• Journal of Korean Theatre Studies Association
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• no.53
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• pp.57-87
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• 2014

This article re-reads the messages of the text, 'Incendies', the uncanny actions and the strange words of protagonist Nawal, through the ideas of Jacques Lacan, particularly his notion of sexuation with posing questions about most of the previous reviews which are based on femininity or motherhood. For Lacan, masculinity and femininity are not biological essences but symbolic positions, and the assumption of one of these two positions is fundamental to the construction of subjectivity. So 'man' and 'woman' are merely signifiers that stand for these two subjective positions. Each side is defined by both an affirmation and a negation of the phallic function, by both an inclusion and exclusion of absolute non-phallic jouissance. Unlike the man, the woman is 'not-all' identified with the phallic function, demonstrating the undecidability and impossibility of totalising the woman. Although the woman is bound to do castration through being subject to the phallic function, she is also related to the signifier of the barred Other, S(Ⱥ) which stands for a gap or lack in the Other. Thus, as a consequence of not being entirely within the symbolic, she has an Other Jouissance, Feminine Jouissance, because it's possible to face emptiness of the Symbolic, the Real only in the place of the woman for new Ethics/Politics. This paper finds that Nawal is not completely defined by the phallic function and she is a subject of death drive that practices the signifying cut with passing through the fantasy as a screen for the desire of the Other. Nawal is situated on the position of the woman as 'not-all' unlike masculinity in Lacanian sexuation. This article shows that her strange acts are love, that is the true ethical acts. Above all her acts are related to the ethics of pure desire beyond the ethics of the Good of Aristotle. In that sense the character of Nawal of 'Incendies' is similar to the one of 'Antigone' as a character in all aspects. In psychoanalysis they all are true subjects that face a void, emptiness in a symbolic structure. They assume underlying impossibility of being/the Symbolic. They don't represent the images of compromise and peace in the normally accepted meaning of the word. A love that they show is not compassion but blind recognition of the excluded, embracing uniqueness of the excluded. This thesis finds resultingly Nawal's acts which can't be understood from viewpoint of feminism practice the ethics of the real, the politics of the real.

• The Southeast Asian review
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• v.21 no.1
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• pp.137-184
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• 2011

This article is aimed at understanding the political narratives represented in the National Museum of Indonesia. Starting initially as a colonial museum, the National Museum of Indonesia functioned as a useful tool for the Dutch colonial force to fuel its imaginations of the colonial territory and the people within it. The Dutch used the cultural display to advertize its benevolent colonial rule. All the while, the museum also inevitably reflected orientalism on the people and the culture of the colony. The republic of Indonesia inherited the colonial museum's practices and its display patterns. The business surrounding the museum also played a key role in the newly-born nation-state laying out a future for its redefined territory and people. Thus, what the colonial force imagined for the colonial territory through the study of museum displays was rather directly transferred to the republic without serious consideration of the decolonization process. Four main characteristics have been seen in the museum displays. The first is an emphasis on the glorious Hindu-Buddha history, from which numerous temples, statues, and jewelry have been found. Secondly, the Islamic period, which spanned between the Hindu-Buddha times to the colonial era, has almost completely been eliminated from the display. Third, the colonial era has been depicted as the time of Europe's exportation of scientific tools and adaption of sophisticated living patterns. Fourth, the images of ethnic groups were represented as being stagnant without reflecting any challenges and responses that these groups had faced throughout history. Looking at these display patterns, it can be concluded that all the dynamic internal developments and anti-colonial resistance that took place during the Islamic and Colonial Era have simply not been represented in the museum display. These display patterns do not reflect the real history or culture of the archipelago. Two considerations are thought to have influenced the neglecting of social realities in the display. The first of which is the Dutch's and Republic's apprehension over the possible political upheaval by the Islamic forces. Yet, more fundamentally, cultural displays themselves are distinct from historical education in that the former pays more attention to business ideas with an aim to attract tourists rather than to project objective historical knowledge. Thus, in cultural displays, objects which work to stimulate fantasies and spur curiosity on archipelagic culture tend to be selected and emphasized. In this process, historical objectivity is sometimes considered less vital. Cultural displays are set up to create more appealing narratives for viewers. Therefore, if a narrative loses its luster, it will be replaced by another flashy and newly-resurrected memory. This fact reveals that museums, as transmitters of historical knowledge, have a certain degree of limitation in playing their role.

• Journal of the Korean Geographical Society
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• v.40 no.5 s.110
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• pp.473-490
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• 2005

The term hybridity has recently emerged as one of the most popularized leitmotivs in contemporary diasporic and transnational problematics on migrants' nomadic experiences. Especially, in postcolonial politics, hybridity is argued to provide a critical 'third space' on which to challenge discursive boundaries and redescribe power-embedded history However, this paper suggests that the hybrid subject position can be easily articulated in producing new cultural discourse and empowering hegemonic subjects in certain spates. Based on distinguishing the intentional, conscious hybridity from the organic, lived hybridity, this research Intends to investigate the Janus-faced, double-edged nature of the postcolonial politics of hybridity in the case of Los Angeles Koreatown. First, I discuss how a place of organic hybridity in Koreatown can lead to challenging invented and depoliticized ethnicity. At the second half of this paper, 1 focus on understanding the ways in which new Korean American professionals and elites employ the discourse of '1.5 generation' as an intentional hybridity for empowering their own political position at a local scale. I conclusively suggest that hybridity should be a deconstructive strategy to unlearn dominant socio-spatial boundaries rather than bring about the third space as a reterritorialized political position.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.34 no.1
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• pp.40-52
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• 2016

Buyongjeong, a pavilion in the Rear Garden of Changdeok Palace, was appointed as Treasure No. 1763 on March 2, 2012, by the South Korea government since it shows significant symmetry and proportion on its unique planar shape, spatial configuration, building decoration, and so forth. However, the designation of Treasure selection was mainly evaluated by concrete science, in that the selection has not clearly articulated how and why Buoungjeong was constructed as a present unique form. Therefore, this study aims to clarify the identity of Buyongjeong at the time of construction by considering its historical, ideological, philosophical background and building intention. Summary are as follows: First, Construction backgrounds and characters of Buyongjeong: Right after the enthronement, King Jeongjo had founded Kyujanggak(奎章閣), and sponsored civil ministers who were elected by the national examination, as a part of political reform. In addition, he established his own political system by respecting "Kaksin(閣臣)", Kyujanggak's officials as much as "Kain(家人)", internal family members. King Jeongjo's aggressive political reform finally enabled King's lieges to visit King's Rear Garden. In the reign of King Jeongjo's 16th year(1792), Naekaksangjohoe(內閣賞釣會) based on "Kaksin" was officially launched and the Rear Garden visitation became a regular meeting. The Rear Garden visitation consisted of "Sanghwajoeoyeon(賞花釣魚宴)" - enjoying flowers and fishing, and activities of "Nanjeongsugye". Afterward, it eventually became a huge national event since high rank government officials participated the event. King Jeongjo shared the cultural activities with government officials together to Buyongjeong as a place to fulfill his royal politics. Second, The geographical location and spatial characteristics of Buyongjeong: On the enthronement of King Jeongjo(1776), he renovated Taeksujae. Above all, aligning and linking Gaeyuwa - Taeksujae - a cicular island - Eosumun - Kyujangkak along with the construction axis is an evidence for King Jeongjo to determine how the current Kyujangkak zone was prepared and designed to fulfill King Jeonjo's political ideals. In 17th year(1793) of the reign of King Jeongjo, Taeksujae, originally a square shaped pavilion, was modified and expanded with ranks to provide a place to get along with the King and officials. The northern part of Buyongjeong, placed on pond, was designed for the King's place and constructed one rank higher than others. Discernment on windows and doors were made with "Ajasal" - a special pattern for the King. The western and eastern parts were for government officials. The center part was prepared for a place where government officials were granted an audience with the King, who was located in the nortern part of Buyongjeong. Government officials from the western and eastern parts of Buyongjeong, could enter the central part of the Buyongjeong from the southern part by detouring the corner of Buyongjeong. After all, Buyongjeong is a specially designed garden building, which was constructed to be a royal palace utilizing its minimal space. Third, Cultural Values of Buyongjeong: The Buyongjeong area exhibits a trait that it had been continuously developed and it had reflected complex King's private garden cultures from King Sejo, Injo, Hyunjong, Sukjong, Jeongjo and so forth. In particular, King Jeongjo had succeded physical, social and imaginary environments established by former kings and invited their government officials for his royal politics. As a central place for his royal politics, King Jeongjo completed Buyongjeong. Therefore, the value of Buyongjeong, as a garden building reflecting permanency of the Joseon Dynasty, can be highly evaluated. In addition, as it reflects Confucianism in the pavilion - represented by distinguishing hierarchical ranks, it is a unique example to exhibit its distinctiveness in a royal garden.

• Journal of Arbitration Studies
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• v.13 no.2
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• pp.181-209
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• 2004

This Study is divided into 5 separate Parts and an Abstract. Part Ⅰ, Ⅱ consist mostly of a collection of problems, current status, motives and the future of ADR. In Pert Ⅲ was described ADR as policies of judicial settlements. We must accept that a diversity of legal culture will always continue to exist. Accordingly we must learn to accommodate those differences of 'culture' around us and to harmonize conflicting laws. This recognition of our reality should in no way be confused with pessimism. In fact if one accepts this perspective of the world ,the study of law seems enriched and becomes academically more challenging. Recently, in the United States, interest in alternative settlement mechanism has increased greatly, which leads me to wonder why such a phenomenon has taken place. In the first place, I'm amazed at the extent to which conciliation or mediation-or the new word, I guess, is alternative dispute resolution, which by now has its own acronym, "A.D.R,"-have gained attention here recently. When 35 years ago, there was virtually no interest in conciliation in this country at the time. What interest there was, was no in the law schools. But looking at the situation now, we have a spate of publications on the subject; we have organizations that are established for no other reason than to promote alternative dispute settlement. We have courses in the law schools. The American Association of Law Schools and the American Bar Association also have active programs. So we have to ask ourselves why. The difference between now and 35 years are striking. On the other hand, I think the interest of the public in ADR has probably been greatly enhanced by the politics of the so-called "poverty programs." I think that many of these assistance programs for the poor-and I do think the "poor" have become a rather expansive political movement beyond simply taking care of the most marginal people of society-have generated money to explore this kind of dispute resolution.

• Journal of the Korean association of regional geographers
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• v.13 no.1
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• pp.18-31
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• 2007

This paper aims to establish the cultural tourism strategy for culture-based city Gwangju. For this purpose, six key words 'topic, viewpoint, strategy, creation, change, project' are presented. The topic part includes the concept and paradigm of culture-based city Gwangju, The viewpoint part includes the cultural politics of tourism. The strategy part presents creative tourism as a vision of tourism, planning for the alternative cultural tourism contents, seven core types of Gwangju cultural tourism, and the five strategies of creative tourism Gwangju. The Creation part and the change part include respectively Gwangju place marketing strategy and the method of making creative cultural tourism subjects. Finally, the core projects of Gwangju creative tourism named 4CT projects are presented.

• The Research Journal of the Costume Culture
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• v.19 no.1
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• pp.104-118
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• 2011

Since Sirimavo Bandarinaike became the first female prime minister in 1960, women all over the world has been trying to break the highest glass ceiling. In a place where men had been dominating throughout history, women political leaders had to find a way to look the part by wearing power suits. Feminity was out of the question until the digital era of 21st century started. The world has evolved into a place where feminity could be strength instead of weakness. Now women political leaders are showing body curves, cleavage, using vivid and pastel colors, soft fabrics, elaborate details, accessories, long and curly hair. The padded shoulders of dark coloured power suits were replaced by soft colorful flowing feminine suits. Yulia Tymoshenko of Ukraine is the best example of 21st century woman political leader using feminity in her fashion style while enacting her role. When she first started politics in 1990's, she wore dark colored power suits like all other women political leaders did with short dark hair. As time passed her suits became more feminine with light colors and elaborate details. She has changed her hair into a neat braid, based on a traditional Ukrainian hair style. She used orange color for the Orange Revolution and white for pure image. Yulia Tymoshenko's fashion style as a way of role enactment showed professionalism, feminity, integrity, and ethnicity.

• Journal of the Korean Society of Costume
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• v.32
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• pp.149-162
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• 1997

In this paper it was observed that the influences of social environment that had been saturated by the modern awareness and west-ern culture effected largely on clothing. Also it was studied how and by what en-vironmental factors the costume during the enlightening period was accepted and devel-oped in Korea relative to social cultural en-vironment. In this research the emphasis was placed on the process of changing to western clothing especially the influence of Group Clothing on the general women's clothing. Therefore the types of group clothing and its influences were studied. in this study the types of group clothing recalled were modern women's clothing mission-ary women's clothing professional women's such as nurse uniforms school girls' uniforms and the invention of women's sports wear. And lastly it was searched for the direction of developent in apparels. From the above mentioned we can conclude that the clothing is inseparable from social and cultural Invironments and foreign affairs of politics at the time. Also it is considered that the types of group styles were the necessary happenings in the early stage of modern so-ciety. Because of historical situation in Korea the western clothing style had taken place in a short period of time. however Korean women's clothing which had been centerred around group clothing was considered to have changed from Korean traditional costume to western clothing by rational decisions of modern awareness in-stead of sudden change from traditional clothing to western clothing by indiscrete acceptance of western culture.

• Journal of the Korean Home Economics Association
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• v.28 no.3
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• pp.1-12
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• 1990

Though many thousands years of long history of Korea, many changes have taken place in politics, economy, culture, religion, arts and science, but the writer, in this thesis, has traced historical development of footwear that common people use as one of necessities of human life. Since the footwear is included in clothing, the history of footwear may be also traced along with the history of clothing. In the beginning, the shoes were only made to serve the purpose of protection of feet. As time passed by, the purpose gradually developed the skill in making shoes. Taking a historical of straw and hemp into consideration, I have studied on shoes using straw and hemp in this thesis. The history of straw and hemp can be retroacted to the beginning stage of the human culture. These straw and hemp have been developed over and over again for long time and it has its own distintion inquality so that these refined products used by noble men and these careless ones were used by the common people. In Japan, these straw and hemp were effected by the influence of typical continental climate, made characteristic shape. Since 1930s rubber shoes were introduced to Korea and traditional Korean shoes came to disappear in Korean market. Because of this, we now can see the traditional Korean shoes only in the windows of Museum.

• The Journal of Asian Finance, Economics and Business
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• v.6 no.3
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• pp.205-214
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• 2019

This paper aims to discover factors and their influences degree to repurchase organic cosmetic in Vietnam. In addition, this research also discloses the main segments that have high demand re-buying intention based on demographic groups of gender, age, income, educational level, job, type of products, and place of production. Twenty-eight scale was designed based on previous studies and adjusted to match the 5-point Likert scale to conduct measurement. By using survey method to test hypotheses and set up conceptual models to collect 295 Vietnamese consumers who have experience in consuming organic cosmetic by explain the results through Smart PLS software. The findings show that there is positive attitude of customers to the intention of acquiring organic cosmetics, green perceived and customer satisfaction. In addition, customer satisfaction, knowledge of products, safety values, and environmental protection consciousness also play important roles to form a positive attitude of customers for products. Moreover, the consciousness of green living of consumers accounts for a high proportion in creating customer satisfaction for organic products. The results show useful information for current premises to determine the factors that influence the decision to repurchase organic cosmetic product, that provide business strategies.