• 영어영문학
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• 제58권6호
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• pp.1041-1061
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• 2012

In the late nineteenth century, British colonial activities became aggressive and annexationist in the tropics, including the Southeast Asian Archipelago, which reflected the historical circumstances of both increasing resistance from the indigenous and severe competition among European powers. Interestingly, the change in English colonial policy toward an annexationist or imperialist vision adopted the motto of a civilizing mission, which was founded on the anthropological assumption that the white English were civilized, while the non-white indigenous were savage. The assumption developed into colonial discourse through systematic gathering of anthropological knowledge about the peripheries of the Empire. The knowledge system was flawed, which stressed the differences of the peripheral populations from the English and served as an inverted discourse on the Imperial Self rather than the description of the Other. Furthermore, the natives were heterogeneous, which rendered indistinct the racial and cultural differences between the English and the natives. Still, the aboriginals called Malays, who were comprised of many ethnic subgroups, needed to be deemed savage or inferior by the English in order to justify the English civilizing work or imperial ambition. Put differently, the representation of the English as civilized necessitated the (mis)representation of the natives as savage. In this context, Clifford's works contribute to systematic misrepresentation of the Malays, on which colonial discourse is founded, though not without self-contradiction. On the other hand, Conrad's novels that are set in the Malay Archipelago resort to a strategic misrepresentation that reveals the relativity of the discourse. Exploring the dilemma of denationalization to various degrees, Conrad's Malay texts problematize the (mis)representation of the indigenous as inferior, which is the basis of English claim to superiority.

• 영어영문학
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• 제56권5호
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• pp.797-821
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• 2010

This paper aims to explore how Millay's love sonnets rewrite the carpe diem tradition in the complicated ways. This paper redirects critical attention away from Millay's individual experience and inner self toward the scene of literary history, suggesting that there may be more historical consciousness in Millay's sentimental and feminine "gesture." Rewriting the carpe diem tradition, Millay's sonnets reveal an awareness of the dependence of the carpe diem poems' discursive logic on the woman's coyness, its inability to accomplish its triumph over woman or time (death) without her posited reluctance. Contrary to Andrew Marvel's "To His Coy Mistress," the speakers of Millay's sonnets could never be accused of the sexual coyness; they are outspoken in their defiance of both death and lovers whose possessiveness resembles death's embrace. Moreover, as Stacy Carson Hubbard points out, by converting female sexual experience from its status as a onetime closural event to repeatable one, hence an opportunity for the general and emotional irritability productive of narrative, Millay seizes for the woman the power of "dilation" in both its sexual and its verbal forms. Furthermore, this paper argues that the woman's sex no longer invites analogies to things secret and sealed, preserved or ruined in Millay's sonnets. The woman's promiscuity implies a rejection of monumentalizing love, as well as a refusal of the fixing inherent in the carpe diem's fearful invocation of the movement of time. Throughout the love sonnets, the speaker's sexualized body produces nothing but ephemera. For Millay, this body spends its powers in hopes of having them, and the force of this spending is a perpetual and willful forgetting, which makes possible the repetition of love's story. Ultimately, Milly disturbs our critical categories by rendering permeable boundaries between modern literature and dead form of classic literature, the female speaker and male speaker.

• 영어영문학
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• 제57권3호
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• pp.473-493
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• 2011

This paper aims, first, to trace the trajectory of Sebastian Barry's dramatic works in terms of retrieving the hidden (hi)stories of his family members, and second, to analyze his most successful play to date in both critical and commercial senses, The Steward of Christendom, in terms of the tension or even rupture between Irish national history and the dramatic representation of it. If contemporary Irish drama as a whole can be seen as an act of mirroring up to nation, Barry's is a refracting than reflecting act. Whereas modern Irish drama tends to have helped, however inadvertently, consolidate the nation-state by imagining Ireland through its other (either in the form of the British empire or the Protestant Unionist north), Barry's drama aims at cracking the surface homogeneity of Irish identity by re-imagining "ourselves" (a forgotten part of which is a community of southern Catholic loyalists). Furthermore, the "ourselves" re-imagined in Barry's drama is more fractured than unified, irreducible in its multiplicity than acquiescent in its singularity. The playwright's foremost concern is to retrieve the lives of "history's leftovers, men and women defeated and discarded by their times" and re-member those men and women who have been expunged from the imagined community of the Irish nation. This he does by endowing "every life" with "an after-life" and "every demon" with "a fairy tale." The Steward of Christendom is Barry's dramatic attempt to bestow upon the historically demonized Thomas Dunne, an Irish policeman in the British Empire, his fairy-tale redemption.

• 영어영문학
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• 제56권2호
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• pp.277-299
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• 2010

This study explores Witi Ihimaera's The Whale Rider (1987) from ecological and postcolonial perspectives. Ihimaera is one of the prominent Maori writers who have critically voiced their concerns about the fragmentation of Maori tradition and the alienation of an environmentally friendly culture in New Zealand. Throughout the novel The Whale Rider, with his mythic imagination and cultural sensitivity, Ihimaera raises ecological awareness in terms of environmental justice and promotes critical consciousness regarding sociocultural and histo-political realities of the Maori people as alienated others in their ancestors' land. Revolving around the developmental process of a young Maori girl named after a mythical Maori ancestor Kahutia Te Rangi also known as the Whale Rider to inherit the Maori leadership, the novel describes the historical, cultural, emotional landscape of the Maori community in the white-centered society of New Zealand. In particular, this paper analyzes the leaving and homing process of narrator Rawiri which is deeply embedded in Maori myth and philosophy toward an eco-friendly culture and postcolonial reality. Indeed, Ihimaera skillfully juxtaposes young man Rawiri's experience outside the Maori community and young girl Kahu's life at the Maori home. In the end, while Kahu achieves her destiny in a mythical way to foster a new vision of harmonious co-existence that is rooted in Maori heritage and compatible with Western culture, Rawiri comes to understand the interrelatedness of all existence and embraces both the rational knowledge of scientific empiricism and the traditional knowledge of spiritual experiences. The novel The Whale Rider was also turned into a film by New Zealand's most influential female film director Niki Caro in 2002, and the film Whale Rider received international acclaim.

• 영어영문학
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• 제56권5호
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• pp.823-850
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• 2010

In this paper, I will explore disparate voices embedded in the interactions of stories in which personal, cultural, historical, and mythical consciousness brings up diverse ideas about the experiences of Native Americans. The accommodation of differences and changes is clearly manifested through the healing ceremony of Tayo, which poses some practical questions: what could be the authentic tradition of Native Americans?; which direction should it be led to? As these questions suggest, Tayo needs to think over and work through the way that Native oral stories will enrich the signification of being Indian within multicultural U. S. society. In other words, Tayo should transfer the oppositional relationship between Anglo and Native American world into an interactive one to bring forth new meanings concerning their interactions. As a hybrid, Tayo begins to recognize that his fragmented consciousness could represent the pervasive but surmountable anxiety about the cultural clash between Native and White Americans. Going through the multiple layers of his stories, Tayo learns that Native Americans need to hold a balanced viewpoint firmly: this demonstrates that storytelling brings restoration and renewal to him. As a result of Betonie's healing ceremony and his intimate relationship with Ts'eh, Tayo comes to have a holistic comprehension about how all the living things are interconnected to one another. After acquiring this recognition, Tayo succeeds in his quest to get back Josiah's cattle and recovers his identity as a Laguna Pueblo Indian, still letting diverse voices, cultures, and stories flow into the process of storytelling. As the last scene in which the conversations among Tayo, Auntie, and Grandmother took place illustrates, Tayo has newly secured a position that will require him to create a new, alternative story, not just repeating previous stories.

• 한국콘텐츠학회논문지
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• 제14권2호
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• pp.84-93
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• 2014

본문은 만화의 텍스트가 내용적 의미를 전달한다면 이미지는 어떻게 텍스트와 결합하여 서사적 기능을 하는가에 대한 연구에 목적을 두었다. 이에 한국과 일본의 만화 <형가자진왕>에 나타난 텍스트와 이미지 표현, 만화의 서사방식과 소통 그리고 도상적 표현의 비교분석을 통해 그 서사방식의 특징을 살펴보았다. 만화의 창작 모티브로서 형가의 이미지는 서사의 흐름에서 탈피하여 현재화하고 독자와 공감하는 타자이다. 고우영과 스메라기 나츠키의 만화에서 선, 면, 공간, 음영 등을 통해 가상의 서사적 시공간을 구축하였으며 작가의 상상력이 더해져 불가능한 역사적 현실의 재현과 서사적 의미를 실현하였다. 스메라기 나츠키의 만화는 지속적인 역사적 진실과 추동력에 기초한 섬세한 정물화적인 서사적 표현이며, 객관적 묘사에 집중하면서 역사적 재현을 넘어 감각적인 현실의 이미지를 추구하였다. 하지만 고우영 만화의 도상적 서사는 주관적이고 낭만적인 이미지를 역사적 서사 속에 고착시키고 독자의 기억을 자각시키며 서사의 흐름과 충돌하면서 균형을 유지하려 하였다. 만화의 순간의 이미지는 역사적 현실의 재현이 아니라 고우영 자신이 추구한 서사적 실재의 재구성화된 도상이다.

• 한국도서관정보학회지
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• 제35권4호
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• pp.1-21
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• 2004

이 연구는 UDC의 최근동향을 보다 체계적으로 이해하는데 도움이 되고자 UDC의 역사적 배경과 그 분류표의 유지관리 및 개정, 그리고 UDC가 최근에 어떻게 적용되고 있는지에 대하여 살펴보았다. UDC는 1905년이래 발전을 거듭하여, 현재 UDCC가 관리를 하며 전자적으로 이용가능 한 MRF를 매년 갱신함으로 써 최신성을 유지하고 있다. UDC는 기호의 생략정도에 따라 표준판, 확장판, 간략판으로 출판하고 있으며, 온라인 상에서도 UDC를 이용할 수 있다. UDC는 현재 서가배열, SDI 서비스, 서지의 주제별탐색, 교환언어로서 또는 인터넷상에서의 주제 게이트웨이와 메타데이터, 자동분류 등에 적용되고 있다.

• 말소리와 음성과학
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• 제1권2호
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• pp.129-140
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• 2009

The purpose of the present study is to investigate frequency related information and syllable structure constraints on Sino-Korean. Previous studies on Sino-Korean have mostly investigated the historical change of sounds and reviewed archaic features of Chinese language in Sino-Korean. Unfortunately, there is little study on the sounds of contemporary Sino-Korean in terms of syllable structure constraints. For the purpose of the present study, sounds of 7,742 Chinese characters used in Sino-Korean (7,795 syllables) were investigated and syllable matrices made based on the results of frequency related information. As a result, 483 syllable types were observed and the most frequently observed syllables were as follows: /ku/ (103) > /ki/ (100) > /ju/ (87) > /pi/ (86). Only 16 out of 19 consonants are used for Sino-Korean. /$t^{\ast}$/ and /$p^{\ast}$/ are never used in Sino-Korean and /kh, $s^{\ast}$, $k^{\ast}$/ occur only a few times (3, 2, 1 respectively). /k/ (17.5%) shows the highest frequency and /n, ${\eta}$, 1, tc, m/ occupied the next rankings. Among 20 vowel types, /a/ showed the highest frequency and /o, u, i, $j{\Lambda}$, ${\Lambda}$/ occupied the next rankings. Based on the syllable matrices, gaps were observed and classified into accidental or systematic ones. Onset and nucleus, nucleus and coda, onset and coda, and other syllable structure constraints of Sino-Korean were listed.

• 한국실내디자인학회논문집
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• 제13호
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• pp.102-110
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• 1997

We have lost our true characteristics without being grown and development of our traditional beauty in state of drawing into a whirlpool as the environment of western cultrue. So, to be existed for self-sown capability of our traditional culture, we'll have to keep up with the unique and creative Korean traditional furniture design through the synchloization between 'Traditionalism in our already westernized life' and 'Korean identity in our already westernized life' and 'Korean identity in worldwide culture' based on independent position by correct view of worth, as for the escape from attitude of receive on western culture in recklessnese. Hereupon, first of all, after reviewof fornuclation backround and characteristics in traditional furniture to be established by an ancestor, based on this and extract the conceptual language, it was presented past published works as for the approaching method toward physical form aspect by use of pattern of modern access method. Secondly, it was the symbolic approaching from method based on traditional and cultural context. Gradually, the embodiment of traditional image, in today's features of our furniture loosing the particular cultural identify is very important aspect, and beside above mentioned two methods, it should be investigated as for the diversified approaching study. Thereafter, we'll have to establish the positionof our modern furniture in global wordwide, for seek the beauty being interrelated form past historical communications, under the circumstance of original and future-oriented value.

• 박물관보존과학
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• 제8권
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• pp.71-79
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• 2007

국립중앙박물관 보존과학팀에서는 역사관 한글실의 전시유물 교체에 활용하기 위해 봉인사(奉印寺) 부도탑신(浮屠塔身)에서 발견된 사리공(舍利孔)을 싸고 있었던 보자기인 사리기비단보자기(신수9431)에 대한 복제를 진행하였다. 바탕직물은 유물과 동일한 제직의 명주를 사용하였다. 푸른색을 내기 위해 쪽 앙금을 발효시켜 만든 쪽물, 누렇게 변색된 부분을 위해 오리나무열매로 식물염색하였고 묵서된 한글궁체는 먹으로 모사하였다.