english ideology

Administrative Reprisal

The City of LA used to clean up the BRU May 24th posters like this, in days:

And from one day to the other, after May 24th they started leaving posters intact, like this:


What happened before May 24th was reprisal. Administrative reprisal.

english front ideology scrapbook

Park Noja's Class Note Files on Korean Modern Political Economy History

Professor Park, Noja (Vladimir Tihonov), who teaches Korean Studies at the Oslo National University, uploaded in February of 2007 a complete set of class notes for an introductory lecture course on Korean Modern History (starting with Japanese colonial occupation) with a focus on the interpenetration of world capitalism, military dictatorships and nationalism on his blog: I have uploaded the files as direct links and as Google documents (plain HTML) to facilitate access to these valuable materials. He also attached one line descriptions for each class note – they are listed along with their english translations:

한국 전통 시대 정치 제도
외국 학생들을 위해서 한국 전통 시대 정치사의 근본을 요약한 강의 노트입니다.
Chapter 1: Political History during the traditional period of Korea.

한국사 강의 노트-2: 일제시기 조선, 대만 경제성장의 문제
외국 학생들을 상대로 해서 일제 시대의 한국, 대만 경제사 및 사회사의 여러 논점을 논합니다.
Ch. 2: The Problem of Korean and Taiwan’s Economic Development Under Colonialism

한국사 강의노트-3: 일제의 준중심부에의 “진출” 과정
일본의 명치 시대와 그 후의 자본주의 발전을 세계체제론적 시각에서 논하는 강의 노트입니다.
Ch. 3: Meiji Japan’s Ascension as a Semi Core Power in the Capitalist World System.

한국사 강의 노트 – 4: 전후 일본의 중심부 “진출”과 한국의 준중심부화
역시 세계체제론적 시각으로 1945년 이후의 동북아의 개발의 코스를 조감하는 강의록입니다.
Ch. 4: Japan’s Post-War Ascension to the Core ans the Semi-Core-ization of Korea and Taiwan.

한국사 강의 노트 – 5: 1945년 이후 한국 개발에 있어서의 식민지적 “유산” (유제)
일제 시기가 무엇을 남겼는가 라는 문제를 외국인 학생들이 이해하기 쉽게 정리했습니다.
Ch. 5: Colonial Legacies in South Korea’s Post-Colonial Development

한국사 강의 노트 – 6: 남한의 “개발”에 있어서의 동북아 시장과 미국 시장
세계체제론적, 지역 패권 체제론적 관점에서 남한의 “초고속 개발”의 “비결”들을 논합니다.
Ch. 6: Role of Northeast Asian and U.S. Markets in the “Development” of South Korea.

한국사 강의 노트 – 7: 한국적 개발 독재의 “상대적 자율성”의 문제
박정희주의적 국가의 “embedded autonomy” 문제를 논하는 강의록입니다.
Ch. 7: The Developmental State and the problem of its “Relative Autonomy” in South Korea.

한국사 강의 노트 – 8: 한국적 개발 독재 모델에 있어서의 노동계급의 구조적 배제 문제
저임금 노동을 집중적으로 착취하면서 노동자들에게 독자적인 정치, 사회적 영역을 거부하는 박정희주의적 국가의 구조적 특징을 논합니다.
Ch. 8: The Developmental States and the Political Exclusion of the Working Class in South Korea.
(Google Documents for this file is not available as there are too many images included)

한국사 강의 노트 – 9: 한국적 급진 사상 – “민중 이데올로기”
1980년대 식의 “민중주의적 민족주의”를 쉽게 이야기해주는 강의록입니다.
Ch. 9: South Korean Radicalism: “Minjung” Ideology in the ’80s

한국사 강의 노트 – 10: 근대에 있어서의 한국 유교의 문제
근대 한국에 있어서 과연 “유교”가 어떻게 기능해왔는가를 논하는 강의록입니다.
Ch. 10: Confucianism’s Role in Modern Korean Society.

한국사 강의 노트 – 11: 기독교와 진보 사상
근대사에 있어서의 기독교의 역할과 “좌파적” 사상의 역할을 외국인이 알아듣기 쉽게 논합니다.
Ch. 11: Christianity and Progressive Ideologies in South Korean Modern History.

한국사 강의 노트 – 12: 남한의 대중 문화사 개략
남한 대중 문화의 간단한 역사를 서술하고, 그 정치, 사회적 역할을 논합니다.
Ch. 12: Survey of Modern South Korea’s Popular Culture

한국사 강의 노트 – 13: 남한 문학에 있어서의 민족주의의 문제
남한 문학의 “민족주의적” 내용들을 쉽게 이야기해주는 것입니다.
Ch. 13: Nationalism in Modern South Korean Literature.

한국사 강의 노트 – 14: 결론 부분
한국 근대에 있어서의 이데올로기적 상부 구조의 문제를 집중적으로 논합니다.
Ch. 14: Summary and Discussion on Ideological Superstructures in Korean Modernity.

english ideology

Tactical adoption of ethnic identity to overcome side vulnerability

I often try to avoid recognition/downplay their weight, in reaction to how much generally (older) people I know seem to have come to cherish recognition to the level of fetish.

When the OITs gave the BRU campaign award, I realized that despite my efforts, recognition was successful in stirring my emotions (ie: I couldn’t control my face expressions), which could become problematic in later, smaller meetings. So maybe it’s better for my long-term growth to just admit that I have a person/al part that desires recognition and accept/enjoy recognition when coming from our side of the trench. Repressed desires can become a major vulnerability, esp. if outsiders find out.

So enjoying recognition may be a viable tactic (short-term plan) with the ultimate goal of preserving a stable/immune personality.

Similarly, I may sometimes get swayed more easily by political touting, because I chose to not identify as anything ethnic. (I don’t have a problem with labeling myself with the biological/political “asian”) In other words, there may be psychological grounds for which I started name-dropping with people, who partially got the point that I am prone to an environment of confabulation. My intellectual background is weak in anything beyond non/lean-ideological direct action, so it works a lot more in the direction of “oh, you are red too! ho ho!” than an actual discussion.

Because I have more grounds to start with (cultural and racial) when I pick up “korean”, and won’t feel as insecure with even something like “activist”, I may be taking the right steps towards making myself less vulnerable to ideological play. I mean, as long as I can swallow all or part of the nationalistic bullshit that comes along. (It’s faster to take part of it for granted, than to trying to prove wrong to those who claim I’m not “korean” because I don’t do X or believe Y) . Which path, it doesn’t really matter.

Because after being in the field a few years, I’ll drop the korean; that’s why it’s (personally) tactical.

But naturally I won’t be the same person a few years from now.

english ideology work

identifying the sin

A: Teacher what’s this paper?
YoKim: it’s the circle of holiness. Who can recall what 전도사님 talked about today?
T: Oh me me!
YoKim: no someone else besides T… hmm E can you tell everyone what was the message today?
E: Nah..
YoKim: ok then let’s have T answer it. Silence! Everyone listen to T.
T: she showed how our heart gets dirty with sins, and that Jesus’s blood makes us clean.
YoKim: good! It’s also important to remark that Jesus’ blood makes us holy, because we are all holy persons to start with, so when our sins are forgiven, we become holy again. Here we have… the circle of holiness! We’ll all go around and talk about our sins from last week or the week before that. Alright? Let me give you two examples. Hey A! Stop yelling at J.
YoKim: So I like playing computer games. Last saturday, the one before yesterday, I was playing a game and I was so excited that
P: what’s the game’s name
YoKim: oh it’s in korean so you may not know – it’s 대항해시대, you travel in ships and to trade and stuff. Anyway saturday morning I was so excited about the game that first thing after I got up was to run to the computer. And I should have had a time for God, like praying and reading the bible, but I didn’t!
T: Is the game fun?
YoKim: Yeah real fun. Now why was what I did a sin?
J: because you didn’t have breakfast.
YoKim: No, not having a breakfast is generally not good for you.. but it’s not a sin. I sinned because I put the game before Jesus! That’s why it’s a sin. Silence! T stop cussing at A.
T: but she started it!
A: No you started! u-g-l-y ugly!
E: u-g-l-y ugly!
T: you are stupid!
E: ugly!
YoKim: hey guys, stop! Ok let me give you the second example. You all know President Bush, right?
T: oh he’s a failure~
YoKim: you all know he started a war with Iraq, right? He says he sent troops to help the Iraqi people out, but we all know that’s a lie! He wanted the oil, and because it’s so expensive, he wanted all the oil for himself. E, quiet! So why is the Iraq War a sin?
J: because he went for the oil
YoKim: exactly! He put the oil above Jesus, and went into war without really asking God what she wanted him to do!
P: Hey teacher do you like Bush?
YoKim: no, that’s not what we are talking about right now. So let’s go back to my sin – I think my sin can be summed up as “game addiction”, that’s the core of my sin. Now for Bush, his sin can be summed up as “capitalism”! Got it? Now let’s go around and tell our sins from last week.
T: well last week I..