• 비교문화연구
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• 제20권
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• pp.113-148
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• 2010

This paper examines the American role in shaping South Korean nation-building during the early Cold War by considering how the United States attempted to form South Korea's education and how Koreans responded to these efforts. It looks at education as an arena where "American" ideas such as democracy and liberalism were received, transformed, and utilized by Koreans. This study pays particular attention to the gap between American intentions and Korean expectations, as well as to the competition between American and Japanese systems, which explains the contradictory role America played in South Korean nation-building. In order to better assess the role of the United States in shaping South Korean education, this article considers the complex dynamics between the Japanese legacies, American influence, and Korean actors. Americans had exerted a great effect on Korean education since the beginning of their relationship. American missionaries, U.S. military government, and educational mission teams had all contributed to the expansion of educational opportunities for Koreans. Through the educational institutions that they established or helped establish, Americans tried to spread "their" ideas. In this process, Americans had to struggle with two obstacles: Korean nationalism and the legacies of Japanese colonialism. Many Koreans used American missionary schools for their own purposes and resisted U.S. military government's policies which ignored their desire for self-determination. American education missions had limited effect on Korean education due to the heterogeneous Japanese system that was still influencing South Korea even after liberation. The ways in which Americans have influenced the democratization of South Korea have not been simple. Although "American" democratic ideas reached Koreans through various routes, Koreans understood the "American" idea within their own historical context and in a way that fit their existing socio-political relations. Oftentimes suspicious of "American" democracy, Koreans developed their own concept of democracy. The overall American influence on Korean democratization, as well as on Korean education, was important but limited. While Americans helped Koreans build educational infrastructure and tried to transfer democratic ideas through it, Koreans actors and Japanese colonial legacies limited its impact.

• 사회경제평론
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• 제31권3호
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• pp.93-130
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• 2018

본 논문은 학계와 사회에서 매우 중대한 1970-80년대의 한국경제학 논쟁과 사회구성체 논쟁의 관계를 연구하였다. 그 연구를 위해 개별국가 단위의 경제학의 성립 근거를 현대 학문의 역사에서 찾아내고, 한국경제학의 개념을 구체화했다. 그리고 한국적 경제학 논쟁이 전개되는 초기에 한국철학 논쟁과 비교하여 한국경제학계의 세계관의 한계를 파악했다. 1980년대의 사회구성체 논쟁이 전개되면서 한국경제학 논쟁은 사실상 중단되었다는 것과 한국경제학 논쟁의 문제의식이 망각되고, 우파와 좌파간 이념적 논쟁으로 치환되면서 논쟁의 수준이 퇴화했음을 밝혔다. 특히 개혁적 우파와 좌파의 진보경제학 연구자들이 미국경제학 수입에 주로 의존하는 기존 우파에 대해 비주체성과 식민주의를 비판한 것은 정당하나 진보경제학 그 자체도 자생적인 것이 아니라 수입에 의존하여 학문적 식민주의에서 벗어나지 못했음을 밝혔다. 한국경제학의 학문적 독립과 남북통일을 전망하기 위해서는 이 두논쟁을 재조명하고, 논쟁의 과제를 푸는 것이 필수적임을 주장한다.

• 비교문화연구
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• 제23권
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• pp.81-100
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• 2011

The term of world literature is now becoming an issue and lens through which we need to rethink the value of literature on a more universal dimension so as to imagine newly the location of the local or regional literature that has been alienated from the field of world literature. This kind of recognition leads us to consider the term world literature in relation to globalization and universality and to locate it on a problematical territory rather than to understand it in the traditional and Western way. Therefore the concept of world literature is now given to us as a task to resolve from our particular, or more precisely, peripheral context. The peripheral context could best operate as a possibility of reforming the West-centered order of world literature particularly in the way in which world literature obtains a more universal value. When we discuss world literature we need to consider the way of practice to re-highlight the possibility of periphery and pre-modernity without neglecting the 'light' of modernity and center. In this respect, the discourse of 'East Asia' may be useful for a transnational approach to world literature which focuses on the criticism of all kinds of centrism by foregrounding the concepts of othering and de-homogenization. For this I emphasize the attitude and methodology of 'post' which includes the power of othering and de-homogenization. The 'posty' theories such as post-colonialism, post-structuralism, post-nationalism and post-humanism allow us to indicate properly and acutely our aim by means of freer play of thought and at the same time more just definition and practice of our thought; that is, only by embracing both indication and play can we maintain the universal value of world literature. Here we can say that the global and local enterprise of ethics is the fundamental basis of world literature.

• 문화기술의 융합
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• 제5권1호
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• pp.1-12
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• 2019

우리나라는 일제 식민지배로 인해 중요한 근대의 시기를 읽어 버렸음에도 오늘날 선진국의 반열에 올라서 있다. 이 시기는 디자인 활동에도 상당한 제약을 받았음으로 우리의 창의적이고 혁신적인 디자인 행위는 별로 없었을 것으로 생각하는 것이 일반적이며 그에 대해 연구한 결과도 미미하다. 이 시기의 디자인 행위에 있어 창의적 발상이나 혁신적인 디자인들은 전혀 없는 것인가? 라는 물음 속에서 당시 남겨진 근대디자인의 여러 산물들에 대하여 분석한 결과 10가지의 분야에서 새롭고 남다른 혁신성(Innovation)을 발견할 수 있었다. 즉 오늘날도 디자인 분야에서 구사하는 혁신적인 전략 예컨대 브랜드 패밀리, 뉴 사인시스템, 모더니즘 스타일, 로컬라이제이션, 스타마케팅, 완 소스 멀티 유즈, 프라이빗 브랜드, 자연친화, 융 복합, 패러디 전략 등을 활용해 디자인했음을 확인할 수 있었다.

• 영미문화
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• 제14권2호
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• pp.287-309
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• 2014

The purpose of this paper is to critique British imperialism in Bapsi Sidhwa's Cracking India (1991) by analyzing the partition of India from the perspective of nation, religion, and women. Dubbed "Punjabi-Parsi-Indian-Pakistani," Sidhwa is in a position where she can view the partition from an objective and neutralized stance. Rather than focusing on the lives of nationally well-known political figures such as Gandhi, Nehru, or Jinnah, Sidhwa delves deep into the miserable lives of the lower classes before and after the partition. First, I analyze the process of the partition, as it is performed through the manipulation of British imperialism. By adopting the viewpoint of an 8-year-old Lenny, who is the daughter of a Parsi family, Sidhwa is able to critique both British imperialism as well as the male-dominated Indian society where the treatment of women is unthinkably harsh. Second, I focus on the tragedy of the confrontation of three religions, Hindu, Muslim, and Sikh. Religious people fight each other while they were forced to move from South to North or from North to South. I argue that the religious conflicts have much to do with political issues. Third, I want to argue that women are the major victims of the partition. Ayah, Hamida, and Papoo are victims of male-dominated India during the partition. They symbolize the feminized India, which is exploited and victimized by British Imperialism. Even though Ayah is shattered by Ice-candy-man while working as a prostitute and dancer, she decides to return to her home in India, which shows her challenge against male-dominated India as well as against British colonialism. In conclusion, Sidhwa tries to heal the suffering of the Indian women who fell victim to male-dominated Indian society by criticizing the problems of British imperialism. In addition, by dealing with the lives of silenced people, Sidhwa asks readers not to forget the historical tragedy and not to repeat the tragedy again.

• 영미문화
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• 제17권2호
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• pp.29-61
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• 2017

Said's Orientalism criticized the European representations on the Middle-East by theorizing orientalism as a discourse. In this text, he explored and criticized the colonial forms of knowledge and language that distorted the image of the colonized. The justification of the discourse of orientalism is derived from the binary system that is originated from Plato which Derrida rejects on the ground that it always privileges one term over the other, that is, colonizer over colonized. Derrida names for this traditional heritage of Western binary system logocentrism which regards logos(the Greek term for speech or reason) as the central principle of language and philosophy, whereas mythos derives its meaning from the logos on the basis of binary oppositions. Thus according to logocentrism, the colonized is merely the defined who can have its meaning from the definers, colonizers. In this paper, utilizing Derrida's a (non)concept called supplement which means both to add on as a surplus and to make up something missing as a mere extra, I propose another alternative interpretation towards the critique of colonial representation by raising internal contradictions in the Platonic dichotomy between logos and mythos embedded in western colonialism discourse, orientalism. I attempt to show that logos(colonizer) and mythos(colonized) is inseparable in itself due to the fact that they exist as supplementary. For this purpose, I demonstrate how colonial binary system constituted and was constituted in terms of language. Through this paper I reinterpret the colonial rationality of privileging 'logos' over 'mythos' by substituting the colonial binary system with the supplement.

• 동남아시아연구
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• 제20권2호
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• pp.73-99
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• 2010

To properly answer the question 'Why have Vietnamese Women kept appearing in Korean Films and TV dramas?', We need to induce Postcolonial discourse along with historical and cultural similarities between Korea and Vietnam. It is because the relationship of two countries can be defined as a neocolonialism specially in view of economic relationship. Koreans need to locate themselves on the superior position by othering Vietnamese women, who are close enough to be compared and also distant enough to be othered. This paper is intended to bring their being in Korean films and TV dramas under the light of postcolonial discourse. According to the postcolonial concepts such as ambivalence, stereotyping and subaltern, Korean films and TV dramas are classified into three groups, which are Vietnam war melodramas, Horror movies based in Vietnam, and TV dramas with Vietnamese brides. War melodramas have been othering Vietnamese woman through ambivalence of the fear of Vietcom warrior and the fascination of exotic beauty. Horror movies, produced about 10 years later, brought the Vietnamese women back to Korean audience, stereotyping them into ghosts, which are incarnated through the suppression and eruption of sexual desire. The third group consists mainly of TV dramas. Their story usually evolves around Vietnamese brides migrating into Korea. The women are forced into the position of Subaltern, not representing themselves in their own voices. Facing multi-cultural society, our visual media are requested to modify their neocolonial approach of presenting Vietnamese women. To accomplish the goal, they have to find ways of storytelling to show the women in their everyday lives and help them to speak for themselves.

• 영어영문학
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• 제57권4호
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• pp.625-649
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• 2011

Even though "An Outpost of Progress" and Heart of Darkness were based upon Joseph Conrad the sailor's same experience in Congo Free State, their narrative strategies are quite different. The realistic representation of "An Outpost of Progress," with which Conrad was not satisfied at all, was converted into the modernistic narrative strategy of Heart of Darkness so that the sympathetic power of the story should be improved. The conservative value system of realism is expressed by the omniscient author in "An Outpost of Progress," whereas the frame narrator of Heart of Darkness is proved to be an unreliable one whose norms and behavior are not in accordance with the implied author. The glorious history of the British Empire, which was proudly presented by the frame narrator at the beginning of Heart of Darkness, was strongly opposed by Marlow, another narrator, who said that the British Empire had been "one of the dark places of the earth" when ruled by the Roman Empire. The feeling of the frame narrator was uneasily changed into the gloomy mood when he described the Thames as the flow which "seemed to lead into the heart of an immense darkness" at the end of Heart of Darkness. Similar to the straightforward narrative strategy of representation in "An Outpost of Progress," the realistic approach of Part I in Heart of Darkness is considered by Conrad as insufficient to reveal the darkest truth of imperialism, which was declared by Kurtz as "The Horror! The Horror!" Thus Conrad uses the Chinese-box structure, in which Kurtz' episode is enveloped by Marlow's tale which is enclosed by the frame narrator's story, in order to penetrate into the mind of ordinary readers in the novelist's age of New Colonialism, while attacking the ideology itself of imperialism instead of critisizing its inefficiency and individualism.

• 문화기술의 융합
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• 제7권1호
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• pp.336-342
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• 2021

일본제국주의는 1937년 중일전쟁을 일으키고 1938년 국가총동원법을 공포하면서 전시총동원체제를 구축해 나갔다. 전시총동원체제기에 접어들면서 일제는 여성들의 노동력에 주목하여 국내뿐만 아니라 국외로도 여성들을 동원하였다. 식민지 조선은 물론 국외의 여성들까지 근로보국대, 여자근로정신대 등으로 강제로 동원되었다. 여성들은 가내 노동은 물론 이미 동원된 남성들의 노동을 대신해야 했으며, 동시에 강제로 전쟁을 위해 동원되는 열악한 상황에 처했다. 여자근로정신대의 동원은 관청의 알선, 모집, 자발적인 지원, 학교나 단체를 통한 선전, 취업 사기, 강제나 협박 등 다양한 형태로 이루어졌다. 일제강점기 강제적 여성 동원의 대표적 희생자였던 여자근로정신대 문제는 개별적으로 소송이 진행되며 여전히 해결되지 않은 문제로 남아 있다. 전시총동원체제기 여성의 강제동원에 대한 실체를 밝히기 위해서는 관련 기구를 통해 지속적인 연구와 사회적 교육이 필요하다.

• 융합보안논문지
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• 제20권5호
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• pp.81-88
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• 2020

과거부터 중국은 중화사상에 의해 주변국과 그 민족들을 자신의 세력권이라는 시각이었다. 이는 중국의 고유민족은 한족이고 그 외의 타민족들은 이민족이라는 것이다. 중국 덩샤오핑도 집권 이후, 개혁개방을 통해 급격한 경제성장을 이룩하면서 필요에 의한 패권주의 정책을 시행하고 있다. 대내적으로 타민족들을 억압·말살하기 위하여 타민족의 거주지역을 제한하거나 고유언어사용을 금지하고 있다. 대외적으로 영토확장을 위하여 역사와 문화를 왜곡·편입하는 '하상주단대공정', '중화문명탐원공정', '동북공정', '서북공정', '서남공정'을 전개하고 있다. 또한 개혁개방으로 자본주의가 발달하면서 원자재와 운송로 확보, 군사시설 확충, 수출시장 확대 등을 목적으로 일대일로를 개척하고 있다. 이러한 과정에서 중국은 관련국들의 정치, 경제, 영토 주권 등을 침해하기에 한국도 중국과 관련한 정치, 경제, 역사, 문화 등의 분야에 관한 대(對)중국정책을 재검토할 필요가 있다.