American Literary Canon of Pre-Columbian Era in Elizabeth Chesley Baity’s Americans before Columbus

( Rho¸ Heongyun ) 동국대학교 영어권문화연구소 2017 영어권문화연구 Vol.10 No.2

This paper analyzes the American canon of pre-Columbian era in Elizabeth Baity’s Americans before Columbus, a winner of Newbery Honor prize in 1952. As Raymond Williams pinpoints “the selective tradition” as one of the essential characteristics in canonical texts, Baity’s “selective” perspectives towards pre-Columbian Indians have been influential in making stereotypes of Indians. Devon Mihesuah elaborates twenty five stereotypes: “Indians are all alike”; “Indians were conquered because they were inferior”; “Indians have no religion”; “Indians are a vanished race” etc. On one hand, Baity has recorded meticulously the past histories of the Americas in pre-Columbian era with pictures and illustrations. On the other hand, she “selectively” agreed with the discourses in American studies: Crosby’s ecological imperialism; the settlement, not colonization, theory of the Americas; Columbus as a hero rather than bullies; the primitiveness of the Indians vs the civilization of Euro-Americans. The main audiences of Baity’s book are children attending public schools. Once familiar with the stereotypes of Indians in their early age, they will accept without doubt similar images of Indians from such college textbooks as American Roots and A New Introduction to American Studies they read within classrooms. What is missing in Baity’s book is the discourses to bridge the two big paradigms, America before Columbus and America after Columbus, from complementary standards. The addition to the missing part will keep the Newbery Honor book free from the polemics of political correctness.

농구를 통한 나바호 인디언 문화의 부활 : 다큐시리즈 <나바호 바스켓볼 다이어리>를 중심으로

노헌균 ( Rho¸ Heongyun ) 동국대학교 영어권문화연구소 2020 영어권문화연구 Vol.13 No.3

Basketball or Nothing, an American basketball docuseries of six episodes, was released by Netflix in 2019. It shows how Wildcats, a Chinle High School basketball team on Navajo Indian Reservation, proceeds towards Arizona State Championship until it is lost in semi-final tournaments in 2017-18. It has attracted a lot of attentions from non-Native Americans as well as Native Americans for several reasons. First, it has shown the dramatic transformations of rezball (reservation basketball) into a regular basketball game through the painstaking efforts of Wildcat players guided by a legendary coach, Raul Mendoza, Tohono O’odham Indian. Second, the film has helped Navajo Indians realize the rezball teenager players possess the potential of making themselves warriors who will represent and navigate the desperate Navajo people in the 21st century, replacing such traditional heroes as Sitting Bull, Crazy Horse, and Geronimo. Third, the docuseries has provided the Navajo Indians with strong confidence in recuperating the resiliency spirit in the Long Walk of the Navajo in 1864. They believe the Indian basketball teenagers will come back to the reservation with all needed strategies to regenerate their dying communities after college educations. Fourth, the film has enabled the Navajo Indians to modernize themselves not by force but by their own willingness. They are fully ready to learn American values like independence, capitalism, and individualism so that they will gradually customize them as needed in the Navajo culture.

F. Scott Fitzgerald's The Great Gatsby : The Reality of Gatsby's Dream 개츠비의 꿈의 실체

Rho, Heongyun 한국영어교육연구학회 2000 영어교육연구 Vol.- No.21

피츠제랄드는 그의 소설 『위대한 개츠비』에서 1920년대 미국의 한 단면을 돈과 아메리칸 드림의 관계라는 측면에서 묘사하고 있다. 돈은 이 소설을 이끌어 가는 핵심적 소재이며 이스트 에그(East Egg)라는 부촌에 사는 사람들의 최고 욕망의 대상이다. 이 소설에는 많은 부유한 인물들이 등장하는데 그들의 돈에 관한 세계관과 인생관이 작가의 주관심사이다. 그런데 작가의 초점은 돈 자체가 아니라 돈을 배경으로 한 아메리칸 드림이다. 주인공 개츠비는 그 아메리칸 드림을 좇아 "위대하지 않은" 자신을 "위대한" 자아로 변신시키는 꿈을 꾼다. 하지만 그 시도는 비극적 결말로 끝난다. 필자는 이 글에서 개츠비가 꿈꾸고 있는 아메리칸 드림의 실체가 무엇이며, 과연 경제적 성공이 아멘리칸 드림의 핵심적 요소인지를 살펴 보고자한다. 또한, 후반부에 피츠제랄드와 동시대 세대 - 상실의 세대 (lost generation) - 작가인 헤밍웨이와 피츠제랄드를 비교하여 그가 제시한 문제의식이 당대 작가들의 공통적 관심사였는지도 알아 보려한다.

The Nature in Henry David Thoreau's Walden

Rho Heongyun(노헌균) 신영어영문학회 2002 신영어영문학 Vol.23 No.-

에머슨(Emerson)은 그의 수필 “자연”(Nature)에서 다음과 같이 말한다. “자연을 사랑하는 사람은 그의 내적, 외적 감각이 서로 조화를 잘 이루어, 어른이 되어서도 유아기의 깨끗한 정신을 가지고 있는 사람이다. 또한 그는 슬픔에도 불구하고 자연 앞에 서기만 하면 기쁨의 전율을 느끼는 사람이다.” 에머슨이 말하는 “자연을 사랑하는 사람”이 바로 헨리 데이빗 쏘로우(Henry David Thoreau)이다. 쏘로우는 그의 지적 스승 에머슨이 철학적으로 정의한 자연을 몸소 실천하고자 2년 2개월 동안 월든(Walden) 연못가에서 생활하였다. 그의 야생세계에서의 생활기록이 『월든』이며, 여기서 에머슨의 철학으로서의 “자연” 개념과 자신의 실천적 자연을 결합하였다. 본인이 이 논문에서 밝히고자 하는 바는, 쏘로우가 말하는 “자연”의 개념정립과 그것의 현실에서의 실천가능성, 그리고 미국문화에서의 중요성이다. 본문에서는 크게 세 가지를 다루고 있다. 첫째, 『월든』에 관한 비평적 고찰로서 많은 주목을 받은 스탠리 커벨(Stanley Cavell)의 『월든의 의미들』(The Senses of Walden)에서 밝히는 쏘로우 사상의 종교적, 철학적 의미를 고찰한다. 본인이 이 논문에서 자주 사용하는 “자연”이라는 용어 대신에 커벨은 "의미"(senses)라고 표현하였다. 커벨은 『월든』이 단순히 자연경험을 기록한 탐험서로서의 경지를 뛰어넘은 미국철학의 시초라고 지적한다. 또한 서양고전에 등장하는 영웅과 쏘로우를 비교함으로써 미국문화의 영웅으로 그를 추대한다. 둘째, “자연”의 구체적 의미들을 탐구한다. 자연이라는 용어는 자연환경에서부터 인간의 윤리적 규범에 이르기까지 광범위하게 사용된다. 셋째, 서양교육을 받은 쏘로우가 동양사상가들의 영향을 받은 점을 지적하며, 서양세계에서 동양철학 소유자가 겪게 되는 모순과 갈등을 지적한다. 윤리적 삶, 자연에 합일하는 삶은 서양철학에서는 개인의 경제적 부를 가져온다고 가르치지만, 동양에서는 “자발적 가난”이 자연적 삶임을 강조한다. 동양적 사고를 가진 쏘로우가 월든 연못을 떠나 다시 문명세계로 돌아올 때 겪게 될 문제점을 지적한다.

<썬더하트>

노헌균(Heongyun Rho) 한국영미문학교육학회 2013 영미문학교육 Vol.17 No.3

The film Thunderheart deals with the conflicts between Native American nationalism and anti-nationalism on Pine Ridge Indian Reservation, South Dakota, in the 1970s. Those who stick to the former insist on maintaining Native American's traditions, such as sweat lodge, powwow, and their old ways of life to regenerate their dying culture, while those who believe in the latter argue that Native Americans should be more active in adjusting to the mainstream American culture. The two groups are represented by Aboriginal Rights Movement(ARM) and Guardians of the Oglala Nation(GOONS) respectively. ARM agrees with the statement: "Never forget: America was not settled. It was conquered." By taking such political gestures, it has been militant, radical, and aggressive. GOONS, however, has suggested to bring American democracy and capitalism into their reservations to modernize their third world-like community. While the two parties have been in conflict for the past decades, their towns have been degenerated into poverty, hopelessness, and endless violence. What should be the best ways to save the Native Americans on reservations? I analyze both positive and negative arguments in the two sides. And, I finally agree with Raymond Levoi, a mixedblood FBI agent, who goes public to awaken the long lasting issues between Native Americans and white Americans as well as Indian nationalists and anti-nationalists.

<미국문화와 영화> 영어수업 사례연구

노헌균(Heongyun Rho) 한국영미문학교육학회 2008 영미문학교육 Vol.12 No.2

Last spring semester, I offered the class of ""American culture and Film"" in English. I intended to achieve three objectives in the class: to help students understand American cultures in general through written texts and visual materials; to help students improve their command of the English language by participating actively in class; and finally to make it possible for students to draw a cultural map about America in English. After completing the semester, I'd like to evaluate the class by myself in order to offer a better class next year. As far as the texts are concerned, I decded to combine written texts with visual ones in order to maximize the student's interests. I selected nine films to match with nine chapters in the written text of American Roots. Before deciding the list of films to discuss together with the printed text, I asked students their references. The students enjoyed the feeling that they themselves were making the class not simply taking classes in passive ways provided by instructors. This spirit of cooperation naturally let the students to open their mind in class discussion in English. They gradually got over the fears and doubts as to if they could make oral presentations successfully, if they could pass written tests in two formal exams, and if they could achieve best grades, etc. In spite of these satisfactory results, however, Irealized that this class could be much more productive by taking the folowing suggestions into consideration. First of all, I should make stronger encouragement to those who still hesitate to praticipate in the class. Second, students could enjoy the class much more once they complete pre-English courses. Finally students need to have fuller confidence in themselves that they will definitely achieve their goals in English class.

PBL방법을 적용한 <미국문화와 영화> 수업 연구

노헌균(Heongyun Rho) 한국영미문학교육학회 2016 영미문학교육 Vol.20 No.2

This paper deals with the procedure of the class “American Culture & Film” conducted through Howard Barrows’ Problem-Based Learning (PBL) Spring semester, 2016. Before the PBL-based teaching, the class has been more teacher-oriented, knowledge-based, and competition-contested rather than student-oriented, discussion-based, and cooperation-concerted. Once the PBL-based class starts, the instructor plays the role of facilitator and moderator, while the students under sub-divided groups are engrossed in discussion and collaboration in order to resolve the problems assigned by the instructor. The students are required to present solutions about the problems in three weeks. The class in general has been noisy, not “pretty,” and almost chaotic, but the students have been much more active, creative, and really concerned about the academic problems. The topics of the problems are closely related to the goals of the class understanding American culture and its history. Specific problems, however, are addressed neither in textbooks nor in class lecture. Student response shows that the new pedagogy facilitates deeper learning of American culture. The PBL-based class has been conducted under such useful strategies as reflective journal, group assessment, and peer group evaluation.

연어의 부활을 통한 인디언 경제 문화재건 : 셔만 알렉시의 『낡은 셔츠와 새 피부』, 『사랑한다고 말하지 않아도 돼요:비망록』, 영화 <물로 연합하다>를 중심으로

노헌균(Rho, Heongyun) 부산대학교 인문학연구소 2022 코기토 Vol.- No.97

스포케인 인디언 작가 셔만 알렉시는 인디언 보호구역의 고질적인 문제인 가난을 해결하기 위해서는 인디언의 정체성을 “원주민”에서 “원주민 이민자”로 재정립할 것을 자신의 문학세계에서 주장해왔다. 그는 미국 대륙에서 원주민이라는 개념과 문화적으로 이민자라는 두 개의 개념을 동시에 양립시키기를 원하였다. 겉으로 보기에 자가당착적인 이 두개의 개념을 혼용함으로써 그는 인디언 급진주의자들과 백인 미국학 학자들 모두에게서 공격을 받아왔다. 그러나 그는 자신의 창작집 『낡은 셔츠와 새 피부』, 『사랑한다고 말하지 않아도 돼요:비망록』과 내레이터로 참여한 영화 <물로 연합하다>에서 콜롬비아강에서 사라진 연어를 복귀시킴으로써 자신의 제안이 유효할 수 있음을 예시하였다. 알렉시와 콜롬비아강 부족연합체는 ‘연어 사람들’이라는 사라진 인디언 정체성을 회복하고, 아메리카 인디언 식의 자본주의를 확립하기 위하여 연어를 다시 부활시키는 공동 작업을 수행하였다. 알렉시는 “그랜드 쿨리 댐이 우리의 야생 연어를 살육한 이후, 우리는 스포케인 인디언이기를 멈추었고 짝퉁 스포케인 인디언이 되었다”라고 믿고 있다. 야생 연어를 인디언 땅에 다시 부활시킴으로써, 아메리카 인디언들은 한편으로 연어 관련 전통과 문화적 유산과 같은 상실한 토착성을 되찾을 수 있고, 또 다른 한편으로 그랜드 쿨리 댐 조약에 새 파트너로 참가하여 연어 친화적인 콜롬비아강에 관광객들을 불러들임으로써 경제적 이익을 기대할 수 있다. Spokane Indian writer Sherman Alexie has insisted Native Americans are needed to re-define their identities as “indigenous immigrants” in order to overcome the chronic poverty on reservations in his whole career. He wanted to combine two different ideas, indigenous to the land but early settlers in the Americas, at the same time. His seemingly self-contradictory arguments, however, have been challenged by both Native American activists and white American studies scholars. In his works Old Shirts & New Skins, You Don’t Have to Say You Love Me: A Memoir, and United by Water as a film narrator, he exemplifies how his suggestions might work by recovering the disappeared summer chinook salmon to the Columbia River. Alexie and Upper Columbia United Tribes(UCUT) have worked together to reintroduce the salmon not only to revive their lost identities as ‘salmon people’ but also to establish Native American version of capitalism. Alexie believes “after The GRAND Coulee Dam murdered our wild salmon, we stopped being Spokane Indians and became a Paraphrase of Spokane Indians.” By bringing back the wild salmon to the river, Native Americans can take back their lost indigenousness including salmon related traditions and cultural legacy on the one hand, and expect to make economic benefits by participating in the Grand Coulee Dam Treaty as new partners and attracting tourists to salmon-friendly Columbia River on the other.

플립 러닝을 적용한 <동시대 미국문학> 수업 사례 연구

노헌균(Heongyun Rho) 한국영미문학교육학회 2017 영미문학교육 Vol.21 No.3

This paper explains the whole procedures of the class Contemporary American Literature taught via flipped learning methodology in Fall, 2016. The class is designed to specify principles composed by Flipped Learning Network (FLN). The FLN defines flipped learning as “a pedagogical approach in which direct instruction moves from the group learning space to the individual learning space, and the resulting group space is transformed into a dynamic, interactive learning environment where the educator guides students as they apply concepts and engage creatively in the subject matter.” In organizing classes, the FLN also recommends to observe “the four pillars of F-L-I-P: flexible environment, learning culture, intentional content, and professional educator.” Keeping in mind the definitions and philosophies set by the FLN, I have taught the Contemporary American Literature to mostly English majors for five weeks. Unlike the traditional classes in which students listen to the lectures and passively respond when asked, the flipped learning class motivated and engaged most students so strongly that the students showed high creativity, volunteering spirits, active class participation, and gradually learned how to work together with their colleagues. They also learned how to research specific topics and to arrange their knowledge with that of their classmates. They were quite satisfied with the new and experimental class in spite of a lot of time demanding assignments and efforts to complete the off-line classes. The flipped learning methodology, however, proves to be most adequate to project-oriented classes rather than classes of academic achievement.

강의실에서 오고간 미국 남성성 이야기: 『파이트 클럽』 ,『아메리칸 싸이코』

노헌균(Heongyun Rho) 한국영미문학교육학회 2006 영미문학교육 Vol.10 No.2

  This thesis deals with American masculinity in Chuck Palahniuk"s Fight Club and Bret Easton Ellis"s American Psycho discussed in an undergraduate "British/American Literature and Film" class. In order to pique the students" curiosity about the topic, they were asked at the beginning of the class to answer such questions about gender issues as "What is masculinity?" "What is feminity?" "Are feminity and masculinity totally opposite?" and "What is American masculinity, and is it different from Korean masculinity?" Once stimulated about the concept of masculinity, the students were ready to ravel the many versions of masculinity in America from her cultural and social aspects. I introduced to the students Michael Kimmel"s Manhood in America and Christopher Lasch"s The Culture of Narcissism in order to limit their class discussion within Kimmel"s social definition of American manhood and Lasch"s cultural approach to American contemporary narcissism.<BR>  Most class discussions were focused on the gender analysis of protagonists in the two novels: a feminine narrator who remains anonymous to the end and masculine Tyler Durden of Fight Club, and narcissistic Patrick Bateman of American Psycho. Among the many words defining American masculinity, we chose a small group of keywords including "bulge" (in one"s pockets and muscles), "bread winner," and "self-made man" in evaluating the masculinity of the three figures. Each of them represents various aspects of masculinity: unsatisfactory masculinity, anxious masculinity, angry masculinity, violent masculinity, feminized masculinity, and emasculated masculinity. They are commonly under the crisis of masculinity. They are culturally and socially forced to act out new versions of masculinity totally different from its counterpart in the past. They, however, are reluctant to or refuse to accept this cultural milieu, which makes them resistant and violent physically as well as psychologically. As an alternative solution to this polemic masculinity in America, students suggested building a new understanding of masculinity called "democratic manhood" by Kimmel.