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East Asian Modernities and Localized Media and Cultural Studies
Unformatted Document Text:  XW continued for over forty years was dissolved. With the political democratization of these two societies coming in conjunction, at the same time, with the collapse of the Soviet Union, the ideological terrains became very complicated. In the case of South Korea, with the publication of leftist theories becoming possible, many intellectuals and students concentrated on critical theories and, at colleges, new courses teaching new leftists’ theories, including Marx’s political economy, were made available. The social movements and intellectuals who had struggled with political democratization as their main tasks, in order to end the military dictatorship, sought after alternative ideologies to fuel for social reforms, and, due to this, the complicated ideological terrains of the early part of the 1990s were born. Fitting with such a trend, critical cultural studies became included in the curricula of colleges. French poststructuralism, the Frankfurt school’s thoughts, British cultural studies, and postmodern social theories were all introduced together at once. In South Korea, in 1986, Sang-hee Lee (1986) published a translated book under the title of Critical Communication Theories, which included theses introducing media political economy, cultural imperialism, semiotics, etc. Taking this as the opportunity, many kinds of critical MCS were translated until the first half of the 1990s. Theories about postmodernism became popular among the intellectuals and students, so much so that Lyotard’s Postmodern Condition became a best seller in 1992. The dispute between positivist research and critical research, which took place in the U.S. in 1983, was carried out in 1992 under the name of “The South Korean Version of ‘Ferment in the Field.’” The reason why the dispute took place about ten 10 years afterwards in MCS is that critical studies, itself, had begun late in South Korea. The

Authors: Kang, Myung-Koo.
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XW
continued for over forty years was dissolved. With the political democratization of these
two societies coming in conjunction, at the same time, with the collapse of the Soviet
Union, the ideological terrains became very complicated.
In the case of South Korea, with the publication of leftist theories becoming possible,
many intellectuals and students concentrated on critical theories and, at colleges, new
courses teaching new leftists’ theories, including Marx’s political economy, were made
available. The social movements and intellectuals who had struggled with political
democratization as their main tasks, in order to end the military dictatorship, sought
after alternative ideologies to fuel for social reforms, and, due to this, the complicated
ideological terrains of the early part of the 1990s were born. Fitting with such a trend,
critical cultural studies became included in the curricula of colleges. French
poststructuralism, the Frankfurt school’s thoughts, British cultural studies, and
postmodern social theories were all introduced together at once. In South Korea, in
1986, Sang-hee Lee (1986) published a translated book under the title of Critical
Communication Theories, which included theses introducing media political economy,
cultural imperialism, semiotics, etc. Taking this as the opportunity, many kinds of
critical MCS were translated until the first half of the 1990s. Theories about
postmodernism became popular among the intellectuals and students, so much so that
Lyotard’s Postmodern Condition became a best seller in 1992.
The dispute between positivist research and critical research, which took place in the
U.S. in 1983, was carried out in 1992 under the name of “The South Korean Version of
‘Ferment in the Field.’” The reason why the dispute took place about ten 10 years
afterwards in MCS is that critical studies, itself, had begun late in South Korea. The


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