The Three Stages of Salvation from the Patriarchal Oppression Represented in Tennessee Williams’s Plays

양춘위 경남대학교 대학원 2023 국내박사

Tennessee Williams is one of the most prominent playwrights after World War Ⅱwho made a significant contribution to the development of American drama. His literary career spanned more than 40 years, and he wrote a total of 45 full-length plays, 60 short plays, short stories, essays, and poetry collections. The publication of The Glass Menagerie in 1945 made him rise to fame and win New York Drama Critics’ Circle Award, after which some other plays managed to garner him quite a few prizes. A Streetcar Named Desire (1947) and Cat on a Hot Tin Roof (1955) were winners of the Pulitzer Prize, the New York Drama Critics’ Circle Award, and The Night of the Iguana gained him his fourth New York Drama Critics’ Circle Award in 1961. Other plays, such as Summer and Smoke (1948), Suddenly Last Summer (1958), and Sweet Bird of Youth (1959), also helped him to win significant readership. Among so many plays, Williams’s immortal reputation and theatrical achievements are mainly based on three works, The Glass Menagerie, A Streetcar Named Desire, and The Night of the Iguana. In these three works, the figures from the patriarchal oppression deeply reflect the playwright’s psychological world and the American culture of his time. Through the expressive characters of “plastic theater”, Williams focuses on the dramatic changes inherent in Western culture and the scars that such changes left in the most vulnerable and tender part of the human soul. Williams’s propensity for experimentation became apparent early when he first developed the concept of “plastic theater”, which relied heavily on expressionism and symbolism. The plots of his plays are often metaphors for the hopes and despairs of modern people coming out of their cages. His works reflect the typical reaction of the Western world to the drastic social and intellectual changes since the mid-20th century, such as blasphemy, rebellion, revolution, and existential despair. Among these various issues, the most conspicuous issue is that patriarchal oppression is represented everywhere at all levels of family, society, politics, and culture of his era. Every sensitive soul seems to be a victim of the patriarchal oppression at a particular moment. Especially some of his works reflect the complex relationship between the American public and various “parents” in the middle of the 20 th century. His handling of the family relationship between father and son & daughter shows the revolt and salvation from the patriarchal oppression implied in the plays. The theme of the revolt and salvation from the patriarchal oppression echoes and coincides with the changes of culture in the American society. The researches on Williams mainly focused on the biography of the playwright, his subjects, and his ideology, and gained gratifying achievements with many innovative perspectives. However, the theme of salvation from the patriarchal oppression has rarely been explored before, even though the motif of salvation is not only a reference to Williams’s spiritual crisis but also the external pressure that is presented by an alienated world in a transitional period from McCarthyism to The Cultural Movement of the 1960s in the USA. So salvation from the patriarchal oppression as a significant theme in Williams’s writing career deserves to get equal attention. In his subconscious mind, Williams is infatuated with shaping the father figures, which is related to his love-hate entanglement with his father in real life. The playwright’s hatred of the patriarchal oppression in his youth and his psychological identification with his father in his later stage all intervene in his shaping the father figure and his struggle to seek the road to salvation. His concept of salvation resulted from his personal life history is strongly reflected in these three plays. The metaphor of salvation in his works has a great social significance that can arouse a wide range of social thinking. Therefore, this dissertation tries to probe the theme of salvation from the patriarchal oppression in these three plays. More specifically, this dissertation aims to make a comprehensive and systematic study of Williams’s road to salvation from the patriarchal oppression in these three plays. This dissertation examines these three plays, The Glass Menagerie, A Streetcar Named Desire, and The Night of the Iguana, to probe the theme of the three stages of salvation and vividly outlines the heroic road from despair to salvation for people who have sunk into the gloomy spiritual world from the patriarchal oppression. This dissertation consists of six main parts. The introduction gives a brief depiction of Williams’s writing career and his relationship with his own father. At the same time, this part focuses on the changing attitude towards Williams’s father in his works. At the end of the introduction, the research methods and the significance of this dissertation are presented. Then, this dissertation elaborates on the theme of the three stages of salvation in the five main chapters. The second chapter aims to define the concept of salvation in Williams’s plays. From the third to the fifth chapter, this dissertation pins down the three stages of salvation from the patriarchal oppression in Williams’s plays with supporting textual details. In conclusion, this dissertation concludes the progress of the three stages of salvation in Williams’s pursuit of emancipating people from both physical and spiritual strangleholds resulting from the patriarchal oppression. Based on the aforementioned analysis of these three plays, this dissertation argues that the road to salvation goes through three stages: self-satisfaction, Dionysian indulgence, and communicative rationality. The last stage, salvation through communicative rationality distinguishes Williams’s concept of salvation from a general definition of it. The three stages of salvation not only reveal the maturity of Williams’s redemptive thinking but also reflect an era of disintegration. From The Glass Menagerie to The Night of the Iguana, Williams’s plays are entangled in patriarchal, moral, social, political, and cultural shackles. Thus, Williams was committed to exploring salvation to emancipate the people from the patriarchal oppression, and his devotion is well explained in these three works. First, The Glass Menagerie is considered the beginning of Post-war drama in America. Williams dramatizes personal experiences and observations of actual Western societies suffering from chaos and anguish since the end of the 1910s. The absent father represents the failure of social commitments, especially the betrayal of people with the “American Dream” and the denial of the spiritual power of salvation. The characters in The Glass Menagerie pursue salvation through self-satisfaction, such as confession, punishment, memories, and fantasies. Self-satisfaction as a way of salvation seems like the starting of the three stages in Williams’s works. However, pursuing salvation through the stage of self-satisfaction fades away and turns into an illusion. Second, A Streetcar Named Desire catapults Williams to the front rank of American drama. In A Streetcar Named Desire, Blanche DuBois’ dead but haunted father implies toxic patriarchal oppression by institutionalized Christianity. Blanche tries her best to conduct the sedition and seduction in Stanley’s territory, which leads to her catastrophic destruction. The tragedy of Blanche’s desperation is revealed because her trial of sedition and seduction in Stanley’s territory is a culturally obsessive-compulsive disorder from the patriarchal oppression. She represents a regressive and feeble cultural tradition inherited from her father. This tradition is not reconciled to failure until it is finally forced to withdraw. It borrows Blanche’s last struggle to re-affirm its value and superiority. In the battle between the toxic legacy of her father and Stanley, the winner is the father’s immigrant son-in-law, who symbolizes “primordial unity.” He is endowed with distinct Dionysian traits, and his sexual fascination is healthy. Sex empowers him rather than exposing him to any social danger. This self-affirming Dionysian spirit is in stark contrast to Blanche’s self-destruction. Blanche’s ineffective and harmful self-destruction resulted from her obsessive disorder based on the legacy of harmful patriarchal oppression, which is the root of her inability to obtain solace through Dionysian indulgence. Lastly, The Night of the Iguana shows Williams’s transition from an impulse of destruction to a constructive exchange of ideas and the ultimate stage of salvation from the patriarchal oppression. The play initially presents a typical existential scene: the world is hell. The imprisoned iguana seems to be an excellent symbol of the humble existence of human beings who have lost God’s care. However, as the story develops, the sound of angels flapping their wings is gradually clear and audible, and human nature shows its angelic quality. So, the Dionysian salvation mainly manifested as sexual indulgence in A Streetcar Named Desire is rejected in The Night of the Iguana. Hopes of finding a new way of salvation are achieved owing to the human reason for communication. The interaction between male and female protagonists in communicative rationality brings mutual warming of spirit and a new understanding of human nature, even if it does not eventually lead to sexual union between the two parties. The formation of the figures in this play shows that Williams tries to seek the way to salvation in human nature, mutual human understanding with communicative rationality. Williams shows his deep sympathy and sincerity to the marginal group under the patriarchal oppression. The reason for Williams’s changing attitudes toward salvation from the patriarchal oppression lies in his unconscious memories which impel him to have a deeper understanding of marginal people’s predicament. Meanwhile, cultural trends of America in his era exerts great influence on him, so Williams begins to focus more attention on the fates of those who suffer from spiritual crisis. In conclusion, Williams expects people to find perfect salvation through communicative rationality in a harsh society, and he is full of faith in the future of humankind.

Sounds of Oppression: An Artivist Project on Musical Pieces about War, Refugees, Immigration and Racism

Ntais, Angelos ProQuest Dissertations & Theses The University of 2022 해외박사(DDOD)

The Doctoral Performance and Research submitted by Angelos Ntais, under the direction of Jessica Johnson at the University of Wisconsin-Madison, in the fulfillment of the requirements for the degree Doctor of Musical Arts consists of the following:I. Chamber Music Recital, 10/25/2020, Collins Recital Hall; Variations on a Theme by Haydn, Op. 56b–Johannes Brahms; Suite in F-sharp minor for two pianos, Op. 6–Dmitri Shostakovich; Paganini Variations for Two Pianos–Witold Lutoslawski.II. Solo Recital, 12/03/2021, Collins Recital Hall; Pictures at an Exhibition, Op. 66–Modest Mussorgsky; Symphonic Variations, M. 65–Cesar Franck.III. Chamber Music Recital, 12/19/2021, Collins Recital Hall; Passacaglia in c minor, BWV 582–J. S. Bach; Suite No. 1 in g minor, Op. 5–Sergei Rachmaninoff; Three Marches, Op. 45–Ludwig van Beethoven; Six Pieces, Op. 11–Sergei Rachmaninoff; Suite No. 2, Op. 23–Anton Arensky; The Scholar.IV. Lecture-Recital, 11/20/2022, Collins Recital Hall.“Sounds of Oppression: An Artivist Project on Musical Pieces about War, Refugees, Immigration and Racism”Also included a performance of: Aghavni (Doves) (2009)–Mary Kouyoumdjian; Quest (2013)–Niloufar Nourbakhsh; A Boy and a Makeshift Toy (2015)–Mary Kouyoumdjian; The Darkness of the Womb (2019)–Niloufar Nourbakhsh; Black Earth (1997)–Fazil Say.V. Written Project: “Sounds of Oppression: An Artivist Project on Musical Pieces about War, Refugees, Immigration and Racism”.This artivist DMA project aims to artistically conceptualize oppression through the lens of an immersive musical performance which was created by five pieces of music that reflect experiences of refugees, war, immigration, and racism. Using cultural humility as a central methodological concept to “put forward underrepresented narratives and make the public aware of stories not being told,” this project intends to challenge oppression and promote action towards anti-oppression in music performance and music education.

한국과 인도 리얼리즘 소설에 나타난 중하위 계층의 고난과 역경 비교 연구 : 식민지 시기 작품을 중심으로

TOMAR ANSHUMAN 경희대학교 대학원 2022 국내박사

This study discusses the hardships of the middle and lower class people as portrayed in Korean and Indian realist novels during the colonial period. It also analyzes the similarities and differences between the literary works of both countries during the colonial period and examines the negative impact of imperialism on the economy and literature. Korea and India also experienced the pain of partition after independence, and share many historical and cultural similarities. Realist works published during the colonial period portray similar hardships of lower and middle class people and help in understanding the dark side of colonial society. Many writers who opposed imperialism realistically portrayed the suffering of the people due to colonial oppression through literature and wrote many novels that inspired national consciousness. Under colonial rule, the politics, culture, and economy of Korea and India were negatively affected, and the people suffered from poverty and oppression. The citizens of both countries could not even claim freedom of opinion and were forced to be exploited and oppressed. Under these circumstances, the writers of both the countries expressed their anger and disappointment toward the colonial oppression through novels. Realism shows the real situation in the society and truth of people’s lives. It helps to understand how the lives of common people are affected due to social conditions and how it shapes human personality and behavior. Realism focuses on some very special aspects of society that give a complete idea of people’s way of thinking and their attitude towards life. It is an accurate, complete, and serious representation of society and people. The purpose of realism is to describe the detailed revelations and accusations while objectively examining various human life phenomena and given social reality and natural phenomena. Novels published during the colonial period depict the dark side of colonialism and how the corrupt political system became the cause of extreme exploitation and oppression. Realist literary works of both countries share many similarities and differences that help in understanding the history, politics, and culture of Korea and India. Literary works published during the colonial period in Korea and India exposed the grim reality of society. Writers of Korea and India showed the dark side of imperialism that became a cause of social and individual evil. They described the miserable condition of lower-class women, poor laborers, struggling writers, and problems faced by women with weak personalities and showed different ways through which all these characters tried to overcome such difficulties. The novels compared in this study helps to understand how poor people were exploited by the upper classes and how it was so difficult for lower-class people to fight for their basic rights. People were forced to do low-paid jobs and they were also physically abused by the people who hired them. Women were treated as objects and in many cases were forced to sell their bodies to earn a livelihood. Colonial literature also portrays the struggle of writers who tried to criticize the policies of colonial government and show the discrimination faced by the people of Korea and India. In some cases, they were not allowed to publish certain works and were even sent to jail for participating in protests against the government. Writers have also criticized the inhuman behavior of upper-class people who tried to exploit workers who belonged to the lower class and threatened to fire them or send them to jail for not obeying their orders. People who moved to cities to find work and live a better lifestyle could not overcome the hardships and had to live below the poverty line even in cities. They faced discrimination, the problem of low wages, physical assault, etc. Many had to sleep on the streets and could even afford a small house. Both the countries encountered similar problems during the colonial period and a comparison of their literature is the best way to understand the hardships and the struggle of common people. These literary works give us an idea about how writers during that period used literature as a tool to expose the problems of colonial society and the negative effects of oppressive rule. Lower-class people could not afford to go to the hospital and save the life of their family members during an emergency. They were ignored by the government and rich people. Therefore, these people developed hatred towards upper-class people and committed crimes in which they tried to harm rich people which made them live a miserable life with no food, money, and shelter. They had to steal. murder, plunder to fulfill some basic needs of their lives. In India, the British government used the policy of divide and rule to break the unity of the Indian people and tried their best to cause religious conflicts. They started discriminating based on religion while hiring Indians for jobs and gave benefits to a certain class of people causing clashes between different groups of society. So, the writers through their novels tried to give a message of peace and convey how important it is to fight against Britishers together to end their oppressive rule. Both India and Korea got independence from colonial rule but had to experience the pain of partition which caused great economical loss to both the countries. Through the concept of realism, Lukács emphasized the relation between art and reality, the uniqueness of art forms that cannot be compared with reality, and the importance of art in human life. According to him art influences human behavior and emphasized the significance of art in human life. The realism Lukács refers to is temporal realism. Therefore, all the activities related to art can be defined as realism. He also emphasized that true realism is a realistic reflection of the human being. Comparative study of colonial literature of Korea and India is very important as there is very less research work available on how imperialism affected the literature of the two countries and it also helps to apprehend various hardships of the working class, sufferings of lower-class women, the tragic lives of laborers, the frustration of intellectuals trying to become writers amidst poverty, the miserable conditions of farmers who could not afford to buy the necessities of life, and the despair of the unemployed people who continued to migrate and find work to make a living. This research also gives an idea about the introduction of realism in Korea and India and how it developed and changed over time. During the colonial period, both critical realism and social realism co-existed in Korea and India. Also, in a lot of literary works that were published in that period the difference between realism and naturalism was not that evident. The novels portrayed the grim reality of colonial society, and the reader could analyze the historical, social, political, and cultural similarities and differences between Korea and India. It showed the deprivation of life caused by the economic exploitation and helplessness of common people who could not overcome poverty and were forced to commit suicide to end their suffering. Through different characters in the novel, writers tried to convey the shock and trauma experienced by citizens of both the countries and how such kind of oppression made them realize the importance of an independent nation free from oppressive rule. The characters go through various difficulties but show their strong will to get out of such a miserable situation and live a better life. Due to extreme poverty, the characters lose their sense of ethics and morals, and those belonging to the upper classes exploited workers and peasants and used their wealth to cover up their wrong-doings. Literary works show a glimpse of the patriarchal society of Korea and India in which a large number of males were only concerned about their reputation and showed a very irresponsible attitude and inhuman behavior after impregnating a woman. These novels also emphasize the male character’s desire for money, weak psychology, incompetence, and sense of inferiority. This study compares the anger and sorrow of the lower class people who suffered from extreme poverty and tried hard to solve the problem of livelihood. Due to never-ending frustration and pain, they even committed crimes such as theft or murder and women chose prostitution to take care of the family and provide food, clothing, and shelter to them. And even after selling their bodies for survival they sometimes had to face domestic violence and were not able to resist. Writers showed the weak side of women who felt oppressed in a male-dominated society. Literary works that were published during the colonial period in Korea and India depict the brutal exploitation of the ruling class and the harsh reality of people's lives. These novels describe the historical situation of the two countries, the ugly reality of citizens under colonial rule, the contradictions in society, criticism of the corrupt political system, and the inequality experienced by women in a patriarchal society. Analysis of behavior patterns and psychological state of the characters help us to understand people's miserable lives and how each character tried to escape from such suffering differently. Their actions show their personality and attitude towards the world, which is a very important part of realism theory. This comparative study of colonial novels would help us to get a glimpse of Korean and Indian societies and how imperialism affected the literature of the two countries. It shows the important role of realism in literature during that time and helps to understand the viewpoint of writers who exposed the real problems of society. This research would help in a better understanding of the hardships of the middle and lower classes reflected in Korean and Indian literature and analyze the social, cultural, and historical similarities and differences between the two countries. 본 논문의 목적은 한국과 인도 식민지 시기 작품에 나타난 중하위 계층의 고난을 연구하는 것에 있다. 또한 식민지 시기 양국 작품의 특징을 분석하고 두 나라가 식민지였던 사실이 문학 창작에 어떠한 영향을 끼쳤는지 검토하고자 한다. 양국은 식민지 해방 후 분단이라는 고통을 경험했으며, 많은 역사·문화적인 유사성을 지니고 있다. 식민지 시기 한국과 인도는 비슷한 사회·배경적인 토대를 바탕으로 소설들을 창작했을 것이다. 이 시기 제국주의에 반대하는 작가들은 문학을 통해 식민지 탄압으로 인한 민중의 고통을 사실적으로 나타냈다. 또한 민족의식을 고취시키는 작품들을 많이 창작하였다. 식민 통치하에서 한국과 인도의 정치·문화·경제는 부정적인 영향을 받았으며 국민들 또한 가난과 억압에 시달리게 되었다. 양국의 민중은 의견에 대한 자유조차 주장할 수 없었고 착취와 억압을 당할 수밖에 없었다. 이러한 상황에서 양국 작가들은 소설을 통해 식민지 탄압에 대한 분노와 실망감을 표출하였다. 헬레니즘적인 사상에 바탕을 둔 리얼리즘은 과학을 기반으로 하여 출발한다. 또한 관찰을 통해 인간의 삶의 현실과 진실한 모습을 나타낸다. 또한 리얼리즘은 선악이나 미추에 구애됨이 없이 현실적 상황을 그대로 보여주며 인간과 그 외적인 자연을 서술한다. 리얼리즘은 전모의 묘사뿐만 아니라 저속한 면과 특수한 면에 대한 서술을 나타내며 실증정신이라는 현실성, 확실성, 정밀성 등을 강조한다. 게다가 사회와 인간이 관련된 다양한 현상에 관한 관찰을 통해 정확하며 완벽하고 진실한 재현을 의도한다는 것을 알 수 있다. 리얼리즘의 목적은 인간의 다양한 삶의 현상 및 부여된 사회적 현실과 자연현상을 객관적으로 살펴보며 상세한 폭로와 고발을 서술하는 데에 있다. 한국과 인도의 리얼리즘 작품에서도 식민지 시기 사회적인 현실과 삶의 다양한 현상을 발견할 수 있다. 이렇듯 양국의 리얼리즘 문학 작품을 살펴보면 많은 주제상, 인물설정, 현식상과 수법상의 유사점을 확인할 수 있다. 식민지 시기 한국과 인도의 리얼리즘 문학은 사회의 암울한 현실을 폭로하였다. 그 시대에 발간된 많은 소설들은 암담한 사회적인 환경을 제재로 삼았으며, 그러한 제재를 과학자적 냉혹한 태도와 수법으로 분석하였다. 양국의 리얼리즘 계열 작가들은 인생의 암흑면을 파헤치고 사회의 암울한 현실을 폭로하며 사회악과 개인악의 契合點을 찾아내려고 노력하였다. 이 시기 리얼리즘 소설 속에는 본능에 대한 묘사도 나타났다는 것을 알 수 있다. 소설에는 인간의 동물성이 사실적으로 서술되었으며 본래적 상태에서 인간의 행동 양식과 그의 심리 상태를 이해하려는 시도를 엿볼 수 있었다. 그 시기 리얼리즘 문학에서는 인간을 수성(獸性)으로 보았으며 본능면에 치중해서 인간의 행동과 성격을 묘사하였다. 그래서 성욕묘사도 리얼리즘 소설의 특징 중 하나였다고 할 수 있다. 리얼리즘은 다양한 양식 중에서 하나의 특별한 양식이 아니라 모든 창작물의 예술적 기초라고 할 수 있다. 그래서 표현된 내용이 현실과 일치하는지 여부에 대한 기준은 처음부터 부득이하게 거부된다. 진정한 예술은 인간을 목표로 하는 현실의 본질적인 계기의 반영이라고 할 수 있으며, 이러한 반영은 전체적일 뿐만 아니라 모든 면에서 개별성의 수준을 넘어야 한다. 어떤 대상이 표현된 것과 명확히 일치하는 것처럼 보일지라도 이러한 우연의 일치는 가상에 불과하다. 어떤 예술이 가장 일반적인 의미에서 사실주의적이라면 역사적으로 사실적 양식을 가능하게 하는 표현 수단보다 더 다양한 것은 없다. 이러한 리얼리즘의 개념을 통해 루카치는 예술 작품과 현실의 관련성, 현실과 비교할 수 없는 예술 형식의 독특성, 인간 생활에서 예술의 중요성을 강조하였다. 식민지 시기 한국과 인도에서 발간된 리얼리즘 소설에는 중하위 계층의 다양한 고난이 묘사되어 있었다. 양국 작가들은 하층 여성의 수난, 노동자의 비극적인 삶, 궁핍 속에서 작가가 되려 하는 지식인의 좌절감, 생활필수품을 살 수 있는 농민의 고통, 생계를 유지하기 위해 지속적으로 이주하고 일자리를 구하는 실업자의 절망 등을 사실적으로 나타냈다. 양국 작품에 드러난 민중의 이러한 아픔은 식민지 사회의 암울한 현실을 보여주고 독자가 한국과 인도의 역사·사회·문화적인 유사성과 차이성을 파악할 수 있도록 한다. 리얼리즘 계열 작가들이 창작한 소설을 통해서 그 시기 경제적인 착취 때문에 생겨난 삶의 궁핍화 현상과 식민지 수탈 정책에 대한 비판적인 의식을 확인할 수 있을 것이다. 본고에서 살펴본 양국 작품에는 제국주의의 부정적인 영향, 식민지 탄압 때문에 민중들이 받았던 충격, 억압적인 통치에서 벗어나서 독립 국가를 형성하려는 희망이 나타나 있다. 영국의 동인도 회사가 인도에서 무역을 시작한 것은 17세기였다. 약 400년 동안 무굴제국의 통치를 받은 후 인도는 영국의 식민지가 되었으며 거의 200년 동안 영국의 통치를 받게 되었다. 인도가 영국의 식민지화가 된 후 인도사회가 겪은 변화는 소설의 주요한 소재가 되었으며 문학가들은 영국 통치하에서 그동안 증가된 계층 갈등과 종교 갈등을 비판하였다. 한국과 인도에서는 비슷한 시기에 독립 운동이 일어났다는 공통점을 가진다. 따라서 많은 국민들은 목숨을 잃게 되었다. 그러므로 본고는 양국의 고통스러운 식민지 경험과 민중의 고난을 파악하기 위해 두 나라의 리얼리즘 소설을 비교 분석하였다. 본 연구에서는 한국과 인도의 역사적인 상황과 리얼리즘 소설의 형성 과정을 면밀히 검토한 후 유사한 시대에 태어나 문예 활동을 한 양국의 대표적 리얼리즘 계열 문학가들의 작품을 선택해서 비교 분석하였다. 한국과 인도의 분단 상황과 해방 후 문학에 대한 비교 연구는 다양하게 이루어져 왔으나 식민지 사회의 현실을 살펴보는 비교문학 관련 논문은 질적·양적으로 척박한 상태라고 할 수 있다. 그러므로 양국의 식민지 사회와 두 나라간의 문학 환경의 유사성과 차이성을 이해하기 위해 리얼리즘 소설에 대한 이러한 비교 연구가 필요하다. 중하위 계층의 고난과 역경을 비교 분석하기 위해 김동인과 재넨드라 구마르, 현진건과 자이샨카르 프라사드, 최서해와 야쉬빨의 소설을 살펴보았다. 본고에서 살펴본 작품들은 소재나 창작 태도에 있어서 많은 유사성을 지니고 있다는 것을 알 수 있다. 인물들은 비참한 상황에서 다양한 어려움을 겪으며 그러한 상황에서 벗어나서 나은 삶을 살려는 의지를 드러냈다. 극심한 가난 때문에 등장인물은 윤리의식과 도덕관념을 잃게 된다. 상류층에 속한 사람들은 노동자와 농민들을 착취하며 부를 이용해서 자신의 잘못을 은폐한다. 자신의 양반이라는 체면만 걱정하는 남성 인물은 여성을 임신시킨 후 매우 무책임한 태도를 드러냈다. 양국 소설을 통해 소설 속 남성 인물의 돈에 관한 욕망, 무능함, 나약한 심리, 열등의식을 발견할 수 있다. 또한 박해를 받는 하층민들의 저항의지가 드러나며 부조리한 사회 속에서 몰락하는 이들의 분노와 비애가 나타난다. 극심한 가난에 시달린 인물은 생계 문제를 해결하기 위해 도둑질이나 살해 행위까지 감행하게 되었다. 도덕적으로 살아온 하층 여성들은 궁핍 속에서 타락하고 매춘까지 해서 의식주를 마련하려 하였다. 양국의 남성중심사회에서는 여성의 낮은 지위를 확인해 볼 수 있으며 가정 폭력을 당하면서도 저항을 하지 못하는 여성의 모습을 확인할 수 있다. 사회적인 조건은 여성의 내면 타락의 원이 되고 그녀는 도덕성을 잃고 생계를 유지하기 위해 정조를 팔 수 밖에 없게 되었다. 사회적인 신분으로서의 약함에 있는 신여성의 삶의 현실에 대한 묘사를 통해 약한 성격은 인간의 운명에 어떻게 영향을 미치고 슬픔이나 분노를 야기할 수 있는지 파악할 수 있게 한다. 양국 작가들은 기본적인 생활도 영위할 수 없는 하층 계급 사람들의 죽음을 조명하며 사회로부터 인정을 받지 못하는 지식인의 고달픈 삶을 묘사하고자 했다. 그리고 한국과 인도 식민지 시기 리얼리즘 작품에서 지배계급의 잔인한 수탈과 힘겹게 살아가는 민중들의 삶의 현실을 이해할 수 있다. 한국과 인도의 식민지 소설을 살펴보면 두 나라의 역사적인 상황, 추악한 현실, 사회의 모순, 부패한 정치 체계에 대한 비판, 가부장적 사회에서 여성들이 경험하는 불평등 등을 발견할 수 있다. 작품에 나타난 인물의 행동 양식과 심리 상태는 식민 통치하에서 국민들의 비참한 삶과 그러한 고통에서 벗어나고자 노력 하는 인물의 의지를 엿볼 수 있다. 식민지 시기 작품의 이러한 비교 연구를 통해 양국의 리얼리즘 계열 작가들의 시대의식을 엿볼 수 있으며 두 나라의 사회·문화·역사적인 유사성과 차이성을 파악할 수 있다. 한국과 인도 문학에 반영된 중하위 계층의 고난에 대한 비교 연구를 통해 양국의 식민지 상황을 깊이있게 파악하고 리얼리즘 소설의 특징과 근간을 검토할 수 있을 것으로 기대한다.

Understanding Toxic Oppression: An Anti-Racist Conceptualization of Toxic Masculinity in Black Men as a Gendered Trauma Response

Kuezi-Nke, Suwilanji The Chicago School of Professional Psychology ProQ 2022 해외박사(DDOD)

This dissertation utilized a Comprehensive Review and Analysis (CoRAL) of extent literature on conceptualizations of Black men. Utilizing principles from Intersectionality, Critical Race Theory, and Critical Psychology, this work applies an anti-racist framework in understanding toxic behaviors in Black men. Rather than toxicity stemming from “toxic masculinity”, this work theorizes toxicity exhibited by Black men as behavioral expressions of gendered racial trauma, with intersectional etiological roots in White supremacy and patriarchy. Given the intersectionality of race, we theorize that Black men cannot access the full spectrum of normative masculinity and thus cannot exhibit toxic masculinity. As such, we hypothesize that for Black men, despite patriarchal origins, “Toxic Oppression” or the effects stemming from the core belief that Blackness poses a threat to White masculinity, does not allow Black men access to any visage of influential power. The term ‘Toxic Oppression’ is proposed as: the compilation of incessant socially oppressive constructions that weaponize deficit models stemming from the intersection of patriarchal and White supremacist narratives, as a means of maintaining power through the devaluation of human life and gratuitous violence. This dissertation aims to increase empathy and effective treatment options for Black men who exhibit socially problematic behaviors, guiding the field in viewing this population from a trauma informed and thus survivor-sensitive culturally aware perspective. Implications and techniques for anti-oppressive work with Black men on presentations of "toxic oppression" are discussed.

에큐메니칼 페미니스트 논쟁에 대한 윤리학적 분석 : 1988-1998

이인경 연세대학교 대학원 2000 국내박사

본 논문의 목적은, 세계교회협의회가 중점 프로그램으로 전개하였던 “에큐메니칼 10년-여성과 연대하는 교회”(1988- 1998)의 페미니스트 윤리적 함의를 규명하려는 것이다. 본 논문은 이 주제에 대한 최초의 본격적인 연구라는 데에 그 의의가 있다고 할 수 있다. “여성과 연대하는 교회”는 UN 여성 10년(1975- 1985)에 대한 교회의 후속조치라고 평가된다. 세계교회협의회는 UN 여성 10년 동안 교회 여성의 관심이 충분히 취급되지 못했다고 판단하고, 교회 여성의 문제를 위한 장기적인 틀로서 “여성과 연대하는 교회”를 전개하였다. 즉, “여성과 연대하는 교회”는 교회들로 하여금 교회 구조를 재고찰하고 힘을 동등하게 공유하도록 함으로써 여성들의 온전한 참여를 보장하라는 요청이다. “여성과 연대하는 교회”를 입체구조적 방법(Delta Method)으로 분석한 결과, 네 가지 윤리적 의미를 함축하는 것으로 드러난다. 첫째, ‘정의’라는 윤리적 함의를 가진다. “여성과 연대하는 교회”는, 1974년 베를린 국제회의를 기점으로 전환된 세계교회협의회의 여성문제에 대한 관점을 반영한다. 그것은 ‘여성을 위한 사회적·경제적 정의’인데, 이는 여성이 사회·구조적으로 억압당하고 있다는 인식에서 비롯된 것이다. 둘째, 여성을 위한 정의는 교회가 여성과 ‘연대’함으로써 가능하다. 이 연대는 교회의 회개와 갱신을 전제로 한다. 셋째, 교회가 여성과 연대한다는 것은 교회의 ‘책임’있는 행동을 통해 입증된다. 넷째, 교회의 ‘일치’라는 윤리적 의미를 함축한다. 교회 일치를 추구하는 세계교회협의회는, 회원 교회들에게 여성과의 연대라는 공동의 소명을 실행하도록 권고함으로써 교회 일치를 이루고자 하였다. 본 논문은 이러한 윤리적 의미 중에서 정의와 연대를 페미니스트 윤리적 관점에서 해석하였다. 페미니스트 윤리는, 정의를 정의의 문제가 제기된 상황과 무관하게 정의하거나 분배 문제와 관련하여서만 정의하는 기존의 방식에 문제 제기한다. 페미니스트들은 여성이 억압당하고 있다는 사실에서 출발하여, 그러한 억압을 제거하는 것이 정의라고 본다. “힘에 초점을 둔 페미니스트 윤리”에 의하면 정의는, 여성을 억압하는 제도와 구조, 그리고 그러한 제도와 구조를 정당화하고 합리화하는 규범과 인식을 제거하고 수정하는 것을 의미한다. “돌봄에 초점을 둔 페미니스트 윤리”는 연민, 감정이입, 동정, 양육, 친절과 같은 문화적으로 여성적인 가치의 명예회복을 통하여, 정의로운 사회를 형성하고자 한다. 즉, 여성적 가치를 정의로운 사회를 위한 대안으로 제시하고 있다고 볼 수 있다. “여성과 연대하는 교회”가 함축하는 정의의 의미는, 사회·구조적 억압으로부터의 해방을 뜻하는 사회적·경제적 정의이다. 이 점에서 “여성과 연대하는 교회”가 제시하는 정의는 페미니스트 윤리적이라고 평가할 수 있다. 그런데, 페미니스트 윤리는 이러한 정의 개념에서 더 나아간다. 페미니스트 윤리는 현 사회의 문제와 위기를 해결할 대안으로서 여성적 가치를 주장한다. 즉, 여성적 가치의 명예회복을 통해 정의로운 사회를 형성할 수 있다는 것이다. 여성신학에 의하면, 연대는 구원의 필수조건이다. 왜냐하면 구원은 이웃 사랑에 기초하며, 이웃 사랑은 연대를 통해 표현되기 때문이다. 연대는 피억압자에 대한 이해의 차원을 넘어서, 피억압자에게 구체적으로 응답하는 책임을 수반한다. 이러한 책임으로서의 연대는 일회성에 그치는 것이 아니라 지속성과 성실성을 요구한다. 또한, 연대는 억압적인 구조의 근본적인 변화를 가져오는 해방적 프락시스를 요청한다. 요컨대, 여성신학적 연대 개념은 책임과 실천을 수반한다고 할 수 있다. 여성신학자들의 이와 같은 연대 개념에 비추어 볼 때, 여성과 연대하는 교회 의 연대 개념은 교회의 책임과 실천을 더 강조했어야 한다는 한계를 가지고 있다고 할 수 있다. The purpose of this thesis is to explore feminist ethical implications of "The Ecumenical Decade- the Churches in Solidarity with Women"(1988-1998) developed as an emphasis program by the World Council of Churches. This thesis is the fir st full- scale study on this subject. "The Churches in Solidarity with Women" is regarded as a follow up of the UN Decade for Women (1975-1985). Recognizing that the concerns of women in churches have not been sufficiently treated during the UN Decade, the World Council of Churches developed "the Churches in Solidarity with Women" as a long-term frame for addressing the issues. Thus, "the Churches in Solidarity with Women" is a call to the churches to reexamine their structures and to provide for equal sharing of power, so that fuller participations of women is guaranteed. When "the Churches in Solidarity with Women" is analyzed by Delta Method, it shows that it has four ethical implications. First of them is 'justice', social and economic justice for women. It has been the perspective of the World Council of Churches since Berlin conference in 1974. This concept of justice begins with the recognition that women are oppressed socio-structurally. Secondly, justice for women is possible in solidarity with women on the part of the churches. This solidarity involves a call for repentance and renewal of the churches. Thirdly, the churches' solidarity with women is demonstrated through accountability of the churches. Fourthly, it implies the unity of the church. The World Council of the Churches seek the unity of the church by recommending it s member churches to do their common calling, solidarity with women. Of those ethical implications, justice and solidarity are interpreted from the perspective of feminist ethics. Feminist ethics question the assumption that justice can be defined out side the social context where issues of justice arise and the way that justice is defined in terms of distribution. Feminists begin with women's particular oppressions, and find it justice to get rid of them. According to 'power-focused feminist approaches to ethics', justice includes the eliminations or modification of any system, structure, or set of norms that contributes to women's oppression. 'Care-focused feminist approaches to ethics' seek a just society through the rehabilitation of such culturally associated feminine values as compassion, sympathy, nurturance, and kindness. The justice that "the Churches in Solidarity with Women" implies means social and economic justice which can be translated the liberation from social and structural oppression. In this regard, the justice can be evaluated to have feminist ethical implication. By the way, feminist ethics go beyond such a concept of justice. Feminist ethics regard feminine values as alternatives to the problems and crisis of the present society, which is to say a just society can be built by the rehabilitation of the feminine values. Feminist theologians regard solidarity as a prerequisite to salvation, because salvation depends on love of neighbor and love of neighbor is expressed through solidarity. Solidarity is not simply a matter of under standing about the oppressed, it requires concrete answerability, accountability to them. Solidarity as accountability needs to have continuity and integrity. And, solidarity requires a liberative praxis that has as it s goal radical change of oppressive structure. Thus, feminist theological concept of solidarity contains accountability and praxis. In terms of this concept of solidarity, "the Churches in Solidarity with Women" should have emphasized account ability and praxis on the part of the churches.

히브리서의 정황과 대제사장 기독론

전병희 연세대학교 연합신학대학원 2003 국내석사

기존의 히브리서에 나타난 대제사장 기독론의 연구는 왜 저자가 멜기세덱을 동원하여 그리스도의 대제사장직을 설명하는지에, 예수와 멜기세덱의 대제사장직의 차이가 무엇인지에 대해서는 규명하지 않았다. 또한 히브리서 공동체의 실존적 정황에 깊은 관심을 기울이지 않았다. 이에 본 논문은 사회학적 성서해석의 방법으로, 구체적으로 중수준 접근방법(meso approach)으로, 히브리서 저자의 펜을 움직이게 한 사회적 정황과 저자의 전략, 그리고 성서본문을 분석한다. 이것은 저자와 성서본문, 그리고 독자의 삼중연관성을 전제한다. 본 논문은 히브리서의 정황을 구명(究明)함에 있어, 신약 배경사의 통찰에 힘입어 바리새 유대교와 로마 제국의 관계가 상대적 우호관계임을 추적하고, 이 같은 "상대적 우호관계"는 히브리서 공동체에게 『이중의 박해』로 작용했음을 조망한다. 또한 이중박해의 정황 속에서, 히브리서 공동체에서 이탈을 시도하려는 구성원들의 족적(足跡)을 살피고, 히브리서 공동체 안에 있었던 친유대주의그룹과 반유대주의그룹의 내부갈등을 고찰한다. 히브리서 저자는 외부박해와 내부갈등을 타개하기 위해, 멜기세덱을 끌어드려 대제사장 기독론을 전개한다. 대제사장 기독론은 바리새 유대교와 로마 제국에 대해 신학적 우위를 확보하려는 저자의 시도이며 또한 이중 핍박의 정황에서 고난 감내를 촉구하는 저자의 호소이다. 바리새 유대교에 대한 신학적 우위를 살펴보면, 첫째 아론계열의 대제사장직보다 예수의 멜기세덱적 대제사장직이 우월하다는 점에서 살필 수 있다. 율법 이전의, 율법과 혈통과 관련 없는 멜기세덱의 왕적 대제사장직은 율법과 혈통에 근거한 레위계열의 대제사장직보다 시간적으로 기능적으로 우월하고, 따라서 멜기세덱적 대제사장인 예수 또한 레위보다 우월하다. 더 나아가 히브리서 저자는 멜기세덱보다 우월한 그리스도를 설명한다. 히브리서 저자는 "멜기세덱과 같은 대제사장 예수"가 아닌 『멜기세덱적(的) 대제사장 예수』를 증언한다. 즉 멜기세덱의 대제사장직은 그리스도의 대제사장직과 형식(tavxin)에 있어 기능적(function)으로 유사하지, 본질적(nature)으로 유사하지 않다. 멜기세덱의 대제사장직과 그리스도의 대제사장직의 "기능적 유사성"으로, 율법과 혈통에 기인하지 않는 왕적 대제사장직(Royal-Priesthood)이라는 점을 들 수 있다. 본질적 차이로는 예수가 하나님의 아들이며 부활했다는 항목을 들 수 있고, 사역의 차이로는 대제사장이신 예수의 '자신을 제물로 드린 헌신성'과 '단번에 드린 속죄의 영원한 유효성'을 들 수 있다. 둘째 현재 바리새 유대교가 대제사장을 소유하지 못한 반면, 히브리서 공동체는 왕적 대제사장 예수를 소유한다. 셋째 저자는 친성막관(親聖幕觀)의 지평에서, 율법과 혈통에 근거한 "옛 속죄 제의 체제" 보다 우월한 왕적 대제사장직 예수에 근거한 "새로운 속죄제의체제"(heavenly sanctuary)를 천명한다. 히브리서 공동체와 로마 제국의 관계는 그 당대에 팽배했던 "로마적 정황"(Roman Context)을 파악함으로 유용한 안목을 얻을 수 있다. 로마 황제가 인간으로 "스스로 만든" 신성을 "스스로에게 부여"했다면, 예수는 "하나님이 낳은" 아들 됨의 신성을 소유하고 이는 하나님의 맹세와 부르심에 의해 보다 확실해진다. 그러하기에 그리스도의 영광이 로마 황제의 영광을 압도한다. 또한 로마 황제가 "현실적 왕"이며 그의 통치영역이 "땅"에 국한된다면, 왕적 대제사장 예수는 "초월적 왕"이며 "온 우주의 통치자이며 주관자"이다. 따라서 『왕적 대제사장 예수의 신정일치』(神政一致)는 "제국을 통합하려는 로마 황제의 신정일치"보다 우월하며, 히브리서 공동체의 "새로운 속죄제의체제"는 로마 제국의 "국가제의체제"를 능가하다. 왜냐하면 인간인 황제를 숭배하는 로마의 국가제의체제로는 하나님께 나아갈 수도 없고 속죄와 구원을 얻을 수 없기 때문이다. "로마 제국의 현실적 박해"(재산몰수, 투옥, 순교)와 "회당으로부터의 추방"이라는 고난과 소외의 정황 속에서, 저자는 히브리서 공동체의 정체성을 『고난을 감내하는 공동체』로 규정하고, 『하나님의 아들들』로 『새 언약의 상속자』로 그들의 위치를 정립한다. 또한 저자는 내부의 갈등을 해소하기 위해, 『유대(구약) 전통의 연결과 단절』이라는 이중전략을 사용하여 대제사장 기독론을 발전시킨다. 즉 저자는 비록 율법에 부정적이지만 구약 제의 시스템은 수용한다. 다시 말해 저자는 피를 흘려 속죄를 이룬다는 속죄의 개념과 대제사장의 중보의 사상을 받아들여, 이를 그리스도의 십자가 사건에 비추어 복음적으로 해석하는 것이다. "유대(구약) 전통의 연결과 단절"을 대제사장 기독론에 연결하기 위해, 저자는 유대(구약) 전통과 연결되기도 하며 단절되기도 하는, 이차적 양상을 띠는 인물인 멜기세덱을 활용한다. 유대(구약) 전통의 연결과 단절을 시도하여 대제사장 기독론을 전개하는 저자의 필체에서, 친유대주의그룹 뿐만 아니라 반유대주의그룹 모두를 아우르려는 화해 모색을 느낄 수 있다. The study of High Priest Christology that appeared in the existent the Epistle to the Hebrews didn't explain what the difference between Jesus and Melchizedek was in the High Priesthood as well as didn't examine closely why the author mobilized Melchizedek to explain Christ's High Priesthood. Also, it didn't pay attention deeply to the existential context of the Hebrews community. Hereupon, this study analyzed the social context that budged the Hebrews author's pen, the author's strategy, and the Bible text by the method of the Bible interpretation, that is, by the method of meso approach concretely. This premises the triple relation among the author, the Bible text, and the readers. This study chased that the Pharisee Judaism maintained the friendly relationship relatively with the Roman Empire, in the investigation of the context of the Epistle to the Hebrews, by owing to the New Testament Background. And such "relative friendly relationship" was taken a view of acting by 『double oppression』 to the Hebrews community. And this study not only observed the footprints of members to attempt the secession from the Hebrews community in this double oppression context, but also investigated the inside discord between the pro-Judaism group and the anti-Judaism group which was inside of the Hebrews community. The Hebrews author developes the High Priest Christology by dealing Melchizedek in breaking the outside oppression and the inside discord. The High Priest Christology is author's attempt to secure the theological high position about the Pharisee Judaism and the Roman Empire. Moreover, it is also author's appeal to urge the trouble endurance in the context of duplex pressure. When we examine the theological high position about Pharisee Judaism, the first, Jesus' Melchizedekic High Priesthood can be observed to be superior than Aaron's interrelated High Priesthood. Melchizedekic Royal Priesthood that has no connection with Law and blood before Law is superior timely and functionally than Levite interrelated High Priesthood based on Law and blood. Therefore, Melchizedekic High Priest Jesus is also superior than Levite. Furthermore, the author of the Hebrews explains Christ who is more superior than Melchizedek. The Hebrews author testifies 『Melchizedekic High Priest Jesus』 who is not "High Priest Jesus who is equal to Melchizedek". That is, Melchizedek's High Priesthood is only similar functionally to Christ's High Priesthood in form(tavxin), but it is not similar naturally. As "functional similarity" of Melchizedek's High Priesthood and Christ's High Priesthood, Royal-Priesthood can be mentioned as not being caused in Law and blood. In the view of the intrinsic difference, it can be mentioned the fact that Jesus is God's son who was resurrected while in the view of the mission, it can be mentioned Jesus, who is the High Priest, 'self-sacrifice that was surrendered as the offering' and 'the eternal effectiveness of redemption that was surrendered once for all'. The second, Pharisee Judaism now doesn't possess the High Priest, while the Hebrews community possesses the Royal-High Priest Jesus. The third, the author explains "the new sacrificial redemption system"(heavenly sanctuary) that is based to more superior Royal-High Priesthood Jesus than "the old sacrificial redemption system" that is based in Law and blood from the horizon of pro-tabernacle view. The relation between the Hebrews community and the Roman Empire enables us to get the useful sense of discrimination by grasping "Roman Context" that churns in the present age. If the Roman Emperor did grant "the sacredness that made by himself" to "himself" as a human being, Jesus has been possessed the sacredness that becomes the son that "God beared" and then this becomes much clearer by God's pledge and summons. Therefore, Christ's glory overwhelms the Roman Emperor's glory. Also, if Roman Emperor is "Realistic king" and his rule area is limited to "Land", Royal High Priest Jesus is "Transcendental King" and "all universal Ruler and Manager". Therefore, 『Royal High Priest Jesus' Theocracy Agreement』 is more superior than "Roman Emperor's Theocracy Agreement to integrate empire", and "New Sacrificial Redemption System" of the Hebrews community surpasses Roman Empire's "Country Sacrificial System". Because the Roman country sacrificial system that worships the human being emperor can never go to God and can never get the atonement and the salvation. In the context of trouble and estrangement that are "realistic oppression of Roman Empire"(property confiscation, imprisonment, martyrdom) and "driving out from the synagogue", the author prescribes the identity of the Hebrews community as『community which endure the trouble』and he establishes their position as 『sons of God』and 『the new covenant successor』. Also, the author develops the High Priest Christology by using the duplex strategy that is 『the connection and the extinction of Judaism (the Old Testament) tradition 』 in order to solve the inside discord. That is, the author accommodates the Old Testament's sacrificial system although he is contradictory to Law. In other words, the author receives the redemption concept that accomplish the redemption by bleeding and the thought of high priest's intercessory prayer, and then he translates it as the gospel messages according to Christ's Cross Atonement. In order to connect "the connection and the extinction of Judaism(the Old Testament) tradition" with the High Priest Christology, the author uses Melchizedek who looks the secondary aspect that is connected or extincted with Judaism(the Old Testament) tradition. The author's handwriting to develop the High Priest Christology, which tries the connection and the extinction of Judaism(the Old Testament) tradition, enables us to feel the reconciliation groping all anti-Judaism group as well as pro-Judaism group put together.

Exploration of racism and African-American experience in america in the works of richard wright

두샤노바 라밀리아 부산외국어대학교 일반대학원 2024 국내석사

By implementing literary naturalism techniques and compelling narrative introspection, Wright navigates the intricate webs of race relations, power dynamics, and individual identity within a society entrenched in prejudice and discrimination. His debut novel Native Son presents a powerful critique of American society, urging readers to confront the truths of racial oppression and emphasizing the absolute imperative for social transformation. The internalized racism of the protagonist deeply affects his self-esteem, mental state and interpersonal relationships, and the analysis of the psychological portrait of Bigger Thomas revealed the persistent presence of anger, resentment, passivity, alienation and isolation as well as sense of powerlessness, distrust, lack of compassion and inability to have genuine emotions as a result of systematic oppression. In the autobiographical novel Black Boy, Wright examines how his identity had been influenced by racial and societal pressures he faced as a black man in a racially oppressive environment. His memoir reflects the dramatic change of his perspective of racism from complete ignorance to opposition and ultimately to open resistance in the form of Communist Party involvement. The novel also describes his way to becoming an independent writer, whose aim is to condemn the inherent injustices prevalent in American culture, while also provoking readers for transformative social action. Wright uses these stories to advocate for a more profound comprehension of the systemic mechanisms that sustain racial inequality and to illustrate the human ability to endure and fight back against such oppression. The examination of his novels offers presents the chance to enhance dialogues surrounding naturalistic literature, race relations, and social justice. While offering novel interpretations of Wright's literary works and their contemporary significance, it has the potential to stimulate further academic discussions across these domains. 자연주의적 문학 기법과 심오한 내러티브 성찰을 통해 라이트는 편견과 차별이 만연한 미국 사회에서 인종 관계, 권력 역학, 그리고 개인 정체성의 복잡한 연결고리를 작품을 통해 탐구한다. 그의 데뷔 소설 『네이티브 선』(Native Son)은 미국 사회의 인종주의에 대한 강력한 비판을 제시하며, 독자들에게 인종 억압의 진실을 직시하고 사회 변혁의 절대적 필요성을 강조한다. 작가는 소설의 주인공인 비거 토마스(Bigger Thomas)를 통해 내면화된 인종차별 경험이 어떻게 자존감, 정신 상태, 대인 관계에 심각한 영향을 미치는 가를 묘사하고 있다. 이러한 비거에 대한 심리 분석은 주인공에게 드러나는 분노, 원망, 수동성, 소외와 고립, 무력감, 불신, 연민 결여 및 진정한 감정의 부재가 백인 사회에서 흑인들이 경험한 지속적인 체계적 억압의 결과에 기인한다고 볼 수 있다. 작가의 자서전적 소설인 『블랙 보이』(Black Boy)에서 라이트는 인종적 억압 환경에서 흑인으로서 직면한 사회적 억압이 그의 정체성에 미친 영향을 고찰한다. 그의 자전적 소설은 인종차별에 대한 그의 관점이 절대적 무지의 상황에서 그 반대로, 그리고 궁극적으로는 공산당 참여와 같은 공개적인 저항과 같은 극적인 형태로 변화해 가는 과정을 보여준다. 이 소설은 또한 그가 미국 문화에 만연한 불의를 비난하고 독자들에게 변혁적 사회 행동을 촉구하기 위한 여정도 묘사한다. 라이트는 이러한 이야기들을 통해 인종 불평등을 유지하는 미국사회의 체계적 메커니즘에 대한 더 깊은 이해를 촉구하고, 그러한 억압의 메커니즘에 맞서 저항하는 인간의 능력을 강조한다. 그의 소설에 대한 고찰은 자연주의 문학, 인종 관계, 사회 정의를 둘러싼 대화를 심화시킬 수 있는 기회를 제공하며, 라이트의 문학 작품과 그 현대적 의의에 대한 새로운 해석을 통해 이들 분야 전반에 걸쳐 학술적 논의를 촉진시킬 잠재력을 지녔다.

Laying bare the structure of colonialism: misogyny in A passage to India

Deborah, Kremer Graduate School, Yonsei University 2022 국내석사

본 논문의 목적은 EM 포스터의 <인도로 가는 길>에서 나타나는 문화적 정체성, 여성혐오와 인종차별 사이의 관계를 분석하고자 함에 있다. 본 논문의 첫 장은 에드워드 사이드의 오리엔탈리즘과 스튜어트 홀의 역동적 정체성 형성 개념을 이용해 텍스트 속 앵글로-인디언 사회의 인종성별간 권력 관계의 불평등함을 정립한다. 이는 소설에서 등장하는 영국인들의 백인남성 우월주의적인 사고에서 비롯되는 불평등이며, 이들의 우월주의는 역으로 인도인과 여성에 대한 잘못된 지식체계에서 비롯된다. 논문의 두번째 장은 이러한 백인남성 우월주의적 사고를 통해 나타나는 젠더갈등과 여성혐오의 양상에 초점을 두고 있으며, 구제척으로는 Adela Quested의 신여성으로서의 사회적 위치가 어떻게 남성 등장인물들에 의해 전유되는지에 대한 고찰이 담겨 있다. 소설이 그리는 앵글로-인디언 사회에서의 여성의 사회적 위치는 이러한 젠더와 인종간 권력구조의 교차성에 의한 모호함이 특징이며, 본 논문은 이러한 공간 속에서 나타나는 여성의 정체성 형성 과정, 특히 인도인 여성이 경험하는 이중 억압이 이들에게 미치는 영향을 탐구한다. 본 논문은 앵글로-인디언 사회의 여성혐오적이고 인종차별주의적인 사회구조에 대한 분석을 통해 사회 전반적으로 점진적 변화가 일어나기 위해서는 근본적으로 불평등한 권력구조가 해체되어야 한다는 소설의 메세지를 표방한다. This thesis seeks to analyze the relationship between cultural identity, misogyny, and racism in E.M Forster’s A Passage to India. In the first chapter, Anglo-Indian society as presented in the novel is analyzed through Edward Said’s Orientalism and Stuart Hall’s concept of identity formation as a dynamic process to establish the imbalanced power dynamics between gender and race in the text. This section explores how false notions of knowledge regarding Indians and women lead to a sense of superiority for the British characters, which influences the position of both groups within the social structure of British India. The second chapter focuses on gender issues and misogyny, and more explicitly on Adela Quested’s position as a potential New Woman whose experience is appropriated by the male characters in the previously established environment. This part of the thesis examines in how far the ambiguously defined space compromises women’s identity and explores the effects this has on the Indian women of the novel, who are consequently subjected to a form of double oppression. Through an analysis of the misogynistic and racist social structure of Anglo-Indian society, the thesis echoes the message of the novel that imbalanced power structures must be dismantled for progressive changes to take place.

"Looking at the Entire Constellation of a Person:" An Intersectional Approach to Understanding How Sexual Violence Prevention Organizations Can Use Social Media to Craft Inclusive Messaging

Pevac, Mikayla Z The Pennsylvania State University ProQuest Dissert 2023 해외박사(DDOD)

Described as the "hidden epidemic" by Koss (1985), sexual violence (SV) has been historically underreported in the U.S. despite statistics that highlight how common an experience SV is for women-identifying individuals and, to a lesser extent, men (Tjaden & Thoennes, 2000). Despite the prevalence of SV, social taboos perpetuate stigma against survivors; therefore, limiting their access to vital resources like mental health care, legal counsel, and community support (Campbell et al., 1999; Campbell et al., 2001). Therefore, numerous nonprofit organizations have been created in the last couple of decades to not only support survivors in their healing journeys, but to address the societal power structures that perpetuate gender-based oppression. These aid organizations connect those in need with resources, oftentimes through digital communications like official websites and social media. In the digital age, social media is now a required cornerstone of any nonprofit-despite the limitations of funding and personnel. This project interviewed representatives from 24 SV prevention nonprofits around the U.S. to identify ways that they incorporate inclusive language, images, and ideas into their social media content. Findings showed that SV prevention organizations are aware of intersectionality and its potential significance for their work but are not as inclusive as they could be in everyday practice due to lack of resources. Therefore, this research informed a resource guide that will be distributed to the SV nonprofit community to provide concrete ways of incorporating intersectionality into online communications.

The Oppression Lens: Should a History of Oppression and Power Dynamics Between Groups Matter When Making Current-Day Social Judgments?

Mogami, Mao ProQuest Dissertations & Theses New York Universit 2023 해외박사(DDOD)

How do we judge whether individuals are allowed to engage in intergroup discrimination in their choice of housemates, friends, or organizations? Why do some people fervently support affirmative action whereas others oppose it? I propose that one way in which we can understand these disagreements is through the prism of the Oppression Lens. I define the Oppression Lens as the extent to which people consider histories of oppression and power dynamics between social groups (e.g., nationalities, genders, races, sexual orientations) when making current-day social judgments. Simply put, the Oppression Lens perspective is an analytical perspective that interprets present-day contentious intergroup relations issues as arising from different levels of consideration given to historical contexts. Those high on the Oppression Lens see the world as made and remade through the history of social and political power dynamics. For them, it is important to apply flexible standards based on the understanding that different groups (e.g., straight vs. queer individuals) along a social dimension (e.g., sexual orientation) possess different historical experiences. On the other hand, those low on the Oppression Lens do not appreciate that social groups are characterized by differential power rooted in history; rather, they see social groups as existing in the present apart from history. In this dissertation, I develop the Oppression Lens perspective drawing on intergroup relations literatures in social psychology (colorblindness, historical perspectives), and critical race theory in legal studies (Chapter 1). I highlight that the Oppression Lens perspective can complement scholarship on traditional forms of prejudice and discrimination. Then, I construct a self-report measure-the Endorsement of the Oppression Lens (EOL) scale-to capture individual differences in the Oppression Lens construct (Chapter 2). I then show that the Oppression Lens measured by EOL can predict people's judgments about the permissibility of criticism, differential judgments of the same actions carried out by actors belonging to powerful vs. marginalized groups, and differential prejudices toward social groups of different perceived power and historical victimization (Chapter 3). I seek to understand the extreme ends of the Oppression Lens by interviewing those extremely low and high on the Oppression Lens (Chapter 4). Lastly, I show that a short, one-time intervention is not successful in increasing people's endorsement of the Oppression Lens (Chapter 5). To conclude, I discuss the strengths, limitations, and implications of the Oppression Lens perspective learned through the studies and discuss future directions of the research program (Chapter 6).