1990년대 한국 의류산업에서의 생산과 유통 : 비공식적 경제(informal economy) 를 중심으로

진필수 한국문화인류학회 1998 韓國文化人類學 Vol.31 No.1

This paper examines the process of production and circulation of the Korean apparel industry in 1990s and various capitalists' economic behaviors observed in that process in terms of informal economy. I define the concept of informal economy heuristically in terms of actor's economic behavior involved in producing and exchanging use value or would-be use value. The importance and effect of this concept of informal economy have not attracted much attention from the main-stream academic discipline or public discourse. Every capitalist performs an economic behavior imbedded in his cultures. (S)he chooses and invents profit-seeking strategies in mobilizing economic resources extracted from his(her) own cultural conditions. Therefore, it is important to investegate the culure of acters (for example, capitalist through using fieldwork, in order to understand an economic system that the actors construct. In the sphere of apparel production, the subculture of mall-scale factory owners and workers is tansformed into an economic value through the subcontracting chain stemming from large-scale factories. Communal interests which the owners and workers of small-scale factories share, make labor control and production management relatively easy. In the early stage of business, a processing subcontractor(Imgagong Hacho'ng opja), who grew out of being a blue-collar worker, usually a cutter, mobilizes his social networks, which crosscut laborer-capitalist relationships and seniorjunior relationships. (S)he would become a powerful capitalist, that is, a buying-selling subcontractor(Oansayip Hacho'ng opja), by a partnership or a patron-client relationship with a commerce capitalist. The subcontractor gains a high-rate commerce profit in addition to a production profit, by using various trading routes and innovative transaction skills, while (s)he accumulates social credit for his(her) business. In the sphere of apparel circulation, there are unequal competitions and dynamic interactions between large-scale capitalists and small-scale merchant capitalists. In the apparel market monopolized by large-scale capitalists, small-scale merchants choose survival strategy fitted to their own cultural conditions and economic resources. In the early stage of business, small-scale merchants who, do not have cultural capital except for the small-sum of money, seek for economic strategies outside the formal market channel . Some of them deal with illegal goods and others specialize in buying and selling residue goods in a very low price. Small-scale or medium-scale merchants, who have relatively suffcient economic and cultural capital, adopt fhe circulation strategies within the formal market channel. At this time, their strategies are fixed in responding to larger firms' marketing strategies. First type is to seek for an economic survival by dealing with the traditional items, which large firms do not produce. The Second type is to have a downward discrimination of price. And, the third type is to survive through fashion competition. These types of small-scale merchants' strategies addessed above show various ways that the weak reacts the powerful.

오키나와(沖縄)의 전통예능 활성화와 소수민족 정체성의 행방: 에이사(エイサー)의 사례

진필수 한국문화인류학회 2010 韓國文化人類學 Vol.43 No.1

This paper examines the efforts of the Okinawan people to maintains their own ethnic identity by revitalizing the traditional arts, especially eisa, against the stream of Japanization. The cultural practices representing the Okinawan identity, typically Okinawan dialect, are disappearing. In this circumstance, the traditional art of eisa can be the means to make Okinawan youths conscious of their own cultural identity. Learning eisa, which is taught in their hometowns during two months in every summer, the Okinawan youths share the sense of solidarity with other performing members and also the sense of belonging to the hometown. According to the performer's features and the performance setting, eisa can be the cultural device for constructing the Okinawan ethnic identity. From the 1990s, the groups specializing in eisa sprouted up. These groups recognized eisa as the Okinawan traditional art, and are intentionally constructing eisa as the symbol of Okinawan traditional culture. Eisa is performed in a tour spot for tourists. The eisa is also performed in Japan by Okinawan emigrants as the cultural practice by which they construct Okinawan ethnic identity in the national or transnational context. This case study suggests that an ethnic identity can be maintained by the transmission of artistic capacity, as well as through the primordial sentiment manifested by language, historical memory, blood, and custom. 이 논문은 일본에 대한 문화적 동화의 흐름 속에서도 오키나와인들이 전통예능의 활성화를 통해 소수민족 정체성을 유지해가는 모습을 분석한 것이다. 방언을 비롯하여 오키나와인 아이덴티티를 환기시키는 문화 요소가 갈수록 줄어드는 상황에서, 에이사와 같은 전통예능은 현대 오키나와 청년 세대에게 자신들의 문화적 정체성을 자각시키는 주요한 수단이 될 수 있다. 에이사는 오키나와 각 촌락의 봉오도리에서 유래한 것으로, 1950년대 중반 오키나와 전도 에이사 경연대회를 통해 오키나와의 대표적인 전통예능으로 자리 잡게 되었다. 이러한 과정에서 에이사의 전승주체는 각 지역의 일반주민에서 청년회로 탈바꿈하였다. 각 지역의 청년회는 음력 7월 13-15일의 구봉 에이사를 연행하기 위해 에이사를 연습한다. 매년 여름 2개월 정도의 연습 기간을 거쳐 청년들은 자기 지역에서 전승되는 에이사를 습득하고, 동년배들 간의 유대감과 지역에 대한 소속감을 공유한다. 에이사는 연행의 주체와 상황에 따라 이러한 소규모 단위의 지역 정체성을 넘어 「오키나와」라는 단위의 소수민족 정체성을 새롭게 창출해가는 문화적 장치가 되기도 한다. 1980년대 후반 이후 에이사를 전문화한 단체들이 속속 등장하여 「오키나와」적 예능을 자각하고 의도적으로 만들어가는 현상이 나타나고 있다. 이와 함께 학교 교육과 각종 의례에서 행해지는 에이사는 연행 주체가 다양화되고 저변이 확대되는 모습을 보여주고 있다. 이처럼 다양한 연행 주체들이 함께 참여하는 각종 에이사 축제는 에이사가 「오키나와」의 전통예능이라는 통합적 범주로 인식되는 계기를 반복적으로 마련하고 있다. 나아가 오키나와의 관광지, 일본 본토의 각종 마츠리 및 이벤트, 오키나와인 해외이민자들의 거주지에서 연행되는 에이사는 일본적인 것과 구별되는 「오키나와」의 전통예능 그리고 초국가적 맥락에서의 소수민족 정체성을 인식하게 만드는 문화적 실천이 되고 있다. 에이사의 전승과 확산은 오키나와인들의 소수민족 정체성이 언어, 혈통, 역사의식, 전통 신앙과 같은 원초적 표식의 재구성뿐만 아니라, 예능적 자질의 신체화를 통해 유지되어 갈 수 있음을 시사하는 것이다.

지방사회의 새로운 자치와 마을 연구의 성찰-홍동면 주민자치회의 실험-

진필수 비교민속학회 2020 비교민속학 Vol.- No.71

2020년대 들어 한국의 지방사회는 주민의 고령화, 농업의 위기, 귀농귀촌자․외국인노동자․결혼이민자의 유입과 같은 복합적 요인으로 인해 또 한 번의 구조적 변화에 직면해 있다. 이러한 변화에 대한 대응책으로서, 주민자치회의 실험에 주목할 필요가 있다. 본 연구는 홍성군 홍동면 주민자치회의 사례를 통해 주민 주도의 지역사회 재편이 전개되는 양상을 분석한 것이다. 행정 주도의 지역개발이라는 오랜 관행에서 벗어나 주민들이 자율적으로 지역사회를 변화시키려는 동력은 시민사회․시민운동의 영역보다는 공동체문화․공동체운동의 영역에서 나타나고 있다. 종래 공동체문화․공동체운동의 동력은 마을 단위에서 생성되는 것으로 생각되어 왔지만, 읍면동 단위로 이루어지는 주민자치회의 실험은 그보다 확대된 지역사회, 즉 고을의 공동체성을 구성하는 것을 지향하고 있다. 현행의 주민자치회 실험은 행정에 의해 제안되고 그 틀이 규정되는 관제적 자치의 문제를 안고 있고, 실제 주민자치회의 구성과 운영은 각종 법령 및 조례에 구속되는 양상이 나타나고 있다. 홍동면의 주민자치회는 귀농귀촌자들이 강조하는 시민성과 원주민들에게 익숙한 농촌의 공동체성이 대면하고 갈등하는 장이 되고 있으며, 양자를 상보적으로 조화시켜 가야 하는 과제를 안고 있다. 본 연구는 민속학의 마을 연구의 적실성을 성찰하는 것이자 지방사회 연구의 새로운 과제를 제시하는 것이다. Entering into the 2020s, rural societies of Korea are facing another structural change due to complex factors such as resident aging, agricultural crisis, and the inflow of return farmers․foreign workers․married immigrants. It is necessary to focus upon the pilot project of resident autonomy council as countermeasures to such changes. This study analyzes the aspects that resident-led community reorganization has developed through the case of resident autonomy council in Hongdong-myeon(Hongdong Town) which belongs to Hongseong-gun(Hongseong County). Breaking away from longstanding practices of state-led community development, driving forces that enable residents to autonomously change their communities are appearing in the sphere of community culture/community movement rather than civil society/civil movement. Driving forces of community culture/community movement have been thought to usually generate from village unit, but the pilot project of resident autonomy council conducted in town unit aims to construct the community in more expanded scale, in other words, the town community. Local government proposed current pilot project of resident autonomy council and prescribed the rules for managing the council. In fact, state-inspired autonomy can be the feature of the project of resident autonomy council and its composition and operation are restricted to various laws and ordinances which are issued by local government. The resident autonomy council of Hongdong-myeon is becoming the public sphere where the communal spirit of peasant society that are familiar to natives, and the citizenship emphasized by returning farmers encounter and conflict with each other. The resident autonomy council is now faced with the tasks of harmonizing these two values. This study reflects upon the appropriateness of village study in folklore and suggests new tasks for research on rural societies.

일제시대 도서관들의 도서분류표에 나타난 민속·민속학의 위치

진필수 비교민속학회 2017 비교민속학 Vol.0 No.64

The classification index of libraries in Japanese imperial period is a useful data in examining the indigenization or popularization of an academic discipline and its related concepts. This study examines how the concept of ‘minzoku(民俗)’, ‘minzokugaku(民俗學)’ positioned itself in the classification index of libraries in Japanese imperial period. Even though the knowledge of ‘jinruigaku(人類學)’․‘jinshugaku(人種學)’, translation of anthropology․ethnology in English were introduced into Japan in the academic leadership of Tsuboi Shogoro from 1880s, ‘bunka(文化)’, translation of culture in English was not formed into the important or clear concept which could shape an academic discipline. Tsuboi translated ethnography into ‘dozokugaku(土俗學), and intended to spread it as a key term in anthropological studies. In the circumstance where the concept for understanding the ways of human life comprehensively does not exist, the term ‘minzokugaku(民俗學)’ appeared as a translation of folklore in English in Japanese academic world in mid 1920s, and smoothly expanded its range of meanings as an academic field studying the ways of human life comprehensively. Because this phenomenon were thought to be connected with the indigenization and popularization of ‘minzokugaku(民俗學)’, in this study, I analyzed how the meanings and position of ‘minzokugaku(民俗學)’ were established in various kinds of the classification index of libraries. Before ‘minzokugaku(民俗學)’ developed as an academic field, ‘huzoku(風俗)’ was the term, which occupied the main position in various kinds of the classification index of libraries. It was the term which almost meant the ways of human life. ‘dozokugaku(土俗學) was barely used in the classification index of libraries. From the late 1920s, ‘minzokugaku(民俗學)’ broadened its range of meanings and heightened its position in the classification index of libraries as a substitute for ‘fuzoku(風俗)’. But its status also dropped within the classification index of libraries when ‘minzokugaku(民族學)’ arose in Japanese academic world in mid 1930s. In spite of the fluctuation of its status, the successful indigenization and popularization of ‘minzokugaku(民俗學)’ enabled to sustain its particular identity when American cultural anthropology were brought into Japanese academic world in postwar era. 일제시대 도서관들의 도서분류표는 특정 학문과 개념의 대중화 혹은 토착화를 검토하기 위한 자료로서 유용한 가치를 가지고 있다. 본 연구는 일제시대 각종 도서관들의 도서분류표에서 民俗, 民俗學 용어가 어떻게 자리잡게 되었는가를 검토한 것이다. 1880년대부터 츠보이 쇼고로의 주도로 anthropology․ethnology를 번역한 人類學․人種學의 지식체계가 형성되기 시작했지만, culture를 번역한 文化는 학술용어로 정립되지 못했다. 츠보이는 ethnography를 土俗學으로 번역하여 인류학적 연구의 중심 개념으로 보급하고자 했다. 인간의 생활양식을 이해하기 위한 개념의 부재 속에서 1920년대 중반 일본학계에 등장한 民俗學은 folklore를 번역한 개념에서 인간 생활을 포괄적으로 연구하는 학문으로 그 의미가 확장되었다. 본 연구자는 이러한 현상이 民俗學의 토착화 및 대중화와 관련된 것이라 생각하여 도서분류표에서 民俗, 民俗學의 의미와 위치가 어떻게 정립되었는가를 분석하였다. 民俗學이 발전하기 전까지 각종 도서분류표에서 인간의 생활양식을 지칭하는 개념으로 가장 확고한 위치를 차지하고 있었던 것은 風俗이었다. 土俗, 土俗學은 거의 사용되지 않고 있었다. 民俗, 民俗學은 도서분류표에서 風俗을 대체하는 방식으로 그 의미를 확장하고 위상을 상승시켰다. 1930년대 중반 民族學의 발전 속에서 民俗學은 상대적으로 그 위상이 하락하는 과정을 겪기도 했다. 그럼에도 불구하고 民俗學의 대중화와 토착화는 전후 일본에서 미국식 문화인류학이 도입된 이후에도 그 특수한 학문적 경향을 지속시키는 밑거름이 되었다고 볼 수 있다.

서평 : 『베팅하는 한국사회: 강원랜드에 비낀 도박공화국의 그늘』 -김세건 저, 서울: 지식산업사, 2008년

진필수 한국문화인류학회 2008 韓國文化人類學 Vol.41 No.2

월북 인류학자 한흥수의 『독립(Korean Independence)』 기고문 소개

진필수 근대서지학회 2015 근대서지 Vol.- No.12

틈새 활동으로 바람직한 체육수업을 이끌어가자!

진필수 한국스포츠교육학회 2012 우리체육 Vol.- No.9

1930~40년대 일본 지역조직의 재편과 관제적 자치: 오인조(五人組)에서 인조(隣組)로

진필수 실천민속학회 2019 실천민속학연구 Vol.34 No.-

This paper aims to examine the attributes of local organization formed by state power, and a type of state-inspired autonomy by analysing the organizational principle and management of Tonarigumi(隣組)․Rinpohan(隣保班), that is to say Japanese local organization mobilized in the 1930s and 40s. Japanese authorities formed Tonarigumi․Rinpohan not by reconstructing Goningumi(五人組), which is the famous local organization institutionalized in the Tokugawa period, but by applying research achievements about Goningumi customs, which were made in legal history and socio-economic studies, to mobilization strategies. This research achievements were referred to in making the organizational principle of Tonarigumi․Rinpohan and the social norms of communal relationships which the members of local organization should pursue. In the management of Tonarigumi․Rinpohan, the spiritual education, that is to say Kyōka(敎化) to integrate the members of local organization at the monthly general meeting, that is to say Zyōkai(常會) was underlined according to the instructions of mobilization authorities. The management of Tonarigumi․Rinpohan by means of Zyōkai and Kyōka can be called a type of state-inspired autonomy, in which the local leaders trained at the spiritual education institutions conducted the control and surveillance over the everyday life and thoughts of their neighborhoods. The local organization formed in the Japanese general mobilization system can be regard as the root of Japanese modern local organization, which is different from an association operated by members’ free will and a sense of purpose, and has maintained the attributes of communal culture. State-inspired autonomy has the feature that the organizational principle and management rule of autonomy is determined not by citizens, but by ruling power, and many types of autonomy can appear according to how ruling power intends to utilize people’s power. 본고는 1930~40년대 일제 총동원체제하에서 후방의 지역조직으로 결성된 인조(隣組)․인보반(隣保班)의 구성 원리와 운영 양상을 분석함으로써 강력한 국가권력의 작용에 의해 형성된 기층 지역조직의 속성과 관제적 자치의 한 유형을 검토하는 데 목적이 있다. 인조․인보반은 잔존하는 오인조를 그대로 전용한 것이 아니라, 근세 오인조 관행에 대한 법제사적․사회경제사적 연구 성과를 토대로 일제 당국이 동원조직으로 새롭게 만든 것이다. 이 연구 성과는 인조․인보반의 구성 원리와 구성원들의 공동체적 규범을 만드는 데 참조되었다. 인조․인보반의 운영에서는 교화단체들과 결탁된 총동원 당국의 방침에 따라 상회를 통한 교화가 진행되었다. 상회와 교화를 중심으로 한 인조․인보반의 운영은 관제적 자치의 한 유형이라 할 수 있는데, 실질적으로는 교화기관에서 양성된 지도자들이 국민의 일상생활과 정신에 대한 교묘한 통제와 감시를 수행하는 과정이었다고 볼 수 있다. 1930~40년대 총동원체제하에서 재편된 지역조직은 자발적 결사체와 달리 공동체적 속성을 갖는 현대 일본 지역조직의 출발점이 되었다. 관제적 자치는 시민들이 아니라 통치 권력에 의해 자치의 조직, 규율, 범위가 정해지는 것으로서, 민간의 활력에 대한 통치 권력의 활용 욕구에 따라 다양한 양상으로 나타날 수 있다.

경제주의의 확산과 문화의 위기 : 택지개발에 따른 토지보상 사례를 중심으로 On the Housing Development Project and Land Compensation

진필수 한국문화인류학회 1999 韓國文化人類學 Vol.32 No.2

This paper explores economism as a cultural thought. Economism has proliferated in people's everyday life as well as in the academic discourse as a part of modernity in Korea. I attempt to examine how economism proliferates in the process that housing development project and land compensation are executed. We can assume that economism is a combination of several elements deriving from the ideas that neoclassical economics, modernization theory, and Marxist economics are based on: namely, materialistic worldview, individual's profit-maximizing, economic calculation, the belief on 'the invisible hand,' the developmental view centering on the economic growth, the economic cognition of inequality and exploitation, class consciousness, etc. In the Western academic discourse, this way of thinking has been confronted with and criticized by anthropological culturalism. In the Jukgeon Housing Development Area in Youngin City, Kyeongki Province where I have been doing fieldwork, the residents have blamed the national housing development project for its unfair profit-seeking policy which damaged their own economic interests and property rights. For this reason, the residents have rejected land compensation and hindered Korea Land Corporation from carrying out the project. But since Jukgeon residents' claim is based on the economism not to lose their private interests, it is not justified in the process of competing with the cause of the public interests that the government is supposed to be seeking. In my opinion, Jukgeon residents can justify their own position only by insisting the value of their culture, in which keeping their land is critical. To lose their land not only means that their economic interests are violated, but also means that their own way of life is significantly affected. Unfortunately, Jukgeon residents do not seem to be clearly aware of the importance of their culture. Therefore, they cannot find the effective reasons to justify their own position, in spite of the economic damages inflicted by the national policy. This situation happens beacuse anthropological culturalism is not yet widely shared by the members of Korean society. Just as the economists make people aware of the importance of the economy, so should the anthropologists make people clearly understand the importance of culture.

The ‘All Okinawa’ Movement: Political and Legal Implications of the Okinawan Protest against the US Bases

진필수 (사) 이준국제법연구원 2016 Journal of East Asia and International Law Vol.9 No.2

This essay reviews the ‘All Okinawa’ anti-base movement, which has entered a new phase since November 2014. The Abe administration’s coercive measures to proceed with the relocation of the US Marine Corps Air Station Futenma to Henoko in Okinawa, have aroused strong opposition. Led by Governor Onaga and the All Okinawa Council, the ‘All Okinawa’ movement has integrated the civic opinions for opposing the construction of a new base at Henoko. Moreover, this movement has pursued the autonomy as a way of exercising the right of self-determination. In addition, it contains an ethnic minority movement that reestablishes the Okinawan identity in relation to Japan.