‘탈’식민 해방 투쟁과 제국의 문화 정치 -주변부 식민지의 ‘식민지성’과 혁명의 ‘유산’을 딛고

공임순 상허학회 2008 상허학보 Vol.24 No.-

이 논문은 탈식민주의가 한국 인문학에 지대한 영향력을 끼쳤다고 보고, 탈식민주의가 일상의 식민주의를 날카롭게 파헤치는데 일익을 담당했음을 전제로 탈식민주의의 기본적 문제의식을 새롭게 조명하고 환기하고자 했다. 탈식민주의는 식민주의의 전세계적이고 근원적인 영향력을 정치·경제뿐 아니라 문화와 관련해 식민주의의 지구화와 지역화의 변증법적 역학인 ‘자기의 이국화(self-exoticization)’와 ‘자기의 오리엔탈화(self-orientalization)’를 비판적으로 규명하고 탐구해왔다. 이 과정에서 제국과 식민지간의 비대칭적이고 불평등한 관계가 문제시됨은 물론 제국과 식민지간의 차이와 동일성에 대한 보다 복잡하고 다면적인 독해가 이루어졌다. 그러나 한국의 인문학 연구는 때로 탈식민주의를 내셔널리즘에 대한 비판과 직결시켜 식민주의의 일차 과제였던 제국의 ‘제국성’에 대한 첨예한 문제의식은 사장해버린 채 주변부 식민지인이 얼마나 ‘식민지적’인가를 매번 재확인하는 자기 고백과 폭로로 일관하는 감이 없지 않다. 이는 현재 식민지 말기에 대한 과잉열기의 연구붐으로도 충분히 입증되는데, 이러한 탈식민주의의 부분적 전용과 탈취는 탈식민주의의 급진적 문제의식을 오히려 희석시킬 수 있다는 점에서 에드워드 사이드의 대위법적 독해에 대한 재인식이 필요하다. 에드워드 사이드의 대위법적 독해는 식민주의의 전지구적이고 근원적인 영향력을 규명하기 위해 제국과 식민지간에 동시 병행적으로 이루어지는 식민주의의 파괴적 영향력을 비교의 관점에서 접근하는 탈식민주의의 이론적 방법론이자 실천적 인식론이다. 이 논문은 이러한 에드워드 사이드의 대위법적 독해의 문제틀을 공유하며, 2장에서 식민지 출신 탈식민주의의 이론가이자 실천가였던 세제르와 파농 그리고 멤미를 중심으로 그들이 제기했던 식민화 시스템의 총체적인 감시체제와 인종주의의 전면적 도래 그리고 이 식민화 시스템의 파괴와 청산을 지향했던 반식민지 해방 투쟁의 ‘유산’과 의미를 재점검해보았다. 반식민지 해방과 저항 투쟁에서 식민지인들은 자기를 옭매던 식민주의의 흔적을 제거하고자 욕망하지만 그것이 쉽지 않다는 점에서 탈식민 해방 투쟁의 때늦은 도래를 목도하고 좌절한다. 그러나 바로 이 반(탈)식민 해방 투쟁의 때늦은 도래야말로 식민지인들의 해방을 위한 중요한 사회정치적 자산으로 기능 변환되는 문화의 세속화와 지역화(토착화)의 새로운 가능성을 도래시킨다. 에드워드 사이드는 이러한 반식민지 해방과 저항 투쟁의 혁명적 ‘유산’을 제국의 중심부로 옮겨놓는 대위법적 독해를 통해 제국의 ‘제국성’이 식민지를 은폐함으로써 기능했음을 폭로한다. 그는 제인 에어의 『맨스필드 파크』를 하나의 전범으로 삼아 제국의 문화가 제국의 정치경제적 식민주의를 성별화된 섹슈얼리티의 가정화 전략으로 매개하고 굴절시킴으로써 식민지가 제국 문화에서 어떻게 은폐/삭제되고 있는지를 보여주고 있다. 이러한 에드워드 사이드의 대위법적 독해는 탈식민주의의 기본적 문제의식이 제국의 ‘제국성’과 식민지의 상호 의존적이고 동시적인 연루와 착종을 규명하는 유효한 방법이 될 수 있음을 새삼 일깨워준다. 이 논문은 2장과 3장의 이론적 고찰을 통해 주변부 식민지였던 구식민지 해방국가들의 유사하지만 다른 반식민지 해방 투쟁의 역사를 탈식민주 ... Considering Postcolonialism a great effect in Korean humanities, this paper focuses on a basic critic perspective of Postcolonialism on the assumption that it has helped keenly understand for Colonialism of the daily life. Postcolonialism critically has analyzed and examined ‘self- exoticization’ and ‘self-orientalization’ as dialectic dynamics of globalization and localization in relation to politics, economy and culture which have been a result of Colonialism. But the existing studies of Korean humanities have consisently pursued self-confession and disclosure reconfirmed how much the peripheral intelligent is colonialism rather than tried to make clear ‘Imperialism’ of Empire in global colonialism. This can be proved numerous studies about the end of colonial period, they sometimes have blurred out sharp awareness of Postcolonialism by partly appropriating and usurping Postcolonialism. Thus nowadays contrapuntal criticism of Edward Side needs to define newly. Contrapuntal criticism of Edward Side has an theoretical methodology and practical theory of knowledge approaching a destructive result of Colonialism in terms of comparative studyto examine global and basic influence of Colonialism which run parallel between Empire and Colony. While this paper shares the issue of contrapuntal criticism of Edward Side, it also reexamines not only a total surveillance regime of Colonialization system and a full-scale coming of racism proposing such as Cesaire Aime, Fanon Frantz, Memmi Albert previously said in this paper two chapter but also ‘heritage’ and meaning of anti-colonial liberation struggle intending for this destruction and clearing of Colonialization system. Colonial people wanted to eliminate the trace of Colonialism tied themselves, but because of not easy to it and too late coming of anti-colonial liberation struggle they felt frustration. However this belated coming of anti-colonial liberation struggle brought about new possibility of secularization and regionalism of culture translated as a important political-social property for liberation of Colonial people. Edward Side showed that ‘Imperialism’ of Empire has been at working by suppressing Colony through contrapuntal criticism which put this revolutionary ‘heritage’ of liberation and resistance struggle in metropolis of Empire. For example Jane Austen’s Mansfield Park, he argued, contributed to suppress and eliminate Colony in culture of Empire by mediating and displacing political-social Colonialism with domestic strategy of gendered sexuality. This contrapuntal criticism of Edward Side awakes us how basic critic view of Postcolonialism effectively define interdependent and coincident implication and connection between ‘Imperialism’ of Empire and ‘Colonialism’ of colony. Through theoretical examination of two and three chapter, this paper provides a stepping stone for developing a concrete and open view about anti-colonial liberation struggle which can embrace threefold temporality of the past, the present and the future rising from ‘Colonialism’ of the peripheral colony and ‘heritage’ of revolution as an example Oh, Gi-Young’s earnest wish of nation(1946).

식민주의 역사학 연구 시론

윤해동 한국민족운동사학회 2015 한국민족운동사연구 Vol.0 No.85

1961년에 발표된 이기백의 『국사신론』 「서론」은 한국사학계 최초의 본격적인 ‘탈식민주의선언’이었다. 이후 식민사학 극복 논의의 전형적인 방식은, 역사 왜곡의 지표를 설정함으로써 식민사학의 내용을 규정하고, 다시 이를 거울과 같은 방식으로 역으로 투사함으로써 민족주의 역사학을 구성하는 것이었다. 이런 방식의 식민사학 연구를 쇄신ㆍ탈피하기 위해서는 식민주의 역사학이라는 개념을 사용하여 ‘식민사학 극복’을 위한 새로운 길을 모색할 필요가 절실하다. 식민주의 역사학이라는 개념은 식민주의 이데올로기를 기반으로 근대역사학적 인식론과 방법론을 수용한 역사학이라고 할 수 있다. 일본 제국주의의 식민주의 역사학은 ‘이중의 굴절’을 통해 형성되었다. 서구의 근대역사학이 일본을 거쳐 한국으로 이입되는 과정은 두 번의 굴절을 거치는 과정이었다. 게다가 이 과정에서 식민주의 역사학은 제국주의 이데올로기와 결합하면서, ‘일선동조론’과 ‘만선사관’이라는 두 가지 유형의 논리를 만들어내었다. 한일합병 전후 시기 식민주의 역사학은 제도화의 길을 걷게 되었는데, 여기에 토대를 제공한 것은 제국대학의 3사과 제도 정착이었다. 이후 식민주의 역사학은 일본과 조선 내에서 여러 계열로 나뉘어 체계화되고 확산되는 과정을 밟게 되었다. 일본 내에서는 제국대학 내의 국사, 동양사 연구를 중심으로, 고고학과 사회경제사 연구자들이 가담하여 활기를 띠게 되었다. 반면 조선 내에서는 관방사학과 민간사학으로 나뉘어 식민주의 역사학 연구가 정착ㆍ확산되는 과정을 밟게 되었는데, 그 과정에서 가장 중심적인 역할을 수행한 것은 조선사편수회 계열과 경성제대 계열의 연구자들이었다. 이들은 함께 청구학회를 결성하여 활동함으로써 명실상부한 식민주의 역사학 연구의 중심이 되었다. 조선 내의 재야 민간사학도 언론ㆍ출판활동에 종사하던 재조선 일본인들에 의해 활발하게 추진되고 있었으며, 이들은 상당한 대중적 관심을 받고 있었다. 식민주의 역사학의 이데올로기는 식민주의와 근대주의가 결합함으로써 정체성론이라는 전형적인 이론을 생산할 수 있게 되었고, 이런 근대주의 이데올로기는 식민지의 근대주의적 개발 이데올로기로 활용될 수 있었다. 다른 한편 식민주의가 국민주의적 통합 이데올로기와 결합하여 타율성과 관련한 다양한 논리적 근거를 생산해내게 되었으나, 조선사의 역사적 소속에서조차 일치된 견해를 끌어내는 데에는 어려움을 겪을 정도였다. 조선사는 일본사의 지방사인가 아니면 중국사의 부속사로서 동양사로 보아야 할 것인가? 식민주의와 결합하여 일찍부터 강력한 이데올로기로 부상했던 제국주의적 이론체계 즉 일선동조론이나 만선사관은 제국주의의 붕괴와 동시에 종말을 고했다. 이제 국민주의와 근대주의가 서서히 종말을 고하는 것처럼 보이는 시대가 되었다. 국민주의와 근대주의가 쇠퇴해가는 시대의 식민주의는 어떻게 될 것인가? 이제 식민주의가 근대역사학과 이별해야 할 시점이 아닐까? The preface to A New Theory of Our Nation written by Ki-baik Lee in 1961 was the first distinct ‘declaration of postcolonialism’ by a Korean historian. Since then, discourses about overcoming Korean colonial history(식민사학) have typically been focused on establishing a set of indicators of historical distortion, defining what constitutes colonial history, and reversing that definition to construct a nationalist history. The concept of the ‘historiography of colonialism’(식민주의 역사학) may be useful in reforming this predominant approach and offering a new perspective on the colonial history of Korea. The historiography of colonialism concerns colonialism as an ideology while also based on the epistemological and methodological developments of modern historiography. The historiography of colonialism during the Japanese imperial rule was characterized by a double refraction, due to Western modern historiography first being introduced to Japan before being brought into Korea. Furthermore, in this process, two lines of thought based on the ideology of imperialism were formed: the Japan-Joseon Common Ancestry Theory and the History of Manchuria and Joseon as One. Around the time of the annexation of Korea, the historiography of colonialism became increasingly institutionalized, largely based on Imperial University’s division of its history department into three sections: National (Japanese) History, Occidental History and Oriental History. Subsequently, the historiography of colonialism within Japan and Korea followed the path of systemization and expansion, with ‘history’ being divided into several categories. In Japan, there was a significant boost in historical research, mostly on national history and oriental history, led by Imperial University, with added participation by archaeologists and social and economic historians. Meanwhile, in Korea, the historiography of colonialism was becoming expanded and stabilized at the same time, with a divide between civil history and official history. This development was led by academics affiliated with the Joseon History Compilation Committee, as well as those affiliated with Keijō Imperial University, who together formed and operated the ‘Cheonggu Academic Association.’ Research on the civil and unofficial history of Korea was also being actively pursued by Japanese academics in Korea who were involved in the press and publications, and their activities were viewed with much interest by the masses. In the historiography of colonialism, colonialism was merged with modernism, giving rise to the theory of stagnation, which became the key idea behind the modern development of the colonized Joseon. On the other hand, colonialism was also combined with the nationalist ideology of unity, providing various logical grounds for heteronomy. However, differences remained as to where Joseon belonged among the many categories of history. Was Joseon history a regional history of Japan or an oriental history attached to China? The imperialist theories that quickly emerged in conjunction with colonialism such as the Japan-Joseon Common Ancestry Theory and the History of Manchuria and Joseon as One signalled the demise and, ultimately, end of imperialism. Now that we've reached an era when nationalism and modernism are seemingly declining, what will happen to colonialism? Isn't it about time that colonialism parted ways with modern historiography?

고대사파동과 식민주의, 한국고대사학의 성과와 과제

이정빈 한국역사교육학회 2020 역사교육연구 Vol.- No.37

This article aims at considering the achievements and tasks of Korea ancient history for decolonizing drawing a lesson from the so called crisis in the study of Korea ancient history. In two crises in the study of Korea ancient history, chauvinistic pseudo history claimed to support liquidation of colonialist history during the Japanese colonial period. The recognition of Korean history in chauvinistic pseudo history originated from the urge to forget the memory of colony and create history, as it did in many independent countries that escaped from the colonies in the late 20th century. chauvinistic pseudo history set the colonialist history as an axis of confrontation, and claimed to be anti colonialism and nationalist history. It also argued that the study of Korean history, which did not match this, was to be forgotten by criticizing it as the result of colonialist history. This was the very attempt to justify the creation of a chauvinistic perception of Korean history. However, the chauvinistic pseudo history was an imitation and appropriation of Pan Asianism of Japanese imperialism, and was a way of thinking and product of imperialism and colonialism. It was a colonialism hidden in anti colonialism. In comparison, the history academia criticized colonialist history in terms of recognition and logic rather than content. The academia particularly focused on the theory of heteronomy, and criticized the geographical determinism that was the premise of the theory. Furthermore, the academia criticized the theory of nationality and racism of colonialist history, taking the nationalism(國粹主義) and imperialism into account which possessed colonialist history. Therefore, it was possible to maintain a critical stance with consciousness of crisis in the crisis in the study of Korea ancient history caused by the nationalist pseudo history of the mid 1970s to 1980s. However, it did not move from anti colonialism to post colonialism because it aimed at pursuing study of the development of national history until the 1990s. Post colonialism has been pursued since the 1990s from the perspective of post modernism. The same is true in the study of Korea ancient history. It is necessary to examine the various perspectives of the ancient states and societies, races and genders, regions and cultures, human beings and natural and ecological environments more broadly. For the complete escape from colonialism, it is necessary to look from the bottom, not from the top, and to pay attention to the periphery, not only to the center. This article believes that complete escape can be possible after fully dissecting and overthrowing colonialism and that new and diverse historical research is also possible. It may also be a way to prevent the rerun of another crisis in the study of Korea ancient history. 본고에서는 이른바 고대사파동을 거울로 삼아 탈식민을 위한 한국고대사학의 성과와 과제를 생각해 보고자 했다. 두 차례의 고대사파동에서 국수주의적 유사 역사학은 일제시기 식민주의 역사학에 대한 청산을 표방했다. 국수주의적 유사 역사학의 한국사 인식은 20세기 후반 많은 수의 식민지 독립국가에서 그러하였던 것처럼 식민지 기억을 망각하고 역사를 창출하려는 충동에서 비롯되었다. 그들은 식민주의 역사학을 대립 축으로 설정하고, 反식민주의·민족주의 역사학을 표방했다. 그리고 이에 그와 부합하지 않는 한국사 연구를 식민주의 역사학의 소산으로 비난하며 망각하자고 했다. 이로써 국수주의적 한국사 인식의 창출을 정당화하고자 하였다. 그런데 국수주의적 유사 역사학이야말로 일제의 대아시아주의를 모방·전유한 것으로, 제국주의·식민주의의 사유방식이자 그 산물이었다. 반식민주의에 감추어진 식민주의였다. 이와 비교해 역사학계는 식민주의 역사학의 내용보다 인식과 논리의 측면에서 비판하였다. 특히 타율성론에 주목했는데, 그 전제가 된 지리적 결정론을 비판하였다. 나아가 식민주의 역사학을 배태한 국수주의·제국주의를 염두에 두고, 그의 민족성론·인종주의를 비판하였다. 그러므로 1970년대 중반~1980년대의 국수주의적 유사 역사학이 일으킨 고대사파동에서도 위기의식을 갖고 비판적인 입장을 견지할 수 있었다. 다만 1990년대까지 민족사의 발전을 구명하는 데 목표를 두었기에 반식민주의에서 탈식민주의로 나아가지 못한 면이 있었다. 1990년대 이후 탈근대주의의 관점에서 탈식민주의가 추구되고 있다. 한국고대사 연구에서도 마찬가지이다. 고대의 국가와 사회, 종족과 성별, 지역과 문화, 인간과 자연·생태환경을 바라보는 여러 시각을 보다 폭넓게 점검할 필요가 있다. 식민주의를 충분히 해부하고 전복해야 그로부터 온전히 벗어날 수 있으며, 그래야 새롭고 다양한 역사상의 모색도 가능하다고 믿는다. 또 다른 고대사파동의 재연을 방지하는 길이기도 할 것이다.

광고와 식민주의-<부녀잡지>를 통해 본 도시의 일상과 문화

박자영 한국중국현대문학학회 2012 中國現代文學 Vol.0 No.61

We can discover an common characteristic in the field of cultural studies regarding depict of modern life in the East Asia. That is the omission of colonialism and the exaggeration of modernity. I suggest that the erasure of colonialism in this research should be read as a symptom. The disappearance of colonialism makes me to raise those questions: How and why is the colonialism invisible? Is the non-colonial representation and imagination related to the reality of colonialism? Does this kind of invisible representation and narrative connote the absence of colonialism? The colonial intervention in the analysis on the cultural sphere of this period can clarify the significance of sensibility and experience that is occluded in the discourse. Furthermore, it makes me to investigates the possibility of new perspective on rereading this period, recalling the colonialism to the everyday life and aesthetics from the political field. I examine how the colonialism can be in/visible through the advertisement of foreign commodity in the Ladies Journal of 1920s. The foreign commodity commercial in the Ladies Journal dose not display the superiority of civilization and empire. But it doesn't imply the coloniality in China does not exist. Rather, the coloniality and empire is becoming into the invisible reality, hence it is covertly disseminated. As a result, the cultural studies on the colonial reality narrates that coloniality looks like being absent or even being described as autonomical. In other words, recent research tendency regarding the cultural sphere in the East Asian can be interpreted as reflecting the reality of in/visible coloniality. My paper examines how this kind of coloniality is more lasting and effective than the oppressed and violent controlling through analysis on the commercial of Ladies Journal. To put it specifically, I investigate that the terms ‘technical skill’and ‘world’ frequently mentioned in the advertisements are not only the primary commodity advertising but also operate as the immanent colonial technology. First, the discussion on technical skill expands into that of “knowledge” and “hygiene”, identifying purchasing commodity into getting knowledge and being hygienic. This transformation process shows how the self-governmentality is established in the colonial reality. Second, another discourse on “world” gives the colonized sensibility of using world best commodity, erasing that of nation. Since the journal often conveys the advanced social theory, it is definitely strange that mentioning “China” in the commercials of Ladies Journals disappears. The colonized public purchases, uses and enjoys the commodity at the very site of erasure of China hence s/he is completed as a cosmopolitan irrelevant to any national sign. The colonized public is redefined as a pleasant and aesthetical subject through the commodity with uncovering the nation. In other words, the disappearance of nation is undoing the colonial reality. In this process, the colonial reality looks like being invisible in the colonial cultural sphere.

东亚殖民主义与文学 - 以伪满洲国文坛为中心的考察

리우샤오리 만주학회 2016 만주연구 Vol.- No.22

The puppet state of Manchukuo was a Japanese colony in the first half of the 20th century. This literary field covers not only works of Japanese colonialists, but also Chinese, Korean, and Russian literary works that survived throughout this colonial framework. Such colonial works capture the multi-layered and pluralistic conditions in which nationality, ethnic identity, and language intertwined with East Asian colonialism. This article aims to examine literature under this complex colonial structure, and analyze different ethnic literary works in their own languages, which includes Chinese, Japanese, Korean, and Russian. Each of these ethnic writings express the theme of anti-colonialism on the one hand, but also because of differences in terms of the colony’s position, the purpose and methods of defense against it, and the differences in intensity the results are multifarious. As such, direct anti-colonial literature, indirect anti-colonial works, self-flattering colonial propaganda works are multiple and disparate. This article inspects the relationship between East Asian colonialism and literature, and illustrates why and how literature played a part in anti-colonialism struggles. In order to scrutinize East Asian colonialism and offer a new thought of interpreting East Asian colonial literature, this article also intends to understand how colonial scars set in people’s mind, and the psychology of intellectuals in colonial areas, under which the entanglement of anti-colonialism/collaboration, accepted unwillingly/approaching voluntarily, and nationalism/colonialism. This research finally attempts to reveal another possible new interpretation of colonial literature out of the current existing theories on nationalism and post-colonialism, with an expressed focus on Manchukuo literature in East Asia. 日本在中国东北炮制的满洲傀儡国, 是其在东亚地区制造的特殊类型的殖民地, 该殖民地的文学不仅有日本殖民者和被殖民者本土中国人的文学, 还有在此殖民构架中谋生的朝鲜人和俄罗斯人的文学, 其国家身份、民族认同、语言等方面呈重层多元状态, 与东亚殖民主义以非常复杂的样态纠缠在一起。一方面, 各个语族的文学都有反殖民主义的诉求和表现;另一方面, 因为其在殖民地的位置不同, 抵抗的目的、抵抗的方式和抵抗的强度都不一样, 有直接的反殖文学, 有迂回的解殖文学, 还有欲利用殖民政策与之周旋协作的迎合文学。而在这抵抗与迎合中, 殖民伤痕都深深地刻印在殖民地人们的精神深处。对东亚殖民主义与文学的考察, 可以在现有的民族主义理论和后殖民主义理论之外, 发现另外一种解读 殖民主义与文学的可能性, 为解读殖民地文学提供新思路。

[번역문] 동아시아 식민주의와 문학 -‘만주국’ 문단을 중심으로

리우샤오리 만주학회 2016 만주연구 Vol.- No.22

The puppet state of Manchukuo was a Japanese colony in the first half of the 20th century. This literary field covers not only works of Japanese colonialists, but also Chinese, Korean, and Russian literary works that survived throughout this colonial framework. Such colonial works capture the multi-layered and pluralistic conditions in which nationality, ethnic identity, and language intertwined with East Asian colonialism. This article aims to examine literature under this complex colonial structure, and analyze different ethnic literary works in their own languages, which includes Chinese, Japanese, Korean, and Russian. Each of these ethnic writings express the theme of anti-colonialism on the one hand, but also because of differences in terms of the colony’s position, the purpose and methods of defense against it, and the differences in intensity the results are multifarious. As such, direct anti-colonial literature, indirect anti-colonial works, self-flattering colonial propaganda works are multiple and disparate. This article inspects the relationship between East Asian colonialism and literature, and illustrates why and how literature played a part in anti-colonialism struggles. In order to scrutinize East Asian colonialism and offer a new thought of interpreting East Asian colonial literature, this article also intends to understand how colonial scars set in people’s mind, and the psychology of intellectuals in colonial areas, under which the entanglement of anti-colonialism/collaboration, accepted unwillingly/approaching voluntarily, and nationalism/colonialism. This research finally attempts to reveal another possible new interpretation of colonial literature out of the current existing theories on nationalism and post-colonialism, with an expressed focus on Manchukuo literature in East Asia. 일본이 중국 동북지역에서 폭력으로 수립한 만주괴뢰국은 동아시아 식민지 중에서도 특수한 유형에 속한다. 이 문학장에는 일본 식민주의자뿐만 아니라 식민지 하의 중국인 문학, 그리고 이 식민지 틀 속에서 생존하고자 했던 조선인과 러시아인 문학까지 포함한다. 따라서 구성원의 국적, 민족 정체성, 언어 등 중층적이고 다원적인 상황은 동아시아 식민주의와 매우 복잡한 형태로 얽혀있다. 이들 각 민족의 문학은 모두 반식민주의의라는 주제를 가지고 표현하고 있지만, 한편으로는 식민지 위치, 저항의 목적과 방식, 저항의 강도가 각자 다르기 때문에 직접적 반식민 문학, 우회적 저항문학, 그리고 식민정책을 이용하려는 영합문학 등 다양한 문학이 존재한다. 그러나 이 저항과 영합 사이에는 식민 지배를 받은 사람들의 정식적 상처가 깊게 스며있다. 동아시아 식민주의와 문학에 대한 고찰은 기존의 민족주의 이론과 후식민주의 이론 이외에 식민주의 문학을 해독할 수 있는 또 다른 가능성을 발견할 수 있으며, 새로운 사고를 제공할 수 있을 것이다.

식민주의 교육담론의 內的 矛盾 - 학부와 朝鮮總督府의 『보통학교 學徒用 修身書』를 중심으로 -

강정구,김종회 한국어문교육연구회 2011 어문연구(語文硏究) Vol.39 No.4

식민주의 교육담론의 內的 矛盾을 살펴보는 일은, 일본의 수신담론이 한인에게 일방적으로 강요되고 수용된다는 단수적․일면적인 사고의 危險을 벗어나게 만드는 출발점이 되었다. 일본이 우등하고 한인이 열등하다는 식민주의의 논리는 학부와 조선총독부의 『보통학교 학도용 수신서』에서 표층적으로 일관적․정합적인 것처럼 보였지만, 심층적으로는 모순적․분열증적인 것으로 드러났다. 첫째, 일본은 자국을 文明國으로 편입시키려는 의도를 가지고서 대한제국을 비문명국으로 비하하는 심상지리 속에는 대한제국과 서구에 대한 우등감과 동경․열등감이 콤플렉스화되어 있었다. 둘째, 일본은 자신의 理想的인 이미지 담고 있는 수신담론에 나타난 지배욕망은 일관적․정합적이지 않고 양가적․모순적이었다. 셋째, 조선총독부 판에서 천황에 대한 재현과 臣民에 대한 모방의 요구에는 식민자 일본의 심리적인 분열과 混亂이 숨겨져 있었다. 식민주의 교육담론은 그 담론 내부의 심리적인 분열과 內的 矛盾을 지닌 것으로 이해되었다. The task that the Educational discourse of colonialism has inner contradiction, starts new discourse of (post)colonialism. Japan say we are excellent but you are inferior. However This thought is dangerous, for is a one side thought. This paper studies Moral Training Textbooks for a Primary School Students by a faculty and the Chosŏn government general. And this result appeared. And this paper is compared Moral Training Textbooks for a Primary School Students by Chosŏn government general with Moral Training Textbooks by a school. Firstly, Japan had the imaginative geographic complex, which is got the excellence in the Korea and the inferiority in the West. But Japan eliminate many heros and loyal subjects in the Moral Training Textbooks. Secondly, Japan's governing desire is ambivalent, but consistent. In the phrases of honesty and reflection, The ideal images is shown. Nevertheless Japan demanded getting occupation, for fear of Koreans. Thirdly, Japan got psychological division in that the representation of king and demands of mimicry of the officials and the people. In the moral training textbooks of the Chosŏn government general, not Japan, king is represented by mythical hero and the officials and the people is mimic only people. Japan did double demands and got psychological division. In that the Educational discourse of colonialism has inner con- tradiction and division, we have to think that our sight have gotten into colonialism of japan unconsciously. Now, we think post-colonialism which is colonialism itself is inner contradiction and division. And many problems of colonialism is to japan, not ours. This paper starts new post-colonialism.

동남아시아에 대한 유럽 식민주의의 동기와 영향

조흥국 한국외국어대학교 동남아연구소 2010 東南亞硏究 Vol.20 No.1

Colonialism has historically influenced not only peoples in colonies, but also Europeans who ruled over the colonies. Natural resources and markets in the colonies provided important basis for the development of the European capitalism. Human resources and culture of the colonies contributed to the diversity of the European society and culture. However, the historical meaning of the colonialism is to be found above all in its influences on the colonies. The European colonialism, which, based on the so-called Eurocentric world view and equipped with the superior technology and military power, sought after economic profits and pursued the expansion of Christianity, has yielded deep and wide influences on Southeast Asia. It called forth the nationalism, created some new territorial and regional concepts and even cultural identities, and contributed to the formation of national boundaries. The colonialism also introduced Christianity which is today one of the most important sociocultural dynamics in the region. It, however, brought with many foreign Asian immigrants from India and China, forming the so-called plural societies, which lay the roots of the regional, ethnic, and religious conflicts in Southeast Asia. Finally, the European colonialism degenerated traditional commercial activities of the indigenous peoples, thus bringing with the economic poverty of the region. Burdened with this colonial legacy, Southeast Asian countries are even today mostly faced with the problems of economic underdevelopment and national integration.

박물관의 식민주의적 혐의

권의신(Kwen Eui-Sin) 효원사학회 2008 역사와 세계 Vol.- No.33

Modern museums, which helped to form 'ethnicity', made special relationship with imperialism in compliance with that the state extended to the imperial in early 19th century. Archeological excavation in colonies largely affected to imperials which had colonies, and with it, museums informed people cultural superiority of Europe, and they played role like useful political institution which justified the rationale of modernization. The South Kensington Museum in England is such case. The South Kensington Museum which was built by the Great Exhibition in 1851 gave emphasis to backwardness, peripheral feature and savageness of colonial culture in order to justify superiority of English culture and the rationale of modernization. The exhibition of the museum played important role as justification of colonialism, and the exhibition of trophies from the war between the British empire and India also was in the same context. The exhibition of the South Kensington Museum was visual representation of the relationship between the British empire and colonies. Orient exhibition, which was composed of booties from colonies for 50 years, represented the power of the British empire for colonial period. 'a Gateway from Gwalior' which was presented to the South Kensington Museum is the example of dual attitude of the British empire. 'a Gateway from Gwalior' was made in India and presented to the museum and it was exhibited in 'India and Colonial Exhibition', which was held in London at 1886, which justified colonialism of the British empire as arguing that the British empire was trying to civilize colonies. In addition, this exhibition showed that Indian culture was managed by the British empire and it reaffirmed that India was a colony of the British empire. However, in spite of such role of 'a Gateway from Gwalior', it was not displayed at desirable place, so that it was left at storehouse or was used as a part of museum building, and finally it became useless and placed behind the wall. Today, the Victoria and Albert Museum tries to eliminate the color of colonialism, which was the role of the South Kensington Museum through planning special exhibition and etc. However, a series of such exhibitions have the limitation in terms of that such exhibitions still are interpreted by the perspective of British colonialism. Deconstruction of colonialism in museums can be discussed when museums try to reflect views of imperialism and colonies at the same time.

식민주의 과거, 예외화하거나 왜소화하기

장문석(Jang, Moon Seok) 역사비평사 2015 역사비평 Vol.- No.111

Italian colonialism has long been neglected in the history of European imperialism and colonialism. As Michel-Rolph Trouillot demonstrated, Italy has silenced its colonial past, and at the same time has operated the discursive strategies of difference and exceptionalism. This essay looks into the process of the normalization of relations between Italy and ex-African colonies, in particular Ethiopia and Libya, since the period of colonization. Of interest is that although Italian colonialism was trivialized as poor imperialism, the eventuality of the defeat in the battle of Adwa in 1896, for example, was overemphasized, not denigrated as a non-event. This trivializing led to exceptionalizing by which the Italian case was considered as both an ‘anomaly’ and ‘paradox’ in the context of European imperialism and colonialism. In short, exceptionalizing indicates the vulnerability of Italian colonialism outside Italy, while, in Italy, it means that Italian colonialism is more tolerable and humane than other European countries. Therefore, the Italian colonial past was marginalized and even ignored, and this allowed easier silencing of the past. Particularly, discourses of “good colonizers” or “Italian, good people” contributed to the evasion of responsibility of colonialism. Such exceptionalizing led to trivializing in that the discourses about good colonialism were in sharp contrast with its poor outcomes. In summary, relations between Italy and its African colonies have tended toward normalization.