유네스코, 국가, 지방정부 - 중국 연변조선족자치주의 사례를 통해 살펴본 유네스코 무형문화유산 제도의 지역적 적용 -

주도경 동북아시아문화학회 2021 동북아 문화연구 Vol.1 No.67

UNESCO intangible cultural heritage convention has a certain influence to Chinese national government and regional government of Chinese Korean ethnic (Chaoxianzu) of the domains of intangible cultural heritage definition, the value of community participation and emphasis on living heritage. Chinese intangible cultural heritage law, however, shows a strong nationalism and sets ‘masterpiece’, which is the main value of world heritage rather than intangible cultural heritage, as a main criteria. The regulation of Yanbian Chaoxianzu prefecture does not put emphasis on national identity compared to national law, and gives more focus on transmitting person, but promotes branding by allotting singular heritage for each villages, which is against the value of cultural diversity. Under the circumstance of the vanishing community people, the importance of person in heritage is advocated by government and academia, but the actual participation of community people cannot be expected. The community is also facing the dilemma that for the protection of cultural heritage, commercialization is inevitable. Upon the urgency of registration of cultural heritage and the need for commercialization, the matter of authenticity is considered flexible. It partly reflects the nature of Chaoxianzu community which has no archetype to refer to, and also demonstrates the chance for revealing regional creativity. Turning to Korean case, intangible cultural property law still sticks to tradition and history, and follows standardized prototype. Considering the fact intangible cultural heritage puts importance on cultural diversity and community participation rather than outstanding universal value, regional creativity presented by Chaoxianzu intangible cultural heritage has implication to the Korean intangible cultural property policy.

한복 입기를 통해 본 전통의 개별적 실천과 전통성의 지속 -A 한복동호회 사례를 중심으로-

주도경 국립민속박물관 2017 민속학연구 Vol.0 No.41

This study examines how tradition of hanbok is practiced in different manners and meanings from the past and the maintenance of traditionality in the process through the case of a hanbok club. This research is based on the ethnographic study of a hanbok club, which mostly consists women and men in their 20s to 40s. In recent years, hanbok has been experienced as an exotic culture among young generation. This phenomenon indicates how alienated tradition is from daily life. There has been an effort to restore the tradition chiefly by the nation and the capital for political and economic purposes, and researches concerned with tradition have tended to center around these issues. This paper attempts to focus on the practice of tradition by individuals and individual groups as main agents rather than the nation and capital. As a case, it deals with wearing hanbok, which is now conducted by individuals on their own accord. hanbok, which is worn to individual bodies, is appropriate for displaying individual practice. The present article also focuses on the point that hanbok is a clothing and a tradition at the same time. Many scholarly works addressing hanbok as a clothing have taken the materiality of hanbok as its focal point. This article takes consideration of behaviors of people using the material as well as physical materiality. With the viewpoint that material is not merely utilized by human in a unilateral way but has an agency which reproduces and transforms human culture, it presents the aspect the material mediates culture and human. Thereby it reveals how traditional culture is practiced and continues through the medium of hanbok. The empirical case of this study led to the following observations. Hanbok wearing of hanbok club is not projected by the nation or intended to preserve national tradition. It is difficult to be interpreted as commercial consuming since club members generally wear custom-made traditional hanbok rather than ready-made hanbok which is manufactured as fashion merchandise. hanbok club members wear hanbok for individual purpose instead. Wearing hanbok entirely depends upon individual decision, and hanbok is customized according to individual preference. As hanbok has a dress code such as a formal wear worn in limited situation, wearing hanbok in situations that conflict the dress code distinguishes club members from others and allows them to express themselves. If individual expression was the only purpose, clothing other than hanbok can be employed. The fact that hanbok is traditional clothing operates as a ground of social approval of wearing clothes opposed to dress code. Wearing hanbok other than limited situations is breaking the code in a sense of clothes wearing, but this is counterbalanced by the ideology that hanbok is a national tradition and ought to be preserved. Traditionality provides a foundation and legitimacy to wear hanbok. Traditionality is also a standard distinguishing hanbok and clothes which is ‘not’ hanbok. Rental hanbok and clothes designed with hanbok motif are not classified as hanbok because they add non-traditional elements or miss traditional elements. Besides, traditional custom-made hanbok, not ready-made hanbok, is considered as the most ‘authentic’ hanbok. Through the contrast of ready-made clothes which is also not classified as hanbok, meaning and value of indigenousness is given which is derived from traditionality. Traditionality operates in wearing hanbok among hanbok club members both consciously and unconsciously. The point that hanbok is clothing plays a significant role in carrying on tradition. To hanbok club members, hanbok is conceived and experienced as clothing that can be worn in any situation. Clothes, which can be worn in any time, in any place, without having specific technique, leads to everyday practice. In addition, since clothes are worn through one’s own body, they adhere closely and is experienced directly. Especially for th...

‌ 춤추는 몸의 재생산과 재적응: 한국 거주 중노년 조선족(중국동포)을 중심으로

주도경 서울대학교 비교문화연구소 2022 비교문화연구 Vol.28 No.2

This article examines the dancing custom of middle and old-aged Korean Chinese residing in Korea, and how it is related to memories and identities formed along with their migration history and migration route. The custom of dancing at events and rituals is the continuation of dancing customs derived from the Korean peninsula. It persisted when Korean Chinese moved to and settled down in China, and then came back to Korea. This is related to Korean ethnic identity which is carrying on the tradition passed down from ancestors. Korean Chinese residing in Korea also perform Yanbian dance, which is newly created as Korean Chinese dance in China, and public square dancing as well as social dancing which they learned from China. Since these dances are what they actually experienced in China, they are reproducing the bodily experience of China in Korea. On the one hand, they attempt to maintain their own ethnic identity, but on the other, they embrace a hybrid identity because the dance and ethnicity of Korean Chinese underwent the process of bricolage. Recently, Korean Chinese dance companies started to learn Korean dance. Considering that lots of Korean Chinese tend to remain in Korea, learning Korean dance is an attempt to re-adapt to the Republic of Korea.

나의 체험적 중화음식 연구

자오롱광(??光),주도경(번역자) 서울대학교 아시아연구소 2015 아시아리뷰 Vol.5 No.1

필자가 ‘음식학’을 연구한 것은 사회의 음식 문제와 음식 역사 및 음식문화에 대한 관심에서였다. 음식사의 주요 흐름의 파악, 식사 관련 사항의 재현, 식사문화에의 관심은 필자가 식학연구(治食學)를 하게 된 계기였다. 학문적 구조에 있어 ‘음식학’은 필자의 연구 시야이자 방법론적 특징이다. 이 글에서는 음식학의 기본 이론과 구체적인 연구 성과를 개괄하였다. 우선 중화음식학의 기초 이론과 중화민족음식문화의 특징을 밝혔다. 그리고 시간적 차원에서 중화음식문화 연구를 단계별로 나누어 살펴보고, 중화음식의 역사를 선사시대부터 현대까지 개괄하였으며, 고대로부터 내려온 음식의 미학을 ‘십미원칙’으로 요약하였다. 공간적 차원에서는 오늘날 중국을 둘러싼 지역적 공간을 중심으로 중화민족음식문화권이 존재하며 하위 단위로 12개의 음식문화구가 있음을 제시하였다. 또한 사회적 차원에서 음식문화에는 위계적 구조가 있어 서민 민중의 음식생활사와 상층사회의 음식역사가 있음을 밝혔다. 이러한 이론적 논의와 더불어 청(淸) 궁정이나 공자의 사적 기록등을 통하여 사료에 기반한 음식문화 연구 성과를 살펴보았다. 마지막으로 아시아음식학 포럼이 개최되는 등 국제적으로 음식학의 연구 성과가 축적되고 있으며 각 포럼에서의 선언을 통해 음식학 연구가 나아가야 할 방향을 제시하였다. The author’s research in food science has its beginnings in a general interest in food problems and culinary history and culture. The understanding of culinary history, the reproduction of the culinary arts, and curiosity over dining culture serve as the basis for the author’s culinary therapy studies. In terms of an academic approach, food science provides research perspective and methodology. This paper introduces basic theories and specific research results of food science. Firstly, theoretical foundations of Chinese culinary science are laid out, accompanied by descriptions of the particularities of Chinese national culinary culture. Next is a chronological account of Chinese culinary culture research, followed by a comprehensive review of the history of Chinese cuisine from the prehistoric to modern times, and summed up with ancient, timeless principles. On a spatial dimension, modern day China boasts 12 culinary subcultures within its national boundaries, which together form a vast Chinese national culinary cultural sphere. Socially, dining culture was also dictated by the hierarchical structure of the society, with diverging culinary histories among the common people and the upper classes. In addition to these theoretical discussions, this paper also discusses the findings of previous research based on historical sources from Qing dynasty courts and Confucius’ personal archives. Research on food science is accumulating on a global scale, with the recent Asian Food Culture Conference garnering much attention. This paper concludes with some recommendations on the direction of culinary research, as presented at international forums.

중국 유아교육 제도 개혁의 조치와 발전 추세

리샤오화(Xiaohua Li),주도경(번역자) 서울대학교 아시아연구소 2018 아시아리뷰 Vol.8 No.1

2010년 유치원 입학난 문제가 본격적으로 나타남과 함께 중국 유아교육의 제도 개혁도 시작되었다. 유치원 운영은 “공립유치원을 이상적인 모델이자 기본적인 틀로 삼고, 민영 유치원을 주요 부분”으로 하는 체제에서 “공립 유치원을 위주로 하되 공립과 민영 유치원을 병행”하는 체제로 바뀌었다. 관리 체제는 “지방 책임, 각 급1 관리”에서 “성급(省级) 총괄, 현 주도”로 구체화되었고, 재정 지원 체제는 정부의 재정 투자에 있어 주도적 책임을 부각시켰으며, 교사 집단 구축에 있어서는 교사의 지위를 명확히 하고 교사의 수와 질을 보장하며 각종 대우를 개선하는 것을 강조하였다. 향후 중국은 계속해서 “보편수혜성” 유아교육을 개혁 발전의 목표로 삼을 것이고, 유아교육 발전에서의 정부의 주도적인 책임을 강조 · 구현하며, 유아교사의 전문직 종사자로서의 신분을 보다 확고하게 할 것이다. In 2010, the kindergarten crunch across China broke out, and the reform of Chinese preschool education system began. The kindergarten operation system in China started to shift away from the structure of “public kindergartens as the model and backbone, and private kindergartens as the major part” towards the system of “public kindergartens as the major part, and public kindergartens and private kindergartens as combined development.” The kindergarten management system in China has been precisely defined from “local responsibility and multi-level management” to an “overall planning at the provincial level and as rural focused.” The kindergarten input mechanism highlights the leading responsibility of the government’s financial input. Furthermore, teaching staff training emphasizes clearing the professional status of preschool teachers, ensuring the quantity and quality of preschool teachers, and improving the treatment of preschool teachers. In the future, China will continue to take “universal preschool education” as the goal of preschool education reform and development. Hence, China will continue to emphasize and reflect the leading role of the government’ s involvement in the development of preschool education and China will further define the identity of preschool teachers as professional workers.

누적적 인과이론의 관점에서 본 국제관광 공간의 발생

양위청(Yucheng Liang),주도경(번역자) 서울대학교 아시아연구소 2017 아시아리뷰 Vol.6 No.2

이 글은 이민연구 분야의 누적적 인과이론(cumulative causation model)에 입각해 관광과 이민 간의 관계라는 시각으로 개발도상국과 선진국의 입국관광객 증가율에 차이가 나타나는 현상을 분석한 글이다. 이 글에서는 개발도상국 관광객이 중국을 관광하는 다양한 목적이 관광객의 현지 사회 네트워크로의 진입을 유발시켰고, 바로 이 점에서 누적적 인과 메커니즘이 작동하여 관광객이 현지 사회 네트워크에 진입할 때 현지 사회의 경제 및 문화를 이해하는 데 도움을 주었다는 것이 드러났다. 또한 관광객이 주위의 지인에게 중국 방문을 추천할 가능성을 증가시켰으며, 중국에서 일하고 생활할 때 드는 비용을 감소시켜 이민 혹은 장기 체류에 교량 역할을 한다는 것을 밝혔다. 이 글은 광저우(廣州)시 외국인 조사 통계 자료를 바탕으로 동시발생분석 및 다층모형분석법을 통해 결론을 입증했다. 이 글에서 살펴본 관광 연구 분야의 누적적 인과의 원리는 현재 관광객 집단, 특히 저개발국가의 관광객과 관광을 이해하는 데 도움을 준다. Using the cumulative causation model in the field of immigration studies, this study analyzed the difference in the rate of increase of inbound tourists between developing and developed countries as it relates to the relationship between tourism and immigration. This study discovered that the various purposes of the visiting tourist from the developing country has triggered the establishment of a network of people from their originating country. That there existed a network of accumulated human relationship at the time of the visit has helped the tourist in better understanding the local societal, economic and cultural characteristics of China. This led to the increase in the likelihood of the tourists in recommending to their friends to visit China. Such network acted as a bridge for immigration or long-term stay by decreasing the cost of living and when working in China. This study has applied the co-occurrence analysis and multi-level modeling analysis to the Guangzhou foreigner survey data to support the findings. The principle of cumulative causation in the field of tourism studies has helped to understand the tourist groups and the behaviour of tourists of underdeveloped countries.