{"product_id":"105655","title":"People of Dongja-dong ","description":"\u003ccenter\u003e\u003cdiv style=\"text-align:center\"\u003e\u003cimg src=\"https:\/\/tmgdisk01.cafe24.com\/images\/vs\/4172\/sv\/3jYHQoAQ09NhtfuzVwSPL7rBTXWPXL.png?v=1765123550\" style=\"max-width:100%;max-height:10px\"\u003e\u003c\/div\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\u003ccenter\u003e\n\n\u003cdiv style=\"width:95%\"\u003e\n\n\u003cdiv style=\"text-align:center;font-size:30px;font-weight:bolder;line-height:1.6em\"\u003e People of Dongja-dong \u003c\/div\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cdiv style=\"border-bottom:1px;border-bottom-style:dotted;border-color:;padding-bottom:20px\"\u003e\u003ccenter\u003e\u003ctable align=\"center\" width=\"100%\"\u003e\u003ctbody style=\"border:0px\"\u003e\n\n\u003ctr\u003e\u003ctd align=\"center\" style=\"line-height:1.2em;text-align:center;font-size:18px;color:black;font-weight:bold;padding-bottom:20px;\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\n\n\u003ctr\u003e\u003ctd style=\"text-align:center\"\u003e\u003cimg src=\"https:\/\/image.yes24.com\/goods\/97154013\/XL\" style=\"max-width:100%;height:auto\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\n\n\n\u003c\/tbody\u003e\u003c\/table\u003e\u003c\/center\u003e\u003c\/div\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cdiv style=\"width:95%;{split_style6}padding-top:20px;padding-bottom:20px\"\u003e\n\n\u003cdiv style=\"text-align:left;font-size:16px;font-weight:bold;padding-bottom:20px\"\u003e Description \u003c\/div\u003e\n\n\u003cdiv style=\"text-align:left;word-break:break-all;font-size:14px;line-height:1.6em;\"\u003e\n\n\u003cdiv\u003e\u003ch5\u003e \u003cb\u003eBook Introduction\u003c\/b\u003e\n\u003c\/h5\u003e\u003c\/div\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e\u003cdl\u003e\n\u003cdt\u003e A word from MD\u003c\/dt\u003e\n\u003cdd\u003e\n\u003cdiv\u003e The poverty scene here now\u003c\/div\u003e\n\u003cdiv\u003e Dongja-dong, a small village located across from Seoul Station.\u003cbr\u003e Here, the news that South Korea's per capita GDP has surpassed $30,000 is not felt.\u003cbr\u003e Despite institutional support and the care of various organizations, why can't these people escape the shantytowns? This book captures the current state of poverty in South Korea through the eyes of a young researcher.\u003cbr\u003e\n\n\u003c\/div\u003e\n\u003cdiv\u003e \u003cspan\u003eFebruary 5, 2021.\u003c\/span\u003e \u003cspan\u003eSocial and Political PD Son Min-gyu\u003c\/span\u003e\n\u003c\/div\u003e\n\u003c\/dd\u003e\n\u003c\/dl\u003e\u003c\/div\u003e\n\u003cdiv\u003e\u003cdiv\u003e \u003cb\u003eA cultural technology journal that captures the \"present, here\" of the residents of Jjokbangchon\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e Dongja-dong's shantytown is a representative densely populated slum area located across from Seoul Station.\u003cbr\u003e It is also the main setting of the legendary bestseller 『Human Market』 (Kim Hong-shin) in the late 1970s. \u003cbr\u003eIt was after the IMF foreign exchange crisis in 1997 that various attempts to help the residents of Dongja-dong, which had been surviving as a shantytown since the Korean War, exploded.\u003cbr\u003e The basic livelihood security system and public funerals for the unclaimed were institutionalized, and the Seoul Metropolitan Government launched a low-cost room project.\u003cbr\u003e Numerous organizations have begun providing various necessities.\u003cbr\u003e Volunteers with their sleeves rolled up visit the Dongja-dong shantytown every year.\u003cbr\u003e But despite this 'care', residents still experience 'social abandonment'.\u003cbr\u003e Their daily lives are shattered by crime and disease, and even when they receive help, they experience a loss of personality and self-esteem.\u003cbr\u003e Our needs and desires as human beings, our place and way of being in the world are denied.\u003cbr\u003e Why do care programs continue to fail? Various attempts to improve residents' lives go beyond economic considerations and involve interventions into their \"social lives.\" \u003cbr\u003eInterventions change the social relations of residents, from the relationships between individuals, the living and the dead, the sense of 'us', to political solidarity.\u003cbr\u003e This book is an attempt to portray the poverty and suffering experienced by residents of the shantytown despite various interventions within the context of 'social relationships.'\u003cbr\u003e\n\n\u003c\/div\u003e\u003c\/div\u003e\n\u003cdiv\u003e\u003cul\u003e\u003cli\u003e You can preview some of the book's contents.\u003cbr\u003e \u003cspan\u003ePreview\u003c\/span\u003e\n\n\u003c\/li\u003e\u003c\/ul\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cbr\u003e\u003cdiv\u003e\u003ch5\u003e \u003cb\u003eindex\u003c\/b\u003e\n\u003c\/h5\u003e\u003c\/div\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e Entering · Writing about poverty\u003cbr\u003e\u003cbr\u003e 1.\u003cbr\u003e Yesterday and Today in Jjokbangchon\u003cbr\u003e Dongja-dong's past\u003cbr\u003e space of instability\u003cbr\u003e A space for people who cannot work\u003cbr\u003e The 'environment' of the shantytown\u003cbr\u003e Basic Livelihood Security System and Public Funeral for Unclaimed Persons\u003cbr\u003e Free supplies and low-cost room rental projects\u003cbr\u003e\u003cbr\u003e 2.\u003cbr\u003e The paradox of care\u003cbr\u003e Jeong Yeong-hee's story\u003cbr\u003e Care gap\u003cbr\u003e loss\u003cbr\u003e The impossibility of care\u003cbr\u003e Impossibility of self-reliance\u003cbr\u003e violence\u003cbr\u003e sexual desire\u003cbr\u003e relationship\u003cbr\u003e awe\u003cbr\u003e Identity theft\u003cbr\u003e Zolpidem\u003cbr\u003e Supply and demand management\u003cbr\u003e\u003cbr\u003e 3.\u003cbr\u003e How to remember the dead\u003cbr\u003e dissatisfaction\u003cbr\u003e A time of mourning and remembrance\u003cbr\u003e Maintaining identity \u003cbr\u003eA person without family or relatives\u003cbr\u003e The ethics of forgetting\u003cbr\u003e meeting\u003cbr\u003e therapy\u003cbr\u003e Responsibility and Care\u003cbr\u003e Sending off\u003cbr\u003e cold body\u003cbr\u003e Proof of being a relative\u003cbr\u003e A place overlooking the Han River\u003cbr\u003e Remembering\u003cbr\u003e\u003cbr\u003e 4.\u003cbr\u003e We are not beggars\u003cbr\u003e Paralysis and taming\u003cbr\u003e stigmatized dependence\u003cbr\u003e positive interdependence\u003cbr\u003e Control and objectification\u003cbr\u003e Selection and exclusion\u003cbr\u003e Exhibition of poverty\u003cbr\u003e Free Jjajangmyeon\u003cbr\u003e A thousand won meal\u003cbr\u003e Blame and slander\u003cbr\u003e Exclusion and expulsion\u003cbr\u003e Two separate worlds\u003cbr\u003e\u003cbr\u003e 5.\u003cbr\u003e The weight of neglected time\u003cbr\u003e 2015, September 20 forced evictions\u003cbr\u003e 2019, same problem\u003cbr\u003e Memories of Victory\u003cbr\u003e lie\u003cbr\u003e The dilemma of housing rights\u003cbr\u003e The history of a dilapidated space\u003cbr\u003e living space\u003cbr\u003e The crisis of the 'common'\u003cbr\u003e\u003cbr\u003e Going out · Social life in the shantytown\u003c\/div\u003e\n\u003cdiv\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cbr\u003e\u003cdiv\u003e\u003ch5\u003e \u003cb\u003eInto the book\u003c\/b\u003e\n\u003c\/h5\u003e\u003c\/div\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e It was painful to write about other people's pain and poverty.\u003cbr\u003e I had to constantly ask myself whether I was consuming the suffering of others as material for intellectual amusement, whether I was justifying myself with plausible rhetoric like theoretical contribution, academic engagement, and intellectual intervention. \u003cbr\u003eI had to constantly question and prove what I was writing, why I was writing it, and how I was writing it.\u003cbr\u003e Faced with the closet, I had to think about what I would do and how I would live as a citizen of Omelas.\u003cbr\u003e And then I gradually became mentally exhausted.\u003cbr\u003e However, I felt that avoiding and not facing these questions head-on would be an abdication of my responsibility as a researcher and author.\u003cbr\u003e Now it is up to me to find the answer.\u003cbr\u003e --- p.10~11\u003cbr\u003e\u003cbr\u003e In the late 1970s, novelist Kim Hong-shin went on a reporting expedition to write “Human Market” and encountered gangsters and human traffickers, where he suffered hardships. This was a crime-ridden area where “things that cannot be solved with law, common sense, ethics, morality, and righteousness” occurred every day. This was the stage where Jang Chong-chan, the protagonist of “Human Market,” a modern-day Hong Gil-dong, was active: Yangdong, Dodong, and Dongja-dong.\u003cbr\u003e --- p.23~24\u003cbr\u003e \u003cbr\u003eIt is undeniable that material and economic needs must be met first for a full life.\u003cbr\u003e But an economic life is not necessarily a complete life.\u003cbr\u003e However, the form of life that the basic livelihood security system presupposes reduces a full life, or a good life, to an economic dimension.\u003cbr\u003e At this time, social relationships, interdependence, and everyday care that go beyond the economic dimension of life remain an inevitable gap in which the basic livelihood security system does not and cannot intervene.\u003cbr\u003e --- p.66\u003cbr\u003e\u003cbr\u003e By attending funerals, residents demonstrate a connection between the living and the dead.\u003cbr\u003e The connection between the two gives An Je-dong, who was classified as an unclaimed deceased, the paradoxical status of a 'unclaimed deceased with a connection.'\u003cbr\u003e Through this, residents expose the loopholes in the system that defines normal death for unrelated people and those centered on blood relatives. \u003cbr\u003eBy maintaining the deceased's posthumous identity through a time of mourning and remembrance, it not only creates a symbolic rift in the institutional standards that define An Je-dong's death as abnormal, but also grants him the status of a normal and good death.\u003cbr\u003e --- p.123\u003cbr\u003e\u003cbr\u003e As in the case of free jajangmyeon, giving and receiving that do not lead to giving back raises issues of personality and self-esteem within the gift.\u003cbr\u003e In a situation where the recipient has no choice but to unilaterally accept the other person's offer while recognizing that it cannot be returned, the recipient experiences a loss of self-esteem, as if he or she has lost his or her dignity and face and has become a \"beggar.\"\u003cbr\u003e Therefore, in order for the giving and receiving that cannot be returned to continue, there must be a microscopic mechanism to prevent the personal damage felt by the recipient of the gift.\u003cbr\u003e --- p.194\u003cbr\u003e \u003cbr\u003eIt is difficult to easily conclude what ethical response is possible in a world without an exit, and what form that response will take.\u003cbr\u003e Povinelli also does not provide a clear answer.\u003cbr\u003e However, Povinelli provides one clue.\u003cbr\u003e He says, “Life is not about setting up some redemptive future, but about understanding that ‘this is what is’.”\u003cbr\u003e Before suggesting alternatives like, \"If we do this, things will get better,\" from a futuristic perspective, we must understand that we are connected to the child in the closet, and that our own happiness is only possible upon the child's suffering.\u003cbr\u003e Furthermore, the work of understanding the 'present here and now' on which these connections emerge must come first.\u003cbr\u003e\n\n\u003c\/div\u003e\n\u003cdiv\u003e --- p.261\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cdiv\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cbr\u003e\u003cdiv\u003e\u003ch5\u003e \u003cb\u003ePublisher's Review\u003c\/b\u003e\n\u003c\/h5\u003e\u003c\/div\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e \u003cb\u003eWhy does care keep failing?\u003c\/b\u003e\u003cbr\u003e \u003cbr\u003eDongja-dong's shantytown is a representative densely populated slum area located across from Seoul Station.\u003cbr\u003e It is also the main setting of the legendary bestseller 『Human Market』 (Kim Hong-shin) from the late 1970s to early 1980s.\u003cbr\u003e It was after the IMF foreign exchange crisis in 1997 that various attempts to help the residents of Dongja-dong, which had been transformed into a shantytown, red-light district, and shantytown after the Korean War, exploded.\u003cbr\u003e The basic livelihood security system and public funerals for the unclaimed were institutionalized, and the Seoul Metropolitan Government launched a low-cost room project.\u003cbr\u003e Numerous organizations have begun providing various necessities.\u003cbr\u003e Volunteers with their sleeves rolled up visit the Dongja-dong shantytown every year.\u003cbr\u003e\u003cbr\u003e But despite this 'care', residents still experience 'social abandonment'.\u003cbr\u003e Their daily lives are shattered by crime and disease, and even when they receive help, they experience a loss of personality and self-esteem.\u003cbr\u003e Our needs and desires as human beings, our place and way of being in the world are denied. \u003cbr\u003eWhy does care keep failing?\u003cbr\u003e\u003cbr\u003e \u003cb\u003eA cultural technology journal that captures the \"present, here\" of the residents of Jjokbangchon\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e The article was written by Jeong Taek-jin, a young researcher in his thirties.\u003cbr\u003e Jeong Taek-jin majored in cultural anthropology and philosophy at Yonsei University.\u003cbr\u003e He received his master's degree from the Department of Cultural Anthropology at the same university's Graduate School with a dissertation titled \"Social Life in Jjokbangchon: Focusing on Jjokbangchon in Dongja-dong, Seoul\" (2020), and was awarded the Yonsei University Outstanding Dissertation Award for this dissertation. \"People in Dongja-dong\" is based on this dissertation.\u003cbr\u003e In the introduction to the book, he reveals his inner thoughts about 'writing poverty' in our time.\u003cbr\u003e “It was painful to write about the suffering and poverty of others.\u003cbr\u003e I had to constantly ask myself whether I was consuming the suffering of others as material for intellectual amusement, whether I was justifying myself with plausible rhetoric like theoretical contribution, academic engagement, and intellectual intervention. \u003cbr\u003eI had to constantly question and prove what I was writing, why I was writing it, and how I was writing it.\u003cbr\u003e Faced with the closet, I had to think about what I would do and how I would live as a citizen of Omelas.\u003cbr\u003e And then, I gradually became mentally exhausted.\u003cbr\u003e However, I felt that avoiding and not facing these questions head-on would be an abdication of my responsibility as a researcher and author.\u003cbr\u003e Now it is up to me to find the answer.”\u003cbr\u003e Although it is based on an academic paper, the narrative within the book is rich and interesting.\u003cbr\u003e This may be because I lived and studied with local residents on site for over 9 months.\u003cbr\u003e Professor Jo Moon-young of Yonsei University's Department of Cultural Anthropology evaluated this, saying, \"'People of Dongja-dong' is a cultural technology journal that captures the 'present, here' of the residents of the shantytown while dangerously risking the risk of narrative.\"\u003cbr\u003e\u003cbr\u003e \u003cb\u003eJeong Yeong-hee's Story: The Paradox of Care\u003c\/b\u003e\u003cbr\u003e \u003cbr\u003eJeong Yeong-hee (45 years old), who lives in a slum in Dongja-dong, always shaves her hair short.\u003cbr\u003e She is a mentally disabled person, a recipient of basic livelihood security, and a divorced mother with one son.\u003cbr\u003e Her older sister, Jeong Min-hee, has been meeting with Jeong Yeong-hee regularly for a long time and taking care of her daily life.\u003cbr\u003e In July 2019, Jeong Yeong-hee won a grant for the housing support project for the vulnerable and moved into public rental housing in Gangbuk-gu, Seoul, escaping the Dongja-dong shantytown. However, she returned to Dongja-dong and mostly lived in her live-in boyfriend Hong In-taek's shantytown.\u003cbr\u003e The state provides care to Jeong Yeong-hee in the form of basic livelihood security.\u003cbr\u003e But this care stops at the economic level.\u003cbr\u003e Routine care is not provided.\u003cbr\u003e Moreover, with a minimum living wage of 512,000 won, it is difficult to make a living, so many people living in shantytowns are tempted to commit identity theft or illegal drug trafficking such as Zolpidem. \u003cbr\u003eYou may ask, “Why don’t you just work?”\u003cbr\u003e There are many elderly and sick people in the shantytown.\u003cbr\u003e Jeong Yeong-hee is similar.\u003cbr\u003e Therefore, it seems essential that the family, including the eldest sister Jeong Min-hee, provide daily care to fill the gap in care that the basic livelihood security system cannot provide.\u003cbr\u003e The family believes that Jeong Yeong-hee is poor and lives an 'abnormal' life because she has a congenital mental retardation.\u003cbr\u003e So, although it is difficult, I practice caring consistently.\u003cbr\u003e The family's goal is to live \"like a human being,\" according to Jeong Yeong-hee.\u003cbr\u003e He tries to keep Jeong Yeong-hee connected with her family, hoping that she will 'escape' from the shantytown.\u003cbr\u003e Sometimes, living in a hospital or facility for treatment purposes is recommended.\u003cbr\u003e Meanwhile, when the monthly salary comes in on the 20th, her live-in boyfriend, Hong In-taek, takes 300,000 to 400,000 won or more of Jeong Yeong-hee's salary under the pretext of management fees.\u003cbr\u003e Jeong Yeong-hee has no idea how this money is being used. \u003cbr\u003eThe person who implicated her in the cell phone identity theft crime was her live-in boyfriend.\u003cbr\u003e Jeong Yeong-hee is in a situation where she has to take responsibility for 6.6 million won in unpaid debts on three cell phones registered in her name without her knowledge.\u003cbr\u003e Despite these hardships in life, Jeong Yeong-hee does not return to her family.\u003cbr\u003e Do not leave the building or enter the facility.\u003cbr\u003e Even though she is involved in various crimes, she does not break up with her live-in boyfriend.\u003cbr\u003e The family believes that Jeong Yeong-hee's incomprehensible behavior is due to her mental retardation.\u003cbr\u003e But she thinks differently.\u003cbr\u003e It is not a disability, but rather the ‘experience and memory of violence’ that is the cause.\u003cbr\u003e The reason for her divorce is her ex-husband's assault.\u003cbr\u003e However, custody of the child was awarded to the ex-husband.\u003cbr\u003e Because she is a dependent who receives welfare benefits.\u003cbr\u003e At this time, the basic livelihood security benefit functioned as a tool to prove ‘lack of ability to support.’ \u003cbr\u003eJeong Yeong-hee also says that sexual harassment and assault occur frequently when people around her find out that she is a woman.\u003cbr\u003e To prevent sexual harassment and assault, she keeps her hair short.\u003cbr\u003e And despite the unequal relationship and the risk of being involved in a crime, she does not break up with her live-in boyfriend.\u003cbr\u003e Rather, it shows symptoms closer to separation anxiety.\u003cbr\u003e This is because she believes that her live-in boyfriend protects her from the experiences and memories of such violence, as well as from ongoing violence.\u003cbr\u003e Ironically, the person who Jeong Yeong-hee currently relies on the most for care is not the state or her family, but her live-in boyfriend.\u003cbr\u003e There is a gap between the care that Jeong Yeong-hee truly needs and the care provided by 'normal' entities such as the state and family.\u003cbr\u003e This is truly the 'paradox of care'.\u003cbr\u003e\u003cbr\u003e\u003cbr\u003e \u003cb\u003ePark Hyun-wook's Story: Social Abandonment\u003c\/b\u003e\u003cbr\u003e \u003cbr\u003eG Church, located in Dongja-dong, provides special meals to residents once a month through the 'Sharing Jjajangmyeon with Love' event.\u003cbr\u003e You don't necessarily have to go to G Church to eat Jjajangmyeon.\u003cbr\u003e Because young believers and volunteers deliver Jjajangmyeon throughout Dongja-dong.\u003cbr\u003e Any resident who encounters a volunteer can eat Jjajangmyeon.\u003cbr\u003e One day, Park Hyeon-wook (60 years old), a resident who encountered a volunteer, firmly refused to eat Jjajangmyeon.\u003cbr\u003e Despite repeated offers, he still refuses to accept Jjajangmyeon.\u003cbr\u003e And then we go to 'Sarangbang Food and Drink', run by a resident support organization, and buy food to eat.\u003cbr\u003e The price of a meal here is 1,000 won.\u003cbr\u003e As the volunteers carrying the Jjajangmyeon disappeared, Park Hyun-wook said, “We’re not beggars either…”\u003cbr\u003e If giving is a form of mutual recognition, then in 'Zoom', which does not require a response, the resident is deprived of the opportunity for recognition. \u003cbr\u003eIn the distinction between the giver and the receiver, the giver and the receiver, the residents who cannot participate in the process of giving and receiving can never participate in giving back.\u003cbr\u003e When residents are unable to participate in the relationship of giving, they become beings who are deprived of face and dignity, and this experience leads to the language of insult and loss of self-esteem, such as “beggars.”\u003cbr\u003e Park Hyun-wook's act of refusing Jjajangmyeon with a frown is a gesture of refusing the normal relationship of being deprived of the opportunity for recognition and response.\u003cbr\u003e Receiving items or providing meals in the name of support activities may help sustain the lives of the residents of the shantytown.\u003cbr\u003e However, residents have no choice but to reject this, experiencing personal damage and loss of self-esteem as if they were being treated as “beggars.” \u003cbr\u003eOn the other hand, the 1,000 won meal price of 'Sarangbang Gourmet' is a fair price for the meal and an act of returning what one has received in return.\u003cbr\u003e A thousand won is an amount that even the residents of the shantytown can afford without much burden, even if they are in dire financial straits.\u003cbr\u003e In a food and drink industry where you can return what you received in the form of a thousand won, these people are not “beggars.”\u003cbr\u003e By paying a thousand won, you participate in the process of giving and receiving, and through this, you respond to the other person's actions.\u003cbr\u003e In this process, residents form a common society with all those who participate in the meal and are granted status as equal members.\u003cbr\u003e\u003cbr\u003e In this way, free jajangmyeon fails to create a connection between volunteers and residents despite their good intentions.\u003cbr\u003e Rather, the worlds of the two entities are becoming increasingly separated. The same holds true for the surge in free goods aid following the IMF crisis. \u003cbr\u003eResidents experience a loss of self-esteem and personality as they are unable to participate in the rituals of mutual recognition.\u003cbr\u003e In the free goods support project, the residents of the shantytown are nothing more than complete strangers who cannot become members of 'us'.\u003cbr\u003e Despite ongoing support, residents experience 'social abandonment'.\u003cbr\u003e\u003cbr\u003e\u003cbr\u003e \u003cb\u003eSocial life in the shantytown\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e Ursula K.\u003cbr\u003e There is no exit in Le Guin's short story \"The Ones Who Walk Away from Omelas.\"\u003cbr\u003e As long as the happiness of the citizens lies in the misery of the child locked in the closet, there is no way to reduce the suffering of the child without harming the happiness of the citizens.\u003cbr\u003e In a world without an exit, it is difficult to easily conclude what ethical response is possible and what form that response will take.\u003cbr\u003e Anthropologist Elizabeth Povinelli also does not provide a clear answer to this question.\u003cbr\u003e It just provides one clue. \u003cbr\u003eHe says, “Life is not about setting up some redemptive future, but about understanding that ‘this is what is’.”\u003cbr\u003e There are four narratives that the author mobilizes in this book to understand the 'present and here' of Dongja-dong.\u003cbr\u003e This is also a narrative shared by the residents of Dongja-dong.\u003cbr\u003e ①Basic livelihood security, ②Death and funeral, ③Free goods support activities, ④Building number 9-20, a symbol of the slums.\u003cbr\u003e The story of Jeong Yeong-hee mentioned above is related to basic livelihood security, and the story of Park Hyeon-wook is related to free goods support activities.\u003cbr\u003e The book also contains narratives about death, funerals, and building 9-20.\u003cbr\u003e These narratives function as keywords for a ‘new’ understanding of the Dongja-dong shantytown.\u003cbr\u003e\u003cbr\u003e The term Dongja-dong shantytown does not only refer to the physical characteristics of the space, such as old and dilapidated buildings or poor sanitary conditions. \u003cbr\u003eRather, various attempts to intervene in the lives of residents, such as basic livelihood security, unclaimed deaths and funerals, material support activities, and the cheap room business, define the Dongja-dong room village.\u003cbr\u003e The various forms of institutional and non-institutional interventions that have developed over the past 20 years since the 1997 IMF foreign exchange crisis have become the 'environment' that has the greatest impact on the lives of residents.\u003cbr\u003e Therefore, what we should now focus on is the ‘social life’ of the shantytown rather than the ‘physical space.’\u003cbr\u003e The various attempts to improve the lives of the residents of the shantytowns go beyond the economic aspect and are also interventions into the residents' 'social lives'.\u003cbr\u003e Interventions change the social relations of residents, from the relationships between individuals, the living and the dead, the sense of 'us', to political solidarity. \u003cbr\u003eThis book is an attempt to portray the poverty and suffering experienced by residents of the shantytown despite various interventions within the context of 'social relationships.'\u003cbr\u003e Professor Kim Won, author of “Female Workers 1970,” praised this work, saying, “It is a masterpiece that unravels the connections made by people in the Dongja-dong shantytown through the keyword of ‘social abandonment’ in the process of various forms of intervention in poverty\/care.” \u003cbr\u003e\n\n\u003c\/div\u003e\n\u003cdiv\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cdiv style=\"width:95%;padding-top:20px;padding-bottom:20px\"\u003e\n\n\u003cdiv style=\"text-align:left;font-size:16px;font-weight:bold;padding-bottom:20px\"\u003e GOODS SPECIFICS \u003c\/div\u003e\n\n\u003cdiv style=\"text-align:left;font-size:14px;line-height:1.6em;\"\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003eDate of issue:\u003c\/strong\u003e January 25, 2021\u003c\/div\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003ePage count, weight, size:\u003c\/strong\u003e 284 pages | 388g | 145*215*15mm\u003c\/div\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003eISBN13:\u003c\/strong\u003e 9791191383003\u003c\/div\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003eISBN10:\u003c\/strong\u003e 1191383008 \u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\u003ccenter\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cspan\u003e\u003c\/span\u003e\n\n\u003c\/center\u003e\n\n\n\u003c\/center\u003e","brand":"LIBRAIRIE COREENNE","offers":[{"title":"Default Title","offer_id":43893969846314,"sku":"105655","price":24.0,"currency_code":"EUR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0683\/2750\/5962\/files\/51d72ff352d0a99a6e752c868adc36c9.jpg?v=1765427151","url":"https:\/\/librairie.coreenne.fr\/en\/products\/105655","provider":"LIBRAIRIE COREENNE","version":"1.0","type":"link"}