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김새미오 ( Kim Saemio ) 근역한문학회 2016 한문학논집 Vol.45 No.-
This paper looks at the life of Manguwa Kim Jin-Kwi and his literature formed during his exile to Jeju Island. Manguwa, a member of Noron political group, was punished and exiled to Jeju Island. The punishment was made due to his involvement in persecuting the members of Namin political group during the period of King Sukjong when the political debates between Noron and Namin were severely made. During that period, Manguwa was exiled to Jeju Island, his brothers Kim Jin-Kyu and Kim Jin-Seo were to Gwoje-Do and Jin-do respectively; and his uncle Kim Man-Joong to Namhae-Do. The anthology of Manguwa, titled Manguwa Bukunyumun (晩求窩府君遺文), is located at the library of Chungnam National University. Of the anthology, this paper focuses upon the collection of poetry literature, Dochanillok (島竄日錄) and examines the change in Manguwa`s consciousness flow along the times. The very first emotional response found in Manguwa after the punishment of exile to Jeju Island relates to separation from his family members, friends, and colleagues in the mainland of Chosun. While Manguwa expressed sorry feelings towards family members, he showed a sentiment of self-courage to friends and colleagues. However, it is insecure feeling that runs deep through in his emotions. Manguwa was totally isolated after exiled to Jeju Island and intensive solitude feelings were grounded in his mentality, which was different from the separation he felt when coming down to Jeju Island. Separation is made possible at least with the interrelationships with counterparts, whereas solitude is made totally alone without counterparts. His solitude was exacerbated with the events of his mother`s birthday, his uncle`s death and some other small and big things happened to his family members. However, it is far from that Manguwa only fell down to desperation in the land of exile, Jeju Island. He looked his exiled situation in the face and perceived himself with a critical insight. Forming friendships with the intellectuals of Jeju Island, educating them, and considering the ordinary people of Jeju Island with loving minds were all made possible with the interactions of other individuals in Jeju Island. What enables Manguwa to form relationships with people in Jeju Island is his renewed perceptions about himself. The change in his perceptions about himself became an energy to create new self and to overcome the downturn by the punishment of exile to Jeju Island.
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제주유배문학의 연속성에 대한 시론(試論) -김진귀-김춘택-임징하를 중심으로-
김새미오 ( Kim Sae-mi-o ) 영주어문학회 2017 영주어문 Vol.36 No.-
This study examines the continuity in the exile literature of Jeju. A particular attention is made to the inquiry of how the lineage of literature descends under the hardship of exile to Jeju. For the inquiry, this study focuses upon the literature lineage that descends from Manguwa Kim Jin-Gwi to Seojae Im Zhing-Ha through Bukheon Kim Chun-Taek. Bukheon is the son of Manguwa and Seojae is the son-in-law of Manguwa. All of them were exiled to Jeju for different periods and they left their exiled experiences in writings using the identical stone ink of banyongyeon. Therefore, I consider their exiled experiences delivered through bangyongyeon are the places to understand well the continuity in the exile literature of Jeju. This paper first looks into the mentally experienced aspect of the three authors through the process of bangyongyeon to be delivered to them; and further into the continuity in the exile literature of Jeju by examining the poetry and proses that express the experiences of exiles to Jeju made by each of the three authors. For the connectivity in their writings, a formal style in their writings is examined. Kim Jin-Gwi composed several verses that respond to the words of Namsarok by Cheongeum Kim Sang-Heon. Cheongeum was never exiled to Jeju but he was the person belonging to the political group of Noron like Kim Jin-Gwi. Also, Namsarok consisted of the most accurate information of Jeju at those times. Kim Chun-Taek extended his literary world by making continuous interactions with Jeju intellectuals in his exiled land of Jeju to which his father Kim Jin-Gwi was also sent as an exile. The exile literature of Jeju made by Kim Chun-Taek succeeded his father Kim Jin-Gwi`s expressions for spaces, figures, and emotions. Kim Chun-Taek was able to do this because he visited Jeju during the time his father Manguwa Kim Jin-Gwi spent exile years in Jeju. Im Zhing-Ha spent relatively shorter periods of exiles compared to the previous two figures. Of particular, Im Zhing-Ha made extensive numbers of verses in response to the works of Kim Chun-Taek, these being done during Kim`s exile to Jeju. Im Zhing-Ha received bangyongyeon from Kim Chun-Taek so that he is considered to have a great interest in the traces of Bukheon Kim Chun-Taek during his exile to Jeju. The examination of the literary characters of the three authors enables us to confirm that the exile literature of Jeju is linked to each other through the internal emotions. The continuity in literature that this paper examines has not been well shed upon in this research field. Further studies upon this research topic is expected to pave well to establish the proper orientation for the exile literature of Jeju.
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