살아있는 ‘불령선인’의 일본어 말하기 - 『청년조선』, 『흑도』, 『후토이센진』, 『현사회』를 중심으로

Abstract

This article is based on Japanese magazines published in Tokyo in the early 1920s, “Cheong-nyon Chosun(靑年朝鮮)” and “Heukdo(黑濤)”, “Futoi Senjin(太い鮮人)”, “Hyun Sahoe(現社會)”, examining the mode of discursive resistance in terms of language and writing. In particular, it explores the text focusing on the meaning of Japanese speech and message delivery methods, as well as the logic and rhetorical characteristics in use of ‘human beings’ and ‘futei Senjin(rebellious Korean)’. Chapter 2 investigates the meaning of Japanese speech. These magazines are written in Japanese despite the limited freedom to speak and the inarticulation of Koreans. Japanese speech pluralizes the opportunity of solidarity by supposing readers beyond the scope of Korea(n) and recruiting writers. In addition, they provoke political demands by claiming the freedom to speak in Japanese as a medium. It is important that discursive resistance is further emphasized as the freedom to speak is symbolized as the right of ‘living human beings.’ Discourses surrounding humans need to be read more in-depth in that they are both necessary and sufficient conditions for their utterance. This analysis is carried out in Chapter 3. The word ‘human being’, the starting point of their logic, guarantees the proper value that must precede ideology. However, at the same time, the discourse surrounding ‘living man’ or ‘survival’ evokes the specific needs of the body, triggering the materialist imagination. Furthermore, survival, implying a descent humane life, is operated as a vocabulary that targets class and national issues simultaneously. Here, the fact or declaration that ‘Koreans are also human biengs’ becomes the starting point of the logic of equality they build. However, repeated declarations paradoxically prove that Koreans are in a non-human state. Accordingly, Chapter 4 traces the usage of ‘Futei Senjin’ that appears in these media. ‘Futei Senjin’ is a public expression of hatred and a vocabulary of attacks that cannot be dealt with, and it is a word that thoroughly serves the system of colonial rule from its meaning to its operation. Under these linguistic circumstances, they call themselves ‘Futei Senjin’ and threaten the authority of the calling names that the imperial power monopolized. By declaring themselves to be ‘futei Senjin’, they threaten the authority of the name that the imperial power had monopolized. In addition, as seeking out the meaning of ‘futei’, articles in these magazines deconstruct the word ‘futei Senjin’, scrutinize the ontological irony of ‘futei Senjin’, and attack the loopholes in the theory of governance spread by the empire. This can be said to be a discursive practice that deconstructs the hierarchies inherent in ‘futei Senjin’ and inverts the topology of empire and colony.