콘텐츠 액티비즘의 이론적 탐색

Abstract

With the advent of the smartphone and Internet era, individuals who have become one-person media have become able to film their lives, tell stories, and produce content. In addition, personal media, channels, and platforms function as a place to produce social value through communicating with others through one's own content, solidarity, and sometimes cooperative practice. Meanwhile, the speed and distance-reducing technology of hyper-connectivity also creates another form of alienation by subordinating individuals to new ideologies of information surveillance, control, and algorithms. In order to escape from a life dependent on technology and actively and independently engage in cultural practice, meaningful communication with others must be realized through the production and distribution of cultural contents as a means of communication. According to Lee Ki-sang, cultural contents contain the ideology and values that allow humans, as cultural beings, to embody their own identity and express it to pursue their own style. In modern society, where media communication has become a daily routine, ‘I’ without self-expression through cultural content can be said to be an absent entity among people. Jandrić (P.) describes the collective intelligence required by the digital age as “I think. we learn We propose a new principle of thinking, “we-think, we learn, and we act.” Regarding the identity of modern people living in a post-pandemic world, Park Chi-wan argues for a ‘transition to global citizens.’ A global citizen refers to a person who breaks away from human-centered thinking and learns and practices how to coexist and live with other living things. In order to realize global public good, a ‘new form of knowledge’ must be created to solve global problems, and a new solidarity must be established in recognition of the right to data and life through connection and access, openness and disclosure, etc. through transnational cooperation. It can be said that the realization of true global citizenship is that no living being on Earth is excluded or discriminated against, and that people work together and make sacrifices for the common good. In this study, we seek to establish a theoretical foundation for the expressions and actions of cultural subjects who practice activism based on existing content activism research results. By exploring the representation of ethical issues and the value of nonviolent practice through Judith Butler's nonviolent discourse, we examine the value of humanistic imagination and solidarity that Contents Activists should pursue.