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pISSN : 1598-2076

2020 KCI Impact Factor : 0.47
Aims & Scope
The Society of Korean Literature is an academic research organisation that was founded for the purpose of research related to Korean classical literature. It is aimed towards comprehensive research that encompasses adjacent subject areas such as modern literature and history. Korean literature played a large role in sustaining the Korean national spirit and enhancing its capabilities when the country was stripped of its sovereignty during the Japanese colonial era. Research related to classical literature, which preserves the cultural and historical traditions of Korea, was central to this. This is supported by early writings such as Jo Yun Je’s 'Korean Literary History' and Lee Byong Ki’s 'Whole History of Korean Literature'. Our academic association has kept the title ‘The Society of Korean Literature’ to uphold the dignity and critical perspective of these early researchers. However, it also strives to overcome the problems that arise from the separation, or differentiation, of classical literature research and modern literature research under the title ‘The Society of Korean Literature’, from a classical literature researcher’s perspective.  The Society of Korean Literature has held a total of 90 academic conferences since its establishment in June 1983. In July 1997, it published the first issue of its academic journal, ‘Journal of Korean Literature’; this journal continues to be published biannually, once at the end of May and once at the end of November. In addition to a current total of 42 journals, The Society of Korean Literature has also published 11 research books. Through these publications, while living up to the purpose of its foundation by retaining primary focus on classical literature, the association also embodies its aim of conducting research that both investigates the connection between classical literature and modern literature and explores the present-day significance of classical literature.    
Lee, Jong-mook

(Seoul National University)

Citation Index
  • KCI IF(2yr) : 0.47
  • KCI IF(5yr) : 0.53
  • Centrality Index(3yr) : 1.271
  • Immediacy Index : 0.0667

Current Issue : 2021, Vol., No.43

  • An epic and dramatic prescription for the anxiety of disease

    Cho, Hyunsoul | 2021, (43) | pp.7~35 | number of Cited : 0
    Abstract PDF
    Unidentified diseases create collective anxiety in the name of mysterious disease. To get out of this, every society devised a way. Sonnymgut was a ceremonial prescription to counter smallpox. Two prescriptions, epic and dramatic, are presented in this ritual. The myth of Sonnymgut recognizes the disease who crossed the Yalu River as Sonnym that is a guest god. First, Moonsin, Hoban and Gakshi, these three gods are Sonnym. This is the form in which the goddess Gakshi integrates the confrontation between the two male gods. However, in reality, the confrontation is between the hospitality and hostility of the receptionists who treat Gakshi. The boatman of the Yalu River and the rich man Kim were hostile, while the Nogohalmi was welcoming. The determinant of the Sonnym' fortune and misfortune is their attitude. If you do your best for the Sonnym, you can avoid smallpox. Sonnym is also transformed into four gods in the East Sea Coast Gut. This is not a shaman's mistake or a conventional transformation, but a result of strategic choice. The fourth Sonnym, Sejon was the god of housekeeping and ancestor of Sejongut, which was performed prior to the Sonnymgut. Sejonsonnym is a god Sejon who was sent to Sonnymgut. The structure of the four Sonnym is a result of the transformation of the three Sonnym' structure, which is the result of the transmission of Gaksi’ mediating status. Sejonsonnym, a housekeeping god and a Sonnym god, plays a mediating role in the confrontation between the outside guest gods and the inside housekeeping gods. These mythical prescriptions are represented in a dramatic form in Gutnori, which is performed to the after-party of Sonnymgut. The youngest child Makdungee, who leads the play, is the third-generation only son of rich man Kim, who treated the Sonnym poorly. By placing a child who died of smallpox as a horseman serving Sonnym gods, the Shaman comforted the deceased and the host who lost the child. Also, the youngest child Makdungee was given the status of a mediator like Sejonsonnym. In the present Gut where smallpox disappeared, the Makdungee is a comic role to earn the money, but in the past, the Makdungee performed a role to soothe Sonnym gods.
  • The Case of Facing the body that is not intact: Including disease, disability, and accidentsin some Korean Classical Poetry

    Seo, Cheolwon | 2021, (43) | pp.37~68 | number of Cited : 0
    Abstract PDF
    This article examines the speaker who faces the incomplete body in classical poetry. Through this example, the origins and ways of self-reflection related to the subject matter of disease, disability, and accident are revealed. In the mid-eighth century, "Docheonssoogwaneumga" described the process of mercy through the face of blind children and Avalokitesvara, suggesting the possibility that the mind of mercy could spread as the eyes opened face other heavy creatures. The Goryeo song "Cheoyonga" influenced Cheoyonga through his personality amicable as he faced a fever god. This figure inherited the tradition of the old work, but another hostile narrator faced a fever scene and cursed and said "mutzunmal," creating a three-dimensional situation. The narrator of the narrative lyrics of the late Joseon Dynasty does not face such transcendent beings as gods. Instead, he looks inside himself who is caught up in the problem of disability and marriage. In the first half of "Nocheonyoga," there is also a sharp criticism that faces his past and criticizes prejudice against disability. But in the latter half, it weakens as it seeks individual happiness. It does not reach the level of empathy for the pain of other disabled people. The protagonist of "Dendongeomhwajeonga" also experienced several accidents or infectious diseases that resulted in the loss of husbands and burns of children, the flower of life. However, he did not limit his and his son's misfortunes to his own experiences, but sought to expand the consensus through solidarity with young widows and other women.
  • Infectious disease experience in Heumyoung: Focusing on the measles epidemic in Seoul in 1786

    Kim Hara | 2021, (43) | pp.69~98 | number of Cited : 0
    Abstract PDF
    This thesis is an attempt to examine the past of infectious diseases here, living in the era of covid-19 Pandemic. To this end, I looked at the records of infectious diseases left in Heumyoung, Yu Man-ju's diary. Among them, from March to June 1786, when the measles epidemic in Seoul, Yu Man-ju and his surrounding people's disease-related experiences were reviewed. Measles, which was very popular at the time, was great enough to take the life of the eldest son of King Jeongjo. At this time, Yu Man-ju made every effort to protect his family, especially his younger brothers and children, and in the process, he mobilized his medical knowledge and moved to meet professional medical personnel. As a result, he succeeds in protecting his family from measles. In addition, Yu Jun-ju and Yu San-ju, wealthy relatives of Yu Man-ju, also protected their families from infectious diseases based on their knowledge and economic power. On the other hand, the situation of those who were in economically vulnerable situation was different. Yu Man-ju's cousin Kim I-jung was living in extreme poverty in the outskirts of Seoul. When the infectious disease spread, he was worried because he did not have the economic power to receive medical treatment. The man who had been living in the house of Yu Man-ju was infected and died shortly after the outbreak of measles. His case clearly shows that even though they live in the same house, they suffer from infectious diseases differently depending on their status and economic power, and that the socially weak are more vulnerable to infectious diseases. The records in this diary show that even if they encounter the same infectious disease, the pain and damage suffered by it differ according to the socio-economic status of those suffering the disease. And this pattern overlaps with the present, living in the era of infectious diseases. However, in 1786, King Jeongjo's efforts to protect the people from infectious diseases and the end of the infectious diseases as a result of them give us hope as well. Jeongjo repressed the grief of losing his successor due to measles, encouraged the active operation of the national medical system, firmly rejected the profane discourse about punishing medical professionals who failed to treat the crown prince, and encouraged the state medical staff to focus on the treatment of the infected people. Eventually, on June 29, 1786, the Jeongjo's government declared an end to measles.