파괴분석의 고려점과 실제 (1)

권숙인 대한금속재료학회(대한금속학회) 1980 대한금속·재료학회지 Vol.21 No.1

'유적'에서 '생활문화'로 : 현대 일본사회에서 문화관광의 새로운 전개 Transformation of Cultural Tourism in Modern Japan

권숙인 서울대학교 비교문화연구소 2003 비교문화연구 Vol.9 No.1

This paper explores recent changes in cultural tourism in Japanese society. Many observers and researchers of Japan have suggested that cultural tourism is undergoing a meaningful shift which can be summarized into such related phrases and campaigns as "om Monuments to Living Cultures""om Dots to Lines"or "om Sightseeing to Experiencing"In this context, many local agencies and groups try to create various products that are allegedly geared to changing tastes and needs of tourists. A neighborhood organization in Aizu Wakamatsu City which has done various efforts to produce touristic attractions in their region is reviewed as a concrete example. As a concluding analysis, factors that bring about transformation in cultural tourism, meanings of the increased interest in 'wholistic' culture or living cultures, issues of authenticity and the so-called "del"ulture, and possibilities of cultural tourism as "ternative"orms of tourism are discussed.

일본문화를 보는 세 가지 눈 : 루스 베네딕트, 나카네 지에, 노마 필드 Ruth Benedict, Chie Nakane, and Norma Field

권숙인 서울대학교 국제지역원 2003 국제지역연구 Vol.12 No.1

이 논문은 루스 베네딕트, 나카네 지에, 노마 필드의 일본문화연구를 비교검토한다. 이들은 서로 다른 시기에 활동하면서 일본연구에 어느 다른 학자들 이상으로 중요한 영향을 끼쳤다. 그러나 인식론·방법론적으로 매우 상이하여 일본문화를 보는 ‘세 개의 다른 눈(관점)’을 제공한다고 할 수 있다. 분석한 텍스트는 베네딕트의 『국화와 칼』, 나카네의 『일본사회의 인간관계』, 필드의 『죽어가는 천황의 나라에서』이다. 분석내용은 다음과 같다. 첫째, 인식론·방법론적 차이와 관련해, 베네딕트는 미국 문화인류학 전통, 특히 ‘문화와 인성’학파을 이끌었던 학자로 주로 일본인들의 행위를 특징짓는 심리적 동인에 관심을 가졌다. 반면 나타네는 영국 사회인류학 전통에서 훈련받았으며, 보다 사회학적인 ‘구조’와 ‘관계망’을 주요 개념틀로 사용하고 있다. 필드는 문학에서 출발하여 ‘문화연구’로 관심이 확대된 경우로, 개인사나 소수의 심층적 사례로 전체 사회를 조망하는 방법을 사용한다. 둘째, 베네딕트와 나카네의 핵심개념인 ‘유형’과 ‘구조’에 기초한 분석에선 개인의 자율성이 개입될 공간이 거의 없다. ‘실천’과 ‘행위자’를 중시하는 노마 필드는 반대로 개인의 구체적인 삶과 경험을 통해 일본사회의 구조적 힘의 성격과 행사방식을 드러낸다. 셋째, 세 관점의 상대적 설명력과 관련해선, 흔히 이야기되는 일본적 집단주의의 설명에는 나카네의 분석틀이 매우 설득력을 가진다. 베네딕트는 일본인의 ‘에토스’, 즉 정서적 동기화, 세계관, 가치관, 규범적 강제 등에 대한 예리한 관찰을 하고 있다. 반면 양자 모두 개인적 행위의 원인, 특히 집단적 기대나 규칙에 어긋나는 사례를 설명하기 힘들며, 이 부분에선 노마 필드의 관점이 효과적으로 활용될 수 있겠다. This paper compares and contrasts works by Ruth Benedict, Chie Nakane, and Norma Field on Japanese culture. Belonging to different time periods, they have affected Japanese studies in significant ways. The three scholars, however, diverge from each other in epistemological and methodological positions, and, in a sense, provide 'three different eyes(perspectives)' to Japanese culture. The Chrysanthemum and the Sword by Ruth Benedict, The Japanese Society by Chie Nakane, and In the Realm of a Dying Emperor by Norma Field are thus analyzed for comparison. Major contrasts are summarized as follows. First, as a core member of the Culture and Personality School of American cultural anthropology, Benedict pursues psychological motives underlying distinct behaviors of the Japanese people. Nakane, trained in the tradition of British social anthropology, relies heavily on the concepts of structure and social network in her analysis. Coming from Japanese literature criticism, Field applies a sort of 'text analysis' to a few extended cases in order to reflect on the larger society. Second, for Benedict and Nakane, key concepts for examining Japanese culture are 'patterns' and structures', respectively. As a result, there is little space for individual autonomies in their analysis. Field, on the other hand, focuses on practices and agencies, and tries to illustrate natures and forces of the social structure. Third, as for the relative explanatory power, Nakane's framework is very effective in clarifying the so-called Japanese groupism, in-group factions, and loyalties to the group. Benedict provides very keen insights into the ethos (motivations, world views, values, and moral restrictions, and so forth) of the Japanese. However, both are inept in incorporating cases diverging from group expectations and rules, and Field shows invaluable insight in this regard.

스테인리스강에서 응력부식균열에 미치는 변형유기마르텐사이트의 영향

권숙인,이원식 한국부식학회 1989 Corrosion Science and Technology Vol.18 No.1

The effects of strain induced martensite on stress corrosion cracking behavior in AISI 304 stainless steel in boiling 42 wt% MgCl₂ solution were investigated using monotonic SSRT and cyclic SSRT with R=0.1 stress ratio. As the amount of pre-strain increased, the failure time: of the specimens in monotonic SSRT test decreased independent of the existence of strain induced martensite. The strain induced martensite seems to promote the crack initiation but to retard the crack propagation during stress corrosion cracking.

식민지 여자·제국의 주부·군국의 어머니: 『조선공론』 지면을 통해 본 재조(在朝)일본인 사회의 젠더 담론

권숙인 서울대학교 일본연구소 2018 일본비평 Vol.- No.18

This study is an endeavor to analyze dominant gender discourses among the Japanese settler community of colonial Korea. For this purpose, articles and essays of the magazine Chosŏn kongnon (朝鮮公論) were reviewed. The first phase, from the first issue of April 1913 to the late-1910s, is characterized by concerns over Japanese women’s moral degeneration and women’s sexual laxity on one hand, and promotion of exemplary female roles as good wives and housekeepers, on the other. In effect, writings about women that appeared on the pages of Chosŏnkongnon in the 1910s can be interpreted as early efforts of the Japanese community to discipline growing numbers of new group of women in colonial Korea. The second phase is from 1920 to the beginning of the 1930s. The Japanese community of colonial Korea in this period stood between a stage of stability following the earlier phase of turmoil and the dawn of the wartime era. Throughout the 1920s, the pages of Chosŏnkongnon exhibited an overall indifference to women’s issues, combined with considerably conservative attitudes toward women. The third phase started around 1933 and is demarcated rather clearly by the prevailing influences of a deepening war in the wake of the Manchurian Incident in 1931. In this situation, writings urged women to be awaken to “the state of affairs” and encouraged their dedications to the nation, in particular, through their motherly roles.

일본에 돈 벌러 간 이야기: 1910~20년대 일본 방직산업의 조선여공

권숙인 한국문화인류학회 2019 韓國文化人類學 Vol.52 No.2

In this study I explore the existence of Korean women who went over to Japan in order for wage labor in the 1910s and 1920s and meanings of their overseas paid work. More specifically, I focus on Korean women in the Japanese cotton mills who were called “Korean factory girls” (joseon yeogong). Rather than portraying the story of joseon yeogong as another rendition of the ‘sad history of factory girls,’ it is critical to underline the women’s agency and subjectivity. It is also important to attend to the implications of the case for writing historiography of the 1st–generation ethnic Korean women in Japan. Finally, it is crucial to focus on the fact that the women were working in the core Japanese industry of the time, and not in the marginalized Korean ethnic business. The number of Korean factory girls who began to replace Japanese cotton mill laborers from the 1910s exceeded 10,000 around 1930. They were the pioneers of Korean women’s overseas labor migration, and were the first female industrial workers in modern Korean history. In terms of the history of the ethnic Korean minority in Japan, the women led the way to Japan and supported their families through wage labor. Hence, they were the ones who made choices that were contrary to the gender norms of the time. Although having only limited rights, these women sometimes became aware of their rights as workers, and had relatively earlier access to the modernity of the city. They were the first generation of women who started as transnational labor migrants and opened a new history of a colonized ethnic minority in Japan. The history of the Korean minority in Japan has been male–centered, and the dominant representations for the first generation women are those of devoted mothers, victims of multiple discriminations, or as guardians of ethnic tradition. In this regard, the history and ‘achievement’ of joseon yeogong has a special meaning. Their experiences should be more actively historicized as part of modern Korean history and of the route/root of the ethnic Korean minority in Japan. 이 연구는 1910~20년대 임금노동을 위해 도일했던 조선 여성의 존재와 그들의 노동경험이 갖는 의미를 탐구하였다, 구체적으로는 일본의 방직공장으로 일하러 갔던 여성들, 당시“조선여공”으로 칭해졌던 이들에 초점을 맞추되, 다음과 같은 지점에 주목하고자 하였다. 첫째, 조선여공의 역사를 ‘여공애사’의 또 다른 판본으로 다루기보다는 해당 여성들의 주체성에 초점을 맞추어 살펴본다. 둘째, 조선여공의 존재가 재일한인 1세, 특히 1세 여성에 대한 역사쓰기에 갖는 함의에 주목한다. 셋째, 에스닉 비즈니스(ethnic business)가 아닌 일본 핵심산업에 종사한 재일한인 노동자라는 점에 주목하여 재일한인의 경제활동과 가시성(visibility)의문제를 검토한다. 주요 분석 자료는 생애사, 문헌자료, 신문기사 등이다. 1910년대부터 일본의 방직여공을 대체하기 시작한 조선여공은 1930년 무렵에는 1만여 명을 상회하는 규모가 되었다. 이들은 한국근현대사에서 여성 해외노동이주의 선구자이자 최초의 여성 산업노동자였을 것이다. 재일한인의 역사에서는 일본으로의 도항을 주도하고 임금노동을 통해 주요 생계부양자로 활약한, 당시의 젠더규범과 어긋나는 ‘선택’을 한 존재였다. 제한적이지만 노동자로서의 권리를 자각하기도 하고, 도시의 근대 문명을 상대적으로먼저 접하기도 하였다. 초국적 노동이주자로 시작하여 식민지하 이국에서 소수민족으로 새로운 역사를 열어간 첫 세대 여성들이다. 그동안 재일한인 역사는 남성 중심의 역사였으며, 1세 여성에 대한 지배적 표상은 헌신적인 어머니, 다중적 차별의 희생자, 혹은 민족전통의 수호자 등이었다. 이런 이미지에 비추어보면 조선여공의 경험과 ‘성취’는 특별한 의미를 갖는다. 한국 근현대사의 일부로, 그리고 재일한인의 ‘루트’(route/root)의 일부로 보다 적극적으로 역사화되어야 할 것이다.

학술논문 - Creep and Creep - fatigue Interaction - : 단조 및 기계적합금화로 제조된 Ni 기 초내열합금의 고온크리프거동

권숙인,조준식,최성배 ( S . I . Kwun,J . S . Cho,S . B . Choi ) 대한금속재료학회 ( 구 대한금속학회 ) 1992 재료강도 심포지엄 Vol.- No.-

젠더 정치를 통한 새로운 역사쓰기 : 『역사적 파시즘 : 제국의 판타지와 젠더 정치』

권숙인 숙명여자대학교 아세아여성문제연구소 2006 아시아여성연구 Vol.45 No.1

이세신궁 참배의 성(聖)과 속(俗) : '세상유림'에서'문화관광'으로 From Sightseeing to Cultural Tourism

권숙인 한국문화인류학회 2000 韓國文化人類學 Vol.33 No.1

The Ise Shrine has long been one of the most important pilgrimage centers in Japanese history. A large number of commoners engaged in long-distance pilgrimage to the Ise during the Edo period(1600-1867), and traveling to the Ise was a lifetime desire for most Japanese at that time. After the Meiji Restoration(1868), the Ise Shrine has became a center of state Shintoism and visiting the place carried political meanings until the end of World War II. After the World War II, political implications have been rapidly weakened among ordinary people. Now about six million people visit the shrine annually. Studying the pilgrimage to the Ise Shrine, this article pursues the following three purposes. Firstly, it aims at a deep understanding of the pilgrimage to the Ise Shrine. As the pilgrimage to the Ise became popular during the early modern period, people enthusiastically participated in the pilgrimage with secular motivations as well as sacred purposes. The pilgimage to the Ise often worked as a pretext to obtain an official permission to travel for recreational purposes. This article also explores how these secular and sacred elements function in today's Ise pilgrimage. Secondly, it examines cross-cultural implications of the Ise pilgrimage. Anthropological studies of pilgrimage, written especially in English, are mostly about the cases from Western religious civilizations, i.e., Judaic-christian, Islamic and Hindu traditions. Studies are needed more about diverse religious traditions. This case study of the pilgrimage to the Ise, which has its distinctive history, will contribute to the cross-cultural comparison of pilgrimage. Thirdly, this paper aims at a deep understanding about religions and religious practices of Japanese people. As they respond to the questions about other religious practices, many Japanese negate the religiosity of the pilgrimage to the Ise Shrine. This article emphasizes that the characteristics of the pilgrimage to the Ise should be understood in relation to the characteristics of Japanese traditional religions in general.

근세 일본에서 대중관광의 발달과 종교 : '이세마이리(伊勢まいり: 이세신궁참배)'를 중심으로 Focusing on Pilgrimage to lse

권숙인 서울대학교 국제지역원 1997 국제지역연구 Vol.6 No.1

비교문화적으로 일본의 관광이 갖는 특성 중의 하나는 산업화가 진전되기 훨씬 전인 에도시대에 이미 관광의 대중화가 상당히 진전되었었다는 점이다. 특히 근세 일본에서 관광의 대중화는 종교적 참배와 긴밀한 관련하에서 이루어졌다. 공식적으로 종교적 목적을 가진 이런 참배여행은 실제로는 '관광'이나 '유희'를 위한 여행으로서의 의미도 강하게 지니고 있었던 것으로 일본에서의 대중관광의 출발로 간주된다. 종교참배의 전통 자체는 일본에서 고대부터 존재했던 것이나 에도시대에 들어 장거리 여행이 가능하게 됐던 여러 조건들의 정비와 더불어 서민들도 종교참배 여행에 대거 참여할 수 있게 되었다. 특히 산킨코타이제도(參勤交代制度)의 확립으로 인한 도로망과 숙박시설의 정비는 장거리 여행을 그 어느 때보다 용이하고 안전하게 해주었으며, 여행관련 서비스업의 발달, 장기간의 평화와 안정, 경제적 성장 등도 여행을 보다 보편적인 것으로 만들었다. 그러나 봉건체제하에서 서민들이 자신의 거주지를 떠나 여행을 한다는 것은 원칙적으로 불가능한 일이었으며, 예외적으로 종교적 참배나 온천 치유를 위한 여행만이 허가되고 있었다. 이런 연유로 "공식적인 명분은 종교적 참배, 실제 목적은 관광"으로서 많은 서민들이 참배여행을 하고 있었던 것으로 나타난다. 특히 이세신궁 참배는 폭발적인 인기를 끌어 많은 서민들이 각종의코(講)나 단체 기금을 마련하여 참배의 대열에 참가하고 있었는데, 이세참배 여행 중에 기록된 여행일지나 이세신궁 앞의 몬젠마찌(門前町)에 관련된 기록 등은 일본 최고의 성지인 이세신궁으로의 참배여행 역시 "관광"으로서의 성격을 강하게 갖고 있었음을 보여준다. Contrary to the common idea that leisure was a phenomenon born from the industrial revolution, travel emerged as a form of recreation in the Tojugawa period and large number of commoners engaged in travel for enjoyment for the first time in Japanese history. In particular, tourism developed in this period in close relationship with pilgrimage to major temples and shrines. Under the Tojugawa feudal system, movement of the commoners was strictly restricted except for travel to temples and shrines and to hot springs for medical treatment. In this situation, pilgrimage provided rare opportunities for the common people to make long-distance travel leaving their residence. Mainly due to the requirements of alternate attendance (sankinkotal), major roads and other faclities for travel were well established in this period and this made travel much easier and safer than ever, too. Overcoming financial restraints by joining in a religious confraternity in which economic resources were pooled to send a number of members on pilgrimage on a periodic basis, commoners participated enthusiastically in pilgrimage. Especially, pilgrimage to lse Shrine was a lifetime desire for most Japanese and also was the surest ground to get a travel permission. Pilgrimage to lse often took recreatinoal nature. Even thoughthe official purpose of it was visiting to and praying at the Japan's most sacred place, it often worked as a pretext to obtain official permission to travel for recreational purpose. Existing travel diaries show that trips to hot springs, major cities such as Edo, Kyoto, and Osaka, and other major tourist spots were often included in the pilgrimage route to lse. Also, records about the towns formed around the shrine indicate that many people visited this place more for enjoyment than for religious purpose. For these reasons, people on pilgrimage during the Tokugawa period can be said as partial tourists and pioneers in the full development of tourism in Japan.