‘중국의 꿈(中国梦)’ ; 이미지의 생산과 재현 - ‘중국의 꿈’ 관련 정치 선전물을 중심으로

이정인 중국학연구회 2015 중국학연구 Vol.- No.73

电影 「甜蜜蜜」有一个场面,两个主人公坐火车从中国大陆到了香港。他们心里画着在香港新的生活,所谓'香港梦'。90年代对中国人香港是机会的大陆。跟电影<甜蜜蜜>一样,为了不被人轻视,学粤语,装不是大陆人。以后两个人向美国离开。主人公最终没能实现'香港梦'或'美国梦‘,即使爱实现了。 这所谓'梦想'的单词魔幻同时实际。偶尔现实里出现了做成梦想的人,使在生活上做刺激剂,人们重复想还是梦想会做成! 只有你的能力和努力的话,你会做成你的美梦。但现实不是那么简单。好像美国的'自由女神像'象征了'自由''平等''机会',现实也看起来似乎这样子,但实际上'美国梦'是虚像。比如他们喊叫'平等',但是还存在'黑白矛盾‘等。 现在在韩国难得说梦想。连年轻人也说现实,不说梦想。很多人热烈看试演(audition)节目因为看得到现实里难得看到的现实。那用这么戏剧性的单词作为一个政府的政策的口号,就是2012年习近平政府发表了的‘中国梦’。 本文以现在中国全地区可以看到的'中国梦'的政治宣传画为中心,关注'中国梦'的内涵。本文发现了第一'中国梦'还没含中国社会的变化,特别是主体的变化。开放以前以集体的思考为中心,社会的主体是工农兵。但是开放以后出现了多曾多样的主体,发展个人的思考了,怎么引导这多曾的主体? 至少'中国梦'里还含糊,所以'中国梦'里没有主体,只有未来的主体'孩子'。第二'中国梦'是'大国崛起',即经济复兴成为关键。因为成为经济复兴才做成中华民族的复兴。所以中国政府提出了'中国梦'要再现'美国梦',因为'美国梦'提供机制美国终于当富强大国了。但是'中国梦'不能画乌托邦的社会,不能提示信念中国的理想会做成,像虽然'美国梦'画了那虚像,但美国梦提示了信念‘we can do it'。所以中国梦在中国社会内当成空虚的喊叫。

油画中的儒家美学潜意识 —“中国油画民族化”之路—

潘罗敏,손증군 동방문화대학원대학교 문화예술콘텐츠연구소 2020 문화와예술연구 Vol.15 No.-

유화가 외국 예술 형태로 중국에 도입한지 백 년을 넘어선 이 단 계에서 우리는 유화를 중국의 관점에서 다시 검토해야 한다. 본 연구에서는 중국 유화 민족화에서의 유교 미학 특성을 정리하고, 중국 유화가의 작품을 결합하여 유교의 잠재 의식을 분석하였으며, 중국 유화의 민족화 과정에서 나타나는 예술적 정신을 도출하였다. 중국 유화를 민족화의 맥락에서, 중국 유화의 민족화를 위한 가이드로서 유교 미학의 이론적 가치와 의의에 관한 연구가 요구된다. 儒学理论在当下是需要带着创新和发展的态度借鉴和学习的,油画作 为一种外来艺术形式在中国已有百年的发展,在现阶段我们应该站在中 国的视角对它重新审视和思考。本文通过概述中国油画民族化中的儒家 美学特征,结合中国油画家作品剖析其内含的儒学潜意识表现,从而揭 示中国油画民族化进程中彰显的艺术精神,指出在中国油画民族化境遇 下,儒家美学作为指导中国油画民族化道路的理论价值和意义,以期引 起关注和探讨。

小栗風葉の中国俗語趣味

나공수 한국일본근대학회 2022 일본근대학연구 Vol.- No.78

In this paper, I grasped the use of Chinese slang through the works of Fuyo Oguri, who was active in the late Meiji and Taisho periods. Basically, it is said that the so-called 唐話学 is on the decline since the Meiji period. However, what about Oguri’s use of Chinese slang? First of all, although there are various types of demonstrative and interrogative pronouns in Chinese, it was found that Oguri frequently used words in the “這〜・那〜” series and “甚麼・什麼”. As for personal pronouns, the third person “渠” used in Chinese folk literature can also be seen. Compared to Ozaki, Tsubouchi, and Sanyutei, there are relatively few types of names, but “-們”, which indicates plural, is often used. In addition, there are various indicators to compare with other writers. However, the structural particle “-地”, the verb stacking, and “真個” remain. However, as time goes by, the number of words that are considered difficult has decreased. Oguri Fuyo was a disciple of Ozaki Koyo, but was devoted to Western literature. His literary influence seems to have been great, but he seems to have been influenced by his teacher, Ozaki Koyo, in both literature and language. In addition, Oguri himself was also interested in Chinese folk literature and the works of Bakin Kyokutei, so it is thought that he came into contact with Chinese slang from various angles. Considering this, it can be said that the influence of Chinese slang still existed on writers in the late Meiji and Taisho periods, and that the study of Chinese language survived. 本稿では、明治後期・大正期に活躍した小栗風葉の作品を通して、中国俗語の使用状況を把握した。基本的に、明治期に入ると、所謂唐話学は衰退の道を辿っていると言われている。が、小栗の中国俗語の使用はどうであったのだろうか。 まず、指示・疑問代名詞は、中国語において種々のものがあるが、小栗は「這〜・那〜」系列の語や「甚麼・什麼」の語を多用していることがわかった。 人称代名詞は、中国俗文学で用いられている三人称の「渠」も見られる。呼称の場合は、尾崎や坪内、三遊亭に比べると相対的に種類が少い反面、複数を表す「〜們」が多用されている。 他にも、他の作家と比べる指標は色々ある。しかし、構造助詞「〜地」、動詞重ね型、「真箇」の残存はある。しかし、時代が下るにつれ、難しいと思われる語が少くなっている。 小栗風葉は尾崎紅葉の門下生ではあるが、西洋文学に傾倒していた。そこからの文学的な影響は大きいと思われるが、文学であれ言語であれ、師匠である尾崎紅葉の影響をも受けたと思われる。亦また、小栗自身も中国俗文学や曲亭馬琴の作品にも関心を寄せているところもあるので、多方面からの中国俗語と接触していたと思われる。このことを考えると、明治後期・大正期の作家にも中国俗語の影響は依然としてあり、唐話学は生き残っていたといえよう。

일본의 중국잔류일본인=중국귀국자 지원 정책

송석원 한국동북아학회 2013 한국동북아논총 Vol.18 No.4

This paper aims to analyze the Japan’s policy on supporting both japanese people left in China and returnees from China by focusing on them (especially the war orphans and married women) during the Hikiage(引揚げ)-the process of the return of Japanese people to their homeland after the defeat of Imperial Japan. The policy of the Japanese government on its people left in China has changed several times. For instance, a number of them returned to their homeland as a result of the Japanese government’s policy for mass return before the normalization of the diplomatic relations between Japan and China. However, the mass return policy was suspended in 1958 while many Japanese still remained in China. The issue became to receive substantial attention in Japan after the normalization of the diplomatic relations and it arose again as a pending problem between Japan and China. The Japanese government was rather reluctant in dealing with the issue during the early period of the normalization of the diplomatic relations. Since 1980, however, the stance of the government dramatically shifted and governmental policies for the returnees on various stages of return such as support for resettlement were pursued. The Japanese government’s return and support policies on its people left in China show an aspect of a state that it exists for the protection of its people. This sort of policies works in the frame of modern times based on the concept of nation. Thus it may well be criticized for being outdated at the present when diverse aspects of post-modern times coexist. Nonetheless, a government’s policy for the protection of its people deserves no doubt. Therefore, such policies should be evaluated regardless of the times, place and political system. Moreover, the policies of the Japanese government for return of and support for the people left in China provide many lessons to Korean policies on the expatriated Korean emigrants and asylum seekers who went abroad during the Japanese colonial era and the Korean war. It is also noteworthy that the Japanese government has supported the people left in China through carefully planned policies set for various stages of resettlement process. The foundation and management of public organizations by the Japanese government such as “The Funds for Japanese War Orphans in China (中国残留孤児援護基金),” “The Center for the Independent Resettlement of the People Returning From China (中国帰国者自立研修センター)” and “Support and Communications Centers for People Returning from China (中国帰国者支援ㆍ交流センタ)” are good examples of them. All of these policy examples suggest that Korean policies need to take the needs of recipients into account rather than providing superficial supports as a one-time event. 본고의 목적은 제국 일본의 패전과 함께 이루어진 히키아게(引き揚), 즉 본국으로의 귀환 과정에서 여러 사정으로 중국에 잔류하게 된 중국잔류일본인(고아와 부인) 문제에 초점을 맞추어 일본 정부의 이들에 대한 귀환 추진 정책 및 귀환한 사람들을 대상으로 한 지원 정책을 분석하는 것이다. 중국잔류일본인에 대한 일본 정부의 정책은 몇 차례에 걸쳐 변화를 거듭해왔다. 예컨대, 국교정상화가 이루어지기 전까지는 집단귀환 정책을 추진하여 이 시기에 다수의 중국잔류일본인이 본국으로 귀환하였다. 그러나 여전히 상당수가 중국에 잔류한 채인 가운데 1958년에부터는 이러한 집단귀환 정책이 중단되었다. 중국잔류일본인의 본국 귀환 문제는 국교정상화 이후 다시 이들에 대한 일본 국내에서의 관심 고조와 함께 중일 양국 간 현안이 되었다. 국교정상화 초기까지만 해도 일본 정부는 소극적으로 이 문제를 다루었다. 그러나 1980년대부터 적극적인 입장으로 선회하여 귀환 실현을 위한 각 단계에서의 지원, 귀환 후의 생활 정착 지원 등에 나서게 된다. 일본의 중국잔류일본인에 대한 귀환 및 지원 정책은 해외에 잔류하는 다수의 동포를 안고 있는 우리나라 재외동포 지원 정책에 많은 시사점을 제시해 줄 것이다. 특히, 중국잔류고아원호기금, 중국귀국자자립연수센터, 중국귀국자지원ㆍ교류센터의 설립 및 운영은 중국잔류일본인에 대한 지원이 정착 과정의 각 단계별로 치밀하게 계획된 정책이라는 점에 큰 특징이 있다. 이러한 일본의 사례는 우리나라의 지원 정책도 일회성, 전시성 지원이 아니라 수요자의 니즈에 부합하는 지원 정책이 되어야 한다는 점을 보여준다.

중국문화, 어떻게 이해하고 연구할 것인가?

최세윤 고신대학교 중국학연구소 2011 중국학연구논총 Vol.- No.4

中国人在一生当中有四件事情永远做不到的 : 因土地面积广阔而永远走不完 ; 因饮食种类多而永远吃不完 ; 因汉字多而永远写不完 ; 因方言多而永远说不完。这就意味著很多人、民族聚集在广阔的土地上, 中国文化具有繁杂而多样因此, 连中国人自己也不大了解自己的文化, 何况是外国人懂中国文化, 实在是不容易 ! 本论文著眼於此, 提出一个能够了解中国文化的切入点和几个观点, 以期准确了解中国文化的面面观, 更有助於研究中华文似勺本质。 何谓「文化」?它无法以一言一句能够得以说明, 但一般而言, 指的就是拉丁文的「土地上的耕耘。因此,为了解和研究中国文化。首先了解一下中国文化的发生地 "中国"。具体而言, 我们必须硏究‘中国’这个名称的渊源及其意义, 并且明确熱知中国地利环境和特性。其次, 「文化」可说是一种经过某种作用而产生出来的结果, 所以, 为准确掌握中国文化的本根, 应当了解一下制造和享受中国文化的中国人。了解中国人, 必须从中国人的思維式作起, 如中华思想和儒家思想, 这样才会超越感官所能触及到的现象而抓住中国文化现象的内在规律和体系。与此同时, 中国文化因地利环境而显现出迴然不同的文化现象, 所以, 我们正确了解南北文化的差別及期特性。主要內容如下: 一、中国文化研究的必要性及其硏究方法 (一) 「文化」的定义及其内含 (二) 「中国」 此一名称的渊源和意义 (三) 「中国」 和「中国人」 (四) 「中国」 的地利环境和地型的特色 二、「中国人」到底是什麽人? (一)「中国人」的思想背景 (二)汉族和少数民族 (三)国外的中国人 : 华侨 三、中国文化的特徵 (一) 按地利环境和特性的南 • 北文化之別 (二) 按文化主体的雅 • 俗之別

北一輝の思想と行動に関する一考察

채수도 일본어문학회 2012 일본어문학 Vol.59 No.-

本論文は、北一輝の日露戦争における開戦論と中国の辛亥革命、そして「対中国論」を通して、彼の思想と行動を検討したものである。北の日露戦争は、西欧列強のアジア侵略からアジアの独立と黃人種を救う「アジア解放戦争」であり、日本の自衛と生存権のために戦う戦争であると思い、強く開戦を主張した。特に北は日露戦争を通して、西欧中心の東アジア秩序を打破し、日本中心の新たな東アジア秩序の定立を目指した。そして、北一輝の辛亥革命の参加及び支援は、日本の国益に大きく関連していた。それは日本の満蒙獲得や革命政府による「親日政府」構想のためであり、さらに中国の反日感情を緩和するためでもあった。 そして、北の「対中国論」の核心は中国保存であった。こうした意図から北は、既存の日英同盟を破棄し、日中同盟と日米同盟を主張し、日本中心の東アジア政治秩序を再編しようとしたのである。 従って、北一輝の思想と行動には、日本の国益と関連して、帝国主義や日本中心の大アジア主義などの侵略主義思想が主なものとして見られると言える。

中国語寮と日本語寮における韓国人学生の学習意識

다키구치 게이코,Sugimoto, Kayoko,이승민 일본어문학회 2020 일본어문학 Vol.88 No.-

The purpose of this study is to collect and compare the data on ‘learning awareness’ of the Keimyung University students who reside in the Chinese-speaking dormitory(CLIK) and who reside in the Japanese‐speaking dormitory(JIKU). To do so, we first survey-questioned such dormitory residents on what would be reasons for their moving‐in, learning motivation, learning goal, and so on. Then, we compare and analyze the data between CLIK and JIKU. The survey data indicates that (1) about learning motivation, CLIK says ‘need of the 2ndor the 3rdforeign language’ while JIKU picks ‘understanding animation’; (2) about helping method of learning, CLIK chooses ‘conversation with Chinese native speakers’ whereas JIKU speaks of ‘watching animation’; (3) on their expectation about the dormitory life, both sides take ‘improvement of conversational skills’; and (4) about the reasons to keep studying the language they choose, both CLIK and JIKU answer ‘to keep the present level and improve on it’ as the best pick. Of course, there are various answers and differences on the under‐picked items except the best pick on the each survey questions. For instance, about (4), CLIK narrates it will help ‘travel in China’ while JIKU gives ‘interests in Japanese pop culture’. 本研究は、韓国啓明大学校で運営する外国語能力育成のための寮、英語 寮․中国語寮․日本語寮のうち、中国語寮であるCLIKと日本語寮であるJIKUで生活する韓国人学生を対象に、入寮した理由や目標言語学習の目的などを訊ね、それぞれの言語を学ぶ学生達の学習意識を比較し、両者の共通点、特に相違点を明らかにすることを目的としている。 両者を対比してみると、学習動機にCLIKの学生は「第2․3外国語が必 要」、JIKUの学生は「アニメ」、役に立った学習方法では前者が「ネイティブとの会話」に対し、後者は「アニメ」という回答が最も多かった。だが、入寮した理由は両者とも「実力の向上」、寮での授業․生活に対する期待も 「会話能力の向上」、そして目標言語の勉強を続けている理由もやはり両者が「語学力の維持․向上」と最も多く回答している。しかし、それぞれ2位以下の数値に目を向けてみると、例えば、寮での授業․生活に対する期 待ではCLIKの学生が「ネイティブとの交流」、JIKUの学生は「漢字能力向 上」、目標言語の勉強を続けている理由で前者は「中国旅行」、後者は「大衆文化に興味がある」と回答するなど、微妙な違いが見えてくる。

日本知識人の中国認識について —尾崎護の 「吉野作造と中国」を手がかりに—

왕지신 한국일본사상사학회 2011 일본사상 Vol.0 No.20

The issue how the modern Japanese people regard China has decided the Japanese policy towards China. Over the past 2,000‐some years, the Japanese people’s understanding of China has experienced a course ranging from worshipping, looking forward to, holding in awe and veneration to insulting. When China or the Chinese culture was prosperous and China had strong strength, the Japanese people worshipped and look forward to Chinese culture. Some of them took a long trip to China to learn Chinese culture at the risk of their lives. Especially before the Meiji Restoration of Japan, Japan was filled with fear of the Qing Empire, always worrying about that it would offend the Qing rulers someday. Accordingly, Tokugawa Shogunate strictly prohibited the Japanese people from contacting with other countries. However, after the decline of China’s national strength and the stagnation of China’s cultural development, the Japanese people began to look down upon, or belittle and repel Chinese culture, and even took China as the object for them to tease and discriminate. After the Opium War, China’s big defeat in front of the rising British Empire came as a total surprise to the intellectual community of Japan; and the Western‐school intellectuals of Japan headed by Fukuzawa Yukita advocated the “inferior of the Chinese nation”, and maintained that the Western academy should be adopted and Japan should break with Chinese culture. After the Sino‐Japanese War of 1894‐1895, Japan began to look down upon and insult China, and finally made China as the object of aggression. All these changes were based on the internal changes of the social structure of Japan, the impulse of foreign culture and the renewal of the cultural structure of Japan. Its guiding ideology was pragmatism, and putting the national interest first was the main characteristic. In the 21st century today, along with the growth of the national comprehensive strength of China and the upgrade of China’s international position, Japan’s understanding of China is welcoming the fourth great change. We are waiting to see whether this change will break away from the above‐mentioned period and look for a new and objective view on China. Under the present situation, the Japanese publication community has launched an upsurge of publishing a great number of Chinese books. Yoshino Sakuzo and China which I would like to introduce is one of representative books. Through the description and analysis of Yoshino Sakuzo, a flagman of the people‐oriented movement, the author tries to look for the modern Japanese intellectuals’ understanding of China, or the self‐track.

남철심 시 텍스트에 나타난 타자성-현대문학 이론에 기초하여-

이문철 ( 李文哲 ) 인하대학교 한국학연구소 2020 한국학연구 Vol.0 No.58

남철심은 중국 조선족 3세 시인이다. 시작(詩作) 활동을 개시한 지 20여 년, 이미 100여 편의 한글로 쓴 시를 발표했지만 남철심의 시는 중국 연변 문단에서 주목받을 뿐, 한국문단에 널리 알려지지 않고 있다. 그는 불가능을 가능으로 만들려고 최선을 다하는 용기와 올곧음, 정직함을 지닌 시인이다. 그에게 시작(詩作)은 고통을 덜거나 감내하기 위한 것이라 기보다 무상의 슬픔을 유상의 즐거움으로 바꾸는 행위의 일환이다. 남철심의 시 세계에 대한 관심과 주목은 한국학계에도 필요하다고 여겨진다. 오늘날 여전히 한글로 창작활동을 이어가고 있는 조선족 시인 혹은 소설가들이 설 자리는 점점 좁아지고 있다. 이들의 작품활동은 탈경계적인 사유방식과 생활체험을 동반한다. 중국 조선족 문단의 움직임에 대한 학문적 접근과 이해는 한국학계에 있어서 아주 중요한 연구과제이다. 현시점에서 조선족 문단의 전모를 파악하고 특히 지금까지 관심과 주목을 크게 받지 못한 시인 혹은 작가들에 대한 발굴작업은 더욱 큰 의의를 지니고 있다. 언어적 혹은 정서적 공동체 내부의 인간적 결속 및 유대감 증진, 그리고 해외 한국학 연구의 다원적 가치체계의 확립을 위하여 한국 내 ‘중국조선족문학’에 대한 체계적인 연구가 이루어져야 할 것이다. 본고는 현대문학 이론에 기초하여 남철심의 시 텍스트에 나타난 타자성에 대해 짚어보려고 한다. 南鉄心は中国朝鮮族3世の詩人である. 詩作活動をはじめてから20年余りの歳月が立ち, 既にハングルで書かれた100篇以上の詩を発表してきたが, 中国延辺文壇で注目される一方, 韓国ではあまり知られていない. 南は, 不可能を可能に努める勇気と実直さの持ち主であり, 真面目な詩人でもある. 彼にとって詩作とは苦痛を減らしあるいは乗り越えるための道具というよりは, 無償の悲しさを有償の楽しさに変貌させる行為の一環であると読み取ることができる. 南鉄心の詩の世界に対する注目は, 韓国の学界でも必要であると考える. 今日になって, 依然としてハングルを用いた創作活動を営む朝鮮族詩人あるいは小説家たちに許される「活動の場」は次第に狭くなりつつある. 彼らの作品活動はボーダーレスな思考方法と生活体験を伴うゆえに, 中国朝鮮族文壇の変化に対する学問的なアプローチと理解は, 十二分重要な研究課題であるはずである. 現時点において, 朝鮮族文壇の全貌を把握し, 特にこれまでにそれほど関心や注目を浴びられなかった詩人あるいは作家たちに対する発掘作業はより大きな意味を持つ. 言語的あるいは情緒的に共同体内部の人々の結束と絆の強化, そしてグローバル韓国学研究の多元的な価値体系の確立のためにも, 韓国内における中国朝鮮族文学に対する体系的な研究が必要ではないかと思う. 本論は現代文学理論に基づき, 南鉄心の詩テクストに表われる他者性について論じようとする.

중국학생의 한국유학 결정요인에 관한 분석 -중국 산동, 광동, 연변지역을 중심으로-

김시용,이진우 한국중국문화학회 2012 中國學論叢 Vol.37 No.-

随着世界经济全球化的高速发展,如今国境的意义正在慢慢消失,从世界各国到韩国来留学的学生日益增加,特别是中国学生。依据2011年7月法务部出入境统计,2010年国内外国人留学生的总人数为87,480名,其中中国留学生以66,350名占总人数的76%。为了更好的维持并发展中国留学生管理事业,有必要明确的了解什么是中国学生选择到韩国留学时的不同地区的决定因素,依据这些来制定和判断中国留学生事业的发展战略。本论文用分层化分析法,分析了以在中国产生韩国留学的学生最多的广东省,山东省,东北延吉朝鲜族自治区为中心的各地区决定因素。中国广东省,山东省,延边朝鲜族自治区的阶层构造显示出各地区不同的特征。但是显示出的的共同点是能够了解关于中国留学生的学校政策和就业展望。中国留学生发展的关键是,强调有足够的韩国大学资源。对外的留学生招生虽然也很重要,但对内具备能够消化留学生的合理系统也很重要。