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Korean Masculinities and Transcultural Consumption by
This book investigates the transcultural consumption of hybrid South Korean masculinities in contemporary South Korean popular culture. It focuses on the Japanese middle-aged female fandom of an actor OCo Bae Yong-Joon (aka. Yonsama) OCo the middle class Singaporean female fandom of a pop-star Rain, and the Western online cult fandom of a film, Oldboy.
K-Pop by
K-Pop: Popular Music, Cultural Amnesia, and Economic Innovation in South Korea seeks at once to describe and explain the emergence of export-oriented South Korean popular music and to make sense of larger South Korean economic and cultural transformations. John Lie provides not only a history of South Korean popular music--the premodern background, Japanese colonial influence, post-Liberation American impact, and recent globalization--but also a description of K-pop as a system of economic innovation and cultural production. In doing so, he delves into the broader background of South Korea in this wonderfully informed history and analysis of a pop culture phenomenon sweeping the globe.
K-Pop Live by
1990s South Korea saw the transition from a military dictatorship to a civilian government, from a manufacturing economy to a postindustrial hub, and from a cloistered society to a more dynamic transnational juncture. These seismic shifts had a profound impact on the media industry and the rise of K-pop. In K-pop Live, Suk-Young Kim investigates the meteoric ascent of Korean popular music in relation to the rise of personal technology and social media, situating a feverish cross-media partnership within the Korean historical context and broader questions about what it means to be "live" and "alive." Based on in-depth interviews with K-pop industry personnel, media experts, critics, and fans, as well as archival research, K-pop Live explores how the industry has managed the tough sell of live music in a marketplace in which virtually everything is available online. Teasing out digital media's courtship of "liveness" in the production and consumption of K-pop, Kim investigates the nuances of the affective mode in which human subjects interact with one another in the digital age. Observing performances online, in concert, and even through the use of holographic performers, Kim offers readers a step-by-step guide through the K-pop industry's variegated efforts to diversify media platforms as a way of reaching a wider global network of music consumers. In an era when digital technology inserts itself into nearly all social relationships, Kim reveals how "what is live" becomes a question of how we exist as increasingly mediated subjects, fragmented and isolated by technological wonders while also longing for a sense of belonging and being alive through an interactive mode of exchange we often call "live."
Pop City by
Pop City examines the use of Korean television dramas and K-pop music to promote urban and rural places in South Korea.
Stitching the 24-Hour City by
Stitching the 24-Hour City reveals the intense speed of garment production and everyday life in Dongdaemun, a lively market in Seoul, South Korea. Once the site of uprisings against oppressive working conditions in the 1970s and 1980s, Dongdaemun has now become iconic for its creative economy, nightlife, fast-fashion factories, and shopping plazas. Seo Young Park follows the work of people who witnessed and experienced the rapidly changing marketplace from the inside. Through this approach, Park examines the meanings and politics of work in one of the world's most vibrant and dynamic global urban marketplaces. Park brings readers into close contact with the garment designers, workers, and traders who sustain the extraordinary speed of fast-fashion production and circulation, as well as the labor activists who challenge it. Attending to their narratives and practices of work, Park argues that speed, rather than being a singular drive of acceleration, is an entanglement of uneven paces of life, labor, the market, and the city itself. Stitching the 24-Hour City exposes the under-studied experiences with Dongdaemun fast fashion, peeling back layers of temporal politics of labor and urban space to record the human source of the speed that characterizes the never-ending movement of the 24-hour city.
Be Opened! the Catholic Church and Deaf Culture by
Be Opened! The Catholic Church and Deaf Culture offers readers a people's history of deafness and sign language in the Catholic Church. Paying ample attention to the vocation stories of deaf priests and pastoral workers, Portolano traces the transformation of the Deaf Catholic community from passive recipients of mercy to an active language minority making contributions in today's globally diverse church. Background chapters familiarize readers with early misunderstandings about deaf people in the church and in broader society, along with social and religious issues facing deaf people throughout history. A series of connected narratives demonstrate the strong Catholic foundations of deaf education in sign language, including sixteenth-century monastic schools for deaf children and nineteenth-century French education in sign language as a missionary endeavor. The author explains how nineteenth-century schools for deaf children, especially those founded by orders of religious sisters, established small communities of Deaf Catholics around the globe. A series of portraits illustrates the work of pioneering missionaries in several different countries--"apostles to the Deaf"--who helped to establish and develop deaf culture in these communities through adult religious education and the sacraments in sign language. In several chapters focused on the twentieth century, the author describes key events that sparked a modern transformation in Deaf Catholic culture. As linguists began to recognize sign languages as true human languages, deaf people borrowed the practices of Civil Rights activists to gain equality both as citizens and as members of the church. At the same time, deaf people drew inspiration and cultural validation from key documents of Vatican II, and leadership of the Deaf Catholic community began to come from the deaf community rather than to it through missionaries. Many challenges remain, but this book clearly presents Deaf Catholic culture as an important and highly visible embodiment of Catholic heritage.
Signing and Belonging in Nepal by
While many deaf organizations around the world have adopted an ethno-linguistic framing of deafness, the meanings and consequences of this perspective vary across cultural contexts, and relatively little scholarship exists that explores this framework from an anthropological perspective. In this book, Erika Hoffmann-Dilloway presents an accessible examination of deafness in Nepal. As a linguistic anthropologist, she describes the emergence of Nepali Sign Language and deaf sociality in the social and historical context of Nepal during the last decades before the Hindu Kingdom became a secular republic. She then shows how the adoption of an ethno-linguistic model interacted with the ritual pollution model, or the prior notion that deafness results from bad karma. Her focus is on the impact of these competing and co-existing understandings of deafness on three groups: signers who adopted deafness as an ethnic identity, homesigners whose ability to adopt that identity is hindered by their difficulties in acquiring Nepali Sign Language, and hearing Nepalis who interact with Deaf signers. Comparing these contexts demonstrates that both the ethno-linguistic model and the ritual pollution model, its seeming foil, draw on the same basic premise: that both persons and larger social formations are mutually constituted through interaction. Signing and Belonging in Nepal is an ethnography that studies a rich and unique Deaf culture while also contributing to larger discussions about social reproduction and social change.
Deaf Space in Adamorobe by
Shared signing communities consist of a relatively high number of hereditarily deaf people living together with hearing people in relative isolation. In the United States, Martha's Vineyard gained mythical fame as a paradise for deaf people where everyone signed up until the 19th century. That community disappeared when deaf people left the island, newcomers moved in, married locals, and changed the gene pool. These unique communities still exist, however, one being the Akan village in Ghana called Adamorobe. Annelies Kusters, a deaf anthropologist, traveled to Adamorobe to conduct an ethnographic study of how deaf and hearing people live together in the village. In her new book, Kusters reveals how deaf people in Adamorobe did not live in a social paradise and how they created "deaf spaces" by seeking each other out. Deaf Space in Adamorobe reveals one example of the considerable variation in shared signing communities regarding rates of sign language proficiency and use, deaf people's marriage rates, deaf people's participation in village economies and politics, and the role of deaf education. Kusters describes spaces produced by both deaf and hearing people as a cohesive community where living together is an integral fact of their sociocultural environments. At the same time, Kusters identifies tension points between deaf and hearing perspectives and also between outside perspectives and discourses that originated within the community. Because of these differences and the relatively high number of deaf people in the community, Kusters concludes it is natural that they form deaf spaces within the shared space of the village community.
Valuing Deaf Worlds in Urban India by
Although it is commonly believed that deafness and disability limits a person in a variety of ways, Valuing Deaf Worlds in Urban India describes the two as a source of value in postcolonial India. Michele Friedner argues that the experiences of deaf people offer an important portrayal of contemporary self-making and sociality under new regimes of labor and economy in India. Friedner contends that deafness actually becomes a source of value for deaf Indians as they interact with nongovernmental organizations, with employers in the global information technology sector, and with the state. In contrast to previous political economic moments, deaf Indians increasingly depend less on the state for education and employment, and instead turn to novel and sometimes surprising spaces such as NGOs, multinational corporations, multilevel marketing businesses, and churches that attract deaf congregants. They also gravitate towards each other. Their social practices may be invisible to outsiders because neither the state nor their families have recognized Indian Sign Language as legitimate, but deaf Indians collectively learn sign language, which they use among themselves, and they also learn the importance of working within the structures of their communities to maximize their opportunities. Valuing Deaf Worlds in Urban India analyzes how diverse deaf people become oriented toward each other and disoriented from their families and other kinship networks. More broadly, this book explores how deafness, deaf sociality, and sign language relate to contemporary society.
