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Crystal S. Anderson, PhD
Associate Professor, Elon University (U.S.)
K-pop girl groups tend to be described as sexy, fierce or cute. Some suggest that images of fierceness encourage girls to be empowered, while images of cuteness take away their agency. However, responses by fans of f(x), a K-pop female group, suggest that fans prefer unique and diverse images of women.
Male groups outnumber female groups in K-pop, but girl groups attract large numbers of mostly female fans. Commentators and fans describe these girl groups as cute, sexy or fierce. On the blog Miss Unconditionally Moilicious, Miss Mila describes the difference between 2NE1 and SNSD, two of most popular girl groups, this way:
First of all, 2NE1 and SNSD are completely different. 2NE1 is westernized in every way and makes music with “the independent woman” theme. SNSD is much more oriented towards the Asian audience and makes cuter and less intense music.
Fans tend to think of the independent image of 2NE1 as more empowering and the cute image of SNSD as less empowering. One respondent wrote: ”I’m not interested in girl groups that go over the top with the cuteness and the aegyo because I just find that plain annoying. So to see a group that focuses on how strong women can be and how sexy women can be without the overuse of ‘cute’ is something that drew me in immediately.” (Anderson, “2ne1 Data Set”).
Lizzie at Beyond Hallyu echoes the critique of the cutesy image for women when talking about SNSD’s “I Got a Boy”: ”However, I was still shocked by how blatantly this song flaunts it’s reductionist, and frankly insulting, view of women. By using a more complex song structure to tell more stories and show more points of view, this song manages to create an even worse image of young women than songs like ‘Oh!’ by the sheer number of negative portrayals. Both the video and the song consistently portray women in numerous different examples as vain, petty, manipulative and incompetent.”
These opinions suggest that fans of K-pop’s girl groups only see images in terms of cute/fierce. However, fans of f(x) say they like the group for reasons that go beyond the cute/fierce binary.
Like most K-pop fans, fans of f(x) like the group because of the music, which fans find to be unique. One respondent wrote: ”Just like the meaning of their name, their music does not stick to a single or fixed genre, which i believe is a very good point in terms of music flexibility. they can go from dance to bubblegum pop then to ballads, showing their strength in adapting different genres of music” (Anderson, “f(x) Data Set”).
This range can be seen in the ballad “Beautiful Goodbye” and the dance single “NU ABO”:
Respondents also embrace the variety of concepts of f(x). They say that the members have different personalities and different talents. One respondent wrote: ”Their music is amazing and their personalities are even better!” (Anderson, “f(x) Data Set”). Several respondents also made reference to their appearance, calling members cute and beautiful. At the same time, respondents identified Amber‘s “tomboy” concept as something they liked. One respondent wrote: ”But most importantly I like the fact that they have Amber in the group, because she is a tomboy, and not any other group in Kpop or even in the mainstream really have an “amber” in the group!” (Anderson, “f(x) Data Set).
This range of images can be seen in f(x)’s photo shoot for Marie Claire Korea and a photo from a Thailand trip:
Other respondents see the images of f(x) as falling in between those reflected by SNSD and 2NE1. One wrote: ”I don’t always follow F(x) but they’re another unique image among girl groups! They also don’t go with traditional cutesy and sexy like 2ne1.” (Anderson, “f(x) Data Set”) Another wrote: “They are often over shadowed by their SNSD seniors which is what provokes me to pay attention to them even more.” (Anderson, “f(x) Data Set”)
Other respondents also identified the diversity of the members themselves in terms of ethnicity. One respondent wrote: ”Two Chinese members and two English speaking members which makes for me being able to understand them more. Support Victoria because she’s mainland Chinese like myself ” (Anderson, “f(x) Data Set”). Another wrote: ”I also like how the group is half Korean and mixes members from different places.” (Anderson, “f(x) Data Set”)
Instead of limiting the members of f(x) to one image of women, fans demonstrate that they like a range of images for women. Respondents shows that they include cuteness as just one of a range of images that women can take on. When commentators use the cute/sexy binary to describe girl groups, they are using an Anglo-American feminist lens that not only eliminates other modes of being a woman, but it also overlooks the role that race and ethnicity plays in expressions of feminism. Caren Kaplan and Inderpal Grewal write:
Many feminists who identify themselves as marxist view all women as belonging to a unified class with a homogeneous class consciousness. The Eurocentric and class-bound nature of this analysis is reflected in the theorization of the family as the primary site of oppression. Third world feminists and feminists of color have objected to a hegemonic approach that demonizes non-Western families as more oppressive than their first world counterparts. (351)
In other words, commentators measure the feminism of K-pop girl groups by Western definitions of empowerment. These definitions do not take into consideration how different women may value different kinds of femininity. Specifically, commentators define feminism in K-pop by rejecting cuteness. However, fans of f(x) show that they embrace a range of concepts of women, including cuteness. In this way, they are like other fans of K-pop girl groups. Sun Jung and Yukie Hirata explain that Japanese fans like K-pop girl groups for a variety of reasons:
K-pop girl groups present variedly constructed images including strong female images less visible in the Japanese aidoru pop scene, and many young Japanese female fans see them as role models. As widely reported, these fans find K-pop girl groups are kakkoii (“cool”) and sexy, whereas J-pop girl groups are mainly kawaii (“cute”) (Y. S. Jeon 2011; H. S. Kim 2010).
Fans of f(x) also value the variety in both concepts as well as the members of the group. Specifically, they recognize the different ethnicities of the members of the group, something that also challenges an Anglo-American form of feminism. The responses of fans of f(x) demonstrate that there are multiple forms of feminism at play in K-pop girl groups.
Sources
“에프엑스 f(x)_NU ABO(NU 예삐오)_MusicVideo.” Uploaded by SMENT. YouTube. 4 May 2010.
“f(x) – Beautiful Goodbye.” Uploaded by CodeAnalysisSeason5. YouTube. 14 July 2011.
Anderson, Crystal S. ”2NE1 Data Set.” Unpublished raw data.
—-. ”f(x) Data Set.” Unpublished raw data.
Kaplan, Caren and Inderpal Grewal. ”Transnational Feminist Cultural Studies: Beyond the Marxism/Poststructuralism/Feminism Divides.” Between Woman and Nation: Nationalisms, Transnational Feminisms and the State. Ed. Caren Kaplan, Norma Alarcon and Minoo Moallem. Durham: Duke University Press, 1999.
Jung, Sun and Yukie Hirata. ”K-pop Idol Girl Group Flows in Japan in the Era of Web 2.0.” ejcjs. 12.2 (2012).
Lizzie, “Girls’ Generation has a boy and some serious gender troubles.” Beyond Hallyu. 1 Mar 2013.
Miss Mila, “Keeping up with Kpop – SNSD vs 2NE1.” Miss Unconditionally Moilicious. 24 Apr 2011.
This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License
Manse in the USA!: What K-pop Means in the United States
April 12, 2013 ♦ Binghamton University
Crystal S. Anderson, PhD ♦ Elon University
Despite its status as a subculture, Korean popular music of the Hallyu era (K-pop) has a significant cultural impact in the United States. Combining elements of Korean and other cultures, it appeals to fans of varying ages and ethnicities. Using surveys and analysis of online K-pop culture originating in the United States, this paper will show that hybridization explains the appeal of and the backlash against K-pop. K-pop appeals to American fans because it is simultaneously similar to and different from American popular culture. American fans recognize elements of American culture and they embrace Korean cultural elements. At the same time, critiques of K-pop in the United States target those very elements, mocking K-pop and its fans for the ways they diverge from mainstream American cultural norms. For many in the United States, K-pop represents a complex negotiation with a Korean global culture.
While the world has been familiar with online video for a while now, “screencasting” is a relatively new term in our technological vocabulary. Screencasting is similar to a screenshot, but instead of having static images, it’s a video of what is happening on your computer screen. This can be a powerful tool to teach people using visuals and audio. At least that’s how Dr. Crystal Anderson, a professor in the English department, uses it.
Read more at Elon University – Instructional and Campus Technologies!
While some academics may be skeptical about the intellectual value of using a blog as part of their research, I have found that it has numerous benefits.
Some academics look down on blogging for research because it is goes against the conventional wisdom that the only things that matter in scholarship are peer-reviewed production: journal article, book chapters in edited collections, monographs. Scholars are concerned because we all know the weight such publications carry in annual evaluations, promotion and tenure and our overall reputations in our fields. We may reason, “If I’m going to spend my time writing, it needs to be on something that counts.”
Yes, these kinds of publications count, but they do not begin to capture the breadth of our scholarship. The process by which we engage ideas as we arrive at our brilliant conclusions is also scholarship, and blogging about our research can capture this. Kathleen Fitzpatrick notes, “When a scholar with a blog writes a bit about some ideas-in-process, receives some feedback in response, returns with further ideas, reiterates, and so on, we can glimpse once again the seriality that has always been at the heart of scholarly production.”
Blogging also documents that process. Rather than thoughts being lost in our own heads, blog posts capture our epiphanies as they occur. We rarely recognize how much intellectual labor we utilize. I find blogging to be a concrete way to capture that intellectual labor and map my own thought process. Nothing I write comes out fully polished and ready to go and that’s ok. In a piece last year for The Chronicle on Higher Education, Bruce Henderson noted what happens behind-the-scenes of scholarship production:
They do not see us reading, talking with—and listening to—colleagues, or translating new information into class notes or research ideas. They do not see us struggling to find out what is important in the overwhelming amount of new information in every discipline. Yet such consumatory scholarship is fundamental to up-to-date teaching, to the initial stages of research projects, and to institutional and community service based on expertise rather than just good intentions.
Blogging is one way to capture that consumatory scholarship. We all know you cannot write responsibly about something unless you know what’s already been written. I use blogging on my research site as a way to do that publicly. It’s helpful for me because I can see the product of my in-process thinking.
But there are other, less-discussed reasons for research blogging. Blog posts validate smaller sized articulations of our thinking. Being driven to write only journal articles or book chapters can contribute to the kind of unproductive mindset that Kerry Ann Rockquemore talks about in her essay on academic perfectionism. She asks: “Do you hold onto your drafts until you think they are perfect and only share manuscripts with others when they are in their most advanced stage?” “Do you have an intense fear of failure because it might reveal to others that you are not perfect (or have as much potential as others thought you had)?” “ Are you so fixated on the end goal of publishing your paper, receiving a grant, and/or getting stellar teaching evaluations that if you don’t meet the goal, it doesn’t even matter what happened in the process?” Positive answers to these questions may indicate a mode of perfectionism that produce ”self-defeating thoughts and behaviors that are aimed at reaching an unrealistic goal (perfection).”
I have found that blogging helps me to avoid these extreme views about my writing. It allows me to set smaller goals, and I write more. By writing shorter pieces, my writing improves in my peer-reviewed work as well.
Finally, blogging gave me a sense of control over my own work that we can lose working exclusively toward peer-reviewed publications. In exchange for the opportunity to be published, we give up the rights over our own work. This may contribute to the way academia operates an uncertain venture for some. Rockquemore notes that the academic environment is one “where there are no objective and transparent criteria for tenure and promotion, but instead a moving target of ever-escalating expectations” and “where success is largely under the control of others and rejection rates are astronomically high.”
Isn’t the ultimate goal of research to contribute to a body of knowledge that people can access? So, I decided that I would I write and publish small pieces of my research on my blog to share directly with the public: no paywalls, no passwords, no undecipherable jargon. Just the attribution will make me happy. I get to decide how others can use it through a Creative Commons license. If somebody asks me to translate a post in French, I can say yes because I exercise a measure of control over my own writing that I don’t always do in peer-reviewed publications.
It is also important to me that some of the writing I do should be the kind my family and friends can read. It was especially important for this work on Korean popular culture, because so much of my source material is in the public square and relies on the public production of others (i.e. fans) and their perceptions.
This writing has paid off I ways I could not anticipate. I have extended my academic circle and have been offered more traditional academic opportunities as a result of my blog writing. I engage with people who aren’t academics but have deep insights in my subjects. I talk to people.
Blogging our research may seem counterintuitive, but I know my traditional academic writing has benefitted as a result.
Sources
Fitzpatrick, Kathleen. “Blogs as Serialized Scholarship.” Planned Obsolescence. 12 Jul 2012. Web. 3 Mar 2013.
Henderson, Bruce B. ”Just Because We’re Not Publishing Doesn’t Mean We’re Not Working.” The Chronicle of Higher Education. 11 June 2012. Web. 3 Mar 2013.
Rockquemore, Kerry Ann. “The Cost of Perfectionism.” Inside Higher Education. 7 Nov 2012. Web. 3 Mar 2013.
This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 3.0 Unported License
Hybrid Hallyu: The American Soul Tradition In K-pop
2013 Popular Culture Association/American Culture Association (PCA/ACA)
Washington, DC • March 27-30, 2012
Crystal S. Anderson, Ph.D. • Elon University
Hallyu (Korean wave), a Korean cultural movement directed towards global audiences, represents hybrid and transnational sensibilities. Ever since the debut of Seo Taiji and the Boys in 1992, Korean popular music (K-pop) has been influenced by American soul and R&B. This paper examines the soul tradition in contemporary K-pop by interrogating the adoption and adaptation of the genre by several K-pop groups.
KPK: Kpop Kollective will once again bring the knowledge at KPOPCON’13 February 16-17 at UC Berkeley!
BEYOND THE BIAS: WHAT K-POP FANS REALLY THINK AND DO
Crystal S. Anderson, Ph.D., KPK: Kpop Kollective
Kaetrena Davis Kendrick, M.S.L.S., KPK: Kpop Kollective
Bianca Flowers, KPK: Kpop Kollective
Do you troll the Internet for pictures of your bias? Watch dance versions of videos on YouTube? Share your opinions on a forum? Go to K-pop concerts?
This interactive session will uncover the complex world of K-pop fandom and give tips on how you can be a better fan! We’ll talk about the different kinds of fans and ways they interact with and support each other and their favorite K-pop artists and groups. We will also share how you can enhance your own fan experience by learning how to protect your original fan production (like fan art and fancam video), organize and properly attribute your stash of pictures collected from around the web, and properly share images and video.
The WordPress.com stats helper monkeys prepared a 2012 annual report for this blog.
Here’s an excerpt:
About 55,000 tourists visit Liechtenstein every year. This blog was viewed about 290,000 times in 2012. If it were Liechtenstein, it would take about 5 years for that many people to see it. Your blog had more visits than a small country in Europe!
IFANS: Mapping K-pop’s International Fandom is an scholarly research project that examines global fan attitudes and activities through surveys, collection of information on online communities and analysis of websites. Crystal S. Anderson, PhD (Elon University) is the Principal Investigator of the studies and Designer and Curator of the iFans project site.
Case Studies*
iFans Case Studies Survey captures fan attitudes about the following 12 K-pop groups that have global, active fanbases: 2NE1, Aziatix, BigBang, Epik High, f(x), MBLAQ, SHINee, SNSD, SS501, Shinhwa, Super Junior and TVXQ. If you are a fan of more than one of these groups, you should take this survey.
iFans Individual Case Study captures more in-depth information on fan attitudes about each group. Click on one of the following to answer additional questions about your favorite group!
Case Studies Exhibit provides digital tours and analysis of selected fansites that support 12 K-pop groups.
Fandom Directory
This resource organizes online K-pop fan communities, including Twitter, Facebook, Tumblr, and other fansites. You can look up information two ways:
Watch the progress of the project on the Omeka site, IFANS: Mapping K-pop’s International Fandom.
*This human subject research has been reviewed by the Institutional Review Board at Elon University. Click here for study documentation.
European Kpop Fans
By Crystal S. Anderson, PhD
Elon University (U.S.)
Whether it’s excited yelling by fans or crying by K-pop artists, emotions run deep in K-pop. While some focus on obsessive emotional attachments and behaviors by fans, research shows that fans themselves describe a range of emotional responses to K-pop. 100 responses by 18- to 30-year-olds show that fans find K-pop to be a source of happiness, hope and motivation. These responses are part of a five-year study on international fans of K-pop housed at KPK: Kpop Kollective.
Some writers tend to characterize fan activities and emotional expressions in negative terms. Patricia of Seoulbeats describes emotional expressions of appreciation for K-pop as bordering on obsessive: “I think there’s something to be said about my stance on the emotional toll that idol fandom takes on its devotees. That’s why I become so alarmed when I see these SHINee fans writing these intense emotional outpourings about how SHINee has changed their lives, or how much SHINee means to them. It breaks my heart to hear fans say that they turn to K-pop as a distraction for real life because their friends and family can’t offer them the same comfort that K-pop idols do.”
Adeline Chia writes that such emotions translate into obsessive behaviors: “Then there is K-pop’s effects on listeners. It turns functional people into crazed addicts, acting in robotic idolatry. . . . K-pop is also unique in inspiring extreme behaviour from fans and generating psychosis. Cyber-bullying and online smear campaigns are common practices by anti-fans who target a certain entertainer they hate. Sometimes, anti-fans turn into stalkers or criminals.”
Can’t Stop Loving You Infographic (Detail)
To view entire “Can’t Stop Loving You” infographic, click here.
However, fans talk about the emotional appeal of K-pop in more positive terms. Some talk about overall emotions that go beyond the lyrics. One notes, “Kpop has the power to touch people even for those like me who don’t understand the lyrics. I think [it] is the r[h]ythm, the emotion in the voices, the dances. Kpop is like a best friend, it is here for you whenever you are happy or sad. Powerful stuff.” Another said: “The music is more touching and you can feel the emotions of the singers when they sing regardless of what genre.” Others link emotions to performances: “They sing and perform with passion and emotions, so even if you can’t really understand the lyrics you will get to know what it’s about by just listening. Kpop is not just another type of music it’s much more, that I can’t describe it with words” (Anderson).
These responses echo what scholars have discovered about emotional responses to music that transcend cultural differences. In a study with Western listeners listening to Hindustani ragas, Laura-Lee Balkwill and William Forde Thompson find that it is possible for music to travel cross-culturally: “According to our model, this indicates that the psychophysical cues for joy, sadness, and anger were salient enough to enable listeners to overcome their unfamiliarity with culture-specific cues and to make an accurate assessment of the intended emotion. . . . That naive listeners demonstrated such a high level of agreement with expert listeners, who were deeply familiar with the culture-specific cues embedded in the music samples, is remarkable” (58). In other words, listeners from other cultures can identify emotionally with music of a different culture, and this may shed light on why global fans identify with K-pop emotionally.
This emotional response runs the gamut. Many respondents describe how they find K-pop to be fun and happy. One notes, “Cause the music is always so free and fun to dance to. It simply makes me happy.” Another adds, “The songs are really refreshing, and listening to it puts me in a happy mood because of their lyrics and beats.” Other respondents link the happiness they feel from K-pop to their lives in general: “It always puts me in a good mood and makes me feel energized. Kpop sometimes can make you feel like your part of something bigger. It’s hard to explain but the feeling it gives you is great” (Anderson).
Others related K-pop to more somber emotions. One respondent says, “Because it’s very different and the music touches something in me, I mean this is not superficial, there are feelings in every song, this could be happiness or some sad feelings.” Another notes, “When I listen to sad songs I find that it have feelings in it and it will touched me too.” One says, “There’s an upbeat to the music that sometimes make you want to dance other times depending on where you heard it from makes you sad” (Anderson).
Some fans talk about how K-pop helps them through hard times. One respondent notes, “It was introduced to me at a hard time in my life and it has been the only music I listened to help me get through it.” Another says, “Kpop appeared in my life all of a sudden. I was really depressed back then and it helped me get out of my miserable state, pulled me out of the worst” (Anderson). Music can have the therapeutic effect these respondents describe. Annemiek Vink explains therapy methods, such as Guided Imagery in Music, which is “based on the assumption that the most appropriate music can be selected for healing purposes.” She further finds that the choice of music impacts the therapeutic results of GIM: “In all aspects, carefully selected music based on the person’s preference and personal background was far more effective than standard relaxation music” (153, 154).
This range of fairly positive emotions challenges negative characterizations of their emotional expression. These responses come from adults rather than young teenagers, so it is less convincing to describe them as obsessive along the lines of Chia. She refers to incidents involving K-pop celebrities, but respondents speak about their emotions mostly in relation to the music. When they do comment on the artists, it is often in terms of the positive relationship they have with fans. One notes, “The singers are so dedicated to their music and their fans. They put their real emotion into every word” (Anderson).
This emotional connection that some K-pop fans feel also translates into a discourse of protection, the desire to protect their group or artist from mischaracterizations. The Triple S Pledge encourages fans of SS501 “To support and shield them through hard times…To ignore rumors.” The same sentiments can be seen in the “Prom15e to Bel13ve and 10ve” philosophy held by some fans of Super Junior, which acknowledges every member regardless of current status or sub-group membership.
These findings suggest that emotion plays a role in the attitudes and opinions of adult global K-pop fans, often in a positive way.
Images
Anderson, Crystal. Infographic. “Can’t Stop Loving You.” 14 Dec 2012. Web.
European Kpop Fans. Digital Image. WeHeartIt. Originally posted on european-kpop-fans.blogspot.com. 14 Dec 2012. http://weheartit.com/entry/29104058
Sources
Anderson, Crystal S. “Data Set: Hallyu Kpop Survey 2 and Kpop Kollective KiFs Survey 2, 18- to 30 Year Olds.” Korean Popular Music International Fanbases Project. 29 Apr 2011 – 15 Apr 2012.
Balkwill, Laura-Lee and William Forde Thompson. “A Cross-Cultural Investigation of the Perception of Emotion in Music: Psychophysical and Cultural Cues.” Music Perception 17. 1 (1999): 43-64.
Chia, Adeline. “Sick Cult of K-pop.” Originally published on Straits Times. 8 Dec 2011. SGSJELFs & SupershowSG. Web. 8 Dec 2012. http://sgsjelfs.wordpress.com/2011/12/08/sick-of-k-pop-cult-by-adeline-chia-of-straits-times/
Patricia. “Fans Love Oppa, But Oppa Is Uncomfortable With Such Feelings.” 24 May 2011. Seoulbeats. Web. 8 Dec 2012. http://seoulbeats.com/2011/05/fans-love-oppa-but-oppa-is-uncomfortable-with-such-feelings/
TS Pledge. Triple S: The States. Web. 8 Dec 2012. http://triplesstates.blogspot.com/p/about-triples.html
Vink, Annemiek. “Music and Emotion.” Nordic Journal of Music Therapy 10.2 (2001): 144-158.
This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License
SHINee in Hanbok
By Crystal S. Anderson, PhD
Elon University (U.S.)
Most people identify K-pop by its use of Korean language and culture. Some see these as obstacles to the spread of K-pop worldwide. However, 142 responses by 18-to 30-year-olds show that Korean culture, and especially Korean language, appeals to global fans. These responses are part of a five-year study on international fans of K-pop housed at KPK: Kpop Kollective.
The ‘K’ in K-pop Infographic (detail)
To view entire “The ‘K’ in K-pop Infographic, click here.
Writers often point to the use of English as crucial to the success of K-pop in non-Korean speaking countries. Miketastic argues: “Many would say that the single biggest obstacle is the language barrier. . . . For K-pop artists, it’s going to be much tougher as very few of them can really speak English well enough to win the hearts and minds of America.”
Academics like Jaime Shinhee Lee also write about how important English is for K-pop: “K-pop provides discursive space for South Korean youth, either artists or audiences, to assert their self-identity, to create new meanings, to challenge dominant representations of authority, to resist mainstream norms and values, and to reject older generations’ conservatism” (446). In other words, Korean artists tend to use English for specific purposes. Lee also says that the use of English decreases the importance of Korean to a certain degree: “English makes K-pop less nationally marked and more regionally accepted” (447).
Some K-pop fans echo this idea. They say that they do not need to understand the Korean language in order to like K-pop. One notes: “Because of the songs that can touch you, even though you don’t understand what they are singing.” Another responds: “I like to sing along in Korean even though I don’t always understand what the lyrics means” (Anderson).
However, research suggests that global fans find the Korean language and culture important. A majority of respondents say that they listen to K-pop, in part, because of the Korean language. Several like the qualities of the Korean language itself. One respondent says, “I love being able to learn songs that aren[‘]t in English and I find Korean to be such a beautiful language,” while another “like[s] the sound of Korean language.” Others indicate that the Korean used in K-pop songs encourages them to learn the language better: “I also like being able to learn small words and phrases in Korean. It is a lot more fun than trying to learn a foreign language in the usual way” (Anderson).
Others link K-pop to Korean culture in general, despite its incorporation of American culture: One respondent explains: “Moreover, I love the US influence but its remains the “Korean detail” that makes this kind of music different.” Another notes, “I got dragged into KPop. . . because of Korean culture. Their culture is very addictive” (Anderson).
Global fans also learn about Korean social relationships through the way members of K-pop groups interact: “I am also fascinated by the whole Kpop culture which would refer to many things such as “stars relation” – the senior-junior (sunbae-hoobae) relationship; the start training system; some unwritten rules in the business; the variety shows just to name a few.” Another respondent says: “Not only the music, dancing and other talent, but with this K-Pop culture it teaches audiences to respect elders and their peers – also to respect themselves because of the Asian culture.”
Others note the impact of Korean cultural products, such as variety shows, which feature a combination of language and culture: “I also like the language more, but the reason I fell in love with K-Pop is the personalities of the Idols. If they weren’t all those variety shows, I wouldn’t have been that interested in K-Pop” (Anderson). For example, Shinhwa provides entertainment to audiences by playing a game where knowing the words to a Korean song is key on Happy Together:
Asian American respondents also find the use of Korean language and culture appealing. One noted: “I think that it is really relatable. I’m Asian-American, so I don’t see Asians much in entertainment. I like seeing people like me doing something cool like rapping, singing, and dancing.” Another explained the appeal of Korean culture in K-pop as a source of pride: “Being a[n] adopted Korean American (adopted in the 80′s) it was a way for me to discover my cultural roots when Korean people did not accept me because of my lack for Koreaness.’ Also in the 90′s and early 2000′s it was a way to show ‘Azn Pride’ as we called it” (Anderson).
This research may reveal the impact of conscious efforts by the Korean government to use K-pop as a vehicle for spreading Korean culture. Korea.net, the official website of the South Korean government, maintains a section devoted to Korean Wave in the K-Culture section of its website. In 2012, the Korean Cultural Center in Washington DC hosted a Hallyu Camp “designed to give fans of Korean pop culture in the Washington DC region a deeper understanding of the country, people, and society from which Korean pop culture originates.” Activities included “a variety of interactive workshops, lessons, discussions, and creative projects related to Korean traditional and pop culture, led by professional instructors and cultural experts” (Han Cinema).
Such use of Korean culture represents an example of soft power, defined by Joseph Nye as “the ability to get what you want through attraction rather than coercion or payments. It arises from the attractiveness of a country’s culture, political beliefs, and policies” (x). The Korean government uses K-pop to spread Korean culture in an effort to get other populations to engage with it. Doobo Shim also writes: “Motivated by the phenomenal success of Korean popular cultural products abroad, the government designated ‘cultural technology’ (meaning the technologies that produce television drama, film, pop music, computer games, animation, etc.) as one of the six key technologies along with IT and BT (Bio –technology) that should drive the Korean economy into the 21st century” (28).
Global locations like the United States do not have a tendency to embrace foreign-language musical culture. This has led some to speculate that K-pop must use English to be successful. However, these findings show that K-pop has already gained success with global fans as a result of K-pop’s use of Korean language and culture.
Images
SHINee. Digital Image. “16 KPOP Idols and Groups Dressed for Chuseok.” 30 Sept 2012. Ningin. 11 Dec 2012.
Anderson, Crystal. Infographic. “The ‘K’ in K-pop.” 11 Dec 2012. Web.
Sources
Anderson, Crystal S. “Data Set: Hallyu Kpop Survey 2 and Kpop Kollective KiFs Survey 2, 18- to 30 Year Olds.” Korean Popular Music International Fanbases Project. 29 Apr 2011 – 15 Apr 2012.
Crystalis0324. “(Eng Sub) 040930 [H@p py][T0g 3th er]- Shinhwa (4/5).” 26 Sept 2010. YouTube. 11 Dec 2012.
“Hallyu Camp 2012: Exploring Korean Pop & Traditional Culture.” 22 July 2012. Han Cinema. 7 Dec 2012.
Lee, Jamie Shinhee. “Linguistic Hybridization in K-pop: Discourse of Self-Assertion and Resistance.” World Englishes 23.3 (2004): 429-450.
Miketastic. “[OP-ED] Will K-pop Make It in America?” 23 Jul 2012. allkpop. 11 Dec 2012.
Nye, Jr., Joseph. Soft Power: The Means to Success in World Politics. Cambridge: Perseus Books, 2004.
Shim, Doobo. “The Growth of Korean Cultural Industries and the Korean Wave.” In East Asian Pop Culture: Analysing the Korean Wave. Ed. Chua Beng Huat and Koichi Iwabuchi. Hong Kong: Hong Kong University Press, 2008. 15-31.
This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License
Image from EducatorsWeb2-0
While collaboration is a huge part of digital humanities, is it the only way to do DH? If you are working on a digital humanities project by yourself, does it count as DH?
Crystal Anderson writes on romance gone awry in “Where Is The Love?” for the Popular Romance Project:
“Korean television dramas (K-dramas) rarely present a straightforward romance. They are often driven by convoluted courtships where likeable couples spend the series overcoming obstacles in order to eventually embark on an uplifting relationship. . . . Not every K-drama is so morally tidy, however. Consider the 2010 K-drama Baker King Kim Tak Goo, which features a couple whose romance is based on dysfunction rather than love.”
Read more at the Popular Romance Project!
