• Sijohaknonchong
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• v.25
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• pp.49-73
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• 2006

The poetic theme is a unified principle of which a poet writes poems out in his work. Theme is a poet's central thought expressed in his works. And it was described on the basis of writer's view of the world and life. In this study, I divided the themes of modern Sijo into three kinds according to the materials for a poem. Especially I am interested not so much in the poems taking outer problems of human life for the subject of a poem as in poems dealing with fundamental problems of human life such as self-consciousness, death, God's presence. Firstly, in modern Sijo which deals with poet's self-reflection and self-consciousness as a poet, poets examine himself. And he intends to write poems more severely. The more poet reflects self-consciousness, the more earnestly he tries hard to write good poems. As a poet. he feels complication between real-self and ideal self, so he tries to conquer the shame made in the gab of them. And he takes writing poems into his divinely appointed work in life. A kind of meta-Sijo is written in this circumstances. Secondly, there are modern Sijo, which shows deep concerns in death problems of human life. Thanatopsis expressed in modern Sijo is connected with poet's personal experiences. In most cases, poet describes fragmentary thoughts, sorrows and agony after death of his intimate persons. In Sijo, however, poets don't dig Into the death problem deep enough because of the characteristics of genre. But it is very significant work to take various materials of death into poetic themes in Sijo in that it makes us to reflect of human attitude of life. Thirdly, the poetic themes of dealing with fundamental problems of human and God are expressed in Sijo based on Christian view of the world. In such a poems, poet complains to God who looks in illogical human situations as a spectator of vulgar realities of life. But ultimately. poet expresses deep affirmation and obedience of God in his poems. So he manifests Christianity by the poetic paradox. Such poems change over the theme of modern Sijo the superficial Problems of reality to the deep situation of life.

• 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.

• Sijohaknonchong
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• v.43
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• pp.177-206
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• 2015

This paper is written in order to research for the contents and expression of HanYongUn's Sijo. HanYongUn is very famous as monk and independent campaigner, modern poet in Korea. He wrote many kinds of literary works, for example, many modern poetry, modern novels, Sijo, Chino-Korean Poetry etc. It's very exceptional that he wrote a lot of Korean traditional Sijo and Chino-Korean Poetry. Because he was a many modern poet as same as modern novelist. So studying on his Sijo can help someone to understand the essence of HanYongUn's all literature. That's why I'm studying on HanYongUn's Sijo. The firstly, in aspect of the the contents of HanYongUn's Sijo, HanYongUn was expressing three kinds of themes, that is ideology, reality, daily life in his Sijo. The ideology consists of Buddhism and Confucianism and the reality is related with social conditions, the daily life is deeply connected with Nim. These features of his Sijo are different from his modern poetry and Chino-Korean Poetry which had a simple theme, for example, love with Nim, daily life. The secondly, in aspect of the expression of HanYongUn's Sijo, I studied the expression of HanYongUn's Sijo in three angles, that is, vocabulary and the developing of poet thinking, rhetorics. HanYongUn used essential words for expressing three kinds of themes effectively in his Sijo. And he was developing of his poet thinking by three steps in his Sijo. He applied several representative rhetorics to his Sijo, those are question and answer, exclamation, irony, distich etc. Even though I studied the characteristics of HanYongUn's Sijo in two aspects But there could be the other things to study about these kinds of theme. I might continue researching the other kinds of theme next time in the near future.

• Sijohaknonchong
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• v.23
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• pp.213-239
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• 2005

Si is a genre which has been steadily loved by Korean, Particularly, 1920's through 1930's, the Revival Movement of Sijo is made by the school of Literary for People, including Choi Namseon, Lee Byeonggi and Lee Eunsang. And Kwon Goohyeon, a member of KAPF, and Han Yongwoon, not belonging to any literary group were interested in Sijo. Kwon Goohyeon, both a member of KAPF and an anarchist has published A Present of Black Room(1927), which is one of the two published in 1920's-1920's saw only two volumes of Sijo works be published: Choi Namseon's 108 Agony(1926) and Kwon's. However, Kwon Goohyeon's work has not been illuminated. compared with Choi Namseon's and the Revival Movement Sijo by the school of Literary for People. It is because Korean literary world has been under the anti-communism ideology since the Liberation of Korea. However, it caused to explore proletarianism Sijo (Joh woon) and proletarianism poetry (Park Yeonghee) that Kwon is a memeber of KAPF and an anarchist. Han Yongwoon, not belonging to any literary group, was very famous as the poet of My Belolved One's Silence(1926), not as a Sijo poet. It means that he s not been illuminated as a Sijo poet. However, his Sijo is enough to contain his various features such as a man of Independence Movement, a Buddhist monk, a lyrical poet and so on. His first Sijo is For Planting Mookoonghwa-Poetry Written in Prison(1922), which has been published four years prior to My Beloved One's. And his affection on Sijo is inferred from the fact that he has constantly published Sijo more than free verse. The aim this thesis is to find out a position of Sijo 1920's through 1930's from a study on Kwon Goohyeon's and Han Yongwoon's Sijo. Sijo, Korean traditional literary genre, was written by most of the poets including not only the school of Literary for People but Kwon Goohyeon and Han Yongwoon 1920's through 1930's. As a result, the writing of Sijo was not a partial movement by the anti-KAPF group, but by a paradigm in 1920's through 1930's.

• Sijohaknonchong
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• v.42
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• pp.213-238
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• 2015

Jeongun(丁芸) Lee, Young-do (李永道), who is deemed a representative female poet of Korea, began her literary career in May, 1946 when she published in a publication called "Bamboo Sprout, (죽순)". Her Korean identity, which was formed through her Confucius upbringing as well as traditional value system of her family, had a strong presence in her work, and she remained a quintessential figure in Korea's female sijo poet circle for 30 years until her passing in 1976. Despite the highly acclaimed talent and her noble aspirations, it is undeniable that her works did not receive fair assessment due to her private life. Against this backdrop, it is necessary to deeply inquire the literary values and beauty of Young-do Lee's sijo. As mentioned, Young-do Lee is a solidly established figure in Korea's modern poetry. The following illustrates the spirit and the world of her poetry. First, Young-do Lee lived through turbulent times and it was her country that served as the source of her sijo work. Assessing the multitude of dramatic historical events such as Japanese colonization, 8.15 Liberation of Korea, division of the nation, 6.25 Korean war, 4.19 Revolution, 5.16 military coup, it is natural that patriotism was strongly present in her work who was one of the intellectuals at the time. Second, Young-do Lee is a poet who had experienced more pain than others in terms of the turbulence of the time. Her Korean identity, which was formed through her Confucius upbringing as well as traditional value system of her family, had a strong presence in her work. Third, Jeongun Lee, Young-do is a poet of longing. The abundance and richness of her emotions were fortified through the relationship with another poet, Chihwan Yu. Fourth, Young-do Lee is a poet opened up new horizons for the modennization. The transparency of image reflected in her work and the elaborate nature of her language are outstanding. In summary, Young-do Lee was a true artist, who has a strong presence in Korea's modern poetry society, and who was a poet of patriotism, poet who suffered the turbulence of the times, and a poet of longing.

• Sijohaknonchong
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• v.44
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• pp.29-56
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• 2016

The purpose of this article is to shed light on the position and the importance of sijo (Korean traditional poetic form of Three-Line Stanzas) of the Korean poet Park Jae-sam among Korean sijo writers. Even though Park Jae-sam started his career as a poet writing two sijos and a poem, he began to write more poems than sijos later on. Anyway his interest in sijo writing has continued and he has served as a judge of sijo writing contests ever since. Especially in 1985, he published a collection of sijo. And each sijo writing in this collection are composed of three-line stanzas and each stanza of three lines. And each line has a rhythmic sound with a formal word formation. This article reveals that Park Jae-sam has pursued a happy unity of form and content in his sijo writings from the collection and that he has tried his hardest to realize this goal. This article notes that for this goal he puts stress on some methods of creating poetic images and the process of creating new ideas, the unity of Koreans's unique emotion of han(恨) and a sense of eternity, transcendence through ambivalent emotions, and the structure of statement mainly made of juxtaposed metaphors. And this articles also notes that as a most sincere lyric poet in the history of sijo he is much distinguished from other Korean poets in that he depicts mainly Koreans's unique emotions and their characteristics.

• Sijohaknonchong
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• v.25
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• pp.129-144
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• 2006

The purpose of this paper is to reveal the rhetorical features of the Chosun Sijo through researching them. A poem has been made by imagination and rhetorics which are based on the poet's experience. The qualifies of the Poem have been determined by how the poet described the object oddly. So it is essential for the poet to struggle to make embellishments and artistic skills when he or she makes a poem. But the Chosun clerisy ostracized the poet who was trying to do these things mentioned above, which was a kind of special poetic point of view the Chosun clerisy had. They recognized embellishments and artistic skills as a resort to petty trick as a result of their sticking to the external form of the objects. The reason they thought them like this was that the Chosun clerisy thought the embellishments and artistic skills could show the self-pride and self-righteousness. Also, there were concerns on the distortion of the object nature by the artificial concoction. Because they can interrupted and distorted the stream of feeling and the original meaning, the artistic skills mush not be recognized as the artistic skills of itself. As a result, they valued the poem made from restraining the rhetoric and artistic skills. They valued the poem which had common words related people's daily life, but was able to feel the simple Lyricism. The poem based on these features has remains as a work which makes people enjoy the nature, and face their life without any resorts, and which has the natural leeway.

• Sijohaknonchong
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• v.44
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• pp.105-138
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• 2016

Recently with the research function, "XML Digital collection of Sijo Texts in the Period of Modern Enlightenment" DB data is being provided through the Korean Research Memory (http://www.krm.or.kr) and the foundation for the constructing the contents of Sijo Texts in the Period of Modern Enlightenment has been laid. In this paper, by reviewing the characteristics and problems of Digital collection of Sijo Texts in the Period of Modern Enlightenment and searching for the improvement, I tried to find a way to make it into the content. This database has the primary meaning in the integrating and glancing at the vast amounts of Sijo in the Period of Modern Enlightenment to reaching 12,500 pieces. In addition, it is the first Sijo data base which is provide the variety of search features according to literature, name of poet, title of work, original text, per period, and etc. However, this database has the limits to verifying the overall aspects of the Sijo in the Period of Modern Enlightenment. The title and original text, which is written in the archaic word or Chinese character, could not be searched, because the standard type text of modern language is not formatted. And also the works and the individual Sijo works released after 1945 were missing in the database. It is inconvenient to extract the datum according to the poet, because poets are marked in the various ways such as one's real name, nom de plume and etc. To solve this kind of problems and improve the utilization of the database, I proposed the providing the standard type text of modern language, giving the index terms about content, providing the information on the work format and etc. Furthermore, if the Sijo database in the Period of Modern Enlightenment which is prepared the character of the Sijo Culture Information System could be built, it could be connected with the academic, educational contents. For the specific plan, I suggested as follow, - learning support materials for the Modern history and the national territory recognition on the Modern Age - source materials for studying indigenous animals and plants characters creating the commercial characters - applicability as the Sijo learning tool such as Sijo Game.

• Sijohaknonchong
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• v.30
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• pp.109-146
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• 2009

It is academically recognized that Jeong Wan-Young's sijo better represent Oriental ideas. The purpose of this study is to investigate Taoistic characteristics of Jeong Wan-Young's sijo. This is an effort to succeed and further deepen and extend previous relevant researches. For the purpose, this researcher categorized the poet's sijo in accordance with such characteristics as above mentioned. Findings of the study can be summarized as below. Pieces of Jeong Wan-Young's sijo which are based on Taoistic ideas are largely classified into three groups. First, some pieces of Jeong Wan-Young's sijo represents an orientation of return to hometown which is brought by the sense of loss. His sense of loss is attributed to the facts that his home is not what it was any longer and that he can't return to the old home. To overcome the sense, nevertheless, the poet is dreaming of return to home. The home found in Jeong Wan Young's sijo is something fundamental and original that he purposedly provided against the feeling of loss. It complies with the concept of 'Bokgwigigen(復歸基根)‘ a pursuit of Taoism. Second, other pieces of Jeong Wan-Young's sijo are seeking purity to retrieve childish innocence. Their subjects include the season of spring, dreams of childhood and longing for mother all of which represent the poet's strong desire for such retrieval as above mentioned. It may be said that pursued by that pieces are 'Purity, Feebleness and Smoothness' that are sought by Taoism. Third, other pieces of Jeong Wan-Young's sijo are considering human as a part of nature and seeking human life in harmony with nature. In other words, they are seeking union between human and nature which means going beyond discrimination between self and external objects, that is, 'Mulayangmang(物我兩忘)'. This may refer to return to nature which is the ultimate destination of Taoism.

• Sijohaknonchong
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• v.21
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• pp.207-239
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• 2004

Jungchull(정철) was a very famous poet of Kasa(가사), Sijo(시조) and Hansi(한시) during the middle period of the Chosun kingdom. He has been studied by modern scholars mainly as a poet of Kasa(가사). These days, however, his Sijos are being studied as an important literary achievement. The purpose of this study is to analyze the pursuit of reality and elegance expressed in Jungchull's Sijo in order to understand his Sijos more deeply. In the process of this discussion, I will take a look at some of his Kasa(가사), Hansi(한시) and biography also, and I will compare his Sijo(시조) with that of his teacher's, friend's and senior's. Jungchull considered it important to become an official in the royal court because he was a Confucian scholar who believed in jugi-theory (주기론), in which all realistic phenomena is evaluated(Confucianism is very realistic in essence), and he had a happy life in the royal household until he was ten years old. I found that characteristics of his "realistic pursuit" are represented in his Sijo by two situations: the one is when he is apart from the King, and the other when he is together with the King. In all situations, though, he pursued an official position in the royal court. When he was apart from the king, his absolute resolution to follow the King was expressed in his not being able to sleep. In his sijo, he asks the wild duck to inform him of the King's welfare. He tries to flap his wings, to be the water or the moon in order to reach the royal household where the King was living. When he recognizes it's impossible, he expresses his perfect loyalty to the King in his Sijo by using literary paradox. According to this, he describes himself as not an able scholar, but also not a flattering scholar. In his sijo, he reminisces about working for the King in the royal household, when he had a good relationship with the King. But when he was an official in the province in a good relationship with the King, he expressed his intention of coming back to the royal household in order to be with the King again. From this we can ascertain that his pursuit of reality means to occupy an official position in the royal household, to serve the King and to have political power among of the officials. His elegance, expressed in his sijo, is deeply related to his absolute political pursuit of the King. He describes two kinds of elegance: nature related elegance and drinking alcohol related elegance. Two kinds of nature related elegance were delineated in his sijo, depending upon his political situation. When he had a good relationship with the King, occupying an official position, he delineated his gladness and free-heart in harmonizing with nature. But when he lost his official position. he expressed his purity using nature, and exclusion from nature. These kinds of nature related elegance were different from that of the usual Confucian scholar, for example, contemporaries Lee Hwang Next, two kinds of drinking alcohol related elegance were delineated in his sijo depending upon his political situation. More often he depicted excitement and composure of mind in his sijo by drinking alcohol in good situations than in efforts to overcome his agony in bad situations. The tradition of overcoming one's agony by drinking alcohol in bad situation was discovered by this writer in Jungchull's teacher's, and also his junior's sijo. Lastly in my next research paper future, I will look at the reason why certain various themes are represented in Jungchull's sijo, and what their the relationships are, to understand his literary works as a whole.