http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.
변환된 중국어를 복사하여 사용하시면 됩니다.
장안순 단국대학교 일본연구소 2015 일본학연구 Vol.46 No.-
『권족』은 도메가 탄생시킨 다카미쓰가가 권족으로 탈바꿈하기 위하여 조작 되어가는 과정을 노출시킴으로써 한 집단의 권력이 형성되는 과정을 폭로하고 있다. 권족은 일본여성인 도메가 제주도에서 이주한 노동자와 결혼하여 다카미쓰 라는 이름을 등기부에 등록함으로써 일가가 탄생하게 된다. 도메는 다카미쓰가 를 권족(주류)으로 만들기 위해 순수한 조선인 혈통을 계승한 남성만을 인정하 고 자신이 혼외로 낳은 차남의 혈통을 소외시킨다. 그러나 권족의 시조인 도메 자신은 일본인이다. 도메는 권족을 지배하기 위하여 기원부터 허구인 혈통을 은폐하고 조작한다. 자신은 한국말을 전혀 못하면서도 제주도 문화와 풍습을 권족 내부에 내재화 하는 것으로 권족은 동일한 문화를 가진 공동체임을 조작하 고 동일성 원리를 권력으로 전환시켜 나간다. 동일성의 원리를 토대로 하는 전체화 사회는 이질적 인 것들을 배제시키고 있지만 차남계통의 혈통들이 끊임 없이 권족 내부로 침입해 들어오고, 권족 내부에서도 이질적인 소아성애자가 존재하는 등 모든 사회는 반드시 그 내부에 이질적인 것이 존재하며, 서로 영향 을 주고받으면서 변모해 가는 것이다. The Takamitsu not only describes how the Takamitsu that Tome founded is transformed into a pedigree but discloses the process of the formation of group power. The Takamitsu as a family comes into being when Tome, a Japanese woman gets married to a worker who immigrated from Jeju, Korea and has the name of Takamitsu registered on the government document. Tome limits her successors to pure male Koreans in order to make the family a distinguished one, so she removes her second son born out of wedlock from her pedigree. In spite of a Japanese, Tome, a founder of the family, hides and manipulates her origin to rule the family. Even if she doesn’t speak Korean at all, she manipulates the family into a community using internalizing Jeju culture and custom in her family and makes herself convert the sameness into a power. The Takamitsu like a totalitarian society based on the principle of homogeneousness gets rid of its heterogeneousness, but other family lines of the second son intrude continually into it. As there is heterogeneousness in the Takamitsu such as pedophilia, all societies are changing with heterogeneousness inside making an influence on them.
현월(玄月)의『 그늘의 집(蔭の棲みか)』-집단촌(集村)의 소수자-
장안순 단국대학교 일본연구소 2011 일본학연구 Vol.32 No.-
Describes the Korean-Japanese's real world rather than their historicity, The Shadowy House by Gengetsu intends to have its universality. The universalities such as the loss of humanity, spiritless individuals, the absence of communication, etc. that Gengetsu represents is not due to the peculiarity of Korean-Japanese as a minority but the universal pathological phenomena in the modern society. Therefore the problems the Husband has is presented as a dark side of the Japanese society. Because the ethnic community is a slum that came into existence as a by-product of the Japanese ruling period of Korea. we can see how speedy and easy the ethnics are materialized by capital and why they can't become a member of the Japanese mainstream. This means that the ethnic community is not allowed to be a Japanese mainstream but a powerless minority in Japan. In this spot, there is a reason that the Korean-Japanese literature should be researched in relation to the historical problems. Therefore it has an important meaning for the Husband in The Shadowy House to verify his origin and identity.
현월(玄月)의 『말 많은 개(おしゃべりな犬)』 -친고로마을(チンゴロ村)의 변화
장안순 단국대학교 일본연구소 2013 일본학연구 Vol.38 No.-
Gengetsu’s 『Talkavie Dog)』 -Change of “chingoro community”- The collective population community, covered as a motive in " Talkavie Dog“ is changing the name into ”chingoro community“. The collective population community is a place or community centered on kinship where Jeju people in Japan live collectively together and share the same culture and custom. However, as the trend of globalization has made the capital and the labor of migrant workers cross national boundaries to go chase money, the community population composition has became transformed by village members of the migrant workers also filled with diverse ethnic community and capital has taken the place of the community culture. As the community based on clan has collapsed, the dynamics of all the generations gradually disappears, the materialization of humanity by capital distorts primitive or basic human instinct. Nobuo’ sexual impotence can be explained as a mental panic caused in the middle of overestimating material value rather than ideas after the end of the Cold war and the revelation of national ideological falsehood in the process of globalization.
장안순(Jang An-Soon) 대한일어일문학회 2007 일어일문학 Vol.36 No.-
Nozomu is at the age of 20 when he has almost done preparing for taking over his responsibility burdened on him from his community and environment. But Nozomu lives in the neighborhood of poor and humble people where most poor immigrants from Jejudo among Korean Japanese throng around. To drive away his fear of death which he was too young to stand from his childhood, he forced away death beyond fire picture and performed a ritual of drawing his brother on the slide of the playground for children as compensation for it. To rehabilitate himself as a sound and healthy adult, he has to overcome his feeling of fear from the shadow of death lurking in his unconsciousness and his feeling of loss and anxiety from separating himself from his mother who had been exiled and dead. Nozomu also adheres to Mayuco because he projects his irresistible yearning heart for his mother on Mauco. Nozomu integrated himself by forcing up good memories of his mother lurking in his unconscious mind to the surface of consciousness through Mayuco. Nozomu, who now integrates his unconsciousness and consciousness and calls him Mamang which his mother in Jejudo calls him and internalizes his mother and gets over his loss of mother , grows up as a sound and healthy adult. Nozomu recognizes his Jeju-ethnic community in Japan as an existential reality resulting from its historical environment rather than as an unhappy society in Japan.