Earticle

This paper regards internet users who “convene” in moderated groups according to a common interest, social attachment, or other multiple intersected connections as an “imagined” community that surfaces on a social networking platform. The validity of the community, especially when being of an ethnographer’s interest, is argued through a documentation of responses captured and operated as ethnographic data. This is a preliminary study of music culture in the digital age through online survey as virtual ethnography to explore a glimpse of the reality via reactions of an “imagined” community. Through a systematic and critical presentation of the ethnographic data, music culture in the contemporary time is interpreted as a trajectory which significantly essentializes an “imagined community” as genuine as a physical field site in the light of cultural musicology.

On August 13, 1999, the Japanese government enacted a law to designate the country's de facto national flag and anthem, known respectively as Hinomaru and Kimigayo, as its official national symbols. Regardless of their legal status or lack thereof, the Japanese have tacitly approved Hinomaru and Kimigayo as representations of their nation-state in both official and unofficial capacities for over a century. Nevertheless, there were considerable misgivings over the official endorsement of Hinomaru and Kimigayo and what they signify as national symbols at the end of the twentieth century. The legislation opened up heated debates on anachronism and outdated imperial references of these historically charged signs and their appropriateness as national symbols for today’s democratic Japan. Although most of the discussion concerning Kimigayo focused on the anthem’s lyrics, its semantic meanings and connotations, this essay examines the anthem as a musical composition and what its “official” arrangement based on the 1888 score acoustically embodies. Three different renditions of recent Kimigayo performance that attempted to deviate the composition from the standardized military band rendition—the unisonous collective singing (seishô) in Japanese school ceremonies; the rare gagaku (Japanese court music ensemble) rendition in the 1998 Nagano Olympics’ opening ceremony; and a variety of solo performances (dokushô) by celebrity singers and musicians in widely broadcast athletic event—will be analyzed in their respective contexts. I shall discuss how these examples “undid” Kimigayo and the collective voice it embodied in its sonority, and the implications of such procedures.

Food is a cultural marker investigated by several fields of knowledge. The ecological approach to food plants used in human societies can give us insights into food biodiversity and its connection to cultural identity. In our work, we investigate plant knowledge as part of an imagined culinary community among Polish and German descendants in Santa Catarina, Brazil. We interviewed Polish and German descendants and used an ecological analytical approach to discuss patterns of known plants mediated by culture. One hundred years after immigration, we found that ethnic food-centered memories remain. Polish and German descendants share most resources cited, while the difference between plants’ use lies in the ethnic memories and food preparation. There is a tendency to acculturate ingredients and tastes by immigrants descendants, using native species to recreate dishes. This scenario, which joins native plants’ knowledge and ethnic memories, provides an excellent opportunity to maintain local biocultural diversity in urbanized environments.

식민주의의 억압 하에서 예이츠와 소월은 문학과 민족의 정체성을 연계하여 민족정신을 다시 불러일으키려 한다. 두 시인은 신화와 민담에서 민족의 정신적인 근원을 찾아내고 이를 시에 담는다. 예이츠는 정신적 힘을 지닌 신화와 민담을 통해 아일랜드를 “상상의 공동체”로서 창조한다. 반면 소월은 신화와 민담에서 식민주의에서 고통 받는 민족의 고통을 실제적으로 환기시킴으로써 역설적으로 민족의 정신을 고취한다.

Under the yoke of colonization, both Yeats and Sowol seek for the link between literature and national identity, and found in myth, folklore, and symbolic landscape a subject ideally suited to expressing their respective efforts to discover a national character and spiritual foundation. Yeats favors myth and folklore imbued with spiritual power and creates Ireland as an “imagined community” as opposed to Sowol who, conceiving a sense of spiritual deprivation in myth and folklore, substantially locates the nation’s suffering in a colonial state and paradoxically animates national spirit.

Horizontal relationship between soldiers and village people shown in the movie <Welcome to Dongmakgol> enabled us to discover director’s will to pursue an invisible imagined community through the movie and the village is forming a place of communication for the general public who dream a new world for an ethnic group through it. Also, the novel 『BianCheng』shows pure and simple appearance of Miáozú(苗族) by forming an ideal world named ‘chátóng(茶峒): tea village’ as a manifestation of author‘s patriotism, expressing the author’s will to recover invisible horizontal relationship throughout the war-torn China jumping over Xiāngxī(湘西) area. Evaluating him simply as a revivalist, purist or pacifist is no more than a very glimpse evaluation of his world of art works. Shen congwen‘s will to pursue such an imagined community introduced in this thesis is not reflected in a variety of evaluations on his work. Thus, this thesis inquired into the possibility of his will toward an imagined ethnic community by comparing through a Korean movie.

Guided by the prism of cultural studies, this paper takes a look at the Manila Korea Town in Malate, Manila. The location, Manila Korea Town, figures as the paper’s object of study by exploring, theorizing, and reflecting on its presence and location within the horizon of the signifying powers of Korea-Philippine relations in the contemporary period. With the subject position of this essay, the paper theorizes by responding to the following questions: How does the meaning-making of South Korea fare with other Koreatowns in the world from the scale of Koreatown in Manila? Subsequently, what happens to a place when a global cultural phenomenon evolves into a form of placemaking in a different nation and territory? As Koreatown finally grounds itself in the anarchic lifeworld of Manila, what does this historical development in our urban lives reveal about our contemporary times? Responding to this set of questions led this paper to foreground the idea of a modular imagined community within a four-part discussion. The body of the essay begins by theorizing on the concept that this paper proposes, modular imagined community, and such a concept work draws from the theories of nationalism by Benedict Anderson and Partha Chatterjee. Subsequently, the antinomy between Anderson and Chatterjee is pursued by looking at the history of such a place, and through this step, the paper unravels the character of the place of Manila Korea Town, which explains the conditions of possibility of such social and communitarian formation. Yet as the public is caught by the presence of such development especially at the heart of Manila, the paper expands the scale and viewpoint by shining light on the globality of South Korea in relation to the Philippines. Lastly, this paper closes with a discussion on the food culture facilitated by this recent development, which also pushes us to imagine its potential, especially in light of the critique raised against South Korea and the popular culture associated with this phenomenon.

When Karl Marx’s doctrine with Bolshevik footnotes arrived in Central Asia, it was reinterpreted by the local people who learned to use the language of both ‘class’ and ‘nation’ to build their own political platform and to legitimise their own visions of Central Asia’s future post-Russian colonisation. This paper explores the ideas and activities of the original cast who exerted significant influences on shaping Central Asia’s future after the Russian empire’s collapse. This cast included the Bolshevik leadership, Russian settlers, Central Asian Jadids, native ulama class, and bosmachi insurgents. These groups sometimes collaborated and other times contended to win the power to write a new history of post-colonial Central Asia. When the Uzbek SSR was established, they?especially the Jadids and the native Bolsheviks?deliberated over what qualities and markers were to be rejected or incorporated into the new Uzbek identity. The legacies of these original thinkers/actors have been a popular theme in Uzbek history and their roles in shaping the Uzbek nation have been reassessed and reinterpreted whenever the context of history writing change.

This study discussed immigrant women’s identities through their literacy practices with post-structuralism. This research employed qualitative methods. Seven first generation immigrant women from South Korea were interviewed. This research showed Korean immigrant women’s identities have not been limited to the time and space that they live in. Through Korean literacy practices, Korean immigrant women negotiated their identities and coped with their new circumstances. For Korean immigrant women who have limited skills in English, Korean literacy practices worked as individual achievement and self-empowerment in their social lives.

애국계몽기(1905～1910)의 문학작품에 드러난 한국/조선은 실재의 공동체이면서 상상의 공동체이다. 이 두 개념은 서로 상반되기도 하지만 한 가지 개념만으로 한정하기 어렵다. 그것은 인종, 민족, 국가와 같은 구체적 실재를 토대로 하면서 한편 문화, 예술, 언어와 같은 요소를 통하여 강화되기 때문이다. 애국계몽기에 역사의 중층성을 가장 깊이 인식하고 가장 처절하게 부딪힌 사람은 단재 신채호였다. 신채호는 몰락한 남인 계열이었으므로 전통의 중압에서 상대적으로 자유로웠다. 그는 노론계열의 소중화주의가 위정척사로 이행한 것을 통렬하게 비판하면서 조선민족의 주체와 국민의 혼을 호명했다. 또한 단재는 멸망하는 봉건왕조에 대한 충절의식보다는 인민을 주체로 하는 조선 민족의 주체와 자주 국가를 기획할 수 있었고, 역사의 공동경험과 지리의 구체성을 근거로 실재의 공동체를 주창할 수 있었다. 신채호가 직접 비판한 것은 중국 중심의 중화주의와 조선 지배계급의 소중화주의 그리고 일본의 동양주의였다. 그 정점에 1908년 민족주의 사관에 의거한 『독사신론』과 민족자주의 역사전기소설인 「을지문덕」이 놓여 있다. 두 작품을 비롯한 수많은 작품과 논설에서 단재는 조선 민족의 실재를 강력하게 강조한다. 하지만 이 실재의 공동체만으로 위급한 조선을 구할 수가 없었기에 단재 신채호는 상상의 공동체를 통해서 실재의 공동체를 강화한다. 간혹 신채호가 무리한 역사서술을 하거나 비현실적인 주장을 하는 것은 실재의 공동체 조선 민족만으로는 일제의 침탈을 막아낼 수 없었고 소중화주의와 모화사상에 젖은 조선의 지배계급을 각성시킬 수 없었기 때문이다. 민족의 호명에 응했다고 믿었던 단재는 1908년 『독사신론』과 같은 민족주의 사관과 「을지문덕」과 같은 소설작품을 통하여 상상의 공동체(imagined communities)로서의 조선민족, 독서의 공동체(reading communities)로서의 조선민족, 실재의 공동체(real communities)로서의 조선민족을 동시에 기획했다. 이 중 상상의 공동체는 조선민족을 상상의 세계로 인도하는 한편, 허구가 아닌 상상을 통하여 조선민족공동체를 상상하고 인식하도록 한다. 실재의 공동체 조선과 상상의 공동체 조선을 연결하는 것은 독서의 공동체인 언어였다. 독서의 공동체는 곧 언어의 공동체를 말하는 것이며 언어의 공동체는 국민의 국가어와 민족의 민족어를 바탕으로 한다. 특히 단재 신채호는 일제의 침탈이 심각해지면서 국가인 조선이 몰락하는 것을 보고 국가어보다 민족어를 강화하는 문필활동을 통해 상상의 공동체와 실재의 공동체를 연결했던 것이다.

Shin Chao-ho realized the historical context of Chosun deeply and fight against it during the period of Patriotic-Enlightenment(1905～1910) enthusiastically. Since he was free from the oppressive feudal system, he could criticize the Little Sinocentrism and could denounce the conservative idea of the feudal ruling class. Instead of royal patriotism, he had set the plan of independent state for the middle and lower classes. Non the less, he insisted the real community of Chosun based on the historical experience and the geographical circumstance. On the other hand, he payed the attention to the idea of the imagined community of Chosun for uniting people of Chosun through language and culture. What he directly denounced were the Sinocentrism, the Little Sinocentrism and Japanese Orientalism. His resistant action came from the historical perspective of nationalism and came out in a novel Euljimundeuk, which was written for urging the enlightened and patriotic eagerness. With these kind of writings, he emphasized the real community of Chosun state, but it was not easy because the half colonial situation under the Japanese ruling. Since it was not enough to emphasize the real community of Chosun ideally, he re-emphasized the imagined community of Chosun simultaneously. But, there was a chasm between the two communities. To overcome the disparity, he changed to the exclusive nationalism and concentrated on the reading community and language community expressed in his novels. Regarding himself as an interpellated subject of the Nation and writer of the transitive period, he spread hope of the independent state through the reading community. His notion was similar to the Linguistic Nationalism coined by Wilhelm von Humboldt, German philosopher. According to the theory of Humboldt, every nation needs nationalism when their own state was under the crisis. For the recovery of the independent state, novelist must write an imagined story with a homogeneous emotion and identical thought. He dedicated his whole life to make his home land as an independent Nation State through his writing.

이 논문은 디아스포라를 통해 드러나는 현대 연변조선족의 정체성의 사회적 변화와 종족 공동체의 재영토화를 분석한다. 식민지, 사회주의, 개혁개방 및 최근의 초국가적 이주를 경험한 연변 조선족은 중국의 국가에 동화되면서도 ʻ조선민족ʼ이라는 종족적 정체성을 유지해 왔다. 기존 연구들은 연변 조선족이 중국 공민으로서의 국민 정체성과 ʻ한민족ʼ으로서의 민족 정체성 사이에서 이중적인 위치에 놓이거나 한국에서의 이주노동 경험 이후 중국의 국민 정체성을 강화해 왔던 것에 주목해 왔다. 그러나 연변 조선족은 소수종족으로서 중국의 국민 정체성과 긴장관계를 형성하면서도 동시에 한반도를 포괄하는 민족 관념에서 분리된 소범주로서의 독립적인 정체성을 강화해 왔다. 연변 조선족은 한국에서의 초국가적 이주노동을 촉매로 하여 중첩된 이주의 과정에서 경험한 타자화 과정을 극복하면서 중국과 한국 사이에 낀 그러나 독립적인 종족 정체성을 형성해 왔던 것이다. 이러한 과정은 한국에서의 타자화된 종족 정체성을 극복하는 과정이면서 귀환 조선족의 경제적 잉여창출을 통해 연변 조선족이 사회경제적 자부심을 회복하고 한족과의 경쟁에서 타자화된 국민 정체성을 극복하는 과정이기도 했다. 국가, 상상된 민족, 종족이라는 삼각관계에서 제3의 정체성을 발전시킨 현대 연변조선족은 당면하고 있는 발전과 해체라는 딜레마를 해결하기 위해 공동체를 재영토화하는 전략을 구사하고 있다. 초국가적 이주와 이촌향도에서 진행되고 있는 전체 중국조선족의 탈영토화 현상 속에서 현대 연변조선족은 도시공동체 및 글로벌조선족 담론을 수용하면서 가족해체와 농촌붕괴의 사회위기를 극복하고 한국과의 협력을 통해 경제적 실리를 추구함으로써 하나의 상상된(imagined) 공동체로서 조선족 공동체를 재영토화하고 있다.

This paper analyzes the social construction and reterritorialization of the contemporary Yanbian Korean Chinese?s ethnic community. Through a long historical period of colonial rule, communism, capitalist changes, and recent transnational migration, the Yanbian Korean Chinese called Chosonjok have been assimilated into the Chinese state and nation, but have still maintained their strong ethnic identity. Prior research focused on how Yanbian Koreans have maintained a dual identity between Chinese nationhood and Korean ethnicity or how Yanbain Korean migrants have reinforced their Chinese national identity after completing migrant labor in South Korea. However, the existing studies overlooked how the Chosonjok as a minority group in China have developed an independent ethnic identity as a third identity going beyond either Korean ethnic identity or Chinese national identity. Yanbian Koreans have reinforced their sense of ethnic superiority based on the economic surplus obtained from migrant labor, and constructed and reconstructed their in-between but independent ethnic identity. Furthermore, the Yanbian Korean minority has imagined and reterritorialized their ethnic community through accepting and reinventing the discourse of the urban and global Chosonjok community.

이 글은 근대 네이션과 관련하여 세 가지 (또는 네 가지) 점을 해명하는 것을 목표로 한다. 첫째, 이 글은 흔히 영어의 네이션 개념에 대한 경쟁적인 번역어로 사용되는 우리말의 민족과 국민이라는 용어의 관계를 분명히 하는 것을 목표로 한다. 이를 위해 나는 기존의 번역 용례를 검토하면서 네이션의 적절한 번역어는 국민이며 우리말의 민족은 오히려 (앤서니 스미스가 사용하는) 에스니에 해당하는 말이라는 점을 밝히려고 한다. 둘째, 민족과 국민이라는 말이 서로 혼용된 이유 중 하나는 근대 국민이 주로 법적인 관점에서만 이해되었을 뿐, 그것의 정치적 존재론이 정확히 파악되지 않은 데서 기인한다는 것이 이 글의 관점이다. 이에 따라 나는 근대 국민은 보편적인 모순체라는 점을 설명해보려고 한다. 셋째, 이러한 이해에 기초할 때 내셔널리즘을 민족주의로 번역하고 이해하는 것 역시 문제가 있으며, 내셔널리즘은 오히려 국민주의로 번역하는 것이 더 좋다고 생각한다. 마이클 빌리그가 잘 보여주었듯이 내셔널리즘은 단지 극우파 이데올로기나 제3 세계에 특유한 낡은 현상들만을 가리키는 것이 아니다. 내셔널리즘에는 국민의례나 스포츠 경기, 언론 등에서 흔히 접하는 ‘국익’, ‘우리나라’ 같은 담론도 포함된다. 하지만 내셔널리즘을 ‘민족주의’로만 이해할 경우 이러한 일상적 국민주의는 이데올로기적이지 않은 정상적인 활동으로 간주될 수 있다. 따라서 국민주의라는 개념은 내셔널리즘을 제3세계에 특유한 것으로 간주하거나 병리적 현상으로만 파악하는 관점을 교정하는 데 기여할 수 있다고 본다. 마지막으로 이 글은 결론에서 운명 공동체라는 개념(헤르만 판 휜스테렌/에티엔 발리바르)을 중심으로 근대적인 국민을 넘어서는 대안적인 상상의 공동체의 가능성을 소묘해보려고 한다.

Benedict Anderson's Imagined Communities has been considered one of the most crucial contributions to today's theory of nation and nationalism. The significance of the work lies in his notion of the nation of the imagined community as a cultural artifact which is equivalent to a sign system in a Saussurian term in contrast to the politically oriented theories of nationalism. However, as his subtitle "reflections on the origin and spread of nationalism" suggests, Anderson seems to argue that nation as an imagined community naturally brings about nationalism, which is originated from Creole nationalism in America. The three main types of Creole nationalism in America, popular nationalism in Europe, and Official nationalism in Russia are models of nationalism which are selectively adapted in later nationalisms. Since his argument of nationalism focuses on the role of leaders in the construction of nation-states, his theory of nationalism is incompatible with his theory of nation as an imagined community in that the imagined community of the nation is, in principle, based on the collectivity of people in a given area. Hence, between the nation of the collective community and the nationalism of the political movement lead by national elites for the building of a nation-state exists an unbridgeable gap. Since the nation of the collective community based on a horizontal comradeship is a historically impossible project with the actual inequality and exploitation in any nation-state, the nation of horizontal comradeship works as a Utopian metaphor which is historically impossible but should be longed for.

This paper aims to analyze a Chinese-Malaysian novelist, Tan Twan Eng’s debut novel, The Gift of Rain, from the perspectives of the use of multiple genres, hybrid identity, and the discourse of new nation-state. In the novel, we can find many familiar genres of narrative such as bildungsroman, fantasy literature, Asian fantasy, trauma narrative, and realism. The use of multiple genres, I will argue, reflects the main character, Phillip Hutton’s existential conditions. Finally, his final acceptance and acknowledgement of hybrid identities presents the novel’s vision of Malaysia as a new imagined nation-state in which people of different cultural and racial backgrounds can feel belongingness.

중국으로 이주한 조선족들은 연변을 중심으로 하여 조선족자치주를 구성하고 살아왔다. 그러나 중국의 개혁・개방 이후 조선족들은 다른 지역, 특히 한국으로 이주하면서 공동화를 경험하고 있다. 게다가 그들은 한국과의 만남에서 민족적 가치의 충돌과 동일화의 욕망에 대한 좌절을 경험하고 있다. 이 논문은 바로 이런 문제들을 중국과 한국에 거주하는 조선족들의 구술조사에 기초하여 다루고 있다. 조선족들은 중국에서 ‘상상된 공동체’에 근거하고 있는 민족적인 가치와 정서, 문화적 양식들을 만들어왔다. 그러나 한국과 만나면서 그들은 자신들이 만들어온 아비투스의 해체에 직면하고 있으며 이에 대응하는 조선족 아비투스를 만들어가고 있다. 바로 이런 점에서 이 논문은 ‘민족’, ‘탈민족’, ‘디아스포라’라는 일반화를 벗어나 각각의 거주 유형에 맞는 상생의 전략을 제안하고 있다. 그것은 ‘민족’이라는 동일화의 환상을 수용하면서도 다수에 대항하여 그들의 차이를 자립적으로 재생산해 가는 ‘차이의 자립화와 민족적 유대의 확보 전략’이라고 할 수 있다.

Korean-Chinese had been moved to China have lived in the Yanbian Korean Autonomous Prefecture. But since Chinese economic reform has made, Korean-Chinese has suffered a breakdown of the community as migrating to other areas, particularly Korea. In addition, they have experienced frustration for national values ??and desire of identification in meetings with South Korea. This paper deals with this issues based on Oral Survey of ethnic Koreans living in China and Korea. Korean-Chinese have been made ethnic values ??and emotions, and cultural forms ??that are based on the ‘imagined community’ in China. However, being met with South Korea, they are facing dismantling of Korean’s habitus and in response, making Chosun-jok’s habitus. Right in this respect, this paper propose win-win’s strategy according to each type of residence beyond the generalization of ‘nation’, ‘post-nation’, ‘diaspora’. It can be said to ‘strategy of securing independent of differences and national ties’ that independently reproducing their differences against the mainstream while preserving the illusion of identification with ‘nation’.

This article tries to examine the possibility to write the history of humanity which substitute tribal and national history. If we could expand our perspective on a larger scale, Eurocentrism that sustain modern historiography could be transcended. One way of putting Eurocentrism in its proper historiographical place is to frame it within the large scales that ought to be natural to world history. Eurocentrism is the product of an awkward syncretism between two distinct types of “imagined communities,” political communities and knowledge communities. When the scale of exchange network become larger, the local political communities seek to understand many other groups. Doing this meant re-thinking identities at larger and larger scales. Eventually, the local or tribal sense of community had to negotiate a workable relationship with the wider “knowledge community.”The large imagined communities associated with expanding knowledge communities may often seem abstract, but, as we know from the history of nationalism, they can nevertheless be imagined vividly, they can create powerful emotional ties, and they can enable unified action at very large scales. We can get a sense of how such processes work in practice by looking at the impact on Aboriginal Australian ideologies of contacts with outsiders. They had to construct transcendental categories that allowed them to place their own traditions within larger and more diverse social, ethical and religious schema. In his account we can see very clearly the complexity of negotiations between the tribal community and the larger knowledge community. Globalization is a modern variant of these ancient processes. Since the sixteenth century, traditional knowledge systems throughout the world have had to cope with a torrent of new knowledge, much of it generated by contacts between communities that had no previous knowledge of each other’s existence. These encounters, and the torrent of new information, impressions and ideas they generated, had a particularly powerful impact in Europe, which lay at the center of the emerging web of global contacts, and that may be why Europe’s traditional knowledge systems were revolutionized so early by the early stages of globalization. The challenge for historians is to help us negotiate a more objective and realistic relationship between regional and global identities. First, that will mean distinguishing clearly between them, which is exactly what the best of recent world scholarship has been doing quite successfully. Then, it will mean trying to understand with more rigor and precision the nature of the emerging global knowledge community because, unlike the tribal identities of modern nationalisms, this identity remains little understood and under-theorized. From national histories to the history of humanity: that is the logic of this argument. I believe that constructing such histories is no longer merely an interesting challenge. It is also becoming a duty for historians. Histories of communities are powerful ethical tools because they can mobilize loyalties, as is clear from the powerful role played by nationalist historiography. And historians have been powerful constructors of national identities. So they may have a very important role to play in helping us better understand and imagine the emerging community of humanity.

본 연구에서는 민족주의의 기원과 형성, 전파에 초점이 맞추어져 있는 베네딕트 앤더슨(Benedict Anderson)의 연구가 민족에 대한 올바른 개념과 정의를 결여하고 있다고 정의하고 민족의 관점에서만 바라보려는 기존의 해석들에 대해 문제를 제기하는 것으로부터 출발하고 있다. 이는 앤더슨이 민족과 민족주의의 문화적 기원에 대해서도 언급하고 있으며 민족주의의 내용보다는 18세기 말 경 신대륙인 아메리카에서 인쇄 자본주의를 통해 부상한 민족이라는 개념이 유럽과 기타 지역으로 전파되어 나가는 역사적 전개 과정을 강조하고 있기 때문이다. 하지만 그의 저서 전체를 읽지 않은 일부 독자들은 그가 문필가들이 문화, 역사적으로 전혀 존재하지도 않았던 허구의 민족과 민족주의라는 개념을 상상하여 대중들에게 보급하였다고 주장한 것처럼 오해하고 있다. 이에 오해가 발생한 이유와 앤더슨이 강조하고자 하였으나 독자들에게 제대로 이해받지 못했던 부분에 대해 기술하였다. 다음으로, 앤더슨이 근대 민족과 민족주의 개념의 발상지로 지적하고 있는 라틴 아메리카 대륙의 역사와 문화 상황에 관해 아르헨티나 민족서사시로 지적되는 『마르띤 피에로(Martin Pierro)』의 형성과정과 연관지어 살펴보고자 한다. 마지막으로 앤더슨이 기술하고 있는 논지들이 민족과 민족주의 담론들과 대립되는 것만은 아니며 오히려 비판적 검토를 통해 세계화 시대에도 큰 위력을 발휘하고 있는 새로운 민족과 민족주의 담론의 형성에 기여할 수 있는 측면을 지니고 있음을 밝히고자 한다. 즉, 앤더슨의 논의들이 세계화 시대에도 여전히 큰 영향력을 발휘하고 있는 민족주의 담론을 새롭게 고찰할 수 있도록 도와줄 수 있다는 것이 본 연구의 주장이다.

This study first questioned the existing research on Benedict Anderson’s research on the creation, formation, and spread of nationalism, which criticizes Anderson’s research for lacking an accurate concept and definition of nation and is set on taking the nationalist viewpoint. Such criticism arises because Anderson refers to the cultural origins of the nation and nationalism and places more emphasis on how the notion of nation, which arose through print capitalism in the New World in the late eighteenth century, historically spread to Europe and other regions, rather than focusing on how nationalism could be defined. However, some of the readers who have not finished reading Anderson’s book mistakenly accept that he posited that writers have imagined fictitious concepts of nation and nationalism, which have not existed in the culture and history, and introduced them to the public. This study examined the reason why Anderson’s research was misinterpreted as well as the parts of his research which were emphasized but misinterpreted by his readers. Next, this study focused on Anderson’s account of the historical and cultural situation in the Latin Americas, which he points out as the birthplace of the modern concepts of nation and nationalism, with the forming process of Martin Pierro, the Argentinian folk epic. Finally, this study found that the arguments presented by Anderson are not against the discourses on nation and nationalism but that a critical review of the arguments could contribute to the formation of new discourses on nation and nationalism, which remain to have great influence in the globalized world. In other words, this study argued that Anderson’s points could provide a new viewpoint toward the nationalist discourse which still has a great influence in the era of globalization.(Seoul National University)

This article examines how Charles Dickens’s Great Expectations and Charlotte Bronte’s Villette reveal the similar mechanisms of subject formation within nineteenth-century British national ideology. Through close readings of Pip’s and Lucy’s bildung narratives, this study argues that both protagonists construct their British national identities through dialectical processes of exclusion and incorporation of various social Others?class-based, religious, and colonial. In Great Expectations, Pip’s transformation depends upon repressing class anxieties embodied by Magwitch and Joe Gargery, while colonial wealth enabling his ascension paradoxically threatens his genteel identity. Similarly, Lucy’s journey involves systematic othering of non-Protestant subjects, consolidating her Protestant Englishness through linguistic discrimination and religious prejudice. Drawing on Benedict Anderson’s concepts of “imagined communities” and Franco Moretti’s notion of geographical imagination, this article demonstrates how both texts employ spatial metaphors of home/exile to negotiate tensions between autonomy and belonging. Moreover, this paper further discusses how the protagonists’ neurotic symptoms reveal psychic costs of internalizing national ideology. While superficially affirming social integration, both novels expose the impossibility of stable identities within national frameworks. Spectral Others, for instance, persistently haunt their consciousness, revealing instabilities between self/other, home/abroad, etc. And these ambivalent narratives reveal English identity as an imaginary construct sustained through continuous yet incomplete repudiation of constitutive Others, exposing how exclusion paradoxically reinforces dependence on what is expelled.