• 한국콘텐츠학회논문지
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• 제19권7호
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• pp.234-245
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• 2019

본고에서는 <모던보이>와 <암살>의 탈식민주의적 재현을 공간 중심으로 살펴보았다. 이 영화들은 이중도시론을 탈피한 잡거지로서 본정과 종로를 보여주었다. 이는 탈식민의 잡종적 주체를 가능하게 하는 지점으로 사유될 수 있다. <모던보이>의 본정 재현은 미쓰코시 옥상정원, 명동성당, 남산음악당을 중심으로 이루어졌다. <암살>의 본정 재현은 아네모네 카페와 미쓰코시 백화점에 주목했다. <암살>은 본정의 미쓰코시 백화점을 투쟁 장소로 재현했다. 종로/북촌에 조선총독부 신청사를 건립되었던 역사를 배경으로, <모던보이>는 조선총독부를 투쟁의 장소로 설정하였다. <암살>의 종로 재현은 친일파 강인국 저택을 중심으로 이루어졌다. <모던보이>와 <암살>은 '여성' 민족주의 영웅을 통해 근대의 이항대립적 경계를 돌파하는 탈식민주의적 재현을 보여주었다. 또한 본정을 잡거지인 동시에 탈식민주의 운동의 본거지로 묘사하여 기존의 경성 재현과 다른 양상을 보여주었다.

• 영어영문학
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• 제58권1호
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• pp.143-161
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• 2012

The primary purpose of the present essay is to survey the relationship between Chaucer's fatherhood and English nationalism. Chaucer as a nationalist poet with essential Englishness is a product of the pre-modern nationalist project initiated between the late thirteenth century and early fourteenth century. In this period, as Turville-Petre regards, the English nationalist identity started to rise in language and literature. Thus this essay surveys the pre-modern nationalist discourse before Chaucer and how it influenced Chaucer to spawn his own nationalist discourse. The latter half of this project, as a reception study, surveys the nationalist receptions of Chaucer in the nineteenth century, when the connection between Chaucer studies and jingoistic nationalism was highly circumstantial. In terms of Chaucer's reception, the nineteenth-century was a crucial period: during this period the nationalist discourse and Chaucer studies firmly combined and Chaucer was envisaged as a boastful nationalist poet. The essay's discussion generally revolves around Chaucer's fatherhood and his exclusive Englishness; "Chaucer the father" is nationalist rhetoric which mediates thirteenth century post-colonialism and nineteenth-century colonialism.

• 한국콘텐츠학회논문지
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• 제17권9호
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• pp.225-234
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• 2017

최근 들어 미래 교육의 한 방향으로 세계시민교육이 논의되고 있다. 국외의 활발한 논의와는 달리 국내에서는 시작 단계라고 할 수 있다. 따라서 세계시민교육의 학문적 방향을 위해서는 다양한 연구 방향이 제안되고 있다. 그중 가장 중요하게 여겨지고 있는 것이 바로 세계시민교육을 위한 이론적 배경이다. 이것에 대한 활발한 논의가 전개되어야 세계시민교육이 지향하는 바와 향후 다양한 연구 방향의 지표가 분명해지기 때문이다. 국외 선행연구들에서 살펴보면 세계시민교육의 배경 이론으로 탈근대주의, 탈식민주의, 그리고 비판이론이 논의되는 것을 알 수 있다. 이들을 모두 포함할 수 있는 이론적 배경은 특히 교육이라는 영역적 특성을 담은 것으로서 비판교육학이라고 할 수 있다. 이것이 가진 의식, 이성, 합리성의 해방은 세계시민교육이 현시점에서 취해야 할 중요한 방향과 일치한다고 할 수 있다. 따라서 세계시민교육의 이론적 배경 중 하나로서 비판교육학은 중요한 위치에 있다고 할 수 있다. 본 논의는 비판교육학이 세계시민교육의 이론적 배경으로 타당함을 주장하고 있다.

• 대순사상논총
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• 제16권
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• pp.151-166
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• 2003

Contemporary Buddhist scholarship in Korea has been strongly affected by its origins in the Victorian era, when Western religious scholars sought to rationalize and historicize the study of religion. Modern Korean scholars, trained within the Western scholarly paradigm, share this prejudice which tends toward the rational. The result is a skewed understanding of Buddhism, emphasizing its philosophical and theoretical aspects at the expense of seemingly "irrational" religious elements based on the direct experience of meditation practice. This paper seeks to look at the historical context in which modern Korean Buddhist scholarship had been shaped during the colonial period of Japan. Two case studies will be examined particularly in the light of post-colonial perspectives of Buddhist studies: the case of Jonghong Bak(1903-1976) and the case of Donghwa Gim(1902-1980), two pioneering scholars in the field of Buddhist studies. They share similarities as well as differences. Both were born and active at almost the same period, during which Korean peninsula experienced modernization forced upon by Japanese colonialism. And thus, the experience of colonialism and modernization brought them into conflict between tradition and modernity. Their responses, however, were different. Pak, originally trained in Western philosophy, especially German philosophy, wanted to study Korean Buddhism in the context of the so-called Korean Philosophy per se. He was motivated to seek for the national and cultural identity of Korea. And thus his scholarship on Korean Buddhism naturally led him to look for an original Korean Buddhism distinct from the Buddhism of India, China and Japan. On the other hand, Gim, who became a monk in his youth, later went to Japan for college where he was exposed to modern Buddhist scholarship. He was the first to introduce modern Buddhist scholarship to Korea, and since then, contemporary Korean Buddhist scholarship owes much to his contributions. Despite his contributions to contemporary Korean Buddhist scholarship, if we look at his efforts in the light of post-colonial perspective, his ideas need to be reevaluate.

• Architectural research
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• 제12권1호
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• pp.15-23
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• 2010

This paper will discuss three different ways of framing relationships between identity and built forms mainly through the theoretical frame works of David Harvey, Christine M. Boyer, Jane M. Jacobs, Doreen Massey, Paul Rabinow, and Michel Foucault. From these scholars, this paper will argue the relationships between identity and built forms are categorized as such: "Becoming", "Politics of Difference", and "Construction of Self". Besides these three approaches of framing identity and built forms, relevant ideas will be drawn from the work of other scholars in so far as their theoretical positions relate and support these three key frameworks. To approach the critical points of each debate, these three categories are further analyzed by juxtaposing the epistemological positions between them. Through the comparisons, this paper illustrates the interrelationships and interdependence of these three categories whose discursive power gains rapid popularity in Western scholarships. By incorporating the three ways to view the relationship between built form and the identity of social groups, drawn is a suggestion for a broader imagining of new spatial identity.

• 영어영문학
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• 제57권6호
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• pp.1199-1212
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• 2011

This paper is to scrutinize Jean Rhys' Wide Sargasso Sea through a Marxist criticism. While critics were industriously excavating discourses of feminism, post-colonialism, and racism in the novel, they tended to regard the Marxist attribute as supplementary material and to diminish the significance not considering as an independent subject to be examined. However, the novel, in which all the major relationships are based on capital, exemplifies class conflict between the bourgeois and the proletariat. Marx and Engels believe that the foundation of our society is capital and that society evolves through class conflict to obtain more capital, and thus they assert people's relations are the product of the commodification of individuals. Furthering their study, Louis Althusser specifies the power system through the (repressive) state apparatus and the ideological state apparatus. With the theories of the thinkers' above, this paper analyzes the relationship between Annette and Mason, Antoinette and her nameless husband, allegedly Rochester, Rochester and Amelie, and Rochester and Daniel Cosway. This paper offers an alternative reading of a classical feminist and post-colonial text.

• 한국콘텐츠학회논문지
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• 제11권2호
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• pp.204-214
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• 2011

이 논문은 한국형 블록버스터로서 역대 최다 흥행 기록을 세운 영화, [괴물]을 탈식민주의 관점에서 분석해보고자 한다. [괴물]은 할리우드의 대표적 장르인 괴수 영화를 적극적으로 모방함으로서 한국 영화중에서도 할리우드 블록버스터와 유사한 면모를 많이 지닌 영화라 할 수 있다. 그러면서도 동시에 [괴물]은 미국 영향 아래 있는 현재의 한국적 식민 상황을 비판하고 조롱하는 저항 담론이 살아 있는 한국영화이기도 하다. [괴물]은 이전에 만들어진 한국형 블록버스터 영화들과는 차별화된 방식으로 모방을 식민주의에 대한 저항으로 확장시키는 탈식민적 문화번역에 성공한 영화이다. 따라서 이 논문은 영화 [괴물]이 할리우드 괴수 영화를 차용하면서도 이 차용이 단순한 흉내 내기에 머물지 않고 식민 지배를 전복시키는 탈식민적 의미작용으로 어떻게 확장되고 있는가에 역점을 둘 것이다.

• 비교문화연구
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• 제23권
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• pp.81-100
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• 2011

The term of world literature is now becoming an issue and lens through which we need to rethink the value of literature on a more universal dimension so as to imagine newly the location of the local or regional literature that has been alienated from the field of world literature. This kind of recognition leads us to consider the term world literature in relation to globalization and universality and to locate it on a problematical territory rather than to understand it in the traditional and Western way. Therefore the concept of world literature is now given to us as a task to resolve from our particular, or more precisely, peripheral context. The peripheral context could best operate as a possibility of reforming the West-centered order of world literature particularly in the way in which world literature obtains a more universal value. When we discuss world literature we need to consider the way of practice to re-highlight the possibility of periphery and pre-modernity without neglecting the 'light' of modernity and center. In this respect, the discourse of 'East Asia' may be useful for a transnational approach to world literature which focuses on the criticism of all kinds of centrism by foregrounding the concepts of othering and de-homogenization. For this I emphasize the attitude and methodology of 'post' which includes the power of othering and de-homogenization. The 'posty' theories such as post-colonialism, post-structuralism, post-nationalism and post-humanism allow us to indicate properly and acutely our aim by means of freer play of thought and at the same time more just definition and practice of our thought; that is, only by embracing both indication and play can we maintain the universal value of world literature. Here we can say that the global and local enterprise of ethics is the fundamental basis of world literature.

• 대순사상과 동아시아종교
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• 제3권1호
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• pp.57-85
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• 2023

The politico-economic waives of Western imperialism and colonialism, along with Christianity, affected East Asia's geopolitical landscape in the nineteenth and twentieth centuries. While the Korean people (of the Joseon Dynasty) witnessed the incompetence of Buddhism, Confucianism, and folk religions in maintaining social cohesion with a sense of frustration, the new religious movements (NRMs) emerged to provide altrnative teachings of hope through historical figures like Choe Je-u, Kang Il-sun (or Kang Jeungsan), Na Cheol, and Pak Chungbin. In terms of popularity, colonial Korea (1910-1940) was impressed by the native groups of Cheondogyo (=Donghak), Bocheongyo, and Mugeukdo. Son Byong-hee (1861-1922) was the third leader of the first Korean NRM, but both Cha Gyeong-seok (1880-1936) and Jo Cheol-Je (= Jo Jeongsan) (1895-1958) participated in the post-Jeungsan grassroots movements. How, then, did both of these new religions originate? How did they conceptualise their deities and interpret their teachings differently? What was their policy for national independence? The article explores the socio-religious leaders, historical origin, organizational structure, deities, teaching and doctrines, patriotism, and conflicts of both NRMs in a comparative context. As such, this article argues that they both maintained patriotic characteristics, but that Cha's Bocheongyo community with its ' 60-executives' system (60 bang) failed to manage their internal conflicts effectively. Meanwhile, Jo Cheol-Je of Mugeukdo had the charismatic leadership needed to maintain Mugeukdo, despite being seen as a pseudoreligion under the colonial pressure of Shintoism.

• 수완나부미
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• 제5권1호
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• pp.1-23
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• 2013

This study reexamines a covert factor of the colonization of Myanmar kingdom, drawing on the case of Myingyun-MyingonDaing Rebellion broke out in 1866. It criticizes that existing discussions on the downfall of the Konbaung dynasty are preoccupied with post-colonialism. These researches were focus on macro level and pointed out the imperialist stratagem and many scholars concluded for the down fall of Konbaung Dynasty that the wave of Imperialism as Sunami hit from Europe to Asia so that Myanmar could not stand as feudal society and down fall Konbaung Dynasty. All of events and comments were quite true but it is necessary to examine carefully past events. There were many controversial facts about third Anglo-Myanmar war. This paper has pointed out the Kings Mindon's false political strategic due to the lack of awareness on external threat with the giving the best example of Myingun-MyingonDaing rebellion.