• 기록학연구
• /
• 제52호
• /
• pp.171-212
• /
• 2017

음악은 오랜 시간에 걸쳐 여러 환경 속에서 각각의 감정과 이야기를 담아 만들어지고 불려져 왔다. 사회 구성원으로부터 이야기를 담아 만들어지는 음악은 듣는 사람들이 자신의 경험과 감정에 비추어 주관적으로 해석하기도 하고, 한편으로 그 음악을 통하여 다른 사람들과 공감대를 느끼며 서로 소통하기도 하기 때문에 당대 사람들의 정서를 반영한다고 할 수 있다. 하지만 음악을 받아들이는 수용자의 입장과 음악을 만드는 창작자의 입장은 다를 수 있다. 본래 음악과 같은 예술작품에는 창작자의 의도가 작품의 탄생 배경이 되고, 그 작품이 가지는 주된 의미가 될 수 있다. 이에 비해 대중음악은 상업적이고 대중적인 주류의 음악 유통 시스템 아래서 자본에 의해 상업적으로 제작되기 때문에, 창작자의 의도가 자본의 영향으로부터 벗어날 수 없다. 반면 자본으로부터 '독립'해서 자기들의 음악을 추구하는 인디 음악은 대중음악과 반대로 창작자의 의도가 순수하게 온전히 담길 수 있다. 이런 인디 음악을 생산하고 활용하는 인디 밴드의 활동과 관련된 자료를 수집하고 분석해 봄으로써, 한국 인디 밴드 활동에 대한 기록이 당대 사회상에 갖는 의미와 가치에 대해 알아보고자 한다.

• 기록학연구
• /
• 제67호
• /
• pp.237-266
• /
• 2021

기록학 연구에서 개인 아카이브는 상대적으로 연구가 되지 않은 분야이다. 특히 평범한 개인이 스스로를 위한 아카이브를 구성하는 방안을 찾아 보기 어렵다. 본 연구는 개인이 자신을 위한 아카이브를 구성하는 방안을 제시하고 이를 활용하는 방안으로 생애서사 구성을 제안하였다. 생애기억 아카이브의 구조와 메타데이터 설계를 위해 서사학 연구와 심리학의 기억연구 내용을 참고하였으며, 이를 아카이브의 계층성과 집합성 개념과 결합하였다. 또한 생애서사 구성을 위해 서사의 플롯 개념을 제안하여 스스로 자신의 생애서사를 구성할 수 있는 도구로 활용하도록 하였다. 이러한 생애서사 아카이브의 구성과 활용에 대한 연구는 향후 개인이 자신을 위한 아카이브를 마련하고자 할 때 도움이 될 수 있을 것이다.

• 한국노년학
• /
• 제36권4호
• /
• pp.959-979
• /
• 2016

본 연구는 초등학교 여교사들을 대상으로 삶 속에 녹아있던 교사로서 생애경험을 탐색해보고자 하였다. 본 연구를 위하여 2015년 4월부터 2015년 11월까지 교육경력이 35년 이상이고 퇴직한 지 3년 이상의 퇴직교원 5명을 연구 참여자로 선정하여 연구를 진행하였다. 연구방법으로 질적 연구방법 중 내러티브 탐구를 활용한 생애사 연구방법의 Sch?tze의 인터뷰 방법으로 접근하였다. 연구결과에서 참여자의 '생애진술'을 통하여 생애곡선을 나타냈으며, '여교사의 생애경험', '여교사가 현실에서 겪는 어려움', ' 교직에서 느낀 보람', '퇴직 후 생애적응 유형'으로 범주를 나누었다. 연구 결과에 따른 퇴직 여교사들은 퇴직 이후의 삶에 대한 준비나 연수 등 사회적응 프로그램의 부족함을 지적했고, 퇴직 이후의 삶에 준비를 위한 퇴직 전 연수의 필요성 증대와 퇴직이후의 삶에 대한 정부의 프로그램 및 정보 제공이 필요하다는 것을 제언하였다.

• 영어영문학
• /
• 제64권3호
• /
• pp.433-451
• /
• 2018

In Jesmyn Ward's 2017 novel, Sing, Unburied, Sing, Ward places herself within the modern African American literary tradition and lays out the unending "historical traumas" of blacks and cultural haunting in her narrative. She brings to the fore the story of a young black boy and demonstrates the difficulty of living while a black man in the American rural South. Living or dead, black males remain spectral as their frustrated black bodies are endlessly rejected and disembodied. It's through Ward's close attention to the notions of black masculinity and retrieval of (black) humanity that the black South is remembered, recuperated, and historicized. Shrewdly enough, Ward expands it further into the tradition of American literature. Instead of singularizing African American identity and its historical traumas, she renders them the part of American history and universalizing the single black story as the story of the American South. Filling in the gaps that Faulkner and other white writers have left in their novels, Ward writes stories about the unspeakable, the invisible, the excluded to deconstruct white narratives and rebuild the American history; and reasserts African roots and history, spirituality, black raciality and locality within the American tradition. I examine the symbolic significance of Jojo's claim of black masculinity within the socio-political contexts of contemporary America. I also look closely at Ward's portrayal of Jojo's black family genealogy on account of its traumatic experiences of incarceration in notorious Parchman Farm. Locating Jojo as the inspiration of linking the past and the present, the unburied and the living, I contend that Ward creates "home" for blacks in an atemporal oceanic space where the past and the present are able to meet simultaneously. I argue that the oceanic space is an alternative space of affect that functions against the space of white rationality.

• 영미문화
• /
• 제14권2호
• /
• pp.251-285
• /
• 2014

Monsters cannot speak. They have been objectified and represented through a particular concept 'monstrosity' that renders the presence of monsters effectively simplified and nullified. In contemporary monster narratives, however, the site of monsters reveals that they could be the complex construction of society, culture, language and ideology. As going into the structure that concept is based on, therefore, meanings of monsters would be seen to be highly unstable. When symbolic language strives to match monsters with a unified concept, their meanings become only further deferred rather than valorized. This shows the language of monsters should disclose the self-contradiction inherent in 'monstrosity,' which has made others—namely beings we define as 'different' from ourselves in culture or physical appearance—embodied as abject and horrifying monsters. Unable to be understood, accepted, or called humans. I analyse Frankenstein and Dracula that firmly converge monstrous bodies into a symbolic meaning, demonstrating how this fusion causes problems in the multicultural society. I especially emphasize the undeniable affirmation of expurgated others we need to have empathetic relations with, because their difference, unfamiliarity, and slight divergences are likely to be defined as abnormalities. In the multicultural society, thus, we must learn to embrace diversity, while also having to recognize there are many others that have been thought of as monsters; ironically enabling us to think about an undeniable imperative of being responsive to other people. In this respect, the monstrous inhuman goes to the heart of the ethical undercurrent of multiculturalism, its resolute attempt to recognize and respect someone else's difference from me. A focus on empathetic relations with others, thus, can strengthen the process of creating social mechanisms that do justice to the competing claims of different cultural groups and individuals.

• 영미문화
• /
• 제9권1호
• /
• pp.239-272
• /
• 2009

Our investigation of the intricate relationship among nationalism, humanism, and imperialism begins from reading Song of Ariran, the auto/biography of Kim San recorded by Nym Wales, together with Margaret Drabble's fictional adaptation of Lady Hong's autobiography, The Memoirs of Lady $Hyegy{\breve{o}}ng$, in her novel The Red Queen, in which the story of Barbara Halliwell, a modern female envoy of Lady Hong, is interweaved with Lady Hong's narrative. In spite of their being seemingly disparate texts, Song of Ariran and The Red Queen are comparable: they are written by Western female writers who deal with Koreans, along with the Korean history and culture. Accordingly, both works cut across the boundary of fiction and fact, imagination and history, and the East and the West. In the age of globalization, Western women writing (about) Korea and Koreans traversing the historical and cultural limits inevitably engage us in post-colonial discussions. Despite the temporal differences--If Song of Ariran handles with the historical turmoils of the 1930s Asia, mostly surrounding Kim San's activities as a nationalist, The Red Queen is written by a twenty-first century British woman writer whose international interest grapples with the eighteenth-century Korean Crown Princess' spirit in order to reinscribe a story of Korean woman's within the contemporary culture--, both works appeal to the humanistic perspective, advocating the universal human beings' values transcending the historical and national limitations. While this sort of humanistic approach can provide sympathy transcending time and space, this 'idealistic' process can be problematic because the Western writers's appropriation of Korean culture and its history can easily reduce its particularities to comprehensive generalization, without giving proper names to the Korean history and culture. Nonetheless, the Western female writers' attempt to find a place of 'contact' is valuable since it opens a possibility of having meaningful communications between minor culture and dominating culture. Yet, these female writers do not seem to absolutely cross the border of race, gender, and culture, which leaves us to realize how difficult it is to reach a genuine understanding with what is different from mine even in these 'universal' narratives.

• 영어영문학
• /
• 제55권2호
• /
• pp.337-357
• /
• 2009

Ned Kelly, the bushranger, is a legendary figure of special significance to the Australians of today. The Aussies' affection for this "horse thief" derives from the fact that the latter has become a national ideal of the "battler" who does not give up in the face of hardships. Peter Carey's is considered to be one of the "national narratives" that not only heroize but also give voice to the Irish rebels who fought for "fair go" in the colonial Australia. However, this paper asserts that there are more to the novel than merely paying a tribute to the national icon, especially when the novel is examined in the context of the "republic controversy." In 1999, the preceding year of the novel's publication, Australia had a national referendum on the issue of whether or not to secede from the Commonwealth. Due to the procedural manipulation of the royalist ruling party, republicanism was voted down. At the time when the majority of Australians were irate with the result of the referendum, Carey's retelling of the supposedly anti-British rebel failed to promote the lost cause. This paper investigates how the narrativization of the legendary figure, whose anti-British and anti-authoritarian attitude can be easily translated into the cause of republicanism, came to appeal to the general reading public. In so doing, this paper compares Carey's novel with the historical Kelly's two epistles: Jerilderie and Cameron Letter. This comparison brings to light what is left out in the process of Carey's narrativization of the rebel's life: the subversive militant voice of an Irish nationalist. The conclusion of this paper is that the possibility for Kelly's life to surface again in the 21st century as a sort of counter-memory is contained by Carey through its inclusion in a highly personalized domestic narrative.

• 영어영문학
• /
• 제57권1호
• /
• pp.107-127
• /
• 2011

Don DeLillo has shown considerable interest in terror, frequently depicting extreme dread of something terrible to happen, in his literary texts. Since more than three thousand innocent people in New York were killed by the 9-11 terrorist attack in 2001, the anticipation about what kind of fiction he would write as a New Yorker was high. DeLillo's novel Falling Man (2007) in fragmentary detail represents the scene of the terrorism from the perspective of Keith Neudecker, a lawyer who escapes the collapsing world trader center. Neudecker's post-traumatic stress disorder in the first chapter is followed by the free-associative portrayal of various impacts of the 9-11 terror on Neudecker's wife Lienne in the second chapter. The random mixture of the first person narratives from such diverse view-point characters as Neudecker's son Justin, relatives and friends, with dialogues and recollections yields a very close picture of the consequences of terrorism. Reading DeLillo's Falling Man in juxtaposition with a Japanese Canadian novel Obasan by Joy Kogawa, reminiscences of the maltreatment of Japanese Canadians during and after the second world war, surfaces the authorial intention of the two novels. They as trauma literature emerge to aim at curing the readers and proposing post-traumatic ethics. Laurie Vickroy's theory of trauma narrative and cure, E. Ann Kaplan's theory of trauma witness narrative and responsibility, and Emmanuel Levinas's theory of trauma memory and ethics offer theoretical grounds for the convincing analysis of the two texts.

• 영미문화
• /
• 제10권2호
• /
• pp.231-266
• /
• 2010

This paper explores hybridity and hybridized relations that see mixings and crossings as the first moment of multicultural society. References to hybridity often assume that the definition and orientation of the term are located within biology; that is, hybridity constitutes a mixing of two formally discrete objects. In this regard, there seems to be a dialectical preoccupation with purity that goes hand in hand with discussions of hybridity. This dialectical reference to hybridity privileges whole, complete entities as the original instance before mixing, and in this way purity becomes reified. My analysis of hybridity foregrounds mixings that occur at the level of the social, not exclusively at the level of the biological. Hybridity contexts the myth of monoculturalism in the United States and foregrounds multiculturalism as the initial context around which difference has begun to be conceived. In destabilizing the myth of racial origins, this paper attempts to establish a retroactive construction of purity, which is historically, ideologically, and ethnically examined in Gloria Anzaldua's Borderlands/ La Frontera: The New Mestiza. Through this work composed of disparate narratives discourses, Anzaldua employs physical differences to ward off the colonial desire that has defined others as objects which are to be controlled. In this regard, this paper pursues the way that physical differences could be repositioned in terms of 'hybridity' that has been related to the cultural, historical, economical significations of borderlands. The space of borderlands is also a place marked psychologically; it will turn differences mobilized in the borderland into an acute consciousness that makes us recognize 'otherness' within ourselves. In sum, this paper attempts to elaborate the productive and creative interactions among disparate languages, classes, genders, and ideas, which will draw attention to their own interlocking nature.

• 디지털융복합연구
• /
• 제19권3호
• /
• pp.273-278
• /
• 2021

본 연구는 문학치료의 자기서사 진단과 작품서사의 공명성을 활용하여 자기서사를 파악하여 스스로 자가치유를 돕는 데 목적을 둔다. 이에 문학치료의 자기서사진단과 기초서사진단을 활용하여 스스로의 서사를 이해하고 작품서사와의 공명을 통해 스스로를 치유하는 문학치료의 방법론을 통해 연구를 진행하였다. 작품을 통해 자기서사를 이해하고 자문화 기술로 자기의 심리적 문제점을 확인하여 이해하는 것이 가능함을 본 연구를 통해 파악하였다. 본 사례 연구는 문학치료의 방법론을 적용하여 자기서사를 이해하는 것과 작품서사와의 공명을 통해 치유적 자기탐색을 하는 것에 새로운 기법으로 활용이 가능함을 밝혔다.