(ST) preservation prevails, that is to say literal translation. This analysis result is expected to be worth in drawing an effective strategy for satire translation in the convergence perspective of society, culture or politics in other countries.

• Journal of Popular Narrative
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• v.25 no.3
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• pp.303-345
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• 2019

This article analyzes the multi-layered communication in the Webtoon Princess Pari, released on the Daum portal site, created (written and illustrated) by Kim Naim, through analyzing the narrative structure and comments with the qualitative / quantitative methodology. The webtoon Princess Pari is structured in an omnibus style in which unit narratives are intermittently articulated, multi-lined, and interconnected. As integrated narratives which link with unitary narratives, Pari's growth story as a shaman and a romance narrative are structured. The classical original story of the shaman was used as a prehistory corresponding to the prequel of the webtoon through a preview, and the writer restructured the narrative to overcome the contradictions of the gender asymmetry and the patriarchal ideology of the original text. The viewer then creates a conversational space by giving critical and reflective comments. According to a statistical analysis conducted through sampling, the types of comments can be classified as follows: Appreciation and criticism of the contents ≫ Emotional response ≫ Intuitive overall review ≫ Knowledge and reflection ≫ Comments on comments. In the process of creation and acceptance of the Webtoon, a multi-layered dialogue between classical and modern, content and audience, acceptance and creation has been at play. In the creation dimension, the writer used a device to fill the gap of mythical symbols of the contents. At the level of the audience, they formed a culture of sharing information, knowledge, and reflection about tradition/folk/culture through comments. This corresponds to classical and modern dialogue through the webtoon. The viewers form a sympathetic bond, attempt hermeneutical coordination, supplement the information, and search for a balanced angle through controversial conversation. In addition, by commenting on attitudes, views, and perspective, the commentators showed a behavioral pattern corresponding to meta-criticism in literature. The viewers' comments acted as feedback on the creation of the webtoons, so that the creation and acceptance itself influenced the production of the content of the webtoon. The webtoon Princess Pari, which was based on Korean classical narrative, has been reorganized onto 'moving and dynamic' content, which leads to sense, thinking, criticism and reflection through the formation of various dialogues.

• Journal of Korean Library and Information Science Society
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• v.20
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• pp.351-381
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• 1993

The purpose of this study is to analyze the various processes and patterns to build or synthesize class numbers in the 800 class of the Dewey Decimal Classification, Edition 20(1989). The results of the analysis are as follows: 1. The 800(Literature and rhetoric) class in the DDC system is the main class added analytico-synthetic principle positively to an enumerative scheme. 2. The facets to be a n.0, pplied in literature are language literary form literary period ; kind, scope, or medium ; notation 08(collection) or 09(criticism) literary feature, subject, author, etc. 3. In the 800 class, there are the five tables of precedence for literary forms aspects ; specific kinds of persons ; literary, period in relation to the aspects for works treating more than one literary form subforms, aspects and literary periods in the works treating a specific literary form. 4. The basic number synthesis of literary works proceeds through the various facets in the following sequence, as far as necessary for the item : base no. + literary form + literary time or period + kind, scope, or medium + notation 08 or 09 + subform + additional notation from T3C and other tables. 5. In view of the multiplicity of facets, their synthesis formulas take the following order : (1) Works about the literature : base no.(schedule) + language(T6) or form(T3B) (2) Works by or about individual author : base no.(schedule) + form (T3A) + period(schedule) + subform(T3A) (3) Works by or about more than one author, not restricted by language facet : base no.(schedule) + period(T1) ; base no.(schedule) + kind, scope, medium(T3B), or feature(T3C), or person(T5). (4) Works by or about more than one author, restricted by language facet : base no.(schedule) + form (T3B) + period(schedule) + subform(T3B) + notation 08 or 09(T3B) ; base no.(schedule) + notation 08 or 09(T3B) + 9(T3C) + area notation(T2) : base no.(schedule) + form (T3B) + notation 008 or 009(T3B) : base no.(schedule) + form (T3B) + kind, scope, medium(T3B) + notation 08 or 09(T3B) + period(schedule). (5) Affiliated literatures for which period numbers are not us base no.(schedule) + form (T3A or T3B), or notation 08 or 09(T3B) : base no.(schedule) + kind, scope, medium(T3B), feature(T3C), or person(T5) 6. The problems in the number building of the 800 class are the complexity and difficulty of number synthesis, the intrinsic weakness of from distinction and the inconvenience of retrieval inherent in the form class. In order to solve these problems, therefore, the citation orders and methods of DDC should be improved and synthesis patterns simplified from the point of view of its applicability and its usefulness in the "literature class".

• Journal of Korean Classical Literature and Education
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• no.34
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• pp.115-147
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• 2017

This paper compared and reviewed the poetic theories and Chinese poems of the Korean author Kim Chang Heup and his Japanese counterpart, Kan Chazan. Kim Chang Heup and Kan Chazan shared largely the same opinions on poetry, and both rejected archaism. First, they did not just copy High Tang poetry. Instead, they focused on the (sometimes trivial) scenery right in front of them, and described the calm feelings evoked by what they had seen. They also adopted a sincere tone, instead of an exaggerated one, because both believed that poetry should be realistic. However the differences between the two poets are also noteworthy. Kim Chang Heup claimed that feelings and scenery meet each other within a literary work through Natural Law, and the linguistic expressions that mediate the two are philosophical in nature. However, Kan Chazan did not use Natural Law as a medium between feelings and scenery. Instead the Japanese writer said the ideal poetical composition comes from a close observation and detailed description of scenery. In sum, while Kim Chang Heup continued to express reason through scenery, Kan Chazan did not go further than depicting the scenery itself. In addition, Kim Chang Heup believed poetry was not only a representation of Natural Law, but also a high-level linguistic activity that conveys a poetic concern about national politics. As a sadaebu (scholar-gentry), he held literature in high esteem because he thought that literature could achieve important outcomes. On the other hand, Kan Chazan regarded it as a form of entertainment, thereby insisting literature had its own territory that is separate from that of philosophy or politics. In other words, whereas Kim Chang Heup considered literature as something close to a form of learning, Kan Chazan viewed it as art. One might wonder whether the poetics of Kim Chang Heup and Kan Chazan reflect their individual accomplishments, or if the characteristics of Chinese poetry that Korean and Japanese poets had long sought after had finally surfaced in these two writers. This paper argued that the two authors' poetics represent characteristics of Chinese poetry in Korea and Japan, or general characteristics of Korean and Japanese literatures in a wider sense. Their request to depict actual scenery in a unique way, free from the ideal model of literature, must have facilitated an outward materialization of Korean and Japanese literary characteristics that had developed over a long time.

• (The)Study of the Eastern Classic
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• no.37
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• pp.411-439
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• 2009

Fu-Shan(傅山, 1607~1684) was a progressive actualist between the late Ming(明) dynasty and the early Qing(淸) dynasty. He regards the intellectuals at that time as scarecrows leaned on the empty and exaggerative moral philosophy which the neo-confucian of Song(宋) dynasty established. He thinks that the neo-confucian discussion cause harmful side effects, disregarding the utility side and the variety of the actual world. His thought becomes known all in political thought and literature. He asserts that the neo-confucian ideas provides the logical frame which regulates the actual world and creates a kind of absolute moral ideology. Therefore he insists that the Saint in the true sense of the word consequently is the social reformer and revolutionist who exposes the irrational elements of society. He insists that literature also must be able to express vividness of the actual world. He thinks that genuine literature must have creative contents and find one's own free wild way. He asserts that old literary style from the mimicry is the act which goes against human natural. He thinks that the writing must be able to express the actual world.

• (The)Study of the Eastern Classic
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• no.57
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• pp.331-357
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• 2014

This paper is to examine Okdong Lee Seo's historical view through analyzing Yeokdaega("歷代歌"), Okdong's full-length historical epic. As long as Okdong Lee Seo was a Confucian scholar holding moral cultivation as the highest value, his Yeokdaega is hard to explain separately from the Confucian world view. Okdong's Yeokdaega is a long old-style sino-korean poem consisting of 526 7-syllable verses, yet it considerably differs in structure from other historical epics known so far. Okdong's Yeokdaega consists of two parts: the first narrates Chinese historical facts from the beginning to the fall of Ming dynasty, and the second describes the social irrationality of the time and reveals his strong social criticism. It is very different from an ordinary historical epic piece narrating the orders and disorders and the rise and fall of historical facts. It is thought that Okdong's Yeokdaega was written based on his Confucian historical view. It seems that for Okdong the rise and fall of Chinese historical dynasties did not merely mean historical facts but functioned as a tool explaining the reason for people to persue moral cultivation. Okdong summed up his knowledge of the rise and fall of Chinese historical dynasties, his sharp criticism on social irrationality, and his stimulation about the necessity of moral cultivation, and then created a long 526-verse historical epic Yeokdaega. For the reasons, it is not easy to say that Okdong's Yeokdaega is the result of pure literary activities only for artistry. However, Okdong's Yeokdaega is not inferior to other historical epic pieces written by the time in literary value. Especially, Okdong's Yeokdaega can be said to be more meaningful since it was, over its literary value, not only a tool to strengthen his own study and will but also a educational tool for others around himself.