론문(論文) : 국가주의와 역사의 착종성: 다카무레 이쓰에(高群逸枝)를 중심으로

이선이 ( Sun Yi Lee ) 이화사학연구소 2014 梨花史學硏究 Vol.0 No.49

This study is an essay intended to consider a few issues relating to women’s history by examining Takamure Itsue(1894-1964). Therefore, it aims to reflect on the fundamental topics of history, such as the implications for history of Takamure’s actions as a feminist and female historian, rather than historically studying Takamure as an individual. Takamure Itsue was born in Kumamoto Prefecture on January 18, 1894. Her father was a primary school principal and he taught Chinese classics to his daughter in a countryside blessed by nature. Takamure’s preference for classics and history originates from her father’s Chinese education and her mother’s influence from childhood, which later formed the foundation for her historical research. This study focuses on the 1930s and 1940s in particular, during which period she devoted herself to studying women’s history by immersing herself in it from 1931 onwards. This period coincides with the time when Japan became increasingly involved in the Sino-Japanese War, which makes her indispensable when studying the situations and ideologies of the time. Starting out as an anarchist, Takamure published a number of fanatical texts around 1931 that praised the war, justifying the ‘Pacific War’ as a ‘holy war’ under the logic of ‘marriage harmony(婚姻和協).’ Before then, she had been a defender of the urban lower classes and farm villagers who had fallen into financial difficulties due to the influences of urbanization and industrialization. She advocated for ‘anti-home’ and ‘anti-citizen’ as a critic of modernization more intense than any other. What this study aims to focus on is to examine why she, who had been so cool-headed and had such a critical mind regarding modernity (as shown by ‘anti-home’ and ‘anti-citizen’), could not keep her distance from the modern state and people that had recently come into power. Furthermore, what are the historical and social implications for the course of ‘history’ when an anti-modernist and anarchist converts to being a supporter? These are the two questions this study aims to answer. Takamure found an alternative form of ‘anti-modernism’ (represented by ‘anti-home’ and ‘anti-citizen’) in the ancient kingdom of Japan, stating that the integration of the ancient Japanese kingdom was achieved, not by armed conquest, but by marriage harmony or genealogical ties, which was possible thanks to the existence of the maternal clan since ancient times. Moreover, she declared, “there is no question but that foreign civilizations are inferior to the Japanese civilization that is built on the conscious foundation of the harmony of clans.” As such, her ‘inspiration’ for ‘anti-modernism’ was in the ‘Japanese state’ and ‘people’. Furthermore, Takamure’s assessment that she “thought the true meaning of history is ‘history that gives courage for women to live’ and not history that conveys what happened as it is” shows what she considered the meaning of history to be at a time that was seen as a critical period for Japan. However, there are criticisms of the fact that Takamure’s studies involved ‘creating theories.’ This, perhaps, shows an example of how history is “not something that conveys what happened as it is” but “something that poses ‘current’ problems about ‘the past,’” as merely one of the possible narrations of the past, limited by the ideology of the historian as well as by the methodologies based on that ideology.

한국의 중국여성사 연구 현황과 과제

이선이 ( Lee Sun-yi ) 한국여성사학회 2007 여성과 역사 Vol.- No.6

This paper studies how the Chinese history of women was progressed in Korea by dividing it into pre-modernism and modernism before and after the Opium War as the world`s capitalism system began to enter China. The current situation is that research for pre-modernism is extremely insufficient due to lack of documents and difficulty in deciphering them. However, there are still a few dissertation that is worthy of attention. Especially those that analyzed the process of women`s positions changing in terms of political, social, and economic factors of the time is worthy of receiving attention, sublating that the pre-modern era in total must be considered a time where women were suppressed under `feudalism`. Studies of post-modernism were made slowly in China, but most of them were focusing on development of capitalism and rising of `modem nation` visualizing the boundaries of `market` and `public area` of the government with the private area of `home` due to the fact that there is a resisting movement against separation of modem sexual roles based on `separation of the private and public`. These studies also signify that women appearing as the new labor force in the public area is causing a considerable change to their roles out of patriarchal society within families, although yet supplementary, as the social demands are suggesting that women labor force needs to be newly reorganized. Moreover, women are positively participating in building a nation while resisting to becoming a `secondary people` within the movement of creating a `modem nation`. Furthermore, I arranged what studies of Chinese of history of women must solve in the future, including an absolute insufficiency of researches.

조지훈의 민족문화 인식 방법과 그 내용

이선이(Lee Sun-Yi) 한국시학회 2008 한국시학연구 Vol.- No.23

For a long time, Korean Culture as a National Culture has based on the perception which clarities Korean Culture identity. But from the point of view that modernity invent the tradition, the blind obedience of national culture needs to recognize anew. Actually the perception of Korean Culture starts to ask not what is Korean Culture but why and how invent it. A new understanding of Korean Culture is located to expend this critical mind. Cho ji Hun totally had surveyed Korean Culture as the point of view, that is National Culture, and he has become a representative scholar who systematize korean studies. With the premise of this critical mind, this paper tries to firstly analyze Cho Ji Hon's Korean Culture studies and secondly examine the meaning and limitation of his achievement in Research critically. Based on these analysis and consideration, this paper has the ultimate goal which is tries to critical recognize his method of study that recognize Korean Culture as a National culture.

일본 문학의 ‘번역’에서 보이는 역사인식 고찰

이선이(Lee Sun-yi) 가천대학교 아시아문화연구소 2010 아시아문화연구 Vol.18 No.-

After the liberation, South Korean intellectuals strove for a development of a National Literature, and the so-called 'Japanese trend(日流)' received an enormous favor after 1990. When we consider the popularity of Japanese culture, it seems that some South Koreans who accepted Japanese culture had not been influenced by the unenthusiastic criticisms of Japanese literature. Considering a sense of superiority evident among South Koreans which can be attributed from a haunting past, any form of Japanese tendency is easily dismissed. However, the inclination of some South Koreans toward Japanese' historical novels, which lasted for more than four decade, proves to be an exception. This study attempts to investigate the opposing phenomena in the appreciation of Japanese literature through analysis of the translation process in the novel 'Tokugawa Ieyasu'. A critical view on how South Koreans became deliberately inclined and appreciative of Japanese history is explored, thus the likelihood of having a unique perspective and historical awareness throughout the process.

초기 자유시 담당층의 정체성 모색과 그 의미 - 김억, 주요한을 중심으로-

이선이 ( Sun Yi Lee ) 국제어문학회 2002 국제어문 Vol.26 No.-

딸기 수출품종 육성을 위한 딸기 유전자원 특성검정

이선이(Sun Yi Lee),김대영(Dae Young Kim),이옥진(Oak Jin Lee),김상규(Sang Gyu Kim),문지혜(Ji-Hye Moon),노일래(Il Rae Rho) 한국원예학회 2019 한국원예학회 학술발표요지 Vol.2019 No.10

한국 佛敎傳統色의 始原 연구 : 『三國史記』 色服條와 職官條를 중심으로

이선이(Sun-yi Lee) 연세대학교 국학연구원 2017 동방학지 Vol.181 No.-

고대사회에서 색(色)은 신분을 나타내는 도구이다. 산 위에서 지내는 봉선(封禪)과 도성 밖에서 지내는 교사(郊祀)는, 천문학적 성격은 역법(曆法)에 반영하여 개삭(改朔)하고 인문학적측면은 역법(易色)에 반영하여 복식(服飾)제도를 바꾼다. 이러한 동아시아 지역의 일반적인 중국적 통치방식은 신라도 크게 벋어나지 않아 보이지만, 복식에서는 신라인의 색인식(色認識)을 찾을 수 있다. 삼국사기(三國史記) 색복조(色服條)의 복식금제(服飾禁制)에 나타난 특징은 화(靴)와 색(色)에 대한 규제다. 화(靴)는 목이 있는 신발로 남성만이 사용하며, 색(色)의 제한은 여성에게만 적용한다. 색은 9색(九色)에 근거하고 한다고 하지만 색명(色名)을 밝히지 않고 있고, 색복의 금제(禁制)에서 가장 먼저 들고 있는 모직물인계(罽)를 군호(軍號)의 옷깃 색명으로 사용하는 점은 신라 복식의 특징이라고 할 수 있다. 직관조(職官條)에 홍전(紅典), 소방전(蘇房典), 조하방(朝霞房) 등을 직관명으로 사용한것은 붉은 색을 매우 중시한다는 의미이다. 홍전에서 홍색을 내기 위해서는 반드시 소방목(蘇防木)을 사용해야하며, 소방목의 염색물에 담그는 횟수에 따라 붉은 색의 이름은 달라진다. 집약적인 노동력을 필요로 하는 홍전에서 생산하는 홍색은 군왕의 상징이 된다. 중국에서 오행(五行) 의 행차(行次)로 복식을 정하는 것과는 매우 다른 특징을 보이고 있다. 23군호(軍號)의 금색(衿色, 옷깃의 색)은 계녹백벽비자적청황흑(罽綠白碧緋紫赤靑黃黑) 10색이다. 홍(紅)은 사용하지 않는다. 금색(衿色)이 2금(衿) 이상으로 결합하는 경우, 비(緋)·계(罽)는 다른 색과 결합하지 않고, 자(紫)·녹(綠)은 다른 색과 잘 결합하고, 벽(碧)은 결합 정도가 중간이다. 이때 계(罽)는 모직물의 명(名)과 색의 명(名)으로 이중의미가 있다. 신라의 복식에서는 홍색과 군호 10색을 더한 11색을 사용한다. 이 色은 문헌 분석을 바탕으로 정리하면 청황적백(흑) 홍자벽녹(비계) 8색이 된다. 간색(間色)은 계열이 여러 종류이기때문에 복식금제의 9색(九色)으로 확정하기는 어렵다. 삼국유사(三國遺事), 북당서초(北堂書鈔)의 9색, 불설구색록경(佛說九色鹿經)의 9색을 분석하였으나 9색의 명(名)은 밝힐 수 없었다. 색복조, 직관조, 군호의 금색에서 보이는 색계열은 반야경전류의 색광(色光)의 열차(列次) 방식과유사하다. 열차는 빛의 색을 한 번에 늘어놓는 방식이며, 행차는 방향에 따라 색을 바꾸어간다. 고대사회의 요소에 새로운 시대의 상징인 불교의 색체계의 접목은 복식의 이중구조(二重構造)와 유사하게 보인다. 신라복식에서 예복(禮服)은 관복(官服, 중국식) 그리고 평복(平服)은 유고(襦袴, 신라 고유복식)라는 인식과 같이, 색 에서도 행차와 열차라는 개념이 혼재하였을 것으로 본다. 이러한 현상이 신라인의 색채인식이며, 한국 불교전통색의 시원이라고 생각한다. 동시에 한국전통 불교오방색의 시원이기도 하다. Color was the means to represent one s status in ancient society. According to the chapter on the government office for textile (職官條), Hongjeon (紅典, the red department), Sobangjeon (蘇房典, the department of sappanwood) and Johabang (朝霞房, the department of the morning glow) were used as government office names, indicating that scarlet was an important color. Sappanwood must be used to get a scarlet color, and its name depended on how many times the cloth was immersed in its dye in the Hongjeon. As getting scarlet required intensive labor, it was the king’s symbolic color. This is very different from the ways to define costumes in China. Grafting the Buddhist color system as the symbol of a new age onto the existing system of ancient society seems to have created a dual clothing structure. The formal dress of the Silla clothing system was regarded as the official Chinese outfit, and casual clothes were the Yuyo (襦袴, top and trousers) traditional clothes of Silla. In the same way, it seems that the people of Silla had mixed concepts of the train (列次) and change (行次) in their view of the color. This is believed to be not only the origin of the Korean Buddhist traditional colors, but also that of the five cardinal colors in the Korean Buddhist tradition.

가정주부와 취업주부의 생활사건스트레스와 정신건강에 관한 연구

이선이(Lee, Sun Yi) 한국보건간호학회 1995 韓國保健看護學會誌 Vol.9 No.2

중국에서 저술된 한국근현대문학사의 문화횡단적 실천 - 남한문학사ㆍ북한문학사ㆍ자국문학사라는 세 겹의 프리즘 -

이선이 ( Lee Sun-yi ) 경희대학교 비교문화연구소 2017 비교문화연구 Vol.48 No.-

이 연구는 중국에서 저술된 한국근현대문학사를 남한문학사, 북한문학사, 자국문학사와 비교하여 서술 양상을 살핌으로써, 이들 텍스트에 나타난 문화횡단적 실천을 살피고자 하였다. 지금까지 중국에서 저술된 한국문학사는 약 25종이며, 이 가운데 한국근현대문학사는 약 16종이다. 저술 목적으로 볼 때, 연구용 문학사보다는 교재용 문학사가 압도적으로 많다. 시각과 서술내용으로 볼 때, 남한문학사를 수용한 경우와 북한문학사를 수용한 경우 그리고 남북문학사를 함께 수용한 경우로 나눌 수 있다. 각각의 대표적인 텍스트를 선정하여 그 인식과 서술 양상을 남한문학사, 북한문학사, 중국문학사와 비교한 후, 의미의 이동과 생성의 지점을 살펴보았다. 그 결과, 한국문학사 인식과 서술에 있어서 몇 가지 의미 있는 전언을 발견할 수 있었다. 첫째, 우리의 근현대문학사는 서양문학의 영향만을 강조함으로써 중국문학의 영향을 간과했다는 점에 대한 반성적 시각 둘째, 북한문학사를 주체적이고 객관적으로 인식함으로써 통일문학사 기술의 한 가능성을 제시한 점 셋째, 순수문학중심주의에서 벗어나 문학의 대중성에 대한 강조와 다양한 매체와 연관된 작품을 수용하는 시각 확장의 가능성을 열어준다는 점이 그것이다. This study compares the history of modern Korean literature written in China with the history of South Korean literature, the history of North Korean literature and the history of national literature, explores aspects of narrative and therefore examines transcultural practice presented in such texts. There have hitherto been approximately 25 works on the history of Korean literature written in China, and 16 of 25 works are on the history of modern Korean literature. Regarding their purpose, the number of pedagogical works outstandingly exceeds the number of research works. In terms of perspective and contents, it can be divided into three categories; one that only embraces the history of South Korean literature, another embracing the history of North Korean literature only and the other embracing the history of South Korean and North Korean literature. This study has selected representative texts from each category and compared recognition and narrative aspects to that of the history of South Korean literature, the history of North Korean literature and the history of Chinese literature. It further examines loci of definitions` transfer and formation as well. As a result, this study reveals valuable understanding of recognition and narration of the history of Korean literature. First, this study offers an introspective attitude, as the history of modern Korean literature accentuates influence of only Western literature, overlooking influence of Chinese literature. Second, this study proposes a new narrative perspective on the history of Unified Korean literature through independent and objective identification of the history of North Korean literature. Last, it emphasizes popularization of literature - aside from pure literary-centrism - and expands possibilities of embracing distinct works relevant to multimedia.

저일조 조건에 따른 국내 육성 국화품종의 생장 및 개화반응

이선이(Sun Yi Lee),조명환(Myeng-Whan Cho),권준국(Joon Kook Kwon),박경섭(Kyoung Sub Park),최효길(Hyo Gil Choi),이연화(Yeon Hwa Lee),최영환(Young Whan Choi) 한국원예학회 2014 한국원예학회 학술발표요지 Vol.2014 No.5