‘탈냉전’ 시대 동아시아 북방학의 가능성

任佑卿 ( Im Woo-kyung ) 성균관대학교 대동문화연구원 2019 大東文化硏究 Vol.108 No.-

이른바 세계적 ‘탈냉전’ 시대, 과거로 물러나 버린 ‘냉전’ 시대의 역사화 작업이 진행되면서 최근 글로벌냉전사 연구가 활발하다. 이들은 냉전의 지역적 다양성과 주변의 행위주체성에 주목하면서 연구패러다임의 ‘지역적 전환’을 꾀하고, 냉전이 개인들의 일상적 문화적 층위에 미친 깊은 영향을 강조하면서 ‘문화적 전환’을 시도하고 있다. 하지만 ‘냉전은 종식되었다’라는 역사적 명제와 ‘냉전은 종식되어야 한다’는 가치 평가적 명제는 거의 모든 분야의 담론에 암묵적 전제를 이루고 있다. 또한 ‘냉전’이라는 패러다임 자체는 대결하는 양쪽 진영의 세력이 대등하다는 착시를 초래하고 나아가 냉전 대결의 양방을 양비론적 태도로 접근한다. ‘탈냉전’ 시대 이와 같은 냉전서사는 애초 사회주의적 이념이 자본주의를 극복하려는 아래로부터의 민주적 열망과 연계되어 있음을 간과하게 만들고, 그와 관련된 역사를 정리되어야 할 과거로 치부하거나 아예 역사의 지표 아래로 소거해 버렸다. 그런 점에서 본 논문은 1989년 제기되었던 북방관계연구 시론에 주목하고 ‘북방’이라는 개념과 범주에 기대어 실은 패권적 패러다임인 ‘냉전’과 ‘탈냉전’ 패러다임 자체를 심문하고 해체할 필요가 있다고 주장한다. 여기서 남한의 이북으로서 북방이란 북한을 포함하여 중국, 몽골, 소련 및 동구의 공산권 국가들을 가리킨다. 북방은 사회주의적 이념과 실천의 연쇄, 그리고 상호연대를 통해 구축된 관계적 구성물이었다. 사회주의적 이념과 실천의 연쇄라는 점에서 북방범주는 또한 남한과 일본, 대만, 베트남과 동남아시아의 혁명과 민족해방운동으로 확장된다. 그런 점에서 필자는 동아시아 북방학을 제안한다. 동아시아 북방학은 동아시아라는 지역을 토대로 북방의 트랜스내셔널한 연대의 사상과 실천을 교훈삼아 현실개혁의 동력으로 삼는 학술적 실천이며 지적 실험이라고 할 수 있다. As the era of the so-called "post-cold war" has come, historicalization of the "cold war" era, which has already become a past, has been carried out, and research on global cold war history has been active recently. Noting the regional diversity of the Cold War and behavioral subjectivity of the periphery, they are trying to make a "local transformation" of research paradigm and they are trying to seek a "cultural transition" by emphasizing the deep impact the Cold War has had on individuals' daily and cultural strata. However, the historical premise of "The Cold War is over" and the valuation premise of "The Cold War should be over" are implicitly prefixed to discourse in almost every field. In addition, from the very beginning the paradigm of "Cold War" leads to the illusion that the forces of the opposing camps are equal, and furthermore, the two sides of the Cold War confrontation are all bad. Cold War narratives such as this one in the era of the "post-cold war" initially made us forget that socialist ideology was linked to democratic aspirations from below to overcome capitalism, and dismissed the history associated with it as a past that should be sorted out, or even wiped it out below historical indicators. In this regard, this paper notes the theory of Northern Relations Research, which was raised by Sunho Hong in 1989, and argues that the hegemonic paradigms "Cold War" and "Post-Cold War" paradigm itself need to be interrogated and deconstructed by raising the concept and category of “the North”. Here, the “North” means north of South Korea, referring to communist countries including North Korea, China, Mongolia, the Soviet Union, and Eastern European countries. The north was a chain of socialist ideologies and practices, and a relational construct built through mutual solidarity. Given that it is a chain of socialist ideologies and practices, the northern category also extends to revolutions and national liberation movements in South Korea and Japan, Taiwan, Vietnam and Southeast Asia. In this regard, I propose Northern Studies of East Asia.

여성의 시간, 서사 그리고 민족

임우경(Im WooKyung) 한국중국현대문학학회 2010 中國現代文學 Vol.0 No.55

This paper tries to analyse what the ‘anxiety’ is as shown in the Eileen Chang(張愛玲)'s short stories Chuanqi( 傳奇, Legend) from the perspective of the women and national imaginary relation. The special edition of the Chuanqi was published in fall, 1946, when Eileen Chang was lashed out ‘traitor(漢奸)’ after the defeat of the Japanese Empire. She couldn't choose but explain about her being a ‘traitor’ in order to stand up again as a writer, and we can trace her explanation in the foreword “To the Readers(有幾句話同讀者說)” added to the special edition, the epilogue “Day and Night in China (中國的日夜)” and the new cover picture. Eileen Chang flatly denied her being a ‘traitor’ in the “To the Readers”, and in the “Day and Night in China” did she do the same indirectly through an emotional telling of everyday life right after the Liberation. She also wrote that she changed the cover picture with the intention to send the audience ‘anxiety’. Laying all this as background against which we can look at the word ‘anxiety’ she cast as a keyword in explaining the relation of women and nationhood, this paper tries out a ‘symptomatic reading’ of “To the Readers”, “Day and Night in China” and the cover picture, all three comprising an intertext. According to its findings, the cover picture of the special edition of the Chuanqi forms a metaphor of an outsider's perspective of hysterical female subject, of her narrative strategy and of the non-linear, accumulative time of the women returned through that strategy. In this regard, we can say that the ‘anxiety’ found throughout the Chuanqi is an effect out of a feminist narrative which anxiously transforms the male nationalist narrative of Enlightenment and supplements a heterogenous national imaginary. This kind of analysis will lead off from the pre-existing binarism towards a multi-layered conceptualization with regard to the relation between modern female subject formation and the national imaginary, and give a roundabout answer to the still persistent debate over Eileen Chang being a ‘traitor’.

딩링(丁玲)의 5·4시대 ― 노라의 혁명과 문학

임우경 ( Im Wookyung ) 한국중국학회 2021 중국학보 Vol.98 No.-

20세기 전반 중국 여성작가들의 생애는 그 자체로 중국 여성사와 혁명사 그리고 문학사를 모두 아우르는 매우 중요한 텍스트라 할 수 있다. 그러나 그간 여성작가의 생애연구는 문학텍스트 이해를 돕기 위한 보조적 용도에 그치는 경우가 많았으며, 여성작가의 삶 자체가 또 하나의 중요한 연구텍스트라는 점은 충분히 주목받지 못했다. 그런 점에서 본고는 여성작가의 작품은 물론이고 여성작가의 삶 자체가 몸으로 써낸 ‘혁명의 천사’ 노라서사였다는 전제 아래 딩링의 5·4시대를 재독해 보려한다. 본고에서 딩링의 5·4시대란 딩링이 외가로 간 1909년부터 1930년대 초반까지 개인주의적 혁명의 모색기를 가리킨다. 딩링의 혁명과 여성의식을 다루는 연구들은 대부분 이른바 딩링의 ‘좌회전’ 이후, 즉 1930년대 이후에 주목해 왔다. 1930년대 이전 딩링의 문학생애를 ‘혁명 이전’으로 간주하거나 심지어 ‘혁명’과 대립하는 개인주의 또는 무정부주의 시기로 보는 것인다. 그러나 5·4시대는 결코 ‘혁명’과 무관한 개인주의의 시대가 아니었다. 오히려 5·4시대야말로 민족주의적 위기감과 낭만적 혁명의 아우라가 1930년대보다도 광범위하게 흘러넘치던 때였다. 특히 ‘혁명의 천사’ 노라들에게는 더욱 그러했다. 딩링은 1930년대가 되어서야 혁명으로 좌회전한 것이 아니라, 여성개인의 해방을 곧 민족의 명운과 중첩시켰던 5·4시대부터, 심지어 그 이전부터 이미 혁명적이었다. In itself, the lives of Chinese female writers in the first half of the 20th century can be said to be a very important text encompassing all of Chinese women's history, revolutionary history, and literary history. However, the life research of female writers has often been limited to auxiliary purposes to help them understand literary texts, and the fact that the life of female writers itself is another important research text has not been fully noted. In this regard, this paper attempts to reread Dingling's 5·4 era under the premise that not only the work of female writers but also the life of female writers themselves was a “revolutionary angel” Nora Narrative written by the body. In this paper, the 5·4 era of Dingling refers to the period of seeking individualistic revolution from 1909 to the early 1930s. Most of the studies dealing with Dingling's revolution and women's consciousness have paid attention since the so-called “left turn” of Dingling, that is, after the 1930s. Dingling's literary written before the 1930s was regarded as a 'pre-revolution' or even viewed as a period of individualism or anarchism at odds with the 'revolution'. However, the 5·4 era was never an era of individualism unrelated to the 'revolution'. Rather, the 5·4th era was a time when the aura of the nationalist crisis and romantic revolutionism was more widespread than in the 1930s. This was especially true for Nora, the “Angel of Revolution.” Dingling did not turn left to the revolution until the 1930s, but was already revolutionary from the 5·4th, when the liberation of female individuals overlapped with the fate of the nation.

그 많던 '창녀'들은 다 어디로 갔을까

임우경(Im Woo Kyung) 도서출판여이연 2005 여성이론 Vol.- No.12

풍문과 역사 사이 - 대만군 위안소 ‘특약다실(特約茶室)’ 연구의 현황과 과제

임우경(IM, WooKyung) 한국중어중문학회 2019 中語中文學 Vol.- No.76

Taiwanese military brothels ‘Special Assignation Teahaouse(特約茶室, SAT)’ that have been more commonly known as ‘Paradise in Service(軍中樂園)’ and ‘831(八三幺)’, were abolished more than 30 years ago along with the post-cold war. SAT has always been used as a subject of men’s clandestine conversations or criticism of the Kuomintang in Taiwan. Since the 1990s, in accordance with Japanese military sexual slaves becoming a social issue, it also began to emerge as a public issue. But there has been little academic research on it so far except Special Assignment Teahouse in Quemoy written by Zhangqing Chen(陳長慶) who served as a military manager of SAT from 1967 to 1974. His book is a memoir of the person directly involved in military brothels, but it is also meaningful as an objective research. In addition, there are also a few researches by Bowei Jiang(江柏煒) and Michael Szonyi but they are only part of the Studies on Quemoy and not the specialized research on SAT. Based their research, this paper attempts to summarise the historical aspects of Quemoy’s SAT as much as possible and address the problems and challenges of the study. To sum up, Quemoy’s SAT was established in 1951 and abolished in 1990, by Taiwan Military Force. There were ten permanent SAT, one temporary SAT, and regular tour services. The working woman in SAT was called "shiyingsheng(侍應生, waiter) ". The number of shiyingsheng had reached more than 250 people in its heyday and maintained the level of about 160 people since the 1960s. According to Chen’s address, it seems that their working conditions were much better than the main island of Taiwan. But for Chen’s research to be verified and objectified more correctly, the study of the early and late period of Quemoy’s SAT and study on SAT of other regions including the main island of Taiwan must be activated

『요코이야기』와 기억의 전쟁

임우경(Im Woo Kyeong) 도서출판여이연 2008 여성이론 Vol.- No.18

일본군위안소에서 대만군 ‘特約茶室’로

任佑卿(Im, Woo-kyung) 중국어문학연구회 2019 중국어문학논집 Vol.0 No.118

The “Special Assignation Teahouses(SATs, Military Paradises, Service Paradises, 831)” was a kind of military brothels set up by the Kuomintang which had retreated to Taiwan in 1949, to mobilize soldiers in high intensity under the political purpose of “Recovering the Mianland”. SATs first appeared in Quemoy and Pescadores in 1951, and began to be formally established in military units throughout Taiwan in accordance with the law in 1954. In the early 1960s, about 20 SATs were operated on Offshore island and around 50 on Taiwan main Island. Basically, the operation was entrusted to the private sector and the military supervised it, with the exception of SAT of Quemoy, where the wartime emergency administration system was held, and also SAT of Fengshan, which waitresses were all convicts, were close to military-operated. SATs disappeared from Taiwan main island in the mid-1970s and from Quemoy following an order from the Ministry of Defense to eliminate them in 1990. Not only did the military plan, establish, and operate, but in terms of the details of its operation, SATs was very similar to the Japanese military comfort stations. The Japanese Recreation and Amusement Association under U.S military rule, the Korean Military Special Comfort Corps during the Korean War, and the Taiwanese military SATs are all part of a chain of East Asian military brothels that began with the Japanese military comfort stations. Research on the succession or effect relationships among them will be an important clue in research and practise around the problems of the Japanese military comfort women still under debate.

동아시아 냉전과 군 ‘위안소’의 연쇄

임우경(Im, WooKyung) 동아시아일본학회 2022 일본문화연구 Vol.- No.81

본 논문은 전후 일본, 한국, 대만에서 잇달아 설립됐던 군 위안소에 대해 간략하게 소개하고, 2차 대전 후 유독 동아시아에서 성매매근절이라는 국제적 흐름을 거스르는 군대 성매매업소가 등장하게 된 역사적 맥락을 분석한다. 기본적으로 동아시아 군 ‘위안소’의 연쇄는 2차대전 당시 일본군 ‘위안소’ 제도의 부활로 볼 수 있으며 이는 일본의 패망 이후에도 철저한 일제 청산이 이루어지지 않았기 때문이기도 하지만, 한편으로 더 중요한 원인은 전후 동아시아 냉전질서 구축과정에서 찾아볼수 있다. 한반도의 분단과 전쟁, 중국의 국공내전과 국민당의 대만 패퇴 등 한반도와 중국 양안의 분단 및 전쟁이야말로 전후 동아시아 군 위안소의 연쇄를 발생시킨 가장 직접적인 배경이었다. 일본군 ‘위안소’는 전후 일본의 미군 특수위안시설협회로, 한국의 한국군특수위안대와 연합군위안소로, 대만의 국군특약다실로, 그리고 아시아 각지의 미군기지촌으로 부활했다. 그렇게 보면 20세기 동아시아의 역사는 한 편으로 군 위안소 연쇄의 역사였다고 할 만하다. 군 위안소 연쇄의 역사는 동아시아에서 식민주의 및 제국주의 전쟁이 전후로도 이어졌다는 것, 즉 서구에서 ‘긴 평화의 시대’로 일컫는 냉전시대에도 전쟁이 끊이지 않았음을 보여주는 반증이다. 아직도 오키나와나 한국 등에 남아 있는 기지촌은 그 전쟁이 21세기에 들어선 지금까지도 끝나지 않았음을 보여준다. 이것이 일본군 ‘위안소’ 문제를 어느 일국적 차원의 문제가 아니라 동아시아라는 지역적 차원에서, 그리고 식민주의 문제만이 아니라 냉전의 문제로도 보아야 하는 이유이다. This paper briefly examined the series of contexts in which the Japanese military"s “comfort center” did not disappear and revived even after the war. The Japanese military “comfort center” was revived as Japan"s US military special comfort facility association after the war, Korea"s Korean military special comfort zone and allied comfort center, Taiwan"s military special contract tea room, and U.S. military base villages in various parts of Asia. In that sense, it can be said that the history of East Asia in the 20th century was, on the one hand, the history of the military comfort center chain. The history of the military comfort center chain is a disproving that the war continued before and after the colonial and imperialist wars in East Asia, that is, even in the Cold War era, referred to as the “era of long peace” in the West. Base villages that still remain in Okinawa and Korea show that the war has not ended until now in the 21st century. This is why the Japanese military"s “comfort center” problem should be viewed as a historical problem at the regional level in East Asia, not at any one-national level.

혁명시대 여성문학의 거처 ― 딩링(丁玲)과 장아이링(張愛玲) 대조기

任佑卿 ( Im Wookyung ) 중국어문연구회 2022 中國語文論叢 Vol.- No.108

This paper aims to comprehensively contrast the growth environment and literature view of Dingling and Zhang Ailing, and to view the relationship between the Chinese Revolution and modern women’s literature. If Dingling was a revolutionary and literature was the weapon of revolution, Zhang Ailing was a natural storyteller and literature itself was a goal. If Dingling was filled with the passion of revolution more than anyone else and immersed in the practice, Zhang Ailing, on the contrary, deliberately distanced himself from the revolutionary enthusiasm. Dingling, who lived in the Soviet Union in the 1940s, paid attention to the new subjects and phenomena that emerged during the Communist anti-Japanese war and revolution, while Zhang Ailing lived in Shanghai occupied by the Japanese military and paid attention to the old and solid daily lives of urban minorities. If Dingling, who wanted to represent a revolutionary, political, organized, and new era, was a “revolutionary angel” Nora who supported the history of Chinese socialism until the end, Zhang Ailing was a writer who continued the genealogy of urban traditional literature while representing the old era. It is no exaggeration to say that the two represent the two most extreme trends in Chinese modern literature. Dingling and Zhang Ailing made extreme political choices, but as brave Nora, their self-consciousness as women is hard to determine. The literary achievements they left are all valuable records in that they show the different experiences and areas that Nora chose higher than anyone else.

팬데믹과 중국 방역에서의 돌봄 문제 ― 사구(社區) 방역을 중심으로

金正秀 ( Kim Jung Soo ),任佑卿 ( Im Woo Kyung ) 중국어문학회 2021 中國語文學誌 Vol.- No.77

This paper will discuss the gender bias of care work revealed in the process of overcoming the corona crisis. During the corona period, the crisis was overcome through lockdown or isolation. In this process, the family’s roles such as hygiene, education, and quarantine in addition to caring were increased, and this role was mainly shifted to women. What is unique about China’s quarantine is that shequ(社區) exists between the country and the family, and social quarantine was carried out.