이주와 도시경관의 변화

장용규(Chang, Yongkyu) 한국외국어대학교 아프리카연구소 2013 Asian Journal of African Studies Vol.33 No.-

This study aims to pursue the changing urban landscape under urbanisation. Traditional theme of African urban study has been centered around the migration and its impact on urbanisation. Migration has a massive impact on African cities and not denying that this approach is valuable to understand urbanisation, yet, this miss another aspect of urbanisation. In many African cities, rural landscapes adjoining mage-cities have been transformed as cities expand their boundaries. Kabete, a ‘bedtown’ to Nairobi, is a typical case of this transformation. Urbanisation has been proliferated so massively that landlords of Kabete, who have conventionally managed agricultural activities as the means of production, gradually altered their way of lives. They become ‘rentiers.’ Massive migration from rural areas since 1970 pursuing better life in Nairobi has required the space of migrants. Majority of the migrants choose to stay in Kabete because it is cheap and convenient to travel to Nairobi. Finding that renting a room is more profitable than farming, Kikuyu landlords turn their agricultural fields into rent-out houses. This study shows that urban study should also pay attention on the alteration of socio-cultural landscapes or rural spaces adjoining to urban in the process of urbanisation.

‘크레올’(creole)의 영(靈), 마미 와타(Mami Wata)

장용규(CHANG, Yongkyu) 한국외국어대학교 아프리카연구소 2015 Asian Journal of African Studies Vol.38 No.-

반인반어(半人半漁)의 마미 와타는 서부아프리카와 중부아프리카에서 널리 숭배되는 물의 혼령이다. 마미 와타는 육지와 물, 문화와 자연을 자유롭게 넘나들며 사람들의 일상에 적지 않은 영향을 행사한다. 마미 와타는 물과 관련된 수없이 많은 로컬 영들이 외부, 특히 유럽과 인도의 물의 영/신적 존재의 영향을 받으면서 점차 보편화된 모습으로 등장하게 된다. 마미 와타의 외형은 절대적으로 유럽의 인어/사이렌, 인도의 뱀부리는 여인과 힌두 신들의 영향을 받았다. 20세기 이후, 마미 와타는 자본주의의 영향을 받는 모습을 보이기도 한다. 마미 와타가 시장(market)을 배회하는 것을 즐겨하며, 각종 사치품을 소유하는 것을 선호한다는 가쉽이 이를 반영한다. 한편, 사람들 또한 마미 와타의 신비한 힘을 빌어 물질적 풍족함을 보장받고 싶어하기도 한다. 마미 와타의 성적 노예가 되는 조건으로 물질적 풍요로움을 보장받는다는 믿음. 21세기 현대 아프리카인들의 물적만능주의 속성을 보여주는 예라고 볼 수 있다. 본 논문에서는 다양한 로컬 물의 영들이 외부 물의 영/신들의 영향을 받아 보편화된 영으로 변화해 가는 과정을 헤너즈의 ‘문화의 크레올화’(cultural creolization)과 코마로프의 ‘신비경제’(ocult economies)라는 개념을 통해 들여다 보았다. 결론적으로 마미 와타는 지금 현재도 계속 ‘진화’하고 있는 크레올화된 물의 영이다. This paper aims to examine the changing characters and forms of river spirits which is widely observed and worshipped under the name of ‘Mami Wata’ in Western and Central Africa. Mami Wata is an Africanized mermaid with long straight hair and pale skin, decorated with splendid accessories around her body. She is known to be attractive and inductive to men. She lives under water but during daytime came out of water and invisibly wandering around a city, in particular market places, avariciously searching for her sexual slave. It is only the man once Mami Wata pinpoints who is able to see her. Mami Wata takes him to river, and then has love affairs. She brings him enormous material wealth in compensation. Betrayal causes critical loss to him. In this paper, two concepts, cultural creolisation and occult economies are employed to interprete the Mimi Wata phenomenon, since Mami Wata is the hybrid spirit from within and without. Especially, both Eurpoean concept of mermaid which has introduced since the 16th century and Hindu gods since the 20th century have major impacts on the creation of creolized Mami Wata. The gradual development of Mami Wata throughout historical context signifies creolization of African spirits with the contact of foreign spiritual beings.

아프리카 가면의 조형미와 상징성

장용규(Yongkyu Chang) 한국아프리카학회 2009 한국아프리카학회지 Vol.30 No.-

The African imagination reaches its climax in the mask dance. Out of a collaboration of carvers, costume makers, specialist in ritual, musicians and dancers a gesamtkunstwerk emerges whose complex structure of ritually defined choreography, noises, rhythms and music achieve a considerable degree of fantasy and intensity. In the old masquerade traditions, the urgency of each dancer's performance derived from the conviction. "I am not myself," It was not he(r) who danced: (S)he was danced. A being or spirit entered his/her body, thus assuming outward form and communication in the physical embodiment with the circle of living and visible onlookers. Many standard texts on African masks from the early twentieth century raise their character as objects to an absolute. In fact, it was primarily art historians like Carl Einstein or art dealers who wrote on African art, arranged exhibitions or contributed loans to them. Almost no references to the appearance of masks in the context of rites or celebrations are found in their writings, and, obviously, dealers in particular would tend to consider the aesthetic autonomy of masks beyond doubt. It was not until the post-colonial era that observers attempted and became equipped to do justice to the variety of African art making. Academics realize that African masks are not just equipments of ritual performance, but an entity of religion, politics, economy, aesthetics and cultural performance. Furthermore, African masks carry some aspects of cultural creolization, it changes its form and meaning all the time.

‘쉥’(Sheng), 저항의 언어, 저항의 문화

장용규(Chang, YongKyu) 한국외국어대학교 아프리카연구소 2012 Asian Journal of African Studies Vol.31 No.-

Sheng is a Swahili-based patois or slang-based sociolect, originating in Nairobi, Kenya, and influenced by the many languages spoken there. The word is coined from the two words - (S)wahili and (Eng)lish. While primarily a language of urban youth, it has spread across social classes to the halls of the Kenyan parliament and geographically to neighbouring Tanzania and Uganda. Originating in the early 1970s in the Eastlands area of Nairobi (variously described as a "slum", "ghetto" or "suburb"), Sheng is now heard among matatu drivers across the region, and in the popular media. Most of the Sheng words are introduced in various communities and schools and given wide exposure by music artists who include them in their lyrics, hence the rapid growth. It can be assumed to be the first language of many Kenyans in urban areas. Like all types of slang, it is used mainly by the urban youth and is part of popular culture in this country. It also evolves rapidly, as words are incorporated into or derived from slang use. It is gaining wide currency among East African hip hop artists -both mainstream and "underground", whose music facilitates its spread and contribute to rapid changes or shifts in its lexicon, but also among university and secondary-school students. Although the grammar, syntax, and much of the vocabulary are drawn from Swahili, Sheng borrows from English and from the languages of various ethnic groups in Kenya, such as, the Gikiiyii, the Luo and the Kamba. Notable however, is the borrowing of words that are not from any local language or English -- such as the Sheng word dame "lady" -- which has a similar meaning in French, or morgen "morning" - a Sheng word used in some areas with a similar meaning in German. Sheng vocabulary can vary significantly among regions of Kenya and East Africa, and even neighbourhoods of Nairobi. Most of the youth living in Nairobi often use Sheng as their everyday language rather than speak fluent Swahili or English.

아프리카, 도시화와 공간의 사회학

장용규(Yongkyu Chang) 한국아프리카학회 2012 한국아프리카학회지 Vol.37 No.-

This paper is to pursue the development of Metropolitan Nairobi since its formulation based on oral narratives given by various Nairobians of different racial and ethnic segments. The paper specially focuses on the development of Eastleigh which is one of many African and Asian residential areas of Nairobi. Nairobi was initially a tiny depot in the middle of railway construction between Mombasa and kampala. Now, it is the 12th largest city with the population of 3,141,065(2009) in African continent and the post-prosperous urban space in East Africa. It was founded in 1899 by the British, named after Maasai watering hole, Enkare Nairobi, cold water, however, the place became the residential settlement for railway workers, mostly Indian indentured labourers. It eventually grown up into a small town, and with favourable natural environments, residents sored up. In 1905, the British colony made it the capital of the British East African Protectorate. Nairobi was designed for European settlers and colonial administration which meant that the rest of races, i.e. African and Asian population, was out of map. Or at best, African and Asian population were accommodated just for serving colonial administration. Residential areas were mainly located outskirt Nairobi center, good distance for serving European settlers and colonial administration, but yet far enough to keep distance from European settlers. Eastleigh was spaced for Asians and some African elites (Somali-Kenyans) during 1920s, nevertheless, we have lack of enough academic publications to trace back the development of Eastleigh to present. That is the main purpose of this paper : Examining the developmental history of Eastleigh based on oral histories of residents. Three different voices from Somali-Kenyans, Indians and Africans tell us that Eastleigh, initially known as the land of Kikuyu and Masaai people, became the designed residential area for Asians by the British colonial administration; then Africanized after its independence since 1963; and known as ‘little Mogadishu’ after the massive flux of Somali-Somali since 1990s. The voices also tell the story that Eastleigh is not a singular and homogeneous racial, ethnic and cultural space but a multiple and complex, competing and harmonizing space for different racial, ethnic and cultural components. This is the written story from voices.

여학생 체육활성화 담론의 전개 과정 탐색

김동식(Dongsik Kim),장용규(Yongkyu Chang) 한국스포츠교육학회 2015 한국스포츠교육학회지 Vol.22 No.4

본 연구의 목적은 그 동안 이루어진 ‘여학생 체육활성화’와 관련된 학문적 노력들을 일괄하고, 이러한 작업들을 사회 맥락적 상황에 비추어서 정리하고 해석하는 것이다. 이를 위해서 올림픽 이후 ‘여학생’을 주제로 사회ㆍ인문학적으로 다룬 연구들을 중심으로 내용을 분석하였으며, 그 결과 시기별로 ‘엘리트 체육 중심의 여성체육 담론 형성’, ‘혼성 체육수업에서의 양성평등 담론 형성’, ‘여학생 체육 활성화를 위한 정책적 담론형성’으로 전개되어 왔음을 알 수 있었다. 여학생 체육활성화에 대한 담론의 전개과정 속에서 학교체육에서 양성 평등의 관점이 ‘동일 관점에서의 성 평등’ 에서 ‘차이 관점에서의 성 평등’으로 변해왔음을 알 수 있는데, 이 두 관점은 남성 중심의 성 평등 관점이라는 근원적인 한계에 놓여 있음을 논의하였다. 이를 극복하기 위한 양성평등 관점으로 성 차이를 인정하되, 성 차이가 사회적ㆍ역사적으로 구성되었다는 것을 인정하는 ‘젠더적 관점에서의 성 평등’ 개념을 소개하며, 체육교육에서 양성평등의 실현을 위해서는 사회 구조적 변화와 더불어 개인의 의식 변화가 병행되어야 함을 주장하였다. The purpose of this study is for exploring the discourse as academic tendency for female student’s participation in sports(FSPS) and interpreting the academic tendency in the context of social situations. The academic tendency after Seoul Olympic at 1988 was divided into three parts each time. First, the academic tendency after middle of 1980’s for FSPS was eclipsed by facilitating and globalizing the female sport in terms of elite sports. Second, the academic tendency after middle of 1990’s was changed to focusing about coeducational physical education class. The discussion about FSPS was conducted briskly in terms of gender equality in the PE class. Third, the academic tendency after middle of 2000’s for FSPS was changed to the political discourse for FSPS. Based on such exploration, the study find that gender equity perspective change ‘gender equity as perspective of women and men in the same’ to ‘gender equity as perspective of women and men in the difference’ in the discourse as academic tendency for FSPS. But each of two perspective make dilemma in teaching PE class. So I suggest ‘gender equality as perspective of gender’ as the alternavtive gender equality perspective for making PE class equal as gender equity.

체육수업에서 시민성 교육의 실천 방향 탐색

김동식(DongSik Kim),장용규(YongKyu Chang) 한국스포츠교육학회 2018 한국스포츠교육학회지 Vol.25 No.4

본 연구의 목적은 체육수업을 통한 초등학교에서의 시민성 교육의 실천 방향을 탐색하는데 있다. 특히, 연구자는 비판적 교육학자들이 주장하는 ‘가능성의 교육’ 이라는 아이디어가 체육수업의 구체적 맥락 속에서 어떤 방식으로 구현할 수 있는가에 대해 문제의식을 갖게 되었다. 비판적 교육학자들은 학교 교육이 사회적 불평등을 매개하는 장치라고 인식하면서도 이를 극복할 수 있는 공간도 학교가 될 수 있다는 문제의식을 공유한다. 비판적 교육학자들은 기존의 학교 교육의 질서를 비판적으로 조망하면서, 이에 대한 대안적 관점으로 학교 및 교실 수업의 민주적인 운영을 지향한다. 한편 시민성의 개념은 다소 논쟁적인 개념으로 정치철학적 관점에 따라 우선적으로 요구되는 시민적 덕목은 유동적이다. 하지만 최근 많은 학자들이 국가주도적인 시민성교육 모델에 대한 비판 의식을 공유하며, 일상 속에서 민주주의를 경험하는 일상적 시민성 교육이 되어야 한다고 주장하고 있다. 연구자는 비판적 페다고지 관점에서 볼 때 체육수업에서의 시민성 교육의 한 양태는 ‘민주적 체육수업’ 운영임을 주장하며, 민주적 체육수업과 시민성 함양의 관계는 변증법적 관계에 놓여 있음을 논증하였다. The purpose of this study is to explore the practical direction in PE class through the perspective of critical pedagogy. In particular, the researchers became aware of the question of how the idea of "education of possibility" that critical pedagogues argue can be implemented in the concrete context of physical education class. Critical pedagogues recognize that school education is a device that mediates social inequality, but also shares the awareness that the space that can overcome this can be a school. In particular, we aim to democratically operate school and classroom lessons from an alternative viewpoint while critically reviewing "the grammar of schooling". On the other hand, the concept of citizenship is a rather controversial concept, and the civic virtues that are required primarily according to political philosophical viewpoint are fluid. However, many scholars have argued that citizens should share the awareness of the state-led citizenship education model and should be a daily citizenship education that experiences democracy in everyday life. Researchers proposed to run a "democratic PE class" as a concept that could mediate between these two perspectives. And researchers argued that through perspective of critical pedagogy, a pattern of citizenship education in physical education classes is the operation of "democratic physical education classes", and that the relationship between democratic physical education classes and citizenship development lies in a dialectic relationship.

초등학생의 의사소통역량 강화를 위한 교과 융합 프로그램 적용에 관한 연구

이영석 ( Lee Youngsuk ),장용규 ( Chang Yongkyu ),윤여범 ( Yoon Yeobom ),이재승 ( Lee Jaeseung ) 서울교육대학교 초등교육연구원 2021 한국초등교육 Vol.32 No.1

본 연구의 목적은 의사소통역량 함양을 위한 교과 융합 프로그램을 적용하고, 연구 참여자들의 경험 속에서 프로그램 실행의 의미와 교육적 효과를 포착하는 것이다. 연구 목적을 달성하기 위해서 D초등학교 5학년 3개반, 학생 69명을 대상으로 의사소통역량 강화 프로그램을 적용하였다. 심층면담, 지도교사가 작성한 수업성찰일기, 학생들이 수업 후 작성한 개방형 질문지 등을 통해 자료를 수집하였으며, 자료분석은 귀납적 범주분석과 해석학적 순환과정을 거쳐 실시하였다. 연구결과 의사소통역량 중심의 교과 간 융합 프로그램의 운영 측면에서 K교사는 교육과정 설계의 자유로움을 느끼면서도, 어려운 점이 있음을 이야기했다. 초등학교 담임교사는 여러 교과를 가르치기 때문에 교육과정을 실천할 때 교과별 내용 요소를 융합하기 자유로우면서도, 국가 수준 교육과정의 틀과 교육과정 설계 경험 부족으로 어려움도 있을 수 있음을 논의하였다. 새로운 프로그램 적용 과정의 설레임과 동시에 막막함을 느끼기도 했다. 교사의 교육과정 실천 속에서 교과별 내용요소 배치 재검토의 필요성이 제기되었다. 게임이라는 실제적 상황에서 비언어적 의사소통 과정도 중요하다는 점을 인식할 수 있었다. 끝으로 과정 중심 평가의 어려움 속에서도 자기평가가 방법론적으로 실천적 대안으로 제시되었다. 의사소통역량 중심의 교과 간 융합 프로그램의 효과는 ‘팀 활동이 주는 즐거움’, ‘실천적 상황에서의 의사소통 기능 습득’, ‘갈등해결 과정에서 나타는 의사소통역량’, ‘의사소통을 통한 인정관계 형성’ 등을 확인할 수 있었다. 제언으로, 본 연구에서 미처 적용하지 못한 다른 주제, ‘협력하며 배드민턴 게임 만들기’, ‘소통하며 배드민턴 게임 가치 탐색하기’에 대한 실행연구도 이어져야 하고, 프로그램의 문제점을 수정·보완하는 후속연구도 필요하며, 다른 핵심역량에 기반한 교과 융합 프로그램 연구도 활발히 전개될 필요가 있음을 제시하였다. The purpose of this study is to apply a curriculum convergence program to cultivate communication competencies, and to capture the meaning and educational effects of program execution in the experience of the study participants. In order to achieve the purpose of the study, a program for strengthening communication competencies was applied to three 5th graders of ‘D’ Elementary School and 69 students. Data were collected through in-depth interviews, class reflection diary prepared by the supervisor, and open-ended questionnaire prepared by students after class, and data analysis was conducted through inductive category analysis and hermeneutic cycle. As a result of the study, in terms of the operation of the interdisciplinary convergence program centered on communication competency, ‘Teacher K’ who taught the program said that while feeling the freedom of curriculum design, it had difficulties. It was discussed that elementary school teachers teach multiple subjects, so they are free to integrate content elements for each subject when implementing the curriculum, but there may be difficulties due to the lack of experience in designing the framework of the national-level curriculum. He was thrilled with the process of applying the new program, and at the same time felt a sense of frustration. The necessity of reviewing the arrangement of content elements for each subject was raised in the practice of the teacher's curriculum. It was possible to recognize that the process of non-verbal communication is also important in the practical context of the game. In spite of the difficulty of process-based evaluation, self-evaluation was suggested as a methodologically practical alternative. The effects of the interdisciplinary convergence program centered on communication skills were ‘the joy of team activities’, ‘acquisition of communication skills’, ‘solving conflicts through team activities’, and ‘creating an intersubjective relationship of recognition order.’ As a suggestion for follow-up research, it was suggested that follow-up studies to correct and supplement the problems of the program are necessary.

줄루 점술(ukubhula ngathambo)에 나타난 인식

장용규 韓國아프리카學會 韓國外國語大學校 아프리카연구소 공동 2002 한국아프리카학회지 Vol.15 No.-

Evans-Pritchard, on his witchcraft, Oracles and Magic among the Azande(1937) analyses that Azande untilise a poison oracle as a decision-making procedure in everday life. Evans-Pritchard stresses that Azande poison oracle reveals the essence of Zande epistemology. A posion oracle, according to Evans-Pritchard, is a supreme mean of According to him, Azande are intelligent enough to explain away social phenomena within a certain condition: mysticism. But out of this, Azande are ignorant. So much embedded in this mystical belief, they are "lack of awareness of alternative" (Horton, R., 1967:156). Since Evans-Pritchard's analysis on Azande poison oracle, African thought systems are widely understood in therms of a closed mode in which mystical elements determine social lives. The article challenges this classical understanding on African mode of thoughts. Prsenting one case of Zulu divination, called ukubhula ngathambo, I try to show that divination does not have compelling powers over an individual. A Zulu does not blindy follow whatever divination tells him, although divination is the epitome of their cosmological order. Perhaps ukubhula ngathambo, like the poison oracle of Azande, has supernatural or more correctly moral influence over the Zulu society. Nevertheless, the final decision making is always the share of an individual who tries to judge his environments and decide in rational way.