• The Research Journal of the Costume Culture
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• v.23 no.3
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• pp.412-424
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• 2015

The purpose of this study was to analyze the meaning of soul fashion in American pop culture. This study was conducted using a literature research method based on the prior theses, journals and relevant books. Soul as a concept, originated in African-American communities and evolved from the ideology of Black Power, which prompted Black Nationalism. Soul fashion, which took on two styles in African American culture began to embody black resistance and community pride in the late 20th century. One of these, hip-hop style represented the message of resistance and a sense of beauty outside the mainstream. The other, African-inspired fashion, which utilized a look inspired by African tradition, rejected white supremacy by expressing a proud dignity. As a result, the meaning of "soul" in soul fashion represented by American pop culture resulted in contrasting appearance due to different elements. First, one of its meanings is ironic and sarcastic, and it expressed historical trauma, cultural stereotypes, self-hatred, and self-degradation and, the self-mutilation of African-American by cynically distorting their silhouettes and, using modified materials and patterns, fantastic colors, and extraordinary accessories. Second, the other meanings is the pride and dignity of Black Power, which visualized the concentration of ideas implied by the tradition of African-American, through soul fashion by using fierce traditional of African costumes, unique patterns and accessories.

• The Research Journal of the Costume Culture
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• v.19 no.2
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• pp.402-415
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• 2011

The purpose of this study is to research the ideologies of African-American hair-styles according to cultural phenomena. This is a qualitative research using the books and theses about society, culture, hair and beauty, and materials of internet. The results are; Firstly, African-Americans are citizens or residents of the United States who have origins in any of the black populations of Africa. About 75 percent of the dark-skinned people on this continent have hair labeled "kinky". Secondly, African hair-styles expressed Supernaturalism and Traditionalism in the formative period of African culture. African-American hair-styles reflected Colonialism in the period of slaves. African-American citizen's hair-styles showed Nationalism after 1960s' Black Pride Movement in the period of settlement in America, and expressed De-territorialism since the boom of 1970s' Reggae. Today, the wearing of dreadlocks, cornrows, and afros has transcended racial and religious barriers. No longer necessarily reflections of ancient traditions and cultural identification, they are just as often fashion items.

• Journal of the Korean Society of Costume
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• v.57 no.3 s.112
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• pp.150-164
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• 2007

For the study on the African style reflected in fashion designs since 2000, the applications of African style shown in the four major collections from 2000 S/S to 2005 F/W and some African designers' collections have been analyzed and compared. In this study, 218 pieces of fashion design from the four major collections and 80 pieces from the African designers' collections have been analyzed in three categories - traditional clothes, traditional textile design and accessories. First, in the formal application of traditional clothes, the western clothes seasoned with the traditional images takes the majority of the cases in both the four major collections and the African designers' collections by 89.4% and 77.5%, respectively. However, the African designers have a tendency to actively receive modernism on the traditional clothes, while most of the western designers in the four major collections re-explain and distort the natural and primitive images of Africa into the ones longed for by the westerns. Second, in the textile design, the African designers adopt colorful and geometrical patterns of traditional textile designs of West Africa, while various animalistic patterns (36.2%) are used in the four major collections. The western designers mistakenly mix these patterns with those from the West or other traditional patterns from different cultures, obstructing proper understanding of the African culture. Third, accessories are the cultural elements most widely utilized by the African designers. In the African designers' collections, they are simplified to provide the functions well-matched with the modern clothes. In the four major collections, however, the primitive and colorful accessories found in African tribal culture are used in an exaggerated manner.

• The Research Journal of the Costume Culture
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• v.23 no.6
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• pp.1051-1060
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• 2015

The purpose of this study is to examine the different communication messages behind African women's hairstyles, and to compare young and old African women's hairstyles. The contents of this research are: the hairstyle as communication media, the types of African women's hairstyles, and the difference between young and old women's hairstyles. We used a review of literature and an empirical study as the research methods for this study. For the literature review, we used papers on African hairstyles, and we linked hairstyles to corresponding communication. For the empirical study, we took a database of 240 pictures (120 pictures of young women and 120 pictures of old women) from websites related to African hairstyles and we analyzed the pictures to differentiate between young and old African women's hairstyles. The results of this study reveal that African women's hairstyles express messages of power, ceremony, and status and identification communication. Within the 240 pictures, we found out which hairstyles are preferred by young and old women. Young African women prefer long, straight hairstyles and artificial hair (wigs), while old women keep short, natural hairstyles. The result of this research will be useful for understanding African women's hairstyles as well as contribute to the field of hair design.

• Cross-Cultural Studies
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• v.24
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• pp.120-131
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• 2011

South Africa is a multiracial country where different cultures and languages coexist. Culture can be conveyed through language. Language conditioning is also social conditioning, and through words we make sense of our own and others' experience. In this paper I investigate the meaning of two culturally significant words: (English) peace and (African) ubuntu. Data findings will show how L2 speakers of English, when asked to define peace, promptly operate a process of transfer of the meaning from their mother-tongue Xhosa equivalent - uxolo - to its English equivalent. Ubuntu, an African word which encompasses traditional African values, has no counterpart in English. I will also argue how, in the ongoing process of globalisation, English is playing a predominant role in promoting cultural homogenization.

• Cross-Cultural Studies
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• v.32
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• pp.63-79
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• 2013

Tar Baby, Toni Morrison's fourth novel re examines the problem that black characters face in negotiatiating a place for themselves within a dominant culture, with respect to their own history and culture. The novel critiques the dominant socio economic and commodifying cultural space from which the black woman seems to have no escape. Jadine is a colonized subject, for as a fashion model she has surrendered to an aesthetics of commodification, and as a student of art history, she has internalized the capitalist ethic of the white culture industry. Though she has ensured her freedom, Morrison's critique of her separation from her family and culture is unmistakable. Interwoven with her narrative is Son's predicament, the stereotype of a black racist and her 'lover'. The novel ends with him at the crossroads of culture, yet signaling his passage to freedom through resistance. The paper arguments how Toni Morrison has envisioned the welfare of African American community by reconstructing the role of new black generation, as represented by Jadine and Son, whose new journey towards their self fulfillment just not only bring their personal freedom but also regenerates African American community by resisting dominant commodifying cultural.

• Proceedings of the Costume Culture Conference
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• 1999.04a
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• pp.59-60
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• 1999

• Journal of the Korea Fashion and Costume Design Association
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• v.9 no.3
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• pp.167-180
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• 2007

This study analyzes the Asian, African and Latin American cultural hybrids in modem fashion, and offers a direction for desirable cultural hybrids in modem fashion. First, the cultural hybrids have been considered in two aspect: global hybrids and structural hybrids. Second, the trends of Asian, African and Latin American cultural hybrids have been interpreted differently depending on the cultural backgrounds of each area. However, the cultural hybrid representing the change of tradition in Asia, Africa and Latin America is a common trend, and is used to describe the social changes. Third, this study examines the global hybrid trend in modem fashion based on the hybrid trend of Asian, African and Latin American culture found in the four major collections from 2000 S/S to 2005 F/W. Until recently, the exotic images have been determined in the viewpoint of Western world, and utilization by the world-renowned designers in the four major collections plays the major role in converting the regional cultural elements into global ones. Fourth, this study also examines the structural hybrids in modem fashion based on the hybrid trend found in Asian, African and Latin American designer collections between 2000 S/S and 2005 F/W. The works which are connected to the world trend, but are also rooted from the cultural and regional traditions demonstrate the globalization of the Asian, African and Latin American fashion. Fashion is a messenger of a culture, and its importance as a symbol of a cultural trend is growing.

• Cross-Cultural Studies
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• v.44
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• pp.373-391
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• 2016

Since the 2000's, interest toward Africa in Korea has increased rapidly. Korea's interest in Africa began in the second half of the 1960's. However, this interest in the 1960's was motivated by political and diplomatic necessity at the time rather than the needs of indigenous groups in Africa. Korea had to oppose North Korea's diplomatic expansion in Africa to gain the support of international organizations like the United Nations. This interest in Africa motivated by diplomatic needs vanished quickly after the end of the cold war in the 1990's. Authentic Korean interest in Africa began to emerge in the 2000's. Korea's rising international status based on economic development led to a natural interest in Africa, which was the last frontier on earth. As a result, African studies in Korea increased significantly after 2010. The increase in the number of theses, articles and books was remarkable from 2010-2016, in comparison with 1957-2010. In spite of the increase in the quantity of thesis, articles, and books, the problem with Korea's African studies is above all, its preponderance. Over 75% of thesis and 70% of articles are concentrated in the domain of politics and economics. This reflects the fact that Korea's interest in Africa is based on short term political and economic interest, indicating that Korea's African studies did not deviate from the rudimentary phase in its quantity and quality. Another problem with Korea's African studies is the lack of integration of different types of research. African studies in Korea has three components, government funded research centers, university laboratories and individual researchers. The government funded research centers focus on the overview of African nations and their political and economic information. University laboratories mainly perform research on the theoretical aspects of politics, economics, human sciences and culture in Africa. Individual researchers are concerned with various categories. However, these three groups have failed to achieve a synergic effect on African studies in Korea and most of the research on Africa does not extend beyond each academic area. To overcome this problem, first of all, a live exchange may be necessary between domestic researchers.

• International conference on construction engineering and project management
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• 2015.10a
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• pp.748-749
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• 2015

Recently Korean construction companies have started launching into the world beyond the Middle East to Southeast Asia. Launching into Central Africa has emerged as the blue chips; therefore, it is needed to study the local people and culture of Central Africa. However, launching Korean construction companies into Central Africa may cause some problems between Korean and African construction laborers' thinking. Therefore this comparative analysis of Korean and Central African construction laborers' job consciousness can provide to Korean companies a minimum understanding of these kinds of problems to expect while launching into Central Africa and so using this analysis as a basic data to supply them.