“洋風”から“和洋併存”そして “和洋折衷”への展開の過程 -日本近代初期における上流層の住宅様式の成立過程にみる国家的住宅様式の誕生に関する一試論-

內田靑藏 한양대학교 동아시아문화연구소 2013 동아시아 문화연구 Vol.53 No.-

This Report attempts to examine the birth of national style of architecture, tracing back a process of the changes of upper classes’ residences built in the Meiji Era. It is well-known fact that a certain architectural style came into Japanese high society of those times as a new type of upper classes’ residences, constructing Japanese and Western styles of residences in parallel at the same housing site. But It is also insufficient issue to clarify how and when the western style of architecture were introduced and adapted into Japanese high society as a new architectural style of their residences. For example, the Meiji Palace, a noble residency of Japan Emperor, had been planned to be constructed as fully Western style of architecture at the beginning and this plan was modified in the middle to construct the residency with independently Japanese style of architecture, but the reason have not been proved clearly up to now. Hence, this report firstly considered various backgrounds of the movement from Japanese to Western styles of architectures seen in the changes of upper classes’ residences. The movement carried out and aimed to westernize residences as the national style of architecture at first, modeled ones with styles of Europe and America, and from around 1880’s, this movement rapidly altered into putting these styles co-existent at the same time, and furthermore, compromising Japanese style of residences with Western style of architecture. These successive movement from Japanese to Western styles would be come out from an attempt to adapt a method contrived by Australia or Russia Imperials for the means of keeping ruling family up continuously, and influenced from the change of policies preserving the nation. It was not surely seemed to come out from a reconsideration or self-reliance about the succession of Japanese traditional cultures. For that reason, the movement of Japanization suddenly came out in the national style of architecture in Meiji Era, in other words, would be not an independent movement for the respect or the succession of Japanese traditions, rather it should be insistently an attempt of recurring to the Japanese traditions. 本論は、日本における明治期の上流層の住宅様式の成立過程を通して、近代における国家的住宅様式の誕生に関する考察を行ったものである。これまで、上流層の住宅様式として、明治以降、新しい様式として和洋館並列型住宅が存在していたことは知られていたが、住宅建築として洋館が導入される過程に関しては、多くは論じられてこなかった。また、天皇の住まいである明治宮殿に関しても、当初、洋館とする計画が進められるも、途中で和館を主体とするものへと変化したことは知られつつも、なぜ、変化したのかは必ずしも明らかにされてはこなかった。本稿では、こうした洋から和への動きの背景を探り、国家的住宅様式として、当初は欧米スタイルをモデルとした洋風をめざしつつも、明治10年代後半から和洋併存そして和洋折衷へと急速に変化していったこと、そして、その変化に見られる洋から和への動きは、伝統文化の継承といった反省的自立性による変更ではなく、オーストラリアやロシアの王室存続の手法の導入による国家維持のための政策的変更の影響によるものであると考えられることを指摘した。また、それゆえ、明治期の国家的住宅様式に見られる和風化の動きは、言い換れば、伝統を尊重し継承しようとする主体的な動きではなく、あくまでも伝統回帰と理解すべきものであったと考えられるのである。

"양풍(洋風)"에서 "화양병존(和洋幷存)" 그리고 "화양절충(和洋折衷)"으로 전개과정 -일본 근대 초기 상류층 주택양식의 성립과정에 나타난 국가적 주택양식의 탄생에 관한 고찰-

( Uchida Seizo ) 한양대학교 동아시아문화연구소(구 한양대학교 한국학연구소) 2013 동아시아 문화연구 Vol.53 No.-

이 논문은 일본 메이지 시대 상류층 주택양식의 성립과정을 통해, 근대 국가적 주택양식의 탄생에 관해 고찰한 것이다. 메이지 이후 새로운 양식으로 화양관(和洋館)병렬형 주택이 존재했던 것은 알려졌지만, 주택건축으로 양관(洋館)이 도입되는 과정에 관해서는 논의가 많이 이루어지지 않았다. 또한 천황이 주거하는 메이지 궁전이 당초 양관으로 짓기로 했다가 도중에 일본관으로 변화한 것은 알려졌지만, 그렇게 변화된 배경에 관해서는 충분히 밝혀졌다고 보기 어렵다. 이 논문에서는 메이지 시대 이후 주택양식이 서양식에서 일본식으로 움직인데 대한 배경을 짚어 보고, 국가적 주택양식으로서 당초 구미 스타일을 모델로 했던 양풍을 지향하면서도 메이지 10년 이후부터 화양병존 화양절충으로 급속히 변화한 점을 살펴보았다. 그리고 그 변화에 나타난 서양식에서 일본식으로의 움직임이 전통문화 계승이라는 반성적 자립성에 의한 변경이 아니라, 오스트리아와 러시아의 왕실존속방법의 도입을 통한 국가유지의 정책적 변경에 의한 것이었음을 밝혔다. 그렇기 때문에 메이지 시대의 국가적 주택양식의 일본식화는 전통을 존중하고 계승하려 한 주체적 움직임이었다기보다는 어디까지나 전통회귀로 이해해야 할 것으로 보인다. This Report attempts to examine the birth of national style of architecture,tracing back a process of the changes of upper classes` residences built in the Meiji Era. It is well-known fact that a certain architectural style came into Japanese high society of those times as a new type of upper classes` residences, constructing Japanese and Western styles of residences in parallel at the same housing site. But It is also insufficient issue to clarify how and when the western style of architecture were introduced and adapted into Japanese high society as a new architectural style of their residences. For example, the Meiji Palace, a noble residency of Japan Emperor, had been planned to be constructed as fully Western style of architecture at the beginning and this plan was modified in the middle to construct the residency with independently Japanese style of architecture, but the reason have not been proved clearly up to now. Hence, this report firstly considered various backgrounds of the movement from Japanese to Western styles of architectures seen in the changes of upper classes` residences. The movement carried out and aimed to westernize residences as the national style of architecture at first, modeled ones with styles of Europe and America, and from around 1880`s, this movement rapidly altered into putting these styles co-existent at the same time, and furthermore, compromising Japanese style of residences with Western style of architecture. These successive movement from Japanese to Western styles would be come out from an attempt to adapt a method contrived by Australia or Russia Imperials for the means of keeping ruling family up continuously, and influenced from the change of policies preserving the nation. It was not surely seemed to come out from a reconsideration or self-reliance about the succession of Japanese traditional cultures. For that reason, the movement of Japanization suddenly came out in the national style of architecture in Meiji Era, in other words, would be not an independent movement for the respect or the succession of Japanese traditions, rather it should be insistently an attempt of recurring to the Japanese traditions.

근세초 西日本 지역 ‘조선인 집단거주지’

윤유숙 고려대학교 역사연구소 2009 사총 Vol.68 No.-

As there were many daimyos in the western parts of Japan, there were also a relatively large number of Korean war prisoners taken from Joseon as well as those who chose to move to Japan permanently. In fact, touzinmachi and kouraichyou--villages where war prisoners from Joseon resided in communities--were formed, scattered throughout western Japan. The villages of Joseon residents which this paper examines are divided into the ones where Joseon people happened to live together and others where Joseon people of a particular profession collectively resided. Not all of those residential areas or villages were investigated in this essay; I do not propose to generalize the findings of this study hastily. However, as far as the author's research comprehended, these collective residential areas did not seem to have been established arbitrarily, or coercively, by forces of the Clan. The first-generation war prisoners from Joseon shared a sense of solidarity out of their national or professional identity, and naturally formed a community by gathering to live in close proximity. In the process, they were recognized as groups of specialized workmen or craftsmen by the Clan authorities in the context of the latter's promotion of commerce and industry. These groups included potters, bean curd makers, and tradesmen. As experts in their specialized trades, they were endowed with certain public status and treated honorably. Even in the Nagasaki area where Joseon residents were not characterized by particular skills, no legal sanctions are found which targeted only the Joseon residents. The legal and social status of Joseon immigrants or Joseon-Japanese residents in Japanese society, as well as any discriminatory practices against them, can be further illuminated with a more sustained comprehensive research of historical materials regarding the policies of the Clan of the region. Such is the continuing interest of this author, which should come to fruition in a future project.

근세초 西日本 지역 ‘조선인 집단거주지’

윤유숙 역사학연구회 2009 사총 Vol.88 No.-

As there were many daimyos in the western parts of Japan, there were also a relatively large number of Korean war prisoners taken from Joseon as well as those who chose to move to Japan permanently. In fact, touzinmachi and kouraichyou--villages where war prisoners from Joseon resided in communities--were formed, scattered throughout western Japan. The villages of Joseon residents which this paper examines are divided into the ones where Joseon people happened to live together and others where Joseon people of a particular profession collectively resided. Not all of those residential areas or villages were investigated in this essay; I do not propose to generalize the findings of this study hastily. However, as far as the author's research comprehended, these collective residential areas did not seem to have been established arbitrarily, or coercively, by forces of the Clan. The first-generation war prisoners from Joseon shared a sense of solidarity out of their national or professional identity, and naturally formed a community by gathering to live in close proximity. In the process, they were recognized as groups of specialized workmen or craftsmen by the Clan authorities in the context of the latter's promotion of commerce and industry. These groups included potters, bean curd makers, and tradesmen. As experts in their specialized trades, they were endowed with certain public status and treated honorably. Even in the Nagasaki area where Joseon residents were not characterized by particular skills, no legal sanctions are found which targeted only the Joseon residents. The legal and social status of Joseon immigrants or Joseon-Japanese residents in Japanese society, as well as any discriminatory practices against them, can be further illuminated with a more sustained comprehensive research of historical materials regarding the policies of the Clan of the region. Such is the continuing interest of this author, which should come to fruition in a future project.

개항기 재조선 서양인의 일상생활과 한국문화 인식의 분화

金寶林(Kim, Bo-Rim) 역사교육연구회 2013 역사교육 Vol.125 No.-

In history of Korea, it’s is after 1880s that westerners fully started to join Korean social and historical developments. Westerners couldn’t be completely free of Orientalism. But they began to know about Korea and have affection for it. In particular, westerners residing in Korea had less difficulty in eating food than early visitors to Korea who quite suffered from too much exotic taste of Korean food. Because they were affordable enough to buy imported food from Japan and China or even the United States or Britain although it took a while to deliver food. In addition, they remodeled Hanok(traditional Korean-style house) to satisfy their tastes and enjoyed their free time by playing tennis. However, they would be ill with endemic diseases and homesick. Children, in particular, died young. To Koreans, the western residents were something that they were curious about and in awe of. It seemed that westerners living with these Koreans felt superior and pleasant for that and thought Korea was a good place to live in. But some westerners who resided in around open ports and Seoul in the period of port opening helped introduce western cultures by playing a role as ambassadors for private interchange and promoted Korean traditional cultures to change and develop to modern cultures.

가거도 사람들의 민요공동체 산다이와 사랑 감성의 사회적 교차

홍순일(Hong Soon-il) 어문연구학회 2015 어문연구 Vol.85 No.-

이 논문은 가거도 사람들의 민요공동체 산다이를, 구비문학의 상상력과 사회학의 문제해결력’이라는 문학 사회학의 관점에서 기억․기록을 통해 사랑 감성을 살피되, 서남해 도서지역의 사회적 교차와 그 변화에 초점을 두는 동시에 현사회에서의 도서해양문화의 위상을 살핀 것이다. 첫 번째 논의한 것은 섬사람들의 구비문학과 섬의 사회학과의 만남(제2장)에 관한 것이다. 가거도 사람들은 기억․기록으로서 산다이문화행위를 하되, 산다이를 통해 웰빙(well-being), 힐링(Healing) 등 사회적 삶의 질 향상에 도전한다. 이 산다이문화는 역사적으로 지역문화가 특성화되고, 사회적으로 문화권역이 전개되는 것이므로, 이 산다이문화 속에 있는 ‘구술의 무한성과 인식의 유한성’, ‘의식의 개인성과 표현의 사회성’, 그리고 ‘체험의 반복이라는 수동성과 총동원된 인식이라는 능동성’ 등에서 한국적 개별성과 세계적 일반성을 주목하는 것이다. 두번째 논의한 것은 가거도 사람들의 산다이문화를 통한 사회적실천(제3장)에 관한것이다. 가거도는민요 공동체의 놀이문화와 민요의 곡명을 동시에 산다이라고 지칭되는 섬이다. 가거도 사람들은 남다른 산다이문화를 변화․발전시키는 과정에서 각 단계마다 문예원리를 적용한 결과, 산다이문화를 통한 사회적 실천을 한다. 자기 마음에서 우러나서 조곤조곤 내는 소리인 <산다이>는 삶의 전면에서 느낀 바를 절실히 노래한다. 특히 <산 다이>는 남녀 사이에서 느끼는 사랑을 더 간절히 표현한다. 즉 달[月]을 통해 임의 부재 속에서 사랑을 염원하 기도 하고, 새[鳥]를 통해 부부관계에서 대장부 남자가 여자 마음을 모른다고 단정하여 한풀이하기도 한다. 그 결과, 가거도 사람들은 가거도 사람들의 시간과 공간과 삶에 대한 생각들이 고스란히 담겨있는 ≪산다이≫에서 부르는 노래를 통해 사랑 감성을 표현하고, 민요공동체를 구축하여 사회적 실천을 이루어내는 것이다. 세 번째 논의한 것은 가거도 사람들의 구비연행과 산다이문화의 또 다른 기능(제4장)에 관한 것이다. 가거도 사람들은 산다이문화의 또 다른 길을 모색하여 삶 속에서 웰빙(well-being), 힐링(Healing) 등의 방편 (方便)으로써 산다이문화를 자리매김하고, 섬의 비전에 따라 자원화하는 길을 찾는다. 자연히 시간, 공간, 인간이 상호교섭된 가거도 소리에는 가거도를 무대로 삼아서 삶을 영위해 온 가거도 사람들의 생애사가 융합되어 있다. 즉 주로 ≪멸치잡이 노래≫를 하는 김창대 소리꾼처럼, 남성이 바다의 어로활동을 맡고, ≪산다이≫를 하는 김월자 소리꾼처럼 여성이 섬의 농경활동을 하지만, 남녀가 일생의례와 생산의례에 따라 어느 날, 신앙하는 바다의 물과 땅의 산에서 생산의 노동활동을 멈추고, 생산활동 등 생활의 풍요를 기대하며 ‘놀이를 지향하는 소리문화의 연행물’인 산다이를 하는 것이다. This study enquired into Sandai, a folksong community in Gageodo residents, with the theme of love emotion, through memory and documents from the viewpoint of sociology of literature which is the imagination of oral literature and solution of sociology; focused on the social crossing-over and change of South-western island areas; as well as social status of marine and island cultures in the current society. The first issue discussed was the encounter between the oral literature of island residents and the sociology of islands (Chapter 2). The people of Gageodo perform Sandai culture activities as their memory and documents through which they challenge the promotion of social quality of life, such as well-being, healing, etc. This Sandai culture is a process in which a local culture is characterized, and cultural zone is developed in a social point; therefore, Korean originality and global generality receive attraction in the sense of oral finitude and cognitive infinity, cognitive individuality and expressional sociality, and the passivity of repetition of experience and activity of mobilized cognition inside Sandai cultures. The second issue was considering social practices through the Sandai cultures by Gageodo residents (Chapter 3). Gageodo is an island which is named by entertainment culture as well as folksong titles. Gageodo residents perform social practices through Sandai cultures as a result of applying literature principles at each stage in the process of change and development of different Sandai cultures. <Sandai>, a quietly reciting sound, which is born in hearts, is sung keenly in the result of life experiences. However, <Sandai> expresses love between man and woman more desperately. In short, people wish love for lovers to the moon, and a woman vents her spite against a bird, saying that a man never knows a woman's mind. In the result, Gageodo people vocalize their love emotion, establish folksong communities and achieve their social practices through songs which are sung in <Sandai> which is pervaded in the resident's thought of time, space and life. The third issue focused on oral performance of Gageodo residents and another function of Sandai cultures (Chapter 4). Gageodo residents find another way of Sandai cultures; settle Sandai cultures as a method of well-being, healing, and so on, and seek for a way of recycling according to the island's vision. In the Gageodo sori, in which time, space and human are mutually interacted in a natural way, the whole life history of Gageodo people who have sustained lives on the Gageodo was converged. Namely, like Kim, Chang Dae, a folksong singer of anchovy fishing sori, a man takes charge of fishery; and like Kim, Wol Ja, a solksong singer of Sandai, a woman takes charge of farming life; but still they keep sticking to their ordinary life and production process; and someday, they perform Sandai, 'an oral heritage of sori cultures which moves towards play', expecting the abundance of life including production activity, by stopping labors on the water of the sea and on the mountain of the land which they have set their faith on.

거류민 분포로 본 서울 소비지유적 출토 근대도자의 성격과 종류

엄승희 서울역사편찬원 2024 서울과 역사 Vol.- No.117

본 논문은 근대 초기 서울에서 거류하던 이방인들의 분포 현황을 통해 주요 소비지유적에서 출토되는 근대도자들을 분석하고, 이 도자들이 어떤 경로와 경위로 유통되었으며 특히 유통에 참여했던 중개무역상과 판매상들의 상거래 양상을 살펴보는데 초점을 맞추었다. 소위 실 거류자가 직접 도자무역에 참여하여 서울의 시가지에 개설된 시장을 비롯하여 양행, 상회, 공사관 주변의 상점 등을 장악한 사실은 이 당시 수입자기의 네트워크 정황을 파악할 수 있는 근거이다. 또한 분원 민영 이후 조선의 요업실태가 거류민들이 자행한 도자무역의 영향력으로 더욱 타격을 받아 설자리를 잃어간 부분을 이해할 수 있다. 따라서 본 논문은 서울 거류민들의 생활 환경과 주거 실정 등에 기반하며 출토 근대도자의 성격과 특징을 새롭게 해석하려는 문제의식에서 출발하였다. 그간의 유적 발굴조사 연구는 단순히 유적 출토품의 제작자(국)와 제작연대, 기종별 양식 분석 등에 초점 맞춰지는 경향이 높아, 다양한 국적의 도자들을 사용하거나 유통시킨 주체 그리고 목적, 범주 등에 대한 논구는 본격화되지 못했다. 그러나 개항 이후의 조선 실정은 세계 각국과 문호개방을 체결하는 수호조약으로 인해 새로운 도자문화를 수용할 수밖에 없었다. 따라서 서울의 소비지유적에서 일본, 중국, 유럽자기 등이 두루 출토되는 양상은 국외 도자들을 유입하여 이를 주도적으로 판매했던 거류민 상인들의 활약이 그만큼 활발했다는 점을 대변한다. 비록 서울이라는 한정된 공간의 유적 출토품들을 통해 일대 거류민들의 도자유통과 도자양식의 분류라는 한계는 있지만, 이 내용을 통해 서울 인근 지역과의 차별성을 파악할 수 있다. 또한 서울의 거류민들이 도자무역을 확장하기 위해 전략적으로 도입한 방법론들을 추론할 수 있으며 나아가 이들의 상거래 행적과 출토자기와의 상관관계를 분석할 수 있다는 점에서 주목된다. This paper focuses on analyzing the ceramics excavated from major consumer sites through the distribution status of Gentiles residing in Seoul in the early modern period and examining the commercial patterns of intermediary traders and vendors who participated in the distribution and distribution of these ceramics. The fact that so-called real residents directly participated in the ceramic trade and took control of markets opened in the city of Seoul, as well as yong hong(洋行), businesses, and public legation, is the basis for understanding the situation of the network of imported ceramics at this time. It is also possible to understand that Joseon's ceramics business situation after the privatization of the Bunwon(分院) was further damaged by the influence of the ceramic trade committed by the residents. Therefore, this paper started with a sense of problem to newly interpret the characteristics and characteristics of modern ceramics excavated based on the living environment and residential conditions of the residents of Seoul. Research on excavation of relics so far tends to focus simply on the maker(country) and the date of production of relics unearthed, and the analysis of styles by model, so discussions on the subject, purpose, and category of using or distributing ceramics of various nationalities were not in full swing. However, Joseon's situation after the opening of the port was forced to embrace a new ceramic culture due to the Treaty, which concluded the opening of doors with countries around the world. As a result, the discovery of Japanese, Chinese, and European ceramics from the consumer sites of Seoul shows that the residents of the region, who introduced foreign ceramics and took the initiative in selling them, were active. Although there is a limit to the distribution of ceramics and the classification of ceramic styles by residents of the region through the excavations of the ruins of Seoul, this content can be used to understand the difference from the area near Seoul. It is also noteworthy that it can infer the methodologies strategically introduced by residents of Seoul to expand the ceramic trade and analyze the correlation between their commercial activities and excavated ceramics.

외국인의 서울시 주택 선택 및 만족도 연구 : 동양인과 서양인의 차이를 중심으로

김세원(Kim, Seone),윤선화(Youn, Seon Hwa),김재태(Kim, Jae-Tae) 한국부동산산업학회 2020 부동산산업연구 Vol.3 No.2

전 세계적으로 변화가 가속화되고 있는 시대에 한국도 다양한 변화를 맞고 있다. 한국에 외국인 거주자는 계속 증가하고 있으며 앞으로 더 늘어날 것으로 예상된다. 따라서 외국인 거주자에 대한 연구가 더 필요한 시점이다. 국내에 거주하는 외국인의 주거선택과 만족도에서 동양인과 서양인 사이에 어떤 다른 요소가 중요한지 이해하는 것이 외국인 대상 서비스 제공, 차별화된 글로벌 경쟁력 제고, 향후 정책 결정 등에 실질적인 도움이 될 것이다. 연구를 위하여 서울시 글로벌존에 체류하는 외국인을 표본 집단으로 설문조사를 진행하였다. 주거선택에 몇몇 요인에 대하여 동양인이 더 중하게 생각하는 것으로 나타났다. 주거선택결정 요인에 있어 독립변수인 주택입지, 주택시설, 생활권, 주거비, 특성반영정도의 모든 요인에서 서양인이 동양인보다 높은 중요도를 나타냈다. 주거만족도에 영향을 미치는 요인은 5개 독립변수가 모두 유의했으며, 주거비, 주택입지, 생활권, 특성반영정도, 주택시설의 순으로 영향이 있는 것으로 확인되었다. 서양인 그룹에서도 5개의 모든 요인이 만족에 영향을 미치는 요인으로 나타났다. 영향의 정도는 주거비, 주택입지, 생활권, 특성반영정도, 주택시설의 순이다. 동양인 그룹에서는 주거비, 주택입지, 생활권, 특성반영정도의 순서로 영향이 나타났다. 그러나 주택시설은 영향값이 유의하지 않았다. In an era where changes are accelerating around the world, The number of foreign residents continues to increase and is expected to increase further in the future. Therefore, it is time to do further study of foreign residents. Understanding what different factors are important between Asians and Westerners in the housing choice and satisfaction of foreigners living in Korea will be of practical help in providing services for foreigners, enhancing differentiated global competitiveness, and making policy decisions in the future. For the research, a survey was conducted on a sample group of foreigners staying in the Seoul Global Zone. It has been shown that Asians are more concerned about several factors in housing choice. Westerners showed higher importance than Asians in all factors of independent housing location, housing facilities, living rights, housing costs, and characteristic reflection. All five independent variables affected housing satisfaction were significant, and they were found to be affected in the order of housing costs, housing locations, living areas, characteristics reflection, and housing facilities. In Western groups, all five factors were found to affect satisfaction. The extent of the impact is the order of housing costs, housing locations, living areas, characteristics, and housing facilities. In the Asian group, the impact was shown in the order of housing costs, housing locations, living rights, and characteristics. However, the impact on housing facilities was not significant.

이효석의 <푸른 탑>에 나타난 내선결혼의 전략 - 서양고전의 차용과 변용

이양숙 한국문학이론과비평학회 2012 한국문학이론과 비평 Vol.55 No.-

In the late colonial period, Lee, Hyo-seok wrote the novel in Japanese. He thought he could find a way out of difficulties confronting Korean literature borrowing the Japanese-language which was supposed to communicate with the world. He took the Irish literature as a precedent because in 1930’s Irish literature was regarded to reach the world-class, in spite of using English(colonial ruler’s language) as a creative language. In <Green Tower> Lee, Hyo-seok borrowed Celtic myths <Deidre>, celebrated for romantic love and tragic death. He intended to embody the universality and the peculiarity of integration between Korean and Japanese. He created a new heroine “Yoko” as a Japanese-resident in Korea resembling closely with Deidre. Yoko resisted a biased view about mixed marriage at the risk of her life and it aroused Youngmin from self-accusation. In that sense, it might be said that Superficial topics of <Green Tower> was completion of romantic love. But the writer never stayed in it. He tried to prove Equal relationships between Korea and Western. Min, Soh-hee played important role by showing the beauty of ‘Han-bok’ and herself. Splendid woman and costume in Korea which were admired by westerners stimulated a feeling of anxiety in Japan’s mind, moreover it aimed to reveal hypocritical behavior of Japanese concealed behind wearing Korean traditional costume. Therefore, the attempt to proof equal relationships between Korea and Western was intended to show equal relationships between Korea and Japan. Japanese as a creative language was needed to explain the writer’s intention to Japanese and citizens of the world. The most of the novel dealing with mixed marriage in 1940’s came to an end fruitlessly, but <Green Tower> came to an end successfully. In that sense it was a new strategy of Japanese-Korean marriage for the construction of new relation between Korea and Japan. 일제 말기 이효석 소설에서 주목할 점은 두 가지이다. 하나는 일본어로 창작되었다는 점이며 다른 하나는 서구문화(문학)가 다수 차용된다는 점이다. 아일랜드 문학의 성공을 통해 속문주의 비판의 근거를 찾을 수 있었던 이효석은 세계적인 수준의 작품이라면 일본어 창작을 통해서도 한국문학의 위상을 높일 수 있다고 보았다. <푸른 탑>은 이와 같은 두 특징이 잘 드러난 작품이다. 내선 간의 성공적 결합이라는 작품의 주제를 완성하기 위해 그는 <데아드라>신화를 작품에 차용하였다. ‘절대적 사랑’을 방해하는 자들에 맞서 스스로 죽음을 선택한 데아드라의 의지는 재한 일본여성 요코에게 투영되었다. 사랑의 완성과 민족적 차이라는 두 난관을 극복하기 위해 요코와 영민은 두 번의 죽음체험을 하는 데 이것은 데아드라 신화의 변용이라 할 수 있다. 또한 이효석은 민소희의 미모와 한복의 아름다움이 서양의 사교계에서도 인정받을 수 있음을 증명함으로써 아름다움의 영역에서 서양, 조선, 일본의 구분이 무의미함을 보여주었다. 이렇듯 <푸른 탑>에서는 정신의 절대성과 현실세계의 상대적 가치라는 이효석의 보편주의가 두드러지는데 이는 내선의 올바른 관계 정립을 위한 새로운 전략이라는 점에서 그 의의를 찾을 수 있을 것이다.

대한제국과 통감부의 의학체계 구상과 전개

박윤재 연세대학교 국학연구원 2007 동방학지 Vol.139 No.-