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서울학연구소 서울시립대학교 부설 서울학연구소 1998 서울학연구 Vol.- No.11
서울시립대학교 개교 80주년 기념 서울학공개 대담
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20세기 초 서울음악계의 성격과 대중음악 형성에 관한 연구
권도희 서울시립대학교 부설 서울학연구소 2004 서울학연구 Vol.- No.22
In the large scope, it is true that the popular music of Chosoˇn in early 20th century developed following American style. It was different from that. Because, it was not developed on the base of the technological innovation, Chosoˇn was undercontrolled by Japanese colonial government and the geographical and cultural background of Chosoˇn was unique than other countries. Thus, this paper aims to clarify when the popular music of Chosoˇn started and how was spread in early 20th century. In early 20th century the popular music of Chosoˇn was made as an alternative to the breakdown of musical world of the 19th century. It started when the music was related with modern music industry before and after the 1910s and developed to the direction of industrial rationalization and musical standardization after mid-1920s. In the first thirty years in the early 20th century all of the theaters, publishing and phonograph companies participated in developing the popular music, the recording companies could not lead the popular musical world. It was the 1930s the phonograph companies had the leadership in the commercial music world. The repertoires of popular music Chosoˇn in early 20th century was continually changed. There were three trends of popular music during the first forty years in early 20th century. The first trend was Chapga from the late 1900s to the 1910s, the second was Ch'ang-ga from the new style dramas and movies in the 1920s, the third was pop song from recording-music after the 1930s. The popular music Chosoˇn developed from Korean traditional music style to standardized western style music. In the course of popular music of Chosoˇn in early 20th because Chosoˇn was controlled by Japanese colonial government, it was inevitable Japanese' participation in the pop music. Japanese' music industrial fund threw on the popular music of Chosoˇn, and they got the profit from Chosoˇn. However, they mainly invested in a certain parts such as the sale of music record and its processing. Thus, the actual musical development was achieved by Chosoˇn people.
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근대 이행기(1894~1919) 서울 시전 상업의 변화
전우용 서울시립대학교 부설 서울학연구소 2004 서울학연구 Vol.- No.22
The Sijeon, the stores licensed by the government, has dominated the commerce in the capital city as a national purveyor and retailer since the foundation of Choseon Dynasty. The dynasty government gave the government-licensed merchants various commercial preferential treatments instead of the levy of national service. Under the privileged commercial order connected to the state power, the government-licensed merchants could occupy a better position in the distribution of commercial profit. The privileged commercial order was threatened from the small domestic merchants. But, the persons who ultimately destroyed them were foreign merchants who advanced into Seoul after the opening of the ports. In progress of the Kap-o Reform of 1894 under the pressure of Japan, Geumnanjeongwon, a monopolistic commercial right, in Yukuijeon, Six Licensed Stores(in Seoul), was formally abolished. But, under the political power of progressive party, the privileged commercial order was preserved. The domestic merchants got used to the existing commercial practice, and they had no power of promoting the construction of new commercial order. As matters stood then, the government could not help utilizing the part of the merchants with the special right. After the collapse of the political power of Progressive party, the phenomenon that returned to the privileged commercial order has become salient all the more. The merchants in Yukuijeon tried to revert to the traditional practice. For accomplishing it, they established Imperial central general association in 1898. This organization took active part in formalizing the privileged commercial system centered on Yukuijeon. The government that had the ideas of achieving the 'modernization', taking advantage of the merchants' capital and their experiences made them recovered their privilege in various ways. The merchants in Sijeon could take part in the national projects under the control of the Imperial Household. And, they could make a profit by the administration of government funds in the nation and the Imperial Household. In this atmosphere the establishment of company by the partnership with the aristocratic officials and the merchants were in fashion at that time. However, as Japan that won in Russo-Japanese War set into motion a colonization work on Korea, the merchants in Sijeon' dream who hoped to grow as 'modern capitalists' under the support of State power was vain. The strong reform measure by Japanese imperialism played a role in transferring the tangible·intangible assets that they have accumulated to Japanese and the pro-Japanese profiteers as well as changing the merchants' situation in Sijeon swiftly. The small minority of merchants in Sijeon only who could adopt the new man of power as a supporter achieved success in changing into 'modern industrialists'. The absolute majority of the government licensed merchants were ousted from the shelter of power, and could not help competing with the rising industrialists-the youth of noble blood who gave up their dream to the government post, the sons of local magnates, and lower and middle class officials who ousted from their government posts- in the small markets permissive to the Korean. In general, they were collapsed and became 'survivors of the Dynasty'. The vocational association that is, the capital association in each store, that has been united in one for the hundreds of years ceased to exist, leaving the minute common property and mutual friendship only.
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이병례 서울시립대학교 부설 서울학연구소 2004 서울학연구 Vol.- No.22
This paper focuses on living conditions of the electric car crew in Kyungsung during the colonial period and their consciousness which is formed from work process. The occupation which is an electric car crew originated with imported civilization together. Their wages or labor condition were similar to the worker of different type of business. But they had an autonomy in a fashion differently from the plant worker. The crews recognized that they were responsible for the safe carriage of many people. From like that point, they were full of conceit of their occupation. But many citizens made a complaint that crews were high-handed and impolite. The crews's high-handed manner was influenced by the colonial rule of japanese imperialism. The attitude of the colonial rule of japanese imperialism was to accomplish their purpose by the oppressive control and management. And It was related to a control form of capital. Kyungsung Electrical Manufacturing Company didn't invest in equipment or increase the number of crew for the benefit of themselves. The inferior labor condition of crews was due to confront a passenger with impertinence. The citizens thought that an electronic car must served citizens because of working for the public good. Therefore citizens required the electric car crews to do passengers a kindness. Citizens frequently conflicted with an electric car crews because of service. Complications between both persons were not solved through standing on the basis of understanding. The problem of service was solved with oppressive form through the police's frequent intervention. Kyungsung was the city which a new change began and the region which a new thought was flowed most first of all. The crews felt social change most first of all, with running fast in the heart of colonial city. The way of thinking of them was realistic. A right consciousness was not appeared by rapid and excessive form. The way of action of the crews in the process of strike was to watch the development of a matter, and was to take the way of improvement or compromise. The crews participated in organization movement individually or collectively. They participated in the 1919 independence movement and Singanhoi(新幹會). And the organization of crews was closely related to labor movement during 1920s, 1930s. But This movement don't have influence on most of crews. It was due to more the limit of labor movement in those days than the close control of capital and Japanese imperialism. It was expected that collective movement of crews spreaded over the society largely because they took charge of mass traffic. Therefore capital and police watched closely the crews's movement. Accordingly the organization movement of crews most was over at a shot and was left over potential power.
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金昌錫 서울시립대학교 부설 서울학연구소 2004 서울학연구 Vol.- No.22
No. 44 and No. 9 sites excavated at Gyeongdang district in Pungnap earthen castle, is an important archaeological evidence to show the characteristics of state ritual and its change in the Hanseong period's Paekje. No. 44 site is the remains of a large scale building structure deliberately designed and is also furnished with unique structures such as flat ground stones and a ditch with a charcoal floor, so that this is assumed of a special place for state sacrificial ritual. No. 9 shaft hole includes a body of sacrificed horse and various ritual artifacts. Therefore, this place is also regarded as a ritual shaft hole where the ritual led by the state or royal house took place. Material artifacts found in No. 9 site vary and it is not easy to talk about the content and the characteristics of the ritual that took place in this shaft hole simply because accumulation of material artifacts occurred several times in a relatively short period. The case that a horse head is devoted, does appear in the rituals for rain or the God of Han Dynasty(漢神) in the ancient Japan, and a similar case is also confirmed in an episode of Gyeongkong(耿恭) in the later Han(後漢) period. The ritual executed in No. 9 site seems to be related to a pray for rain or an elimination of the spirit of disease or military ritual. This seems to originate from the worship for the God of Han Dynasty. Mica, which implies a certain relationship with Taoism, is also found. In this sense, Paengjo(彭祖), a representative Taoist immortal, has been noticed, in particular, with regard to a pottery with straight neck, on which surface "Daebu" (大夫) was inscribed. At this current stage, it cannot be concluded that what the purpose of the ritual taken place in No. 9 shaft hole would be, among, for example, a pray for rain, a ritual for military ritual, an elimination of the spirit of disease, and a pray for longevity. However, it can be acknowledged that the overall characteristics of the ritual would be quite China- and Taoism-like. In order to grasp the characteristics of No. 44 ritual place, the relationship with Dongdaeja(東台子) site of Koguryeo(高句麗) has been closely examined. However, they both tend to show many differences each other in terms of, for example, structure and outer shape of site, and material artifacts found in it. If the Dongdaeja site can be seen as the ritual place for the guardian deities of the state(社稷) of Goguryeo, there remains a problem that it is difficult to confirm the existence of the guardian deities of the state in Paekje in historical written documents. It can be noted that this place has a similarity in shape with assumed Hyomoon-Myo(孝文廟) site of Lolang(樂浪) earthen castle, in particular, in terms of a technological similarity found in a hidden ditch structure. Therefore, some time in the Hanseong period, Paekje came to be aware of mausoleum systems of the Han(漢) China in its foreign relationship with various political powers of China of the time and it is the No. 44 site which was built by following the form and building structure of the Chinese one. The deity worshipped in this ritual would be, assumably, Dongmyeong(東明), the founder of Paekje. This corresponds to the Dongmyeong mausoleum found in Samguksagi(三國史記). By Samguksagi and other Chinese historical documents, it can be assumed that the state ritual system of Paekje suffered from a significant change in the early 5th. Century AD. Since the second reigning year(406) of King Jeonji(典支王), the ritual for the Dongmyeong mausoleum was interrupted and the one for heaven and earth was also temporarily suspended. This phenomenon can be confirmed by looking at the changing process of ritual site in Pungnap earthen castle. No. 44 site, which was assumed of the Dongmyeong mausoleum, was abandoned in mid-course and No. 9 site, which was located by destructing No. 44 site, was dated to the mid or late 5th. Century AD in its use. Therefore, the Dongmyeong mausoleum was assumably converted to the Gutae(仇台) mausoleum, and the ritual for heaven and earth to that for heaven and five gods of direction(五帝神) after the transfer of the capital to Woongjin(熊津) in 475 or even in the Sabi(사비) period. And No. 9 ritual site is considered as following a different tradition from the two state ritual systems of Paekje as discussed above, by its various and diverse ritual artifacts and a complex feature of ritual process.
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朴潤載 서울시립대학교 부설 서울학연구소 2004 서울학연구 Vol.- No.22
Hanseongwisaenghoi(The Sanitary Organization in Seoul) was originally established in 1907 since cholera had prevailed before. It was in charge of sanitary work in Seoul, the capital city of Korea, and a cosmopolitan area. Hanseongwisaenghoi actively started to work from 1908. Seoul took over the sanitary activity in 1914, owing to the change of local policy. Although Hanseongwisaenghoi was initially established for improvement of sanitary environment in Seoul, it primarily concerned the health of Japanese immigrants in Korea. Japanese immigrants played an important role in direct colonization and assimilation for the Japanese Colonial Government(JCG) in Korea. So the JCG took consideration that their health and sanitation would be significant. Keeping the clean and clear environment in Seoul for Japanese immigrants owing to the activities by Hanseongwisaenghoi, the JCG enabled governors to participate in controlling in colonized Korea without fearing to get infected with contagious disease. Therefore, Hanseongwisaenghoi was in charge of embedding colonization and controlling over the country. After a cleaning rule and a police act were legislated for the sanitary obligation of Seoul residents in 1908 and a regular cleaning in 1912 respectively, Hanseongwisaenghoi were paying more attention to how to remove night soil, which was sorted by residents while they were cleaning. Residents, assigned district, were in charge of cleaning and sanitary works depending on their residency. The sanitary police, leading a whole process of cleaning, called a meeting for residents who were responsible for assigning cleaning works, educated them and delivered concrete guidelines and procedure before every regular cleaning process. The sanitary police operated to supervise janitors, to care cleaning outfits, to manage the cleaning schedule, and to charge the sanitary fee. The activities of Hanseongwisaenghoi were closely related to those of the sanitary police in the colonized period in Korea. As a result, Hanseongwisaenghoi played an important role in cleaning and assisted the work of the sanitary police. Koreans became passive through the cleaning process by the sanitary police, a representative of controlling power under the JCG, though the initial purpose of the sanitary police was to operate sanitary works effectively using administrative power. The police were able to control the individuals under the guise of public wealth, such as sanitary works, cleaning process. Korean residents would not do any sanitary works for their own sakes if they were not forced by the police, so they were trained to be submissive through the process.
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The Superposition of Urban Traditions in Europe
Pitte, Jean-Robert 서울시립대학교 부설 서울학연구소 1995 서울학연구 Vol.- No.4
유럽의 도시는 중동과 지중해로부터 영향을 받았다. 고대에 있어서 도시의 형성은 무엇보다도 종교적인 요인의 영향이 크다고 할 수 있다. 이름난 지역들은 종교적인 신성함이 깃들여져 있는 곳에 기초를 두고 있다. 지난 50여년동안 마르크시즘의 영향을 받은 연구자들은 고도들의 형성에 대해서 신석기 혁명의 경우처럼 경제적이고 인구통계학적인 동기에 그 근거를 두고 있다. 하지만 경제적이고 환경적인 결정요인들보다는 정신적 요인, 즉 자연보다는 문화, 물질보다는 정신이 더 중요하다고 할 수 있다. 고대의 도시들은 폴리스(polis)나 아고라(agora), 포럼(forum) 등의 광장과 같은 정치 사회적인 장소들을 가지고 있었다. 그 이후에 지중해 지역은 기독교와 이슬람의 침입을 겪으면서 도시를 중심으로 공간조직은 형성하였다. 성당 건물은 성스러운 장소였고 시민들의 신념과 왕권, 경제성장 시회적인 모임의 주요장소로서의 이미지를 갖게 되었다. 14세기동안 중요한 변화를 겪게 되었는데 중세에 북해에 면한 플랑드르의 도시가 왕이나 군주, 주교들로부터 상당한 자유를 획득하였다. 이때부터 도시는 봉건군주나 종교로부터 독립하여 세를 확장하기를 원했던 상인들에 의해 다스려졌다고 할 수 있다. 상인들은 비록 기독교인이었을지라도 교회의 지배를 더이상 받지 않으려 하였고 종교와 상업을 완전히 분리하려고 하였다. 왜냐하면 교회가 금융과 대출업무에 제재를 가했기 때문이다. 이로써 상인들이 그들의 세력을 확장하기 위해서 도시들을 건설하기 시작하면서 거대한 지역은 도시의 성장과 새로운 방식의 도시관리의 상징이 되었다. 19세기의 산업혁명과 함께 새로운 원칙이 등장하였다. 이것은 기계와 철강의 사용 등으로 인하여 손쉽게 똑같은 제품을 만드는 데서 비롯된 것이었다. 이로써 수공업은 점점 덜 필요하게 되었고 이러한 기술의 혁명에 의해 나타난 자유는 주택과 도시의 이용자들에게 좋지 못한 결과를 낳게 되었다. 즉, 이러한 것들은 생산을 위한 기구일 뿐 더이상 아무것도 아니었다. 결국 산업도시들은 주거민들에게 있어서는 사실 지옥과도 같은 것이었다. 이것은 르꼬르뷔제와 건축가와 도시계획가 등의 한 그룹에 의해 제창된 1933년 아테네 선언과 같은 맥락이었다. 이 내용은 기능주의자와 합리주의자, 국제적인 도시성의 이론이 중심이다. 이때부터 약3~40년간은 인간과 인간집단 사이에 차이는 고리타분한 것으로 여겨지면서 부인되었는데, 이러한 논리들이 모든 유럽도시들에 획일적으로 적용되었다. 오늘날에는 삶의 질에 있어서 다양성을 추구하면서 주택도 개별적인 것을 선호하게 되었지만 아테네 선언은 세계의 많은 나라에서 성공을 거둔 것이 사실이다. 한국의 경우는 사회조직이 완전히 다르기 때문에 이러한 상황과의 관련성에 대해 설명할 수 없다. 하지만 개인주의가 발달하는 한, 유럽의 기능주의 도시성의 문제가 일어날 가능성이 있다고 할 수 있다. 거대화되어가는 모든 유럽의 도시들에서 주로 교외에 사는 거주민들은 도시생활에서 만족을 못 얻고 있다. 정치학자, 도시계획가, 도시조경학자. 그리고 건축가들은 주민들의 진정한 욕구가 무엇인지에 귀를 기울이고 다양성의 개념을 받아들여야 할 필요성이 있다. 학문은 모든 인류과학 분야에서 우선적으로 이런 의미 가운데 연구를 해야 할 것이다. 도시성은 공학자나 기술자들의 전유물이라고 할 수는 없다. 또한 기술관료들은 거주민들의 감정을 해치우기도 한다. 결국 미래의 도시건설은 재원에 있다기보다는 인간성과 상상력에 달려있다고 할 수 있다. 문화인류학은 사실에 접근하고 도시경영의 새로운 기법의 긍정적인 기초를 세우게 될 것이다. 하지만 도시성은 주로 정치학자의 손에 있다. 그들은 자신들의 중요한 업무를 가리킬 수 있는 언어학과 다시 연계를 가져야 할 것이다.
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