세계성, 민족성, 지방성 : 일제 말기 로컬 상상력의 층위

김양선(Kim Yang sun) 한국근대문학회 2012 한국근대문학연구 Vol.13 No.1

일제 말기 '로컬'에 대한 상상과 '로컬'에 대한 다양한 담론들은 제국과 식민, 지방문학과 국민문학, 민족문학과 세계문학에 대한 고민과 맞닿아 있다. 본고에서는 이 점에 주목하여 일제 말기 로컬에 대한 상상의 층위를 구체적으로 살펴보았다. 특히 본고는 '로컬 정체성'이 형성되는 층위에 주목하였다. 첫 번째 층위는 로컬을 통해 민족의 정체성을 확립하고자 하는 경우이다. 일제 말기 '조선적인 것'을 통해 민족적 정체성을 확립하려는 일련의 움직임이 여기에 해당한다. 두 번째 층위는 '조선적인 것'을 '동양적인 것'으로 일반화하는 동시에 서구와 반대되는 것으로 표상하는 경우이다. '동양론', '동양주의'가 여기에 해당한다. 세 번째 층위는 '조선적인 것'을 통해 '세계성'을 상상하는 경우이다. 첫째, '지역(방)성의 층위'에서는 이효석과 이태준의 작품을 살펴보았다. 먼저 이효석의 경우 토속적 향토를 다룬 소설들과 서양의 몰락에 대한 노스탤지어가 공존한다. 즉 '세계성'과 '지방성'이 섞인 혼종의 양상을 띤다. 한편 이태준의 반근대, 로컬 지향은 로컬(리티)를 통해 민족적인 것을 상상한다. 둘째, '동양, 국민문학의 층위'에 해당하는 최재서는 조선을 제국 일본의 '로컬'의 위치에 놓고, 조선문학을 국민문학의 지방문학으로 규정한다. '동양'이라는 중심, '일본'이라는 중심을 상상한 연후에야 '조선'이라는 로컬이 중심에 합류할 수 있다는 상상이 가능해지는 것이다. 셋째, '세계성의 층위'에 해당하는 이효석은 국민문학론을 자기 식대로 전유하는 과정에서 국민문학론을 해체하고, 세계문학으로의 편입을 기획했다. 이를 '탈로컬적' 로컬 정체성으로 정의할 수 있다. 이처럼, 조선적인 것, 세계적인 것, 혹은 내지와는 다른 동아라는 '차이'를 끊임없이 생산하려 했던 시도는 일제 말기 작가들의 로컬 정체성 확보의 움직임으로 평가할 수 있다. The various discourses about the local(ity) in the late stage of Imperial Japan are interrelated with the empire/colony, local literature/national literature and world literature. This thesis examined the sphere of imagination about 'local' in the late stage of Imperial Japan. Specially, I noticed about how 'the local identity' was formed. First case is the guarantee of national identity through the representation of locality. Second case is related with the generalization of the 'national' as the 'oriental', and considers it opposite characteristics with the 'western'. In third cases, the writer imagines the cosmopolitanism through the local nationality. First, in 'the sphere of locality', the thesis deals with the novels and essays of Lee Hyoseok and Lee Taejoon. The local centered characteristics and nostalgia about Western's decline coexist in Lee Hyoseok's novels or essays. In the other hand, Lee Taejoon imagined the national through the anti-modernity, and local centeredness. Second, in 'the sphere of orient, the other national literature', Choi Jeseo defined Korean Literature as the local literature compared with the national literature of Imperial Japan. Because he imagined the center so called the 'orient=Japan', 'Chosun' as the part of Imperial Japan could become the center. Third, in 'the sphere of cosmopolitanism', Lee Hyoseok de-constructed and re-appropriated the national literature in his own way. He projected the enrollment toward the world literature. So it can be defined as the 'de-local' local identity. Finally, these various trials which produced the 'differences' can evaluate as the movement for the formation of local identity in the late stage of Imperial Japan.

REVITALISING A NATION’S IDENTITY: THE DEVELOPMENT OF A NATIONAL DRESS FOR THE PEOPLE OF TANZANIA

Charles Kahabi,Tracy Cassidy 글로벌지식마케팅경영학회 2017 Global Fashion Management Conference Vol.2017 No.07

Through this study the influencing factors for the development of a national dress for Tanzanian people was explored. The need and desire for this development received support from several groups including the Tanzanian Government, local tailors, NGO’s (Non-Government Organisations) and Tanzanian societies. This stage of the study focused on the effectiveness of traditional Tanzanian textiles’ motifs and natural symbols in the design process employing imported recycled second-hand clothes (mitumba). Qualitative data was obtained through interviews and focus group discussions. The study explored what Tanzanians need to strengthen their national identity and the use of recycled mitumba within a national dress. The study used a co-design style workshop for the development of the national dress as a different approach to addressing the issues identified in Tanzania regarding National dress. The participants added valuable contributions providing ideas for cultural conservation through building a national identity, ideas for strengthening the concept of recycling mitumba and suggestions for the incorporation of kanga and kitenge as inspirations for the design of a national dress in order to promote national identity. The study examined the presence of mitumba from abroad, several styles of indigenous traditional dress worn by different ethnic groups in Tanzania and reasons for strengthening Tanzania’s national identity. This paper reports on the main primary research activities and finding used for the experimental textile and dress designs, and includes the plan for the next stage of the project.

Heritage Narratives, Motivation to Learn English and the Development of National Identity : An Indonesian Perspective

Ahmad Bukhori Muslim 아시아영어교육학회 2017 The Journal of Asia TEFL Vol.14 No.3

Although locality has been considerably discussed in the area of teaching of English as a foreign language, little is known how it relates to young learners’ motivation and their sense of national identity. Framed by Canagarajah’s (2005) local reclamation, this descriptive qualitative study investigates the potential impact of using Indonesian heritage narratives in English teaching on students’ motivation to learn English and the development of their sense of national identity. Data are generated from English text-book analysis, a questionnaire administered to 100 students of junior and senior high schools and 20 English teachers followed by semi-structured interviews on the use of heritage narratives in the classroom. Students’ motivation in the foreign language was classified into Dörnyei’s (1994) types; language, learner, and learning situation. Meanwhile, students’ identity development was analysed by Kelman’s (1998) agency of identity development and Guibernau’s (2007) dimensions of national identity. Analysis reveals that students’ familiarity with the topic of heritage narratives can improve their language skills and motivation to learn English. How these heritage narratives can also lead to heightened sense of national pride, involving cultural, psychological and territorial dimensions is further explored.

한국 문학 로컬리티 연구의 전개 양상과 남은 과제들

김명훈 ( Myong Hoon Kim ) 한국문학언어학회(구 경북어문학회) 2016 어문론총 Vol.68 No.-

이 글은 한국현대문학 연구에서 ‘로컬리티’ 개념이 주요 학술 주제어로 부상하게 된 과정을 추적하고 그간 제출된 로컬리티 연구의 의의와 한계를 되짚어보기 위해 작성되었다. 로컬리티 연구는 2008년대 중반 이후 폭발적으로 증가하는데, 이 같은 현상은 한국현대문학 연구의 흐름 속에서 파악할 때 일차적으로 탈식민주의 담론의 부침과 관련된 것으로 보인다. 탈식민주의는 민족국가의 틀을 초월하려는 탈근대 담론의 성격을 지니지만 한국현대문학 연구에서는 민족문학을 옹호하기 위한 반(反)식민적 전략으로 전유되는 경우가 잦았다. 그러나 토착화된 탈식민주의 담론은 민족문학의 특권적 지위를 온전히 해체하지 못한 채민족과 제국의 이분법을 재생산함으로써 로컬리티를 특수성의 영역으로 제한하 기도 했다. 탈식민주의 담론의 한계에 직면하여 로컬리티 논의는 점차 민족국가내부의 위계를 해체하기 위한 전략으로 재사유되었다. 이 같은 로컬리티 사유방식은 크게 세 가지 형태를 취한다. 첫째, 중심과 주변을 전제하되 중심을 지향하는 차원의 로컬리티, 둘째, 중심과 주변의 위계를 해체하며 전체를 구성하는 개별적인 것으로서의 로컬리티, 셋째, 중심을 비판하는 방향으로 정향된 정체성정치 단위의 로컬리티 등이 그것이다. 이상 세 가지 로컬리티 구성 방식의 한계를 지양하고 그 가능성을 포지할 때 최종적으로 추상되는 로컬리티의 이상은 국민국가 내부의 부당한 집합적 가치 체계를 해체하고 국민국가의 실질적인 경계내에서 공공적 가치를 창출하는 것이라 할 수 있다. 이와 함께 기존의 지역연구 에 통시적 시각을 도입함으로써 지역 공공성이 파괴되는 과정을 분석하고 지역 정체성의 공공적 측면을 발굴해야 할 것이다. This writing is written in order to trace the process of the concept ``locality`` being floated as a major scholarship subject term in the study of Korean modern literature and look back the meaning and limit of the locality studies submitted meanwhile. Locality studies increase explosively after the middle 2008s, this phenomenon is primarily involved with ups and downs of postcolonialism discussion when grasping in the flow of the Korean modern literature studies. Postcolonialism has a nature of postmodern discussion which transcends the frame of a nation-state, but more often it is monopolized as anticolonial strategy for defending ethnic literature in the Korean modern literature studies. However naturalized postcolonialism discussion limits locality to the field of specialty by reproducing dichotomy of ethnicity and empire without deconstructing privileged status of ethnic literature entirely. Facing the limit of postcolonialism discussion, debate of locality is gradually reconsidered as the strategy for deconstructing a rank of inner nation-state. The way of considering of locality as above is taking three forms largely. First, locality which aims the center while imposing the center and the surroundings. Second, locality as the individual thing which deconstructs the rank of the center and the surroundings and composes the whole. Third, locality as a unit of identity politics which criticizes the center. When rejecting the limit of those three ways of composing locality and having the possibility in mind, the ideal of locality which is abstracted finally is to deconstruct unfair collective value system of inner nation-state and to create the public value in the actual boundary of nation-state. Along with this, we will have to analyze the process of local publicity’s being destroyed and discover the public aspect of local identity by introducing a diachronic view to the existing local studies.

이주와 디아스포라― 중국영화에 재현된 뉴욕의 중국인

임춘성 한국중국현대문학학회 2008 中國現代文學 Vol.0 No.44

This paper focuses on the representation in Chinese films of the Chinese immigrants in New York as a part of the Chinese ‘global migration.’ The global-scale migration of Chinese has first concentrated in Southeast Asia during the pre-modern era and then in North America in the modern and contemporary periods. Whereas immigrants to Southeast Asia departed directly from their hometown, the immigrants to North America arrived in New York via San Francisco, passing through cities of ‘regional migration’ such as Shanghai and Hong Kong. Sometimes, they also passed through Taipei. Thus, we can draw an itinerary line of modern Chinese global migration from their hometown, via Shanghai, Hong Kong and Taipei, and finally to New York. This itinerary falls into two stages: the journey from their hometown to Taipei falls into the regional migration stage and the one from China to North America belongs to the global migration stage. In retrospect, most Chinese immigrants to New York have in fact departed from Shanghai and Hong Kong. Indeed, Shanghai and Hong Kong, once well-known cities for domestic immigrants, functioned as gateways for international migration. This means that the Chinese who migrated to New York had two migration experiences: first from their hometown to Shanghai or Hong Kong and then the second to New York. As a representative city of global migration, New York has been a destination for European immigrants from England, Ireland, Germany, France and Italy, followed by African-Americans, Hispanics, and Asians. Although all of them flocked into New York in search of the ‘American Dream,’ settling down in New York was a story of continuous hardship. Especially, the hostility and conflict among different immigrant communities in their attempts to overthrow the existing ‘hierarchial structure of power’ were interspersed with feud and violence. Diaspora is related to the nostalgic behavior of those who do not forget their hometown and preserve their native customs (or practices considered to be customs), notwithstanding their physical existence away from home. Though it has generally been regarded that the diaspora began with the migration of Jews, there has long been a global migration of Chinese and Indians, followed by contemporary global migration of Koreans. Wang Gungwu points out that the ‘Chinese nationalist identity’ that was formed among overseas Chinese in Southeast Asia after 1911 developed as the ‘local national identity’ after 1950. However, ‘Chineseness’ is still problematic. This is because Chinese immigrants did not think of themselves as deserting their homeland, but believed that they would someday return home in glory. Even though they acquired a new citizenship, they still thought that they were only staying there temporarily, rather than settling down permanently. Here we need to take a look at Stuart Hall’s notion of ‘migrant-hood.’ According to him, each and every immigrant faces two questions: “Why are you here?” and “When are you going back?” The immigrant cannot realize the fact that he or she is not going back until being asked the second question. Migration is a one-way trip. We should pay attention to the dual consciousness: still dreaming for coming back in glory while knowing that he or she is not going back. The Chinese immigrants in New York, as a representative type of modern Chinese migration, embody this dual consciousness. As for the first generation, they have the experience of moving first to Shanghai or Hong Kong from their hometowns (‘regional migration’) and then again ultimately to New York (‘global migration’). Because of this dual experience, they possess a different diasporic identity from the one shared by overseas Chinese in Southeast Asia. Since they immigrated directly from their hometowns, the overseas Chinese in Southeast Asia have maintained a strong group identity based on dialect. However, Chinese immigrants in New ... This paper focuses on the representation in Chinese films of the Chinese immigrants in New York as a part of the Chinese ‘global migration.’ The global-scale migration of Chinese has first concentrated in Southeast Asia during the pre-modern era and then in North America in the modern and contemporary periods. Whereas immigrants to Southeast Asia departed directly from their hometown, the immigrants to North America arrived in New York via San Francisco, passing through cities of ‘regional migration’ such as Shanghai and Hong Kong. Sometimes, they also passed through Taipei. Thus, we can draw an itinerary line of modern Chinese global migration from their hometown, via Shanghai, Hong Kong and Taipei, and finally to New York. This itinerary falls into two stages: the journey from their hometown to Taipei falls into the regional migration stage and the one from China to North America belongs to the global migration stage. In retrospect, most Chinese immigrants to New York have in fact departed from Shanghai and Hong Kong. Indeed, Shanghai and Hong Kong, once well-known cities for domestic immigrants, functioned as gateways for international migration. This means that the Chinese who migrated to New York had two migration experiences: first from their hometown to Shanghai or Hong Kong and then the second to New York. As a representative city of global migration, New York has been a destination for European immigrants from England, Ireland, Germany, France and Italy, followed by African-Americans, Hispanics, and Asians. Although all of them flocked into New York in search of the ‘American Dream,’ settling down in New York was a story of continuous hardship. Especially, the hostility and conflict among different immigrant communities in their attempts to overthrow the existing ‘hierarchial structure of power’ were interspersed with feud and violence. Diaspora is related to the nostalgic behavior of those who do not forget their hometown and preserve their native customs (or practices considered to be customs), notwithstanding their physical existence away from home. Though it has generally been regarded that the diaspora began with the migration of Jews, there has long been a global migration of Chinese and Indians, followed by contemporary global migration of Koreans. Wang Gungwu points out that the ‘Chinese nationalist identity’ that was formed among overseas Chinese in Southeast Asia after 1911 developed as the ‘local national identity’ after 1950. However, ‘Chineseness’ is still problematic. This is because Chinese immigrants did not think of themselves as deserting their homeland, but believed that they would someday return home in glory. Even though they acquired a new citizenship, they still thought that they were only staying there temporarily, rather than settling down permanently. Here we need to take a look at Stuart Hall’s notion of ‘migrant-hood.’ According to him, each and every immigrant faces two questions: “Why are you here?” and “When are you going back?” The immigrant cannot realize the fact that he or she is not going back until being asked the second question. Migration is a one-way trip. We should pay attention to the dual consciousness: still dreaming for coming back in glory while knowing that he or she is not going back. The Chinese immigrants in New York, as a representative type of modern Chinese migration, embody this dual consciousness. As for the first generation, they have the experience of moving first to Shanghai or Hong Kong from their hometowns (‘regional migration’) and then again ultimately to New York (‘global migration’). Because of this dual experience, they possess a different diasporic identity from the one shared by overseas Chinese in Southeast Asia. Since they immigrated directly from their hometowns, the overseas Chinese in Southeast Asia have maintained a strong group identity based on dialect. However, Chinese immigrants in New Yo...

후식민의 주체로서 국가와 본토 ― 중국-홍콩의 경우

유영하 한국중국현대문학학회 2012 中國現代文學 Vol.0 No.63

Now or never is the time for Chinese nationalism and Hong Kong locality to establish a new paradigm of mutual relation. The relationship between nation and locality is based on the work of finding the value representing Hong Kong’s identity. I think that locality Hong Kong is considered as a ‘ethnic minorities(少數民族)’in Chinese nationalism. Hong Kong’s identity actually has been formed from political and economic transformation. The break-up of Hong Kong's identity also depends on the politics and economics. During British colonial period politics substituted for administration, post-handover Hong Kong politics substitutes for economics. Hong Kong people’s self-respect, base of locality Hong Kong comes from a rationality and locality Hong Kong has an extremely importance mission of breaking away from ‘sincizing(中國化)’. Han (漢) people-oriented nationalism which applies to Hong Kong will continue unless something major comes up. Locality Hong Kong means Hong Kong’s identity. Locality has original conservatism,pre-modernity such as blood relations. The Modernity should precede Hong Kong’s identity is an early conclusion of postcolonial description and a solution of identity discourse.

홍콩 로컬리티 : 지역 커뮤니티에 기반한 저항성의 모색

장정아(Chang, Jung-a) 중앙대학교 중앙사학연구소 2021 중앙사론 Vol.- No.54

In this article, I reveal the complexity of Hong Kong locality by focusing on resistance movements. The “people” (renmin) emerged as agents of resistance when the “Local Action” group attempted to preserve Starferry Pier in 2006, championing plurality, equality, and connectedness as the core of the “local.” This pier preservation movement arose out of the collective memory and cultural heritage boom exposing the contestation between Chineseness and Hongkongness. In step with the nationalistic project of the Chinese government, the Hong Kong government quickly seized control of the discourse and implementation of cultural heritage protection. The public began to assert that Hong Kong cultural heritage, at its core, had to relate to the everyday life of the “common people,” and a network forming among the heretofore unremarkable old and dilapidated shops in the Shamshuipo area began to garner attention. People discovered Hongkongness in the “trivial” products produced by these shops, provoking a debate among local residents to define the meaning of “made in Hong Kong” in the new era. In 2019, as government control tightened in the wake of the antiextradition bill movement, the US government declared Hong Kong no longer autonomous; deprived of special status, all products exported to the United States would have to be labelled “made in China.” Thus, Hong Kong faced the crisis of losing the “made in Hong Kong” label that had been such a symbol of Hong Kong pride. The controversy over the “made in Hong Kong” label revealed differing positions regarding Hong Kong’s economic and political autonomy and the contestation of Hong Kong locality. Rightist localism emerged in Hong Kong following the 2014 umbrella movement, driven by disappointed and despairing youth. Rightist localists continued to emphasize the “people”(renmin), but unlike the pier preservation movement, the “people” were characterized by exclusivity and closedness. Besides these rightist activists, other activists in the wake of the umbrella movement entered local communities and began the community movement. I show how community activists worked to overcome the dualistic opposition of Mainland China and Hong Kong. In the community movement, Hong Kong locality was not imagined as something fixed or essential but advanced as an important characteristic for resisting hegemony though plurality and the experiences of the common people. Furthermore, the community movement sought out an alternative to capitalist and political power as arbiters of Hong Kong locality, even criticizing monopoly capital and the economic system. I view this search for Hong Kong locality as resistance to homogenization, proposing that attention be paid to Hong Kong locality, which is constantly being reconstructed through serialization of conflicts and contradictions.

한국적 조형미를 활용한 지역 관광기념품 디자인 프로그램 개발 연구 -고등학교 미술교육을 중심으로-

서민규,심영옥 한국조형교육학회 2018 造形敎育 Vol.0 No.65

The purpose of this study is to develop an art education program that can enhance creativity and foster national identity for high school students. The program will help the students understand Korean aesthetic characteristics and design local souvenir using the characteristics in art education program in the era of globalization. While Korean aesthetic can be found in many different forms in Korean culture, the art education program developed in this study focuses on humor, implicitness, calmness, abstractness, whiteness that can be found in Korean architecture, sculpture, craft, painting, and clothing, et cetera. The program will also be useful for students to develop their careers, given that more and more local governments are developing local souvenirs these days. This study identifies the following educational effects of the art education program. First, students can improve aesthetic sensitivity and artistic identity. Second, students can better understand local community and its culture. Third, students can enhance creativity in integrating and expressing the characteristics of Korean aesthetic and local community. This study concludes that students can contribute to the development of local community and national prosperity as well as enhance their own learning through practical art education that can be applied to the everyday life. 본 연구는 고등학생을 대상으로 한국적 조형미의 특징을 이해하고 이를 활용한 지역 관광기념품을 디자인할 수 있는 역량을 함양할 수 있도록 학습 프로그램을 개발한 것이다. 이를 통해 학습자로 하여금 세계화 시대에 대비한 국가 정체성을 확립하 고 창의·융합 능력을 향상시키는 데 목적을 두었다. 본 연구에서 활용한 한국적 조형미는 우리나라 건축, 조각, 공예, 회화, 의복 등의 미술문화 전반에 나타나는 순리미, 익살미, 은근미, 추상미, 백색미 등 한국미적 특징을 기반으로 하였으며, 이와 더불어 각 지역의 특성을 살려 지역 관광기념품을 제작하는 수업을 구안하였다. 이처럼 세계적이면서 실용적으로 활용가치가 높은 상품을 디자인하는 능력을 기른다면 학생들의 향후 진로 선택에도 큰 도움이 될 것이다. 본 연구에서 개발한 프로그램 을 적용 결과 다음과 같은 교육적 효과를 얻을 수 있었다. 첫째, 한국미에 대한 미적 감수성 및 미술 문화 정체성을 이해하는 능력을 향상할 수 있었다. 둘째, 지역 사회와 문화에 대한 이해력을 신장할 수 있었다. 셋째, 한국미적 특징과 현대 지역 사회의 특징을 융합하는 창의적 표현 능력을 향상할 수 있었다. 이러한 본 연구의 시사점은 실생활에 적용 가치가 높은 학습 을 할 경우 학습자 스스로의 자기계발 및 진로 선택은 물론, 지역 사회 발전 및 국가 번영에도 이바지할 수 있는 전인적 인재로 양성할 수 있다는 것이다.

재외교포의 이중언어에 대하여

金敏洙 이중언어학회 2005 이중언어학 Vol.29 No.-

In history, it remains unchanged that there is a certain difference between the surviving strategy of a strong nation and that of a weak nation. Even though there has been a formal change in the direction of the surviving strategy of a weak nation, that direction does not go beyond the boundary of the worship of the powerful. If the principle of ‘worship of the powerful’ and ‘tribute’ is like this, it will be correct to prescribe that the principle is constant regardless of the fact that the national identity of a weak nation will change its shape according to times. A cardinal point is the heritage learners’ conscious learning of their mother tongue, and the key to this learning is to become a balanced bilingual speaker who can master the local language as their first language and the mother tongue as their second one. Especially, such a balanced bilingualism can be said to secure national identity for overseas Koreans. This is because human beings essentially possess homing instinct which makes it impossible for them to rid the mind of nostalgia for their own lineage, ancestral home, family, and homeland, and the very homing instinct or rootedness is definitely an accelerator to help them to revive as a genuine human being and will further contribute to the happiness of their local community and the peace of all mankind.

문학교육에서의 지역문학 및 지역성 수용의 동향과 전망

김근호 국어교육학회(since1969) 2020 국어교육연구 Vol.- No.72

Since many efforts to accommodate the local literature and the locality in Korean language curriculum and textbooks have been attempted in various ways for a long time, at this moment, it is necessary to reviewing the realized aspects of such efforts. Following this problem awareness, I have studied the literature curriculum and literary textbooks so far in the history of Korean languge education. In point of the local literature and the locality, the third curriculum of the 1970’s is problematic. This period was designed to foster interest and love for the national territory in accordance with the nationalism of the Yushin period. However, such a nationalistic aspect begins to disappear a little bit in the next curriculum period, but after that time the local literature and the locality begin to emerge in the sixth curriculum keeping pace with the political realities of democratization. After going through the ambiguous and chaotic situation of the seventh curriculum period, the local literature and the locality have been stipulated in the literary scope of high school of 2007 curriculum. Next, I have reviewed the literary textbooks from 2007 to recently 2015 curriculum, except the literary textbooks from the fourth curriculum to the seventh curriculum. However, contrary to the ideological desire in the literary curriculum, the literary textbooks during the version of 2007, 2009 and 2015 does not fully accommodate the local literature and the locality as its contents. In particular, the restriction of materials in the textbooks stands out, and the study activities do not fully embody the unique characteristics of the local literature and the locality. In other words, that situation falls far short of the nature of the local experience of a place figured in the literary text. In the future, we should look for ways to harmonize the locality and the citizenship, based on the literariness which is the basis of literary education. It has the significance of seeking a local identity through the field experience of literature, and futhermore seeking a broad perspective and a sense of subjectivity on the new spaces. 국어과 교육과정 및 교과서에서 지역문학과 지역성을 교육내용이나 방법 차원에서 수용하려는 노력이 긴 시간 동안 다각도로 시도되어왔는바, 이제 그러한 노력의 구체화 양상을 고찰하는 작업도 필요한 상황이다. 이러한 문제의식에 따라 이 연구는 역대 문학 교육과정과 문학교과서를 살펴보았다. 지역문학 및 지역성이라는 문제의식으로 볼 때, 1970년대의 제3차 교육과정부터가 문제시된다. 이 시기는 유신시대의 국가주의에 따라 국토에 대한 관심과 사랑을 기르는 데 문학교육이 이바지해야 한다는 식으로 설계되어있다. 그러나 그러한 국가주의적 면모는 다음 교육과정에서 약화되다가 민주화의 정치적 현실이 착근하기 시작하는 제6차 교육과정기 무렵부터 지역문학 및 지역성 탐구의 맹아가 조금 나타나기 시작한다. 제7차 교육과정기의 모호하고 혼돈스런 상황을 거치다가 2007 교육과정의 고등학교 문학 영역에서 지역문학 및 지역성이 교육내용으로 명문화되어 오늘에 이르고 있다. 다음으로 문학교과서인데, 4차 교육과정부터 제7차 교육과정의 문학교과서는 해당 사항이 없으므로 제외하고, 2007 교육과정기부터 최근 2015 개정 교육과정기까지의 문학교과서들이 주요 검토 대상이 된다. 그런데 문학 교육과정의 이념적 의욕과는 달리, 2007, 2009, 2015 개정 교육과정기의 문학교과서는 지역문학 및 지역성을 교육내용으로 충분히 수용하지 못하고 있다. 특히 제재의 제한성 또는 편협성이 두드러지고 학습활동 역시 지역문학 및 지역성의 고유한 문학적 특수성을 충분히 살려내지 못하는 면모를 보이고 있다. 문학을 통한 지역 고유의 장소 체험이라는 본질에 현저히 미달되는 상황인 것이다. 앞으로 문학교육의 기본인 문학성을 기반으로 하되 지역성과 시민성을 서로 조화시 킬 수 있는 방향을 모색해야 한다. 그것은 문학의 현장성 체험을 통한 지역 정체성 모색과 함께 한 걸음 더 나아가 새로운 공간 지평에 대한 포용적 시야와 주체적 감각을 모색하는 의의를 지닌다.