『동아일보』의 《에스페란토欄》(1924)1) 연구

임수경(Yim, Su-kyung) 한국어문학회 2015 語文學 Vol.0 No.128

After the 3?1 Independence Movement(on March 1st, 1919), as governing style under Japanese imperialism switched into cultural ruling, 『Donga Ilbo』 and『Chosun Ilbo』 were published their first edition in 1920. Publication of these two newspapers, which played a role of media as an ideology input system forming a society, became the foundation to position Chosun society at the point of new change. 『Donga Ilbo』had recognized that the global spirit of the time under the thesis of ‘Social progress’ changed from the theory of social evolution to ‘Democracy.’ The paper regarded ‘mutual cooperation’ as another important factor of social progress. ‘Individual’ and ‘personality’ was reviewed for mutual cooperation, and of females, the socially weaker group, or of working class was claimed. This was in line with the ideas of Esperanto. Esperanto was the verbal representation of mutualism. In addition, the fact that Esperanto, with the view of anti-colonial language, was widely taught during the period when Japanese forced Japanese language to Koreans can be seen as a way of resistance against Japanese imperialism. Thereupon, 『Donga Ilbo』 published 《Esperanto Column》(1924. 2∼12). Esperanto was a topic with considerable importance in 1920s, and 『Donga Ilbo』 certainly was in the center of this trend. The paper continuously emphasized the necessity of Esperanto from the beginning of the publication, hosted and sponsored Esperanto lectures, and made a lot of efforts for public enlightenment by discussing about anti-imperialism, anti-capitalism, female rights, and labor human rights, through 《Esperanto Column》. 『Donga Ilbo』 chose Esperanto as a way of establishing capability of Chosun to seek for mutual aid for social progress under Japanese imperialism and in the world system, and to move towards internationalism.

특집논문 : 근대적 글쓰기의 형성과 글쓰기 장(場)의 재인식 ; 1931년 『동아일보』의 ≪독서주간(讀書週間)≫ 연구

임수경 ( Su Kyung Yim ) 반교어문학회 2010 泮橋語文硏究 Vol.0 No.29

이 글은 1931년 『동아일보』가 기획한 ≪독서주간(讀書週間)≫(1931. 1. 5~12. 27 총 35회)을 통해 당시 미디어가 의도하고자 한 바를 고찰한 것이다. 1920년대는 학교진학률이 상승하고 도서관 설립이 전국적으로 활발하게 이루어진 시기다. 또한 일간지와 많은 잡지들이 창간되고, 출판자본의 확대로 서적의 발간이 활발했다. 이렇게 `독서`라는 행위를 수행할 수 있는 물질적 기반이 이루어진 시기였다. 이때 신문 매체는 사회교육의 한 부분을 담당하였으므로 독서에 대한 정보 제공은 『동아일보』가 창간(1920)한 이래로 지속되어 왔다. 1931년에 기획된 ≪독서주간(讀書週間)≫은 신간회 해소론, 광주학생운동, 병참기지화 정책 등의 사건과 맞물려 있다. 또한 『동아일보』가 제3차 정간(1930.4. 16~9. 1)을 당한 후에 기획되었다. 이러한 사건들로 인해 『동아일보』는 새로운 민족문화 운동을 모색해야 했다. 그것의 실현 방법 중 하나가 ≪독서주간(讀書週間)≫으로, 이를 통해 조선인을 보편적인 세계인으로 양성하고자 했던 것이다. ≪독서주간(讀書週間)≫은 서적의 소개와 선택, 독서 방법 등 독서에 관한 다양한 내용이 게재되어 있다. 세계의 유명서적뿐만 아니라 조선의 고전, 세계의 도서관 소개 등이 그것이다. 이 기획은 새로운 독서문화를 구축하여 조선의 문화를 발전시키기 위한 전략이라 할 수 있다. The article considers the intention of then media by studying ≪Book Week≫ (1.5.-12. 27. 1931. 35 times in total) which was run by Dong-A Ilbo in 1931. In 1920s, the school entrance rate had increased and libraries were actively established across the country. Moreover, a number of daily papers and magazines were first issued, and the publication of books was active thanks to the expansion of publication capital. Thus, the era was when a material foundation to perform `reading` was built. Under the circumstances, as the medium of newspapers is responsible for a part of social education, providing information on reading has been continued since the foundation of Dong-A Ilbo(1920). The ≪Book Week≫ designed in 1931 is interconnected with the controversy of Sin-ganhoe dissolution, Gwangju students movement, and the policy for making Korea as a commissary base. Also, it was designed after three times of suspension of Dong-A Ilbo(1930. 4. 16-9. 1). Due to the affairs mentioned above, Dong-A Ilbo had to seek a new national culture movement. One of realization methods was ≪Book Week≫, and Dong-A Ilbo planned to foster Koreans to be universal cosmopolitans with it. ≪Book Week≫ ran various contents about reading including the introduction and choice of books, and reading methods. By introducing not only world-famous books but also the classis of Korea, and libraries in the world, Dong-A Ilbo pursued the strategy to forge new reading culture and cultivate the culture of Korea eventually.

김억의 에스페란토 인식 연구

임수경(Yim, Su-kyung) 한국어문학회 2013 語文學 Vol.0 No.122

Kim Euk always had an interest in the dilemma of language and literature in modern space of Chosun. While translating and introducing foreign poems from late 1910s, he was concerned about the language and form of the poem. Also, he learned Esperanto language, an artificial language created by Zamenhof, during his days of studying in Japan in mid-1910s, and wrote poems. Media at that time claimed that Koreans (of Chosun Dynasty) should become more universal citizen of the world, and that they should learn Esperanto language as the driving force. Kim Euk extended Esperanto language continuously to the public as well, according to such awareness. He used Esperanto literature as a tool to learn the cosmopolitan sense. Kim Euk realized that Esperanto language was the language with the commonality of the world, and that it transformed the fullest affection of literature of the people from all around the world. Also, he thought that this language was qualified for the poetic diction as it contained ‘life’ and ‘spirit,’ and had the characteristic of ‘one letter one sound,’ which was ideal for the language. Since Esperanto letters could clearly depict ‘sound,’ he believed that the poem could illustrate ‘musicality’ so that it could arouuse ‘sense’ and ‘motion’ of the people of the world. Kim Ok, hoped for the globalization of Chosun as Koreans (of Chosun Dynasty) learned the cosmopolitan sense through Esperanto language and literature.

식민지 조선, 식민본국인(일본인)에 의한 에스페란토 보급과 그 의미-오야마 도키오(大山時雄)를 중심으로-

임수경 ( Yim Su-kyung ) 한국문학언어학회(구 경북어문학회) 2018 어문론총 Vol.78 No.-

이 연구는, 식민지 조선의 언어장에서 재조일본인(在朝日本人)이 세계어인 에스페란토를 적극적으로 보급한 사실에 주목하여, 식민본국인에 의한 에스페란토 보급의 의미와 그 영향을 분석하였다. 일제강점기의 조선은 질적으로 변화하게 된다. 3·1운동 이후 조선은 세계인이라는 새로운 정체성을 요구하면서 세계체제에서 조선을 위치시키려 했다. 에스페란토는 조선인을 세계인으로 변화시킬 수 있는 한 방법이었다. 이에 1920년대 조선에서 에스페란토 보급 운동이 활발하게 전개된다. 에스페란토는 중립성을 가지며, 평등, 평화, 인류애를 이념으로 한 언어이다. 이러한 언어가 식민지 조선에 보급된다는 것은, 제국주의 특히 언어제국주의에 대한 투쟁의 언어가 된다는 것을 의미한다. 그런데 이러한 에스페란토를 보급하는 데 식민본국인인 오야마 도키오(大山時雄)가 있었다. 식민지 조선에서 에스페란토라는 언어는 제국인과 식민지인을 결합시키는 하나의 사건이었던 것이다. 오야마 도키오는 조선에 사는 일본인에게 식민지 조선의 현실을 냉철하게 보아야 할 것을 주문했다. 이에 『조선시론』을 통해 조선의 여론, 조선 문학, 조선의 사회 문제 등을 재조일본인에게 알리면서 일본과 조선의 민중이 공영해야 한다고 주장했다. 동시에 그는 조선인과 일본인에게 즉 식민지인과 식민본국인에게 에스페란토를 보급하려 했던 것이다. 그러나 오야마 도키오는 재조일본인들에게 조선(인)을 이해시키는 과정에서 조선인을 결락시키고 만다. 결과적으로 오야마 도키오의 에스페란토 보급은 제국의 자기화 방식의 중의 하나였다. By paying attention to the fact that the Japanese people who had settled down in colonial Choseon hadaggressively supplied the world language of Esperanto in the linguistic field of colonial Choseon, this research had analyzed the meaning and the influences of the supply of Esperanto by the people of the country colonizing. Choseon in the Japanese colonial era had gotten around to changing qualitatively. Ever since the March First Independence Movement, while demanding the new identity of being the people of the world, Choseon had tried to position Choseon in the world system. Esperanto had been one method that could change the Choseon people into the world people. As such, in Choseon in the 1920's, the Esperanto supply movement gets around to being unfolded vigorously. Esperanto possesses the neutrality, and it is a language with the ideologies of the equality, the peace, and the love for the mankind. The fact that such a language gets supplied to the colonial Choseon means that this language, also, becomes the language of the struggle. By the way, in supplying such Esperanto, there had been Oyama Tokio, who is a person of the colonizing country. In the colony of Choseon, the language called "Esperanto" had been one connecting link and an incident that had combined the people of the empire and the people of the colony. Oyama Tokio had ordered to the Japanese people living in Choseon to cool-headedly look at the reality of the colonial Choseon. As such, while informing the public opinions of Choseon, the Choseon literature, the social problems of Choseon, etc. to the Japanese people who had settled down in Choseon through 'The Choseon Essays', he had argued that the peoples of Japan and Choseon must publicly manage. At the same time, he had intended to supply the Esperanto to the Choseon people and the Japanese people, or, in other words, the people of the colony and the people of the colonizing country. However, in the process of making Choseon(the people) recognized by the Japanese people who had settled down in Choseon, Oyama Tokio ends up making the people of Choseon fall out. Consequentially, the supply of the Esperanto by Oyama Tokio had been one of the magnetization methods of the empire.