By Sun Jung
This ebook investigates the transcultural intake of hybrid South Korean masculinities in modern South Korean pop culture. It makes a speciality of the japanese middle-aged girl fandom of an actor―Bae Yong-Joon (a.k.a. Yonsama)―the center classification Singaporean lady fandom of a pop-star Rain, and the Western on-line cult fandom of a movie, Oldboy.
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Additional info for Korean Masculinities and Transcultural Consumption: Yonsama, Rain, Oldboy, K-Pop Idols (TransAsia Screen Cultures Series)
He states that to create this “past,” “pastiche and stereotypes are utilized to provide the simulacrum of ancient fact” (1995: 119). the japanese intake of BYJ’s gentle masculinity could be partially defined as a intake of a simulacrum of Japan’s prior. hence, during this bankruptcy, I concentrate on the BYJ phenomenon in the framework of the japanese include of South Korean masculinity and speak about how this jap embody is underpinned by means of “counter-coevality” (a colonial gaze that sees temporal lag) and “cultural proximity” (due to spatial adjacency), in accordance with the disjunctive spatiotemporal contexts of South Korea and Japan. The Yonsama Syndrome studying the Yonsama Syndrome via Hallyu Discourses within the mystery (DNA) of Hallyu, Yoo Sang-Cheol and his co-authors try to clarify the Yonsama syndrome via a cultural imperialist and cultural nationalist standpoint. They argue that South Korea’s “uniqueness” (unique DNA) is the cause of the nearby good fortune of South Korean pop culture (Yoo et al. 2005). They argue that Hallyu embodies South Korea’s distinct charisma and “sentiment” and that those are the most points of South Korean pop culture that give a contribution to its nearby acceptance. 7 the previous minister of tradition, Lee Eo-Ryeong, states that the main major motive force of the Yonsama syndrome is BYJ’s targeted attribute of being “gentle” and “sensitive. ” in line with Yoo et al. , this character supposedly represents “the air of mystery of South Korea,” which has enabled South Korean pop culture to penetrate the remainder of Asia. Their point of view is either a cultural nationalist and cultural imperialist one as they sign up for the idea team of behavioral features reminiscent of gentleness and sensitivity could be defined as South Korean and suppose a mono-directional cultural movement from the dominant to the ruled. Their argument, despite the fact that, in basic terms makes a speciality of the South Korean points 40 Korean Masculinities and Transcultural intake of South Korean pop culture and neglects to contemplate the truth that South Korean pop culture is a transcultural product. additionally, Cho Han Hye-Jeong has argued that the cultural imperialist viewpoint on cultural flows isn't really acceptable to modern cultural markets because it doesn't bear in mind multi-directional cultural flows (2005: 21). Yoo et al. ’s argument ignores the multi-directional transcultural flows that give a contribution to the hybridized features of South Korean pop culture. regardless of this, Yoo et al. ’s argument comes in handy in a single appreciate: they examine BYJ’s reputation in the framework of what they name “sopeuteu paweo” (soft energy) (2005: 57–58). In his e-book, tender strength: The capacity to good fortune in global Politics, Joseph S. Nye states: “Soft energy is a staple of day-by-day democratic politics. the facility to set up personal tastes has a tendency to be linked to intangible resources similar to an enticing character, tradition, political values, and associations, and guidelines which are visible as valid or having ethical authority ...