북한 전후시의 전통과 모더니티 연구

남기혁(Nam Ki-Hyeok) 한국현대문학회 2002 한국현대문학연구 Vol.0 No.11

김소월 시에 나타난 경계인의 내면 풍경 -새로 발굴된 초기시 세 편을 중심으로

남기혁 ( Nam Ki-hyeok ) 국제어문학회 2004 국제어문 Vol.31 No.-

By way of mixing heterogeneous voices in modern poetry, Kim So-wol(김소월) created the poetic discourse of negating the colonial modernity. It was one of the alternative voices which could recall the residual culture which had been repressed by the dominant culture, and reveal the barbarousness that all cultural records and historical process had concealed, and disrupt the identity of colonial discourse internally. So I think Kim So-wol`s poetic discourse can arouse a lot of reader`s sympathy today. In this paper, I attempted to evaluate Kim Sowol`s three early works, “The Street of Seoul”(서울의 거리), “Majusuk”(마주석), “Kunginchang”(궁인창), which were discovered recently by the magazin “Hyundaemunhak” (현대문학). “The Street of Seoul”(서울의 거리) shows the inward landscape of the marginal man who was able to select neither the traditional world nor the cononial-modern world. And in this work, it proves that Kim So-wol`s revolving to Traditionalism came from the extreme sense of alienation and despair of the colonial intellectuals. Especially “the Poetic I” in this work shows us the split of vision and identity because of inability to adapt himself to the colonial-modern society. I think that these aspects of the work could be found in Jung Jiyong`s poetry written in late 1920`s again. But Unfortunately Kim So-wol did not persue this critical way of expressing the colonial world any more. It was the expressing the Voice flowing out from the horizon of tradition that Kim So-wol concerned. In other word, He selected the Traditionalism instead of the sensitive description of Modernity and the critical approach to Modernity. In Kim So-wol`s Traditionalism poems, the audible is more important than the visible, and the transcendental world is more important than the phenomenal world. This revolving to Traditionalism can be found more clearly in the works, “Majusuk”(마주석), “Kunginchang”(궁인창). In the work Majusuk”(마주석), Kim So-wol shows us the nostalgia toward the original world that can be captured only in the form of shadow. In this work, the poetic “I” rediscovered the ancestor`s soul. It shows that Kim So-wol wanted to express the voice of the others who could not be erased by the colonial discourse. And in the work “Kunginchang”(궁인창), Kim So-wol prepared the way of mixing the voice of tradition flowing out from the horizon of modern times into lyrical poetry. So we can say that the voice of tradition in Kim So-wol`s poetry, especially in “Chohon”(초혼) was formed in this way

김소월 시의 근대와 반근대 의식

남기혁(Nam Ki-Hyeok) 한국시학회 2004 한국시학연구 Vol.- No.11

In this paper, I attempted to illuminate how traditionalism was formed and what connotation Chosunjueui(조선주의) as ideology has in Kim So-wol’s poetry. Especially I analyzed works intensively which were neglected in previous studies, in other words, the works which were not collected in Kim So-Wol’s two anthologies but collected in literary magazines, and the unpublished manuscripts which were discovered and collected in the literary magazine “Munhaksasang” in 1976. Kim So-Wol lived in the time of the colonial modern. He was a colonial intellectual who continued thinking on the horizon where the tradition and the modern crossed. His return to traditionalism came from the critical cognition of the colonial modern. Giving attention to the change of temporal and spatial landscapes arosed by the colonial modernization, he recalled the people’s anguish and thought about the nation and Chosun(조선). Imagining the nation and Chosun which the modern educational institute had invented caused the split of internal consciousness and identity of colonial intellectuals who refused to be assimilated himself to the colonial modern. So identifying himself as a colonial intellectual needed to use a dialect of both deconstructing subject and reconstructing subject. The dialect Kim So-Wol selected shows two directions that the poets in colonial period had to go through. On the one hand, Kim So-Wol attempted to in-ternal-dialogue with the discourse of modernity by expressing the voice of tradition. In this case he used the mystical- ritual language in Korea folk songs, legends, and rituals that could destruct the linear and representative order of modern rational language. On the other hand, he attempted to ex-press the voice of modernity in other poetic discourse, especially that of Chunbiron(준비론). In these ways, Kim So-Wol met ancestors’ records and led the oppressed that were concealed in past remembrance to the horizon of history. This gives us the vision for the “Illud tempus” that exposes the repression and violence of Modernity-Discourse, and that enable us to overcome the emptiness of the modern times. But Kim So-Wol did not consider the “Illud tempus” as the absolute. And he did not dreamed a futile dream that there would be Utopia somewhere. He knew the fact well that the colonial modern deprived people of the hometown. But in the late works such as sub-mission(忍從), the poetic “I” in Kim So-Wol’s poetry created the negative discourse against the colonial discourse through the aggressive and directive vioce. In this respect, we must re-evaluate Kim So-Wol’s traditionalism as an modern poetic discourse negating modernity for the tradition.

독거노인의 사회적 참여도를 예측하기 위한 MMSE 오각형그리기 검사의 유용성

남기혁(Gi Hyeok Nam),김정우(Jung Woo Kim),박기창(Ki Chang Park),김태희(Tae Hui Kim) 대한사회정신의학회 2017 사회정신의학 Vol.22 No.2

연구목적 : 본 연구는 건강한 독거노인의 사회적 참여와 MMSE(Mini-Mental Status Examination)를 이용한 시공간 능력 사이의 연관성을 알아보고자 한다. 방 법 : 지역사회 독거노인 중 우울증, 인지 장애 및 신체 장애가 없는 독거노인을 대상으로 하였다. MMSE pentagon test로 시공간 능력을 평가하였고, 외출빈도로 사회적 참여를 측정 하였다. 남성과 여성의 사회적 참여도에 따른 특징을 비교한 다음, 남녀별 사회적 참여도에 시공간능력이 미치는 영향을 다중 로지스틱 회귀 분석으로 평가하였다. 결 과 : 총 대상자는 675명(남자 : 168명, 여자 : 507명)이었고 평균 나이는 76.4±5.8세(남자 : 75.6±5.6세, 여자 : 76.7±5.8세)였다. 여성과는 달리 남성에서는 시공간 능력이 손상되어 있을 수록 사회적 참여가 낮았다(OR 0.32, 95 % CI : 1.2-7.94, p=0.019). 결 론 : 남성 노인은 우울증, 다른 인지 기능의 손상 및 신체적 장애와 관계없이 시공간 능력의 감소가 사회적 참여도의 저하와 관련이 있음을 시사한다. 결과적으로 우리는 사회적 관심과 조기 개입이 필요한 독거노인들에게서 MMSE의 새로운 활용법을 고려해야 한다. Objectives : The purpose of this study is to evaluate the relationship between the visuospatial abilities using Mini-mental Status Examination (MMSE) and the social engagement in healthy elderly living alone. Methods : The study subjects were the elderly who had no depression, cognitive impairment and physical disability among participants in the survey of elderly people living alone in a rural area. The visuospatial ability was evaluated by MMSE pentagon test and the social engagement was measured by frequency of going out. We compared the characteristics of high and low social engagement groups according to gender and then evaluated the effect of visuospatial ability on social engagement by separating men and women using multivariate logistic regression. Results : There were 675 participants (man : 168, women : 507) and their average age was 76.4±5.8 years (man : 75.6±5.6 years women : 76.7±5.8 years). The impairment of visuospatial ability was associated with low social engagement in men (OR 0.32, 95% CI : 1.2-7.94;p=0.019) but in women. Conclusion : This study suggest that the low social engagement in elderly men may be relate to decline of visuospatial ability regardless of depression, impairment of other cognitive functions, and physical disabilities. As a result, we need to consider new application of MMSE in community, especially, in elderly people living alone who need social attention and early intervention.

석류식초의 품질 관리 규격 확립

여명재(Myeong-Jai Yae),이경훤(Gyeong-Hweon Lee),남기혁(Ki-Hyeok Nam),장세영(Se-Young Jang),우승미(Seung-Mi Woo),정용진(Yong-Jin Jeong) 한국식품영양과학회 2007 한국식품영양과학회지 Vol.36 No.11

본 연구에서는 석류식초의 품질관리를 위하여 알코올 및 초산발효 조건을 모니터링하였다. 알코올발효과정에서 석류과즙농도 16°Brix에서 알코올 함량이 가장 높았으나 석류과즙농도 12°Brix에서도 과실식초 규격에 적합하였다. 석류알코올발효과정에서 발효초기 fructose와 glucose가 나타났고 시간이 경과됨에 따라 감소하여 발효 4일째는 glucose만 검출되었다. 유기산은 oxalic, lactic, acetic 및 citric acid가 확인되었으며 알코올발효과정에서는 크게 변화되지 않았다. 초산발효 과정에서 산도는 초기 1.56%에서 5.54%로 증가되었으며, oxalic, lactic 및 citric acid 함량은 크게 변화되지 않고 acetic acid만 증가되었다. 따라서 석류과즙과 석류식초의 citric acid 함량을 비교함으로써 식초의 석류과즙 함량 측정이 가능하였다. 이상의 결과 석류과즙 12°Brix를 사용하여 알코올 및 초산발효과정으로 석류식초를 제조방법 및 품질관리 기준을 확립하였다. This study investigated alcohol and acetic acid fermentation conditions for the quality control of pomegranate vinegar. In the alcohol fermentation process, alcohol content was the highest at a pomegranate juice concentration of 16°Brix, but suitable to fruit vinegar standards at a concentration of 12°Brix. In the concentrated pomegranate juice alcohol fermentation free sugars, fructose and glucose were detected at the beginning of fermentation; at day 4 of fermentation only glucose was detected and decreased as time passed. Organic acids were also detected, including oxalic, lactic, acetic, and citric acid, and they did not change greatly during the alcohol fermentation process. In the acetic acid fermentation process, total acidity increased from 1.56% to 5.54%, where acetic acid increased; however, oxalic, lactic, and citric acids changed only slightly. In conclusion, pomegranate vinegar can undergo alcohol and acetic acid fermentation processes using concentrated pomegranate juice of 12°Brix.