구강(具康)의 자전적 가사에 나타난 치유적 글쓰기 방식 연구-노년기 작품 <진회곡>과 <기수가>를 대상으로-

Abstract

Gu-gang (具康) left 14 Gasa works in a collection titled Buksaegok (北塞曲), of which this paper examines “Jinhoegok” (진회곡) and “Gisuga” (기수가), focusing on the imagery of a person living in old age. Although “Jinhoegok” was written at a time when he had not yet resigned from his official position, Gu-gang imagines his own death and depicts his family during the process, reflecting his wish to live a harmonious life with his wife, children, and grandchildren. Conversely, “Gisuga,” a song written a year before his death, is a work of reminiscence and organization reflecting on the lives each person has lived in the form of a question and answer with a farmer. The author seeks to deepen the meaning of these works by showing that while reproducing the traditional method of autobiographical retrospectives on one’s life, they are newly transformed and constructed through the use of forms of oral communication, being characterized by features of genres of Chinese literature such as autobiography (自傳), Takjeon (託傳), self-praising tombstones (自撰墓誌銘), and self-compassion poems (自輓詩), rather than the existing lyrical forms common among noblemen. This tradition was received from an early period through the works of the noted Chinese poet Tao Yuanming (陶淵明), and Joseon’s noblemen (사대부), who were familiar with the styles of Chinese literature, maintained the characteristics of the writing style of looking back on their lives before death and sang the style in song, which I argue they transformed into the more comfortable Korean Gasa genre. In particular, a writer with outstanding literary talent such as Gu-gang would have had no difficulty undertaking such a unique and creative idea. Furthermore, this study devised a psychological healing program for the elderly using the writing methods described in these two works. First, the two works were connected before and after the deathbed experience so that the participants could deeply feel the changes, and replacing the deathbed experience with a meditation experience, a separate writing task was added for each of the two works. “Jinhoegok” was the basis of a program that allows people to promote a comfortable and happy future after a virtual experience of death in connection with an indirect deathbed experience, while “Gisuga,” through a comparison between “The life that I have lived” and “The life that I wanted to try but did not actually live,” was for a program that enables people to objectively and positively accept one’s past and think seriously about “The life that I should live in the future.” It is hoped that research on healing writing methods can be further expanded through this paper.