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By carefully analyzing South Korean photographer Kim Kichan's works on the ordinary people's lives in the streets of Seoul in the 1970s, this chapter problematizes two photographic ideologies that have informed South Korea's anticolonial minjung nationalism: photography as a truthful record of reality and as a nostalgic emblem of the past. Instead of indexing such notions of linear history, this chapter treats Kim Kichan's works as the interfaces located among diverse forces and elements in the matrix of history that far exceed the nationalist horizon of minjung imaginary. More specifically, Kim Kichan's photographs foreground the three-partite relationship ofhuman-animal-environment in narrow streets, providing a significant axis around which the very notion of the human and its agency are redefined.

This chapter examines South Korean films about the minjung movement in the 1980s and analyses their tendency to reduce the latent potential of South Korea's radical struggle into cultural memories that are resolutely national, readily consumable, and highly individualized. Through a close-reading of two films, A Single Spark (Park Kwang-su, 1995) and The Old Garden (Im Sang-soo, 2006), this chapter argues that residual nationalism of such a modality of memorialization in South Korean cinema conforms to an ultimately conservative notion of the Deleuzian-Bergsonian "time-image." Cautioning against the uncritical use of Bergson within both postcolonial theories and postcolonial film studies, the chapter calls for a different kind of cinematic time-image, a Nietzschean-Deleuzianone that inspires us to demand what has been here to fore considered impossible or insensible within the social space.

This chapter points at the relocation of theology through the twentieth century out of universities and ‘public thought’ towards privatized and ‘dissenting’ spaces. These include anti-colonialist and proto-nationalist movements in East Africa, India, and Korea, whereby religion became one means by which subaltern groups maintained their identity over and against a ruling class. In other settings, such as in post-war Minjung theology in Korea, indigenized theology became a means of re-wiring the political discourse as the new nation emerged from war into settings requiring rapid industrialization and modernization. Such popular mobilizations from below are compared to elite, institutional attempts at change from above, and are analysed using the sociology of Pierre Bourdieu to tease out those factors which contribute to success in spreading out of the cultures and ‘moments’ of primary indigenization.