Joseon in Color : “Colored Clothes Campaign” and the “White Clothes Discourse”
0
조회
0
다운로드
1
인용
0
참고문헌
키워드
초록
Foreigners who visit Korea today usually associate Korea with traditional Korean clothing (hanbok), and with all the colors usually featured in that clothing. Koreans in general want foreigners to associate all those beautiful and gorgeous colors with Korea, and the power of mass media have been employed toward that end. Yet only a century ago, most Koreans living in colonized Joseon wore nothing but “white hanbok.” Remarks made by visitors from foreign countries confirm this fact. Then, the Japanese colonial authorities promoted a policy that banned the wearing of all white clothing and encouraged (and enforced) the wearing of “colored clothes.” The justification behind this campaign can be seen from all the press materials released at the time, containing many comments that cast “white” as a “weak” and “helpless” color. This so-called “Colored Clothes Campaign” became quite oppressive and violent beginning in 1932 and encountered significant resistance by the Korean people. The Japanese authorities promoted this policy based on the notion that white clothes were not “economic” and therefore had to be transformed through a process of “modernization.” Yet in retrospect, it is clear that this notion was intended to aid the Japanese themselves and Japan’s war efforts. Colonial authorities debased white as a color, and cast it as a symbol of “weak Korea,” then forced Koreans to wear “dyed attire” made from “artificial fiber,” while extracting all the cotton produced in on the peninsula for use in making Japanese army uniforms. The campaign itself is detailed in a novel entitled Deep in the Bush, by a Korean writer named Kim Sa-ryang. This novel not only portrays the campaign with great details, but also shows us the plight of the Joseon people who were coerced and forced to abandon their existing way of life. And quite ironically, the novel also portrays a situation in which the Koreans were harassed by a false cult that exploited the people’s very resentment toward the campaign. Kim not only criticized the reality of a colonized society, but also depicted how a mere image could be turned into a deadly weapon.
Abstract
Foreigners who visit Korea today usually associate Korea with traditional Korean clothing (hanbok), and with all the colors usually featured in that clothing. Koreans in general want foreigners to associate all those beautiful and gorgeous colors with Korea, and the power of mass media have been employed toward that end. Yet only a century ago, most Koreans living in colonized Joseon wore nothing but “white hanbok.” Remarks made by visitors from foreign countries confirm this fact. Then, the Japanese colonial authorities promoted a policy that banned the wearing of all white clothing and encouraged (and enforced) the wearing of “colored clothes.” The justification behind this campaign can be seen from all the press materials released at the time, containing many comments that cast “white” as a “weak” and “helpless” color. This so-called “Colored Clothes Campaign” became quite oppressive and violent beginning in 1932 and encountered significant resistance by the Korean people. The Japanese authorities promoted this policy based on the notion that white clothes were not “economic” and therefore had to be transformed through a process of “modernization.” Yet in retrospect, it is clear that this notion was intended to aid the Japanese themselves and Japan’s war efforts. Colonial authorities debased white as a color, and cast it as a symbol of “weak Korea,” then forced Koreans to wear “dyed attire” made from “artificial fiber,” while extracting all the cotton produced in on the peninsula for use in making Japanese army uniforms. The campaign itself is detailed in a novel entitled Deep in the Bush, by a Korean writer named Kim Sa-ryang. This novel not only portrays the campaign with great details, but also shows us the plight of the Joseon people who were coerced and forced to abandon their existing way of life. And quite ironically, the novel also portrays a situation in which the Koreans were harassed by a false cult that exploited the people’s very resentment toward the campaign. Kim not only criticized the reality of a colonized society, but also depicted how a mere image could be turned into a deadly weapon.
참고문헌 (36)
- 안진의, "한국전통색연구1 朝鮮時代 服飾에 나타난 傳統色彩 연구", 한국색채학회논문집, 22(1), pp.109~120 (2008), 한국색채학회
- An,Woo-Shik, "Kim Sa-Ryang, Sono Teikouno Shougai" (1973), Iwanami Shinshou
- Donga Ilbo, "Yeomsaek-eui Seonjeon", ~ (1923)
- Donga Ilbo, "Yeomsaekbok eul jang-ryeo, gakmyeon e sunhoegangyeon", ~ (1928)
- Donga Ilbo, "Nong-ga chaesan sang munje ro myeonjak jeungsik kyehoek e Nanjeom", ~ (1933)
- Donga Ilbo, "Myeonjak jang-ryeochaek kwa Saekbok jang-ryeo jilmun", ~ (1938)
- Donga Ilbo, "Baekbak-kyo sageon nongo yoji. March 20 through March 26", ~ (1940)
- Eckart, Carter J, "Oct. Jegukeui Huye, 1876-1945" (1945), Pureun Yeoksa
- Geum Jong-Suk, "Joseon-sidae gollyongpo yeongu, Boksik-munhwa yeongu", Boksik-munhwa-hakhoe, ~ (2008)
- Go, Bu-ja, "Uri saenghwal baeknyeon- Ot", pp.105~108 (2002), hyeon-am-sa
- Gong, Je-Uk, "Euibok tongje wa gukmin mandeulgi” Sikminji eui ilsang jibae wa kyun yeol", pp.154~156 (2006), Munhwa-kwahak-sa
- Gu, Mun-Hoe, "Uri-ot eui Baljachwi reul tong haebon sahoesang, Saenghwal sok e Damgin Uri-ot eui baljachwi", pp.81~ (2003), The National Folk Museum of Korea
- Ha, Weon-Ho, "Hin-ot kwa sangtu", Nail eul yeoneun yoksa, 7, pp.33~35 (2001)
- 정안기, "朝鮮紡織의 戰時經營과 資本蓄積의 전개 - ‘資金運用表’작성에 의한 收支構造分析을 中心으로 -", 경제사학, 32, pp.129~159 (2002), 경제사학회
- 조희진, "식민지시기 색복화 정책의 전개 양상과 추이", 국학연구, 16(16), pp.681~730 (2010), 한국국학진흥원
- Joseon Ilbo, "Cheongyang-gun jibang eui yeomsaek euibok jangryeo", ~ (1926)
- Joseon Ilbo, "Toehak-doen haksaeng jasal eul domo", ~ (1931)
- Joseon Ilbo, "Saekbog janryeo", ~ (1932)
- Joseon Ilbo, "Sangbog ekkaji meokchil haneun saeg-eui jangryeoweon eui pog sang", ~ (1934)
- Joseon Ilbo, "Nam chongdok eui gukminbog ilgeum sib yuk weon yeo eui honbang", ~ (1938)
- Joseon Ilbo, "Bulgeun Akma", ~ (2002)
- "Juhan ilbon gongsakwan Kirok. Vol.26" (1905)[URL]
- KBS Special, "Go yo han A chim eui Nara e seo", ~ (2010)
- Kim, Sa-Ryang, "Kusa Bukashi, Kim Sa-Ryang jenshu Vol.1" (1973), Kawade Shobou
- Kim, Yun-Shik, "Ilbon jisigin-deul eui Hangukgwan bipan" (1984), Oneul eui Chaek
- Noh, Eun-Hi, "Joseon sidae bojagi eui saekchae bunpo yeongu, Hanguk saekchae hak hoe nonmunjib", pp.51~60 (2006), Hanguk Saekchae-hakhoe
- Park, Gi-Yun, "Iljaeha sinmun euro bon baeg-eui minjok eui wigi", Bucheon University Journals, pp.199~212 (1998)
- Park, Yu-Ha, "Sangsang-doen mi-euisik kwa Minjokjeok Jeongcheseong", pp.347~368 (2002), Kieok kwa yeok sa eui tujaeng. Samin
- Seoul Sinmun, "Mungyobu, gukmin siksaenghwalㆍEuibok gaeseon yoryeong eul jijeong", ~ (1949)
- Song, Gi-Ho, "Hin-ot kwa chimajeogori. Daehan tomok hakhoeji", pp.105~110 (2007), Daehan tomok hakhoe
- Yanagi, Muneyoshi, "Turumi Shunsuke. Yanagi Muneyoshi shuu", pp.177~444 (1934), Tukuma Shobou
- Yi, Geum-Hi, "Hanguk eui Saekdong kwa Italia mirae-ju-eui bog-sik eui saekche bigyo yeon-gu", Daehan gajeong hakhoeji, pp.33~53 (2003)
- Yi, Ho-Jeong, "Geundae ihu yeoja jeogori yumul eui Saekjo e gwanhan yeon-gu", pp.67~81 (2008), Saenghwal gwahak yeon-guso, Seonggyun-gwan University
- Yi, Ih-Hwa, "Hanguksa Yiyagi Vol.22", pp.174~197 (2004), Hangilsa
- 이영주, "조선시대 국상 시 오복제도에 관한 연구 (제1보) -여자 복식을 중심으로-", 한국의류학회지, 32(10), pp.1595~1607 (2008), 한국의류학회
- Yun, Dae-Seok, "Sigminji sidae Gukmin munhak ron", pp.22~27 (2006), Yeokrak