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Accumulated and Accumulable Cultures: The Case of Public and Private Initiatives toward K-Pop
Get PDFWhen it comes to the promotion of culture, many tend to highlight the vital role of public initiatives. This idea is based on the common perception that culture is part of the nationstate. This belief also stems from the confusion between two types of culture. To address such misperceptions, this paper emphasizes a distinction between accumulated and accumulable cultures: The former is associated with the nation-state and local conditions. Given that it has formed over a long period of time with the accumulation of related cultural practices, the need to protect it is strong. On the other hand, accumulable culture is less associated with the nation-state and is more universalistic. As it has only formed relatively recently, it can be further improved and enhanced. Alongside this, it should be well understood that accumulated culture was also once accumulable and has survived over time. Furthermore, this paper argues that in order to promote accumulable culture, private initiatives would have a more significant impact than public efforts. For example, the role of the Korean government has usually been credited by several media outlets and scholars in explaining the emergence of K-pop; however, a rigorous analysis of K-pop clearly demonstrates that private initiatives have actually been more effective in promoting K-pop internationally. This perspective intends to provide important implications for policy makers to formulate more effective policies that would help promote their national culture as a source of soft power
Disobedient Cultures: Art, Politics, and Resurgent Hope
Get PDFWhen political change is remote the only prospect for change is in the realm of imagination. Herbert Marcuse responds to this in his last book, The Aesthetic Dimension (1978) after the failure of revolt in Paris in 1968. He argues that although art cannot change the world as such it can change how the world is apprehended. Thus art’s imaginative potential is part of a wider pursuit of freedom. The paper argues that the situation is bleaker today than in the 1970s. Neoliberalism enforces a regime of consumerism even more now than then, and operates globally. Still, hope reappears in direct action from the anti-roads campaigns of the 1990s to anti-capitalism in the 2000s and Occupy in 2011-12 (after a much longer history of direct action). Today’s direct action and campaigning is specific, however, in addressing the trajectory of global capital. It also accepts its own ephemerality—leading Occupy to reject the processes of representation and issue no programme, instead inviting people to be present among others of like mind in the effective creation of a new society within the old. The paper asks to what extent art remains part of this picture of radical alterity, and whether Marcuse’s critical aesthetics remain helpful. Among issues raised are Marcuse’s Enlightenment view of art as autonomous creativity (rather than contingent on production within an art-world); a blurring of the divide between art institutions and the cultures of protest, as in the exhibition Disobedient Objects in London in 2014; and that appropriation may be art’s perpetual burden
Virgin Labfest and Cinemalaya on their 14th Year: Selected Productions (January–December 2017)
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Ilustraxon: Semyotika sa Pahina at sa Piraso ng Komix
Get PDFThe paper proposes the term “ilustraxon” to describe the operation of meaning-making in “komix.” In deriving the “x” from WJT Mitchell’s “image x text” (2012) and coining a new concept, the ilustraxon called komix works as sublation or synthesis of “ilustracion” and “ilustrasyon.” Two works of komix that pictured the well-known scene toward the end of Jose Rizal’s Noli Me Tangere (1887), with Padre Damaso and Maria Clara’s conversation, were read using semiotic analysis: three pages from Nakalarawang Noli Me Tangere (Illustrated Noli Me Tangere) (1956) arranged by Clodualdo del Mundo and Pedrito Reyes and illustrated by Ric Collado, and three panels from the strip “Clara, Join the Dark Side of the Force” (2014) by Emiliana Kampilan were compared and studied through Alice Guillermo’s planes of semiotic analysis (2001). The first work is a key text because it is arguably one of the earliest komiks adaptations of an essential work on Philippine nationalism and the latter because it is a contemporary and intertextual appropriation of Rizal’s writing. In conclusion, the similiarities of ilustraxon with Charles Sanders Peirce’s dialogical sign—composed of the representamen, the interpretant, and the semiotic object—is elaborated. The paper ends with suggestions and notes that might contribute to the disciplines of translation studies and comics studies toward further studies or analyses of komix adaptations
La espiritualidad y los negocios: El caso de las fincas de café en Amadeo, Cavite
No full textThere has been a steady decline in coffee production and generalfarming activity in Amadeo, Cavite—farmers lament that their soil is acidic,causing a significant drop in coffee yields, while conversion of farmlandsto housing and commercial establishments is on the rise. Viewing theserecent changes in light of Pope Francis’s encyclical Laudato si’, it is clearthat the sustainability of local farms and their ecology is under threat, andthat a Christian viewpoint would yield a deeper understanding and solutionto this emerging problem. For this study, therefore, data on the spiritualityof farm owners in Amadeo, Cavite was collected and analyzed to determinethe relationship between their spirituality and the sustainability of theirfarms. Spirituality was defined using a composite of personal spirituality,social responsibility, and stewardship, while sustainability consisted of threecomponents: sustainability of family needs, plans to sell, and plans to convertto non-agricultural land. Results showed that personal spirituality waspositively associated with farms sustaining family needs; stewardship andsocial responsibility practices, on the other hand, produced mixed results.Ha habido un descenso constante en la producción del café y en la actividad agrícola general en Amadeo, Cavite – los agricultores lamentan la acidez de su tierra, causando una caída significativa en la cosecha del café, mientras que la conversión de tierras agrícolas para construir casas y establecimientos comerciales suben. Viendo estos cambios recientes a la luz de la encíclica Laudato si’ del Papa Francisco, se ve claramente que la sostenibilidad de las fincas locales y su ecología están bajo amenaza y un punto de vista cristiano produciría una comprensión más profunda y una solución a este problema emergente. Para este estudio, por tanto, se recogieron y se analizaron datos sobre la espiritualidad de los propietarios de fincas en Amadeo, Cavite para determinar la relación entre su espiritualidad y la sostenibilidad de las fincas. Se definió la espiritualidad usando un compuesto de espiritualidad personal, responsabilidad social y administración, mientras que la sostenibilidad se consistió en tres componentes: la sostenibilidad de necesidades familiares, la intención de vender y la intención de convertir el uso de la tierra a uno que no es agrícola. Los resultados mostraron que la espiritualidad personal se asoció de manera positiva con las fincas que sostienen las necesidades familiares; la administración y las prácticas de responsabilidad social, en cambio, tuvieron resultados mixtos
Eduardo Araral, Jr., Paul D. Hutchcroft, Gilberto M. Llanto, Jonathan E. Malaya, Ronald U. Mendoza, and Julio C. Teehankee, Debate on Federal Philippines: A Citizen’s Handbook
Get PDFLoob ng Tao
Get PDFIsa itong pagninilay sa pilosopikal na Filipinong konsepto ng ‘loob.’ Ang ‘loob’ sa literal na kahulugan ay ‘interyor,’ ngunit sa abot-tanaw ng wika at kulturang Tagalog na nagpalusog sa aking pakikipag-ugnayan sa sarili, sa lipunan, at sa aking pagbabalik-loob sa kalikasan at sa Maykapal, may ibayo pang kahulugan ang loob. Hindi lamang ito nakakulong na espasyo, o sisidlan ng bagaheng diskursibo, o isang paksang akademiko. Lilitaw sa papel na ito na may likas na balangkasang loob na binubuo ng abot-malay, abot-dama, at abot-kaya. Mula sa literal na larawan ng loob bilang ‘sulok ng dibdib’ hanggang sa talinghagang lawak bilang ‘daigdig ng makahulugang ugnayan,’ binubuksan ng loob ang isang buong diskurso ng antropolohikal at moral ukol sa pagpapakatao, at may pangako pang payamanin ang lumalagong literatura ng alternatibong paraan ng pamimilosopiya.EDITORIAL NOTE: Translated in English as “Loob as Relational Interiority: A Contribution to the Philosophy of the Human Person.” Social Transformations publishes bilingual versions of selected submissions with an aim of engaging with the thinking in, on and from the Global South by way of the languages of its constituencies
