27 research outputs found
๋์๋ฌด๋ผ ์ ์ง์ ์ญ์ฌ์ฃผ์ ์ธ๋ฅํ๊ณผ ๋ฌธํ์ธ๋ฅํ์ ์ผ๋ณธํ : ๋ฌ์ผ์ ์์์ '๋๋์์ ์'๊น์ง
์๋๋ ์ฌ๋์ ๋ง๋ ๋ค. ์ด๋ ํน์ ์๋๋ฅผ ์ด์๋ ์ฌ๋์ ๊ทธ ์๋๋ฅผ ๋ง๋ค์๋ ๋ฌธํ๋ด๋น์๋ผ๊ณ ๋งํ ์๋ ์๋ค. ๋์๋ฌด๋ผ ์ ์ง๊ฐ ์ด์๋ ์๊ธฐ๋ ๋ฉ์ด์ง-๋ค์ด์ผ-์ผ์๋ฅผ ์ด์ด ๊ฐ๋ ์ผ๋ณธ์ ๊ทผ๋ํ์ ์ ๊ตญ์ผ๋ณธ์ ์์์ด ์ ์์ผ๋ก ์ด์ด์ก๋ ์๊ธฐ๋ฅผ ๊ดํตํ๊ณ ์๋ค. ๊ทธ์๊ฒ ์ ์ง ์์ ์ํฅ์ ๋ฏธ์น ๊ฒ์ผ๋ก ์๊ฐ๋๋ ๋ฌ์ผ์ ์ ์ฐธ์ ์ผ๋ก๋ถํฐ ๋๋์์ ์์ด ๊ฒฉํด์ง๋ ์๊ธฐ์ ๊ทธ๋ ์ ์์ ๋์ ๋ฐ๋ง๊ณ ๊ทธ๋ก ๋ณ์ ํ๋ ๋ฉด๋ชจ๋ ๋ณด์๋ค. ๊ทธ๊ฐ ์ ์์ธ๋ฅํ์ด๋ ๋ถ์ผ๋ฅผ ์ธ๊ธํ ์ ๋ ์์ง๋ง, ๊ทธ์ ์ธ๋ฅํ์ ์ฌ์ค์ ์ ๊ตญ์ผ๋ณธ์ ์ ์์ด๋ผ๋ ๊ตฌ๋์ ๋ณ๊ฐ๋ก ์ดํดํ๊ธฐ์๋ ๋ฌด๋ฆฌ๊ฐ ์๋ค. ์ ์๊ธฐ๋ฅผ ์ด์๋ ํ ์ธ๋ฅํ์์ ํ๋ก๋ก์ ๋์๋ฌด๋ผ ์ ์ง์ ํ๋ฌธ์ ์ญ์ ์ ์ดํดํ ํ์๊ฐ ์๋ค. ๋์๋ฌด๋ผ์ ๋ํ ๋์ ํ๊ฐ ์์
์ ์ฌ์ค์ ์ผ๋ณธ์ธ๋ฅํ์ฌ๋ผ๋ ํ์์ ์์๋ ์ผ๋ถ๋ถ์ด๋ค. ์ ์ฒด์ ์ธ ํ์ด ์์ฑ๋์ง ์์ ์ํ์์์ ์์
์ด๊ธฐ ๋๋ฌธ์, ์์ผ๋ก ์งํ๋๋ ๋ค๋ฅธ ํ์๋ค์ ์์
๋ค๊ณผ ๋น๊ต์ ์์์ ์ฌ๊ฒํ ๋์ด์ผ ํ ๋ถ๋ถ๋ค์ด ๋จ์ ์๋ค.
๋ง๋ฆฌ๋
ธ๋ธ์คํค์ ๋ ๋ํด๋ฆฌํ-๋ธ๋ผ์ด์ ์ค์ฌ์ผ๋ก ํ ์๊ตญ์ ์ฌํ์ธ๋ฅํ์ด ๊ธฐ๋ฅ์ฃผ์์ ๊ธฐ์น๋ฅผ ๋๋์ด๊ณ ์์ ์ฆ์, ์ญ์ฌ์ ๋ฌธํ์ ์ถ์ ์ด ์ค๋๋ ์ผ๋ณธ์์ ์๋ํ๋ ์ธ๋ฅํ์ ํ ์ฐฉํ๋ ์ญ์ฌ์ฃผ์๋ก ๋ํ๋ฌ๋ค๊ณ ๋งํ๊ณ ์ถ๋ค. ์งํ๋ก ์ ์ธ๋ฅํ์ ํ์ตํ๋ ์ฐ๋ณด์ด(ๅชไบ)๊ฐ ์ผ๋ณธ์ธ๋ฅํ์ ์ธ๊ธํ๊ธฐ ์์ํ์ ๋, ๊ทธ๋ ๊ณ ๋ฌธํ๋ค์ ๋ํด์ ์ฃผ์๋ฅผ ๊ธฐ์ธ์ด๊ณ , ๊ณ ๋ฌธํ์ ์๋ฃ๋ค์ ํ ์ํ์ ์๋ฃ์ ํด์์ ์์ฉํจ์ ์์ด์ ์ฃผ์ ํ์ง ์์๋ค. ๊ทธ์ ์ ์๋ค์ธ ๋๋ฆฌ์ด(้ณฅๅฑ
๏ง่)์ ์ด๋
ธ(ไผ่ฝๅ็ฉ) ๋ฑ๋ ์์ฌ์ ์ฌ์ง์์ด ๊ณ ๋ฌธํ๋ค์ ์ค์ํ ์๋ฃ๋ก์ ๊ตฌ์ฌํจ์ผ๋ก์ ์ผ๋ณธ์ธ๋ฅํ์ ์๋ก์ด ๋ฐฉ๋ฒ๋ก ์ ์๋ํ๊ณ ์์๋ค. ๋๋ ์ด๋ฌํ ๋ฐฉ๋ฒ๋ก ์ ๊ฐ์ฅ ๊ณผ๊ฐํ๊ฒ ์ฌ๋์๊ฒ ๊ตฌ์ฌํ ์ฌ๋์ด ๋์๋ฌด๋ผ ์ ์ง๋ผ๊ณ ์๊ฐํ๋ค. ์ ํ๋ก ์ ์ต๋ํ๋ฉด์ ์ธ๋ฅํ์ ์ ๊ฐํ๋ ๋์๋ฌด๋ผ๋ ์ฐ์ ํ ๊ณ ๋ฌธํ๋ค์ ์ธ๋ฉดํ์ง ์๊ณ , ๊ทธ ์์์ ๋ฌธํ์ ์ ํ๋ฅผ ์ค๋ช
ํ๊ธฐ ์ํ ์๋ฃ๋ค์ ๋ฐ๊ตดํ์๋ค. ๊ธฐ๋ฅ์ฃผ์๊ฐ ํกํํ๋ 1920๋
๋ ์ธ๊ณ์ธ๋ฅํ๊ณ์๋ ๋ค๋ฅธ ๋ฐฉ๋ฒ์ ๋ชจ์ํ๋ ๋์๋ฌด๋ผ์ ์
์ฅ์ ์ญ์ฌ์ฃผ์ ๋ฐฉ๋ฒ๋ก ์ด๋ผ๊ณ ๋ช
๋ช
ํจ์ ์กฐ๊ธ๋ ๋ถ์กฑํจ์ด ์๋ค. ๋ค๋ง ๊ทธ๊ฐ ์ญ์ฌ์ ์๋ฃ์ ์ฑํ๊ณผ ๋ถ์์ ๋ํด์ ๋ช
์์ ์ธ ๋ฐฉ๋ฒ์์ ๋
ผ์๋ฅผ ์ ๊ฐํ์ง ์์๋ค๋ ๊ฒ์ผ ๋ฟ, ๊ทธ๋ ํ๋์ผ๋ก์ ์ญ์ฌ์ฃผ์๋ฅผ ์ค์ฒํ์๋ ์ธ๋ฅํ์์๋ค. ๊ทธ๋ฌํ ๋
ธ๋ ฅ์ ์ฐ๋ฆฌ๋ ํ ์ฐฉํ์ ์๋๋ผ๊ณ ๋ถ๋ฌ์ผ ํ ๊ฒ์ด๋ผ๊ณ ์๊ฐํ๋ค.
๊ทธ๋ ์์ธ๋ค ๋ํ์ ๊ฐํ๊ต์๋ค ์ค์ ํ ์ฌ๋์ด์๋ค. ๋ฌธํ์ผ๋ก ์์ํ์ฌ, ์ ๋ฌธ๊ณผ ์ก์ง์ ํธ์ง, ๊ทธ๋ฆฌ๊ณ ์ธ๋ฅํ, ์ผ๋ณธ์ฌ, ์ผ๋ณธํ์ผ๋ก ๊ท๊ฒฐ๋ ๋ฉ์ด์ง-๋ค์ด์ผ-์ผ์์ ํ๊ณ๋ฅผ ์๋ ๋ํ์ ์ธ ์ธ๋ฅํ์์๋ค. ๋์๋ฌด๋ผ ์ ์ง๋ ์ฐ๋ณด์ด(ๅชไบๆญฃไบ้)์ ์ดํฉ์ธ๋ฅํ์ ๋ด์ฉ์ ์น๊ณํ๋ ค๊ณ ๋
ธ๋ ฅํ ์ฌ๋ก์ด๊ธฐ๋ ํ๋ฉฐ, ๋๋ฆฌ์ด ๋ฅ์กฐ์ ์คํ์ผ๊ณผ ์ง๊ทนํ ์ ์ฌํ ๋ฉด๋ชจ๋ฅผ ๋ณด์๋ค. ์ฐจ์ด์ ์ด ์๋ค๋ฉด, ๋๋ฆฌ์ด๋ ๋์์์์ธ๋ฅํ์ผ๋ก ์๋ฆฌ๋ฅผ ์ก์๊ณ , ๋์๋ฌด๋ผ ์ ์ง๋ ์ผ๋ณธํ์ผ๋ก ๊ท๊ฒฐ๋์๋ค. ๊ณ ๋์ ๋ฐ๊ณผ ๊ณ ๋๊ฒฝ์ ์ ๋ํ ๊ทธ์ ๋ฌธํ์ธ๋ฅํ์ ์
์ ์ ์์ผ๋ก๋ ์ฌ์กฐ๋ช
๋์ด์ผ ํ ์ฌ์ง๋ฅผ ์ถฉ๋ถํ ๋จ๊ธฐ๊ณ ์๊ณ , ๊ทธ๋ฌํ ์ฌ์กฐ๋ช
์ด ์ผ๋ณธ์ธ๋ฅํ์ ํ๋ฌธ์ฌ์ ํ์ค์ฌ๋ฅผ ๊ตฌ์ถํ๋ ๊ธฐ์ด์ ์ธ ์์
์ด ๋ ์ ์๊ธฐ์ ์ถฉ๋ถํ๋ค.
ํ๋ฌธ์ด ๊ตญ๊ฐํ์ผ๋ก ์ข
์๋ ๋์ ์ํ์ฑ์ ๋ณด์ฌ ์ฃผ๋ ์ฌ๋ก๊ฐ ๋์๋ฌด๋ผ์ ๊ฒฝ์ฐ๋ค. ์ผ์ ๋ง๊ธฐ ๋๋์์ ์์ ๋ํ์ ์ธ ์นํธ๋ก ์์๋ ๊ทธ์ ์
์ฅ์ ๊ณต์กด๊ณต์, ์ฌํด๋ํฌ, ๊ด์ญ๋ฌธํ๊ถ ๋ฑ์ ๋ ํ ๋ฆญ์ผ๋ก ํฌ์ฅ๋์๊ณ , ๋๋์์ ์์ ๋ฐ๋ง๊ณ ๊ทธ ์ญํ ์ ์ ๊ฐ์์ด ๋ฐํํด ์จ ๋ฌธํ์ธ๋ฅํ์ ๋์๋ฌด๋ผ ์ ์ง์ ๋ํ ๋
ผ์๋ ์์ผ๋ก์ ์ฌ๋์๋ ๋ถ์์ ๊ธฐ๋ค๋ฆฌ๊ณ ์๋ค. ๋ง๊ธฐ ๋์๋ฌด๋ผ์ ์ ์์ธ๋ฅํ์ด ๊ทธ์ ํ์์ ์์
์ด์๋ ๋ฌธํ์ธ๋ฅํ์ ์
์ ์ ๋งค๋ชฐ์ํฌ ์๋ ์๋ค๊ณ ์๊ฐํ๋ค
Korean Immigrants in Argentina: An Ethnographic Sketch
์ค๋จ๋ฏธ์ ํ๊ตญ์ด๋ฏผ์ด๋ผ๋ ์ฃผ์ ๋ฅผ ๋ค๋ฃจ๋ฉด์ ๋ฐ๋์ ๊ณ ๋ คํด์ผ ํ๋ ์ฌํญ์ด ์ค๋จ๋ฏธ๋ผ๋ ํ์ง์ ์ฌ์ ๊ณผ ๊ด๋ จ๋ ํ๊ตญ์ธ๋ค์ ๊ดํ ๋ฌธ์ ์์์ ํ๋ฆฝํ๋ ์ผ์ด๋ผ๊ณ ์๊ฐ๋๋ค. ํ์ง์ ์ฌ์ ์ ์ฌ๋์๊ฒ ๊ฐํํ๊ณ ๋ ์ฐํ์ ๊ทธ ํ ์์์ ์ด์๊ฐ๋ ํ๊ตญ์ธ์ ์ํ์ ๊ดํด์ ์ธ๊ธํ๋ ๊ฒ์ด ๊ฐ์ฅ ์ ์ ํ๊ณ ํ๋นํ ๊ฒฐ๋ก ์ ์ ๋ํ ์ ์๋ค๋ ๊ฒ์ ๋น์ฐํ ๊ท๊ฒฐ์์ ํ๋ฆผ์๋ค. ๊ทธ๋ฌ๋ ํ์์ ๋ฅ๋ ฅ์ด ๊ทธ๋ฌํ ์์ค์ ๋ฏธ์น์ง ๋ชปํ๊ณ ์๋ค๋ ๋ฌธ์ ์ ๋๋ฌธ์, ๋ณธ๊ณ ์์๋ ์๋ฅดํจํฐ๋์ ํ์ง์ฌ์ ์ ๊ดํด์๋ ๊ฐ๋ฅํํ ๊ฐ๋ตํ๊ฒ ์ธ๊ธํ๊ณ ์ ํ๋ค. ๊ทธ๋ฆฌ๊ณ ํ์๊ฐ ์๋ํ๊ณ ์๋ ๋ณธ๊ณ ์ ์ฃผ๋ ๋ด์ฉ์ ์๋ฅดํจํฐ๋๋ผ๋ ๊ณณ์ ์ด๊ณ ์๋ ํ๊ตญ์ธ๋ค์ด ์ด๋ ํ ๊ฒฝ๋ก๋ฅผ ํตํด์ ๊ทธ ๊ณณ์ ์ ์ฐฉํ๋ ๊ฒฐ๊ณผ๋ฅผ ์์ฐํ๊ฒ ๋์๊ณ , ๊ทธ๋ค์ด ์ด๋ฃจ์ด์จ ์ํ์ ๊ณผ์ ์ ์๊ฐ์ด๋ผ๋ ์ ์์์ ์ง์ ํด ๋ณด๋ ์์
์ ํ๋ ๊ฒ์ด๋ค
ๆคๆฐ๊ณผ ๆฐ็ญ์ ๆฅๅธไบบ้กๅญธ -่บๅๅธๅคง์ ไบฌๅๅธๅคง์ ไบบ่๊ณผ ๆดปๅ์ ์ค์ฌ์ผ๋ก-
ๅญธๅฒ๋ฅผ ๊ณต๋ถํ๋ ็็ฑ, ็นํ ์ธ๋ฅํ ๋ถ์ผ์์ ๋
๋ฆฝ์ ์ธ ํ๋์ ํ์๋ถ์ผ๋ฅผ ๋ง๋ค์ด๊ฐ๊ณ ์๋ ๆคๆฐไธป็พฉ์ ไบบ้กๅญธ์ ้ไฟ์ ้่ฏ๋ ๅ้ก๋ฅผ ์๊ฐํ๋ ็็ฑ์ ๋ํด์ ๊น์ด ์๊ฐํด๋ณผ ๅฟ
่ฆ๊ฐ ์๋ค. ํ๋์ ๊ฐ๋ณ ํ๋ฌธ์ด ์งํ๋์ด์ค๋ ๊ณผ์ ์ ํ์๋ค์ ์
์ ์ ์ผ๋ณํ๋ ์์
๋ฟ๋ง ์๋๋ผ ๊ทธ๋ฌํ ์
์ ๊ณผ ๊ด๋ จ๋ ์๋์ ์ํฉ์ ํจ๊ป ๊ณ ๋ คํ๊ธฐ๋ฅผ ์๊ตฌํ๋ค. ๊ทธ ๊ณผ์ ์ ํตํ์ฌ ํ์๋ค์ด ํ๋ฌธ์ ์ธ ์
์ฅ์ ์ด๋ป๊ฒ ์๊ตฌํ๊ณ ๋ฐ์ ์์ผฐ๋๊ฐ์ ๋ํด์ ์ด๋ก ์ ์ธ ์ธก๋ฉด์์๋ฟ๋ง์ด ์๋๋ผ ์ ์น์ ์ฐจ
์์์๋ ์กฐ๋ช
ํ๊ฒ ๋๋ค.
ๆฏ่ผ็ ่ช็ฑ์ค๋ฝ๊ฒ ไบๅฏฆ(ๆญทๅฒ) ๋๋ ไบๅฏถ์ด๋ผ๊ณ ์๊ฐ๋๋ ๊ฒ๋ค(่จๆถ)์ ็ผ่ชชํ ์ ์๋ ๆไปฃ์ ์ด๊ฒ๋ ๊ฒ์ ๋๋ ๅนธ็ฆํ๊ฒ ์๊ฐํ๋ค. ๆฒ้ป๊ณผ ๆ้ ๊ทธ๋ฆฌ๊ณ ้ฑ่ฝ๋ฅผ ๅฝ่ฆ๋ฐ์๋ ๅ
ๅญธ๋ค์ ๅๆ
ํ ์๋ฐ์ ์๋ ์ํฉ์ ์ฐ๋ฆฌ๋ ์๋์ ๋ฐฐ๊ฒฝ์ด๋ผ๊ณ ์ด๋ฆํ๋ค. ์ด ์ํฉ์ด๋ผ๋ ๊ฒ ๋๋ฌธ์, ์ ์น์ ํ๋ฌธ์ ์ํธ ๋ถ๊ฐ๋ถ์ ๊ด๊ณ๋ฅผ ๋งบ๊ณ ์๋ค. ๆณๅฃ์ผ๋ก ๅ ํด์ ็ง็ฒ์ ๋นํ๊ณ , ๆฒ้ป์ผ๋ก ๅ ํ ็ๆ์ ๋์ด๋ฆฌ์ ์ํด์ ๅ็ง็ฒ์ ๋นํ ๅ
ๅญธ๋ค์ ๅ้ฟๅๅพฉ์ ็ฒํ ๅฏไธํ ๊ธธ์ ๆญทๅฒ์ ่จๆถ์ ๅๅกํ
ไบๅฏถ็ขบ่ช ้็จ์ ์์ผ๋ฉฐ, ๊ทธ ้็จ์ ์ง๊ธ์ ์ฐ๋ฆฌ๋ค์๊ฒ ์ง์์ง ่ณฃไปป์ด๋ผ๊ณ ์๊ฐํ๋ค.์ด ์ฐ๊ตฌ๋ 2000-2001๋
๋ ์์ธ๋ํ๊ต ๋๋ ํ๊ตญ 21 ์ฌ์
๋ํ๊ต์ก๊ฐํ์ง์๋น์ ์ํด ์ํ๋์์(This was supported by the Grant for Reform of University Education under BK 21 Project of S.N.U)
An Ethnography of Fishing in Irabuzima (Okinawa, Japan)
์คํค๋์ ํ์ ์ํ ๋ฏธ์ผ์ฝ์ง๋ง(ๅฎฎๅคๅณถ)์ ์์ ๋ถ์ด ์๋ ์ด๋ผ๋ถ์ง๋ง(ไผ่ฏ้จๅณถ)๊ฐ ์ด๋ฒ ๋น์ง์ฐ๊ตฌ์ ๋์์ด๋ค. ์ด๋ผ๋ถ์ง๋ง๋ก๋ถํฐ ์ข์ ์๋ก(์ด๋ฆฌ์, ๅ
ฅๆฑ)์ ์ํด์ ๋จ์ด์ ธ ์๋ ์๋ชจ์ง์ง๋ง(ไธๅฐๅณถ)์๋ ํ๋ จ๋นํ์ฅ์ด ์์ด์ ๊ทธ ๊ท๋ชจ๋ ๋์ฟ์ ํ๋ค๋ค์ ์ค์ฌ์นด์ ๊ฐ์ฌ์ด ๋นํ์ฅ์ ๋ฒ๊ธ๊ฐ๋ค. 3 Km ๊ธธ์ด์ ํ์ฃผ๋ก๊ฐ ์๊ณ ๏ผ ๋ชจ๋ ์ข
๋ฅ์ ๋นํ๊ธฐ๊ฐ ์ด์ฐฉ๋ฅ์ด ๊ฐ๋ฅํ๋ฉฐ, 2001๋
์ ์ด๊ณณ์์ ์คํ์ด์ค ์
ํ ์คํ์ด ์์ ๋์ด ์๋ค. ํ์ฌ๋ ํํ์คํ์ ์ํ ๊ธฐ์์ฌ๊ฐ ์ค์น๋์ด ์๋ ๊ณณ์ด๊ธฐ๋ ํ๋ค. ์ด๊ณณ์ ๋ํ์ ์ธ ๊ณผ์(้้ณ) ์ง์ญ๋ค ์ค์ ํ๋๋ค. 1955๋
์ 12,000๋ช
์ ์ธ๊ตฌ๊ฐ ์์๋๋ฐ๏ผ ํ์ฌ๋ 7์ฒ๋ช
์ด ๋์ง ์๋๋ค. ์ธ๊ตฌ๊ฐ ์ค์ด๋๋ ๊ฒ์ด ์ด ์ง์ญ์ ๊ฐ์ฅ ์ฌ๊ฐํ ๋ฌธ์ ๋ก ์ธ์๋๊ณ ์๊ณ ๏ผ ์ธ๊ตฌ๊ฐ ์ค์ด๋๋ ์ด์ ๋ ์ง์
์ด ์๊ธฐ ๋๋ฌธ์ด๋ผ๊ณ ํ๋ค. ๋ฐ๋ผ์ ์ฐ์ ์ ์ผ๋ก ๋น ์ ธ๋๊ฐ๋ ์ ์ ์ธ๋ ฅ์ ๋ถ์ก์ ๋๋ ค๋ ์ง์ญ๊ฐ๋ฐ๊ณํ์ด ์ฌ๋ฌ ๊ฐ์ง๋ก ์งํ๋๊ณ ์๋ค. ํจ ์ฌ๋ฌด์์์๋ ๊ด๊ด์ ๊ธฐ๋ณธ ๊ฐ๋
์ผ๋ก ํ์ฌ ๏ผ 9ํ ๊ณจํ์ฅ์ ๊ฑด์คํจ์ผ๋ก์จ 20๋ช
์ ๊ณ ์ฉํจ๊ณผ๋ฅผ ๊ฒจ๋ฅํ๊ณ ์๋ค. ๊ณจํ์ฅ์ผ๋ก๋ถํฐ ์ผ๋
์ 1์ต ์์ ์์
์ด ์๊ธฐ๋ฉด๏ผ ์ด์๋น๋ก 8์ฒ๋ง ์์ ์ฌ์ฉํ๊ณ ๋จ๋ ๋์ ์ ๊ธ์ ํ๋ค๋ ๊ฒ์ด ๋ง์น(็บ)์ ๊ณํ์ด๋ค. ๋ค์ด๋น์ ํ๋ฌ ์ค๋ ์ฌ๋๋ค์ ์ํ ๋ฏผ๋ฐใๆฐๅฎฟใ ์บ ํ์ด๋ ๊ฑด์คํ๊ณ ์๋ ์ค์ธ๋ฐ 6๋ช
์ ๊ณ ์ฉ์ ๋ชฉ์ ์ผ๋ก ํ๋ฉฐ๏ผ 60% ์ ๊ฐ๋๋ฅ ์ ์์ํ๋ค. ์ ์ ์ธ๊ตฌ๋ฅผ ๋๋ด์ ์ก์๋๊ธฐ ์ํด์ ์ ์ด ์ง์ ์ง์ด์ ์ง์ธ๋ฅผ ์ธ๊ฒ ํ๊ณ ์๋ค. ์ฃผ๋ก ์ฅ๋จ๋ค์ด ๋ง์ด ๋ถ๊ฐ๋ฅผ ํ์ฌ ์ฌ๋ ๊ฒฝํฅ์ด ์๋ค.
This paper focuses on ethnography of fish and fishing at Irabuzima in Okinawa, Japan. Fieldwork was conducted between July 4th and 16th, 2000 and supported by the Ministry of Education and University of the Ryukyu in Japan. Fishermen in lrabuzima have their own folk knowledge on fish and fishing and professional fishermen are usually fishing tunas apart from islands and lagoons.
Fishes are different from the places in and near ocean and fishermen must be fully equipped with this knowledge about fishing. Wives do also have adapted with the various kinds of fishes for cooking and preparing for meals. Junior high school boys and girls have a chance to participate into fishing on tuna-boats for boys as well as the bushi processing factory for girls on the basis of school curricular in relation with community cooperation.
Tuna has been acknowledged as one of the best-chosen fishes in Japan especially because most of the Japanese cuisines are basically connected with the dried and sliced tuna (katsuo-bushi). Fishermen in tuna-boats are used to be recruited in connection with friendship as well as kinship networks and they used to spend for several months together for fishing in the South Pacific and the portion of the tuna fishing has been greatly influenced in lrabuzima in terms of economy and society. Recently, changing atmosphere of the international agreement for fishing has also impacted the tuna fishing and the result of it does also affected to the lives in Irabuzima.
There has been a meticulous research on lrabuzima fishermen's tuna fishing in the South Pacific and an interesting study of acculturation between Japanese crews and Solomonese ones on long-standing fishing lives has also been under covered. The author of this paper foresees the future research related with this ethnography of fishing based on this preliminary report
๋น๊ต์ ๊ฐ๋ ๊ณผ ๋ฌธํ๋น๊ต์ ์ ์ ์์ค - ์์ค์ ๊ฒํ
๋ณธ๊ณ ์์ ๋
ผ์๋๊ธฐ๋ฅผ ํฌ๋งํ๋ ๊ฒ์ ์ฐ๋ฆฌ๊ฐ ์ผ์์ ์ผ๋ก ์ฌ์ฉํ๊ณ ์๋ '๋น๊ต'๋ผ๋ ๊ฐ๋
์ด๋ค. ๊ทธ๋ฆฌ๊ณ ๊ทธ๊ฒ์ด ์ธ๋ฅํ์ ์ธ ์ฐจ์์์ ์ด๋ ํ ์๋ฏธ๋ฅผ ์ง๋๊ณ ์๋์ง๋ฅ ๊ฒํ ํด ๋ณด๋ ค๊ณ ํ๋ค. '๋น๊ต'๋ผ๋ ๋จ์ด๋ ์ผ์์ ์ผ๋ก ํํ ์ฌ์ฉ๋ ์ ์์ ๋ฟ๋ง ์๋๋ผ, ์ธ๋ฅํ์ ์ธ ์ฐจ์์์ ์ด ๋จ์ด๊ฐ ์ฌ
์ฉ๋ ๋์๋ ์ผ๋ฐ์ ์ผ๋ก ๋ฌธํ์ฐ๊ตฌ๋ฅผ ์ํ ๋ฐฉ๋ฒ๋ก ์ ๋ด์ฉ์ ๊ดํ ์ธ๊ธ์ด ์ด๋ฃจ์ด์ง๊ณ ์๋ค. ๋ฐ๋ผ์ ์ธ๋ฅํ์ ์ค์ฌ์ฃผ์ ์ธ ๋ฌธํ๋ฅผ ์ฐ๊ตฌํจ์ ์์ด์ ์ค์ํ ๋ฐฉ๋ฒ๋ค ์ค์ ํ๋๋ก ์ธ์ ๋์ด ์ค๊ณ ์๋ ๋น๊ต์ฐ๊ตฌ๋ผ๋ ๊ฒ์ ์ค์ฒด๋ฅผ ํ์
ํด ๋ณด๋ ค๊ณ ํ๋ ๊ฒ์ด ๋ณธ๊ณ ๋ฅผ ์์ฑํ๋ ๊ธฐ๋ณธ์ ์ธ ๋ชฉ์ ์ด๋ค. ์ด๋ฌํ
์์ค์์ ํ์๊ฐ ์ ๊ธฐํ๊ณ ์๋ ๋ฌธ์ ์์์ "๋น๊ต๋ผ๋ ๊ฒ์ ๋ฌด์์ด๋ฉฐ, ๊ทธ๊ฒ์ด ์ธ๋ฅํ์ด๋ผ๋ ํ๋ฌธ๊ณผ๋ ์ด๋ ํ ๊ด๊ณ๋ฅผ ๊ฐ๊ณ ์๋๊ฐ?" ํ๋ ์ง๋ฌธ์ด๋ค. ๋
ผ๋ฆฌ์ ๊ฐ์ ํธ์๋ฅผ ์ํด์ ํ์๋ ์๊ธฐ ์ง๋ฌธ์ ํ๋ฐ๋ถ์ ํด๋น๋๋ํ์ค์ฌ์ ์ธ ์ฐจ์์ ๋น๊ต์ ๊ดํ ๋ฌธ์ ๋ฅผ ๋จผ์ ์ ์ํ๊ณ ์ ํ๋ค ๊ทธ๋ฆฌ๊ณ ๋น๊ต์ ๊ฐ๋
์ ๊ดํด์ ๊ฐ๋ฅํ ํ ๊ด๋ฒ์ํ ๋
ผ์๋ฅผ ์๋ํ๋ ค๊ณ ํ๋ค. ์ด๋ ๊ด๋ฒ์ํ ๋
ผ์์ ์๋๋ผ๋ ๊ฒ์, ์ธ๋ฅํ์ ์ธ ์ฐจ์์์ ๊ฐ์ง๋ ๋น๊ต์ ๊ฐ๋
๋ฟ๋ง์ด ์๋๋ผ ์ธ์ ํ๋ฌธ ๋ถ์ผ์์ ์ ๊ธฐ๋ ๋ฌธ์ ๋ค๋ ํจ๊ป ๊ณ ๋ คํจ์ผ๋ก์จ, ํ๋ฌธ๊ณต๋์ฒด๋ด์ ๋ณดํธ์ ์ธ ์ฐจ์์์ ๋
ผ์์ ํฐ์ ์ ํ๋ณดํ๋ ค๋ ์๋๋ผ๊ณ
๋งํ ์ ์๋ค
Anthropology of Colonialism and War during the Imperial Japan: Scholars and Scholarship at Taihoku Imperial University (Taiwan) and Keijo Imperial University(Korea)
์ด๋ฏธ ์๋ฏผ์ง์ ์ ๊ตญ๋ํ์์ ์ด์ฅ์ด ์ค์ฌ์ด ๋์ด์ ์ด์ํ์๋ ์ฐ๊ตฌ์๋ค์ ํ๋(์๋ฅผ ๋ค๋ฉด, ๊ฒฝ์ฑ์ ๊ตญ๋ํ์ ๋ง๋ชฝ๋ฌธํ์ฐ๊ตฌ์์ ๋๋ฅ๋ฌธํ์ฐ๊ตฌ์)์์ ๋ณธ ๋ฐ์ ๊ฐ์ด ์ ๊ตญ๋ํ์ ์ฐ๊ตฌ์๋ค์ ์ผ๋ณธ๊ตฐ์ ๊ตฐ์ฌ์ ์ธ ์นจ๋ตํ๋๊ณผ ๋ฌด๊ดํ ๊ธฐ๊ตฌ๋ค์ด ์๋์๋ค. ํนํ ๋ง์ฃผ์ฌ๋ณ๊ณผ ์ค์ผ์ ์์ ์๊ธฐ๋ฅผ ์ค์ฌ์ผ๋ก ํ์ฌ ๋๋ฅ์์๋ ํ์ ํ๋์ด ๊ตฐ์ฌ์์ ๊ณผ ๊ธด๋ฐํ ๊ด๊ณ๋ฅผ ์ ์งํ๊ณ ์์๋ค๋ ์ ์ ํ์คํ๋ฉฐ, ๊ทธ ๊ณผ์ ์์ ์๋ฏผ์ง์ ์ ๊ตญ๋ํ์ด ์ํํ ์ญํ ์ ๋ํด์๋ ๊ธฐ๋ณธ์ ์ธ ๊ตฌ๋๋ ํ์
๋์๋ค๊ณ ์๊ฐํ๋ค.
1932๋
8์ ๆ้จ็์ ๆฐๆ้ซๅถ๋ฅผ ๅํ ๅๆฐ์ ็ฒพ็ฅ็ ็ตฑๅ์ ็ฎๆจ๋ก ํ์ฌ ๅๆฐ็ฒพ็ฅๆๅ็ก็ฉถๆ๋ฅผ ่จญ็ฝฎํ์๋ค (ๆณ็ฐๅ็ท็ก็ฉถๆ 1988:879). 1933๋
๋ง์ฃผ๊ตญ์ด ์ฑ๋ฆฝ๋์๊ณ , ์ด์ด์ ๋๋
10์์ ๅคๅ็ๆๅไบๆฅญ้จ์ ้ๆฑ่ป์ ่จญ็ซๅๅ์ผ๋ก ๆปฟๆฅๆๅๅๆ(์ฝ์นญ ๆๅ)๊ฐ ็ปๅ ดํ์๋ค. 1937๋
่ๆบๆฉ ไบไปถ๊ณผ ์ค์ผ์ ์์ด ํฐ์ง ํ, 1937๋
8์ ๅปบๅๅคงๅญธไปค์ ๅ
ฌๅธ๋ก 1938๋
5์ ๅปบๅๅคงๅญธ์ด ๊ฐํ๋๋ฉด์ ไบๆๅๅ์ ๆๅน๋ฅผ ๋ค์๋ค(ๅทๆ ๆบฑ 1996: 202-203). ๋ง์ฃผํ ๆฅ้ฎฎๅ็ฅ่ซ์ด ๋ฑ์ฅํ ๊ฒ์ด๋ค. 1938๋
11์ ์ผ์ ์ ๅคงๆฑไบๆฐ็งฉๅบๅปบ่จญ์ด ์ ์ฐฝ๋์๊ณ , ์ด๋ฅธ๋ฐ ๋๋์ ๊ณต์๊ถ์ ์๋ก์ด ๊ฐ๋
์ผ๋ก ์์์๋ฅผ ํต์นํ๋ ค๋ ์๋๋ฅผ ํ์๋ค.
The discipline of anthropology originated in the West, and this naturally put Japan at the top of the list in East Asia, becoming a link in the formation of the discipline in this region. When we consider that it is the nature of anthropology to focus on the particularity of culture, rather than universality, the development of anthropology through the process of imitation must necessarily have its limits. The habit of trying to reproduce the academic structure and perspective in the West can also be found in the anthropological debate on colonialism. As a result, instead of searching for originality, it paves the way for rent.
The introduction of Western anthropologys debate over colonialism into Japanese anthropology has not been an issue. However, the application of it to anthropology in Japan has forcibly limited the understanding of Japanese anthropology during imperial eras, which was fanned around the dual axes of colonialism and war, from only the perspective of colonialism. Although claiming to discuss the same subject, the question of what perspective is being applied and on what concepts it is based has meant that the process and results of interpreting Japanese history is different.
Following Japans defeat in the war, the ethnological research put out in the Japanese Ethnological Society, of which Oka Masao had been president, was solidified by its editor Ishida Eiichiro in 1948. An editorial committee was formed in 1949, and with Ishida those taking part in editing are Izumi Seiichi, Mabuchi Toichi, and Miyamoto Nobuto. Mr. Miyamoto and Mr. Mabuchi are at Taihoku Imperial University, and Mr. Izumi is at Keijo Imperial University. They are rare ethnologists in Japan, having accumulated decades of experience in field research throughout East Asia~ from Manchuria and Mongolia in the north to Indonesia and New Guinea in the south (Ishida 1949: 83). The organization of the editorial committee around people trained in ethnology at the imperial universities of the colonies demonstrates the extent to which ethnographic pursuits in the colonies later became the central basis for the Japanese Ethnological Society. From 1950, Miyamoto Nobuto was replaced in the editorial committee by Sugiura Kenichi, a specialist in Micronesia. The committee was thus triangulated around three people, each of whom had been trained
in one of Japans three major colonial regions.์ด ์ฐ๊ตฌ๋ 2000-2001๋
๋ ์์ธ๋ํ๊ต ๋๋ํ๊ตญ 21 ์ฌ์
๋ํ๊ต์ก๊ฐํ์ง์๋น์ ์ง์์ ์ํด ์ํ๋์์(This was supported by the Grant for Reform of University Education under the BK 21 Project of S.N.U.)
Methodological Considerations of Fei Xiao-tong's Anthropology: Focusing on <Peasant Life in China>
๊ธ๋
(2010๋
, ๋ณธ๊ณ ๋ฅผ ์์ฑํ ํด)์ ํ์ด์ค์คํ(่ฒปๅญ้) ์ ์(1910.11. 2~2005. 4. 24, ์ดํ ๊ฒฝ์ฐ์ ๋ฐ๋ผ์ ํ์ด ์ ์์ผ๋ก ํ๊ธฐ)๊ป์ ํ์ํ์ ์ง ๊ผญ ๋ฐฑ๋
์ด ๋๋ ํด๋ค. ์ธ๋ฅํ์ด๋ ํ๋ฌธ์ ๊ฑธ์ถํ ์กฐ์์ ๋ํด์
์ธ๊ธํ๋ค๋ ๊ฒ ์์ฒด๊ฐ ํ๋์ ์ญ์ฌ์ ๊ธฐ๋ก์ด ๋ ๊ฒ์ด๋ผ๊ณ ๋ฏฟ์ด๋ง์ง ์์ผ๋ฉด์, ๋๋ ํ์ด ์ ์๊ป์ ๋จ๊ธด ์กฑ์ ์ ์ผ๋ถ์ ๋ํ์ฌ ๋
ผํ๊ณ ์ ํ๋ค. ๋ํ์์ ์ธ์๊ณผ ์
์ ์ ๋ํด์ ๋ญ๋ง์ ์ธ ์นญ์ก๋ง์ ์ผ์ผ๋ ๊ฒ์ ๊ทธ๋ฌํ ์๋ ์์ฒด๊ฐ ํ๋์ ๋น๋ก์ผ ๋ฟ๋ง ์๋๋ผ ํ๋ฌธ์์ ๋ฐ์ ์ ์ ํ ๋์์ด ๋์ง ์๊ธฐ์ ์ถฉ๋ถํ๋ค. ์นญ์ก๊ณผ ์ฐฌ์์ผ๋ณ๋์ ๋ถ์๊ธฐ๋ ํ๋ฌธ ๋ฐ์ ์ ์ํ ๊ฑด๊ฐํ ๋นํ์ ์ ์ ์ ์ฌ์ธ ์ ์๋ค๋ ์ ์์ ๋์ฑ๋ ๊ฒฝ๊ณํด์ผ ํ ์ํ์์๋ผ๊ณ ์๊ฐํ๋ค. ํ์ด ์ ์ ํ์ ๋ฐฑ์ฃผ๋
์ ๋ง์ ์ค๊ตญ์ธ๋ฅํ๊ณ์ ๋ถ์๊ธฐ๊ฐ ๋์ฒด๋ก ํ์ด์ค์คํ ์นญ์ก์ ๋ชฐ๋ํ๊ณ ์๋ค๋ ์ ์ ๊ฐ๋ํ ๋๋ ์คํ๋ ค ๋ชจ๊ณจ์ด ์ก์ฐํด์ง๋ ๊ฐ์ ๋จ์น ์๊ฐ ์๋ค.This paper aims at analyzing Dr. Fei Xiao-tong's <Peasant Life
in China> in terms of methodology in anthropology. The monograph
was based on his doctoral dissertation (1938) under Bronislaw
Malinowski at London School of Economics.
First of all, I like to point out his idea of the indigenous
anthropology which seems not to be an appropriate terminology in
contemporary sense. His motivation to write the book was initiated
to solve social problems in reality in a Chinese community. This
attitude can be termed as practical anthropology of which
Malinowski tried to do that under the colonial situation. All most
all of ethnographies done by social anthropologists were dealing with
so-called primitive or savage societies while Fei did it a Chinese
peasant community. This should be acknowledged as a complete new phase of doing anthropology by Fei since that time.
Secondly, Fei's contribution can be claimed as community studies
which was another movement of new fashion in 1930s in
anthropology. At that time, Chicago school in anthropology
including Robert Redfield, Radcliffe-Brown, Lloyd Warner, and
Robert Park (sociologist) initiated community studies. One of
Radcliffe-Brown's students at University of Chicago, John F.
Embree (1908-1950), did the same style of research in a Japanese
village named (1939) and published a monography at
the same year of which Fei's (1939) came
out. In this sense, Fei's ethnographic monograph should be
considered as one of leading cases in terms of the community studies
in the process of anthropological development.
Thirdly, and last, there was a strong trend that social
anthropologists mostly worked in the primitive societies
characterized without the literate tradition. Anthropologists like
Malinowski and Raymond Firth were almost naturally accustomed
to this condition of nonliteracy and no one had ever raised the
question of anthropological fieldwork based on the issue of time and
history. Generally speaking, Chinese communities that Fei's
monograph was based on the long history of the literate tradition
could not almost generically be understood without the sense of
history. This is the problem of different kind of the pre-conditioned
context in doing ethnography from the primitive societies. Fei
followed the Malinowskian way of writing ethnography and the
Trobriand model never thought about this issue of nonliteracy.
Malinowski acknowledged this problem when he read Fei's monograph and overtly and intentionally wrote this issue of dealing
with time and history in his introduction for Fei's ethnography.
However, Fei has never paid attention to his mentor's advice on.
East Asian societies including China have long taken the history of
the literate tradition.
There could be a question: how could we deal with the literate
legacy within anthropological ethnography in the future? This seems
to be the problem for the East Asian anthropologists to struggle
within the East Asian context to contribute and to remake the
anthropological community in the world. Anthropology can be
reinvented with this question in the future
Land Use and Production Systems in a Rural Area within a Big City in Contemporary Vietnam: A Case of Xa Dai Mo in Hanoi City
This paper studies changes of land use and production systems in rural Vietnam with reference to the Renovation (Doi Moi) Policy. Most studies of rural Vietnam have dealt with agriculture only. In contrast, this paper deals with handicraft as well. Theoretically, the perspective of this paper, which emphasizes the role of common people in the Renovation Policy, is closely related to the everyday forms of resistance theory.
The data for this paper were collected by the authors" in-depth interviews and participant observations which were conducted twice in February 1993 and February 1994. In addition, official data of the local administration were used. The place the authors did the fieldwork is Xa Dai Mo, a rural part of Greater Hanoi. Xa is often translated into commune or village, which the authors believe fosters misunderstanding. Xa means subcounty, the smallest and lowest echelon of the Vietnamese administration in rural areas.
Many scholars have paid attention to the Renovation Policy in order to understand contemporary Vietnamese society. Most of them have tried to understand the Renovation Policy from the governmental - party - policy or from the international environment - the collapse of the Soviet Union and transformation of Eastern European Countries. But this paper emphasizes the internal factors of the Renovation Policy. According to the authors, the Renovation Policy started informally among the common people long before the official announcement of it in 1986.
People"s demand for the Renovation Policy began to appear from the beginning of the collectivization of agriculture beyond the Labor Exchange Group (To Doi Cong). The Labor Exchange Group was composed of about 15 households. The organization was built and developed according to the people"s experiences. But the cooperatives of the village level which is quite smaller than that of the Xa level were built in two or three years after the Labor Exchange Group was introduced. Though farmers were reluctant to collectivize at first, finally they participated as a result of the propaganda and persuasion of the Communist Party. With the end of the anti-American War, the problems of collective farms came to be clearly exposed and the "agrarian crisis" became apparent. Farmers" dissatisfaction with cooperatives was expressed by their answers to the authors" questions too. According to the farmers, their living during the collective period was the worst from French colonialism through the 1990"s,
Therefore, in 1979, the party decided to give farmers more autonomy in production. A new system - the Contract System - was introduced. Under the new system, land remains collectively owned, but farming is done individually on subdivided plots. At the same time, the size of cooperatives has been made larger. Cooperativization at the Xa level began. This experience is in contrast to those of other socialist countries. In other socialist countries, the expansion of farmers" autonomy has entailed the dismantling of cooperatives. Therefore, the changes in rural Vietnam cannot be understood just from the experiences of other socialist countries or in a unidirectional way.
The handicraft cooperative in the Xa has had different experiences from agricultural cooperatives. It was transformed into a new organization in 1993, which is quite long after the change of agricultural cooperative. In transforming the handicraft cooperative, the cooperative members, not the party, took the initiative. All the members came together and discussed problems of the handicraft cooperative. Finally, they decided to make it smaller and to heavily cut welfare costs. The rationalization for this resulted from debate among the cooperative members, not by the government.
In conclusion, this paper criticizes the simplistic understanding about the Renovation Poli