In the absence of the alternative public space of women in Japan, the experience of the “Bongseonhwa” was interpreted as the public domain of Japanese society as a public domain, a confession that focused on gender discrimination in the patriarchal system of Japan, Most of the enemy discourse is. These alienated discourses are the product of the efforts of women in Japan who do not want to forget about the traces and memories that can not be incorporated into the big narrative. It can not be denied that the women in the society of Japan have been excessively excluded and alienated by national ideology and patriarchal ideology. The meaning of presenting them through “Bongsinghwa” is the resistance of the minority, and it is the expression way of reconstructing and strengthening the identity of the women, and it is said to be a space of symbolic meaning. It is further clarified that it is based on a narrative that creates a new life area for coexistence with Japanese society, on the other hand, by constantly searching for the linkage with the motherland, held by women in Japan. As a result, between public social phenomena and private living space, confirmed that it conflicts with repetitive internal contradiction of controlling power and confirmed that complicated and detailed material of women living in Japan who undergo double discrimination What has been expressed over a period is considered to be a resistance expression and a will of expression of reconciliation to coexist with Japanese society. I have attempted to analyze the confessed alienated discourse of “Bongsinghwa” by classifying it as <family> <cultural exchange> <local community> <identity> <welfare> <recognition of history> <feminism> <Korean culture> <perfume>. As a result, it is confirmed that the public social phenomenon and the private life space are confronted with the repetitive internal contradictions of the power of domination, and the expression of the complex and detailed material of the discriminated women in Japan over a long period of time is a resistance to symbiosis with Japanese society And the will of the conversation.
在日女性たちの代案的公論空間が不在した中、『鳳仙花』を通じて告白した経験談を日本社会の民族差別を公的な領域として、在日社会の家父長制の性差別を私的領域として二分化されて二重差別に焦点を合わせた告白的疎外談論が大半だ。これらの疏外談論は巨大な敍事に編入できない痕跡と記憶として忘却しえない在日の女性たちの努力の産物だといえよう。 民族イデオロギーと家父長制イデオロギーによって在日社会の女性は過度に排除されて疎外されてきたということを否定できない。『鳳仙花』を通じて彼女たちを現在化する意味はマイノリティーの抵抗であり、彼女たちのアイデンティティを再構成して強化する表現の方式として象徴的に意味がある空間として位置していると言える。さらに、僅かなの記憶に頼って、彼女たちの受難の跡を発掘し、祖国との繋がりを絶えず探しながら一方では、日本社会と共存するために、新しい生の領域を創造する叙事に基づいているということを明確にしている。このような『鳳仙花』の告白的な疎外談論を<家族><文化交流><地域共生><アイデンティティ><福祉><歴史認識><フェミニズム><韓流><郷愁>に分類して、内容分析を試みてみた。その結果、公的社会現象と私的生活空間の間には支配権力の反復的な内的矛盾と対峙しその矛盾を克服するために多方面で戦ってきたことが確認出来た。二重差別を受ける在日女性の複雑でディテールな素材を長期間にわたって叙述してきたのは、日本社会と共生のための抵抗と対話のための意志表現だといえよう。
Ⅰ. 머리말
Ⅱ. 재일여성 소외 담론의 흔적과 변천
Ⅲ. 주제 및 소재별 내용분류 자료
Ⅳ. 고백, 소통, 공감 프로젝트의 서사
Ⅴ. 맺음말
참고문헌
Abstract
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