탈식민주의 이론과 실제의 꼴라주

허창수 ( Chang Soo Hur ) 한국교육과정학회 2011 교육과정연구 Vol.29 No.3

끝나지 않은 식민주의를 해체할 수 있는 탈식민주의는 학문 분야에서 최근 부각되고 있는 담론이다. 국제적으로는 1960년 대 이후 서구의 선진국 뿐 아니라, 아시아, 아프리카와 인도 등에서 활발하고 점차적으로 발전해 왔던 반면, 한국의 경우는 그 논의가 크게 진행되어 오지 않았다. 그나마도 이론적인 담론을 소개하고 논의하는 수준에서 연구되어 온 것이 현실이다. 탈식민주의는 실제에 대한 논의이다. 인간의 일상생활에서 전해지고, 숨겨지며, 진행되는 다양한 실행과 보편성에 연구가 되어야 하는 데 그에 대해서 한국은 매우 초보적인 단계에 있다고 하겠다. 본 연구는 탈식민주의의 이론, 방법론, 교육, 그리고 실행(praxis)적 측면에서는 어떠한 노력들이 진행되고 있는지 논의하고자 하는 목적으로 가지고 있다. 특히 일상적 텍스트를 대상으로 탈식민주의 시각에 의해 어떻게 의미가 해석될 수 있는지에 대해서 초점을 두고자 하였다. 연구 질문은 다음과 같다. 첫째, 일상적 텍스트 내 탈식민주의는 어떻게 개념화 될 수 있는가? 둘째, 탈식민주의에 적합한 이론과 방법론적 배경은 무엇인가? 셋째, 교육적 맥락에서 탈식민주의의 적용은 어떻게 이루어져야 하는가? 이에 대한 답변을 하기 위해, 본 연구는 영화, 소설, 대중적 역사 서적, 선행 연구, 탈근대주의 관련 서구의 연구방법론 서적 등을 선택하여 그것들이 가진 의미를 탈근대주의, 질적 연구, 교육이라는 주제들로 개념화하였다. Post-colonialism is currently raising up in academic field as a big grounded-theory to be able to deconstruct unended colonialism in the world. It has been gradually developing very actively in the western as well as Asia, Africa, and so on since 1960. Whereas, Korean scholars have discussed very rarely in this field. Although they have studied, they mostly introduced theoretical frameworks and textbook analysis in post-colonialism. Post-colonialism is a discussion of the practical. Scholars should discuss on transferring, hiding, and processing practices and taken-for-granted in the life-world in terms of post-colonialism. In this aspect, Korean academic field, especially educational field posit on naive level. Thus, I purport to discuss how studies have effort to construct theoretical, methodological, educational, and practical frameworks in term of post-colonialism. Specially, I would like to focus on life-world texts. And, how are those texts interpreted in meaning of post-colonialism. The research questions are the following: 1) How are those life-world text conceptualized in terms of post-colonialism?, 2) what kind of methodology are appropriate? and 3) How are we applying post-colonialism for educational field? To answer these questions, I collect data from novels, films, historical assay, literature review, and so on and try to understand their meanings in terms of post-colonialism.

진 리스 『광막한 사가소 바다』를 중심으로 한 탈식민주의 문학 교육의 가치 연구

이현지,강문구 사단법인 인문사회과학기술융합학회 2016 예술인문사회융합멀티미디어논문지 Vol.6 No.8

The aim of this study is to analyze the value of post-colonialism literature education in Wide Sargasso Sea of Jean Rhys. As typical post-colonialist Gayatri Spivak, it is impossible to discuss modern literature without addressing imperialism and post-colonialism. The ultimate purpose of post-colonialism is to resist colonial ideology and attempt to define the identity of colonized people shaping the people’s counter discourse. We can easily find the post-colonialism in famous love stories. There are two different women in each novel, but they are the same person, Bertha in Jane Eyre and Antoinette in Wide Sargasso Sea. Rhys, born in West Indies, gave a new name to Bertha, and recovered the tarnished Bertha’s reputation by giving her voice in her novel. Antoinette is a female subaltern and colonial subaltern who is oppressed by male and colonialists. She has no voice and place to resist the male imperialists so there was colonialism in the novel generally. To analyze Antoinette in Rhys’s novel helps to recognize the hidden post-colonialism in literature. We can effectively utilize the literary text in our English class when we teach the various culture. Also that will be a good steppingstone to our student for being a global talented person through teaching culture. 본 논문은 진 리스(Jean Rhys)의 소설 『광막한 사가소 바다』(Wide Sargasso Sea)(1966)를 탈식민주의적 관점으로 살펴보고 이러한 탈식민주의 문학작품을 활용한 문학 교육의 가치를 연구한 것이다. 문학 평론가 가야트리 스피박(Gayatri Chakravorty Spivak)은 제국주의와 탈식민주의를 언급하지 않고 현대문학을 논하기란 어렵다고 하였다. 탈식민주의의 궁극적인 목적은 식민 이념에 저항하고 사람들의 대응담론을 형성함으로써 식민지 사람들의 정체성을 정의 하고자 시도하는데에 있다. 우리는 유명한 고전 소설에서 쉽게 탈식민주의를 찾을 수 있다. 『제인 에어』(1852)의 버싸(Bertha)와 『광막한 사가소 바다』의 앙투아네트(Antoinette)는 서로 다른 듯 하지만 같은 인물이며, 진 리스는 버싸에게 새로운 이름과 목소리를 제공하여 『제인 에어』에서 손상된 그녀의 평판을 회복시켰다. 앙투아네트는 남성과 식민주의자들에게 억압받는 하층 여성이었으며 식민지 하위 주체였다. 그녀는 남성 제국주의자들에게 저항할 목소리도 장소도 없었기에 식민주의는 자연스럽게 소설 전반에 뿌리내려져 있었다. 리스의 소설에 녹아있는 앙투아네트의 삶을 통해 소설을 분석하여 고전이라 여겨지고 널리 읽혀졌던 문학 작품 속에 우리가 인식하고 있지 못했던 탈식민주의가 숨어있음을 인식하고 문학작품을 활용하여 새롭게 문화교육을 해 나간다면 서로 문화를 이해하여 효과적으로 영어교육을 하는데 도움이 될 것이다.

학문 담론의 포스트 식민주의적 권력과 한국 미디어 문화연구의 메타 분석ㄷ

윤선희 한국방송학회 2003 한국방송학보 Vol.17 No.2

Korean cultural studies have been developed by drawing strong attention and serious criticism altogether for over a decade. This research attempts to review Korean cultural studies and assess their present and the future. This study views that theories of post-colonialism can provide a useful framework to disclose the complex power relations in academic discourse. Korean cultural studies have formed confused cultural identity in the process of adopting Western theories. I have reviewed the three, most well known Korean journals in the communication field: Korean Journal of Journalism and Communication Studies(KJCS); Korean Journal of Broadcasting(KJB); and Media & Society(MS). For five years, from 1998 to 2002, First, the problem that Korean cultural studies are facing is that they do not look into Korean culture per se. It is not only textual analysis, but also audience studies that show the problem with Western ethnocentrism. Second, a more serious problem that Korean cultural studies pertain is that many researchers simply introduce foreign theories. What is lacking in these studies is self-reflection. Third, related to the problems above, the minor point of Korean cultural studies is that there is no politics, hence no practice. In order to overcome the problems with Korean media cultural studies, first, we have to deal with Korean cases as many as possible despite the problem. Second, in order to overcome post-colonial dominance in academia, Korean cultural studies have to develop theories for their own. Rather than the geographical origin, a more important point is in the fact that whether a theory inspires self-reflection or to view human subjects and society critically. Third, experiencing such pervasive power in society including public, private and academic fields, Korean cultural studies should go back to the structure, and scrutinize the Korean context.

트랜스컬쳐 담론에 기반한 서아프리카 문화의 이해

윤유석 충남대학교 인문과학연구소 2024 인문학연구 Vol.63 No.1

이 글은 식민지 시대 형성된 서아프리카 문화의 일면을 탈식민 시대인 오늘날 어떻게 인식하고 이해해야 하는가의 문제를 왁스 프린트를 통해 고찰하고 있다. 반강제적으로 타문화가 이식된 식민지 시대의 문화에 대한 해석은 기존의 서구 중심적 해석과 다른 인식의 전환이 필요한데, 트랜스컬쳐 이론은 중심부 문화에 대한 주변부 문화, 지배문화에 대한 종속문화에서 식민지 로컬의 문화적 주체성과 역동성에 주목함으로써 이러한 인식의 전환을 가능하게 한다. 이에 우리는 탈식민주의 문화이론의 관점에서 트랜스컬쳐 담론을 살펴보고 이를 토대로 서구 중심적 시각으로 가려졌던 아프리카 문화의 요소를 확인하고, 나아가 그것이 탈식민주의 텍스트로 어떻게 변용되고 창조적으로 활용되는가를 왁스 프린트를 통해 살펴보고자 하였다. 왁스 프린트는 식민지 시대 유럽에서 만들어진 날염직물이지만 아프리카 전통문화가 결합하여 아프리카성을 갖게 되었고, 탈식민 시대에는 탈식민주의 담론의 소재로 변용되었다. 트랜스컬쳐 담론을 통해 우리는 서아프리카의 식민유산의 혼종성 속에서 아프리카 문화의 생존력을 찾아내고 그것을 변용하고 역이용하는 방식으로 문화적 생명력과 창조성을 만들어 가는 현대 아프리카 문화를 이해하게 된다. This article examines the issue of how to perceive and understand the culture of Africa, shaped during the colonial era, in today's post-colonial context through the wax prints. The interpretation of the culture formed during the colonial period necessitates a shift in perception away from the conventional Western-centric cultural interpretations. In this regard, the theory of transculturation facilitates such a shift by offering an understanding of cultural domination, cultural subordination, and cultural interpretation in terms of cultural imposition and acculturation. Therefore, this study explores the concept of transculturation as a discourse of decolonization. By interpreting wax print textiles through the lens of transculturation, we aim to unveil elements of African culture that were obscured by a Western-centric perspective. In this research, we affirm that the Africanness of wax print is constructed in the process of consumption, and there is a connection to the enduring traditions of African fabric culture that persisted during the colonial era. In the post-colonial period, this cultural vitality has been repurposed as material for discourses on decolonization. Through the discourse of transculturation, we can discover the resilience of African identity within the hybridity of colonial-era African culture and understand how contemporary African culture continues its cultural vitality by transforming and adapting it.

임화의 ‘이식문화론’에 나타난 탈식민성 : 호미 바바의 ‘혼종성’ 담론을 중심으로

김혜원 국어문학회 2012 국어문학 Vol.53 No.-

이 글은 우리의 근대문학과 관련되어 오랫동안 논쟁을 야기해 온 임화의 소위 ‘이식문화론’에 대한 재해석, 재평가를 목적으로 하였다. 그동안 임화의 문화사는 임화의 의도와는 무관하게 민족문학적 관점의 문학사가들에 의해 몰주체적 ‘이식문화론’이라는 오명으로 불리어 왔다. 더구나 한때 카프의 서기장으로 좌익 이데올로기의 선봉에 서 있었던 마르크스주의자 임화의 문화사가 ‘이식문화론’의 기원으로 자리 매겨져, 친일 문학을 하다가 해방 후 문단중간파 문학을 자처하면서 제3노선을 걸어왔던 백철, 우익 이데올로기의 선봉에 서서 문단 헤게모니를 장악했던 조연현의 문학사와 동일한 계보와 범주에서 논의되어 왔다. 따라서 이 글은 먼저 근대문학사적 시각으로 ‘이식문화론’이라는 이름 아래 동일한 차원에서 논의되고 있는 임화, 백철, 조연현의 ‘이식문화론’의 계보와 범주에 대하여 살펴보았다. 다음으로 ‘이식문화론’을 비판하는 데서 자신들의 문학사를 출발시키고 있는 김윤식·김현, 조동일의 민족문학적 주장을 살펴보았다. 마지막으로 임화의 ‘이식문화론’에 나타난 탈식민성을 통해 그 실체가 ‘탈이식문화론’임을 밝히고, 임화의 ‘탈이식문화론’과 호미 바바의 ‘혼종성’ 담론과의 유사성을 찾아보았다. 더불어 임화의 비평적 사례와 그의 실천적 삶 역시 ‘탈이식문화론’의 근거와 형성 배경으로 제시하였다. 그리하여 ‘이식-전통-문화 창조’라는 식민 문화에 대한 저항 담론으로서의 임화의 문화사가 변증법적 ‘혼화(混和)’임을 밝히고, 탈식민주의라는 새로운 패러다임을 통해 재해석, 재평가된 임화의 ‘탈이식문화론’을 탈식민주의 시대를 살아가고 있는 오늘날의 문화적 대안으로 삼고자 하였다. The purpose of this report is to reinterpret and revalue so-called ‘theory of culture implant’ of Im Hwa which has been controversal when it comes to Korean modern literature. So far the literary history of Im hwa has had a stigma of ‘theory of culture implant’ with a lost identity by literary historians who had the perspective of national literarature, whether he intended or not. Besides, since Im Hwa, once a Marxist, who stood in the vanguard of the left ideology as a secretary of KAPF, has been evaluated as the origin of ‘theory of culture implant’, he has been discussed in the same genealogy and category as Baek Cheol, once pro-japanese writer and then chose the third line, setting up for a neutral of the literary world after Liberation, and Jo Yeon-hyeon, who held the hegemony of the literary world standing in the vanguard of the right ideology. Thus this report begins, in the perspective of modern literary history, with the investigation of the genealogy and category of Im Hwa, Baek Cheol and Jo Yeon-hyeon, who have been discussed in the same context under the name of ‘theory of culture implant’. Then I investigated the assertion of national literature of Kim Yun-sik·Kim Hyeon and Jo Dong-il, who started their literary histories by criticizing the ‘theory of culture implant’. Finally I tried to identify the post-coloniality in the ‘theory of culture implant’ of Im Hwa and prove that its identity is the ‘post-theory of culture implant’, and searched for the similarities between the ‘theory of culture implant’ of Im Hwa and the hybridity discourse of Homi K. Bhabha. And I suggested that the ‘theory of culture implant’ was based on the critical examples of Im-hwa and had the formative background of practice throughout his life. Therefore I tried to prove that the literary history of Im Hwa, a resistant discourse against the colonial culture, that is to say ‘Implant-Tradition-Culture creation’ is the dialectic mixture, and by using the new paradigm of post-colonialism, suggested revalued the ‘post-theory of culture implant’ of Im Hwa as a cultural alternative for people living in the era of post-colonialism today.

20세기 총력전하 한국인의 정체성과 식민지주의

허은(Heo Eun) 한국사연구회 2010 한국사연구 Vol.150 No.-

The cultural identity of Korean society underwent several changes in the 20<SUP>th</SUP> century, changes which were influenced by periodic circumstances such as Japanese colonial rule, the division of the Korean peninsula, and the Cold War system. In this regard, Japanese colonialism, which forcibly sought to alter the life culture of Koreans during the early 20<SUP>th</SUP> century, continued to have a deep influence on the cultural identity of Koreans up to the advent of the Cold War era and the division of the Korean peninsula. However, attempts to perceive Korean culture and identity during the 20<SUP>th</SUP> century solely from the standpoint of colonial Joseon or the divided state known as the Republic of Korea (ROK)can be regarded as being excessively and unnecessarily limited. First, such an approach does not take into account the fact that the cultural identity of Korea in the 20<SUP>th</SUP> century was formed in large part through the establishment of relationships with other countries which belonged to the Japanese empire or to the United States-led democratic order. Second, such a unilateral analysis of cultural identity does not leave any room for the dual identity of Koreans, which were both the victims of colonialism and victimizers who took advantage of colonialism. This study analyzes the Korean culture of the 20<SUP>th</SUP> century from the standpoint of the total war system of the imperial camp. It is of course impossible to explain overall Korean culture and identity during the 20<SUP>th</SUP> century solely from the standpoint of the total war system. However, it is possible to analyze the influence which Japanese colonialism exercised before and after World War Ⅱ based on the total war system. Moreover, the analysis of Korean culture during the 20<SUP>th</SUP> century can also be conducted at the East Asian level. Korean's participation in the Vietnam War during the mid-1960s stands as a clear example of the process through which the remnants of the colonialism associated with the total war system of the Japanese imperial forces were revived within Korean society. The Park Chung-hee regime identified Vietnam as a foothold which Korea could use to spread its influence throughout East Asia and the rest of the international community. In this regard, participation in the Vietnam War was rationalized as an important step in Korea's efforts to make its 'entrance' on the world stage. During this process, the attributes associated with the pro-Japanese Koreans who had pursued an identity as second class citizens while jumping on the Japanese imperial bandwagon were reproduced within Korean society via the nation's participation in the total war system of the United States-led democratic camp. What's more, as part of this process, the Vietnamese people were subjected to racism and labeled as inferior beings. Korea's participation in the Vietnam War was characterized as a sign of the country's acceptance as a nation-state within the democratic camp, and the nation proudly regarded itself as a country that could even export its culture. However, from the moment it began to participate in the total war system of the United States-led camp and to shroud this move under the veil of gaining 'entry' to the world, Korea in effect became a nation that did not move towards the achievement of post-colonialism, but rather an entity that was once again captured by the colonialism it had been subjected to under Japanese imperial rule.

냉전(사)의 세계 시간과 지금·여기의 문화연구 -2010년대 이후 한국문학 발(發) ‘냉전문화’ 연구 경향을 중심으로

장세진 상허학회 2022 상허학보 Vol.66 No.-

With the reference of global Cold War research, this article aims to critically reflect on Cultural Studies of Cold War which have been produced in Korean literature research field since 2010 and to predict the direction of future tasks while describing its unique characteristics. Since the end of the Cold War at the global level in the early 1990s, Cold War Studies in Western academia has shifted to Cold War History research. Unlike previous Cold War Studies, Cold War history research have two distinctive features. First, ‘the Regional Turn’ was made to describe the third world as the main character in the center of the two major powers of the United States and the Soviet Union. Second, ‘the Cultural Turn’, which focuses on the practice of various subjects beyond foreign and military policies between countries, was also carried out. It seems that, as a divided country in the third world, Korea has got ahead of the perspectives of global Cold War History Research. The accept of Cultural Studies, however, in Cold War agenda within the Korean literature research field has a strange time lag about 10 years. This delay was largely due to the features of post colonialism, which has been the main driver of Korean literature research since the late 1990s. The postcolonialism introduced in Korea was mainly focused on the continuity of colonial symbolic heritage rather than after liberation. Ideologically, it was a major feature of national criticism. Ideologically, it was mainly oriented for the critic of modern nation state. Research on Cold War culture from Korean literature, which started belatedly in the late 2000s, can be categorized into the following three trends. First, it is a study of the movement due to the collapse of Jaanese empire and Cold/Hot War, Second, ia historical and contextual Cold War Culture studies combined with knowledge and scholarly learning, which is also an attribute of “Cultural Turn”, and Third, a new trend of Cold War culture combined with governmentality and popular culture. Since Korea’s “decolonization” period was exactly coincided with the period of violent national state formation, it seems clear that the Cold War cultural research, which has been driven by criticism of the nation state, has achieved considerable results. However, from this point of view, it is also true that it was difficult to inspire the imagination of post division or unification. At this time of the new Cold War, institutionalization of peaceful inter-Korean relations is more urgent than ever, and political and “existential” imagination beyond the long-standing status quo of division seems to be essential for future Cold War cultural research in Korea. 이 글의 목적은 새계적 냉전연구의 흐름 속에서 2010년 이후 한국문학 발(發) 냉전문화 연구의 경향을 비판적으로 되돌아보고 그 독특한 특징을 기술하는 가운데 향후 과제의 방향을 전망해 보려는 것이다. 1990년대 초반 글로벌 차원의 냉전이 종식된 이래, 서구 학계에서 냉전연구는 냉전사 연구로 전환되었다. 기존의 냉전연구와 달리, 냉전사 연구는 두 가지 특징을 지니는데, 첫째 미국과 소련의 양대 강국 중심에서 제3세계를 주인공으로 기술하는 지역적 전환(global turn)이 이루어졌다. 들째, 국가 간 외교·군사 정책을 넘어서서 다양한 행위 주체들의 실천에 주목하는 ‘문화적 전환(Cultural Turn) 역시 함께 진행되었다. 이 글은 한국의 경우 제3세계 분단국가로서 세계적 냉전사 연구의 흐름을 일정 부분 선취한 측면이 있지만, 문화연구와 냉전 아젠다와의 결합만큼은 세계 냉전사의 흐름과 10년 가량의 기묘한 시차가 있었다는 문제의식에서 출발한다. 이 시차는 1990년대 후반 이래 한국문학계의 주된 동력이었던 포스트콜로니얼리즘의 성격에 기인한 바가 컸는데, 한국에 도입된 포스트콜로니얼리즘의 특징은 해방 이후보다는 주로 식민지 시기의 상징적 유산의 연속성에 대해 보다 집중했으며, 이데올로기적으로는 국민국가 비판을 주요한 특징으로 하는 것이었다. 2000년대 후반 뒤늦게 시동이 걸린 한국문학 발 냉전문화 연구는 다음의 세 가지 경향으로 범주화할 수 있다. 첫째, 일본 제국의 붕괴와 냉전/열전으로 인한 이동, 즉 탈식민 디아스포라에 관한 연구 둘째, ‘문화적 전환’의 한 속성이기도 한 지식·학술과 결합한 역사주의적이고 맥락주의적인 냉전문화 연구, 셋째, 통치성 및 대중문화와 결합한 새로운 경향의 냉전문화 연구가 그것이다. 한국의 ‘탈식민’ 시기가 정확히 폭력적인 국민국가 형성기와 맞물려 있었던 까닭에, 국민국가 비판을 동력으로 한 그동안의 냉전문화 연구가 상당한 성과를 거두었던 것은 분명해 보인다. 그러나 한편으로 이러한 관점에서는 탈분단 혹은 통일에 관한 상상이 고무되기 어려웠던 것도 사실이다. 신냉전이 본격화되려는 이즈음, 평화적 남북관계의 제도화는 실은 그 어느 때보다 절실하며, 분단이라는 오랜 현상유지를 넘어서는 정치적이고도 ‘실존적인’ 상상력이 향후 냉전문화 연구에 긴요해 보인다.

Imaging Motherland in Ulysses: Rethinking a Global/Local Gendered History

Yen-Yen Hsiao 한국제임스조이스학회 2008 제임스조이스저널 Vol.14 No.2

This paper focuses on the intriguing complexity of Joyce’s representation of mother/land at the intersections of imperialism, nationalism, sexual dominance, and colonial modernity. From the perspectives of Irish studies, feminist theories and post-colonial discourses, my study observes that Joyce underlines the paradoxical significance of both the central and marginal role of mother that lays bare Ireland’s repressed cultural consciousness. The confrontation of amor matris and paternal authority enacts a psychohistory full of dialogical tension in Ulysses. For Asian Joyceans, the intrinsic historical, political and socio-cultural specificity of each country should be rethought and contested in face of the global Joyce studies. My arguments highlight the intriguing representational narratives of maternity in the discourses of inventing motherland in Taiwan as a case for comparison. The repressed mother/land powerfully sheds light on Joyce’s cultural and political imagination. Joyce subverts nationalist iconography of mother Ireland by creating a cardinal authentic emblem of m/other Molly. With this maternal otherness, Joyce envisions Ireland as a vibrant world of hybrid cultures rather than a land embedded in folkloric Celtic purity. This paper concludes that Joyce rewrites cultural sites of repression as routes to liberation in which his challenging narrative art negotiates a new relation to imperial power. This paper focuses on the intriguing complexity of Joyce’s representation of mother/land at the intersections of imperialism, nationalism, sexual dominance, and colonial modernity. From the perspectives of Irish studies, feminist theories and post-colonial discourses, my study observes that Joyce underlines the paradoxical significance of both the central and marginal role of mother that lays bare Ireland’s repressed cultural consciousness. The confrontation of amor matris and paternal authority enacts a psychohistory full of dialogical tension in Ulysses. For Asian Joyceans, the intrinsic historical, political and socio-cultural specificity of each country should be rethought and contested in face of the global Joyce studies. My arguments highlight the intriguing representational narratives of maternity in the discourses of inventing motherland in Taiwan as a case for comparison. The repressed mother/land powerfully sheds light on Joyce’s cultural and political imagination. Joyce subverts nationalist iconography of mother Ireland by creating a cardinal authentic emblem of m/other Molly. With this maternal otherness, Joyce envisions Ireland as a vibrant world of hybrid cultures rather than a land embedded in folkloric Celtic purity. This paper concludes that Joyce rewrites cultural sites of repression as routes to liberation in which his challenging narrative art negotiates a new relation to imperial power.

문화 연구와 페미니스트 문화이론

이수자(Lee Sooja) 한국문화사회학회 2006 문화와 사회 Vol.1 No.-

페미니스트 문화이론의 지형은 페미니즘의 사상적 줄기를 따라가며 맥락화하는 것만큼이나 복잡하게 얽혀 있다. 특히 몸과 육체성(corporeality)을 핵심 개념으로 하여 정신분석학, 탈식민주의, 그리고 포스트모던 문화이론의 영역에서 논의가 활발해지면서 페미니스트 문화이론은 다양한 사회적 문화 현상을 이해하는 데 있어서 중요한 준거 틀로서의 역할을 하고 있다. 이 글에서는 이 세 가지 영역에서 이루어진 몸, 섹슈얼리티, 그리고 주체논의를 토대로 하여 전반적인 이론적 지형을 파악하고, 이 이론이 한국의 문화 연구에 수용, 접목되어 생산적으로 재해석된 과정을 계보학적으로 이해하고자 하였다. 프랑스 정신분석학적 문화이론으로부터 출발한 페미니스트 문화이론은 탈식민주의 문화이론과 접합되면서, 보다 역사성을 가진 문화이론으로 발전하고 있으며 페미니스트 문화이론에서 핵심적인 개념으로 파악되고 있는 주체성을 이해하는 데 있어서 몸을 기본 토대로 생각하는 독특한 시각을 제공하는 것으로 평가된다. 한국에서 페미니스트 문화이론이 본격적으로 소개되고, 또한 한국의 문화 현상을 설명하는 데 적용되기 시작한 것은 불과 10년 남짓 되는 것으로 간주되고 있다. 따라서 아직 이론적으로 숙성된 단계에 놓여 있지는 않다. 그렇지만 한국 사회에서 사회현상으로서의 문화 현상을 이해하고 그로부터 파생된 문제를 해결하는 데 있어 발휘되는 이론의 실천적 힘을 확인하면서 문화사회학의 중요한 한 범주로서의 페미니스트 문화이론의 발전적 전망을 기대하게 된다. Feminist cultural theory has been developed in the crossing context of feminism and cultural theory. The concepts of body and corporeality as the cores in the cultural theory are very controversial in the discussion on the construction of subject. From this point of view, body and corporeality are regarded as the theoretical starting points of feminism and the core concepts of feminist cultural theory. While the concepts of body and corporeality offer the base for the feminist cultural theory, the discours on sexuality, gender identity and desire consist the framework of this theory. In this article, it is examined what location feminist cultural theory has taken in the topology of cultural sociology, and what role the concepts of body, corporeality and subject have played in the theorization. The most important areas of feminist cultural theory are classified into psychoanalysis, theory of corporeality, and post-colonialism. Feminism is known as a interdisciplinary theory. It means that feminist cultural theory requires at least two approaches; sociological approach and epistemological approach. According to this character, feminist cultural theory can contribute to build up the appropriate framework of theory which is used for understanding of the relationship between society and culture. The topology of feminist cultural theory in Korea is in the process of drawing. With this article, it can be resulted that feminist cultural theory enriches the discussions in the academic field of cultural sociology.

『서유기』의 수사적 상황과 근대시민의 탈국가의식

오윤호 ( Oh Youn-ho ) 한국문학이론과 비평학회 2008 한국문학이론과 비평 Vol.41 No.-

This study intends to analyze the rhetoric situation to be reflected on Choi In Hun' Suh-U-Gi, for the purpose of clarifying modern civic national experience and the post-national awareness. Thus this study the cultural phenomenon of the one nation which experienced a colony through post-colonial culture theory, intending to analyze the situation that was done internalization of the nation-discourse through the mutual understanding function of the medium and the political investigation. The post-colonial culture theory clarifies a nation and citizen's relevance, expressing a cultural code. It is a frame of the epistemology to interpret colony experience. So, the post-colonial strategy with rhetoric appropriation shows medium and violence characteristics of the national system, and making post-national awareness of the person in a novel. This study clarified the modern civic rhetoric and post national awareness. And the modern citizen in this novel catches fire voluntarily. But there is a problem to conversation with another person. Thus do not be good at mutual understanding in the novel, a monologue in hope of ideological relief is given. This makes self-consciousness pain of the post-colonial subject and, showing post national awareness. The study spends a discussion of existing post-colonial. In understanding Choi In Hun's novels through post colonial culture theory, this study will become the source of the post-colonial novel study that negotiates with culture, literature and politics.