Abstract:As popular music is an important means of expression and representation, it is important to consider the social forces that give rise to it and the various extents of these influences. This paper explores generic and discursive practices that have been labelled ' taike rock ' in Taiwan. In recent years, ' taike rock ', a generic term brought into use by music industry insiders, journalists and entertainment media, has triggered animated debate. The disputed term tai-ke , literally means 'Taiwanese guest,' but … Show more
“…The emerging concept of ‘inter-Asia popular music’ (Shin 2009a) also signifies these increasing trends of cultural and musical flows within and across regions – the phenomenon of the Korean Wave being the representative example (Chua and Iwabuchi 2008). At the same time, however, the notions of local identity, nation and nationalism have not disappeared altogether; instead they appear to have been reconfigured and intensified by a variety of policies of domestic institutions and cultural politics (Chow 2009; Dairianathan 2009; Ho 2009; Jian and Liu 2009; Mori 2009). What lies between global and local, according to Biddle and Knights (2007, p. 2), are nation-states and social units acting like nations which operate as a ‘mediator’ between global and local.…”
This paper examines the ways in which hip-hop has taken root in Korean popular culture. The processes that began in the early 1990s include appropriation, adaptation and ‘cultural reterritorialisation’. By looking at recent Korean hip-hop outputs and their associated contexts, this paper explores the ways in which Korean hip-hop has gained its local specificities. This was achieved by combining and recontextualising Afro-American and Korean popular musical elements and aesthetics in its performance and identification in the context of the consumption and commodification of Korean hip-hop as a ‘national(ised) cultural product’.
“…The emerging concept of ‘inter-Asia popular music’ (Shin 2009a) also signifies these increasing trends of cultural and musical flows within and across regions – the phenomenon of the Korean Wave being the representative example (Chua and Iwabuchi 2008). At the same time, however, the notions of local identity, nation and nationalism have not disappeared altogether; instead they appear to have been reconfigured and intensified by a variety of policies of domestic institutions and cultural politics (Chow 2009; Dairianathan 2009; Ho 2009; Jian and Liu 2009; Mori 2009). What lies between global and local, according to Biddle and Knights (2007, p. 2), are nation-states and social units acting like nations which operate as a ‘mediator’ between global and local.…”
This paper examines the ways in which hip-hop has taken root in Korean popular culture. The processes that began in the early 1990s include appropriation, adaptation and ‘cultural reterritorialisation’. By looking at recent Korean hip-hop outputs and their associated contexts, this paper explores the ways in which Korean hip-hop has gained its local specificities. This was achieved by combining and recontextualising Afro-American and Korean popular musical elements and aesthetics in its performance and identification in the context of the consumption and commodification of Korean hip-hop as a ‘national(ised) cultural product’.
“…However, mainstream and indie music groups incited disputes as to who the 'authentic' representatives of taike were and the discrepancy deepened the contradictions between freedom of cultural expression and the necessity of cultural commercialization (Ho 2009). A huge conflict followed the revelation of the planner of the Taike Rock Festival's intention to register the music festival as a trademark.…”
Section: Taike Taike Music and Identity Politics In Taiwanmentioning
confidence: 99%
“…Starting his music career in 1992, Wu Bai created several Mandarin music albums and earned his fame before turning to sing in his mother tongue. His powerful stage performance and dexterous rock music compositions won the audience's support (Ho 2009). His accented Mandarin helped him find a niche to sell the trendy taike image; however, this accent also prevented him from winning the best Mandarin male singer award in Taiwan's largest music awards, even though he was nominated several times.…”
Section: Taike Taike Music and Identity Politics In Taiwanmentioning
The controversy caused by the music video Foreigner represents a tug of war between the western-dominated global value system and the culturally situated local pride. The controversy stems from the symbolic meaning of the music group, Nine One One. The rise of Nine One One is a result of the convergence of three forces: the localization of Taiwanese hip hop culture; the development of the digital music production business; the ongoing evolution of the taike concept and Taiwanese consciousness. This personal response article juxtaposes an American female's criticism of the music video as racist and Taiwanese netizens' reactions against the backdrop of a growing taike culture in order to present and question the hegemonic interpretation of the controversy. I will argue that the often-unnoticed discrimination held by Taipei cultural elites towards other Taiwanese citizens plays a key role in understanding the controversy.
“…At the local level, the illegality of copycatting is not accepted because of the non-recognition of intellectual property rights, which points towards a clash of cultures. 31 Like Japan, Taiwan used the issue of 'counterfeit' almost as a stepping-stone to further develop their own original design. Wong's paper points towards the complexities of translation and hybridization that underpin a positive pragmatism, as being characteristic of design development in Taiwan.…”
Section: Ju-joan Wong's Article 'Design Development In Newly Industrmentioning
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