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송도영 ( Song Doyoung ) 한국문화인류학회 2023 韓國文化人類學 Vol.56 No.1
강신표는 1970년대 초중반 한국인의 사고방식과 한국의 문화구조에 대한 연구를 시작하여 이 주제를 평생의 과제로 삼아왔다. 그의 연구는 일제 강점기와 6.25 전쟁을 거치면서 새로운 민족국가 형성을 위한 한국의 탈식민을 지향하고 주체적 문화를 만들고자 노력했던 동시대 학계 일부의 흐름과 맥을 같이 한다. 그는 일찍부터 레비 스트로스의 구조주의에서 영향을 받아 ‘한국문화의 심층구조’를 사고구조의 문화적 문법 차원에서 밝히고자 했다. 그가 정리한 한국문화의 심층구조는 중국의 고전철학에 담긴 언어 전개방식이라고 해석된 ‘음양(陰陽)의 논리(論理)’로 설명되었다. 강신표는 이 음양의 논리를 좀 더 발전시켜 대대문화문법(待對文化文法)이라는 형태로 정리했고, 부연설명으로 급수성(級數性), 집단성(集團性), 연극의례성(演劇儀禮性) 세 가지를 언급했다. 강신표의 대대문화문법과 그것을 부연하는 세 가지 개념들은 한국의 문화를 설명하기 위한 토착적 이론의 시도라는 점에서 의의가 있으나 그 논리적 구조상의 타당성에서 적지 않은 문제가 있으며, 특수 지역문화의 보편성과 특수성에 대한 범주 인식과 규정에 있어서도 논란의 소지가 많다고 여겨진다. 그러나 더 큰 문제는 한국 인류학계에서 이에 대한 적극적인 토론이 없었다는 것, 그리고 강신표가 평생 제시한 이론적 틀이 별다른 반향을 얻지 못했다는 것이다. 한국문화의 구조적 논리를 독자적 이론으로 설명하고자 했던 강신표와 같은 학자들의 학문의 탈식민화를 위해 기울인 노력들이 갖는 의미는 오늘날 재평가될 필요가 있다. 또한, 이론적 논쟁이 거의 부재하다시피 한 한국 인류학계는 학문의 진정한 발전을 위해 깊은 반성과 함께 새로운 고민을 발전시킬 필요가 있다. Kang Shin-pyo started his study on the cognitive structure of Korean traditional culture since the 1970s. The cognitive structure of Korean culture became the main theme of study during most of his academic life. For Kang, the essential objective of cultural studies should be the inquiry to discover the ‘cultural map’ of societies, according to Claude Levi-Strauss’ structural anthropology. Kang mainly explains the cultural logic (map) of Korean traditional culture by employing the concept of Yin-Yang as the basis of his theory of Dae-dae-mun-wha-mun-bop. Kang suggested that three main aspects of Korean traditional culture’s logic are hierarchicalism, collectivism, and theatrical ritualism. I argue that the logic and language of Kang’s interpretations of the cultural logic of Korean traditional culture have several serious defects. Confusion around the boundary of object cultures and the irregularity of logics are typical ones. Nevertheless, Kang Shin-pyo was a sincere academic of Korea’s post-colonial epoch who strove passionately to develop a kind of ‘indigenous academic knowledge’ which ensures a place for indigenous society (Korean society, in his case) in the discovery, interpretation, and benefits from decision making about its’ own culture and heritage. Korean anthropological society, still lacking sufficient diligence for theoretical debates, should learn the lessons from his legacy.
국내 무슬림 이주자들의 생활영역과 초국적 성격 -서울 이태원 출입 무슬림의 사례
송도영 ( Do Young Song ) 한국이슬람학회 2014 한국이슬람학회논총 Vol.24 No.2
One of important reasons of argument and conflict concerning international migrant population arises from the pre-supposition that the migrants intend to install, more or less definitively, at the land of their migration. Questions of cultural adaptations, especially for migrants like foreign Muslims, become even uneasier subject surrounding ``national identity`` and ``human right of free religion`` in the context of South Korea. Increasing studies show, nevertheless, that today`s migrants manage their life of migration not as candidates of ``naturalization`` in the land of their migration, but as active actors in the area of ``in between`` of different nation-state arena. The concept of ``transnational social field`` emerges, in the result, an alternative model of perception for a better analysis of situation. This study tries to understand the characteristics of ``transnationality`` in everyday life spaces of foreign Muslim migrants in South Korea. Analysis of selected individuals` detailed cases here is expected to shed the light on the more flexible and active composition of transnational social field with which Muslim migrants of Korea who try to take out the maximum of benefit from their strategy of international migration.
다문화 도시적 관점에서 본 지중해 이슬람 도시 : 모로코 페스의 사례연구
송도영 ( Do Young Song ) 부산외국어대학교 지중해연구소 2008 지중해지역연구 Vol.10 No.4
Problematic of multi-culturalism atrracts new attention in this age of migration and globalization. It influences also area studies, especially changing perspective on the characteristics of each society. And some case studies of societies, where the co-existence of different ethnic groups has long history, would be significant as reference concerning studies of multiculturalism. Mediterranean region has one of the most remarkable history of migration and communication among different cultures and civilizations: cross-cultural communication would be even one of the essential factors of Mediterranean. For more close observation, I took a case of Islamic city in Mediterranean region, Fes of Morocco, for this problematic. My questions in this case study of Islamic city are follows: What and how was the diversity of ethnic and regional groups in this city? What was the logic and reality about the spatial distribution, inter-community relationship, integration and disintegration of urban communities, and sometimes exclusions? How the co-existence and, if we can say, multicultural organization of society functioned in that city? How some inevitable conflicts were treated in that Islamic city? And, finally, how the introduction of modernity, through some tumultuous history of colonialism and independence in 20th century affected its` long tradition of cultural diversity? The composition of Fez`s urban population was cosmopolitan since the founding years of the city in 8th century. Migrants from different regions of Mediterranean like Tunisia, Spain, Turkey and Arabian peninsular, first generations of Fez`s urban residents were themselves descendants of various diaspora communities. Diversity and cultural pluralism seems to be a strong tradition of Mediterranean Islamic city in this case. The co-existence of different ethnic, regional, and religious groups, nevertheless, did not mean the reign of total harmony. Conflicts among communities were incessant composing factors of this city. Between royal elites and civil society, and between descendants of Andalousia and those of Kayrouan, for example, efforts of negotiation did not take away history of battles and trials of mutual elimination. But principally the system of negotiation and cohabitation took the root in urban tradition of Fez. With the introduction of modernity and nationalism in 20th century, however, the situation changed. This means that once acquired tradition of Fez`s cultural diversity can be under danger even in this age of globalization.