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나영균 한국현대영미소설학회 2000 현대영미소설 Vol.7 No.2
This paper presents a New Historicist reading of Changrae Lee's A Gesture Life based on the theory of Michel Foucault. In the novel the narrator, Franklin Hata, tells two stories: the episode involving a comfort woman during the World War II and his 30 years's life after his immigration to the United States. These two stories appear to have no mutual relevance except that they were experienced by the same person. But behind this difference lies the same concept of power controling individuals in various forms such as institution, colonialism, social codes, unwritten laws, or political forces. The American society Hata lives in and the Japanese Army both operate as a 'mechanism of polyvalent panopticon' exercising invisible and noiseless power over individuals. Hata is never free from this all pervasive influence. Hata uses gestures as defense mechanism against these powers but his adopted daughter Sunny bitterly criticizes his falseness. The rebellious Sunny brings back the memory of Kkutaeh, whom he met during the World War II and who was fatally rebellious. During the few days before Kkutaeh's death Hata feels a desperate need to shed gestures to save her from ignominious life but fails to do so. His secret guilt comes from his realization that he himself was a perpetrator to Kkutaeh, neither a sympathizer nor a protector. The author's description of the nature of the comfort women and the structure of the comfort place are strongly reminiscent of Foucault's theory of Power/Knowledge in which he explains how power exploits the body, how it organizes space and time for its subjects in order to supervise and control them better. Hata has used gestures to survive under power while Kkutaeh and Sunny, although the foermer is dead and the latter is still struggling, emerge as ultimate victors while Hata is left with an ever deepening sense of failure.
나영균 국립국어연구원 1997 새국어생활 Vol.7 No.4
우리나라가 해방되던 해 3월에 나는 고등여학교를 졸업하고 4월에 경성여자전문학교에 입학했다. 경성여전은 이화여자전문학교의 이름을 총독부의 지시에 의해 고친 것이다. 이화는 이 왕가의 문장이기 때문에 안 된다는 이유에서였다. 우리가 다니던 고등여학교는 공립학교였기 때문에 일본어 사용이 다른 학교보다 철저했다. 날마다 종례 때에는 ‘국어(일본어) 상용의 맹서’라는 것을 ‘황국신민의 맹서’와 함께 큰 소리로 제창하면서 우리는 별 의심도 없이 일본어를 쓰고 있었다. 뿐만 아니라 일본어를 사립학교 학생들보다 잘 하는 것을 자랑으로 여기기까지 했다. 그러다가 경성여전에 들어가 보니 여기는 완전히 별천지였다. 수업시간에 들어오시는 선생님들은 어휘는 분명 일본어이지만 억양이며 말투는 완전히 한국말인 괴상한 언어를 사용하고 있었다.