고정희 시의 탈식민주의 연구 : 연작시 〈밥과 자본주의〉를 중심으로 = A Post-Colonial Study on Ko Jeong-Hee’s Poetry － With a focus on her series work Boiled Rice and Capitalism

다국어 초록 (Multilingual Abstract)

This study started with the problematic awareness that there was a need to investigate post-colonial consciousness through the code of post-colonial cultural strategies, recognizing that Ko Jeong-hee’s criticisms about imperialism, capital, and internal colonialization in her series work Boiled Rice and Capitalism displayed a diverse spectrum through post-colonial writing. Regarding the problematic awareness, the study set out to explore an identity that became others granted by the dominating ideology and explanations about the dominating ideology skillfully hidden in the identity and to shed light onto post-colonial consciousness in three major strategies.
Ko lived a life going through layers of suppressions as an intellectual and woman in a third country. Given her life, her post-colonial consciousness readable from her poetic world sharply reveals the reality perception of a poet living in the modern society. Her Boiled Rice and Capitalism is a series work consisting of 26 poems. She named the work Boiled Rice and Capitalism to resist the colonial ruling of imperialism based on capital and expose its vanity and corruption from a post-colonial perspective.
First, the study examined her anti-explanatory strategies read in the resistance reading method in the dynamic relations between the imperial ruling culture and post-colonialism. Said’s resistance reading is a way of reading a text by focusing on reality in and outside the text and connecting imperial ideology to colonial contexts. Ko captured the surface and back of imperialism under the protection of political and legal ruling and connected them to colonial contexts to reveal colonial reality that subtly made advancement out of desire for greedy commerce, looting, and wealth accumulation and deeply penetrated everyday life. Thus she saw it as capital’s invasion into capital flows and demonstrated post-colonial consciousness through anti-explanations that disclosed and criticized such fallacy. Rewriting texts canonized by the dominating discourse in the shoes of a colonist through a parody-style writing back and thus disclosing the conspiracy and falsehood of the dominating discourse, she showed a poetic perception that challenged the ruler’s explanatory acts. She also criticized the power of imperial capital that exercised omnipotent power with parodies to satirize the problems with capital’s “colonial ruling” and reveal its faults. Furthermore, she ultimately showed confronting discourse to resist the dominating ideology, borrowing it through “metonymy” that is the discourse of paradox and irony. “Metonymy”, which changes and reorganizes words used by the dominant culture and discourse, is not radical resistance in that the goal of post-colonialism is to “overcome” colonialism. However, she succeeded in broadening the horizon of post-colonial writing without reserve by implementing various post-colonial strategies.
It is thus apparent that Ko directly explained reality perceptions. Her explanatory technique reminds the readers of the idea notion in Politeia by Socrates. When we are too heavily obsessed with extremely detailed thoughts to understand the substance of real facts, we fail to grasp the substance and only see the false image in the cave. Thus Ko induced macroscopic fact discourse through poetic expressions of metonymy rather than detailed microscopic discourse. She made her readers realize the state of mental and material colonization and showed them a resisting poetic world, which reconfirmed the post-colonial nature of her poetry.

목차 (Table of Contents)

• 1. 들어가기
• 2. 제국의 지배문화와 탈식민주의의 역학관계
• 3. 마무리
• 【참고문헌】
• 【Abstract】