研究発表 拡散する<身勢打鈴(シンセタリョン)> ―李恢成「砧をうつ女」にみる朝鮮文化の変容―
Author and Korean resident of Japan Lee Hoe Song became the first non-Japanese recipient of the Akutagawa award with his first novel “Kinuta wo Utsu Onna”. The main feature of this novel was the bringing together of a personal tale and a uniquely Korean narrative form, that is “Shin Se Ta Ryong”. Ja...
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Format: | Conference Object |
Language: | Japanese |
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国文学研究資料館
2003
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Online Access: | https://kokubunken.repo.nii.ac.jp/?action=repository_uri&item_id=2671 http://id.nii.ac.jp/1283/00002667/ https://kokubunken.repo.nii.ac.jp/?action=repository_action_common_download&item_id=2671&item_no=1&attribute_id=22&file_no=1 |
Summary: | Author and Korean resident of Japan Lee Hoe Song became the first non-Japanese recipient of the Akutagawa award with his first novel “Kinuta wo Utsu Onna”. The main feature of this novel was the bringing together of a personal tale and a uniquely Korean narrative form, that is “Shin Se Ta Ryong”. Japanese readers were met with the freshness of another culture, and resident Koreans rediscovered their native culture through the appearance of “Shin Se Ta Ryong”, all bringing about an enormous response. An example of the scale of this work’s impact can be seen in that, from 1972 on, resident Korean writers took to using “Shin Se Ta Ryong” or “XX XX Ta Ryon” in the titles of their books, memoirs, and plays. This means that a diasporic cultural form was caused by a single literary work in resident Korean society.“Shin Se Ta Ryong” is a cultural phenomenon unique to Korea, having a deep connection with the lives of commoners from long ago. The emotion at its base is the concept of “han (resentment)” and also can be said to have ties to rituals performed by shaman practicing ancient Korean folk beliefs (specifically the musical aspects). Even so, it does not seem likely that Lee Hoe Song, having been born and raised in pre-war Karafuto (Sakhalin), would have taken in “Shin Se Ta Ryong” in the unique form it exists in as part of Korean ethnic culture. Rather, it is more likely that he, having diasporic consciousness of being connected to and separated from his native land, added his own interpretations of what the act of “Shin Se Ta Ryong” consisted of, and that what was accepted into resident Korean society was this new “Shin Se Ta Ryong”. If so, what changes when Korean culture is transposed onto resident Korean society? This paper will look into how Korean culture is appropriated in resident Korean literature by analyzing “Kinuta wo Utsu Onna”. In addition, I would like to look at the moment that culture is created by resident Koreans, including readers, and examine the process through which literature and culture ... |
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