일본 근대여성문학 연구의 성과와 비전

오성숙 한국외국어대학교 일본연구소 2018 日本硏究 Vol.0 No.78

This paper aimed to think about achievement and error of studies on modern Japanese women’s literature, by examining Japanese women’s literature and characteristics and achievement of studies on it in Korea and furthermore considering limits and vision of them. As the feminist criticism was applied to Japanese literature researches and the useful analytical concept of gender was introduced, a new horizon of studies on modern Japanese women’s literature was opened up. In Korea, studies on authors and works are currently dominant, while media and women’s literature, sexual violence problems such as sexual slavery, wars and gender have been also studied. Most of studies, however, have a limit, in that they tend to be similar with those conducted in Japan. It is the time when multilateral and various views and methods are required for follow-up studies on women’s literature. Meanwhile, the ignition of discussion on women’s literature stressed that it is necessary to maintain the stance of ‘women’ and simultaneously establish the relationship with (men’s) literature researches, rather than defining only literature produced by women as targets of women’s literature researches. Moreover, in regard to whether women’s literature and the history of it should exist, the existence of them is thought to be still valid, since they may be alternatives for overcoming the men-centered history of national literature, rather than have a risk of ghettoisation. 本論文は、韓国における日本近代女性文学研究の特徴と成果を確認したうえで更に研究の限界と課題まで考察することにより、日本近代女性文学の功罪を考えた。 1980年代半ば日本文学研究にフェミニズム批評が適用され、ジェンダーという有用な分析概念の導入されることにより日本近代女性文学研究の新たな地平が開かれた。現在韓国における文学研究は、作家論や作品論が優位を占めつつも、女性文学、慰安婦など性暴力問題、戦争とジェンダーなどの研究も進められている。しかしその研究動向の大部分が日本の動向と類似しているという限界があり、今後の女性文学研究はより多角的かつ多様な視点と方法が求められている。 一方、女性文学をめぐる議論の口火を切るうえでは、女性によって創作された文学を女性文学研究と限定するよりも、「女性」という立場を守りつつも(男性)文学研究との位置づけをする必要がある。さらには、女性文学、女性文学史が必要であるかという疑問にたいしては、女性文学と女性文学史のゲットー化の危険性よりも、男性中心の自国文学史を克服するための代案という点において現在も有効であると思われる。

문화권력과 서벌턴 피폭자 문학: 전후 원폭, 원폭문학을 둘러싼 논쟁을 중심으로

오성숙 한일군사문화학회 2022 한일군사문화연구 Vol.34 No.-

This paper could examine the process in which the postwar A-bomb literature was dampened by censorship and degraded as sub-literature under the cultural power of literary circles monopolizing the universality of literature, based on debates around the censorship during the period of U.S. military administration and the subsequent the A-bomb literature. In summary, first, the A-bomb literature lost its opportunity to be published or was published as authors’ editions, as was dampened by censorship and the myth of A-bomb called a grateful bomb. Second, the Japanese postwar literature supported by literary circles advocating for the universal literature exposed its traditionally literary staleness, in that it only focused on Hwajopungwol’s amusement and one’s memoirs specific to I-novel, while the contemporary European engagement literature emerged as the literature resistant to the crisis of the times. As the postwar literature secure the universality, the A-bomb literature was disparaged as the literature only with wretchedness and degenerated as the subaltern A-bomb victim literature isolated by the Hiroshima literary circles. Third, the A-bomb literature attempted to open a path to the future literature, by succeeding individual experiences as those of groups, via the 1st to the 3rd debates on A-bomb literature. Both Hiroshima and central literary circles, which depended on the universality of literature, did not recognized it as the formal literature, but only regarded it as a set of experiences. It, therefore, could not but become the subaltern A-bomb victim literature which failed to enter the literary world, an institutional area. Nevertheless, this study can indicate that it has challenged the universality of the Japanese literature and has potential to be resistance and engagement literature in the face of the atomic age in the 20th century. 본 논문은 점령기의 검열과 그 이후 원폭문학을 둘러싼 논쟁을 통해, 전후 원폭문학이 검열에 의한 위축과 더불어 문학의 보편성을 전유한 문단의 문화권력 아래, 하위문학으로 배척되는 상황을 살펴볼 수 있었다. 정리해 보면 첫째, 원폭문학은 검열과 감사한 폭탄이라는 원폭신화에 의해 위축되며 출판의 기회를 잃거나 자비 출판되고 있었다. 둘째, 당시 유럽의 앙가주망 문학이 시대의 위기에 저항하는 문학으로 부상하는 가운데, 일본의 전후문학은 보편적 문학을 옹호하는 문단을 등에 업고 화조풍월의 유희적, 사소설적 신변잡기에 머무는 전통적 문학의 진부성을 그대로 노출하고 있었다. 이러한 전후문학이 보편성을 획득하면서 원폭문학은 비참함이 전부인 문학으로 폄하되고 히로시마 문단에서 고립된 서벌턴 피폭자 문학으로 전락하고 있었다. 셋째, 1차에서 3차에 걸친 원폭문학 논쟁을 통해, 원폭문학은 체험의 공유가 개인에서 집단의 체험으로 계승되며 미래 문학으로서의 길을 열고자 하였다. 하지만 문학의 보편성에 기댄 히로시마 문단과 중앙문단은 원폭문학을 체험으로 간주할 뿐 문학으로 인정하지 않았다. 결국 원폭문학은 문단이라는 제도권 안에 진입하지 못하고 실패하는 서벌턴 피폭자 문학이 되고 말았다. 그럼에도 불구하고 원폭문학은 일본문학의 보편성에 도전하고 있으며, 20세기 핵시대를 맞아 저항문학, 참여문학으로서의 가능성을 내포하고 있음을 지적할 수 있다.

일본 불교와 내셔널리즘 — 식민지 조선의 녹기연맹과 기관지 『녹기(緑旗)』를 중심으로 —

오성숙 한국일본사상사학회 2019 일본사상 Vol.0 No.37

This study explores the relationship between Japanese Buddhism and nationalism focusing on ‘Ryokki League (綠旗聯盟, Green Flag League) and its organizational journal, ‘Ryokki’. First, while Western imperialism brought Christianity, Japanese Buddhism attempted to utilize Buddhism which was familiar to Joseon and Asia as an implementation tool of its imperialism as a religion opposing against Western religions. Innovating the truths of Buddhism to fit the foundation of Japan and the Japanese national polity while simultaneously achieving the modernization of Buddhism through the ‘State of Japan’ centering on reality, people, society and nation, Japanese Buddhism established its identity as a practical Japanese religion for Japanese nationalism and a popularized ‘Japanese Buddhism.’ Especially, this study verified that Morita Yoshio, a fighter of Ryokki League and a Buddhist, wrote ‘Overview on History of Buddhism’ to fit Japanese imperialism while ignoring the genuine truths of Buddhism. In addition, the Ryokki League and ‘Ryokki’ actively attracted Buddhism to Mental Enlightenment Movement (心田開發運動), which was a movement to induce colonial Joseon to be in line with the Japanese imperialism. In this sense, there is no denying that Ryokki League including Morita Yoshio and Tsuda Sakae used Buddhism by actively participating in imperialism. 본 논문은 일본 불교와 내셔널리즘의 관계에 주목하여 식민지 조선에서 활동한 녹기연맹과 그 기관지 『녹기』를 중심으로 살펴보았다. 먼저, 서양 제국주의의 기독교에 대항하는 종교로, 일본은 아시아에 친숙한 불교를 일본 제국의 식민지 정책을 수행하는 데 활용하고자 하였다. 불교는 일본국체와 합치되도록 불교의 진리를 혁신하는 한편, 현실, 민중, 사회, 국가라는 ‘일본 국가’를 매개로 하여 불교의 근대화를 이루면서 일본 내셔널리즘의 실천적 종교, 대중화된 ‘일본 불교’로서 그 정체성을 확립하였다. 여기에 ‘녹기연맹의 투사’이자 불교신자 모리타 요시오의 『개관불교사』가 제국주의에 합치하는 불교사를 기술함으로써 불교를 활용한 일본 제국주의를 부추기고 있음을 알 수 있었다. 더 나아가 모리타 요시오, 쓰다 사카에를 위시한 녹기연맹과 『녹기』는 식민지 조선의 일본 제국주의 정책에 순응하게 만드는 정신계몽운동, 즉 ‘심전개발운동’에도 불교를 적극적으로 끌어들이고 있었음을 확인할 수 있었다.

사회적 차별과 서벌턴(나가사키 피폭자) — 가톨릭 신자 나가이 다카시(永井隆)의 『나가사키의 종(長崎の鐘)을 중심으로 —

오성숙 한국일본사상사학회 2021 일본사상 Vol.- No.41

본 논문은 가톨릭 신자 나가이 다카시의 『나가사키의 종』을 중심으로 나가사키에서 소외된 서벌턴 우라카미 피폭자의 사회적 차별과 그 대항 담론을 논한 것이다. 1945년 8월 9일 나가사키 원폭 투하는 75년 생존불능설이 만연한 가운데, ‘우라카미 번쩍 쾅’이라는 우라카미 지역에 대한 이중적 차별을 낳고 있었다. 우라카미는 탄압과 박해를 받은 전통적 기리시탄과 피차별 부락민의 지역으로, 이러한 사실로부터 사회적 차별이 이미 존재하고 있었다. 이에 원폭 체험이 더해지면서 ‘천벌’이라는 사회적 담론이 형성되고, 피폭자들은 침묵하게 된다. 독실한 가톨릭 신자 다카시의 『나가사키의 종』은 신의 섭리, 신의 은총, 일명 우라카미 번제설을 피력하며 피폭사한 기리시탄의 후예의 ‘천벌’에 대한 대항 담론을 형성시킨다. 이러한 신의 섭리는 피폭사한 가족들을 위로하기 위한 종교적 담론이지만 의도와는 상관없이 미국의 전쟁책임, 원폭 투하책임, 그리고 원폭 투하의 정당성을 제공했다는 점은 부인하기 어렵다. 여기에서도 기리시탄에서 배교한 피차별 부락민은 소외되고 있었다. 나가사키의 피폭자에 대한 이중의 사회적 차별은 침묵을 강요하고 있었다. 그러한 가운데 서벌턴적 상황에 대한 증언자들은 살아남은 자의 책무, 사명을 깨닫고 다시는 일어나서는 안 되는 전쟁, 원폭, 차별에 목소리를 내고 있었다. This paper discusses the social discrimination against A-bomb victims in subaltern Urakami alienated from Nagasaki and its counter discourse, around 『The Bells of Nagasaki』written by Takashi Nagai, a Catholic believer. In Aug., 09, 1945, the atomic bombing of Nagasaki resulted in dual discrimination as 'bang with a flash in Urakami' in the Uramaki area, where the theory of inviability for 75 years was prevalent in 1975. In Urakami, the area consisting of the traditional Kirishitan and Burakumin subjecting to discrimination, where suffered from oppression and persecution, there had been already social discrimination caused by the presence of such groups. The addition of the atomic bombing experience shaped the social discourse of 'divine punishment', while A-bomb victims held their tongues. 『The Bells of Nagasaki』 of Dakasi, a devotional Catholic believer, forms a counter discourse against the 'divine punishment' for descendents of Kirishitan who were killed by the atomic bomb, expressing divine providence and bless, and so-called Urakami holocaust theory. Although such divine providence is a religious discourse for consoling families who were killed by the atomic bomb, it is difficult to deny that it justified the American responsibility for war, the responsibility for atomic bombing and the atomic bombing, regardless of its original intention. Such dual social discrimination against A-bomb victims in Nagasaki forced them to held their tongues. Meanwhile, people who testified the subaltern situation made their voices about war, atomic bombing and discrimination, which should never occur, after realizing survivors' responsibility and mission.

제국주의와 성 - 일본인위안부의 표상 -

오성숙 한국일본언어문화학회 2018 일본언어문화 Vol.42 No.-

This study discussed the representation of ‘Karayuki-san,’ which led to ‘Japanese comfort women,’ focusing on the period from the early modern times before the Sino-Japanese War. In early modern times, Karayuki-san was represented as ‘ladies of pleasure,’ the disgrace of the country as Christianity and sexual morality were introduced from the west, which had been represented as ‘filial daughters’; however, as its necessity was raised, it formed the central axis supporting Japan’s Imperialist policy. To investigate ‘Prostitute’ Okiyo, who was degraded to a sexual tool, Okiyo internalized herself as a heterogeneous, alienated being who denied her own identity as she was excluded from Japanese people and Japanese women. As examined in this study, it is clear that Japan’s registered prostitution system was human trafficking and sex slavery. Japan has recognized the fact that the registered prostitution and prostitution is a crime since the early modern times. Therefore, it is judged that the scheme that ‘comfort women = prostitutes’ and ‘comfort women = registered prostitutes’ were sex slaves and sex criminals, as insisted by the Japanese right wing and the logic that it was an Asian culture of ‘filial piety,’ in which they were voluntary prostitutes for supporting their families, are just poor excuses for refusing to apologize. 本論文は「からゆきさん」から「日本人慰安婦」へと続く表象について考察したものである。 近代初期、西洋のキリスト教と性道徳が日本に流入していく過程で、からゆきさんの表象は「孝女」から「醜業婦」へ、そして国辱へと変化した。そしてその必要性が提起されながら、日本の帝国主義を支える一助となっていた。 性的道具へと転落した「売春婦」お清の表象を分析すると、お清は日本人、日本女性から排除され、自己アイデンティティを否定し、異質で疎外された存在として自分を内面化していることが窺える。 本論文で考察したように、日本の公娼制度は明らかに人身売買であり、性奴隷システムである。日本は公娼や売春が犯罪であることを近代初期から認識していた。したがって、「慰安婦=売春婦」「慰安婦=公娼」は性奴隷、性犯罪であり、慰安婦をアジアの「孝」文化と見なし、家族扶養のための自発的売春婦であったという日本の右派論理は謝罪を拒否する弁明にすぎない。

재조 일본여성 ‘조센코’ 연구* -쓰다 세쓰코, 『녹기』 그리고 청화여숙-

오성숙 한국일본언어문화학회 2014 일본언어문화 Vol.27 No.-

This paper studied the Japanese daughters called 'Chōsenko' who were secondand third- generation Korean-born Japanese and placed in the blind spot of Japanese research. he parents of 'Chōsenko' were originally losers and discriminated in Japan and then came to a new world, Korea, to get rich quick. Eventually, they became successful as a colonial master. 'Chōsenko' who were their children and future colonial masters were epicureans, disregarded the value of labor and tomboys who lacked a sense of nationhood for Japan. There was a discourse that they were lethargic as a ruler of the colony, Korea. suda Setsuko in the Green Flag Alliance (Ryokki Renmei), its official organ  Green Flag (Ryokki)and Cheonghwa Yeosuk where she worked as a supervisor were responsible for educating them. ith the recommendations of education for Japan and Korea as one using undistinguishable name, school uniform and Japanese and wearing of Hanbok by Sōshi-kaimei, 'Chōsenko' were symbolized by spending the rest of their lives in the permanent colony, Korea, while they were positioned similarly to Korean daughters and their identity was destabilized in the process of shifting from 'Japanese-born woman in the Korean Peninsula' to 'woman in the Korean Peninsula' distinguishable from Japanese-born daughters.

교육개혁과 청소년 자원봉사 활성화 : 토론 ( 주제 / 교육개혁과 청소년 자원봉사 ) ; 학부모의 자원봉사지도

오성숙 한국청소년학회 1995 교육개혁과 청소년 자원봉사활성화 Vol.- No.-

패전·점령의 여성해방과 가스토리(カストリ)잡지 시대 — ‘성(性)’, ‘폭력’, ‘팡팡’을 중심으로 —

오성숙 한국일본사상사학회 2020 일본사상 Vol.0 No.39

본 논문은 패전·점령의 여성해방과 가스토리잡지 시대에 주목하여, 여성의 육체와 성(性), 폭력, 팡팡에 대해 고찰한 것이다. 먼저, 패전과 함께 시작된 미점령기에 전쟁으로 말미암아 억압되고 숨죽였던 일상을 ‘오락’, ‘쾌락’, ‘성의 해방’으로 표방하는 선정적인 가스토리잡지가 출현한다. 가스토리잡지는 가스토리가 품은 ‘저질’, ‘밀매(密売)’, ‘단속’의 이미지를 강화하면서 시대를 이끈다. 이러한 가스토리는 잡지를 떠나 현실로 실감하는 여성의 육체와 성에 대한 욕망을 투영하고 있었다. 그리고, 미군 위안부는 미군의 부녀자 성폭행으로부터 일본의 정조를 지키는 전사(戦士)로서의 ‘애국’, ‘기여’, ‘헌신’, ‘노고’, ‘공적’ 담론을 공유하는 공적 서사를 완성하는 한편, 미군과 일본의 성폭력을 온몸으로 막은 값싼 희생양이 되었다. 마지막으로, 팡팡 붐 시대에서 팡팡은 ‘돈’과 ‘매춘’이 결합하면서 공적 서사를 이탈한 ‘부도덕’, ‘타락’의 상징으로 전락하고, 공적 영역의 성폭력이 은폐되는 사적 서사로 밀려났다. 결국, 팡팡은 가스토리였다고 할 수 있다. 이는 일본점령에 대한 민주화의 명분 중 하나였던 ‘여성해방’이라는 관점 볼 때, 피점령지 일본의 가부장적 남성중심주의의 해체가 가시화된 반면, 미군과 일본의 성폭력이 비가시화되었다는 점을 여실히 보여주고 있다. This paper considers women’ body, sex and Pan Pan, by focusing on women’s liberation from defeat and occupation, and the era of Kasutori Magazines. First, voluptuous Kasutori Magazines representing daily routines suppressed and suffocated by defeat and wars as ‘entertainment’, ‘pleasure’ and ‘liberation’ appeared under the U.S. occupation forces. Kasutori Magazines led those days, reinforcing the images of ‘low quality’, ‘trafficking(密売)’ and ‘narcotic control’ contained in Kasutori. The Kasutori culture projected related desires on women’ body and sex which were realistically felt beyond novels. Second, comfort women for U.S. forces, as female warriors who protected Japanese chastity from U.S. forces’ sexual violence to women completed a public narrative sharing ‘patriotism’, ‘contribution’, ‘commitment’, ‘labor’ and ‘achievement’, while becoming unvalued victims who were physically confronted by sexual violence committed by both Japanese and U.S. forces. Third, Pan Pan fell into a symbol of ‘immorality’ and ‘corruption’, deviating from the public narrative, and then was pushed to a private narrative in which sexual violence which was otherwise revealed in a public domain was concealed, as ‘money’ and ‘prostitution’ were combined in the period of Pan Pan boom. In conclusion, Pan Pan might be Kasutori.

대학 AV Center의 문제점 분석 및 그 해결방안에 관한 연구

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