학경 차의 『딕테』에서의 비워내기
Emptiness in Hak Kyung Cha’s Dictee
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My essay suggests that Hak Kyung Cha’s idea of emptiness should not be read as the effect of hegemonic erasure of minority discourses and histories; it is not a negative result of colonialism and marginalization, but a generative and transformative concept appearing widely in her works. Dictee criticizes dominant colonial and imperial interpellations, stresses the myriad moments of conflict and disjunctions, and finally empties the subject of the uneven determinations of ideological apparatuses and their historical and mythical implications. While resisting any attempt to reduce itself to a single classification, Dictee problematizes the official discourses of history and myth, displaces the subject by foreign voices, multiple consciousnesses, and mixed languages, and prepares the emptied self for other possibilities beyond temporal and spatial boundaries of diaspora. Cha’s void is not loss, lack, or abjection. It is rather a site where the writer as well as the reader can be released from the constriction of the superimposed languages and return to the undifferentiated infinity. While liberating the reader from the totalizing grammar of hegemonic ideologies, Cha empties her writing of its authorial presence and actualizes the rejuvenating potential of negation and deconstruction.
Abstract
My essay suggests that Hak Kyung Cha’s idea of emptiness should not be read as the effect of hegemonic erasure of minority discourses and histories; it is not a negative result of colonialism and marginalization, but a generative and transformative concept appearing widely in her works. Dictee criticizes dominant colonial and imperial interpellations, stresses the myriad moments of conflict and disjunctions, and finally empties the subject of the uneven determinations of ideological apparatuses and their historical and mythical implications. While resisting any attempt to reduce itself to a single classification, Dictee problematizes the official discourses of history and myth, displaces the subject by foreign voices, multiple consciousnesses, and mixed languages, and prepares the emptied self for other possibilities beyond temporal and spatial boundaries of diaspora. Cha’s void is not loss, lack, or abjection. It is rather a site where the writer as well as the reader can be released from the constriction of the superimposed languages and return to the undifferentiated infinity. While liberating the reader from the totalizing grammar of hegemonic ideologies, Cha empties her writing of its authorial presence and actualizes the rejuvenating potential of negation and deconstruction.
참고문헌 (21)
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