Period Of Japanese Colonial Rule Research Articles

제주해녀의 울릉도 및 독도 출어 연구

Due to the damages caused by Japan's underwater fishing industry, the fishing grounds of Jeju Island were devastated. Starting from 1895, Jeju Haenyeo (women divers) began migrating to locations such as Busan and Ulsan for fishing. During the period of Japanese colonial rule, their fishing activities extended to regions including China, Japan, and other areas. After Korea's liberation, the Haenyeo continued their fishing endeavors around Ulleungdo and Dokdo, with those fishing around Dokdo contributing to strengthening effective control over the island. It is necessary to examine the fishing practices of Jeju Haenyeo in Ulleungdo and Dokdo, as the management systems of these fishing grounds experienced significant changes before and after the Japanese colonial period.
 After Korea's liberation, Ulleungdo fishermen actively utilized the fishing grounds to diversify their catches like squid, mackerel, and Alaska pollock. They also worked to increase their income through the cooperative use of village fishing grounds. However, concerning Dokdo, it had been a territory actively sought by Japan for colonization since the 17th century, leading to ongoing intrusions and military interventions even after liberation. The situation around Dokdo began to stabilize after the establishment of the Korean Dokdo Coast Guard unit, enabling Ulleungdo fishermen to utilize the island more securely. Particularly, over about 23 years of Dokdo fishing ground development and residency efforts led by Choi Jong-Deok, fishing practices on Dokdo started to exhibit differences from those in Ulleungdo, a distinction that was also reflected in the activities of the Haenyeo.
 These changes in the management systems of Ulleungdo and Dokdo fishing grounds had an impact on the fishing practices of Jeju Haenyeo. Specialization in fishing techniques led to the evolution of fishing methods and alterations in fishing gear. These changes even influenced the terms of employment contracts for the Haenyeo. Ultimately, the cooperative village fishing practices of Jeju Haenyeo complemented the economic endeavors of both Ulleungdo fishermen and Jeju Haenyeo, contributing to income generation for both groups. Moreover, the utilization of Dokdo fishing grounds also contributed to strengthening South Korea's territorial sovereignty through effective governance.

김중건의 사회개혁사상에 보이는 도가철학의 문제

Kim Jung-Geon (1889-1933), one of the Korean independence activists during the period of Japanese colonial rule in Korea, developed a social reform theory with his own ideology called “Wonjong (元宗)”. Wonjong was his compilation of philosophical ideologies of all ages and countries, mainly consisting of two thoughts: Geukwon (極元) and Daegonghwa Muguk (大共和無國, anarchic- republicanism) - the former refers to his cosmological worldview, and the latter is a social reform ideology. In particular, the concept of “Muguk (無國, no country)” has a key role in his ideology and is closely related to a conception of the ideal society in Taoism. In this context, we herein reviewed on distinguishable features of his “Muguk-ism (anarchism)” from the Taoism and thus obtained the following conclusions. First, the thought of Kim Jung-Geon took clear inspiration from Zhuangzi. Second, instead of merely accepting or referring to Taoist thought, he sharply criticized inherent fatalistic and passive attitudes in Taoism and built up active and practical ideology by himself. Third, as he developed the social reform ideology to save the people against the Japanese invasion in the late Joseon Dynasty, he rejected Wuwei (無為, inaction), the core concept of Taoism, but accepted Yuwei (有爲, action) to promote social reform in the real world. He did not remain as a hermit or view the world in the ideological context of Taoist philosophy; he defected to Manchuria and lead the resistance movements to achieve his ideal society and to free Korea from the Japanese military and political rule. It is concluded that Kim Jung-Geon is a very rare and creative thinker across East Asia at the time, who critically made a compilation of philosophical ideologies of all ages and countries in critical viewing and applied to the real world to establish a practical methodology. His Taoism-based social reform ideology was not limited to the Japanese rule; it is sufficiently convincing even today in light of views that point out the crisis of civilization and the need for new social reform theory in this highly industrialized modern society. Furthermore, the further studies are also needed on his position in the history of Korean Philosophy as a philosopher at the beginning of the introduction of Western philosophy.

The genesis of Taiwanese piano art: historical and cultural context

Introduction. The article examines the origins of Taiwanese piano art, its evolution, the influence of national and numerous non-national musical traditions. Until today, no special study devoted to the general panorama of these important processes has been created. The general picture of the formation and development of Taiwanese musical culture in the context of the political, economic and social situation is considered. The purpose of the article is to highlight the origins of Taiwanese piano art, which influenced its evolution, the process of introducing national and numerous non-national elements at the main stages of its formation and development. With the help of analytical, historical, comparative, interdisciplinary methods of research, a number of tasks are solved: the role of Western Christian missionaries in the development of musical education and piano art on the island is determined, the reasons why the Western classical music was accepted by the local society, the questions about the founders of the system of Western of classical music education, the programs and forms of learning in the first music schools in Taiwan, the names of the first Taiwanese composers-pianists are clarified; а periodization of the development of piano art in Taiwan is proposed. Results. The most important historical stages of the formation and development of Taiwanese piano art can be considered: – the period of its creation from the end of the 16th century to 1894; – the period of Japanese colonial rule from 1895 to 1945; – the period of development of national self-awareness, 1946–1986; – the period of reunification with mainland China from 1987. The proposed periodization makes it possible to reveal the entire historical and cultural context of the existence of piano art in Taiwan, to project its genetic settings for further stages of its development. Its basis was national folklore, but since the middle of the 16th century, the island was visited by Spanish, Portuguese, Dutch and Canadian colonists, and the first contacts of Western music with the indigenous population of Taiwan were made thanks to the activities of Western missionaries and were subordinated mainly to religious purposes. The stage of Japanese colonial rule was important for the development of piano art on the island. Due to the influence of Japan, Taiwanese musicians had further opportunities to join the system of Western classical music education, as the Japanese government was helping Taiwanese youth to obtain it. After 1920, Western classical music becomes popular in Taiwan; the formation of composer creativity in the field of piano music also takes place – the activities of such Taiwanese composers and pianists as Chiang Wen-Yeh, Chen Sizhi, Kuo Chih-Yuan, Kao Tzu-Mei and others. In the years 1946–1986, we observe the further development of performing and teaching activities at the island, a bright burst of creativity by such composers as Chang-Hui Hsu, Hsiao Tyzen, Shui-Long Ma and others. After 1987, active musical contacts between China and Taiwan contribute to the further progress of the island’s piano art. The piano works of Taiwanese composers Shih-Hui Chen, Fan-Ling Su, Chien-Yu Huang and others are widely popularized. In recent decades, the performing activities of Taiwanese pianists, represented in the international space by the names of Chien-Yu Huang, Yi Chih Lu, Chiu Tze Lin and many others, have become very active. Today, the piano art of Taiwan is the most important part of not only Chinese, but also world music culture. Conclusions. The study of the origins of the piano art of Taiwan, the periods of its development, ways of refracting different musical traditions will help to understand both the historical-theoretical and aesthetic-pedagogical and artistic significance of this phenomenon in musical art. The most important events in the social and cultural life of Taiwan, since the end of the 16th century, indirectly affected the development of national piano art, which underwent qualitative changes connected with the emergence of new musical forms and means of expression, the methods of using the national and Western compositional techniques. The prospect of further study of the topic consists in a more detailed study of the modern stage of developing piano art in Taiwan and clarifying the influence of its extensive genetic roots on the compositional and performing creativity of representatives of Taiwanese musical culture.

군산 신흥동 도시재생사업에서 구술기록과 활용

The purpose of this study is to reconstruct the history of the village based on the oral records of villagers carried out as part of the cultural urban regeneration project in Gunsan City. In addition, it intends to review the use of the oral records into content. The study area is Sinheung-dong located in the old downtown of Gunsan. This neighborhood is one of Gunsan’s representative tourist destinations, in which there are various modern cultural heritages that represent the modern era. The historical background of tourist destinations centered on Sinheung-dong is the Japanese colonial period, in particular the 1930s. This study raises questions about the fact that the identity of Sinheung-dong is limited to one period of Japanese colonial rule and becomes a tourism resource. Therefore, this study tried to explore the various modern experiences of the local residents of Gunsan based on the oral records of residents currently living in Sinheung-dong, and to reconstruct the history and local identity of the village based on them. Finally, this paper explored ways the collected oral records could function as exhibition contents for major cultural facilities in Sinheung-dong village, which were created as a result of the urban regeneration project.

조영(造營) 특성으로 본 익산 함벽정원림(涵碧亭園林)의 전환기적 양상1

This research is designed to study the construction characteristics and transitional aspects of Hambyeokjeon garden in Iksan by conducting a literature review, field survey and interviews with relevant persons based on Hambeokjeon Pavilion which was built in Iksan during the Japanese colonization period. This research looks into how Nujung culture, a definition of lives and spirits of Joseon Dynasty scholars, was inherited and changed by experiencing the political and cultural transitional period of the Japanese colonization. In particular, this research highlights how the transitional period culture has affected regional discourses on garden culture in modern society. In view of Hambyeokjeong garden's location, scale, and function and structure, it was found that this area has a distinctive nature. In addition, the red porcelain, which is the material of the roof of Hambyungjeong, the shape of the base, the cornerstone, and the pillars, the decorativeness of the entrance to the stairs, the terror ending technique, the square and the quadrant, and the colorful and colorful mono and roofs Bu Sang's ‘Ssangheeja’ Gil Sang-moon was identified as an aspect of a transitional rigging technique that could be demonstrated by an economic strong in the Japanese occupation period. In terms of spatial and visual composition and transitional design in the arrangement of facilities, large-scale livestock farming by utilizing the size of the sperm and rock formation, and the landscape processing technique, which was extensively used for the landscape view by pulling scenery of Wanggung reservoir and five stages of flower systems formed in steep slopes can be mentioned. In addition, in the wall garden, the large-scale substitutes and complementary plants such as Platanus occidentalis and Prunus yedoensis are supplemented with the traditional plants that appear in the process of cooperating with the Japanese repair business in the period of Japanese colonial rule. It is inferred as part of the transitional phase of the collapse of the norm.

Religious and Philosophical Traditions of Korea by Kevin N. Cawley

Reviewed by: Religious and Philosophical Traditions of Korea by Kevin N. Cawley Yeonwoo Joh Religious and Philosophical Traditions of Korea by Kevin N. Cawley. New York: Routledge, 2019. xxiii, 197 pp. Kevin N. Cawley’s Religious and Philosophical Traditions of Korea is the latest introductory text in a growing list of English studies on Korean religion and philosophy. It traces the historical development of Korean intellectual traditions, focusing on key figures, concepts, and texts. By referencing up-to-date studies and making occasional comparisons with the theories of Western philosophers such as Derrida and Heidegger, Cawley provides Western readers with a concise and readable overview of the history of religion and philosophy in Korea. Religious and Philosophical Traditions of Korea consists of six chapters, as well as a prologue and an epilogue. In the first chapter, Cawley acknowledges the Western connotations of the categories “religion” and “philosophy” while introducing an alternative term, “pathway,” to better refer to the individual traditions of Korean religion based on the concept of Dao [K. Do] 道. His description of each pathway as a “route to becoming a better person” (2) effectively demonstrates how religion in Korea represented a modus vivendi of sorts, rather than an adherence to a certain dogma or faith. He then provides an overview of the main religious traditions of Korea: Confucianism, Buddhism, Daoism and Shamanism. In Chapter 2, Cawley begins his journey through Korea’s extensive intellectual history. Opening with the cultural significance of the Tan’gun [Dangun] myth and describing the arrival and development of Buddhism during the Three Kingdoms period, this section culminates with a detailed look into the texts and ideas of Wŏnhyo [Wonhyo] and Ŭisang [Uisang], two extremely influential Buddhist monks of early Korea. Chapter 3 covers the progress of Korea’s intellectual history, spanning from [End Page 411] the emergence of Sŏn [Seon] Buddhism during the Unified Silla period to the founding of the Chosŏn [Joseon] dynasty. Cawley illustrates the dynamic religious landscape of Koryŏ [Goryeo], focusing especially on the conflict between the numerous Buddhist schools by introducing the ideas of Ŭich’ŏn [Uicheon] and Chinul [Jinul], two monks who attempted to reconcile the textual Kyo [Gyo] lineages and the meditative Sŏn lineages in different ways. Cawley then moves on to the rise of Neo-Confucianism and the subsequent dynastic transition from Koryŏ to Chosŏn. Here, Cawley examines the conflicting views of the Confucian scholar Chŏng Tojŏn [Jeong Dojeon] and the Sŏn monk Kihwa [Gihwa], and presents Confucian critiques of Shamanism to highlight the establishment of Confucianism as a unified, exclusive state ideology. Chapter 4 further elaborates on this “Chosŏn Confucian ideology” through the philosophies of T’oegye [Toegye] and Yulgok. Following their contributions to the metaphysical Four-Seven debate, Cawley discusses the arrival of Western teachings and Catholicism. He emphasizes the role of women and the Chŏng [Jeong] brothers in the development of the early Catholic church in Korea, and provides a close examination of Tasan Chŏng Yag’yong’s [Dasan Jeong Yagyong] texts in particular, stressing the “Christo-Confucian transcultural transformation” (111) that took place. Chapters 5 and 6 deal with the emergence of new religions in a more modern, changing cultural context, the first being Ch’oe Che-u’s [Choe Jeu] Tonghak [Donghak] (Eastern Learning), which arose in response to the influence of Sŏhak [Seohak] (Western Learning). Other new religions such as Chŭngsando [Jeungsando], Daesoon Jinrihoe [Daesun jillihoe], and Taejonggyo [Daejonggyo] are also introduced. Cawley goes on to explain the development of early Protestantism in Korea and the active role women played in propagating it. Chapter 6 explores the survival and change of Korean religious traditions throughout the period of Japanese colonial rule and its aftermath. After briefly looking into some of the more recent religious movements, Cawley concludes his journey through Korean history with a special emphasis on the persistent influence of Shamanism, as it finds ways to adapt to the increasingly technology-driven modern era. Religious and Philosophical Traditions of Korea is commendable first and foremost for its readability. Surprisingly dense for a book of its length, it is well-organized and presented in a clear, coherent...

<매일신보(每日申報)>를 통해 본 일제강점기 상복의 근대화 연구 : 1910년대 국가 장례식을 중심으로

This study investigated the changes and meanings of mourning dress during the period of Japanese colonial rule by discussing those appearing in the national funerals in the 1910s. For this purpose, this study, particularly, analyzed articles in Maeil Sinbo, the representative material during the period of Japanese colonial rule. The research results are as follows: First, Maeil Sinbo naturally recommended wearing a mourning ribbon by publishing an article that the Joseon people distributed them for free and voluntarily wore them in Emperor Meiji’s funeral in 1912. People wore the traditional clothes and put a butterfly-shaped binding mourning ribbon to the left chest or put up a black fabric around the left arm. Second, Emperor Gojong’s funeral in 1919 was emperor Gojong’s family wore Gulgunjebok or put on a mourning ribbon in western clothes, and the Office of the Leewangjik and Japanese people wore the traditional Japanese clothes or put on a mourning ribbon in western clothes. Ordinary people wore traditional white clothes or Gulgunjebok and followed the traditional way by putting white paper on a black hat. Third, there was a change in the period of wearing mourning dress. For Emperor Meiji’s funeral, the Japanese mourning dress system was adopted for one year. In Emperor Gojong’s funeral, Emperor Sunjong went through the traditional three-year funeral process while King Yeongchin went through the Japanese one-year funeral process. Fourth, mourning dress served as a medium by which the people expressed their national resistance movement. There was a patriot like Seung-chil Lee who killed himself, opposing to wear mourning dress in Emperor Meiji’s funeral. In Emperor Gojong’s funeral, On the first anniversary of Emperor Gojong’s funeral, general people rather kept wearing a white hat, opposing the prohibition of wearing a white hat by Japanese imperialism.

Confessions and Dialogues of Colonial Intellectuals from Feminist Perspectives: Im Sun-deuk’s Short Stories during the Late Period of Japanese Colonial Rule

Confessions and Dialogues of Colonial Intellectuals from Feminist Perspectives: Im Sun-deuk’s Short Stories during the Late Period of Japanese Colonial Rule

일제강점기 초등수학교육에 관한 연구

This study examined the legal basis of elementary school mathematics education during the 36 - year period of Japanese colonial rule. For this purpose, the education - related laws promulgated in the period of Japanese colonial rule were investigated and the major changes in the contents related to elementary mathematics education were analyzed. Compared to other subjects, elementary mathematics education was developed in a relatively stable and consistent manner. At the same time, there seemed to be a considerable difference between elementary mathematics education in the early and late 36th year of Japanese colonial rule. Arithmetic education has been changed to “Sansu” education, and arithmetic education, which was centered on numbers and calculations, has expanded to include figures, geometry, and algebraic calculations.

한글 - 어떻게 제정되었나? -Ⅰ

This paper examines the creation process of Hangul from a new perspective. First, it is claimed that this new writing system, which King Sejong the Great himself invented and named Hunmin-jeongeum, is a set of phonetic symbols to represent the Sino-Korean pronunciation of Chinese characters. “Hunmin- jeongeum (訓民正音)” means the correct pronunciation of Chinese characters to be taught to the people. In other words, Hangul was made to represent the Sino-Korean pronunciation of Chinese characters based on Tongguk-jeongun (東國正韻), which is the book about the Sino-Korean pronunciation of Chinese characters that King Sejong had compiled by modifying the earlier Sino-Korean pronunciation of Chinese characters. Subsequently, King Sejong's second daughter, Princess Jeongui(貞懿), used Hunmin-jeongeum to indicate some phonological changes in the pronunciation of Chinese characters, and in the process, she realized that the new script could be used to represent Korean inflectional endings such as verbal inflectional suffixes, case markers, and particles. This recognition led her to use the new script to write the Korean language. During this period, the name of the new script was 'Eonmun (諺 文)', which literally means 'vulgar script,' and this name reflects the perception about Hangul viewed as a lower-level script compared to Chinese characters. During the period of Taehan Empire (大韓帝國), it was referred to as the 'national script (國文))' since Eonmun was considered a vulgar, depreciative term, but it was called Eonmun again during the period of Japanese colonial rule, and then the term Hangul was used in opposition to the use of the name. King Sejong initially invented only 27 letters to represent onset consonants, and they were used to transcribe Yùnhuì (韻會), the Chinese rhyme book. Then, a buddhist monk and scholar named Shinmi (信眉), a well-known authority on Buddhist scriptures of the period, participated in the creation of the new script, and letters for middle vocalic sounds of syllables, letters for vowels, were additionally invented. The characters of the writing system for Sanskrit, a language of ancient India, were divided into mātr (摩多) for vowels and vyanjana (体文) for consonants, and these letters were called 'half letter (半字),' and its education was called teaching alphabets or 'teaching half letter (半字敎)'. On the other hand, each letter of Siddham script represented a combination of a consonant and a vowel corresponding to a syllable, and this writing system was called 'full letter (滿字)'. The education of this script was called 'teaching full letter(滿字敎)', which refers to the education of Sanskrit characters or Siddham. Sanskrit characters are syllabic characters that represent combinations of consonants and vowels. Teaching of half and full characters (半滿二 敎) is an expression frequently appearing in Buddhist scriptures, and it refers to the education of Sanskrit characters. The renowned Buddhist monk, Shinmi, was well versed in Vyākaraṇa (毘伽羅論), the grammar of the ancient Indian inflectional language, and shèngmíng-jìlùn (聲明記 論), a phonological study of Vyākaraṇa, since he learned them through the Tripitaka Koreana of Buddhist scriptures. Thus, he contributed to the additional invention of 11 middle vocalic sound letters of Hunmin-jeongeum based on the mātr, vocalic letters of Sanskrit characters. Before that, 27 letters for consonants were created based on the onset consonant sounds of Chinese Phonology (聲韻學), and they were called 27 fănqìe (反切) letters. They are '27 Eonmun letters' mentioned in the letter of appeal that Choe. Manri (崔萬理) wrote against the creation of the new script.

Fictions of Liberation: A Paradoxical “Palimpsest of Colonial Identity” of Chŏng (Jeong)

Within Asian/American feminist theology, this article addresses specifically Korean/American feminist theological discourse of chŏng. I argue that by employing racialized signifiers such as han and chŏng, we are marginalizing ourselves. Such discursive identity markers of Korean/American feminist theologians have been constructed by utilizing colonialist historiography and methods that the Japanese first used in their efforts to justify colonial rule of Korea (1910–1945), thereby reproducing and reinforcing the racialized discourses of the colonial era. This author implores Asian/American pastoral theologians to engage in a more critical, complex analysis of power during the period of Japanese colonial rule (1910–1945). I argue for the importance of historiographical analysis as being central to understanding how Korean/American theological identity came to embrace the cultural signifiers it does. Our task, then, as critical feminist liberation theologians is to engage in ongoing critiques and analyses of patri-kyriarchal power in colonialism(s) and imperialism(s) in order to dismantle its structures and influences.

일제침략기 사진그림엽서로 본 조선의 민요와 동요 : “아리랑엽서”를 중심으로

조선발 사진그림엽서 “아리랑엽서”에는 조선의 풍경과 조선인의 생활과 당대의 인기곡 〈아리랑〉이 수록되었지만, 정작 조선과 조선인, 조선의 노래는 담겨지지 않았다. 일본의 자본이 제작과 유통을 주도하면서 그 기획단계에서부터 굴절의 구조를 가질 수밖에 없었고, “아리랑엽서”의 속에 선택되고 편집되어진 조선풍속사진과 삽화, 그리고 일본어로 표기된 〈아리랑〉 가사는 엽서 소비자의 해석에 적극적으로 개입하여 조선의 본래적 정서를 훼손하는 굴절된 문학텍스트로 기능할 수밖에 없었다. 따라서 “아리랑엽서”에 담겨진 것은 〈아리랑〉에 편승하여 비즈니스적인 이익만을 추구한 일본 자본의 야망과 식민지 조선을 향한 욕망을 소비하려는 제국의 뒤틀린 시선의 유린(蹂躪), 그리고 그 시대의 기억(記憶)이었다.

Curative Violence: Rehabilitating Disability, Gender, and Sexuality in Modern Korea by Eunjung Kim

Reviewed by: Curative Violence: Rehabilitating Disability, Gender, and Sexuality in Modern Korea by Eunjung Kim Sonja M. Kim (bio) Curative Violence: Rehabilitating Disability, Gender, and Sexuality in Modern Korea, by Eunjung Kim. Durham, NC: Duke University Press, 2017. 312 pages. $25.95 paperback. Eunjung Kim in Curative Violence lays bare the disavowal of debility, chronic illness, and disability in South Korea from the period of Japanese colonial rule (1910–1945) to the contemporary present. She accomplishes this by tracing the construction of what she calls the "imperative to cure" which requires the erasure of markers of difference and is fueled by heteronormative and nation-building mandates. Examining lived experiences, legislation, public discourse, and representations of disability in literary and cinematic texts situated firmly in the historical moments in which they emerge, Kim reconsiders cure as "a set of political, moral, economic, emotional, and ambivalent transactions," (p. 41) questioning its necessity or even desirability. Cure acts also as a form of "crossing," one of "folded time" where a future without (or a past before) disability is projected onto the present, that produce embodied, social, material, and affective transformations. Enforcing morphological conformity not only denies diverse ways of living but also deploys violence in the name of recovery or rehabilitation. Chapter one, "Unmothering Disability," analyzes "hereditary dramas," narratives which position reproduction as a site of curative intervention by preventing the birth of potentially disabled children, thereby disqualifying disabled persons, particularly women, from parenthood. Placing the texts featured in a longer history of eugenics since the 1930s through its legal manifestation in the 1973 Motherhood and Child Health Act and into the present in preimplantation genetic diagnosis (PGD) or screening, Kim raises the ethical implications of practices that keep women from reproducing through their sterilization (voluntary or not), abortion, and ineligibility as marriage partners. Hereditary dramas also fail to take into account the risks harbored and agency of choice taken by disabled women who do bear children. Familial relations take center stage in the next chapter, "Cure by Proxy," where Kim examines Vietnam War-era films and cinematic adaptations since 1937 of premodern tales of Sim Chŏng, Ongnye, and Changhwa and Hongnyŏn that obligate nondisabled bodies to serve as "curative agents" for disabled persons. The moral economy that exhorts duties to parents, husbands, and nation imposes a compulsory normality that denigrates disability and demands the sacrifice of the proxy. This "corporeal bind," moreover, imposes dependence of disabled persons on [End Page 102] their nondisabled family members, which, in some cases, result tragically, serving as a cautionary tale of the burdens placed by state legal codes that grant or deny welfare eligibility. Popular discussion and adjudication of sexual violence, agency, and sexuality of disabled persons are explored in chapters three and five. "Violence as a Way of Loving" problematizes the logic that justifies sexual assault and rape of disabled women as "compassionate cure," form of communication, or enabler of femininity. Kim rereads the "madwoman" in literary texts and films such as Adada (1987, based on a 1935 novella), A Petal (1996, based on a 1988 novel), and The Song of Songs (2000) not as the vehicle for the "wound and site of the nation's healing" (p. 147) or fantasy of idyllic (and non-existent) past village communities but as instructive to the hostility and cruelty of humans in response to difference. This is poignantly demonstrated by the film Togani (2001, based on a novel inspired by actual events), which refuses to abide to the "social scripts of violence" and instead protests that the alienation and sexual victimization of disabled persons makes life not possible without substantive change. Heteronormativity and expectations for gendered performance also undergird contemporary presentations of the sexuality of disabled persons as a social problem in chapter five "Curing Virginity." The sex drive of disabled men (presumed natural, invoking pity for their virginal life) and women (understood as excess and to be eradicated) invites curative interventions. Films such as Pink Palace (2005) and Sex Volunteer: Open Secret, the First Story (2009) and the Korean translation of the Japanese book Sex Volunteers (2005) promote the legalization and subsidization of sexual services for disabled persons by "sex volunteers" or "sex surrogates...

Japanese Language Textbooks used in Korea and Japan During the Period of Japanese Colonial Rule - Using Comparative Analysis Between Kokugotokuhon and Shougakutokuhon

본 연구는 일제시대 1910-1945) 한국에서 사용 되었던 국어 일본어) 교과서와 같은 시기에 발행된 일본에서 사용 되었던 국어 일본어) 교과서의 비교 연구를 통해 일제시대 의 교육적 목적과 교육적 이데올로기의 의미를 교과서 삽화의 시각적 이미지 분석과 텍스트 분석을 통해 살펴보는 것을 그 목적으로 한다. 이를 위해 본 연구는, 비판적 담화 분석 법 Critical Discourse Analysis)을 사용하여 텍스트와 시각적 이미지 분석을 중심으로 한국에서 사용된 국어 교과서 ‘국어 독본’과 일본에서 사용된 ‘소학 독본’을 비교 분석하였다. 일본과 한국에서 쓰여 진 교과서 에서 어떠한 시각적 이미지와 텍스트를 주로 사용 되었는지 살펴보고, 강조 되었거나 혹은 주가 되는 이데올로기적 의미가 무엇인지 살펴보았다. 더 나아가, 식민지 교육이 추구하는 이상적 아동 상을 비교 분석을 통해 밝히는데 그 의의가 있겠다. 두 교과서를 분석하여 비교하여 본 결과, 같은 주제나 제목아래 내용이 다르거나 강조하는 내용이 각각 다르게 표현되어 있었으며 ‘국어독본’ 에서 추구하는 이상적인 아동상은 ‘소학독본’에서 추구하는 아동상과는 서로 다른 양상을 보였다.

WATER MANAGEMENT PROJECTS AND FLOODS/ DROUGHTS IN COLONIAL KOREA: THE CASE OF THE MAN’GYŎNG RIVER IN THE HONAM PLAIN

The Man’gyŏng River is a medium-sized river passing through the southwestern Chŏlla region, one of the most productive rice cultivation areas of Korea. This article analyzes projects related to water management, such as the construction of irrigation facilities, river improvement, and farmland rearrangement, conducted in the river basin during the period of Japanese colonial rule (1910–1945), with an emphasis on the reactions of local Korean peasants. Immediately after the Russo-Japanese War (1904–1905), Japanese immigrants began to acquire land around the middle and lower reaches of the river, and by the time of the colonization of Korea in 1910, large Japanese landowners had established modern-style irrigation associations for supplying water to their farms, which were tilled by Korean tenants. However, construction of developmental infrastructure, such as railways, roads, and irrigation facilities induced the exacerbation of flood damage once the river overflowed because of the obstruction of water drainage. The interests of local Korean peasants and those of large Japanese farm owners clashed over the issue of preventing flood damage. Eventually, the colonial government decided to proceed with the river improvement project proposed by the Japanese-led irrigation associations.

일제강점기 조선시가지계획령에 고시된 부산 소재 도시공원의 변천

본 연구는 일제강점기에 계획된 부산 도시공원 32개소를 대상으로 도시의 성장과 발전에 따른 공원의 변화과정을 고찰했다. 특히, 도시공원의 변화과정을 도시계획적 관점에서 검토하기 위해 부산시에서 편찬된 도시계획사 관련 서적, 부산시보 고시공고, 도시공원 유원지 녹지현황 내부 자료, 결재문서 등을 조사 분석했다. 그 결과, 일제강점기 일본 거류지역 일본인에 의해 조성된 대정공원, 고관공원, 용두산공원은 시가지 공원계획 이전부터 공원으로 이용되었으며, 이러한 공원을 포함한 1944년 법적으로 명시한 32개소의 공원은 방재기능을 고려하여 계획되었다. 해방이후, 한국전쟁의 혼란한 시기와 도시계획 재정비로 인해 공원부지는 무허가 건축물 난립, 주택건설, 상업지, 공공청사 및 학교 건립 등으로 이용되었으며, 그에 반해 도심지에 위치한 도로공원과 대부분의 소공원은 폐지되었다. 하지만, 그린부산 정책과 더불어 일제강점기 당시 도심 외곽에 계획된 미집행 공원은 도시 성장으로 도심지에 위치한 주요 공원으로 자리 잡아, 쾌적한 도시형성을 위한 공원사업으로 연지공원, 양정공원, 당곡공원이 조성되고 있다. 이렇게 일제강점기에 계획된 32개소의 공원은 부산 도시형성 과정의 시대상을 반영하여 폐지 또는 조성되었다. 폐지된 공원은 개발압력에 토지매입 효율성이 낮다고 판단된 공원이며, 조성되고 있는 공원은 개발이 용이하지 못했던 위치에 입지한 공원이다. 따라서, 공원이 사회공통자본으로 인정받기 위해서는 공원 부지의 토지매입 여건에 대한 충분한 검토가 필요한 것으로 밝혀졌다. This study investigated the process of change of 32 urban parks designated during the period of Japanese colonial rule according to growth and development of the city in Busan. Particularly, researching included analyizing books, notification, data, and documents relevant to the history of urban planning published by Busan city. As a result, Daejeong Park, Gokwan Park, and Yongdusan Park had been utilized by Japanese residents under the Japanese colonial rule before planning of urban parks, and 32 parks legally specified in 1944 were planned by considering the prevention against disasters. After emancipation, there were an unauthorized building, housing construction, business district, public office, and school facility in the sites of the parks due to the influence of the Korean War and reorganization of urban planning. The majority of parkways and small parks downtown were eliminated. However, unexecuted parks that the government had designed on the edge of town during the Japanese colonial period have become major parks downtown through the city's growth. Yeonji Park, Yangjeong Park, and Danggok Park have been being building as a business of parks for a comfortable city, forming downtown along with the Green-Busan Policy. Thus, 32 parks designated under the Japanese colonial rule have made or got out of use reflecting on the phases of the times of modern Korean society. It turns out that these parks need an investigation about condition for land possession and purchase of the site of the parks in order for social common capital.

A Study on <Manjuga> criticising reality in The Last Period of Japanese Colonial Rule

A Study on <Manjuga> criticising reality in The Last Period of Japanese Colonial Rule

An empirical analysis of land property lawsuits and rainfalls.

This article using the database of Taiwanese land property lawsuits studies the economic effects of rainfalls on land property lawsuits during the period of Japanese colonial rule (1920–1941). The results obtained from basic ordinary least squares indicate that it shows no significant influences. However, an interesting result is that, when we adopt the approach of two stage least squares and use the variables of temperature and evaporation as the instrument variables of rainfalls, we find that there are highly significant influences on the lawsuits of land property. If 1 year comes with low average rainfalls, it means that the costs of productive inputs increase, because the available natural resource will decrease, and brings the distorted using of land property.

A Study on Fisheries Business Trends during the Period of Japanese Colonial Rule in Tongyeong based on Fisheries Status, Catches and Issues

A Study on Fisheries Business Trends during the Period of Japanese Colonial Rule in Tongyeong based on Fisheries Status, Catches and Issues

A Study on Relationship between Fishing Rights Conflict and Fisheries Cooperatives Establishment in Tongyeong during the Period of Japanese Colonial Rule

Though the debate of the establishment time, place and characteristic of the first fisheries cooperatives in Korea has been existed, it is clear that they had been established in the neighborhood of Tongyeong during the period of Japanese colonial rule. But the objective, motive and historical background of the first fisheries cooperatives are still slightly vague. To explain and explore that of fisheries cooperatives, over 1,000 articles of media, about 100 document of the Japanese government-general of Korea and the annals of the Joseon dynasty, many of research paper and others were included and refined. Through the result of that process, three core factors were founded that affect both the emergence of fisheries cooperatives and relationship of the them. The first one is about the royal family`s fishing area where in the neighborhood of Tongyeong. The next one is Kentaro Kashii who was called king or devil of the Korean fisheries industry and the last one is fishermen and their organizations including fisheries cooperatives. Some of the above and the fishing rights conflict that make a guidance for understanding them has not been clearly mentioned. The result of this study shows that the birth of the first fisheries cooperatives were caused by not only the Japanese government-general of Korea but mainly Korean fishermen`s voluntary activity and free will against fishing rights conflict between them. And both of the first fisheries cooperatives had somewhat difference in their constitution of organization and their characteristics but it was a tragic irony that the more exploitation and despoliation were conducted by Japanese government-general and Japanese capitalist the more movement and activity of Korean were frequently and severely occurred. Even though the findings and results of this study would be a proof and helpful material for understanding the establishment and their activity of fisheries cooperatives in Tongyeong, more research and contribution would be need by members of fisheries academic and business world.