• Sijohaknonchong
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• v.20
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• pp.197-215
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• 2004

In this paper, I reexamined the word 'Sijo-samjang(시조삼강)' and gave a new meaning of it. In addition, I proposed the new concept of 'Sijo-samjang' which meant the characteristic of a Pyon'ga(편가) in Sijo-chang(시조창). For a long time, 'Sijo-samjang' was regarded as a word which indicated the three sections of a Sijo. It was because of the fixed idea that a Sijo was always composed of a form separated by three parts. Unlike the fixed idea, I found the fact that 'Sijo-samjang' meant singing successively three different Sijos which adapted three different music by reexamining the actual uses of the word in the texts of the days. Thus, I could come to a conclusion that 'Sijo-samjang' was the word indicating a specific music system of a Sijo-chang(singing a Sijo) corresponding to a Pyon'ga of a Gagok(가곡). 'Sijo-samjang' seemed to be molded up while the music of Sijo-chang developed. Usually, a successive singing of the three different Sijos, such as Pyong-sijo(평시조), Chirum-sijo(지름시조), and Sasol-sijo(사설시조), was called 'Sijo-samjang'. However, some of the three could be omitted, and some of it could be substituted by a derived song. This kind of a usual and a derived form seemed to be settled as an important custom of singing a Silo after the 19 century. The main point of the development of music in Sijo-chang was having the characteristic of compilation which meant singing Pyong-sijo, Chirum-sijo, and Sasol-sijo successively. 'Sijo-samjang' was the concept which explained this kind of characteristic and was one of the key words to understand the development of Sijo-chang.

• Sijohaknonchong
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• v.42
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• pp.7-28
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• 2015

This article defines sijo's musicality in two ways and verifies how musicality is shown in modern sijo with some examples. First, the first metre of a song's fourth part, that is, the sijo's jongjang, should include a reverse of its poetic image. A song consists of five parts. Each part is sung as a part of the song, that is, the sijo's dimetre, trimetre, or tetrametre, but its fourth part is sung as the monometre which is the first metre of its jongjang. This is because the first metre of a sijo's jongjang forms the axis of the reverse in its poetic image, and when this works properly, it can maintain musicality as a sijo. Second, a sijo's tetrametre and sijo-chang's gak should correspond as the same value along with the completion of its meaning. If a sijo does not keep the metre, each part's completion of meaning and also the sijo-chang's gak become problematic, so it is impossible to perform sijo-chang. Only when each part's completion of meaning and the gak of the metre correspond to each other as the same value, the sijo can maintain its musicality. Next, the study verifies how musicality is shown in modern sijo. This was examined through the examples of gyeol-metre and yangjang-sijo in dan-sijo that cannot form any tongsa madi, arrangement of syllable units beyond metres, or the examples of loose reverse of meaning in a transitional phrase. The two kinds of musicality presented by this author have already been proved with old sijo. However, modern sijo has been created mainly centering around its image, so such musicality has been ignored and sijo's identity has been damaged seriously. In sijo, musicality gives life. If modern sijo is created mainly around its image, it can never be called as sijo unless it has musicality. Although modern sijo is not performed as music, it should be equipped with the form to be performed as a chang. This is how sijo can maintain its musicality. It is thought that now is the time to recognize modern sijo as the matter of communication between sijo-chang and sijo literature, not just as the combination of sijo-chang and sijo literature.

• Sijohaknonchong
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• v.24
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• pp.173-197
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• 2006

Works recreated modernly succeeding classics often appear in novels, plays and movies. Observing 'modern succession and transfiguration of classics', 1 became curious about 'recreation of classics' in Sijo genre, and in that interest this thesis begins the argument. I identified that many Sijo are recreations of classics, and also classical literature are continually being transformed into modern Sijo. Especially Sijo of Lee Guang-Soo in 1920s and Sijo of Cho Un In 1940s are pioneering works. Thereafter modern Sijo have been continuously recreated from classics. This paper is about what are the meanings of modern Sijo in this category, and how should they advance. Also this argument will indicate how Sijo will be created in the future. Transforming classics into modern works is a valuable task, because it succeeds traditional culture and connects the classics' age to the modem age. For example, the Sijo of Lee Guang-Soo and Cho Un have significance in terms of literature history. The problem lies in modern Sijo that is creatively experimenting with classics succeeding those. Many modem Sijo are created attaching too much importance to the technique of contents, not comprehending the structural principles and formal aesthetics of Sijo. Thus, Sijo that adopt classics modernly reveals the limit of creation. Furthermore, recreating Sijo with the original contents untouched has no meaning at all. From this standpoint, modern Sijo recreated from classics can be reasonable only when they reflect the life, culture. and reality of present and comprehend the formal aesthetics of Sijo.

• Sijohaknonchong
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• v.23
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• pp.161-188
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• 2005

The purpose of this study was to delve into the morphological types of Sijo in an effort to determine the morphological structure of Sasul-sijo, and it's also attempted to present standard about how to discriminate Pyong-si, Eos-sijo and Sasul-sijo from one another from a morphological standpoint. It's suggested that Si with tee Jangs, six verses and 12 stanzas or more, with three Jangs, seven verses and 14 stanzas or more, and with three Jangs, eight verses and 16 stanzas or more should respectively be called Pyong-sijo, Eos-sijo and Sasul-sijo. After what Sijo was and what's not were discussed, how to distinguish Eos-sijo from Sasul-sijo was described, and finally, the structure of Sasul-sijo was presented. As for Sijo and non-Sijo, the types of works that consisted of tee Jangs, like Sijo, yet didn't suit its framework and Yuljo and were written in Chinese characters were regarded as non-Sijo. Concerning discrimination between Eos-si and Sasul-sijo, the type of Sijo that included one more or higher number of verse(s) and two more or higher number of stanzas in one of three Jangs was defined as Eos-sijo, and the type of Sijo that involved two more or higher number of verses and four more or higher number of stanzas in one of three Jangs was called Sasul-sijo. In other words, Eos-sijo contained one more verse in one of tee Jangs, and Sasul-sijo included one more Jang in one tee Jangs. The sort of Sijo that contained one more Jang in one of three Jangs could be viewed as Sasul-sijo. Regarding the structure of Sasul-si, there should be three Jangs, eight verses and 16 stanzas in one piece of Sasul-sijo. Any type of Sijo that contained two more or higher number of verses and four more or higher number of stanzas could be called Sasul-sijo. Such an addition of verse and stanza could done in various ways. The examples were (1) adding stanzas the first Jang, 2) adding stanzas to the second Jang, (3) adding stanzas to the final Jang, (4) adding stanzas to both the first and Second Jangs, (5) adding stanzas to th the second and final Jangs, and (6) adding stanzas to all the first, second and third Jangs at the same time. Besides, there was an extremely broad gap between the numbers of verse and stanza in Sasul-sijo, which ranged from a low of eight stanzas to a high of 87 ones in one of three Jangs.

• Sijohaknonchong
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• v.42
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• pp.117-150
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• 2015

English sijo is the sijo poems written in English. This paper considered English sijo especially in association with its wit. In English-speaking countries, wit has been often emphasized as one of the main characteristics of the sijo genre, and it is often found in many English sijo poems. As a critical term, wit indicates a kind of "concord of discord", which consists of dissimilar images, paradox, irony, etc. This paper investigated how English sijo embodied this kind of critical wit and created three kinds of delight; those are intelligent, sarcastic, and humorous one. First, I examined old Korean sijo poems and the wit embedded in them, and then I compared them to the case of English sijo. Sijo was received in English-speaking countries in the context of the literary genre tradition such as the epigram and the sonnet, and of the literary concepts such as irony and wit. In this context, sijo, which has a three-divided semantic structure and a twist in the last part, often containing irony and wit, could be received and composed without much difficulty in Englih-speaking countries. Many English sijo poems contain wit, and they make abundant delight, which is intelligent, sarcastic, or humorous. Wit is found in Korean old sijo too, but the wit that catches humorous moments variously in everyday lives, rather than show acid sarcasm or exaggerated comic scene, is a remarkable characteristic of the English sijo. English sijo presents the possibility of the sijo genre as the poetry of everyday life, which presents various aspects of daily lives in a warm and delightful perspective.

• Sijohaknonchong
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• v.30
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• pp.219-240
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• 2009

Jasan An Whak did research on the essence of Sijo to show that Sijo has some features as a literature. I tried to show the formation process of Sijo theory in 1930s through Jasan's Sijo theory. As a preparatory step for it, I introduced Jasan's Sijo theory released in early 1930s and examined the characteristic aspects of it. Jasan recognized a literature as a directing post that reveals the history of our national spirit. He thought a literature as a foundation for satisfying new age. Also, he recognized the essence of a literature as a emotional expression. He emphasized that a new literature in Joseon age should have not only particularity of Joseon literature but also universality of modern literature. Jasan studied style of Sijo. Because he was at the time of modernization, he used the term, 'style', instead of 'poongkyeok', which had used before modern time. He tried to show linguistic artistry of Sijo through the series of his works about the style of Sijo. Jasan tried to find formal beauty of Sijo in the aspect of rhythm instead of rhyme. And he claimed that poetic words can be lengthened or shortened to be harmonious with the melody of Sijo. In other words, it is possible to change the words of Sijo for harmonizing with a tune. Jasan recognized that the words of Sijo have a musical function as well as a semantic function.

• Sijohaknonchong
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• v.30
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• pp.91-107
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• 2009

This study is to examine how Sijo is being accommodated to modern Gagok by comparing them. In details, the work is about comparison between three verses in Sijo and twofold grouping in modern Gogok, JoongYuUm in traditional Gagok, YuBak in Sijo, the interlude, ADanSungJang, and changing verses in modern Gagok. First point is about three verses in Sijo and a rhythm of twofold grouping in modern Gagok. In particular, modern Gagok is treated as a group of twofold leaving three verses of Sijo. The way is chosen that whether it sets on an interlude into a song or the third part of three verses in Sijo is extended to avoid its logic of music and poem. Second, the discussion moves points on between an interlude in traditional Gagok and in Sijo. In the process of grouping twofold in modern Gagok, the parts which are interludes of both in traditional Gagok and in Sijo, combined with the interlude of the modern Gagok. It shows that the modern Gagok is affected on both the traditional Gagok and the Sijo. In addition, it explains elements of ADanSungJang - - tones and sounds in the modern Gagok. Originally, the traditional Gagok and sijo are composed of tones and sounds. At this point, tones are short, whereas sounds should be longer. This kind of way in the song has appeared on the modern Gagok of Hong, Nan-Pa. Lastly, the factors is about changing verses of modern Gagok. The one of differences between the modern Sijo and traditional Sijo is verses. For example, when it comes to sijo by Lee, Eun-Sang, he used to create his sijo with three verses. Hence, he did not change verses on his works. Whereas, the modern song "The Spring Lady" by Hong, Nan-Pa has shown the phenomenon that is separating three verses into six verses. It is noticeable that this phenomenon in "The Spring Lady" has the same bases with the modern Sijo.

• Sijohaknonchong
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• v.30
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• pp.165-188
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• 2009

This paper is an analysis about Ahn, Jasan's theory of Sijo. He comprehended that Korean classical poetry is not a literary genre written in letters but a music genre sung orally, because he minutely investigated old books under the situation without preconceptions. Ahn, who had a thorough knowledge on our native music or literature, had an exact recognition about Sijo. He had analyzed existence of Sijo after commenting Sijo's true nature, whenever he discuss. His attitude was possible for his recognition like that. The first step of Ahn, Jasan's theory of Sijo is source of Sijo searched for identity of Sijo. Generic source, metrics, poetical idea, and history are written well in the paper. Establishment of Sijo's poetic identity is second step's discourse about Ahn's theory of Sijo, the contents are integrated in his book Poetics of Sijo poetry. He became to discuss Sijo as a regular poetry, even in this book. Especially a minute discussion about theory of Sijo's phrase and lines was accomplished in this time, theory of metrics based on meter and rhythm was a core discussion of this time too. Although his scholarly opinions are not refined comparing to the scholars of later ages, we can say that his opinions clearly worked a role of exemplary precedent. His opinions were other scholars ahead, nevertheless he had been neglected by researchers for not belonging to major group against his will. For this reason, I think Ahn's status in history of Sijo study has to be readjusted.

• Sijohaknonchong
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• v.19 no.1
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• pp.107-125
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• 2003

According to my research about Janlgu(絶句) and Sijo(時調), they have not used the same methods to make the phrases (句) within of Sika(詩歌). In this thesis I shown that Ullsi(律詩) and Sijo have used a similar methods to make the phrases. However. the main assertion of this thesis is to show the fact that Sijo has changed into Kasa(歌辭) the same way Ullsi has changed into Baeull(排律). I have found that Ullsi and Baeull are different from Sijo and Kasa. Jaulgu and Sijo don't have any similarities except the use of their short sentences. Ullsi is similar to a poem with three lines in each verse. To separate the poem with three lines in each verse to three parts of the first stanza. the last stanza(結聯). and how the middle stanza contrasts (related to the phrase or stanza of poems which have a pair.). I have found out how the poem with three lines in verse is made. The middle phrase of Sijo is made up of complete opposites. I think that Sijo has the same relation. with Ullsi. Also. Kasa is made up opposites. Antithesis is a kind of way to make Ullsi by phrase and clause. I have found the antithesis in the middle phrase of Sijo. Kasa is made up antithesis and is the relativity of Ullsi and Baeull and the relativity of Sijo and Kasa are explained by antithesis. As Ullsi changed to BaeulL Sijo has changed to Kasa. They have the same method of making phrases. Some have insisted that Sijo was not from Hansi. I don't agree with that. Even if Ullsi is not from Sijo. this thesis has proven that the method of making phrases of Ullsi and the method of making phrases of Sijo are very similar. In this thesis. I have found out that Ullsi and Baeull are very similar with Sijo and Kasa. I think that these old types of Chinese poems have affected Korean Culture. So. in this thesis. I have tried to show just a little fact about this old type of Chinese poems and how it has affected Korean Culture.

• Sijohaknonchong
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• v.43
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• pp.149-175
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• 2015

There have been few researches about Christian imagination reflected in modern sijo. The purpose of this study was to provide basic information helpful to deeply understand Christian literature and clarify the history of Christian sijo literature. For this purpose, the study focused on pieces of sijo written by Seon Jeong-ju and Jang Sun-ha both of whom put out lots of sijo based on Christian imagination. The two poets are common in that they were born in the Japanese colonial period and started their career as a poet at an almost same time. First of all, how a sijo writer, Seon Jeong-ju applied Christian imagination to his pieces of sijo can be summarized as follows. As a poet and paster, Seon Jeong-ju wrote and published 6 volumes of sijo collection. His pieces of sijo were all written based on Christian imagination. Many of the pieces contain Christianity-related stories that were poetically represented through paradoxical imagination. Among pieces of sijo written by Seon Jeong-ju, some reveal enthusiasm for seeking after truth that he kept in mind as a clergyman and others, the poet's strong belief in the Resurrection. Next, Christian imagination that another sijo writer Jang Sun-ha reflected in his works can be briefed as follows. The poet published a sijo collection of his own in 2010. As one of the best representatives of the modern sijo circles, he is a veteran poet who is still creating pieces of sijo. Since he became a Christian in 1996, he has released more than 200 pieces of Christianity-based sijo including those contained in his sijo collection, "Introduction to Love Studies". Most of the Christian poets quoted words from the Bible or borrowed episodes described in the Book. In those poets, he uses imagination that is allusive to the confession of his faith and, in some cases implies his own views of eschatology. In conclusion, both Seon Jeong-ju and Jang Sun-ha wrote and published lots of sijo works on the basis of Christianity, and each of them built up his own world of Christian sijo. In many of the two poet's pieces of sijo, critical doctrines of Christianity and their desperate devotion to that religion are found. Both of them made remarkable poetic achievements, so they deserve being recognized as second to none in the history of Christian sijo literature.