공동체의 장소 상상의 공동체; 마리오 가르시아 토레스 <당신은 눈을 본 적이 있나요?> 박솔뫼 『을』, 배수아 『북쪽 거실』

최수임 ( Soo Im Choi ) 연세대학교 인문학연구원 2013 人文科學 Vol.99 No.-

This paper aims to describe and discuss the aspects of the community-topos in the contemporary literary and visual texts. The Inquiry begins from the question about the (im)possibility of the community in the present world. ‘Community’ has the utopian image in the recent society, since many individuals have difficulties to make communities in solidarity. Answering this question, the contemporary literature and arts are depicting the quite impressive landscapes of <sites of community> and <communities of imagination>, which let us think about the possibilities of the new community: Mario Garcia Torres` audiovisual essay Have You Ever Seen the Snow? (2010) searches for the documents of an old hotel in Kabul, Afghanistan, where foreign artists stayed in 1970s; Bak Solmay`s novel Eul (2010) presents a small hotel in the (unknown) foreign country, where young long-term travelers stay, and Bae Suah`s novel Northern Livingroom (2009) tells the story of a camp, where the people lead lives of voluntary isolation, and dreams also of the (possible) communicative community through the second-hand picture postcards. These ‘pictures’ of the communities in the ‘textual spaces’ are making ‘the sensible fabric`` for the <communities of imagination>; the community which is not the community, the community for the outsiders or the minorities, who make the new communities in ‘other spaces’ and protest through that. This community-topos is, like ‘mirror’, heterotopia and utopia at the same time. Literature and Arts themselves can be considered as <sites of community>, where <communities of imagination> can exist. Jean-Luc Nancy`s La Communaute desoeuvree and Michel Foucault`s Of Other Spaces amongst others give good references for the study on community-topos in the contemporary literature and arts. Somewhere between place and placelessness, the <sites of communities> are placed, and there live <communities of imagination>.

신채호의 문학에 드러난 상상의 공동체와 실재의 공동체

김승환 ( Seung Hwan Kim ) 현대문학이론학회 2013 現代文學理論硏究 Vol.0 No.52

애국계몽기(1905~1910)의 문학작품에 드러난 한국/조선은 실재의 공동체이면서 상상의 공동체이다. 이 두 개념은 서로 상반되기도 하지만 한 가지 개념만으로 한정하기 어렵다. 그것은 인종, 민족, 국가와 같은 구체적 실재를 토대로 하면서 한편 문화, 예술, 언어와 같은 요소를 통하여 강화되기 때문이다. 애국계몽기에 역사의 중층성을 가장 깊이 인식하고 가장 처절하게 부딪힌 사람은 단재 신채호였다. 신채호는 몰락한 남인 계열이었으므로 전통의 중압에서 상대적으로 자유로웠다. 그는 노론계열의 소중화주의가 위정척사로 이행한 것을 통렬하게 비판하면서 조선민족의 주체와 국민의 혼을 호명했다. 또한 단재는 멸망하는 봉건왕조에 대한 충절의식보다는 인민을 주체로 하는 조선 민족의 주체와 자주 국가를 기획할 수 있었고, 역사의 공동경험과 지리의 구체성을 근거로 실재의 공동체를 주창할 수 있었다. 신채호가 직접 비판한 것은 중국 중심의 중화주의와 조선 지배계급의 소중화주의 그리고 일본의 동양주의였다. 그 정점에 1908년 민족주의 사관에 의거한 『독사신론』과 민족자주의 역사전기소설인 ?을지문덕』이 놓여 있다. 두 작품을 비롯한 수많은 작품과 논설에서 단재는 조선 민족의 실재를 강력하게 강조한다. 하지만 이 실재의 공동체만으로 위급한 조선을 구할 수가 없었기에 단재 신채호는 상상의 공동체를 통해서 실재의 공동체를 강화한다. 간혹 신채호가 무리한 역사서술을 하거나 비현실적인 주장을 하는 것은 실재의 공동체 조선 민족만으로는 일제의 침탈을 막아낼 수 없었고 소중화주의와 모화사상에 젖은 조선의 지배계급을 각성시킬 수 없었기 때문이다. 민족의 호명에 응했다고 믿었던 단재는 1908년 『독사신론』과 같은 민족주의 사관과 ?을지문덕』과 같은 소설작품을 통하여 상상의 공동체(imagined communities)로서의 조선민족, 독서의 공동체(reading communities)로서의 조선민족, 실재의 공동체(real communities)로서의 조선민족을 동시에 기획했다. 이 중 상상의 공동체는 조선민족을 상상의 세계로 인도하는 한편, 허구가 아닌 상상을 통하여 조선민족공동체를 상상하고 인식하도록 한다. 실재의 공동체 조선과 상상의 공동체 조선을 연결하는 것은 독서의 공동체인 언어였다. 독서의 공동체는 곧 언어의 공동체를 말하는 것이며 언어의 공동체는 국민의 국가어와 민족의 민족어를 바탕으로 한다. 특히 단재 신채호는 일제의 침탈이 심각해지면서 국가인 조선이 몰락하는 것을 보고 국가어보다 민족어를 강화하는 문필활동을 통해 상상의 공동체와 실재의 공동체를 연결했던 것이다. Shin Chao-ho realized the historical context of Chosun deeply and fight against it during the period of Patriotic-Enlightenment(1905~1910) enthusiastically. Since he was free from the oppressive feudal system, he could criticize the Little Sinocentrism and could denounce the conservative idea of the feudal ruling class. Instead of royal patriotism, he had set the plan of independent state for the middle and lower classes. Non the less, he insisted the real community of Chosun based on the historical experience and the geographical circumstance. On the other hand, he payed the attention to the idea of the imagined community of Chosun for uniting people of Chosun through language and culture. What he directly denounced were the Sinocentrism, the Little Sinocentrism and Japanese Orientalism. His resistant action came from the historical perspective of nationalism and came out in a novel Euljimundeuk, which was written for urging the enlightened and patriotic eagerness. With these kind of writings, he emphasized the real community of Chosun state, but it was not easy because the half colonial situation under the Japanese ruling. Since it was not enough to emphasize the real community of Chosun ideally, he re-emphasized the imagined community of Chosun simultaneously. But, there was a chasm between the two communities. To overcome the disparity, he changed to the exclusive nationalism and concentrated on the reading community and language community expressed in his novels. Regarding himself as an interpellated subject of the Nation and writer of the transitive period, he spread hope of the independent state through the reading community. His notion was similar to the Linguistic Nationalism coined by Wilhelm von Humboldt, German philosopher. According to the theory of Humboldt, every nation needs nationalism when their own state was under the crisis. For the recovery of the independent state, novelist must write an imagined story with a homogeneous emotion and identical thought. He dedicated his whole life to make his home land as an independent Nation State through his writing.

도덕의 형성 및 유지에 있어서공동체의 역할에 관한 종교사회학적 연구 : 뒤르켐, 앤더슨, 라깡의 이론을 중심으로

이철 한국기독교사회윤리학회 2015 기독교사회윤리 Vol.33 No.-

This study is to show the fact that it is an ‘imagined community’(Anderson’s term) that makes the moral life of individual possible. Morality finds its source on the one hand in the inner voice like conscience and on the other in the hand, the outside voice from the community. This article concerns the latter. The morality is formed and maintained by the works of the ritual and its symbols that the community members perform in everyday life. This is well documented by the Anderson’s work on nationalism. It is also supported by the concepts of the psychological and sociological scholars such as Freud, Winnicott, Durkheim, Bellah and Lacan, especially his concepts of the symbol and the imaginary. Though the community is imagined one, it has an imposing status to its constituents. The role and power of the imagined community is easily revealed when it happened to be de-constructed by the invasion of ‘the real’ in Lacan’s term. Christian church, with its ritual and symbols, also creates the imagined one, and this community allows the church to work as an outer voice of moral authority to its members. 개인의 도덕성을 형성, 유지하는데 도움을 주는 외부 공동체는 ‘상상된 공동체’ 로, 이 공동체는 상징을 중심으로 구성원들이 수행되는 집합 의례를 통해 만들어진다. 이 공동체는 비록 상상된 공동체이지만 구성원들에게 끼지는 도덕적 영향력은 지대하다. 이 힘의 존재와 크기는 상상된 공동체가 와해되거나 약해질 때잘 드러난다. 도덕적 혼란 혹은 무규범 상태가 확연히 나타나기 때문이다. 이공동체의 속성이 상상의 산물이기에 공동체는 쉽게 흔들리고 해체될 수 있다. 따라서 비록 상상된 공동체이지만 그럼에도 불구하고 유지되는 것이 개인의 도덕적 삶을 위해 필요하다는 역설이 제기될 수 있다. 교회 역시 상징과 의례를 통해상상된 공동체를 창출할 수 있으며, 이를 통해 교회는 개인들에게 권위 있는 도덕적 목소리를 들려줄 수 있다.

한국 대학생 영어학습자들의 학습동기와 정체성에 관한 연구

김신혜 한국외국어교육학회 2013 Foreign languages education Vol.20 No.2

Drawing on Norton's (2000) notion of imagined communities and imagined identities, the present study attempted to describe how Korean college students construct their imagined identities and how the imagined identities influence their English learning motivation. Twenty college students who had achieved a relatively high success in English and had been selected as exchange program students participated in the study. Individual interviews were conducted on their English learning experiences, goals, perceptions of English, and ideal images of them The findings show that tile participants wanted to identify themselves as a professional career-person in an English-speaking community and perceived that English is a critical tool to gain access to their imagined community. The participants' imagination of the imagined identity helped them sustain their motivation and investment in learning English The results indicate til at learning a second language is a process of forming new identities and learners' motivation is closely related to their imagined identities. Future studies need to address the construction of learners' imagined identities in different sociocultural milieu.

단테의 연옥과 공동체의 형식

박상진 ( Sang Jin Park ) 한국이탈리아어문학회(구-한국이어이문학회) 2010 이탈리아어문학 Vol.0 No.31

This paper explores how Dante expresses his concept of utopia in his Divine Comedy which is mainly concerned with community and imagination; here community can be understood as a secular realization of harmonious relations which are social and cultural, and imagination offers a field in which we can move toward the community. Imagination operates the literary process so as to make a community open to its own ceaseless re-construction which allows itself to maintain anti-totalitarian inclination. This is the framework of utopia that Dante might have conceptualized in his Comedy. Once understood his concept of utopia as such, we can postulate that Dante`s utopia should show the process to approach the ideal community rather than the firm result of it. This point requires us to consider the Comedy, particularly the Purgatory, as a world of imagination. The Purgatory, in comparison with the Inferno and the Paradiso, is a space in process; in other words, it shows the way of constituting a community by relating this world to that world. In this incessant process, salvation is no longer an act to be achieved in that world but to be pursued in this world first with the secular endeavors by the mortal humans. In this sense I hold that Dante`s utopia is made possible with the so-called literary salvation. Literary salvation means to ask incessantly and endlessly the implications of salvation itself. It is possible to say that if literary salvation by Dante promotes the constitution of community, it is only an aspect of literary process of play that his Comedy operates in association with the readers` interpretive participations; the openness of a community is always confirmed in the literary process promoted by the readers` imaginations. Here the openness of a community is again linked to the reciprocality, not unilaterality, of salvation in which the subject of salvation and its object are no longer separated but altogether constitute a circular process; this is Dante`s concept of utopia as an instruction for salvation and community.

ANALYZING THE CROSS CULTURAL IMPACT OF THE “WORLD OF BARBIE” ON YOUNG INDIAN GIRLS IN SHAPING THEIR MINDSET TO BELONG TO A TRANSNATIONAL IMAGINED COMMUNITY

Isaac Jacob,Monica Khanna,Krupa Rai 글로벌지식마케팅경영학회 2016 Global Marketing Conference Vol.2016 No.7

This paper establishes the link between the “World of Barbie” and its influence in shaping the mindset of young, educated, urban Indian girls born post 1985 to belong to an albeit Transnational Imagined Community. Barbie, launched in India in 1985 by Mattel Toys India Ltd, quickly captured the mind, hearts and lives of young girls in the age 4-8years. Girls in the urban affluent Indian households became addicted to this “World of Barbie” and have enthusiastically imbibed the Barbie culture. Barbie, as Macdougall (2003) calls is a “Transnational Commodity”, has changed the way young Indian girls think of themselves belonging to a “Transnational Imagined Community”’ – be it the type of outfit they wear, how they converse with their peers, the way they define ‘glamour’ or ‘well-turned out’, or their aspired future state. The authors conducted a research amongst English speaking educated urban Indian affluent girls born between 1985 and 1998 who have internalized the “World of Barbie” which includes fashion accessories, bath sets, kitchen accessories etc. and enquired into how young girls think beyond their immediate environment , so as to delve deeper into the seminal work of Anderson(1983) on “Imagined Communities”. The present paper adopts the mix method research approach. Study 1 (Depth Interview) uses the deep understanding principle of case study research. Case study research is knowledge of “sense-making” processes created by individuals for a given stimuli (Woodside, 2010). Theory is built using case study research (CSR). “CSR method is an inquiry that focuses on describing, understanding, predicting, and/or controlling the individual” (Woodside (2010). Using CSR approach, Study 2 (focus group discussion) with Control group (girls not played with Barbie) and Research group (played with Barbie) was conducted. The authors used interpretive phenomenological analysis to infer the transcripts to understand the influence of “World of Barbie” on Transnational Imagined Community. Interpretative phenomenological analysis (IPA) explores in detail how participants are making sense of their personal and social world; the inferences were given conceptual code as following factors viz.,i) Past memories with Barbie, ii) Possession Attachment iii) Personal Internalization, iv) Behavioral Manifestation v) Global Imagined Community. The study 3 was fixed point (Likert type) survey analysis. The questionnaire consisted of 35 questions covering above mentioned factors. The final survey was conducted with sample size of N= 315. Structural equation modeling was used to derive the results. To conclude, ‘home country culture’ into which the respondent is born is seen to be malleable if internalization of certain alien culturalartifacts are positively imbibed into early childhood. The process of internalization of this new culture should be embedded in early childhood memories to bring about this cultural transformation in adulthood. This process of reculturation in the young urban Indian girls has been facilitated through the ‘World of Barbie’ helping their mindset to migrate into a distinctly different global culture as defined in the Transnational Imagined Community.

키워드 네트워크 분석을 통한‘상상력’ 연구 동향 탐색

심승엽,한기순 대한사고개발학회 2020 사고개발 Vol.16 No.2

The purpose of this study is to find research trends on imagination; by applying to published domestic imagination papers the keyword network analysis method. A total of 4,030 articles carrying the keyword ‘imagination’ were drawn from those published from 2010 to 2019 in the Korean Journal Citation Index (KCI), an academic search database. The network analyses produced the following results. First, among those domestic imagination studies 2,454 were for humanities (60.89%), 579 for arts and sports (14.37%), and 470 for educational studies (11.66%). Second, the word ‘image’ was the most frequently used, followed by the words, ‘literary imagination’, ‘Bachelard’, ‘mythological imagination’, ‘ecological imagination’, ‘creativity’, ‘storytelling’, ‘moral imagination’, and ‘imagination education’. Third, words such as ‘creativity’, ‘convergence education’, ‘imagination education’, ‘empathy’, ‘art education’, and ‘cognitive tools’ were found as keywords with high centrality and frequency. Fourth, analyzing 22 core keywords extracted for community analysis showed four research areas: the nature of science, Dewey's concept of imagination, creativity and early childhood education, and philosophical thoughts. This study has significance in that it presents the trends of domestic imagination research objectively and visually. 본 연구는 텍스트 마이닝 기법을 활용하여 상상력이라는 주제어를 중심으로 국내 교육학 분야의 연구동향을 정리하는데 그 목적이 있다. 이를 위해 2010년부터 2019년까지 한국학술지인용색인(KCI)에 오른 등재(후보)학술지 중 ‘상상력’을 검색어로 하여 총 4,030편을 분류하였고, 연구문제에 따라 주제어를 추출하여 분석에 활용하였다. 그 결과 첫째, KCI 학술지 분류검색 별 국내 상상력 연구 수는 인문학 2,454편(60.89%), 예술체육학 579편(14.37%), 사회과학-교육학 470편(11.66%)순으로 나타났다. 둘째, 국내 상상력 연구 키워드 네트워크 분석 결과 ‘이미지’, ‘문학적 상상력’, ‘바슐라르’, ‘신화적 상상력’, ‘생태학적 상상력’, ‘창의성’, ‘스토리텔링’, ‘도덕적 상상력’, ‘상상력교육’과 같은 단어들의 출현빈도가 높았다. 셋째, 교육학분야 상상력 연구 키워드 네트워크 분석 결과 ‘창의성’, ‘창의융합교육’, ‘상상력교육’, ‘공감’, ‘예술교육’, ‘인지도구’와 같은 단어들이 출현빈도와 중심성이 높은 주제어로 확인되었다. 넷째, 커뮤니티 분석을 위해 추출한 22개의 핵심 키워드를 분석한 결과 과학의 본성, Dewey의 상상력 개념, 창의성 및 유아교육, 철학적 사조 등 네 개의 연구영역으로 구분되었다. 국내 상상력 연구물들의 네트워크 구성을 탐색해보고 그 특성들을 확인하기 위해 진행된 본 연구는 최근 10년간 상상력 연구의 동향을 객관적이고 시각적으로 제시하였다는 점에서 시사점을 제공한다.

`없는 자들`의 상상의 공동체 - 유럽 실업자들의 트렌스내셔널(transnational) 집단행동

김승연 ( Kim Seung-yeon ) 연세대학교 유럽사회문화연구소 2016 유럽사회문화 Vol.0 No.17

Today, European left-wing activists, confronting to the European Union`s contractionary politics, are leading transnational movements for rights of the Unemployed people and the Poor. This article observes an European transnational movement of the Unemployed people, Euromarches, as one of the movements of Have-nots(les sans). Euromarches has organized since 1990 European transnational movement of the Unemployed people on the base of each country`s movement. This transnational collective action tends to construct a communal base beyond different languages and cultures, in claiming their proper identity and rights. But its hopeful construction of `have-nots` identity and its idealistic demands for a social and democratic Europe are not sufficient conditions to construct an activists` transnational community, because they have inside several distinctions and differences. It is the practice of marching that can make specific experiences of imagined community. Through the ritual of resistance of eating, sleeping, marching, and shouting together, this transnational community becomes, as saw Anderson, something strongly shared in very specific symbols and experiences.

문화적 상상력과 상상의 공동체 -대-한-민-국의 다중성에 대한 비판적 탐색-

이선향 ( Sun Hyang Lee ) 한국사회역사학회 2009 담론 201 Vol.12 No.2

The purpose of this study is to review the cultural contents and implications of `Dae-Han-Min-Guk`. People has been used to `Dae-Han-Min-Guk` as a slogan after the Korea-Japan world cup competitions in 2002 rather than the name of Korea. `Dae-Han-Min-Guk` has become the popular song`s title since the middle of 1980s, which had been sung widely, and a cheering slogan in the international competitions. It seemed to make an imagined cultural community by spreading the slogan. Owing to its emptiness and superficiality in substantiality, however, it has been used as a tool of commercial interests and of regulating cultural imagination. Moreover it has become a political rhetoric for the mass mobilization of political manipulation. In an imagined community people`s cultural imagination is restricted by a political rhetoric, and their sense of unity is just a false feeling, though recognized as the highest virtue, like in the authoritarian regime. A sense of shared commitment prevails over a civility that puts much value upon diversity and coexistence in the context of democratic culture. This paper emphasizes that one basic condition of the strong democracy is the development of culturally affluent civil society. This study finds that `Dae-Han-Min-Guk` has a tendency to make people fall into an insane shows of national identities fabricated predominantly. Insofar as `Dae-Han-Min-Guk` creates an false community in which we are all the one, it is very difficult to construct a democratic society in which people care each other on the basis of diversities and differencies in class, gender, nationality, and culture.

상상의 공동체에 대한 해석-영화<웰컴 투 동막골>의 시선으로 바라본 소설 『邊城』에 대한 斷想

이강인(李康仁) 동북아시아문화학회 2014 동북아 문화연구 Vol.1 No.38

Horizontal relationship between soldiers and village people shown in the movie <Welcome to Dongmakgol> enabled us to discover director’s will to pursue an invisible imagined community through the movie and the village is forming a place of communication for the general public who dream a new world for an ethnic group through it. Also, the novel 『BianCheng』 shows pure and simple appearance of Miaozu(苗族) by forming an ideal world named ‘chatong(茶?): tea village’ as a manifestation of author‘s patriotism, expressing the author’s will to recover invisible horizontal relationship throughout the war-torn China jumping over Xi?ngx?(湘西) area. Evaluating him simply as a revivalist, purist or pacifist is no more than a very glimpse evaluation of his world of art works. Shen congwen‘s will to pursue such an imagined community introduced in this thesis is not reflected in a variety of evaluations on his work. Thus, this thesis inquired into the possibility of his will toward an imagined ethnic community by comparing through a Korean movie.