「불함문화론」을 통해 본 한국문화론 읽기의 시각과 방법

이선이 경희대학교(국제캠퍼스) 비교문화연구소 2024 비교문화연구 Vol.71 No.-

This article aimed to explore the perspectives and methods of reading the discourse of the Korean culture. It points out that the discourse of Korean culture, a product of modern society, has not been the subject of full-scale research and raises the need for further study. It also explores the perspectives and the methods of reading the discourse of Korean culture focusing on the "Bulham cultural theory", which is considered the origin of modern discourses of Korean culture. The main points of discussion are as follows. First, this paper examined the process by which "Bulham cultural theory" is displaced in the process of discursive practice. It emphasizes that reading the discourse of Korean culture must capture the nature of the discourse itself, deepen our understanding of the discursive terrain, as well as critically reconceptualize the readings imposed by the nation-state regime. Reflective reading, which closely traces the practices and effects of the discourse, refers to a perspective and method that encompasses such multilayered reading. Second, this study discusses how to recognize the desire for cultural universality and singularity projected in the discourse of Korean culture and the comparative cultural methodology that embodies it. This paper sheds light on the fact that singularity and universality are desires generated by the nation-state regime and problematizes the concept of mediative universalism or universal universalism. The ethics of comparative culture is to distance oneself from nationalism and imperialism. Furthermore, reading the discourse of Korean culture requires a dialogic perspective and methodology with other cultures, whilst paying attention to the historical changes in culture. Finally, I suggest that a postmodern perspective, free from the shackles of nation and ethnicity, is necessary for reading the discourse of Korean culture to have a creative freshness and socio-cultural value. 이 글은 한국문화론 읽기의 시각과 방법을 모색하는 데 궁극적인 목표가 있다. 먼저, 여기서는 근대의 산물인 한국문화론이 본격적인 연구대상이 되지 못했음을 지적하고 연구의 필요성을 제기하였다. 다음으로, 근대적 한국문화론의기원으로 평가되는 「불함문화론」을 중심으로 한국문화론 읽기의 시각과 방법을 모색하였다. 주된 논의 내용은 다음과 같다. 첫째, 「불함문화론」이 담론의실천 과정에서 변위되는 과정을 살펴보았다. 이를 통해 한국문화론 읽기는 담론자체가 갖는 성격을 포착하고 담론의 지형에 대한 이해를 심화하는 동시에 국민국가체제가 강요하는 독법을 문제적으로 재인식해야 한다는 점을 강조하였다. 담론의 실천과 효과를 면밀하게 추적하는 성찰적 읽기는 이러한 다층적 읽기를 포괄하는 시각과 방법을 지칭한다. 둘째, 한국문화론에 투영된 문화적 보편성과 고유성에 대한 욕망과 이를 구체화하는 비교문화 방법론을 어떻게 인식할 것인가에 대해 논의하였다. 고유성과 보편성은 국민국가체제가 야기한 욕망이라는 점을 비판적으로 인식하고, 매개적 보편이나 보편적 보편주의라는 개념에 담긴 문제의식을 환기하였다. 또한 비교문화의 윤리가 민족주의나 제국주의로부터의 거리두기라는 점을 강조하고, 한국문화론 읽기에는 문화의 역사적 변화에 주목하면서 타문화와 대화적인 시각과 방법이 요구된다는 점을 초점화하였다. 마지막으로 한국문화론 읽기가 창조적 신선미와 사회문화적 가치를 가지기 위해서는 국가와 민족이라는 족쇄로부터 자유로운 탈근대적 시각이 필요하다는 점을 제안하였다.

<설공찬전>과 <金鳳釵記>에 나타난 還魂 양상 비교 연구

구서경 경희대학교(국제캠퍼스) 비교문화연구소 2024 비교문화연구 Vol.71 No.-

In this article, we compared <Seolgongchanjeon> and <Geumbongchaegi> from 『Jeondeungsinhwa』 and focused on the phantom of Ghost possession used in the two works. The result is that although the two works have something in common, they also seem to have differences. What they have in common is that first, the main character goes to the underworld after death, but is allowed to return to this world by an Official of the underworld. Second, the main character's soul returns to this world and is possessed by another's body. Third, the way of possession is through the body of the main character's relatives or family. Fourth, the soul relieved its resentment by possessing another person's body. Fifth, the person who has been possessed is sick or has no energy. Finally, after the Ghost’s possession, the behavior of those who were possessed is the same as the behavior of the one who possessed. The difference between the two works, first is that in <Geumbongchaegi> there is no exorcism, while in <Seolgongchanjeon> there is an exorcism scene. Second, the stories of the underworld were barely mentioned in <Geumbongchaegi>, but the stories of the underworld were mainly mentioned in <Seolgongchanjeon>. Through this comparison, in terms of the Ghost possession aspects, we can see that Korea's <Seolgongchanjeon> and China's <Geumbongchaegi> from 『Jeondeungsinhwa』 have something in common, and there are also many differences. The <Seolgongchanjeon> which was created at a later time, may borrowed the motif of the Ghost possession of <Geumbongchaegi>, but <Seolgongchanjeon>’s aspect of the Ghost possession has its strong unique characteristics. So <Seolgongchanjeon>’s writer Chae-su's independent invention seems to be stronger than borrowing. Although this Ghost possession motif brought popularity to <Seolgongchanjeon>, it also caused fatal damage to this work. In other words, <Seolgongchanjeon> was banned by the Emperor and then burned. Also, due to this damage, later works could no longer utilize the Ghost possession motif. Accordingly, only <Seolgongchanjeon> which uses the Ghost possession motif in Korean novels has its own unique meaning, unlike many Chinese novels about the Ghost possession motif.

역사적 현실과 문화적 기억: 기록 문학과 구술 문학에 나타난 표트르 대제의 형상

서선정 경희대학교(국제캠퍼스) 비교문화연구소 2012 비교문화연구 Vol.29 No.-

In the world history in the rein of totalitarianism cultural project of government had been activated, and consequently of it official culture had been organized. But at the same time on the other side of it people(‘narod’), who didn’t have cultural means for active expression of own opinion on the reality, had expressed world-view and judgement informally in everyday language. In the literature of autocracy, subjected to censorship, had been expressed and fixed mythically idealized image of sovereign and his works. But in the folklore the image of ruler had been created by liberal fantasy of people. This article examined russian literature and folklore texts of 18 century, when russian people suffered from rapid and dramatic changes, caused by Peter I. Although russian literature of 18 century had gone over to the new literary regime, it still accepted political mechanism as dominant of age, and consequently in the literary texts of this century Peter I was represented as ideal person and great monarch. But various images in folklore texts show that people’s opinion on ruler and his activities couldn’t be controlled. In other worlds, diverse images of Peter I in folklore texts reflect clear and plain historical consciousness of people. This analysis reveals not only difference between mechanism of idealization of government and historical consciousness of people, but also meaning of cultural memory as indicator of historical reality.

디스토피아 속 유토피아는 가능한가: 다큐멘터리 <내언니전지현과 나>(2020)를 중심으로

조혜영 경희대학교(국제캠퍼스) 비교문화연구소 2023 비교문화연구 Vol.68 No.-

This paper analyzes the documentary film People in Elancia (Park Yun-jin, 2020), which deals with the game user community of the MMORPG Elancia launched by the Korean game company Nexon in 1999. This paper aims to explore how a utopia and dystopia are simulated for young people in the current Korean society through the documentary. The game space of Elancia, which is filled with bugs and where macro software is widely used because the server is maintained but not managed, is analogous to the competitive society under neoliberalism experienced by the game users in Elancia who spent their childhood under the IMF crisis in 1997. The high degree of freedom, various occupational choices of characters, and non-productive game play, which were regarded as the strengths of Elancia, no longer work through Nexon’s governance of negligence. Nevertheless, in Elancia, which was called an ‘abandoned game’, the game user community to which the director herself belongs forms a ‘utopia of failure’ that performs non-productive and non-competitive game play. This paper redefines the concept of a utopia through the community as one that is slow, fragmentary, and in process; in contrast to the traditional utopia, which is homogeneous, totalitarian, and teleological. In addition, the documentary reversely utilizes the fact that art culture is never completed in the post-Fordist era, but is always in process, and has the property of content that constantly commercializes itself, leading to management and operation of Nexon and changing reality. It shows the possibility of a new activism documentary in the 21st century. 본고는 온라인 다중접속 롤플레잉 게임인 <일랜시아>(1999)의 게임 유저 공동체를 다룬 다큐멘터리 영화 <내언니전지현과 나>(박윤진, 2020)의 분석을 통해 현재 한국사회 청년들에게 유토피아와 디스토피아가 어떻게 시뮬레이션 되고 있는지를 검토하고자 한다. 서버 유지만 되고 관리운영은 되지 않아 버그와 불법 프로그램으로 가득 찬 <일랜시아>의 게임공간은 1997년 IMF 체제에서 유년기를 보낸 게임 유저가 겪어온 신자유주의 통치 하의 경쟁적인 사회와 유비관계를 이루며 가상적이고 실재적인 세계의 위치를 갖게 된다. <일랜시아>의 장점으로 여겨졌던 레벨 없는 시스템, 높은 자유도, 캐릭터의 다양한 직업선택, 비생산적인 게임 플레이의 유희 등이 게임회사 넥슨의 방임적 통치로 더 이상 작동하지 않게 된다. 그럼에도 자타공인 ‘망한 게임’으로 불린 <일랜시아>에서 감독 본인이 속한 게임 유저 공동체는 비생산적이고 비경쟁적인 게임 플레이를 수행하는 ‘실패의 공동체’를 형성한다. 본고는 이 공동체의 형성을 동질적이고 전체주의며 목적론적인 성격을 갖는 전통적 유토피아와 대비해 느리고 파편적이며 과정 중에 있는 ‘실패의 유토피아’로 정의한다. 또한 다큐멘터리 <내언니전지현과 나>는 게임 유저와 다큐멘터리 감독이라는 두 정체성을 교차하고 포스트포디즘 시대에 완료되지 않고 스스로를 지속적으로 상품화하는 콘텐츠가 된 예술문화의 속성을 역으로 활용해 현실에 개입하는 방식으로 디지털 플랫폼 시대의 액티비즘 다큐멘터리의 가능성을 보여준다.

대학의 변화에 따른 교원의 지위와 대학의 자율성

서윤호,전윤구 경희대학교(국제캠퍼스) 비교문화연구소 2020 비교문화연구 Vol.60 No.-

With the phenomenon of university corporatization, university restructuring in our current society is in full swing and the internal division of university faculties is being advanced. Until now, the status of university faculties has been governed by education-related laws such as the private school law and higher education law. However, these laws were legislated at a time when Korean higher education institutions were on the path of continuous growth, so they are unsuitable for the current university situation, entering the period of university restructuring. Conventionally, the labor law has neglected the regulation of university faculties, while entrusting its legislative reform to the educational laws. As a result, the protection of university faculties during university restructuring is becoming significantly weaker than that of ordinary workers. Thus, to support or promote university restructuring, which is inevitable in response to the university restructuring accompanied by a decrease in the school-age population, conversely, it is in the field of labor law necessary to actively include university faculties that face university restructuring as the objects of protection. At the same time, conversely, the legislative alternatives and disciplines suitable for university restructuring are being requested in education-related laws such as the private school law and higher education law. It is necessary to examine the proposal for legislative improvement classified into liquidation-type university restructuring and survival-type university restructuring. For universities that are expected to encounter difficulty in normal management because of the accumulation of shortages regardless of misconduct, it is necessary to ensure that the corporate dissolution incentives and the dismissal compensation for university faculties are balanced so that the university can be closed in an orderly manner wherein pain is shared fairly. To this end, various legislative supports must be sought, and the most crucial imperative is to quickly establish a social safety net for university faculties. At the same time, in the survival-type university restructuring that has a strong effect on the existence of universities and departments and the personal lives of university members, it is necessary for the university members to advocate the right to participate in the decision-making process and procedures of the university headquarters to properly reflect their intentions. In particular, it is crucial to ensure that the university members actively participate in democratic decision-making in the course of department integration and abolition. 현재 우리 사회는 대학의 기업화 현상과 함께 대학구조조정이 본격화되고 교원 내부의 분화가 촉진되고 있다. 지금까지 대학교원의 지위는 사립학교법이나고등교육법 등 교육관련 법령이 규율해 왔다. 그러나 이들 법령은 우리나라 고등교육기관이 지속적으로 성장하던 시기에 입법된 것이어서 대학구조개편기에접어든 현재 대학의 사정에는 적합하지 않다. 종래 노동법은 대학교원에 대한입법정비를 교육법령에 맡긴 채 그 규율을 등한시해 왔고, 그 결과 대학구조개편기에 대학교원의 보호가 일반근로자에 비해서도 취약한 정황이 뚜렷해지고있다. 그러므로 학령인구 감소에 수반된 대학구조개편기에 대응하여 부득이하게 요청되는 대학구조조정을 지원 내지 촉진하기 위해서는 노동법 차원에서도대학구조조정에 맞닥뜨린 대학교원을 그 보호대상으로 적극적으로 포섭하는 한편, 사립학교법 등 교육관계법령에서도 대학구조개편기에 적합한 입법적 대안과 규율이 요청되고 있다. 이에 대한 입법개선안은 청산형 대학구조조정과 존립형 대학구조조정으로 나누어 살펴보는 것이 필요하다. 비위와 관련 없이 정원미달이 누적되어 정상적인학교경영이 어려울 것으로 예상되는 대학에 대해서는 법인해산장려금과 교원에대한 면직보상금이 균형 있게 제공되도록 함으로써 당사자들이 공평하게 고통을 분담하는 질서있는 폐교가 될 수 있도록 해야 할 것이다. 이를 위해서는 다양한 입법적 지원이 모색되어야 하는 바, 그 중에서도 중요한 것은 대학교원에대한 사회안전망을 서둘러 갖추어 나가는 것이다. 동시에 대학 및 학과의 존립과 학내 구성원의 신변에 심대한 영향을 미치는 존립형 대학구조조정에 대한대학본부의 의사결정 과정과 절차에 대해서 학내 구성원의 의사가 적절하게 반영될 수 있도록 그 의사결정에 대한 참여권을 서둘러 마련할 필요도 있다. 특히학과통폐합의 과정에서 교원들의 민주적 의사결정 참여보장은 매우 중요하다.

주사위 놀이와 우표 속 남녀 비율 및 여성 역사 위인 한일 비교

금영진 경희대학교(국제캠퍼스) 비교문화연구소 2023 비교문화연구 Vol.69 No.-

In this paper, the male-to-female ratio and characteristics of female characters appearing in dice board games and postage stamps in both Korea and Japan were examined from the perspective of gender. First, the ratio of men and women in backgammon, which is a great historical figure in Korea, is 13.5:1, and the ratio of men and women in postage stamps is 5.5:1, which means that there are relatively fewer women than men. There were many virtuous women or anti-Japanese patriotic martyrs from a Confucian perspective. On the other hand, the ratio of men and women in Japanese backgammon is 8:1, and the ratio of men and women in postage stamps is 2.4:1, and similarly, there are fewer women. As for the female characters, there were many poets of waka (和歌) or female writers. It can be seen that the ratio of female figures in Japan is about twice as high as that in Korea, and this is related to the gender ratio gap (8:1 in Korea, and 4:1 in Japan) confirmed in keywords, such as filial piety, and classic databases in both Korea and Japan. In particular, the 9:1 male-to-female ratio in the Japanese culture postage stamp series is interesting, as it symbolizes gender inequality in modern Japanese politics. 본고에서는 한일 양국의 주사위 놀이와 우표에 등장하는 역사 위인의 남녀 비율 및 여성 역사 위인의 양국 간 차이에 관하여 양성평등 젠더의 관점에서 고찰하였다. 먼저, 한국의 역사 위인 주사위 놀이에서의 남녀 비율은 13.5대 1이고 우표에서의 남녀 비율은 5.5대 1로 여성이 상대적으로 적었다. 우리나라의 여성 역사 위인들은『삼강행실도(三綱行實圖)』의 관점에서 평가받는 열녀 내지는 항일 애국 열사가 많았다. 반면, 일본의 역사 위인 주사위 놀이인 에스고로쿠(絵双六)에서의 남녀 비율은 8대 1이고, 우표에서의 남녀 비율은 2.4대 1로 마찬가지로 여성이 적었다. 일본 여성 역사 위인들은 『햐쿠닌 잇슈(百人一首)』의 와카(和歌) 가인(歌人) 또는 여류 문학자가 많았다. 우리나라보다 일본의 여성 비율이 2배 정도 높다는 것을 알 수 있는데, 이는 한일 양국의 효자전(孝子伝)(한국 8대 1, 일본 4대 1)이나 고전 데이터 여성 키워드 비율(한국 여성 1.6배, 일본 여성 2.6배)에서 확인되는 남녀 비율 격차의 연장선에서 바라볼 필요가 있다. 특히 「일본 문화인 우표 시리즈」에서의 남녀 비율 9대 1은 현대 일본정치 영역에서의 양성 불평등(중의원 남녀 비율)과 일치하는 수치라는 점에서 흥미롭다.

청소년 문학의 ‘굴절(refraction)’ 양상 연구: 번역규범과의 기능적 관계를 중심으로

최지영,孟 陽 경희대학교(국제캠퍼스) 비교문화연구소 2022 비교문화연구 Vol.66 No.-

The purpose of this article is to understand the control factors for Lefevere’s ‘refraction’ through functional relationships with translation norms and to analyze the refraction patterns of children's literature by applying this information to two types of translations with different readers of Chinese children's literature, “紅瓦”, TT1 for adults, and TT2 for young adults. For Lefevere, text refraction is 'acculturation' caused by control factors of the TT socio-cultural system, and the categories and contents are ambiguous in the relationship between one another, making it difficult to apply them in practice because control factors are conceptualization of the culture. Attempts to understand refraction in terms of translation norms are attributable to the following three reasons: first, both Lefevere and norm theorists share the hypothesis that 'translation is a manipulation within the TT culture' and find the purpose and the cause of text transformation in the TT culture system; second, norms play a functionally similar role to control factors in such a TT culture system; and finally, the correlation between norms and text transformation is relatively clear in scope and content compared to the relationship between Lefevere's control factors and refraction. This is because the allowable range is relatively narrow compared to adult literature, making it easy to categorize through inductive research. Therefore, the purpose of this article is to understand the control factors of refraction as norms in terms of functionality and categorize the contents of norms into the following four categories: 1) enhancement of socially and educationally appropriate values for young adults’ emotions, 2) preservation of Korean values in young adults' ethics and morals, 3) use of language suitable for cognitive and language development in young adults, and 4) better understanding and easy delivery, and then compare this with TT1 based on the existing empirical research on the norms of children’s and young adult literature, and finally analyze the refraction patterns of TT2 by control factors to gain an opportunity to assess the desirable translation direction of young adult literature. 르페브르에게 있어 텍스트의 굴절은 TT사회문화시스템의 제약요인들에 의해 야기되는 ‘문화적 변용(acculturation)’으로, 문화를 개념화시킨 제약요인들은 서로 간 관계에서 그 범주와 내용이 모호하여 실제 적용에 어려움이 적지 않다. 번역규범의 측면에서 굴절에 대한 이해의 시도는 첫째, 르페브르와 규범 이론가들 모두 ‘번역이 TT문화권 내에서의 조작이다’라는 가설을 공유하면서 텍스트의 변용에 대한 목적뿐 아니라 원인 또한 동일시스템에서 찾고 있으며, 둘째 TT문화시스템에서 규범이 제약요인과 기능적으로 유사한 역할을 하며, 마지막으로 규범과 텍스트 변용과의 상관관계가 르페브르의 제약요인과 굴절과의 관계에 비해 상대적으로 명확하게 드러나고 있기 때문이다. 무엇보다 아동문학을 분석 텍스트로 선택한 것은 아동문학 규범이 성인 문학에 비해 허용범위가 좁아 귀납적 연구를 통한 유형화가 용이하기 때문이다. 이 글은 기능적 측면에서 굴절의 제약요인을 ‘규범’으로서 이해하고, 이를 중국 아동문학인 『紅瓦』의 2종 한역본, 즉 성인 대상의 TT1과 청소년 대상의 TT2에 적용하여 아동문학의 굴절 양상을 비교ㆍ분석하였다. 아동ㆍ청소년 문학의 규범에 관한 기존의 경험적 연구를 귀납하여 규범의 내용을 1) 청소년 정서에 사회ㆍ교육적으로 적합한 가치의 제고, 2) 청소년 윤리와 도덕의 한국적 가치의 보존, 3) 청소년의 인지 및 언어발달에 적합한 언어의 사용, 4) 이해력 제고와 용이한 전달이라는 4가지로 범주화한 후, 이를 제약요인으로 적용하여 TT2의 굴절 양상을 분석하고 이를 통해 향후 청소년 문학의 바람직한 번역 방향을 가늠해 보고자 하였다.

통신방법을 이용한 한국 내 몽골대학생들의 제 3언어 사회화

김선영 경희대학교(국제캠퍼스) 비교문화연구소 2010 비교문화연구 Vol.19 No.-

This paper explored the academic socialization of a group of Mongolian college students, learning Korean as their L3 (Third Language), by focusing on their uses of an electronic communication channel. From a perspective of the continua of bi-literacy, this case study investigated how Mongolian students who had limited exposure to a Korean learning community overcame academic challenges through the use of a written communication channel as a tool in the socialization process. Data were collected mainly through three methods: written products, interviews, and questionnaires. The results from this study were as follows. Interactional opportunities for these minority students were seriously constrained during the classroom practices in a Korean-speaking classroom. They also described the lack of communicative competence in Korean and the limited roles played by L2 (English) communication as key barriers to classroom practices. However, students' ways of engaging in electronic interactions differed widely in that they were able to broaden interactional circles by communicating their expertise and difficulties with their Korean peers through the electronic channel. More importantly, the communication pattern of "L2-L2/L3-L3" (on a L2-L3 continuum) emerging from data demonstrated how these students used a written channel as a socialization tool to mediate their learning process in a new community of learning. This study argues that a written communication channel should be taken as an essential part of teaching practices especially for foreign students who cannot speak Korean fluently in multi-cultural classes.

中國 淸 王朝時代와 日本 江戶時代의 美意識에 따른 化粧文化 비교 연구

안현순,고정민 경희대학교(국제캠퍼스) 비교문화연구소 2012 비교문화연구 Vol.27 No.-

China and Japan are geographically close and the two countries had shared the Chinese Character Culture and the thoughts of Confucianism, Buddhism and Taoism since the ancient age. They also actively exchanged culture in various areas. Some cultural exchanges had been caused by surrounding environment and culture had been introduced to other country in a natural way; while some cultural exchanges had been forcibly introduced through artificial process. It is believed that such cultural phenomenon must have had impact on the make-up cultures of the two countries and it was assumed that there must have been commons and differences in the make-up cultures of the two countries. This study explored the historical background of the Ching dynasty of China and the Edo Age in Japan, which are in the same time frame, and studied the aesthetic consciousness of the two countries at the time. Then the make-up style of ladies in the two countries had been studied to find out how their aesthetic consciousnesses had been expressed in the make-ups of the two countries. Then the commons and differences in make-up skills between the two countries had been identified. According to the study results, the main stream of aesthetics during the Ching dynasty in China can be classified into Confucianism aesthetics and Taoism aesthetics. On the other hand, the main stream of aesthetics during the Edo Age in Japan can be classified into “mitate(見立)”, “ikki(いき)” and “garumi(かるみ). The skin care in the make-up culture of Ching dynasty in China was based on “rouge (臙脂, yanzhi)” and “powder(粉, fen)”. The Ching ladies loved the make-up style using rouge. It had been same both in the high society and common people. The eyebrow care was delicate and curved so that the feminine beauty with elegant spirit could be emphasized. The lips had been expressed to be smaller and the ladies tried to express elegance and reliability, rather than frail and tender feminine image. The skin care in the make-up culture of Edo Age in Japan focused on even applying of white powder so that the face would look soft. The eyebrow make-up was a very important part of the make-up. The shapes of eyebrow had been advanced in various styles and there had been eyebrow make-up styles such as “crescent-shaped brow (三日月), “crane style brow (鶴眉) and “Tang style brow (唐眉). The lips had been applied of thick red color, imitating the make-up skill of the ladies in the entertainment business. The lips make-up skill expressing the lips in two colors had been quite popular. Among the make-up skills during the Edo Age in Japan, the “black teeth (齒黑)” can be said as the most unique make-up style of Edo Age.

‘예루살렘의 대기실’ 제르바 섬 유대 문화의 인식론적 특성 연구

임기대 경희대학교(국제캠퍼스) 비교문화연구소 2022 비교문화연구 Vol.66 No.-

The Berber people, natives of the Maghreb region, are located on the island of Djerba, where Jewish culture is firmly established. In addition, traces of connection with Jerusalem, the center of the Jewish community, persist throughout the island. The island of Djerba is the only holy place for Jews outside Jerusalem. It is also well known as the ‘Antechamber of Jerusalem’ and preserves its traces relatively well. Therefore, Djerba Island is a very meaningful place as it can look at the exchanges of Jewish diaspora civilization, coexistence, and win-win relationship between Islam and Jews, and Berber. In order to understand the meaning of ‘Antechamber of Jerusalem’, this paper aims to briefly examine the Jewish situation in three Maghreb countries (Morocco, Algeria, and Tunisia) before and after French colonial rule, and to examine the current situation of Jews in the region developed in history. Next, we will assess the characteristics of the Jewish community on the island of Djerba, called the ‘Antechamber of Jerusalem’. Like the rest of the Maghreb region, the island of Djerba is also a place of cultural division. Nevertheless, the memory of Jerusalem remains the strongest in history on the island of Djerba. In this sense, it seems meaningful to examine the issue of epistemological ‘rupture or 'continuity’. This shows how Jews were able to coexist and co-exist on the island of Djerba, the ‘Antechamber of Jerusalem’, and how the French colonization and subsequent process led to a conflict and a ‘rupture’ in the coexistence. Therefore, through this paper, we will be able to understand the Jewish cultural identity of the island of Djerba, coexistence, and conflict of civilization. 토착 베르베르인이 자리하고 있는 제르바 섬에는 유대 문화가 공고히 자리하고 있으며, 유대인의 중심지인 예루살렘과의 연관성을 드러내는 흔적이 섬 곳곳에 남아 있다. 제르바 섬은 예루살렘 이외 지역에 있는 유대인의 유일한 성지이자 ‘예루살렘의 대기실’로 잘 알려져 있으며, 그 흔적을 비교적 잘 보존하고 있어 유대인 디아스포라의 문명 교류, 이슬람과 유대인, 베르베르의 공존과 상생 관계 등을 알 수 있다는 점에서 매우 의미 있는 장소이다. 본고에서는 먼저 프랑스의 식민 지배를 전후한 마그레브 3국의 유대인 상황과 역사에서 전개된 유대인의 현재적 상황을 짚어본다. 다음으로 ‘예루살렘의 대기실’이라 불리는 제르바 섬 유대 공동체에 대해 살펴본다. 마그레브의 다른 국가처럼 제르바 섬 또한 여러 문화적 분열 현상을 겪는 곳이다. 그럼에도 제르바 섬은 역사 속 예루살렘의 기억이 가장 강렬하게 남아 있다. 이런 의미에서 인식론적 ‘단절’(rupture)인가 혹은 ‘연속성’(continuity)인가의 문제 검토는 유의미해 보인다. 이는 ‘예루살렘의 대기실’ 제르바 섬에서 오늘날까지 유대인이 어떻게 지역에서 공존과 공생을 할 수 있었는지, 프랑스 식민지배와 이후 과정은 어떻게 갈등 관계를 불러오며 공존 방식의 ‘단절’을 이루게 했는지를 알 수 있게 한다. 그러므로 본고를 통해 제르바 섬의 유대 문화 정체성, 다양한 문화의 공존과 갈등 방식에 대해 이해할 수 있다.