현대 미국 흑인여성들의 문학적 개입 - 흑인 민족주의의 가능성과 한계 -
African American Women's Literary Interventions on Nationalism
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이 글은 20세기 후반 미국의 흑인여성작가들이 작품활동을 통해서 페미니즘과 흑인 민족주의를 교섭하면서 지속가능한 흑인 공동체를 건설하려고 씨름해 온 방식을 논의한다. 모리슨, 샹게, 워커, 존스 등의 현대 미국 흑인여성작가들은 흑인 민족주의 담론이 흑인공동체 내부에서 작동하는 억압의 문제를 다루지 못한다는 문제의식을 공유하면서 분명하게 페미니스트 입장을 견지한다. 이들과 달리 네일러는 흑인 민족주의의 정치적 유효성을 명시적으로 인정하면서 스스로를 페미니스트이자 흑인 민족주의자로 규정한다. 이 글은 네일러가 페미니즘과 흑인 민족주의를 건설적으로 연결하는 것을 작품활동의 핵심을 이루는 기획으로 삼는다는 점에 주목하여 흑인여성문학이 흑인 민족주의에 비판적으로 개입하여 대안적 민족주의를 제시하는 방식을 논의한다. 이를 위해 1부에서는 현대 미국 흑인여성작가들이 작품활동을 해온 정치적 담론적 맥락을 소개한다. 2부에서는 흑인 민족주의에 대한 흑인여성작가들의 문학적 개입의 양상을 간략하게 논의하면서 이 글이 집중적으로 논의하는 흑인여성작가인 네일러를 현대 미국 흑인여성문학의 전통에 위치시키고 다른 한편 네일러가 다른 흑인여성작가들과 변별되는 지점을 논의한다. 3부와 4부에서는 네일러가 흑인 민족주의와 페미니즘을 교섭하는 방식을 초점으로 네일러의 두 작품을 분석하면서 흑인 페미니즘 관점에서 볼 때 흑인 민족주의의 한계와 가능성이 무엇인지를 논의한다. 그러면서 네일러 당대의 흑인 민족주의가 지속가능한 흑인공동체 건설을 위해 나아가야 할 방향을 논의한다.
Abstract
This article examines how contemporary African American women writers struggled to construct sustainable African American communities through their literary interventions on African American nationalism in the U.S. latter half of the 20th-century. For this, I firstly located women writers, whose works were published in the 1970s and 1980s, at the ideological crossroads between black nationalism and feminism. The article then discusses the discursive and ideological contexts of their literary interventions on black nationalism. Among contemporary African American writers including Toni Morrison, Ntozake Shange, Gayl Jones, Alice Walker, and Gloria Naylor, all of whom are critical to their contemporary black nationalism, I focused on Naylor in order to provide a detailed discussion of how black literary feminism powerfully intervenes on masculinist black nationalism. A self-described black nationalist and feminist, Naylor, among the aforementioned writers, is the most “militant” in claiming African American culture as a positive source of identity. Analyzing Naylor's two novels, The Women of Brewster Place and Liden Hills, I discussed the possibilities and limits of black nationalism, with which Naylor struggles in and outside of her literary work. In doing so, I argued that, by qualifying the power of her contemporary black nationalism, Naylor suggests an alternative nationalism. Such a nationalism comes from feminist unlearning of hegemonic nationalisms; it also acknowledges women as subjects of African American national history, and helps African American communities create another culture of self-love and mutual nurturing.
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