한·중 무협서사에 드러난 추방의 디아스포라 재현 의미 연구

Abstract

Recently, approaches to diaspora are inclined toward an investigation into the diversity of post-structurism focusing on Western theories or into the globalism comprising hybrid multiculturalism. However, it is to be pointed out that the reproduction of and research into the history of exiled diaspora, which may be practical and concrete from the perspective of Western theories, are neglected in Korea which has surely experienced the history of diaspora caused by violence at home and abroad during the ages of colonialism and/or war. In this regard, this study aims to examine artistic works and cultural contents in order to understand how and from what perspective the agonizing experiences of exiled diaspora are reconstructed. To do that, the present author investigated into chivalrous narration, which frequently describes the experiences of diaspora directly or indirectly exiled by violence at home and abroad during the age of colonialism. In short, chivalrous narration is ‘a story of warriors developing through military arts.’Warriors are not an existential being but a practical being which is perfected through a certain mode of actions. Warriors refer to a hero training themselves through training rather than a born hero. So to speak, chivalrous narration is not a story of a born hero but a story of‘ an uncommon process for a common man to be a hero.’It is evident that the surroundings of a common man must be broken in order that he may be a man of special ability. In a painful process of the breaking, exiled diaspora will emerge, break the surrounding world and enhance common men to their next stage. In this sense, this study compared and analyzed the chivalrous contents handed down in China and Korea since the contents well depict the diaspora. It was for the purpose of warning against the discourses on diaspora which are increasingly being distanced from history and of more concretely discussing the exile diaspora historically experienced by Korea. The present author hopes that, in the future, these themes will be more fully investigated by researchers, since this study has just laid the foundation for more diverse discourses to be developed. Anyhow, this study made efforts to pinpoint the fact that diaspora is not an established but moving concept and that each historical writer describes the concept in a different meaning and from a different perspective. In the end, the study found out that Chinese chivalrous contents are the creation of diaspora cultural contents intended to console a ruler. In contrast, Korean chivalrous contents originated from an attempt to replace the suppressed sadness of the ruled classes with the joy of their success. Conclusively, this study is significant in that it suggests the necessity for closely researching into historical descriptions of diaspora, which are different depending upon the viewpoint of the describers. The cultural contents of diaspora shall not be considered and neglected as an historical experience or as what happened in the past but continually investigated in detail even in the future.