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2009, Vol., No.19

  • 1.

    Solidarity of others and mutual subjectivity in 17th novel

    Cho, Hyunsoul | 2009, (19) | pp.5~26 | number of Cited : 11
    Abstract PDF
    The 17th century is popularly known as ‘The age of novels’ in the history of Korean literature. There are many factors that opened and made this age of novels. The solidarity of others is one of them. However until now, this view point could not get much attention from the researchers of novels. Like the protagonists of a Chuanqi(傳奇) novel, Choichoek and Okyoung of Choicheokjeon(崔陟傳) meet and marriage. But after marriage, their life is driven to separation because of the war in 17th. In this situation, they come over the crisis by mutual concern of East Asian peoples. The monk Chunghe of Gangdomonyurok(江島夢遊錄) saw a group of ghosts in Ganghua island. The ghosts made up solidarity through speaking out their Han(恨, a mixed feeling of sorrow and regret ; unique to Korea.) They could criticize their fathers-in law, husbands or sons by the solidarity they had attained as ghosts. Woonyoungjeon(雲英傳) shows well how to overcome the order of Soosung palace, through the solidarity of court-ladies. This mutual subjectivity comes from the solidarity of others. No doubt, this kind of solidarity was never seen in the novels before 17th century.
  • 2.

    A Study on the Leekyungum(李景嚴)'s operation Sachunjang(斜川庄) and A collected poems of Sachun(斜川詩帖)

    KIM EUNJEONG | 2009, (19) | pp.27~58 | number of Cited : 8
    Abstract PDF
    A collected poems of Sachun consists of Sachunjang Palkyungdo(斜川庄八景圖), and many poetry whcich describe the Leekyungum's Sachunjang in Yangun. This thesis traced how Sachunjang became a noted place and outlined the culture of a country house in late Joseon. Lee started to manage Sachunjang in 1613 earlier than the commonly known time. The background of the management was first; the political disorder in Prince GwangHae's reign. Many politician retired and managed the country house. Many noble man cultivated the farm near the family tomb during the recovery from the war. Lee's Sachunjang was the one of largest farm near the family tomb in Gyeongi area. Second was economical income. Sachunjang was a manor which had large farm. One of Eight scenes showed the scale of the farm. Besides the political and economical reason, Leekyungum formulated the management of the farmstead thorough the cultural devices. First, he arranged the scenery near Sachun as Eight scenes. He made Leeshinhum paint Sachunjang Palkyungdo. Second, he meaned Sachun as a Doyeonmyeong's Kuykurea(歸去來). Because the name of Sachun could be linked with Doyeonmyeong's poetry, Yusachun. Third, he wrote Yusachun on the Sachunjang Palkyungdo and sent it to many scholars to receive the responding poetry. These process of making notable place shows the character of the newly build villa and manor in late Joseon. Also Leekyungum made Sachunjang as a place of the academic and cultural interchange. He invited many friends and held a poetry party. He collected ten thousand books and supported scientific research. Along the South Han river, there are Leesig(李植)'s Tagpungdang(澤風堂), Shinyigseong(申翊聖)'s Donghoi(東淮), and Kimsangheon's Seogsil(石室). Leekyungum's Sachun was the model of the manor of neighboring capital city.
  • 3.

    The study on the affinity and foreignness of Nakcheon-deungun(낙천등운) to our traditional novel.

    Yi, Ji-Young | 2009, (19) | pp.59~87 | number of Cited : 7
    Abstract PDF
    Nakcheon-deungun is unique novel, so attracted the scholar's attention. But someone thought that this was translation of chinese novel. This study is on the uniqueness of the text, which has the both features of korean novels and chinese novels. Nakcheon-deungun has the foreignness; the manners and custom such as brothel and examination depicted in the text is not similar to that of Chosun and the our traditional novels, but similar to that of Ming or Qing and Ming or Qing novels. At the same time, Nakcheon-deungun has the affinity; The life story of Wang, the hero who had been fallen to the bottom of the social scale but at last regained his status and restored the reputation of his family, constructs the main frame of narrative. In addition, although based on the historical fact, the story was made up by fiction. Most of all, the red mark on the arm that shows the virginity of heroin is not found in the Ming or Qing novel but in the Chosun novel. This ambilaterality of the text have something to do with the defect of the text; the discrepancy of discourse and discordance of the chapter's titles. The text was knitted up by adoption and copying of preceding novel. So I inferred that ambilaterality of the text is from the intertextuality of the text, and the intertextuality of the text tells the socilal background of commercial production of novels. The spaces in the each paper that have the use of turning over leaves with wet finger also show the connections between the intertextuality and the commercial purpose.
  • 4.

    Relationship a human being and objects: <Jungsigajon>

    Kang Hye-Kyu | 2009, (19) | pp.89~112 | number of Cited : 4
    Abstract PDF
    Sikyoungam(息影菴) is a work handed down in a family portraying ‘SukJang’(錫杖) to a human in a form of dialogue between Sikyoungam and Jungsija(丁侍者). Sikyoungam claimed that one needs to find the virtue when facing the object. During the process of directly seeing and feeling the object, he would not only explore the inside but also link to human's moral and tried to expand the meaning and the perception looking through the object. When facing the object, he would consider whether the object and himself could be related to one another. Thus, he examined that a person would be able to find the virtue from the object that they love. <Jungsijajŏn>(丁侍者傳) draws the reader into the acquaintance of Sikyoungam and Jungsija, the process in which Jungsija becoming a SukJang, and also the scene where Sikyoungam sends off Jungsija. When Sikyoungam meets Jungsija and hears the story about Jungsija's childhood and his title, Sikyoungam puts himself down with learning attitude with praising highly Jungsija's moral nature. Sikyoungam learns from Jungsija that an object has more noble attribute than himself and tries to reflect on him. Through this work of <Jungsijajon>, one can learn about a mutual relationship between a human and an object, and the human attitude towards an object.
  • 5.

    A Study on the Inconsistent Attitudes toward the Divinity in Gujiga(龜旨歌)

    Yim, Jaewook | 2009, (19) | pp.113~137 | number of Cited : 6
    Abstract PDF
    Two attitudes toward the divinity coexist in Gujiga(龜旨歌) which is one of the oldest song in Korea. One is a respectful attitude which is expressed in the first and second line of Gujiga(龜旨歌), the other is a threatening attitude which is expressed in the third and fourth line. These two attitudes are inconsistent each other. I studied the reason why these inconsistent attitudes appeared together in one song. There is an opinion in the study of Gujiga(龜旨歌) that regards the 'turtle(龜)' as a totem which was the divinity of ancient people in Korea and the 'head(首)' as 'Suro(首露)' who was the first King of Gaya(伽倻) dynasty. This opinion was used as the premise in this dissertation. I examined various myths such as Nisanshaman which is a shamanic myth of Manchuria, Chasabonpuri which is a shamanic myth of Korea, Song of Aeoina-kamui which is an epic poem of Ainu, Dangunshinwh(檀君神話) which is a myth of Korea telling about the birth of the founder of 'Gojoseon(古朝鮮)', an ancient kingdom in Korean history. Through this examination I inspected the general aspect found in the change of divinities that the sacredness of the existing divinity falls according as a new divinity appears in a certain group of people. This principle existing in the change of divinities can be applied to Gujiga(龜旨歌). The religious conflict between the aborigine who worshiped the 'turtle' as God and the immigrant who worshiped 'Suro(首露)' as the divinity in heaven is expressed intensively in Gujiga(龜旨歌). The inconsistent Attitudes in Gujiga(龜旨歌) reflect the exclusive conceptions about religion toward the 'turtle', one of which is the worshipful thought of the aborigine and the other of which is the expulsive thought of the immigrant.
  • 6.

    A Reappraisal on the Concept and Category of "Yongsa[用事]"

    구본현 | 2009, (19) | pp.139~169 | number of Cited : 10
    Abstract PDF
    Although there have been a lot of researches on it, the concept of the term, "Yongsa[用事]" is still not clearly defined. It is because there have been unsolved problems with regard to the characters of the source of "Yongsa", and the exact meaning of "Sa[事]" and "Yong[用]." It is common knowledge that the source of "Yongsa" should be in the form of literature but actually the contents transmitted by word of mouth can be included in "Sa." The scope of the source of "Sa" varies depending on the belief and cognitive structure of those who use and accept "Yongsa." Also, the scope of the source varies depending on the character of the text or the circumstances of writing. What belong to "Sa" are event, knowledge, contention, and the method of formation. Some scholars distinguish it from the "Yongsa" of the 'method of formation' as "Jeomhwa[點化]." In this study, "Jeomhwa" is regarded as being included in "Yongsa", but in order to solve this controversy, separate researches are needed. With regard to the meaning of "Yong", the terms "Gayong[假用]", "Chayong[借用]", and "Banyong[反用]" become controversial issues. "Gayong" is not useful since it is not the term that denotes the method in which "Yongsa" is formed. "Chayong" should be regarded as a method to use one of new meanings derived from original meaning. With regard to "Banyong", the question of whether "Yeongsa poetry[詠史詩]“ or "Nonsa poetry[論史詩]” can be regarded as cases of "Banyong" arises. In conclusion, "Yongsa" can be defined as a method of composition that quotes or modifies former text's event, knowledge, assertion, the method of formation, and makes them as part of the text in order to enhance the persuasiveness and appeal of the meaning and sentiments of the message to be conveyed.
  • 7.

    A Study on Seolchobeuk of Yussisamdaerok

    Han Gil-Yeon | 2009, (19) | pp.171~196 | number of Cited : 18
    Abstract PDF
    'Seolchobeuk' is important character for knowing feminism viewpoint of Yussisamdaerok. In the meantime the feminism viewpoint of this novel has been mainly discussed on Princess Jinyang, now Seolchobeuk has another importance in this thesis. She has three distinctive aspect as heroine. first of all, she shows ideal conjugal relation that is rare in the patriarch system through a bosom friendship with her husband. Secondly, she raises an objection to man-centered polygamic patriarch and gropes her way to the world of feminism in the point that she leaves the house of husband to attempt the harmony between husband and enemy country and live alone for life in the her own space. Thirdly, she shows woman's standpoint attaching importance to the family in which she was born in the point that she practices ancestor worship and realize maternal line in her own space. As independent woman with self-respect and social agony, she is progressive and tragic character. Princess Jinyang is the ideal woman character inside of the age as the whole woman and foreknowledge that surpass men. On the other hand, Seolchobeuk shows the progressive woman character outside of the age through carving her own life way withsubjective self-disillusion.
  • 8.

    On the interpretation of Heonhwaga(獻花歌)

    박재민 | 2009, (19) | pp.197~228 | number of Cited : 4
    Abstract PDF
    Heonhwaga(獻花歌), one of the hyangas(鄕歌) in Samgukyusa(三國遺事), has been known as not containing any linguistically controversial point. However, some of its expressions still require closer examination. Firstly, the predominant interpretation on its third and forth lines do not match with its context. I solved this problem by reexamining the grammatical function of 'teung(等)' in these lines. Secondly, I investigated 'kyoen(遣)' that belongs to the second line. This letter recently became the core of controversy as some scholars insisted in succession that it should be pronounced as 'kyeo/kyeon(겨/견)'. However, this recent theory does not have sufficient proofs. Thus, I argued that this letter should be pronounced as 'ko(고)' as previous scholars interpreted. Lastly, I examined pronunciation in several other parts: 'chipum(執音) and 'heonho(獻乎)'. 'Um(音)' in 'chipum(執音)' has not been pronounced properly in the existing ways of interpretation. I proved that it is the sign that indicates the last phonetic value of 'sim(심)'. I also clarified the pronunciation of 'heon(獻)' in 'heonho(獻乎)' that has been also hitherto unverified.
  • 9.

    Folktales and Newly Storytellings on Grandmother Seolmundae in Jeju Island

    정진희 | 2009, (19) | pp.229~254 | number of Cited : 13
    Abstract PDF
    This research is a study of tales on Seolmundae Halmang(Granddmother Seolmundae) in Jeju Island. It aims to reveal the characteristics of newly storytellings of Seolmundae Halmang and to develope a better understanding of how 'oral' folktales are turned into 'non-oral' stories. Seolmundae Halmang is a heroine of the giantess folktales of Jeju. Nowadays, stories about her are made into not only oral tales but also non-oral things like as a theme park, an opera, and animations. In this study, I have called them newly storytellings of Seolmundae Halmang and examined the storytellings of Jeju Stone Park mainly. The first characteristics of newly storytellings about Seolmundae Halmang is that they have been made using oral folktales of not only Seolmundae Halmang but also 500 Generals which originated from Yeongsil, Mt. Halla. In newly storytellings, Seolmundae Halmang is the mother of 500 Generals', who sacrifices herself for her sons. Next, in the newly storytellings Seolmundae Halmang is characterized as goddess. She is the goddess of creation and the Holy one who is the mother of mountain gods'. Finally, the newly storytellings arrange episodes of folktale in lineable order. Seolmundae Halmang had created Jeju and become Mt. Halls's goddess. And she abdicated the position of mountain goddess in favour of her sons. The conclusion of this study is that the newly storytellings of Seolmundae Halmang are discourses on identity of Jeju. The narrative of Seolmundae Halmang has been made as the 'herstory' of Jeju, and she has been regarded as the icon of worth and vision which Jeju must look for better future.
  • 10.

    Two Ways of Describing "Hyang-rang" -between Hyang-rang biography and Hyang-rang legend

    최지녀 | 2009, (19) | pp.255~284 | number of Cited : 8
    Abstract PDF
    This thesis is a comparative research into the ways of describing "Hyang-rang" in Hyang-rang biography and Hyang-rang legend. Hyang-rang was a 17-years-old commoner who lived in Sunsan, Kyungsangbuk-do of latter Chosun dynasty. Her step mother and her husband treated her badly and her uncle urged her to remarry. She drowned herself as she didn't want remarry and nobody would like to live with her. To hear her death, 10 male writers wrote her biography to honour her faithfulness. In their biographies, The death of Hyang-rang was 'systematized' in the context of provincial faithful tradition and Hyang-rang was described as the incarnation of Confucian ethics. Distinctively, in the legend, there was romanticism instead of such faithfulness. In the legendary world, Hyang-rang was good, pretty and poor girl and just a victim of the feudal family system. So she was a person not for reverence but sympathy. These differences generally mean the differences between biography and legend. But the important things are two viewpoints have struggled from then on and the viewpoint of the legend provides us more balanced eye for "Hyang-rang".