혼종 식민성(Hybrid coloniality) : 탈식민주의로 바라본 한국의 외교안보정책

은용수(Yongsoo Eun) 한국국제정치학회 2020 國際政治論叢 Vol.60 No.1

본고는 탈식민주의(postcolonialism)라는 이론적 시각을 통해 한국의 탈식민 역사과정에서 발생한 국제정치적 사건들과 한국정부의 대응이 한국외교안보(정책)에 어떤 영향을 끼쳤는지를 “식민성”(coloniality)이라는 측면에서 비판적으로 살펴본다. 이를 위해 우선 탈식민주의 이론은 무엇이며 어떤 시사점을 함축하고 있는지에 대해 설명한다. 이를 바탕으로 한국은 탈식민 과정에서 물리적이고 인식적인 측면에서 식민성이 생성되는 역사적 경로를 걷게 되었음을 논한다. 특히 1950년대, 미소의 글로벌한 균열구조로써의 냉전이 동아시아라는 지역적 맥락을 거치고 이것이 한반도의 민족적 경험과 한국의 국내정치적 이해관계로 다시 한번 필터링 되면서 식민성은 혼종된(hybrid) 형태로 내면화 되고 한국의 외교안보영역에 배태되었음을 상술한다. 어떻게 극복할 수 있을까? ‘혼종 식민성’의 발생기원이면서 지금까지도 작동하고 있는 한반도 냉전의 물리적 기제인 정전협정이 평화협정으로 전환될 필요가 있다는 것은 자명하다. 그러나 본고는 이와 함께 ‘인식적’ 측면에서의 주체성 회복이 혼종 식민성 극복에 매우 중요하다고 판단한다. 이를 실현하기 위한 방안으로써 최근 주목받고 있는 “글로벌 국제관계학”(Global IR)과 “버내큘러”(vernacular) 안보의 지역비교연구를 연구프로그램으로써 제언한다. 부족하나마 본고의 분석과 제언, 특히 ‘혼종 식민성’이라는 개념과 “버내큘러” 안보라는 연구프로그램이 한국외교안보의 (탈)식민성에 관한 학술적 논쟁을 촉발할 수 있는 계기가 되길 바란다. From the theoretical perspective of postcolonialism, this article examines the postcolonialsing processes of Korea since its liberation in 1945 and takes a close look at the ramifications of the international events at that time, such as the 1945 division of the Korean peninsula, the 1951 San Francisco Peace Treaty, and the 1950-1953 Korean War, for South Korea’s foreign and security policy thinking and behaviour in the postwar period. In doing so, the article shows that how “coloniality” has been embedded in South Korean foreign and security policy thinking and behaviour in its postcolonialising processes. To elucidate this point, the article first discusses postcolonialism theory explicating its manifold meanings and implications. Based on this theoretical discussion, the article notes that Korea’s liberation did not lead to restoring postcolonial subjectivity in the realms of foreign affairs and national security. Rather, coloniality at both material and socio-epistemic levels remains deeply entrenched in Korean foreign and security policy thinking and practice. This is mainly due to the international and domestic political events that Korea has gone through since its 1945 liberation, especially during the cold war period. More specifically, the cold war, as a structural divide at the global level, unfolded in a very different manner in Asia as compared with Europe, which has resulted in a US-Japanese centered regional security system of anti-communism. This system was, once again, consolidated through the Korean War, and then filtered into the domestic politics of South Korea ruled by military dictatorial regimes, who were seeking their political legitimacy from American recognition or approval. Ultimately, the combination of these global, regional, and domestic dynamics has brought about a ‘hybrid’ coloniality to South Korea’s external behaviour. The problem is this ‘hybrid’ coloniality in which South Korea for itself contemplates its foreign policy actions and makes moral judges about those actions either on the basis of ‘American’ positions and values or within the context of the relationship with the US remains prevalent even after the collapse of the (global) cold war system in 1990. How to overcome this? As postcolonialism theory points out, the ways to address a hybrid coloniality should be met with the processes of emancipation from the coloniality of episteme/knowledge; and these emancipation processes ought to point toward pluralism in making truth claims and recognising diverse subjectivities and modernities. Considering this, the article offers pathways to overcome South Korea’s hybrid coloniality by building on and expanding the insights of “Global IR” and the emerging field of “vernacular” security studies.

할리우드에서 온 ‘왜색영화’-<8월 15야(夜)의 찻집>과 탈식민 냉전 한국의 영화 검열

이화진 상허학회 2020 상허학보 Vol.59 No.-

This paper looks at the process of the U.S. film The Teahouse of the August Moon (1956) getting permission for import and screening in South Korea as an event that shows the problem of film censorship in postcolonial Cold War Korea. The case of The Teahouse of the August Moon is a prime example of the 1960s censorship of “Waesaek (Japanese Color) Film.” “Waesaek (Japanese Color) Film” is a historical category that emerged as attention was drawn to whether the South Korean government, which had banned imports of Japanese films since liberation, would allow the imported films to be filmed in Japan or featuring Japanese actors. South Korean society’s expectations and concerns over the change in Korea-Japan relations in the 1960s, as well as the shrewd movement of the film industry, raised the need for preventive regulation against various cultural and industrial shocks that the influx of Japanese popular culture would cause. The Park Chung-hee administration, which pushed for normalization of diplomatic relations between South Korea and Japan, regulated “Waesaek films” in response to changes in diplomacy, trade, the local film industry and social public opinion, with the censorship authorities’ arbitrary and inconsistent administrative disposition fueling controversy over “Waesaek films.” Through examining the censorship documents of The Teahouse of the August Moon and other films and articles from newspapers and film magazines in 1960s, this paper reconstructs the process of censorship authorities, the film industry, and the social public opinion categorizing “Waesaek film” and forming its acceptable criteria. It also embodies the aspect that the film administration of South Korea, a postcolonial Cold War state, responded to the political situation at home and abroad and the dynamics of the domestic film industry in the 1960s, when the Korea-Japan relationship had to be readjusted from the former colonial and antagonistic relationship to the “neighbor of Free Asia.” 이 논문은 미국영화 <8월 15야(夜)의 찻집(The Teahouse of the August Moon>(1956)이 한국에서 수입 및 상영의 허가를 받기까지의 과정을 탈식민 냉전 한국에서 영화 검열의 문제성을 보여주는 사건으로 주목한다. <8월 15야의 찻집>은 1960년대 ‘왜색영화’ 검열의 대표적인 사례이다. ‘왜색영화’는 해방 이후 남한에서 일본영화 수입이 금지되어온 상황에서 일본에서 촬영하거나 일본인 배우들이 등장한 미국영화의 허용 여부가 관심을 모으며 부상한 범주로서, 일본영화의 대체재로 인식되었다. 1960년대 한일관계의 변화에 대한 남한 사회의 기대와 우려, 그리고 영화산업의 기민한 움직임은 일본 대중문화 유입이 야기할 여러 문화적․산업적 충격에 대한 예방적 규제의 필요성을 제기했다. 한일국교 정상화를 추진했던 박정희 정부는 외교와 무역, 국내의 영화산업, 그리고 사회여론의 변화에 대응하며 ‘왜색영화’를 규제했는데, 검열 당국의 자의적이고 일관성 없는 행정 처분이 ‘왜색영화’에 대한 논란을 키웠다. 이 논문은 영화 <8월 15야의 찻집>의 심의 서류와 당시의 신문 및 잡지의 기사들을 통해 검열 당국과 영화산업, 그리고 사회여론이 ‘왜색영화’의 범주와 허가기준을 구성해가는 과정을 재구성하고, 한일국교 정상화를 통해 과거의 식민적이고 적대적인 관계에서 ‘자유 아시아의 이웃’으로 관계를 재조정해야 했던 1960년대에 탈식민 냉전 국가 남한의 영화 행정이 국내외의 정치적 상황과 영화산업의 역동성에 대응해간 양상을 입체화한다.

박태원 소설에 나타난 연속성과 불연속성(1) - 월북 후 소설을 중심으로

정현숙(Jung hyunsook) 한국언어문학회 2007 한국언어문학 Vol.61 No.-

  The current study hypothesized that the Pak Tae-Won’s literature written in North Korea has a continuity of the work world of his works done in South Korea. The objective of this study is to examine of what kind of continuity and/or discontinuity of his works between them.<BR>  In the novel of 「Fatherland Flag」, which is based on Korean war, Pak Tae-Won expressed the nostalgia toward the family and the hostility against the U.S. army, which is a continuous characteristic of his view of point toward the West culture. More specifically, through this novel, he stressed that the West destroys the nepotism of the traditional value.<BR>  Pak Tae-Won reworked his previous literature published in South Korea such as 『General Rhee Sun-Shin』 and 『The fatherland warfare at Yim-Jin year』. While they shared the same contents with his South Korean ones, 『General Lee Sun-Shin』 and 『Yim-Jin Battle』, there is a difference in terms of the focus in between ones from North Korean and ones from South Korea. The difference is as following: The literature from South Korea emphasized the nationalism. In the other hand, the literature from North Korea stressed the heroism of General Rhee, the hatreds against a ruling class, the independency of the people, the importance of P"yongyang Castle recapture and the military cooperation with Myung Dynasty (China). All reflect the political situation of the North Korea literary policy which emphasizes the patriotism as well as nationalism and the amicable relationship with China.<BR>  Pak Tae-Won continued the author ceremony from South Korea while accommodating the liberal arts policy of North Korea. His work from North Korea still had the same author ceremony by focusing on everyday life, traditional values and familism which were shown in his literature back in South Korea. In addition, his writing done in North Korea emphasizes anationalism and a sense of class distinction.

탈식민주의 관점에서 고찰한 코리아에이드(Korea Aid) 비판

김진희(Kim Jin-Hee),신민정(Shin Min-Jung) 한국아프리카학회 2018 한국아프리카학회지 Vol.53 No.-

한국은 2010년 11월 25일 OECD의 개발원조위원회(DAC)에 가입한 이후 국내적으로 대외원조 및 개발협력에 관한 제도를 구축하였으나, 2016년에 한국형 공적개발협력이라는 명목으로 아프리카를 중점 대상으로 설정한 코리아에이드를 탄생시키면서 학계와 시민단체, 개발협력 현장에서도 그 정체성과 원조 방식에 대한 혼란과 갈등을 야기시켰다. 이 연구는 서구의 패권과 헤게모니가 침투되어 있는 식민주의적 인식론을 해체하는 탈식민주의 관점에서, 한국 정부가 기획하고 실시한 코리아에이드를 비판적으로 살펴보고 향후 개발협력의 방향성을 고찰하였다. 이를 통해 향후 한국의 개발협력은 탈식민주의적 관점에서 새로운 휴머니즘을 적극적으로 모색해야 하며 이를 실천하는 다자간 주체들이 개발도상국의 사회 발전을 총체적인 관점에서 지원할 수 있도록 해야 하며 새로운 형태로 암묵적으로 재생산되는 식민주의적 인식론을 해체해야 한다고 주장했다. Joining a member of Development Assistance Committee(DAC) of the OECD on Nov. 25 in 2009, Korea has established a system for foreign aid and development cooperation on a national basis. In 2016, the country initiates a new form of Korean-style ODA, Korea Aid, in Africa during the president’s trip. The program aims to provide a diverse range of contribution including healthcare, food and culture to local communities in remote and hard-to-reach area. However, it causes confusion and conflicts with it’s identity and method of cooperation between the academia, civil society, and people involved in the field of development cooperation. This paper critically analyzes Korea Aid with a critical lens of post-colonialism which appreciates that various worlds, history, culture and ideas are equally coexisted and explores the direction of Korea’s international development cooperation through critical reflection. From the study, we suggest that Korea’s development cooperation actively seek new humanism from the post-colonialism perspective, support social development of the recipient countries with a holistic viewpoint and put a lot of effort into dismantling colonialism which has been implicitly reproduced in new forms.

“Re-membering” South Korea’s Militarized Landscapes in Pax Americana: Post-Cold War US Military Camps, Camptowns, and Former Camptown Women

황태진 고려대학교 한국사연구소 2023 International Journal of Korean History Vol.28 No.2

The continued US military presence for nearly eighty years in South Korea has produced militarized landscapes of postcoloniality in South Korea. Here, militarized landscapes denote both official American military camps and their vernacular camptowns (kijich'on) as well as social-cultural expressions affected by this spatial militarization, such as the former camptown women’s experiences. As the contours of these militarized borderlands are shifting today with the consolidating of the American military footprint in South Korea, this study seeks to connect these contemporary manifestations with their historical developments. In so doing, it hopes to contribute to what Homi Bhabha conceptualizes as “re-membering”- “a putting together of the dismembered past to make sense of the trauma of the present.” While camps are becoming even more insulated Americanized spaces and the once marginalized camptowns are caught in a liminal stride toward internationalism, this study examines how these borderlands, which had not only embodied Korea’s coloniality but also catalyzed changes in the greater bilateral relations, are “re-membered.” It then discusses how former kijich'on women and civic organizations that constitute the “Camptown Women’s Human Rights Coalition” are at the forefront of this postcolonial “re-membering.” Through the subjectivity-formation and trans-border activism of those once rendered voiceless victims sacrificed by the state, the former camptown women themselves have demonstrated how they are the main agents of their own historical integration. Their re-membering, moreover, contributes to bringing to the national center the marginalized history of Korea’s militarized landscapes in Pax Americana, which in turn forces us to re-member our shared postcolonial trauma.

식민구조의 탈구, 다사건, 그리고 재접합 -남한의 탈식민 국가형성, 1945-1950-

채오병 ( Ou Byung Chae ) 한국사회역사학회 2010 담론 201 Vol.13 No.1

Why does the postcolonial state reproduce a colonial state? Adopting the method of eventful analysis that has a sequence of colonial political structures, dislocations, events, and rearticulations, this article examines the relationship between the nativist statism of the colonial state and that of the postcolonial state in South Korea, which took Ilminjuui as its official national policy. The political structure in colonial Korea was composed of the nativist-statist colonial state that reflected the political culture of Japan as a non-Western colonial empire, which had rejected both western liberalism and communism, oppositional ideologies of the left and the right as two main resisting forces among the Korean people. The colonial structure in Korea was dislocated in the presence of the military regimes of the USA and the USSR, as well as in the absence of the colonial ruling power with Japan`s defeat in the Pacific War. These contextual situations led to a series of events in which the left was conflicting with the right each other for the upcoming three years. As a political outcome of these contingent and path-dependent events, the Rhee Syngman regime was established in South Korea. In that process, however, the regime was faced with serious legitimacy problems, coming out of not only challenges of leftists` radical democracy and rightists` parliamentary democracy against it, of but also those of nationalism rejecting the scheme of separate government. Ilminjuui was devised as a dominant ideology to suppress such fierce protests. Redefining democracy in a nativist way, the Rhee administration made Ilminjuui a nationalist principle that set people free from domination by any foreign ideologies causing all social confrontations, including conflicts between the left and the right. The logic of Ilminjuui was the same as that of the Japanese statism in the 1930s. The reemergence of nativist statism in the postcolonial era would be the actualization of the structural prototype formed through a series of events during the colonial period.

Colonialism and Contested Membership: Shifting Sense of Belonging and Postcolonial Division in Korea

강진연 경남대학교 극동문제연구소 2017 ASIAN PERSPECTIVE Vol.41 No.2

In this article I address explanations of postcolonial state formation in Korea. Focusing on the impact of Japanese colonial legacies on Korea in the early period of US occupation, I examine how the historical experience of colonial rule reformulated people’s perception of collective membership in the national community, thereby conditioning and shaping Korea’s postcolonial division. I pay particular attention to the historically shifting nature of collective identity and sense of belonging. My argument is that the significance of colonialism lies not merely in its institutional reproduction but especially in relational changes of the indigenous people and in reconstructing the meaning of nation and political community.

해방 전후 수학 지식의 보급과 탈식민지 수학자의 역할: 최윤식(崔允植)과 이임학(李林學)의 사례를 중심으로

노상호 한국과학사학회 2018 한국과학사학회지 Vol.40 No.3

This article analyzes the historical transformation of math education in South Korea before and after 1945. Two prominent Korean mathematicians of post-1945 South Korea, Yoon Sik Choi and Rimhak Ree, are the cases in point. The two mathematicians received their higher education in mathematics and physics at prewar Japanese universities, Tokyo Imperial University and Keijo Imperial University, respectively. Their colonial background did not block them from achieving a hegemonic position in math education and research in post-liberation South Korea. Choi graduated from Tokyo Imperial University, where Takagi Teiji taught. Takagi studied at the University of Göttingen with David Hilbert and Felix Klein. The Göttingen group emphasized the synthesis of algebra and geometry and initiated the so-called “Klein Reform.” The Klein Reform entered colonial Korea through the Japanese Empire during World War II. The Japanese mathematicians positioned functions at the center of math education. It is striking that the two former colonial elites, Choi and Ree, successfully claimed their intellectual leadership among South Koreans by resuming the Japanese wartime curriculum reform in the name of universal mathematics. So, postcolonial math education in South Korea was redefined by former colonial elites who selectively borrowed from the colonial system.

한일국교정상화 이후 김소운의 글쓰기에 나타난 ‘일본(어)’의 위상학

정창훈 상허학회 2020 상허학보 Vol.58 No.-

This paper attempts to explain the topological position of ‘Japan(Japanese)’ in Kim So-un's writings, focusing on his essays after he returned to Korea from Japan in 1965. So far, most research on Kim So-un's literature has mainly focused on his work of Japanese colonial period. This can be attributed to his outstanding achievements of that period, which translated Korean folk songs and modern poetry into Japanese, considered the most problematic of his career. However, I would like to emphasize anew that Kim's writing and translation work continued even after the empire-colonial system was dismantled. In fact, he left a larger volume of work after Korea became independent from Japan. In particular, after returning back to homeland Korea in 1965, he was able to engage in criticism and translation work more than ever, with the help of the historical situation of Normalization of Korea-Japan Relations. Therefore, the overall image of Kim So-un's literature can be understood not only by his deeds in the colonial past but also by those after liberation, and for this, it is necessary to pay attention to his post-1965 writing. ​Most of his essays, written after 1965, correspond to a kind of “social and cultural criticism” that contains an analysis of Japanese culture inherent in Korean society, and thus take the form of diagnosing Korean society based on his knowledge of ‘Japan(Japanese).’ By examining such formal features in terms of post-colonial criticism, this paper seeks to present the possibility of a new interpretation of Kim's writings and translations. 이 논문은 김소운이 1965년 일본에서 귀국한 이후에 발표한 에세이들을 중심으로, 그의 글쓰기에서 ‘일본(어)’이 차지하는 위상에 대해 논의하고자 한다. 이제까지 김소운에 관한 연구는 주로 그의 식민지시기 행적에 관심을 가져왔다. 이는 식민지 조선의 동요, 민요, 근대시 등을 수집하여 일본어로 번역했던 일이 그의 이력 중에서 가장 문제적으로 비춰지기 때문이라고 볼 수 있다. 그러나 김소운의 글쓰기는 제국/식민지 체제 해체 이후에도 계속되었다는 사실을 새삼스레 강조하고 싶다. 그는 해방 이후에 오히려 더 많은 분량의 글들을 남겼으며, 특히 1965년 귀국한 뒤로는 한일 양국의 ‘관계 정상화’라는 시대적 배경에 힘입어, 그 어느 때보다도 왕성한 집필 활동 및 번역 작업을 개진하였다. 따라서 김소운 문학의 전체상은 그의 식민지시기 행적뿐 아니라 해방 이후의 행적을 함께 살펴봄으로써 비로소 파악 가능한 것이며, 이를 위해서는 무엇보다도 1965년 이후의 글쓰기에 주목할 필요가 있다. 1965년 이후에 발표된 그의 일본 관련 에세이들은 본격적 ‘일본론’이라기보다는 한국사회에 내재하는 일본문화에 대한 비판을 담고 있는 ‘한국론’에 가까운 것들이다. 이 논문은 그처럼 ‘일본(어)’이라는 매개항을 통해 당대 한국사회를 조망하고자 했던 김소운의 글쓰기를 식민지적 과거와의 ‘연속/단절’이라는 역학 속에서 살펴봄으로써, 한일국교정상화라는 정치적 획기점이 그의 삶과 문학에 미친 영향을 밝히고자 한다.

衛生의 근대와 生命派:서정주와 오장환의 시

박민규 한국근대문학회 2009 한국근대문학연구 Vol.10 No.2

This article analyzed the relationship between Sur Jeong-Ju(徐廷柱), Oh Jang-hwan(吳章煥)'s poetry of late 1930's and the Japanese imperialism's sanitary policy in Korea(Chosun). The sanitary system to rule the colonized Korea effectively had already established in 1905~10. The government-general's sanitary authorities imposed the duties of cleanness for modern civilization and enlightenment, but in fact it was the disguised rule strategy to surveil, control, discipline and punish Korean people's everyday lives and bodies. Sur Jeong-Ju's poetry researched on the body and vitality of a human being. His poetry of late 1930's expressed the wild vitality of useless body(a vagabond) and physically handicapped body(a leper), and it means that his poetry denied the forced sanitary life's value and standard. In 「a self-portrait(自畵像)」, the speaker not repented his own life was a vagabond, and showed his own unsanitary wandering life had actually the wild vitality by using 'a sick male-dog' metaphor. And further, 「a leper」, 「a summer barley(麥夏)」 were poets about a leper. In Korea from the mid-1930's, lepers had been considered 'social evils' have to be removed socially by the Japanese colonial sanitary authorities. But Sur Jeong-Ju expressed and emphasized a speaker who run into in a leper's vital residence place “a barley field.” It is means that he can feel the dynamic vitality in seceding the colonized Korea's sanitary domain. Meanwhile, Oh Jang-hwan's poetry showed questions about 'a human condition' in explorations of humanity, life, body-the poetic mottos of coterie 'Saengmyungpa(生命派)'. His early poetry of late 1930's(『a castle wall(城壁)』) were always accompanied with a critical mind about the sanitary. He had a many command of words and images which showed unsanitary states. 'The rhetoric of dirtiness' was a negative description about the decadence and corruption of modern port city, and meanwhile, it had a purpose to express realities of colonized Korean which operated in the reverse of modern civilization. Especially, No.3 of 「a capital(首府)」 presented the laboring condition and residing surrounding of colonized Korean in connection with sanitary problems. By describing the Korean were suffered under unsanitary circumstances of the dirty and disease, it disclosed hypocrisy in sanitary policy and propagation of Japanese imperialism. This article analyzed the relationship between Sur Jeong-Ju(徐廷柱), Oh Jang-hwan(吳章煥)'s poetry of late 1930's and the Japanese imperialism's sanitary policy in Korea(Chosun). The sanitary system to rule the colonized Korea effectively had already established in 1905~10. The government-general's sanitary authorities imposed the duties of cleanness for modern civilization and enlightenment, but in fact it was the disguised rule strategy to surveil, control, discipline and punish Korean people's everyday lives and bodies. Sur Jeong-Ju's poetry researched on the body and vitality of a human being. His poetry of late 1930's expressed the wild vitality of useless body(a vagabond) and physically handicapped body(a leper), and it means that his poetry denied the forced sanitary life's value and standard. In 「a self-portrait(自畵像)」, the speaker not repented his own life was a vagabond, and showed his own unsanitary wandering life had actually the wild vitality by using 'a sick male-dog' metaphor. And further, 「a leper」, 「a summer barley(麥夏)」 were poets about a leper. In Korea from the mid-1930's, lepers had been considered 'social evils' have to be removed socially by the Japanese colonial sanitary authorities. But Sur Jeong-Ju expressed and emphasized a speaker who run into in a leper's vital residence place “a barley field.” It is means that he can feel the dynamic vitality in seceding the colonized Korea's sanitary domain. Meanwhile, Oh Jang-hwan's poetry showed questions about 'a human condition' in explorations of humanity, life, body-the poetic mottos of coterie 'Saengmyungpa(生命派)'. His early poetry of late 1930's(『a castle wall(城壁)』) were always accompanied with a critical mind about the sanitary. He had a many command of words and images which showed unsanitary states. 'The rhetoric of dirtiness' was a negative description about the decadence and corruption of modern port city, and meanwhile, it had a purpose to express realities of colonized Korean which operated in the reverse of modern civilization. Especially, No.3 of 「a capital(首府)」 presented the laboring condition and residing surrounding of colonized Korean in connection with sanitary problems. By describing the Korean were suffered under unsanitary circumstances of the dirty and disease, it disclosed hypocrisy in sanitary policy and propagation of Japanese imperialism.