지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
Li Yongping(李永平) is an ethnic Chinese writer who was born in Kuching, Sarawak in the north of Borneo island. In this study, I have focused on Li Yongping’s Yuxue FeiFei(drizzling sleet, 雨雪霏霏), with which conducted to consider what the Chinese diaspora history has come to the present state and know how Li is viewing their history as immigrant in Borneo to figure out what Li wanted to speak out.
The first person narrator, ‘I’, is a middle-aged man who tells a story about his childhood to a 7-year-old girl named ‘Zhuling’ at a school in Taipei and confesses his secret ‘sin’, which he was never able to tell anyone before. The ethnic Chinese in British Borneo realized that the image and discourse on China and Chinese characters shown by the colonizer were distorted racially and culturally, but they connived and even agreed with such distortion in order to survive in the colonial society. Furthermore, while criticizing the reasoning of the western imperialism, they internalized such reasoning and discriminated against races(ethnic groups) considered to be less civilized than China. Such tendency was particularly strong in the first generation of overseas Chinese and ethnic Chinese of lower-middle classes who were believed to maintain ‘chineseness’ based on ‘lineage.’ In addition, they tried to console their anxiety of falling rapidly into social minorities in the reality through pure and robust image of women. Male-oriented character of the ethnic Chinese society was formed in this way.
On the one hand, the ethnic Chinese of pundit class or upper-middle classes regarded protection of their voices, that is ‘Chinese characters’, as protection of ethnic lineage. However, this led the ethnic Chinese authors to fall into a dilemma. Pursuing Chinese literature meant ‘resistance’ in Malaysia, but it was about facing yet another gigantic ‘social code’ in the rage of the society using Chinese language. Such reality left a considerable task for the Sinophone Literature writers who practiced Chinese language.
The ethnic Chinese society in Sarawak was also apathetic about women of ‘Sexual Slavery by Japanese Military’ who were taken from Taiwan to Borneo Island during the Pacific War. Even the young boy who felt true ‘motherhood’ from wounded women betrayed them in the end. The descendants born from such ethnic Chinese in Sarawak had ‘original sin(mentioned in the Bible).’ Rather than sympathizing with them as simple ‘social minorities’, it would be necessary to look into their circumstance and history in detail.
The first person narrator, ‘I’, is a middle-aged man who tells a story about his childhood to a 7-year-old girl named ‘Zhuling’ at a school in Taipei and confesses his secret ‘sin’, which he was never able to tell anyone before. The ethnic Chinese in British Borneo realized that the image and discourse on China and Chinese characters shown by the colonizer were distorted racially and culturally, but they connived and even agreed with such distortion in order to survive in the colonial society. Furthermore, while criticizing the reasoning of the western imperialism, they internalized such reasoning and discriminated against races(ethnic groups) considered to be less civilized than China. Such tendency was particularly strong in the first generation of overseas Chinese and ethnic Chinese of lower-middle classes who were believed to maintain ‘chineseness’ based on ‘lineage.’ In addition, they tried to console their anxiety of falling rapidly into social minorities in the reality through pure and robust image of women. Male-oriented character of the ethnic Chinese society was formed in this way.
On the one hand, the ethnic Chinese of pundit class or upper-middle classes regarded protection of their voices, that is ‘Chinese characters’, as protection of ethnic lineage. However, this led the ethnic Chinese authors to fall into a dilemma. Pursuing Chinese literature meant ‘resistance’ in Malaysia, but it was about facing yet another gigantic ‘social code’ in the rage of the society using Chinese language. Such reality left a considerable task for the Sinophone Literature writers who practiced Chinese language.
The ethnic Chinese society in Sarawak was also apathetic about women of ‘Sexual Slavery by Japanese Military’ who were taken from Taiwan to Borneo Island during the Pacific War. Even the young boy who felt true ‘motherhood’ from wounded women betrayed them in the end. The descendants born from such ethnic Chinese in Sarawak had ‘original sin(mentioned in the Bible).’ Rather than sympathizing with them as simple ‘social minorities’, it would be necessary to look into their circumstance and history in detail.
목차
국문 초록
1. 들어가는 말
2. 지키지 못한 피식민자의 ‘문화적 자존감’
3. 중국성(chineseness) 수호의 지난함－토인과의 혼혈, 화문 수련의 딜레마
4. 보르네오를 떠돌던 타이완출신(臺籍) ‘군위안부’－너희 중 죄없는 자, 돌 던지라
5. 나오는 말
참고문헌
abstract
참고문헌 (25)
참고문헌 신청
가나이 케이코, ｢일본군 병사의 섹슈얼리티를 둘러싼 표상－후루야마 고마오, 다무라 야스지로, 후지 마사하루｣, 여성문학연구 7호 (2002).
김미영, ｢일본군 위안부 문제에 관한 역사기록과 문학적 재현의 서술방식 비교고찰｣, 우리말 글 45 (2009.4).
김양수 옮김, ｢사냥｣, 꿈꾸는 타이베이 (한걸음더, 2010).
손지연, ｢전쟁 체험의 (사)소설적 재현과 일본군 ‘위안부’표상－후루야마 고마오의 소설 텍스트 를 중심으로｣, 한일군사문화연구제19집 (2015.4).
야마시타 영애, 박은미 옮김, 내셔널리즘의 틈새에서 (한울, 2008).
김미영, ｢일본군 위안부 문제에 관한 역사기록과 문학적 재현의 서술방식 비교고찰｣, 우리말 글 45 (2009.4).
김양수 옮김, ｢사냥｣, 꿈꾸는 타이베이 (한걸음더, 2010).
손지연, ｢전쟁 체험의 (사)소설적 재현과 일본군 ‘위안부’표상－후루야마 고마오의 소설 텍스트 를 중심으로｣, 한일군사문화연구제19집 (2015.4).
야마시타 영애, 박은미 옮김, 내셔널리즘의 틈새에서 (한울, 2008).
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UCI(KEPA) : I410-ECN-0101-2016-001-002648279