生根的流星: 论韩华诗人初安民《愁心先醉》中的跨国认同

梁楠 ( Liang Nan ) 한국중국현대문학학회 2017 中國現代文學 Vol.0 No.80

The transnational migration history of Chinese Korean live in South Korean has been 134 years old. In the 1970-1980's the chinese Korean has a phenomenon of massive relocation. We weakening the sense of identity for them, we think that they are likely to leave at any time because they are too concerned with the mobility of the transnational migration. In fact, transnational migration has the characteristics of mobility, but also has the characteristics of locality. Locality is defined by taking root in origin and migration refers to the social、economic、political, and expand or maintain a series of social relations in particular places. And locality is that the migration of transnational practice must be in a specific place to take root. Korean is the intersection of departure and moving home for these peoples, Korea is both origin and migration, and has the dual nature of origin and migration, the study about Chinese Korean is very important. Transnationalism can be understood as emphasize the activities of agents and practice, the daily life about migrator (work, dating, amateur, consumer, religious, and political participation) formed a regional, national, global-scale networks and play a variety of roles, so each migrant's case is a vivid history of international life and need to be concerned. In this case, The study of works about poet Chu-anmin as transnational migrant is essential. The poems of Chu-anmin with a strong color of autobiography, The poems recorded the experience and journey about Chinese Korean poet Chu-anmin as a transnational migrant, and for many other transnational migrant who desire one inch of true ownership of shelter in endorsements. Through his work, we can know why those Chinese Korean has lived a century in Korea. They removed with which kind of mood. Korea has which kinds of significance when they migration another land. How they feel when they recall the land which hosting their joys and sorrows. If the moved land become a new residence, then Korea which lived in will become what kind of exist. korea is only a passing place or will form a mix features with two moving area at the same time. Chinese Korean migrant rooted is what kind of a process. Their identity has change throughout the process and it is what kind of change and so on. Many questions will answered from his work.

경문왕 응렴의 三善人

梁楠(Liang, Nan),장활식(Chang, Hwal-Sik) 부산대학교 한국민족문화연구소 2020 한국민족문화 Vol.76 No.-

신라 제 48대 경문왕 응렴은 헌안왕 4년(860)에 삼선인에 대해 현명하게 대답하여 헌안왕의 사위로 간택되었고, 이듬해에 즉위했다고 한다. 삼선인은 지방호족 · 중앙귀족에 대한 비판, 화랑정신의 강조, 국왕에게 요구되는 덕목의 제시였다는 기존의 해석이 있다. 본 연구는 三善人의 실체를 신라하대의 슬픈 역사 속에서 찾았다. 첫째로 고귀한 가문의 자제이면서도 자신을 내세우지 않았던 사람은 헌안왕의 외조부인 충공으로 추정되었다. 둘째로 부유한 집안출신이면서도 삼베옷을 입고 만족했던 사람은 사치금지령을 내렸던 흥덕왕으로 판단되었다. 셋째로 권세 · 영화가 있으면서도 사람들을 억누르지 않았던 사람은 위로는 하늘에 죄를 지을까봐 두려워했고, 아래로는 백성들에게 실망을 주지 않을까봐 근심하여, 밤낮으로 전전긍긍하며 깊은 물과 얇은 얼음을 건너는 것과 같이 했다는 문성왕으로 판단되었다. 본 연구는 삼선인의 의미를 신라하대의 왕위계승과정에서 찾았다. 첫째로 충공은 인겸계의 분열을 촉발치 않았고, 예영계와 단합하여 원성왕계에 도전한 김헌창의 반란을 제압했다. 둘째로 흥덕왕은 인겸계에 의해 독점되었던 왕위를 예영계에 할애 또는 이양했다. 셋째로 문성왕은 헌정계와 균정계의 분열을 봉합하고 화합토록 했다. 따라서 응렴이 월지의 임해전에서 삼선인의 은유를 통해 헌강왕에게 다짐했던 사항은 첫째로 원성왕계의 단합을 위해 노력할 것이며, 둘째로 왕위계승대상을 자신의 직계자손으로 고집하지 않을 것이며, 셋째로 계파 간의 분열을 경계하고, 화해와 상호 존중을 도모할 것이었다고 볼 수 있다. In 860, King HeonAhn(憲安王) asked EeongRyum(膺廉), a royal young man arranged to marry his daughter, as to the virtuous persons. The young man said he had met three. The first was the one with excellent qualifications but happy to stand below others. The second was the one immensely rich but happy to wear cheap clothes. The third was the one with tremendous power and authority but happy to care others. In the previous research, the three virtuous persons are considered to represent the ethical principles a king must hold, the moral guidelines established for the Hwarang(花郞) group, or the cynical criticisms on the central and local government officers who never honored such values. This paper examined Silla history to identify the virtuous persons. The first one seems to be ChoongGong(忠恭) who awaited his turn for the kingship but died in 835 as a prime minister. The second one seems to be King HeungDeok(興德王) who promulgated laws prohibiting luxurious goods and extravagant events. The third one must to be King MunSeong (文聖王) who cared much for his people. ChoongGong unified various branches of the royal family to cope with rebelling forces; King HeungDeok opened up the monopolized kingship to other branches of the family; King MunSeong reconciled subbranches of the royal family. EeongRyum seems to have stated implicitly that he will pursue unity and collaboration through concession and negotiation, harmony and prosperity through caring and sharing, equilibrium and stability through reconciliations and tolerance in his kingship.

冷戰現代性:1960年代韓國華人華文小說硏究 : 以〈別有一番滋味在心頭〉和〈煙臺風雲〉爲中心

양난(Liang, Nan)(梁楠),옹지기(Weng, Chih-Chi)(翁智琦) 대한중국학회 2021 중국학 Vol.75 No.-

本文以冷戰現代性為視角,檢視分析1960年代韓國華人華文小說兩部作品〈別有一番滋味在心頭〉和〈煙臺風雲〉。這兩部作品皆在呈現韓華在冷戰時期,如何在時局變化中找尋自我座標。小說從跨國移動的社會現實以及烏托邦想像辯證著因應戰爭而來的現代性為何?當現代性帶來區域移動、文化交匯、軍事技術、經濟活動的改變時,這些究竟在韓國華人身上銘刻了什麼樣的印記?因應冷戰而生的僑教政策,除了是政權以教育補助形式招攬海外華僑的手段之外,也是海外華僑得以進行跨國移動並從事新貿易型態,生產獨特商品文化的機會。另一方面,當戰爭發生,政權對峙已成事實,韓國華人在流行小說中習得想像中國的方式,並藉此創造出理想烏托邦,雖是存在於過去時空,然而卻也寄寓了對現實的無奈。 This paper is from the perspective of the modernity of the Cold War, examining and analyzing two works of Korean Chinese novels in the 1960s, “A different kind of feeling in my mind”(bie you yi fan zi wei zai xin tou) and “Yantai Story”(yan tai feng yun). Both of these two works show how Hanwha looked for self-coordinates in the changing times during the Cold War period. ‘What is the modernity’ is the dialectical issue in these novels. How do them reflect the issue from the social reality, transnational movement, utopian imagination? When modernity brings about changes in regional movement, cultural convergence, military technology, and economic activities, how do them imprint on the Korean Chinese? The overseas Chinese education policy that was born in response to the Cold War was not only a means for the regime to recruit overseas Chinese in the form of education subsidies, but also an opportunity for overseas Chinese to move across borders, engage in new trade patterns, and produce unique commodity cultures. On the other hand, when the war broke out, the confrontation between regimes became a fact. Korean Chinese learned the way of imagining China in popular novels and created an ideal utopia by this. Although it exists in the past time and space, it also embodies the helplessness of reality.

记忆与身份认同的文学演示

양난(Liang Nan)(梁楠) 대한중국학회 2021 중국학 Vol.77 No.-

记忆远远不是用人体自身能力和调节机制就可以解释的问题,而是一个与外部相关的问题,人们回忆的只是他们所交流的内容以及在集体记忆框架中占有一席之地的内容。“文化记忆”的研究被越来越广泛地用于文学研究,记忆与身份认同之间的交互关系是文学在“记忆话语”研究中非常值得关注的问题。本文选择以虚构为特征的“小说”这一文学体裁,探讨韩华在韩国文化、中国(大陆)文化与台湾文化相互交融的独特文化语境下,关注过去或当下的哪些焦点;继而又是通过怎样的叙述策略,将这些直接或间接的经历,或是想象或虚构的事件加以象征和阐释,最终使其引起韩华社会的集体回忆;这些小说作品作为集体记忆的重要表达方式,在韩华集体寻求身份认同上又产生了哪些影响。 The first thing that the word “memory” brings to mind is a kind of pure, internal phenomenon of the human body. However, memory is not something that can only be explained by the body’s autonomous ability or control system, but is rather a more external issue. Jan Assmann considered that while it was the individual who had the memory, this memory was under the influence of society. Memories exist and persist in interaction. People’s memories contain not only the content exchanged during interactions, but also what is placed in the frame of collective memory. “Cultural memory” is a term increasingly used in literary studies. This paper selects the literary genre of novels characterized by fiction storytelling, elaborating on how the overseas Chinese writers revealed cultural elements in collective memory through three short Chinese literary stories serialized in the 1960s. It also shows the new relationship between these cultural elements. The purpose of this paper is to examine how these novels positively contributed to the recollection and identification of the overseas Chinese population, by using collective memory as the core transmission method.