서사공간으로서의 '문화주택' 연구 : 식민지시기 소설을 중심으로 = A Study on the Narratization of Culture House in Korean Colonial Literature
저자
발행사항
서울: 동국대학교, 2015
학위논문사항
학위논문(석사)-- 동국대학교 대학원: 국어국문학과 2015. 2
발행연도
2015
작성언어
한국어
주제어
발행국(도시)
서울
형태사항
109p.: 삽도; 26cm.
일반주기명
동국대학교 논문은 저작권법에 의해 보호받습니다.
지도교수:박광현
DOI식별코드
소장기관
Culture house, appeared in 1920s’ Japan, a general term for externally western-like free-standing buildings, was a cultural sign symbolizing urban middle class. That is, it was not for a specific building type. Rather, as one kind of cultural goods produced by the coincidence of enlightenment project of early modern Japanese intelligentsia and sales strategy of the consumption society, it symbolized dwelling type of urban middle class or its middle-classness. Therefore, it included conspicuous signn-values such as separation with the others, class exclusiveness, private ownership of petit bourgeois, security of privacy, conservative anonymity for capitalist norm.
This dissertation is to ask what culture house stood for in Chosun, colony of Japan, through Korean colonial literature. When Culture houses were established as the dwelling type of middle class in Japan, in Korea, they were appropriated as houses or villas of some Japanese people who stayed in Chosun(enterprisers, landowners, bureaucrats, professors, company workers, etc). It was also some Japanese millionaires who possessed the land of Culture Village(collective residential area of Culture houses). Say, Culture house which had been planned for urban middle class(petit bourgeois) at first, in the course of adoption, was reversed into a symbol of the social class and wealth of the high class(Japanese people or some rich people in Chosun).
Culture villages were developed as collective residential areas, especially in colonial city, Kyungsung, and with ostentatious outlook, became Utopia of colonists. It, so, was territorialized as a kind of noble village where people of Chosun could not easily approach. After the middle of 1920s, the border between the Nothern Town(residential area of Japanese people)and the Southern Town(residential area of Chosun people) started being destroyed along with the expansion of business district of the Japanese people; the Japanese people who held about 30% of total population of that time in Chosun, built new collective residential areas, over the border, at the culture villages developed in many suburban areas. Therefore, for the people of Chosun, culture villages had become areas of incongruity for their nearness, of longing for their ostentatious outlook, of curiosity for their exclusive closeness.
What is important here is that culture houses and culture villages could be imagined literarily because they were not the residential places for people of Chosun, contrarily. In Japanese literature at that time, Culture house(Culture village) expressed mostly the domesticity of urban middle class or the ideal suburban rural life, however, in literature of colonial Chosun, it did not. On the other hand, Culture house as a problematic place(of immorality like crime, adultery, etc) which was exceptional in Japanese literature then appeared repeatedly in colonial literature of Chosun, and the pleasant, exhilarating life in a culture village was not common in it. This difference appeals the gap between the imperialist Japan and its colony and also that Culture house, the ideal of modern dwelling, was far separated from the real life of people(the public) in Chosun.
But it is difficult to understand the negative representations of Culture house by novelists in colonial Chosun as anti-modern, anti-imperial, anti-colonial expressions. It needs to be noted that their critiques did not intend a return to tradition. To say, on one side they criticized the culture house-boom, and on the other side, paid so much attention and interest on it. Hence, it was them, elites in colony, who induced the public to live a cultural life, for the purpose of enlightenment.
Where did this ambivalent thoughts come from? It is that culture houses were the buildings for residence-only(privacy·closeness·exclusiveness), different from other urban buildings such as cafes, department stores, etc. While those places like cafes, department stores were the specific place where elites in colony experienced modern civilizations, Culture house was the space of displacement which was embodied, experienced vicariously through media.
Say, settled as Utopia of colonists, culture village served ambivalent functions, establishing a Center that stimulated their attention and interest, and also simultaneously differentiating them into peripheral beings. Therefore, for the elites in colony, culture house was a extrinsic modern symbol which had always remained as something of others(western and Japan), accordingly it was like an illusion that never could be absorbed into the their own inner place. For these social conditions, Culture house in literature text was one representation which revealed Janus’ two-face of the elites who, standing at the Periphery(colonial Chosun), stack the will to power for the Center(western and Japan) and repellent attitude against it simultaneously.
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