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허혜정(Huh Hye Jung) 동악어문학회 2011 동악어문학 Vol.56 No.-
일제말기 ‘국민시론’에서 출발한 서정주의 전통론은 해방기에 이르러 문학의 정치성에 대한 회의와 불신, 그리고 모더니즘 시의 방만한 개인주의적 표현에 대한 비판의식 속에서 정밀한 논리로 구체화된다. 이 과정에서 전통을 불변하는 문학적 보편성과 당대성의 대화로 이해한 엘리어트의 전통론은 서정주의 전통론에 상당한 영향을 미친 것으로 보인다. 유럽문화전통을 재건하기 위해 “고전적 지혜의 회복”을 역설한 엘리어트처럼 서정주는 한국의 고전들에 눈을 돌렸고, 역사의식, 통합적 감수성, 시적 지성 등의 논의를 빌려 동양문예전통과 유기체적 관계를 이루는 한국문학의 전통을 설계하고자 했다. 그 과정에서 서정주는 ‘지, 정, 의’의 통합적 시정신과 서구의 “아의 시학”과는 다른 “무아(無我)의 시학”을 제기한다. 서정주의 전통론이 총체적으로 투영되어 있는 「김소월 시론」에서 서정주가 주목한 것은 바로 ‘정조’였다. 소월의 시는 정통운율, 토속어 등을 통해 역사적 체험의 여과물인 ‘정조’를 표현함으로서, 멀리는 향기같은 고전텍스트에서 발견되는 “한국적 정서”를 상속한다. 하지만 ‘전통’이라는 대명제에 집착하는 문학적 보편 주의로 인해 현대시가 줄기차게 개발해온 스타일이나 미적 특질에 대한 천착이 미비한 것은 서정주 시론의 가장 큰 한계이다. The tradition theory of Jung-joo Suh that has set off from the ‘people's poetics’ in the closing period of Japanese colonial rule becomes concrete as a accurate and precise logic, amid the skepticism and distrust in which literature harbors against politics at the end of liberation and th critical consciousness against the indulgent expression of individualism in modernism poetry. In this process, the Eliot's traditional theory that understood the tradition as unchangeable universality of literature and the contemporary dialogue of the moment is seen to have exercised the considerable influence on that of Jung-joo Suh. Like Eliot who laid stress on “restoring of classic wisdom” so as to reconstruct the tradition of European culture, Jung-joo Suh, too, was attracted by the classics of his country, and attempted to architect the tradition of Korean literature that bears relation to the organic tradition of oriental literary, by borrowing the discourse of historic consciousness, integrated receptivity, and poetic intellect, etc. While in the course, Jung-joo Suh brings in the “poetics of raptures”, which is completely different from the unified spirit of “sense, affection, integrity” and the “poetics of bon ton” of occident. It was the ‘rhyme’ that what Jung-joo Suh paid attention to in the ?Poetics by So-wol Kim? that mirrors en bloc his own theory of tradition. Poems of So-wol inherits “Korean-style emotions” that is found in the classic texts which are of the remote air-filled fragrance, by revealing ‘lyric rhyme’, a something filtered having been accumulated from historical experiences through the authentic rhythm and tongues of folkways, and so forth. Nonetheless, it falls on as a big limitation that his theory of poetics lacks in exploring the style or aesthetic trait that have been ceaselessly developed by the modern poetic works on account of literary universalism that sticks to the great preposition called as ‘tradition’.
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허혜정(Huh Hye-jung) 한국근대문학회 2008 한국근대문학연구 Vol.9 No.2
본 논문은 1970년대 전통적인 부덕(婦德)을 계승하며 근대화의 주체로 여성을 호명했던 유신여성 이념과, 당대의 가장 대표적인 민중시인들의 시 속에 나타는 여성에 대한 재현의 문제점을 ‘매춘’이라는 문제를 중심으로 살펴보았다. 1970년대 다양한 남성 민중시에 나타나는 매춘의 문제는 유신담론이 강조한 여성의 주체성이나 교육, 자각, 새로운 삶의 실천보다는 가부장적인 인식구조 속에서 주변화된 민중의 현실을 반영하였다. 하지만 매춘의 문제를 현실에 대한 비판의식으로 다루기보다는, 화자의 독단과 추상적인 애국주의, 자기연민으로 환원되는 대단히 타성적인 재현수법을 보여주고 있다. 민중시가 종종 여성의 목소리를 빌려 토로하는 창녀의 욕망은 당대의 여성현실에 대한 피상적인 이해와 여성에 대한 비하, 심각한 사실왜곡에 기반하고 있다. 특히 논개 찬양이나, 윤락여성을 ‘유관순’에 비유하여 매춘부가 곧 숭고한 애국자인 양 오도하는 목소리는 남성욕망을 여인의 목소리와 몸에 각인시킴으로 궁극적으로 윤락여성을 남성의 성적/문학적 소비물로 왜곡시키는 사례들이다. 이렇게 민중시가 민중 이미지를 구축하기 위해 사회적인 주변자인 윤락여성을 자주 다루면서도, 매춘에 대한 관대한 낭만적인 환상과 독단을 드러내고 있음은, 민중시의 윤리적 태도와 대립하는 대표적인 모순점이다. 본고는 남성 민중시에 나타나는 매춘여성에 대한 상투적인 재현이나 폭력적인 묘사가 “자유와 해방”의 담론이라 여겨져 왔던 민중시의 은밀한 억압성을 드러낸다고 보았다. The era of 1960s-1970s was the time when the modernization project of Park Jung-hee regime was forced to spread as a social principle in mass desire. The enlightenment movement toward women as a mainly political, economic, and cultural body from the start of Park regime began in a large scale, which is seen through numerous public gatherings and featured articles on magazines and journals, etc. In the said paper, the ideal of Yusin woman(Woman in Revitalizing Reforms) emphasized in the image of patriotic women as the main subject of modernization, inheriting the traditional female virtues in the 1970s and the differences of reproduction among women appearing in the poems of the typical minjung poets of the day are reviewed, focusing on the issue of prostitution. The matter of prostitution showing in the various male minjung poems in the 1979s is absolutely a far cry from the female subjectivity, education, self-consciousness, and the practice of new life which were stressed on Yusin discourse. While the discourse in Yusin brought up female leaders and elites, referring to prostitutes as the object of enlightenment, the minjung poets visualized them literarily who reflected the reality of commoners who had been pushed out peripherally, the expressive violence such as "rape", etc., is, however, repeated, and whores are beautified as a setting of male heroic warriors as wall as a romantic code of self-pity. Which implies that the harlots are processed as a minjung image through rather the man-centered and paternalistic eyes. Besides, in a good many of minjung poems, the issue of prostitution is not criticized or analysed on the disruptive reality, but, is reduced to dogmatism voiced from the speaker of general minjung, abstractive patriotism, and self-pity, which displays the quite stereotyped techniques of reproduction. The violent descriptions against women that the minjung poems would often bring into the open, or the lustful expressions for male in the borrow of female speakers also reveals that they are based on the superfluous grasp on the female fact on the day, the degradation against toward women, the serious distortion of fact. The most typical case lies in that prostitution is connected to the patriotic discourses. The praise of Nongae, or what a whore says in the voice of "Yoo, Gwan-soon", the representation of female leadership, can mislead readers severely, as though she is a noble patriot. Not a few verses falsify the prostitutes as what is sexually and literarily consumed resultingly by inscribing the male lust in the body and voice of female, concealing them who are the down and out miserable, subjected multi-foldedly in the paternalistic norm and in the social, economic, cultural order. As described above, the minjung poems often deal with the street girls who come down in the society and express the lenient illusion and arbitrary view, which is phallic as much as the nation's ideal that capitalized the female sex by way of gisaeng sightseeing, etc., and is a typical contradiction against the ethical attitude of minjung poems. in this paper, it is concluded that the habitual reappearance or violent description that is shown against prostitutes in the male minjung poems reveals the clandestine repression of minjung poetry that was regarded as "freedom and liberation". All the materials reviewed in the said paper does not, of course, include the sexual discourses of the minjung poems in the 1970s. But, from seeing that raising the cutting-edge issue of female poets in the 70s on the social matters is focusing on the issue of "prostitution", we are able to draw a critical reflection against the absence of political awareness on sex and the rigid machismo expressed in the male minjung verses.
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고추 탄저병 저항성 중간모본 ‘원예 100005호 ’,‘원예 100006호’ 육성
양은영,김수,채영,채수영,조명철,문지혜,박태성,이우문,곽정호 忠北大學校 農業科學硏究所 2015 農業科學硏究 Vol.31 No.2
Owing to frequent heavy rain due to abnormal weather, the occurrence of pepper anthracnose has recently increased, which affects the supply and demand of pepper. As a result, the price of red pepper powder in 2011, for example, increased three times compared to the average year. Although anthracnose of pepper plants has been controlled by fungicides until now, it is important to develop new resistant cultivars because of the reduction of the labor force in rural area and occurrence of new anthracnose strains resistant to fungicides. National Institute of Horticultural and Herbal Science developed two pepper lines, ‘Wonye 100005’ and ‘Wonye 100006’ that are resistant to pepper anthracnose. These lines were developed by continuous selection of progenies from a cross between ‘Wonye AR1’, which were developed from interspecific hybridization and ‘TF68’. The anthracnose resistance level of the two lines was higher than that of commercial cultivars and similar to check varieties showing highest level of anthracnose resistance.
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허혜정(Huh, Hye-jung) 한국동서비교문학학회 2011 동서 비교문학저널 Vol.0 No.24
In this study, an outlet is discussed for Cheyong festival to find a way out of the present distressing circumstances it encounters, through the disputes arising centered on the character of ‘Cheyonghui’ and the Cheyonghui Festival in Ulsan. The culture of Cheyong that contains the more stronger feasibility of commercializing for sightseeing than any other inherited in Korea is presently confronted with the difficulty of “abandonment” even locally, far from the Korea’s leading global culture brand, having been run against the stubborn regionalism and religious dogma. The present situation of the local autonomy that interrupts even up to the culture administration, attempting to succeed to the cultural legacy of the nation, by agitating in the colors of wild regionalism biased with religious prejudice should be, therefore, watched for. Owing to the insufficiency of appreciating the origin of Cheyonghui and Cheyong culture, Cheyong festival has been swirled over the consumptive debates as mush as the separation of the world music festival and the abandonment of Cheyong festival reared up. Now is the time that more comprehensive discussions are more needed to make it possible to materialize the tradition of Cheyong culture, while livening it, than the identity of Cheyong is repeated in debate and the regional hegemony is argued. Only the prudential festival administration that is well-considered to prepare developing contents and introducing regional features, accomodations, transportation, and up to the guidance to tourist spots for various public can revive Cheyong festival surely as ‘universal contents.’
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