• English & American cultural studies
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• v.14 no.1
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• pp.141-167
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• 2014

The macro structural perspective of how race was formed nationally, politically, and socially has greatly contributed in revealing the ills of racialism until now, likewise, the dichotomous form of Asian-American literature corresponding to such perspective has made great contribution in awakening people's awareness of race. While acknowledging the contribution of such macro perspectives, we must take note that today's racialism is becoming materialized in different aspects. The tendency of present racial formation is that the recognition of race is spread out lightly but widely in everyday lives and is revealed through the perception of our body. While publicly stating that society is color-blind and inequality significantly resolved, racialism emerges in the personal and everyday aspects. Not erased but diluted and spread out more widely, and the more diluted, harder to erase, racialism has penetrated into the perception of our lives. Racialism works not as a conspicuous discrimination but as a common sense that is 'naturally' absorbed into our perception and perspective. Chang Rae Lee's Aloft shows the process of such racial formation in our age of hybridization. This study tries to clarify why present racial formation must be analyzed in the macro perceptual perspective and show how the racial perception in the narrative of the white dominant narrator, Jerry, becomes the field where he lives and how it is spread through his perception. Through the theories of Judith Butler and Linda M. Alcoff, this study analyzes how people are got to self-identification with the racialization through reiteration and what the relationship is between racial formation and the subject's performativity in Aloft. The study concludes that revealing such current processes of racial formation perceptively is not thinking it 'natural' and inevitable but the process of bringing about a change in it.

• Journal of the Korea Convergence Society
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• v.13 no.4
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• pp.227-232
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• 2022

This thesis studies and analyzes the performative expression and meaning of ceramic performance art in the diversifying contemporary ceramic art. Therefore, after analyzing the ceramic performance works of Miquel Barcelό, Josef Nadj, Kang-hyo Lee, Teri Frame, and J. J. McCracken, I tried to find out the performativity and effectiveness of the performance. As a result of the study, the ceramic performance shows the expandability beyond the expression form and production process shown in general ceramic artworks through physical actions using clay. In addition, the real-time performance of the actor is a process embodiment of creating an event, and the open structure in which the artist and the audience relate to each other enables interpretation and understanding in a different way than before. Convergence attempts with other media imply borderlessness in contemporary ceramics and show the possibility of expanding into new field. This is expected to have a positive impact that breaks the ideological frame of the ceramic arts field, which has strong craft characteristics.

• Journal of Korea Entertainment Industry Association
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• v.13 no.3
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• pp.139-155
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• 2019

The Plays of Kang Yang Won and the Theatre Troupe Dong don't aim to use the body as a system of sign in order to express the mind. They want to show the physical presence of an actor which induces sensuous perception of audience, so the possibility of the aesthetics of performativity can be open. Therefore, the properties of body sound and space have important meaning. At the same moment the body of audience has to be open to the perception. It means that the audience has to be ready to perceive the energy breathing density and tension etc. which the body of actor causes. As a result, the audience experiences a simultaneous opening of consciousness and perception: simultaneous opening of consciousness and perception gives the chance of receiving the emergent meaning.

• Journal of Digital Contents Society
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• v.14 no.4
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• pp.493-503
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• 2013

Through everyday life to an art work creation, the computer technology is using intimately and infiltrated deeply in the digital era. Particularly dissemination and miniaturization of the computer cause remarkable development of computer and mobile game industry. Its popularity in general is reaching to the art field. This study contemplate the aesthetic changes and characteristics in game and dance convergence investigating the concept of art game and dance game as a new art form.

• 한국지형공간정보학회:학술대회논문집
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• 2003.09a
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• pp.207-210
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• 2003

본 연구에서는 측량용 디지털 카메라인 Rollei사에서 제조한 d7 metric과 d7 $metrics^5$를 이용하여 촬영거리와 수렴각을 4m와 $30^{\circ}$로 일정하게 유지하고, 촬영방향을 다르게 하여 촬영하였으며, 또한 표정장업 시 일어나는 오차를 최소화 하기 위해 프로그램상에서 자동적으로 상호표정이 되는 원형타켓을 사용하였으며, 광속조정법을 실시하여 RMSE를 산출하였다. 이러한 연구는 근접사진측량으로 대상물을 측정할 시 촬영여건이 불가피하게 대상물의 중심방향에서 촬영이 어려울 경우 정확도를 평가하는데 이용될 것이라 사료된다.

• Cross-Cultural Studies
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• v.38
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• pp.29-63
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• 2015

This paper attempts to re-read Tennessee William's A Streetcar Named Desire from a non-Aristotelian perspective, particularly focusing on the audience performativity. In Chapter 6 of the Poetics, Aristotle says that tragedy has a final purpose or end (telos) and that is to inspire a catharsis (literally "purification") of pity and fear by means of representation and to give pleasure from experiencing their relief. However, a dramatic theoretician Augusto Boal argues that Aristotelian catharsis is not to get rid of pity and fear through their vehement discharge; rather, the basic function of catharsis is the purging of antisocial elements from the social body and the restoration of order because catharsis occurs when the spectator, terrified by the spectacle of the catastrophe, is purified of his "hamartia" which looks similar to the tragic flaw of the hero in the play. Thus, Boal asserts that Aristotle's coercive system of tragedy manipulates the emotions of the passive spectator. By contrast, in non-Aristotelian aesthetics, tragedy functions not as legitimation for a particular political configuration but as the performance of ethical acts-through which all the participants, including not only the actors but also the audience, communicate more actively about practical problems and actively work in order to make sense of themselves, others, and society. Here, the audience is required to restore and reinforce his/her capacity to think and to act; thus, an unquestioning, passive, indifferent attitude is not allowed. In these contexts, this paper explores how Tennessee William's A Streetcar Named Desire involves the audience in the responsibility for what occurs on the stage, in order to urge the audience's ethical judgements and responsible acts. This paper argues that what this play asks of us is not catharsis, the purging of pity and fear, but empathy toward the other's pain, beyond pity and fear, to carry out our responsibility of sharing in and caring for the other's suffering. That is to say that it will be an ethical way to "re-member" Blanche DuBoi-the iconic Williams victim "dis-membered" by traumatic memories and open wounds and is thus unable to complete her grieving and mourning-as one of us, not as the other. It will be the only way to remember right regarding her tragedy.

• Journal of Popular Narrative
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• v.25 no.1
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• pp.123-161
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• 2019

The popularity of melodrama indicates that melodrama is composed in a historical context. This is the reason why it is necessary to analyze the imagination of melodrama within a sociocultural context rather than asking the essentialistic question of "What is melodrama?". (2016) and (2018) caused sensations while holding unchallenged top positions in terms of viewing rate and popularity. These dramas indicate the popular imagination and desire of Korean society in the 2010s during a period of upheaval. This paper analyzed imagination in melodrama with a focus on nation and emotions of individuals in and . In preexisting dramas, conflicts are often limited to individuals and families; on the contrary, in and , a nation appears as a motif that forms conflicts between individuals. In these intense situations of conflict, people make rational judgments at first; however, they soon dispose of such judgments and reveal value-oriented attitudes through emotions, which drive actions. Both dramas form poésie mainly through poetic rhyming and the mise-en-scène of objects. The dramas also amplify emotions. The main emotions of these dramas are sympathy and sadness. Such emotions are not consumed in itself; instead, they show moral aims through performativity. Consequently, sympathy becomes solidarity, and sadness becomes mourning. Unlike preexisting melodramas whose endings were simply pursuits of love and happiness within the realm of individuals, and demonstrate a moral imagination that simultaneously reminds us of the individual and community through solidarity and mourning.

• Korean Institute of Interior Design Journal
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• v.27 no.1
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• pp.97-108
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• 2018

This study is based on the way Kim Kwang Soo works, which reveals a strong expressive tone that is rare in Korean architecture. His work is not decorative and symbolic representation of the intention of positive amusement. Therefore, the following noteworthy points will arise. The various phenomena associated with architecture and society are researched and analyzed in a critical manner. So, it creates and expresses its own formal logic. In this study, the theory of the subversive appropriation theory was identified by using the expressive characteristics of engagement. The study was based on a conceptual framework for the overturning of the mimesis, which Benjamin and Adorno have described. From this, this study summarizes Kim Kwang Soo's nihilistic attitude, finding boundaries and crack points, and subversive expression as a new form of architectural formal logic as main characteristics of interpretation of works. The characteristics of subversive expression of Kim Kwang Soo architecture derived from this are as follows. It does not take an ideological approach to the dismantling of the internalization of traditional Korean architecture. Popular culture and social phenomena are used as materials for expression. These are structured sensibly with appropriated formal logic. Finally, the architectural position adhered to the limit of performativity was recognized as the dimension of new meaning generation.

• English & American cultural studies
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• v.14 no.1
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• pp.287-310
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• 2014

While Janis Joplin is generally known as a hippie rock star of an untimely death to Korean audience, she is more strongly evoked in the image of blues mama in American context. Blues, definitely based on African-American vernacular tradition, is defined as a matrix, which is "a point of ceaseless input and output, a web of intersecting, crisscrossing impulses always in productive transit," to borrow Houston A. Baker's expression. This article explores how her life and music can be understood in blues tradition, especially in terms of personal and social transgression for which she was criticized, focusing on her blues performance. First of all, born and growing up in southern Texas between 1940s and 1960s, she expressed her innate suspicion against segregation and white supremacy, actively embracing rich black musical heritage of the area. Second, against the normative social and moral expectation of a middle class white woman to be a suburban housewife, she sought her own desire, whether it was professional ambition or sexual possibility. Third, beyond the selling image of a heterosexually lascivious blues mama, she dared to be a homosexual and bisexual, while it was not publically acknowledged. Along with her alcohol and drug dependence, such transgressions against normative social expectation were not made without her inner conflict, leaving a trace of trauma, hesitation, and the blues. While she was "buried alive in the blues," as a sacrifice at the altar of the 1960s, she still remains "alive" provoking "fire inside of everyone of us."

• Asia pacific journal of information systems
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• v.22 no.4
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• pp.31-49
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• 2012

In this essay, we problematize the problematics of the KMIS SOLOMO research agenda. We propose that the SOLOMO agenda is a conditioned product of the various assumptions, biases, premises, and presuppositions that the field of IS collectively succumbs to and shares, and thus needs to be problematized to arrive at a new set of research questions for the field. The problematization begins with the ontology that underlies the agenda. We argue that the agenda is largely drawn from a dichotomic, deep ontology of Human vs. Technology. While such ontology is neither right nor wrong in its own right, we suggest it is what underlies and influences the field's whole mode of inquiry including its research agenda. We propose an alternative ontology, the Actor-Network Theory (ANT), which as a flat ontology provides a radically different set of research questions for the field. Next we take issue with the teleology of the SOLOMO agenda, and suggest that the telos of the agenda, and of the field of IS and the whole of Management discipline together, are anchored upon the capitalist episteme so that it creates a significant hole in its teleological scape. While not in any sense calling for an ideological demagogue, we propose that the field of IS should open itself to an alternative teleology including a leftist perspective. We draw upon the Critical Management Studies (CMS) to explore how further problematization can be made on the SOLOMO agenda, generating questions about its performativity, denaturalization, and reflexivity. As a result of the discussions, a list of new problematized research questions for the SOLOMO agenda is generated. In the end we state the motivation of the essay and call for a critical refurbishing of the field of IS.