• 동북아문화연구
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• 제28권
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• pp.339-363
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• 2011

This thesis examines analyzing how historic knowledge was shaped in museum. Examining by Tokyo Imperial Museum, Government General Museum of Taiwan, Yi Wang Ga Museum, Government General Museum of Chosun, and NanTong Museum of late 19th and early 20th century, tried to find out similarities and differences. These museums are similar in that they adopt museums as modern system considering models of other countries(Europe or Japan) and exhibitions played important roles in gathering relics. Experts who leaded adoption of western civilization played an important role. These experts were conservatives who valued tradition and relics while they aimed for western civilization. It originated in the character of museum system. Historical Knowledge by museums was constituted with five combinations of conceptions which are nationality, locality, coloniality, and artistry. Every museum cannot help having modernity for museum itself is modern system. Modernity was symbolized by museum building of western style in Yi Wang Ga Museum, Government General Museum of Chosun. Tokyo Imperial Museum revealed nationality in that it tried building of imperial history which includes colonies. In early time, Tokyo Imperial Museum pursued modernity and artistry, however it concentrated on artistry than modernity later. We can find locality in that Tokyo Imperial Museum tried to find meaning about Japanese art by relating with natural characteristics. It is Taiwan Governor Museum that extremely expressed coloniality and artistry was not considered. Government General Museum of Chosun could not be exceptions of features of coloniality, but it need to recognize that artistry was focused all over the exhibitions. It was NanTong Museum that most directly expressed locality. Like these, Museums of East Asia established in around 1900 made different historical knowledge by varying weigh of five factors, nationality, locality, modernity, coloniality and artistry.

• 비교문화연구
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• 제22권
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• pp.73-98
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• 2011

This study has as a object to investigate some various meanings of the discourses of postdevelopment of Arturo Escobar with the respect of the social movements of the indigenous and the afro-colombians in the area of the Pacific Coast of Colombia. The ideological lines of Escobar go around the group of critical discourse Modernity/(De)coloniality whose thesis lies on revealing the coloniality as principal elements of the modernity from the XVI century until now culminating in the neoliberal globalization. In another words, they try to seek for the alternative globalization based on the autonomy of the people who has been alienated for long time as 'others' by the eurocentrism of the power and the knowledge and on the equality of the cultural differences o the cosmovisions in Latin America. Escobar concentrates on the fact that the neoliberal regime would turn the nature into the environment considered as the resources for example the traditional knowledges of biodiversity of the indigenous as the capital of the pharmaceutical companies through the patents. However, the indigenous and the afro-colombians have fought fiercely to have them be maintained as a colective right of the possession not only to guard the economic interests but also their proper cultural traditions and the way of life based on the social solidarity of reciprocal care instead of the occidental individualism. This corresponds not only to the social relations but between the nature and the human society. And so, Arturo Escobar interprets these movements not only to defend the places but to express the cosmovisions of Postdevelopment further more the modern paradigm of nation-state.

• 이베로아메리카
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• 제11권2호
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• pp.37-64
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• 2009

This article offers a new perspective on the maroon state of Palmares in Brazil. The present essay gives a viewpoint of decolonization in colonial period, describing decolonial aspect and Afro-Brazilian aspect of the history of Palmares. In aspects of Afro-Brazilian, the quilombo of Palmares is resistance and decoloniality of african colonialization in America and Brazil. The Quilombism was born out of quilombo model of economics and politics, in which they exercised rational productions and political system. The purpose is to review and expand upon the historical and cultural context of Palmares and on the aspect for decolonial strategies.

• 이베로아메리카
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• 제21권1호
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• pp.107-125
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• 2019

How to conceive fraternity in difference? I will hold two premises to answer this question. First: fraternity is an ineradicable element of the Political. Second: the recognition of fraternity in difference is a precondition for the consolidation of fraternal relations in Latin America in the context of coloniality. On the same path, I will show that fraternity must be thought of as difference in order to face the logic of neoliberal life imposed by capitalism in globalization. The articulation of both premises in the political praxis would contribute to the preservation of our life in common; in conditions of dignified existence. The fraters of precariousness and vulnerability are the ones who can re-establish being-with- and being-together.

• Journal of East-Asian Urban History
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• 제1권
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• pp.7-24
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• 2019

A. J. Toynbee published a book called Travel to China(1931) after traveling around the Asian continent in 1929. The book mostly focuses on Japan, China and the relationship between the two countries. Toynbee visited major cities in Japan and China by train. Most of the Japanese cities he saw were turning into modern cities in the process of spontaneous modernization mixed with its tradition. On the other hand, Chinese cities that he visited showed him various characteristics, including traditional, colonial, or semi-colonial cities. The modern cities of Japan and China in the late 1920s were transformed into various aspects under the influence of tradition, spontaneous modernization, colonial or anti-colonial modernization. How did Toynbee look at cities in East Asia? How did he recognize the relationship between tradition, modernization and colonization while visiting this area? Toynbee emphasizes the weight and influence of tradition especially in the development of modern cities in Japan and China. So, are modern European cities born out of their own traditions? Modern cities everywhere in the East and West were newly developed under the influence of tradition. Toynbee's attitude, which emphasizes especially its tradition in the modern cities of East Asia, seems to reflect his Orientalistic view.

• 미술이론과 현장
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• 제7호
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• pp.89-123
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• 2009

The Philippines was colonized by Spain for about centuries, from 1521 to 1898, and ruled by America for around four decades, from 1899 to 1946. After recovering from the Second World War, the government started to harness human labor as export itself. In the present time the overseas Filipinos keep the economy afloat with their steady transfer of money to relatives and dependents. Through the art works, the issue which Filipinos were exploited and exported by its government has been reflected as the various allegories. As Filipinos traditionally follow and keep Catholic belief, themes of Christ's sacrifice has allegorically been represented as salvation, struggle, suppression, and emancipation of people. Through the allegory, we can interpret both the intrinsic and superficial texts. Also we can identity certain modes of the visuality of allegory in selected works from Philippine art history that in their complex mediations materialize the people and dignity of their predicament and their prevailing. Philippine art can be divided as three different features: passion, vagrancy, and mass formation. The passion stage was depicted as deep structure of Christian thought and devotional feeling, harsh capitalist system. In the pictures of vagrancy, under the regime of Ferdinand Marcos, the themes of drift, deprivation, and homelessness are reckoned through the images of pictures. The stories represented with allegory have been played an important role to bring local issues up as national ones. Those stages take us to the processes of mass formation or the depiction of the people as a moment in the totality of force. The allegorical sign refers to another sign that precedes it, but with which it will never able to coincide reach back to a previous stage and in this constant attempt at return incorporates a structural distance from its origin. The true people's art is one that radically generates transformative technologies and techniques so that it irrevocably breaks the plane of "art". In the painting, the truth is represented by functioning as foundation of a rhetoric of the image. And at this axis, the passional, the vagrant, and the mass formation tend to come together because they render the form of contingency that must be suffered and hopefully surpassed, a Filipino subjectivity that must be stitched in time.

• 한국콘텐츠학회논문지
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• 제15권3호
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• pp.458-466
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• 2015

이 글은 근대 일본의 국어교과서에 기술된 한국을 분석하여 당시 한국에 대한 인식이 어떠했는지 살펴보는 것이 목적이다. 이 연구에서는 일본에서 국정교과서제도가 시행되었던 제1기(1904년)부터 제5기(1945년)까지의 국어교과서에 수록된 한국 관련 내용을 살펴보았다. 근대 일본의 국어교과서에서 한국관련 내용은 신공황후, 도요토미 히데요시, 풍속, 인삼, 서울과 시골풍경 등의 내용으로 요약 가능하다. 신공황후와 도요토미 히데요시를 통하여 한국은 수동적인 약소국의 이미지가 부여되었다. 또한 온돌, 의복, 의례 등 일본과 다른 문화를 지닌 한국을 소개하기도 하였으나, 짐을 실어 나르는 말과 비위생적인 모습을 제시하여 전근대적인 측면을 부각하고 조선총독부와 일제에 의해 신축된 건축물을 중심으로 서울을 묘사함으로써 식민성을 강조하였다. 나아가 조선의 시골 모습을 배경으로 한 이야기를 통하여 내선일체를 유도하였다

• 비교교육연구
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• 제27권4호
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• pp.23-44
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• 2017

이 연구의 목적은 "비교교육연구" 학술지에 게재된 논문을 중심으로 국내 교육과정 관련 비교교육 연구의 동향을 검토하고, 그 특징을 탈식민주의 관점에서 비판적으로 고찰하는 데 있다. 이를 위해 이 연구에서는 1995년부터 2016년까지 "비교교육연구"에 게재된 교육과정 관련 논문 61편을 분석하였다. 연구 결과, 우리나라 교육과정 관련 비교교육 연구는 주로 과거 식민 지배를 받았던 일본뿐만 아니라 북미와 유럽 중심의 서구 국가들의 교육과정과 교과서 관련 정책이나 내용을 벤치마킹하는 방식으로 이루어지고 있었다. 또한 다문화 사회로의 변화에도 불구하고 우리나라에 많이 거주하고 있는 외국인들의 국적인 중국과 베트남 등 아시아 국가들에 대한 연구는 찾아보기 어려웠다. 이러한 분석 결과에 기반하여, 이 연구에서는 비교교육 연구 대상국의 확대, 비교교육의 식민성 극복, 비교교육 연구자의 존재론적인 성찰 등이 필요함을 제시하였다.

• 한국의사학회지
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• 제36권2호
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• pp.49-59
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• 2023

This paper describes the transformation of the knowledge system of Korean medicine in the early 20th-century colonial context of the 1920s in terms of 'identity formation'. At the time, newly introduced Western medicine was the dominant form of medical knowledge due to strong support from the colonial government but had did not enjoy popular support from the general public especially when compared to Korean medicine. Furthermore, the Japanese colonial government needed to utilize Korean medicine practitioners' labor due to a serious shortage of Western medicine doctors. In this context, Dongseo uihak youi (Essentials of Eastern and Western Medicines) provides an overview of the role of Korean medicine practitioners in the colonial healthcare system of the time. The book contains a figure of a 'modern' Korean medicine practitioner working within a healthcare system influenced by colonial modernity. The association of Korean medicine doctors at that time not only published Dongseo uihak youi but also attempted to establish a school specializing in both Eastern and Western medicines or integrated Korean medicine, which would produce "the Chosŏn doctors" (Chosŏn ŭisa) on a par with doctors trained in Western medicine. Although their attempts did not materialized, they provide a clue as to how and in what direction Korean medicine pursued its identity in the 1920s.

• 철학연구
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• 제130권
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• pp.381-414
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• 2014

이 논문은 로크의 자연법 이론과 인디헤나의 절멸에서 비롯된 식민주의의 기초를 밝히려 한다. 로크는 자연법을 철학적 전제로 설정하여 자신의 정치이론을 전개하는 것처럼 보인다. 그러나 로크는 북아메리카 지역의 식민지 건설에 참여한 경험을 바탕으로 자연법 이론을 전개했다. 로크의 '소유적 개인주의 입장'은 자연상태와 자연법의 상호관계를 토대로, 배제와 절멸의 논리를 펼친다. 소유권을 지니지 않은 사람을 배제하고, 토지를 효율적으로 경작하지 않는 사람들의 소유권을 빼앗고, 이를 토대로 노예제를 정당화하고 절멸의 논리를 펼친다. 부르주아의 문화가 아닌 모든 문화를 파괴하는 식민주의는 바로 여기에서 비롯된다. 로크는 이를 처음으로 세속적으로 전개한 최초의 사상가이다. 로크 이후에 식민주의는 18세기에는 인종주의로, 헤겔에게는 보편사의 착종으로, 다종한 문화권에서는 '오리엔탈리즘'으로 계속 판형을 거듭했다. 18세기 서양의 '철학사'가 보편사로 확고하게 자리잡으면서 사상과 이론은 서구 일변도의 식민주의와 제국주의의 보편사가 상식으로 통용되었다. 그러나 그 이면에는 제노사이드를 비롯한 인종의 절멸이라는 역사적 과정과 그 철학적 정당화가 잠복해 있었다.