In this article, I explain how Gwanghwamun and Cheonggyecheon have been consistently "naturalized" as important representative images of the Korean nation. The object of this study is to deconstruct the ideological naturalization of the dominant landscapes and to understand the historical formations of their hybridization in Seoul. Particularly in hybridizing situations, it is crucial to note the ways of life of people who have lived out in those places. Finding traces of hybridity in naturalized landscapes of Seoul's old city centers, I analyze how nature has been culturalized and architectural landscapes naturalized and de-naturalized. The methodology used to analyze the visual phenomenon of naturalization is the theory of hybridization, of which there are two main types: "structural hybridization" and "cultural hybridization." The article presents some findings in the field research: that which blocks the flow of people passing through Gwanghwamun, as well as the drive for a strategy to regenerate or revitalize the cultural power of Cheonggyecheon.
This article is about the fieldwork research findings on the ways place-making can be political in discussions of peoples lived experiences, identities, and powers surrounding the neighborhood Itaewon, located in Seoul. Itaewon became a deterritorialized space due to the geopolitical exigencies of the Cold War period and came to be acknowledged as a foreign space within Korea. It was a consumer space that met the desires and needs of American soldiers, transient subjects who consumed women and imitation goods. At the same time there were Koreans who were recreational business owners and merchants keeping their identity referent to Itaewon. And to some Koreans, it also signified a new window through which they could access exotic, American culture. So two subjects of Itaewon, both foreigner and Korean, were in a co-dependant relationship with shared interests during the Cold War, when Itaewon was the only alien space within Korea. But in the transnational globalization era, in which various exotic frontier zones have been created, residents standing in their localities and foreigners heading toward diverse alien spaces have been practicing different politics of place.
This paper analyzes the landscape of club culture and identity politics focusing on the clubs in the Hongdae area of Seoul. Landscape can be understood as something that is formed, changed and terminated through sociohistorical process, based on the interaction between the physical space environment and the subjects of daily life who live in that space. Following this concept, this paper uses the tricircle diagram of landscape interpretation consisting of space, subject and society. More concretely, this paper uses the six analytical factors of the cultural politics of landscape, that is, visibility, significance, sociality, historicity, power, and identity. In other words, this paper will be observing the visual presentation of a club space and its symbolic meaning, the history of club culture and the social relationships within it, and finally conflict, power relation and hegemony negotiation that evolve around the value and characteristic of the club culture through languagescape, lifescape and bodyscape. In conclusion, it was confirmed that the club culture in the Hongdae area has the spatial identity of a carnivalesque space of communitas, a local culture space and a space of contested meaning.
The urbanization process of marginalized locals can be observed within the globalization process of capital. Seouls consumer spaces in the global era have diversified in a complicated pattern. When the changing logic of consumer spaces is examined closely, it can be described as a process of decentralization of and distinctions within spaces. The re-centralization and specialization of spaces constitute a factor that deepens the distinction of cultural capital within diversified consumer spaces. How the enormous consumer space of Seoul becomes distinct on the basis of cultural tastes will be reviewed through a detailed analysis of two different consumer spaces, Apgujeong-dong and Dongdaemun.A comparison of Apgujeong-dong with Dongdaemun as consumer spaces has three cultural implications. First, Apgujeong-dong and Dongdaemun are defined here not as mere individual consumer spaces, but as symbolic spaces possessing different living standards and lifestyles. Second, the comparison deals with the economic base of customers of these consumer spaces, along with their related lifestyles and cultural tastes. Distinctions within consumer spaces expose disparities between consumption standards by class. Third, a spatial analysis is needed to understand what regional significance Apgujeong-dong and Dongdaemun hold in this age of global consumerism.