소리내는 언어: 단테의 속어

박상진 ( Sang Jin Park ) 한국이탈리아어문학회(구 한국이어이문학회) 2015 이탈리아어문학 Vol.0 No.44

Latin had been losing its power and currencysince the fall of the Roman Empire in the fifth century, and the so-called Romance languages insistently replaced it in the spoken as well as written languages. In Italy, such radical linguistic change yielded its first visible achievement in literary form in Federico’s court in Sicily in the 12thcentury, and along with the toscaneggiameto supported by the large scale of transcription the linguistic transition moved toward northern Italy to converge into the Dolce stil novo at the end of 13th century. Dante and his companionsin the Dolce stil novo were able to suggest a new form of Italian vernacular thanks to the economic and cultural development of Firenze. Dante was irresistibly located in the center of such a radical transition from Latin to Italian vernacular, which occurred as part of the big shift of the entire world and history from the Medieval to the modern era. Simply from his strong-willed response to the demand of his time, he considered such indispensable human concerns as salvation, justice, community, and love, and the issue of vernacular was undoubtedly one of the fundamental questions. He already seems to have felt the necessity of explaining how he dealt with the hot issue of the vernacular when he wrote hisfirst literary book Vita nova. Although he chose to use the Italian vernacular for this unique composition of poetry and prose, proposing a way of communicating human emotion by expressing his love toward Beatrice, he showed, as Gayatri Spivak points out in her feminist observation about Beatrice not understanding Latin language, a consciousness of the transition from Latin to the Italian vernacular. This work wasfollowed by a decade of new experiences of philosophy and politics, and more decisively, his lifelong exile after which he expressed his firm belief in the Italian vernacular in his extraordinary achievement La divina commedia, as well as discussing the issue of languages in his philosophical writing Convivio and his more serious book on language, De vulgari eloquentia. In so doing, he proposed, in theoretical and creative writings, that the Italian vernacular was the most crucial problem in his contemporary culture and successfully suggested its complete form. His choice of the Italian vernacular instead of Latin in his writings was mainly for the purpose of making his language a tool for communication with the world in which he was situated. What is crucial here is that we call this language of communication the literary vernacular language. Dante pursued writing in the literary vernacular through his experience of translation. Dante states that “the first one who started to write poetry inthe vernacular started to do so because he wanted to make his wordscomprehensible to women, who found it difficult to follow Latin verses.”(Vita nova. XXV.6) We may infer that his statement corroborates the idea that the first poets who used the Italian vernacular thought in the Latin; thus, for them, to write in the Italianvernacular was a sort of translation. Indeed the Italian vernacular took its complete form and usage only when they were no longer conscious of thinking in Latin or translating Latin into the Italian vernacular; at this very point, Italian as the mother tongue became their literary language. This observation is noteworthy in order to understand Dante’s challenge to form a new language because the vernacular he invented was converged into the literary language which was his ultimate perfection. His challenge was successful in that he didn’t forget that his vernacular includes traces of its origins, stemming from sound and thing (This is why we call his linguistic pursuit ‘experience’). Only in this way could hemake his vernacular a literary language and further it to make the different languages and cultures communicate. By creating the literary vernacular language as such Dante was able to prepare the platform on which he moves from the ‘dead memory’ of the center-language to the ‘living voice’ of the periphery-language. Dante’s vernacular leads him to learn Latin and acquire knowledge, so the vernacular for Dante is the fundamental basis andenergy for the creation of literary language. Positioning himself on the summitof Paradise the pilgrim loses the competence of human language and mentions theconcept of ‘ineffability’. This is, to borrow from Agamben, a poetic event whichderives from the distinction between the intellect and language; the intellectcannot grasp what language says and language does not completely follow what the intellect comprehends. What matters here is that that language indicates the vernacular; the vernacular is the language that composes that poetic event. Here while language speaks without comprehending, the intellect comprehends without being able to speak. The vernacular makes our soul listen to and feel itself; in this proposition, as the pilgrim Dante experiences, the intellect is pushed out and instead there remain language and soul. Now Dante’s vernacular relates itself to the soul no longer in the way in which he expresses what the soul sees, but in the way in which the soul listens to what the language says.Now the vernacular is neither a signifier that stands for something nor a medium to link one with another; rather it becomes a thing-language that transfigures into the sense. The sphere in which at the beginning of our universe, language was first created seems to be related to what Dante, as the pilgrim and the writer, experienced in the Paradiso/paradise under the name of ineffability. Dante declares that his usage of the vernacular “will be the new light, the new sun, which shall rise when the sun of this our day shall set, and shall give light to those who are in darkness and in gloom because the sun of this our day gives light to them no more.” (Conv. 1.13.12). His dream has been realized, particularly by virtue of translations of his writings into a lot of modern vernaculars.

사전 기술을 위한 통속어의 개념과 유형

안의정(Ahn, Euijeong),김현강(Kim, Hyun-Kang),손희연(Son, Hui-Youn) 한국사전학회 2013 한국사전학 Vol.- No.21

This study is aimed at exploring how the dictionary could describe the extensive phenomenon and various types of vernacular in detail, based on discussion on the concept of vernaculars. Such study starts with the idea that discussing the concept of ‘vernacular’ is a prerequisite of recognizing the value of everyday language, and identifying and describing its nature and phenomenons associated with it. First of all, this study confirmed the innate secularity and dailiness of everyday language and established the concept of vernacular. Historically, the process of individual languages including Korean being conceptualized demonstrated that ‘noble language’ separate from everyday communications become secularized, and such language turns into everyday language and norms, which is ironical and universal. Vernaculars are the result of such universal phenomenon involving secular, everyday language, showing various aspects and functions, based on secular effects, popularity and the nature of colloquial language. Based on such concept and nature of vernaculars, this study tried to explore ways of describing them in dictionaries, on the premise that vernaculars are an universal phenomenon as an everyday language. To achieve the goal, this study defined the phenomenon of vernaculars in terms of linguistic forms and various types of vernaculars for dictionary definition. Next, the method of describing diverse words and language phenomenons associated with ‘vernaculars’ in detail in dictionaries was discussed. Given the characteristics of vernaculars, they cannot be limited to words, which means phrases or sentences and non-segmental units should also be included in the description of vernaculars. In addition, since they have functional properties beyond the lexical meanings, relevant situations, nuances and causes of their occurrence should be described in detail, and separate register labels and metalanguages are needed for description of the environment and uses of vernaculars.

방법으로서의 버내큘러

강성우(Kang, Sung-woo) 실천민속학회 2020 실천민속학연구 Vol.35 No.-

본 고는 버내큘러를 방법론으로 차용한 문헌들을 살펴보고 버내큘러가 사용되는 양상을 연구기 위함이다. 민속학적인 관점에서 볼 때, 버내큘러는 특정한 맥락에서 언어나, 물건, 지역민의 관례 등을 지칭하는 용어로 사용되었다. 이에 버내큘러는 민속학보다 더 일반적인 용어로 지역이나 지방에서 정의되고, 생산되고 표현되는 것들을 뜻한다. 그래서 모든 버내큘러가 민속학의 범주에 들어가는 것이라고 할 수는 없으나 모든 민속학은 버내큘러라고 할 수 있다. 본 고에서는 먼저 중요한 개념인 버내큘러(vernacular)의 의미와 다양한 관점을 제시하면서 버내큘러는 연구해야 하는 ‘대상’인 동시에 ‘연구 방법’으로 설정하고 버내큘러의 방법론적인 가능성을 제시했다. 특별히 버내큘러가 현대철학사상이나 이론들과 결합하면서 지속적으로 개념을 확장하는 과정을 고찰하고, 버내큘러가 가진 혼종성(hybridity)의 본질에 주목하여 방법으로서의 버내큘러가 극명하게 드러나는 세 가지 영역에서 논의를 확대했다. 먼저, 일상 연구에서 버내큘러의 의미와 역할에 대한 내용을 전개하면서 평범한 일상에서 새로운 습관을 창조하고 공명하는 문화적인 의미들을 재발견하는 버내큘러의 방법론에 주목했다. 그리고 공식적인 기억과 버내큘러 기억 간에 관계와 상호 보완적인 역할에 대해 논의하면서 기존의 집단기억의 분야에서 이전에 집단의 기억을 통해서 보지 못하는 부분을 재발견하는데 의미있는 이론적인 적용 분야로 남아다고 강조했다. 마지막으로 오리엔탈리즘과 버내큘러와 관련해서는 버내큘러를 통해서 서구 중심의 시각을 넘어서는 논의를 가능하고 의미있는 방법으로서 시각을 새롭게 한다고 주장했다. 그리고 단선적인 서구 중심의 인식과 방법론을 벗어나 전지구적 혹은 세계사적인 시각을 가능하게 하고, 유럽 중심의 역사관에서 탈피하게 되는 바탕으로서의 역할에 대한 가능성을 제시했다. 이상의 논의를 통해 버내큘러가 그 자체로 뿐 아니라 방법론의 관점에서 다양한 시사점들을 제시할 수 있음을 밝혔고, 이와 관련된 후속 연구가 계속되기를 기대한다. The aim of this paper is to review researches on vernacular and its related literatures in order to understand how vernacular would be used as a methodological category. From the view of folklore, the term vernacular refers to the particular localized language, objects, and practices in specific context. Thus, in general, vernacular is understood as a more general term than folklore and not everything that is vernacular is folklore, but all folklore is vernacular. In this paper, I attempts to provide the various definitions of “vernacular” and its related perspectives. At the same time, this paper suggests that studying vernacular should not be confined to traditional system of folklore. Rather, vernacular should be considered as a practical and useful methodological category. In other words, vernacular is useful not only as a research subject to folklore but as a method. More importantly, I emphasize the hybrid nature of vernacular by examining its flexibility, which enable vernacular combining with different theories. In particular, I deal with three major topics in relations to vernacular: 1) vernacular in everyday life, 2) contested between vernacular memory and public memory, 3) vernacular and Orientalism. I demonstrate how vernacular could be used in these three contexts. The further research is needed especially to articulate vernacular as method by utilizing the hybrid nature of vernacular.

단테의 『향연』과 속어 개념

김운찬(Kim, Woon-chan) 한국외국어대학교 외국문학연구소 2007 외국문학연구 Vol.- No.28

『향연』은 단테의 사상과 철학을 집약적으로 보여주는 작품이다. 비록 처음의 의도와는 달리 미완성으로 남아 있고, 백과사전처럼 여러 다양한 주제들을 다루고 있지만, 단테의 예술과 사상적 편력을 총체적으로 이해하는 데 중요한 실마리들을 제공한다. 『향연』의 여러 주제들 중에서 관심을 끄는 것은 ‘속어’에 대한 관념이다. 물론 그 이전부터 단테는 속어로 작품을 쓰고 속어에 대한 견해를 밝히기도 하였지만, 『향연』의 집필을 계기로 체계적이고 독창적인 언어관으로 확립되었기 때문이다. 그 핵심은 속어의 효율성과 창조적 가능성에 대한 확신이었다. 구체적으로 말하자면 속어, 즉 피렌체의 토착 언어가 라틴어 못지않게 뛰어난 언어로서 기능할 수 있다는 것이었다. 라틴어가 가톨릭교회의 공식 언어이자 학문과 예술의 보편 언어로 기능하고 있던 당시의 상황에서 그것은 획기적인 생각이었다. 하지만 그의 속어 개념은 『신곡』을 통해 실증적으로 검증되었다. 단테는 문학사에서 불후의 고전으로 꼽히는 작품을 피렌체의 속어로 집필함으로써 자신의 언어관이 옳다는 것을 증명하였을 뿐만 아니라 이탈리아어의 정립 과정에서 결정적인 역할을 하게 되었다. One of the most important contributions of Dante's Convivio can be found in the use of the vernacular. It was not the first work written in the vernacular; Dante wrote also his first 'libello' Vita Nova in his native tongue of Florentine dialect. But with Convivio he began a systematic defense of the vernacular, which he considered to be more noble than Latin in De Vulgari Eloquentia. Probably Dante was the first European writer to defend and promote the use of the vernacular against Latin. In fact it was a revolutionary decision to write philsophical treatises in the vernacular instead of the Latin, that was a universal language between the Medieval European intellectuals. Dante's promotion of the vernacular culminated in his Divine Comedy, elevating the Italian language from daily use into 'volgare illustre', noble as much as Latin, and demonstrating that it was suitable also for the highest sort of expression. And it was the most prominent outcome of Convivio, which though incomplete, was in large part the first great example of a treatise on the vernacular. If Convivio was a theoretical argument on the vernacular, the Divine Comedy became the actual proof of his attempts to discover and experiment on the ideal Italian language, the noblest vernacular as he explained in De Vulgari Eloquentia. And with the final victory of the Italian vernacular completed in his masterpiece Divine Comedy, Dante could become "the new light, the new sun", as he hoped at the end of the first trattato of the Convivio. This article examined Dante's ideas on the vernacular throughout his works from Vita Nova to the Divine Comedy focusing on the important role of Convivio, that could be considered the declaration of independence of Italian language from Latin.

詩와 歌의 위계화와 歌의 위상을 둘러싼 제 논의

박애경 열상고전연구회 2011 열상고전연구 Vol.33 No.-

詩歌란 말 그대로 시와 가를 합해 이르는 말이다. 시와 가를 하나의 실체로 사유하는 관습은 ꡔ詩經ꡕ에 전범을 두는 동양가요의 전통 안에서 형성된 것이다. 그런데 20세기 이전 우리 시가사는 한시와 국문시가가 각각 詩와 歌로 존재하며 공존해왔다. 시는 문집에 실리며 기록의 대상이 되는 반면, 가는 구연을 통해 향유되어 왔다. 이는 국문으로 된 시가가 문자성을 획득하지 못한 채, 시와 분리된 채 존재해왔다는 것을 의미한다. 한시와 국문시가 간에는 향유방식과 장르실현 방식의 차이뿐 아니라 眞書와 諺文, 문어와 구어라는 언어체계의 차이가 근본적으로 자리하고 있다. 국문시가와 한시라는 영역 주위에는 이렇듯 표기 체계의 차이라는 근본적 문제뿐 아니라, 구어와 문어의 불일치, 시와 가의 분리, 담당층의 분리라는 문제가 중첩되어 있다고 할 수 있다. 그런데 국문시가와 한시는 이러한 위상과 담당층의 차이에도 불구하고, 공존하고 때로는 영향 관계를 주고받으며, 표기 체계의 차이로 인한 간극을 해소해왔다. 이 연구의 목적은 한시와 국문시가가 각각 시와 가로서 존재했던 이중언어 시대 국문시가의 존재의의와 가치를 재구하려는 것이다. 이를 위해 詩文에 익숙하면서도, 국문시가를 남겼거나 국문시가에 대한 비평의식을 보여준 문인들의 글과 작품을 분석하였다. 이들의 시가관은 ꡔ詩經ꡕ의 風敎나 性情論이라는 전범적 사고에서 출발하였지만, 그것이 이론과 창작에서 실현되는 방식은 개인의 창작 동기나 시대정신에 따라 달랐다고 할 수 있다. 이 연구에서는 문인들의 국문시가에 대한 관심을 詩餘라는 표현론적 관점과 敎化와 觀風이라는 효용론적 관점에서 살펴 보았다. 또한 민간문화 역량이 증대함에 따라, 歌의 본질과 효용에 대한 재발견이 문예사조로 나타나는 경향도 주목하였다. 시와 가 사이의 거리를 좁히려는 문인들의 노력과 민간문화의 역량이 더해지면서, 詩와 歌, 眞書와 諺文, 문어와 구어로 확고하게 위계화된 질서에 변화의 조짐이 나타나게 되었다. 이는 중세적 문예 질서의 균열을 의미하는 것이라 할 수 있다. The history of Korean traditional poetry has been being within the structure of diaglosia before 20th century. The materials of verse spoken and written in Korean vernacular has been regarded as a part of ‘歌 songs’, being enjoyed in the tradition of oral culture while the poetry written in Chinese classic has existed as typical written literature. It can be said that the materials of verse spoken and written in Korean vernacular was excluded from the field of literacy. In this way, there has been fundamental differences of linguistic system including the hierarchy of ‘眞書 Chinese classic’ and ‘諺文 Korean vernacular’ or written language and spoken language as well as the difference of enjoyment methods around the poetry written in Chinese classic and materials of verse spoken and written in Korean vernacular. Despite of the difference in terms of status, the poetry written in Chinese classic and materials of verse spoken and written in Korean vernacular has been trying to narrow the gap resulted in the writing system. The main purpose of this paper is to inquire into the meaning and value of the materials of verse spoken and written in Korean vernacular in the age of diaglosia. To reach this goal, I analyzed the material works or critical essays of literati who created poetry in Korean vernacular or showed critical views on Korean vernacular songs. Even though their views toward the Korean vernacular songs seem to be inspired by the spirit of '詩經 great books of odes', the practice means were differentiated according to their own creation motive or the spirit of the times. In this paper, I looked into the interest toward the materials of verse spoken and written in Korean vernacular in terms of ‘詩餘 the rest of poetry’, ‘敎化 edification’ and ‘觀風 observation of custom’. In addition, I paid attention to the change of literary trend and the movement of ‘rediscovery of Korean vernacular songs’ as the potential power of folk culture was growing gradually. As a consequence, the sign of change cloud be found in hierarchy order between poetry and songs, ‘眞書 Chinese classic’ and ‘諺文 Korean vernacular’ and written language and spoken language. Needless to say, it indicates to the crack of medieval literary order.

해방과 개념, 맹세하는 육체의 언어들 : 미군정기 한국의 언어정치학, 영문학도 시인들과 신어사전을 중심으로

황호덕 ( Ho Dok Hwang ) 성균관대학교 대동문화연구원 2014 大東文化硏究 Vol.85 No.-

미군정기(1945~1948) 한국의 언어 공간을 영어, 신어, 새 말 세 개의 ``새로운 언어``들이 해방공간을 분할하고 있었고, 일본어 역시 매개적 힘을 잃지 않고 있었다. 후기식민지=신식민지로 이어지는 해방 후 한국의 레짐은 통역관 정부 혹은 광범한 통역체계에 의한 지배로 요약된다. 통역체계는 일본어에서 영어로 바로 이행한 것이 아니라, 일본어라는 언어 혹은 ``친일파``라는 사회집단을 매개로 이루어졌다. 이 시기의 언어 현상의 원천은 법과 제도, 풍속과 생활, 과학과 맹세로 범주화될 수 있다. 1) 법과 제도의 언어로서의 미군정(MG)의 영어에 도전하는 사회주의적 지향의 언어들은 신어사전이나 ``주의, 사회, 과학``이라는 표제가 붙은 팜플렛류의 어휘집을 통해 확산되어 갔다. 미소 분할로 상징되는 남북 양쪽의 레짐은 새로운 외래 풍속어들의 대량 유통을 촉진했다. "굿모닝" 혹은 "아첸 스빠시보, 댕큐 베리 마치"라는 인사말로 상징되는 언어공간은 흔히 ``모던어`` 혹은 ``현대어``로 범주화되었다. 여기 서 정치와 법의 형식은 풍속의 형식으로 세속화된다. 2) 미군정기 한국의 신어 중 7할을 장악한 것은 소위 ``이즘``의 언어였다. 주로 사회주의와 깊이 관련된 이들 신어들은 과학적 사회 분석에 기반하여 일종의 정치적 맹세로 유도되는 경향을 보인다. 소위 선도 개념을 통한 기대 지평의 확보가 이들 언어의 특징이다. ``역사에서 정치적 약속의 기초``를 이루는 이 이즘의 어휘들은 일종의 코뮨, 즉 ``맹세로 맺어진 결사``들을 만들어냈다. 해방기 내전적 상황이 친일과 부일협력과 같은 과거(처리)의 약속과 각종 주의가 포함하는 미래의 행동(지침)들이 결합하는 ``맹세``의 세계라 할 수 있다. 사회주의, 공산주의, 민주주의와 같은 맹세의어휘들은 당대에 있어 여러 ``우리``들의 결사체에서 시작해 이들을 ``하나로 묶어주는 힘``이자 기대지평의 경합이라는 상황을 연출했다. 이 맹세의 언어는 口號 즉 살아 있는 목소리를 통해 재연출되었고, 해방기의 혁명적 상황 속에서 맹세와 구호는 풍속 및 생활과 결합했다. 3) 언어학적 관심에 있어서는, 소위 ``우리말`` 회복, 즉 고유어 지향이 법, 풍속, 맹세의 언어 상황과는 별도로 당대의 언설을 지배했다. 민족과 사회, 민주주의와 사회주의 모두가 이 ``우리말``이라는 공백의 가치를 각각의 방식으로 채워 나갔다. ``우리말``이라는 기표의 기의는 따라서 앞서의 두 언어의 내전에 의해 결정되었고, 결과적으로 양쪽 모두에 산포되었다. 이 우리말에의 신념이 일견 영어, 러시어와 적대하는 듯 보이지만, 꼭 그랬던 것은 아니다. 남한에서는 미국에서 40년을 산 이승만이, 북한에서는 중국공산당의 인민위원이었고 소련 붉은군대의 대위였던 김일성이 지도자의 자리에 올랐다. 한 사람은 영어를 잘했고, 또 한 사람은 통역없이 스탈린이나 마우쩌뚱과 대화할 수 있었다. 그리고 그 둘 모두 한글전용론자들이었다. 폭발적으로 증가하고 있던 개념어와 신어들은 ``우리말``의 회복이라는 자기정화의 장치를 통과해야 했다. 그 과정에서 ``새 말`` ``새 나라``라는 담론과 결합한 ``천재적 대중``이라는 정치 주체, 언어적 주체가 재발견되었다. 왜냐하면 이들에 의해 개념과 생활, 외래성과 고유성의 독특한 종합이 수험되고 승인되었기 때문이다. 김기림은 이 잡종화된 ``새 말``로부터 코스모폴리타니즘과 고유어 지향을 동시에 발견했다. 김기림에 따르면 민중 혹은 대중을 고려할 때, 당대의 언어현상은 고유한 코스모폴리타니즘(vernacular cosmopolitanism) 혹은 코스모폴리탄적 고유주의(cosmopolitan vernacularism)으로 해석될만한 것이었다. 김기림은 미군정 교육당국과 천재적 대중의 이러한 언어적 격돌을 "문법과 문학의 싸움"이라 요약하였다. "하나는 말의 헌법을 만들려고 들었는데 다른 하나는 현실의 움직이는 산 말에 충실하려고 하였"다는 것이다. 개념이 투쟁을 낳고, 투쟁 개념이 현실을 움직이던 시대. 입에서 나오는 외침인 구호가 더 이상 개념과 분리되지 않았던 시대. 맹세가 여전히 의지와 행위와 윤리를 가졌던 시대. 약속의 시대. 개념이 해방된 시대는 그리 오래가지 않았다. ``반공`` 혹은 ``빨갱이``라는 무시무시한 큰타자의 등장과 함께 해방의 언어 경험은 운동가들의 ``지하의 언어`` 혹은 빨치산의 ``산하의 언어`` 안으로 底流하게 된다. 그리고 이들에게 대일본제국과 대한민국은 별로 다를 게 없는 나라였다. 반공체제의 본격화와 함께, 해방기를 통해 잠시 지상에 드러났던 언어들은 땅에 묻은 문건들, 증언들, 산하를 쓰는 문학어들 안에서 겨우 존재하게 된다. 사회와 과학이라는 기대 지평 안에서 개념적으로 사고했던 사람들에게 해방 공간(1945~1948)이란 장기지속된 식민주의 체제 사이의 휴지기, 혹은 앙시앙 레짐이 복귀하는 짧지 않은 과정이었을지 모른다. During the US Military Government period of South Korea(1945-1948), the linguistic sphere of South Korea was divided into three new linguistic rule - English, neologisms, and vernacular language besides Japanese that still demonstrated its power as a mediator. The regime of liberated South Korea, which was a continuum of post-colony or neo-colony, can be described as a regime ruled by "the government of the interpreter" with a broad sense of translation. The system of interpretation as the colonial technology was not an immediate transfer from Japanese to English, but was rather possible through a mediating, Japanese and pro-Japanese social class. The origins of linguistic phenomena in this era can be categorized as follows: law and system; custom [vogue] and livelihood; and social science and oath. 1) The language that aimed at socialism challenged the English hegemony of the US Military Government, which was the language of law and system, and this language was circulated through the dictionaries of neologisms or pamphlets under titles like "-ism, the social, science." And the regimes of South and North Korea that symbolized the division of the United States and the Soviet Union accelerated the massive circulation of new words that were in vogue. For example, the linguistic sphere that shared the foreign expressions of greetings, such as "good morning," "очень спасибо," or "thank you very much," was categorized as modern language or contemporary language. In this sense, the form of the law became secularized as the form of custom [vogue]. 2) It was the language of so-called -ism that occupied the seventy percent of the neologisms in South Korea during the US Military Government period. The neologisms that were mostly related with socialism were induced to become a kind of "oath" based on their scientific or sociological analysis. These neologisms expanded their expected horizon through the concept of pioneers. These words of -ism, which built the foundation of political promise throughout history, created a kind of commune, or an association concluded with oaths. The civil war-like situation of liberated Korea was a world of oath where the liquidation of the past, such as the issues of pro-Japanese or collaborators, and various other -isms were combined. The vocabularies of oath, including socialism, communism, and democracy, formed the association of the present us, whose power enabled the people`s solidarity. This language of oath was represented through a living voice, i.e. slogans. In this revolutionary situation of liberated Korea, oaths and slogans were combined with custom and everyday life itself. 3) The recovery of "urimal" (literally means "our language"). Its concept is close to vernacular language, or near the vernacular rules of the language of the time, aside from the linguistic situation of law, custom, and oath. A nation (people), society, democracy and socialism fill the void of urimal in their own ways. The signified of the signifier, the vernacular language, was decided by the result of the civil war between the nation and society or democracy and socialism. As a result, the concept of urimal spreads to both sides. The belief of the vernacular language seems antagonistic toward the foreign languages such as English or Russian. However, this was not always the case. For example, Rhee Syng man who resided in America for forty years and Kim Il Sung who used to be a People`s Commissar of the Chinese Communist Party and also a captain in the Russian Red Army took chief positions in South and North Korea, respectively. Rhee was fluent in English, and Kim was able to converse with Stalin and Mao Zedong without interpreters. In addition, these leaders advocated the exclusive use of hang ul, or the Korean language. An exploding increase of conceptual words and neologisms had to pass the self-purification process in order to recover vernacular language. During this self-purification procedure, a political and linguistic subject of ``genius people/mass,`` which was associated with the discorse of ``new words or new nation`, was discovered. The unique combination of concepts, lives, foreignness and uniqueness was examined and approved by these newly born agents of "genius people." Kim Ki-rim found both cosmopolitanism and vernacularity from these hybrid neologisms. In Kim`s understanding, considering the people or mass, the linguistic condition of the time could be interpreted as vernacular cosmopolitanism or cosmopolitan vernacularism. He concluded the linguistic collision between the educational authorities of the US military government and the "genius people" as a battle between the grammar and the literature: "While grammar endeavored to create the law of the language, the literature devoted to converge the living words in reality. "The era of promise: The era when the concept created the struggle, when the concept of struggle changed the real itself; the era when the slogans that people cried out were not separate from their concepts; the era when the oath still preserved its will, performance, and ethics. However, this era of liberated concepts did not last long. With the emergence of discourse against Others, such as anti-communism or the Reds, the linguistic experience in liberated Korea disappeared behind the underground language of activists or remained as merely partisan affiliated language. For these people who spoke the hidden language, the republic of Korea was not so different from the Japanese Empire. The people who avoided becoming Japanese military conscription became partisans, and the language that once appeared on the ground now barely remained in the buried documents, testimonies, and literary works like river novels. For people who continued their thoughts in the realm of ``society`` and ``science``, the liberation space of South Korea (1945-1948) would be a suspension period between the two prolonged colonial systems, or the period that was long enough for the (post)colonial rule and legacy as an ansien regime to return.

탈식민주의 관점에서 본 버내큘러의 문화적 위상

안영주(Ahn, Young Joo) 한국디자인문화학회 2016 한국디자인문화학회지 Vol.22 No.4

본 논문은 버내큘러에 대한 역사적 인식을 비판적으로 살펴보고, 그러한 비판을 통해 버내큘러의 새로운 위상을 고찰하고자 한 연구이다. 그동안 버내큘러는 모던 문화의 프레임 안에서 전통과 현대, 제도와 일상, 중심과 주변이라는 대립구조로 분리되었으며, 그 안에서 지엽적이고 저급한 것으로 사유되어 왔다. 그러나 버내큘러는 포스트모던 문화가 등장함에 따라 디자인의 새로운 대안으로 귀환하였으며, 나아가 ‘지역 문화’의 부상과 함께 글로컬리즘의 중요한 요소로 주목받고 있다. 하지만 이러한 상황이 버내큘러의 위상이 승격되었음을 의미하는 것은 아니다. 오히려 그것은 ‘문화적 다양성’이라는 상대주의적 전략을 구축하면서 차이를 속박하고 제거하기 위한 장치로 기능할 수 있다. 이러한 관점에서 연구자는 탈식민주의 담론을 이론적 배경으로 살펴보았다. 특히 호미 바바의 ‘문화적 차이’ 개념을 포스트 모던 문화의 키워드인 ‘다양성’이라는 프레임과 비교하여 고찰함으로써 버내큘러의 새로운 위상을 설정해 보고자 하였다. ‘문화적 다양성’이란 용어는 다양한 문화를 반영한다는 매우 이상적인 이데올로기를 담고 있지만, 그것은 지배 문화가 허용하는 그리드 내에서만 가능한 일이며, 반면, ‘문화적 차이’는 문화적 이해와 판단의 과정에서 하나로 통합될 수 없는 의미와 가치들을 충돌시킴으로써, 동일시의 전략을 재설정하게 만든다. 또한 연구자는 이러한 논의를 끌어내기 위해 20세기 포스트모던 시대의 버내큘러에 대한 관점을 로버트 벤추리(Robert Venturi)나 할 포스터(Hal Foster) 등의 건축 이론과 디자인 저술가 엘렌 럽튼(Ellen Lupton)의 관점을 배경으로 하여 전개하였다. 연구자는 이러한 과정을 통해 버내큘러가 기존의 관점으로부터 벗어나 현재 우리의 삶속에서 재고되어야 함을 논하고자 하였다. 우리가 버내큘러를 동시대 삶 속에 내재한 ‘문화적 차이’로 인식할 수 있다면, 버내큘러는 지배문화를 공고히 하는 다양한 전략 중 하나가 아니라, ‘새로운 틈’을 창출해 내는 것으로 재분할 될 수 있으며, 그러한 과정을 통해 버내큘러는 권력의 공간이나 관계를 비판적으로 사유할 수 있는 인식의 틀로 작용할 수 있을 것이다. This study would critically examine historical recognition on vernacular and discuss a new phase of vernacular based on those concerns. Vernacular has been regarded as the marginal and the lowbrow that could not obtain universality in the confrontational structures between tradition and modernity, between the center and the periphery, and between system and everyday life along with the birth of modern culture. However, vernacular returned to new elements of design along with the appearance of postmodernism, and furthermore, in the geography of glocalism, attention is paid to that, along with the rise of ‘local culture.’ Yet, this phenomenon does not mean the changed phase of vernacular. It may rather function as a device to restrict and limit the difference, constructing a relativist frame of ‘cultural diversity’. For this discussion, I applied post-colonial theory as a theoretical background. Especially, Homi K. Bhabha’s concept of ‘cultural difference’ was discussed in comparison with the frame ‘diversity,’ a keyword of post-modern culture, to set up a new phase of the vernacular. The term, ‘cultural diversity’ contains an ideal ideology that reflects numerous cultures, but it is possible only in the grid that mainstream society or governance culture allows. On the other hand, the ‘cultural difference’ makes the strategy of identification reset by making meanings and values collide, which cannot be combined into one, in the process of cultural understanding and judgment. In addition, the discussion of the vernacular in the post-modern era was conducted through architectural theorists like Robert Venturi or Hal Foster etc. and studies by design writer Ellen Lupton from a critical position. Through this process, this study would discuss that the vernacular should be reconsidered in our present life escaping from the existing viewpoint. We can recognize the vernacular as a ‘cultural difference’ inherent in contemporary life, it will be subdivided into something that creates a ‘new gap’ not one of various strategies that solidify the dominant culture, and through such a process, vernacular may act as a cognitive framework by which we can critically think the space or relation of power.

사투리 인지와 언어 변화

배윤정 ( Bae Yoonjeong ) 한국방언학회 2020 방언학 Vol.0 No.32

표준어화의 크고 빠른 흐름으로 인해 지역 사투리들이 사라져가고 있는 와중에도, 어떤 말들은 변하거나 사라지지 않고 계속 남아 있다. 이 연구는 표준어화라는 변화를 입는 말과 그러지 않는 말이 가지는 차이가 화자들의 사투리 인지 여부라고 보았다. 표준어화는 사투리라고 생각하는 말을 사용하지 않는 의식적인 변화라는 점에서, 화자들이 자신이 쓰는 말을 사투리라고 인지하는지가 중요하다는 생각이다. 2-30대 부산지역어 화자들에게 부산사투리가 섞인 중부방언 화자의 발화를 들려주고 해당 발화가 중부방언 화자의 발화로 자연스러운지를 물었다. 모든 제보자들이 표준어 교육을 받았고 대부분이 중부지역 거주 경험이 있음에도 불구하고, 사투리라고 인지하지 못하는 표현들이 적지 않음을 확인하였다. 또한 그 표현들의 공통점으로 형태가 표준어와 큰 차이가 없다는 점을 꼽았다. 같은 실험을 2-30대 중부방언 화자들에게도 해본 결과, 중부방언 화자들은 대체로 사투리를 잘 인지하였다. 그러나 적지 않은 사투리들에 대하여 중부방언이라고 인지하기도 하였는데, 이들은 대부분 부산지역어 화자들이 높은 확률로 사투리임을 인지하지 못하는 말이었다. 다른 지역어 화자들이 중부지역에 거주하면서 사투리라고 인지하지 못하는 말들을 활발하게 사용하였기 때문에, 중부방언 화자들도 자연스럽게 해당 표현들을 받아들였을 가능성을 생각할 수 있다. 이로써 화자들의 사투리 인지 여부는 지역어의 표준어화뿐 아니라, 중부방언에의 타 지역 사투리 유입에도 영향을 미친다는 것을 확인해볼 수 있었다. While local dialects are disappearing due to the large and rapid flow of standardization, some words remain unchanged or disappear. This study believes that standardization is a conscious change that does not use the words that they think are vernacular, so whether or not speakers perceive their words as vernacular determines whether or not they are changed. We asked speakers of Busan dialect in their 20s and 30s to hear the utterances of central dialect speakers mixed with vernacular. Although all the informants were educated in standard language and most of them had experience living in the central region, it was confirmed that there were quite a few expressions that were not recognized as vernacular, and the commonalities of those expressions were considered. As a result of conducting the same experiment with central dialect speakers in their 20s and 30s, central dialect speakers generally recognized vernacular well. However, many of the vernaculars were recognized by the central dialect speakers as the central dialect, but these were words that most of the Busan speakers did not recognize that they were vernacular with a high probability. Since the words were actively used by other local speakers living in the central region without recognizing that they were vernacular, it is possible that the central dialect speakers also naturally accepted the expressions. As a result, it could be confirmed that the vernacular cognition of the speakers adversely affects not only their local language but also the central dialect.

Making the V Vernacular Vernacular Visible: How Hong Hui-bok Redefined the Korean Popular Novel by Translating the Chinese Novel Jinghuayuan

( Emanuel Pastreich ) 성균관대학교 동아시아학술원 2005 Sungkyun Journal of East Asian Studies Vol.5 No.1

This paper considers the effort of the Korean scholar Hong Hui-bok to revitalize Korean vernacular narrative and give it an authority equivalent to that of literature proper. He did so in the preface to his translation into vernacular Korean of the Chinese novel Jinghuayuan (1835). This preface is the first attempt by a Korean intellectual to analyze Korean vernacular narrative in a systematic manner. Hong`s argument makes clear the relationship between the Korean concern with vernacular Korean writing and the awareness of a Chinese vernacular. The paper considers why Jinghuayuan interested Hong and how he adapted it for a Korean readership. Moreover, the full preface is presented along with a careful consideration of its implications. The social and historical background behind Hong`s theory of the novel, and his predecessors in the Chinese tradition are also treated.

샤를로트 페리앙의 디자인에 나타난 버내큘러적 디자인 연구

안영주(Youngjoo Ahn) 현대미술사학회 2013 현대미술사연구 Vol.0 No.33

Charlotte Perriand (1903-1999) was a furniture designer and interior architect who participated in the avant-garde design movement with Le Corbusier. As a female designer, Perriand had collaborated with Le Corbusier for about 10 years since 1927 and was relatively unnoticed in his shadow. This paper critically examines the way in which her design work was a practice to return the design that was located in a transcendental space by the formal logic of modernism to overall dimensions of life. It also explores the point that the vernacular design as ‘margin’ interacts with the modern design as ‘center’ through her philosophy such as L’art d’habiter and L’art de vivre. The term, ‘vernacular’ is derived from the Latin word, vernaculus that means ‘house, native, and indigenous’. The concept of ‘vernacular’ was used negatively in modern design. However, it is understood that the concept was “appropriated from the past” or “appropriated from the contemporary sub-culture”, “with the obvious intention of designer” as an alternative language nowadays. My paper explains the oeuvre of Perriand as the ‘vernacular-like’ design that has the features of vernacular. In particular, Perriand’s works from 1940 to 1941 in Japan enables us to discuss her works in the category of the vernacular style design. Perriand, employing the rhetoric of vernacularlike design, mediated the very dichotomy of regionalism and internationalism on one hand, and handicraft/folk art and industrial production/elite design on the other. In her works, Perriand diverted Japanese vernacular objects made of the materials such as straw, rush, bamboo, and mountain creeper. As Perriand mentioned, the biggest factors that affected her work were the encounter with Le Corbusier and the experience in Japan. The controversial texts of Le Corbusier such as Vers une architecture (1923) and L’Art decoratif d’aujourd’hui (1926) enabled Perriand who worked as an Art Deco designer after graduation from the Ecole de L’union centrale des arts decoratifs in 1925 to create her work Bar sous le Toit. They showed clearly that furniture and interior design are not ‘decorating’ but ‘equipping’ through the model of the modern apartment made of glass and steel-tube in Equipement d’Habitation in 1929. In particular, kitchen was designed as an efficient space for the New Woman, and house became a ‘machine for living in’. The kitchen and bathroom in the architecture of Le Corbusier are the gendered spaces that the experience of Perriand is significantly reflected. This case allows us to partly figure out his intention to hire a woman for the field of architecture that had been recognized as the domain of man. Perriand, however, became interested in humans as organic individuals and was to design a space for creation and organization of the daily life of human as she inclined to Marxism in the beginning of the 1930s. She paid attention to the vernacular furniture and artisanal production type as well as the organic and incidental objects such as French farmhouse, wood, straw, etc. In 1940, Perriand was invited by the Japanese Trade Ministry as the advisor on industrial design and studied Japanese folk art articles with Yanagi Muneyosi, a Japanese folk art activist and his son, Sori Yanagi, etc. Especially, her experience in ‘Ssecho’ where she visited with Yanagi was realized in the exhibition in 1941 with the themes of selection, tradition, and creation as well as by Chaise Longue made of straw-mat cover, bamboo, and wood. These works are the result of realizing modernist’s rhetoric into unique life-version. The design of Perriand was presented as a ‘solution-type’ rather than a ‘prescription’ to impose a Europe-oriented perspective, and most of her newly proposed designs were the examples of mediating approach. Perriand tried to introduce the vernacular design that assumes locality and relativity to the design of modernized life. In this way, Perriand’s works break up the boundar