• Iberoamérica
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• v.22 no.2
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• pp.153-179
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• 2020

In the Mexican territory the cultural diversity is associated with the environmental diversity, this is demonstrated by the presence of native groups that inhabit the regions of the country, which are characterized by the management of various natural resources that they obtain from the terrestrial and aquatic environments of each of the regions. Through the RECREA Model: complex thinking, information and communication technologies and research-action, complemented with fundamentals of geography, environmental geography, cultural ecology, field work and cartographic information, we explained and analyzed the association between environmental diversity and cultural diversity to demonstrate that in Mexico there are still links between the environment, society and culture, a situation that determines the existence of human groups that subsist in the context of a global capitalist system that extracts in an unsustainable way natural resources. Based on these results, an instructional model is made to put it to practice with international students, in this case from Japan and South Korea, to allow the observation of its functionality in transmitting the aforementioned results on environmental and cultural diversity in Mexico during the teaching-learning process.

• Journal of the Korean Society of Food Culture
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• v.37 no.6
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• pp.467-476
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• 2022

This article defines the characteristics of Korean vegetarianism by tracing the changes in the core motives revealed in the historical development of the vegetarian movement that started in the West. We further explore and compare the limitations of the vegetarian movement conceived in the West with the essential values, 'How can Korean vegetarian culture gain the upper hand?'. Our results indicate that the sequential changes of the motives inherent to the flow of the modern vegetarian movement were <religious-philosophy>, <political-society>, and <healthy-nutrition>. This settled the transition from 'vegetarianism as an ideological form' to 'vegetarianism as a lifestyle', making it a more becoming way of life. However, along with the spread of 'vegetarian lifestyle as a form of life', commercial vegetarianism, which overshadows the essential value of vegetarianism, continued to flourish due to the modern capitalist industrial system. To curb commercialization, the necessity arose to establish a new vegetarian diet with a propensity towards an 'ecological-environmental point of view'. Thus, in order to establish the term and concept of a vegetarian diet for Korean vegetarian characteristics, we propose the formation of a vegetarian term and concept suitable for the Korean vegetarian culture.

• 한국벤처창업학회:학술대회논문집
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• 2020.06a
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• pp.39-44
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• 2020

지금까지의 투자 의사결정 요인에 관한 연구는 벤처캐피탈 관점에서 이루어져 왔다. 벤처캐피탈이 투자할 만한 가치가 있는 스타트업을 선정하는 요인이 무엇인가 하는 것이 기존의 연구의 핵심이었다. 하지만, 최근 우수한 스타트업의 경우, 많은 벤처캐피탈이 투자를 하기를 원하면서, 오히려 능력 있는 스타트업들은 벤처캐피탈을 선별해서 투자를 받고 있는 현상이 나타나고 있다. 따라서 우수한 스타트업이 벤처캐피탈을 선택하는 결정 요인을 알아봐야 하는 시기가 된 것이다. 본 연구는 창업 초기단계(Series A) 창업가 4명, 중기단계(Series B/C) 창업가 3명을 인터뷰하여 스타트업이 벤처캐피탈을 선정하는 요인을 탐색하고자 한다. 연구 결과, 스타트업이 벤처캐피탈을 선정하는 주요 요인으로는 1) 계약내용, 2) 벤처캐피탈 명성(reputation), 3) 투자 심사역인 것으로 나타났다. 먼저, 초기 및 중기 단계의 스타트업 모두가 중요하게 생각하는 요인은 계약내용으로, 구체적으로는 가치평가 (valuation)와 우호적인 투자조건으로 나타났다. 다음으로, 벤처캐피탈의 명성 (reputation)의 경우, 벤처캐피탈이 지금까지 투자해 왔던 회사들의 면면 (portfolio)과 투자한 후, 후속 투자를 하는 경향 (Follow-on)을 중요시 하는 것으로 나타났다. 마지막으로, 벤처캐피탈을 선정할 때, 창업 초기 단계에서는 상대적으로 투자심사역의 영향이 컸고, 창업 중기 단계 이후로 갈수록 투자심사역 개인보다는 회사 차원의 벤처캐피탈의 영향력이 커짐을 발견하였다.

• Journal of English Language & Literature
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• v.58 no.4
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• pp.611-632
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• 2012

Beckett's life-long struggling with death may be illuminated in terms of the Western tradition of thanatology as well as Philippe Ariès's anthropological classification of death. Among the Western tradition, Beckett's oeuvre incarnates memento mori, timor mori, nihilism, theatrum mundi, life as afterlife, and the transsubstantiation of the self. Among the five views of death Ariès suggests, Beckett appears to foreground the death of the self and the invisible dirty death. In a world devoid of transcendental Signified, Beckett's resident is "a poor player/That struts and frets his hour upon the stage." Our contemporary vision of death is dominated by the dirty death and timor mori resurrected from the cultural icon of danse macabre in the late Mediaeval age as vividly dramatized in W;t by Margaret Edson. Beckett stands in no man's land: Lucky complains of divine aphathia as well as scopes at the possibility of God's existence like Hamm. Beckett's way of getting out of the dilemma is laughing a mirthless and dianoetic laugher. To bourgeois class who shudder at the sight of Grim Death after forgettable years of indulgence and addiction to capitalist consumption, Beckett seems to preach, your life is a death-in-life, you are not born yet until you are baptized with existential awakening as Gregor Samsa in Kafka's Verwandlung, or Tolstoy in Confession.

• SUVANNABHUMI
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• v.6 no.1
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• pp.161-191
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• 2014

The entry of the logging industry in the once heavily forested riverine middle Agusan Valley where aboriginal Manobos live meant the entry of the material practice of wage labor into this out-of-the-way place. Wage labor converted the once relatively isolated, subsistence animist Manobos into laborers of the expanding capitalist regime. A symptom of modernity, this wage labor also accompanied the coming of Visayan settlers (also loggers paid by wage) who introduced indigenous Manobos the compadrazgo social relationship. This friendly relationship across ethnic identities legitimated social ties and is a social material practice represented in recent bilingual Manobo possession rituals where the Visayan spirit is incarnated along with Manobo spirits. To understand the idea behind spirit embodiment, I explore Manobo ritual as mimesis or poeisis. This representation is shaped by concrete material realities as much as these realities, in turn, are reconfigured by ritual practice. In the older Manobo cosmology, which is based on subsistence economy and dependent on the forest and rivers, individuals have an externalized self (as manifest in the idea of twin soul), in which the inner vital principle is co-extensive with a spirit double in cosmos. Manobos imitate the perceived workings of nature in ritual so as to control them in times of illnesses. In contrast, the mimesis of the Visayan spirit is based on a different political economic set up with its attendant asymmetrical interpersonal relationship. By symbolically representing the Visayan patron as friend, Manobos are able to negotiate the predicament of their subalternity in local modernity.

• Journal of the Korean Society of Costume
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• v.59 no.5
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• pp.83-100
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• 2009

In the 'Society of the Spectacle', Guy Debord argued that modern life was dominated by the commodity form and the false desires it engendered. He predicted in 1967 that culture would become the driving force in the development of the economy by the end of the century, He was sure when culture becomes nothing more than a commodity, it must also become the star commodity of the spectacular society. Fashion, the starriest of star commodities with its seductive fantasy approaches to the viewers occluding the commercial reality. From this point, the spectacular property of the modern fashion can be found. This study starts on the notion that the modern fashion is on the center of capitalist consumer culture and is constructed by spectacle. On this premise, the purpose of this study is analysing the attribute of 'spectacle' and 'keeping distance ￡Tom spectacle' in modern fashion expressed in fashion show, fashion media and fashion store. The fashion houses in the 1990s that recognised the commercial value of shock and spectacle were eager to employ young spectacularly visible named designers. They generated the publicity necessary for sales of perfume, cosmetics, bags and diffusion range of clothes through the visible fashion show and fashion media. In the fashion show and fashion media, fashion goods as the commodity both flaunts and disguises its commercial nature in spectacle. The spectacle on the fashion store is the process turning the commodity into image to arouse viewer's higher interest. In the fashion store, the appearance of the commodity such as space, display, package is considered more importantly than its 'utility value'. Meanwhile, the study also covered the innovative trial to evade the ubiquitous 'spectacle' in fashion area.

• Journal of the Korean Geographical Society
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• v.44 no.2
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• pp.161-175
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• 2009

Dongdaemun Stadium was the nation's leading modem sports facilities built in 1926 by Japanese colonists. It hosted a number of the nation's sports matches and cultural performances, filled with cultural and historic significance as a birthplace of Korea's sports. As the facility was aging, however, its functions became limited. With the so-called "restoration" of Cheonggye Stream, the stadium was reduced to a flea market, no longer used for its originally intended purposes. The Seoul Metropolitan Government demolished the stadium under the plan to develop the district into a tourism cluster dedicated to the design and fashion industries. This study takes Dongdaemun Stadium as an example to explain underlying meanings of capitalist restructuring of landscape which entails removal of modern cultural relics and redevelopment projects. Although Dongdaemun Stadium was not used in the way it had been designated to be used, it still had a value as a diachronic and synchronic record for the city. The rationale that the stadium should be tom down and reinvented as tourist attraction to reap huge financial benefits illustrates that the city government's development ideology gravitated towards public works projects. This approach may harm a place's genuine disposition or essence and create an artificially-induced placeness, undermining its historio-cultural values.

• Journal of the Korean Geographical Society
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• v.47 no.4
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• pp.554-567
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• 2012

It can be suggested that social geography in the 2000s in Korea has achieved a considerable development, dealing with various theories and issues. This suggestion can be identified first of all with the publication of several texts of Social Geography in this period. For important theoretical discussions, the neoliberal glocalization process of capitalist economy has promoted geographical researches from the perspective of political economy, and the development of information and communication technology, increasing foreign immigrants, environmental problems such as the global warming, and social participation and empowerment of women in Korea have increased social geographical concerns with and theoretical discussions on informational society and city, multiculturalism and/or transnationalism, political ecology and environmental justice, and feminism. This paper provides a review on these major issues in recent theoretical discussions in social geography in Korea, and suggests a brief comment on its future development.

• Journal of Digital Convergence
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• v.12 no.1
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• pp.325-331
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• 2014

Many saeteomins to settle in South Korea, are materially affluent capitalist countries entered South Korea, but they have not been able to adapt so easily the consumer market and economic activity. In particular, development and support training programs for female saeteomins, 69% of total saeteomins are needed. Therefore, we need to support job programs that they settle in Korea normally and can be a reasonable economic activity. But, we need to operate be the group program because only proceed to the general education program is not enough to settle into a stable. In this paper, we would like to propose a group program for job training and a budget for operating the program to easily settle female saeteomins in South Korea.

• The Journal of Art Theory & Practice
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• no.16
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• pp.41-69
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• 2013

The inauguration of the collective Reality and Utterance (Hy$\breve{o}$nsil kwa Par$\breve{o}$n) in 1979 and 1980 marked a watershed moment in Korean art. This is not only because the collective gave birth to the politically-engaged art movement that would come to be labeled "Minjung Art" by the middle of the 80s, but also because it enthusiastically embraced a wide range of images from the urban culture. With a special focus on the members' early work, my research explores an issue largely neglected in the dominant narrative of Minjung art as a form of activism against the authoritarian Korean government during the 80s. The issue is what was at stake in Reality and Utterance's exploration of contemporary urban visual culture. The aim of this essay is to recognize the engagement with the urban visual culture as central to the group's early project and to consider it at some distance from the anti-urban and anti-mass culture perspective which was endorsed by the Minjung narrative. Focusing on members' turn to urban visual culture, this essay instead argues that this turn was by no means merely a means to making art as social critique, but more importantly, it was an experiment with the shared image world, as opposed to the rarefied visual vocabularies of abstract modernism. Visual productions such as advertisements, billboards, posters, and kitsch paintings, which come from outside the narrow confines of fine art, were definitely ominous signs of the colonization of everyday life in the capitalist city, but at the same time they were anticipated to be a catalyst for redefining Korean art in a more communicative, accessible, and democratized way. In this regard, in the early 1980s-in particular 1980 and 1982-the members' gesture oscillated between critique and embrace, which allowed the group to occupy a unique domain in the realm of Korean art production.