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커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
After Liberation from Japanese imperialism and ending of Korean war, Korean people of 1960s struggled to solve prevailing residues of colonial contradiction and at the same time tried to drive so called Modernization project. Under the unusual situation of territorial partition, modernization project was a general task to transform Korea into the modem society and was executed in earnest by authoritarianism government. On this point, the socio-political differences between 1950s and 1960s can be found. So we will observe carefully the representations of experiences of Modernity through poems of Kim Su-young, one of the major Korean poets of 1960s.
The dark myth of modernity can be found in Colonialism. Since imperialistic periods, euro-centric colonialism has been wielding violently the sword of knowledge-power without exception. By retrieving ethical dignity and alterity of other of colonized subject, modernity can purify itself of its own dark myth. Upon this proposition post-colonial criticism deals with every culture restricted by any kind of colonialism ever since. In the case of Korea, the term post-colonialism has triple meanings: i) A new historical stage after Liberation, ii) Self-valuation to get rid of forced memories as a colonial subject, Hi) Reception and repulsion of neo-colonial influences of U.S.A.
The experience of modernity in poems of Kim Su-young can be interpreted by post-colonial criticism for his hybrid properties as a cross-cultural intellectual. He was born and lived his childhood under Japanese imperialism After Liberation he made a living as an English interpreter or as an English translator. He called this linguistic disorder of his contemporaries (including himself) Language Immigration. Under the situation where the center of authoritative language and the source of literature were changed, he felt the inferiority complex and self-alienation as a colonized subject. But after all he accepted willingly the past and the tradition, recovering from amnesia, embracing the underdevelopment of Korea. This realization is owing to his ability to imagine the continuity of the past and the future. By doing so, he could reconcile himself with the tradition and could find prospect and hope in history even though he was frustrated by the failure of democratic revolution(4ㆍ19 civil movement for democracy). This consciousness made him proceed into i) self-reflection about his own petty bourgeois disposition and ii) critical attitude toward the invasions of western modernity into the everyday lives.
The dark myth of modernity can be found in Colonialism. Since imperialistic periods, euro-centric colonialism has been wielding violently the sword of knowledge-power without exception. By retrieving ethical dignity and alterity of other of colonized subject, modernity can purify itself of its own dark myth. Upon this proposition post-colonial criticism deals with every culture restricted by any kind of colonialism ever since. In the case of Korea, the term post-colonialism has triple meanings: i) A new historical stage after Liberation, ii) Self-valuation to get rid of forced memories as a colonial subject, Hi) Reception and repulsion of neo-colonial influences of U.S.A.
The experience of modernity in poems of Kim Su-young can be interpreted by post-colonial criticism for his hybrid properties as a cross-cultural intellectual. He was born and lived his childhood under Japanese imperialism After Liberation he made a living as an English interpreter or as an English translator. He called this linguistic disorder of his contemporaries (including himself) Language Immigration. Under the situation where the center of authoritative language and the source of literature were changed, he felt the inferiority complex and self-alienation as a colonized subject. But after all he accepted willingly the past and the tradition, recovering from amnesia, embracing the underdevelopment of Korea. This realization is owing to his ability to imagine the continuity of the past and the future. By doing so, he could reconcile himself with the tradition and could find prospect and hope in history even though he was frustrated by the failure of democratic revolution(4ㆍ19 civil movement for democracy). This consciousness made him proceed into i) self-reflection about his own petty bourgeois disposition and ii) critical attitude toward the invasions of western modernity into the everyday lives.
목차
1. 서론
2. 모더니티와 탈식민성
3. ‘언어 이민‘자의 탈식민적 상황
4. 모국어의 재인식과 과거에 대한 기억 의지
5. 근대의 이면에 대한 비판
6. 결론
참고문헌
ABSTRACT
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