A Comparative Study of Korean Literature: Literary Migration by Sangjin Park

By Sangjin Park

This learn in comparative literature reinterprets and reevaluates literary texts and socio-historical transitions, relocating among the Korean, East Asian, and ecu contexts (and with specific connection with the reception of Dante Alighieri within the East). within the strategy, it reexamines the universality of literary values and reopens the questions of what literature is and what it may well do. by way of shut studying of texts, it goals to provide publicity to Korean literature, in any such method as to draw extra realization to the sphere of worldwide literature -- and to target what sort of dating they could shape and what new horizon of literariness they could build sooner or later. This paintings may help to place the geography of global literature on a extra open and simply foundation, via displaying the porous nature of literary migration and delivering the lacking hyperlinks within the present discourse on global literature.

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According to that, Chen’s concept appears constructed but not yet deconstructed, and therefore, unprepared for the process of (de/re)construction. De-homogenization or othering operates as being both conceptualized and unclassifiable; if we do not allow the Other this operation, the Other will remain in the subordinate position, especially insofar as he or she accepts or internalizes his or her own status as Other. This trap of complicity also threatens the discourse of “minority” groups; insofar as the minority comes to define itself purely as such, it enters into a complicit relationship with—or, at least, accepts the terms of—the majority.

From such a perspective, “becoming Others,” could be criticized as another homogenization. Moreover, “becoming Others” may be meaningful only if the weak can justify themselves. However, if the only justification of the weak derives from their position ipso facto, the weak will remain as the weak and concede to the dominating power, thus 32 S. PARK preventing themselves from moving to a more equitable community. Here we encounter a moment when the category of homogenization becomes even trickier: for just as becoming the strong Other may consolidate exclusive hegemonic power, one’s becoming the weak Other risks consolidating a consciousness based on perpetual victimhood.

I agree with her insofar as I think that class consciousness is not automatically connected with the class subject; it can hardly grow into a discourse that welcomes an open interpretation nor be unfolded into reality. Only when the subject as an individual becomes conscious as a subject of the class struggle, that is to say, agrees with it, can he establish and maintain his own positionality as the subject of it. The positioned subject and his responsiveness to an Other can never mean a totality or collectivity.

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