누구의 목소리인가: 서구식 음악교육과 여성의식의 변화
Whose Voices?: The ‘Independent’ Voices of the Subaltern in Korea at the Turn of the Twentieth Century
0
조회
0
다운로드
10
인용
0
참고문헌
키워드
초록
Modern school education for girls/women in Korea started with the arrival of women missionaries/teachers from the West at the turn of the twentieth century. The students, either orphans or those from impoverished families, came to the boarding schools to be fed and have a place to stay. They were truly the ‘subaltern’ of Korea, who did not have ‘voice.’ Through collective hymn singing, an integral part of education, they were taught to write and speak to ‘express’ themselves but also acquired Western ways of living and thinking. The close relationship between the Western teachers and their Korean students has led to the assumption that they found a voice of their own. However, I will argue that the so-called ‘liberated’ voice was only a mere gesture of a ‘real’ one. Women’s ‘outcry’ represented by the singing style of Korean folk music, was repeatedly corrected by the teachers in hymn singing, reflecting the imposition of Western esthetics. By observing women’s musical activities in their relation to political, cultural, and institutional aspects of Korea at that time, I will argue that behind women’s seemingly ‘independent’ voices, obtained from ‘modern’ education and religion of the West, there were other hidden, highly political (colonial and nationalistic) and old (Confucian) belief systems that adroitly generated or manipulated the women’s voice. As has rightly been stated, “It is not so much that subaltern women did not speak, but rather that the others did not know how to listen” (Spivak 1996: 287-308). Thus, my focus is not to retrieve their voices but rather to ‘interpret’ them.
Abstract
Modern school education for girls/women in Korea started with the arrival of women missionaries/teachers from the West at the turn of the twentieth century. The students, either orphans or those from impoverished families, came to the boarding schools to be fed and have a place to stay. They were truly the ‘subaltern’ of Korea, who did not have ‘voice.’ Through collective hymn singing, an integral part of education, they were taught to write and speak to ‘express’ themselves but also acquired Western ways of living and thinking. The close relationship between the Western teachers and their Korean students has led to the assumption that they found a voice of their own. However, I will argue that the so-called ‘liberated’ voice was only a mere gesture of a ‘real’ one. Women’s ‘outcry’ represented by the singing style of Korean folk music, was repeatedly corrected by the teachers in hymn singing, reflecting the imposition of Western esthetics. By observing women’s musical activities in their relation to political, cultural, and institutional aspects of Korea at that time, I will argue that behind women’s seemingly ‘independent’ voices, obtained from ‘modern’ education and religion of the West, there were other hidden, highly political (colonial and nationalistic) and old (Confucian) belief systems that adroitly generated or manipulated the women’s voice. As has rightly been stated, “It is not so much that subaltern women did not speak, but rather that the others did not know how to listen” (Spivak 1996: 287-308). Thus, my focus is not to retrieve their voices but rather to ‘interpret’ them.
참고문헌 (30)
- 강선미, "한국의 근대 초기 페미니즘 연구" (2005), 푸른사상
- 김기전, "조선의 절뚝발이 교육", 신여성, (4월) (1924)
- 김미리사, "지방여자계의 현상", 신천지, (6월) (1922)
- 김미리사, "교육제도의 결함을 교정하기 전에", 현대평론, (1) (1927)
- 김성은, "19세기말~20세기초 여성의 기독교 수용과 의식 및 생활변화", 한국사상사학, (32), pp.465~503 (2009), 한국사상사학회
- 김성은, "일제시기 김활란의 여권의식과 여성교육론", 역사와경계, (79), pp.183~226 (2011), 부산경남사학회
- 김성은, "1920∼30년대 차미리사의 현실인식과 여자교육활동 : 부인야학강습소에서 덕성여자실업학교까지", 중앙사론, 36(36), pp.99~148 (2012), 중앙사학연구소
- 김은하, "김인식의 『(교과적용) 보통창가집』 원전연구", 음악과 문화, (27), pp.127~150 (2012), 세계음악학회
- 민원득, "開化期의 音樂敎育", 韓國文化硏究院論叢, (9) (1966), 이화여자대학교 한국문화연구원
- 박용옥, "한국 근대 여성운동사 연구" (1984), 정신문화연구원
- 이송희, "한말, 일제하의 여성 교육론과 여성 교육정책", 여성연구논집, (16) (2005), 신라대학교 여성문제 연구소
- 이유선, "韓國洋樂百年史" (1985), 음악춘추사
- 이효재, "개화기 여성의 사회진출, In 한국여성사" (1972), 이화여자대학교 출판부
- 梨花七十年史編纂委員會, "梨花七十年史" (1956), 이화여자대학교 출판부
- 梨花八十年史編纂委員會, "梨花八十年史" (1967), 이화여자대학교 출판부
- 최승현, "梨花音樂초창기(1886-1945)의 音樂敎育, In 이화여자대학교 음악대학의 역사: 1886-2002)" (2003)
- 하희정, "동아시아 근대 여성관의 형성, 1880-1920: 미국 복음주의 젠더 이데올로기와 근대 국가 세우기", 제290회 학술발표회 (2011)
- 하희정, "<가뎡잡지>에 나타난 한말 기독교인들의 여성이해", 석사, 역사신학, pp.1995
- 허정숙, "평론-여성의 도태", 신여성, (11월) (1925)
- Chatterjee, Partha, "Women and The Nation, In The Nation and I ts Fragments: Colonial and Postcolonial Histories", pp.135~157 (1993), Princeton University Press
- Conrow, Marion L, "Our Ewha: A Historical Sketch of Ewha Womans University", pp.1~21 (1956), Ewha Womans University Press
- Mcleod, John, "Beginning Postcolonialism. Manchester & New York", pp.191~195 (2000), Manchester University Press
- Spivak, Gayatri Chakravorty, "Can the Subaltern Speak? (1988), In Colonial discourse and Post-Colonial Theory", pp.66~111 (1993), Harvester Wheatsheaf
- Spivak, Gayatri Chakravorty, "Subaltern Studies: Deconstructing Historiography.The Spivak Reader", pp.287~308 (1996), Routledge
- Underwood, Horace, "Saemoonan Church. Korea Calling July-August", ~ (1964)
- "Korean Repository, 1892, 1895, 1896, 1897", ~
- "Korea Mission Field, 1914, 1915, 1918, 1938. ", ~
- "독립신문1896. 4. 21; 5. 12; 6. 6; 6. 16. ", ~
- "동아일보1920. 4. 6; 1920. 6. 2; 1920. 6. 28; 1921. 4. 5; 1921. 5. 16. ", ~
- "조선일보1920. 6. 8", ~