살아남은 자의 죄책과 애도의 글쓰기: 공지영의 80년대 소설을 중심으로

Abstract

After the Kwangju democratic movement, the Korean literature had the characteristics of self-interrogation as if it couldn’t get the personal dignity without true contact with oneself. The sense of guilty for a victim in history has been set a stage of condolences on the survivor’s mind. Freud treated the psychological matter that occurred due to object loss within only individual emotional life, but 80’s was the time that a mood of melancholy was appealed as a group. If condolences are not done well, as the dead couldn’t go to his last home and then return to the world of the living, they shut the survivors in blame themselves and lethargy. A lot of the dead in 80’s has a lot of questions and has been floating in space time without going to their last home, so then they make the survivors be still in a mood of melancholy. It can be said that the generation in 80’s was the subject of condolences which was caught by a sense of guilty because 80’s was a society of funeral that social members had a function to be redistributed the right and obligation, as registering death of the dead to the society. It means that public participation of the communal subjects could be considered as the part of condolences, which they realized the responsibility of belong together. Since a modern state was built after a war, female literature has been dedicating and breaking away being shut in a dichotomous weather adapts itself to the home-oriented institutional norms for femininity or resists. A few female writers such as O jeong hui and Park kyongni had no choice but to borrow the hysterical passion of a madwoman for getting rid of the same topology as the Mobius strip, even if it could be seen incoherently like as ‘the Virgin Mary’ versus ‘Femme Fatale’. On the other hand, female could not become the subject of condolences but become the subject for condolences because she couldn’t get out of the position as a space signal and a symbol that recalled the position of people as a victim and suffering. If so, it can be said that the violence of butchery made the 3rd path for female, as destroying the dichotomous boundary such as people/unpatriotic person and male/female. As the victims of history were registered as the ancestors, the right and obligation was redistributed and their role was set again. If it is so, out of the symbolic object that remembered a pitiable history, can female be the subject of condolences that can plan the ideal society depending on desire and wish of a conscientious individual?