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마리아 헤수스 데 프라다 비센테(Miria Jesus de Prada Vicente),허지애(번역자) 부산대학교 인문학연구소 2007 코기토 Vol.- No.61
What is called Japanese literature is actually the literature created by the constructors of the nation called Yamato around the 7th and 8th centuries. 111e constructors of Yamato were the immigrants who had come down to Japanese Archipelago from Korean Peninsula, most of them coming from Paekche defeated by Silla. The establishment of Yamato meant then its separation and independence from Korea. The founders of Yamato decided to create the myth of divine nation disconnected from any historical background. They tried co absorb Chinese civilization not only to make a strong and independent country, but also to put an end to its connection with Korea. This historical fact explains the very nature of Japanese culture. From the beginning, it has been swinging between myth and history. On one hand, it has had a strong tendency to sustain the myth of Japan as a divine nation, and on the other, it has not been able to resist the powerful Chinese historicity. If the Koreans and the Japanese have suffered from the similar bipolarization of Chinese civilization and the vernacular culture, the former have systematically selected one of the two, rejecting the other; the latter have made no selection, just letting their culture swing between the two poles. Japanese literature that at its first stage, erased the memory of its historical connection with Korea, has necessarily been in search of lost time. Like a motherless child, it has been singing for its lost mother, its lost origin. One of the first examples of this nostalgic journey can be found in the 5th song of Man-ya-shu compiled in me 5th century. There have been many other songs later of the same kind. The poems of Sai-gyo and the poetic diary of journey composed by Basho are good examples of them.
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[논문] 일본문학의 탄생 : 동아시아 한자 문명 속에서
마리아 헤수스 데 프라다 비센테,허지애 번역 부산대학교 인문학연구소 2007 코기토 Vol.- No.61
What is called Japanese literature is actually the literature created by the constructors of the nation called Yamato around the 7th and 8th centuries. The constructors of Yamato were the immigrants who had come down to Japanese Archipelago from Korean Peninsula, most of them coming from Paekche defeated by Silla. The establishment of Yamato meant then its separation and independence from Korea. The founders of Yamato decided to create the myth of divine nation disconnected from any historical background. They tried to absorb Chinese civilization not only to make a strong and independent country, but also to put an end to its connection with Korea. This historical fact explains the very nature of Japanese culture. From the beginning, it has been swinging between myth and history. On one hand, it has had a strong tendency to sustain the myth of Japan as a divine nation, and on the other, it has not been able to resist the powerful Chinese historicity. If the Koreans and the Japanese have suffered from the similar bipolarization of Chinese civilization and the vernacular culture, the former have systematically selected one of the two, rejecting the other; the latter have made no selection, just letting their culture swing between the two poles. Japanese literature that at its first stage, erased the memory of its historical connection with Korea, has necessarily been in search of lost time. Like a motherless child, it has been singing for its lost mother, its lost origin. One of the first examples of this nostalgic journey can be found in the 5th song of Man-yo-shu compiled in the 8th century. There have been many other songs later of the same kind. The poems of Sai-gyo and the poetic diary of journey composed by Basho are good examples of them.
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Marí,a Jesú,s De Prada Vicente 건국대학교 아시아·디아스포라 연구소 2015 International Journal of Diaspora&Cultural Critici Vol.5 No.1
Nowadays, the term “diaspora” is used for any ethnical dispersion forced or not. This tendency is due to recent Diaspora Studies, whose remote origin may be found in Jewish nationalism born in the late 19th century. But Jewish nationalism realized in the nation-state of Israel is opposite to the idea of diaspora. For diaspora is beyond nation, beyond nationalism. Following Armand Abécassis, a French philosopher, the true meaning of the term should be found in Genesis, especially in Abraham’s exile ordered by God. The story of God and Abraham shows that diaspora is not a physical movement but a spiritual one. It implies the discovery of one’s individual self and necessity to be in collectivity, sharing things and thoughts with others. Now, if diaspora means discovery of one’s individual self and sharing with others in collectivity, this may prove to be contradictory. Indeed, the apparent contradiction is included in diaspora. The Jew in diaspora proves to be and not to be simultaneously.
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