By Sangjin Park
This examine in comparative literature reinterprets and reevaluates literary texts and socio-historical transitions, relocating among the Korean, East Asian, and eu contexts (and with specific connection with the reception of Dante Alighieri within the East). within the procedure, it reexamines the universality of literary values and reopens the questions of what literature is and what it will probably do. through shut analyzing of texts, it goals to offer publicity to Korean literature, in the sort of approach as to draw extra recognition to the sector of global literature -- and to target what sort of courting they could shape and what new horizon of literariness they could build sooner or later. This paintings can help to place the geography of global literature on a extra open and simply foundation, via displaying the porous nature of literary migration and delivering the lacking hyperlinks within the present discourse on global literature.
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Additional resources for A Comparative Study of Korean Literature: Literary Migration
This new geography, I think, can establish a way of drawing 34 S. PARK attention to the minority voices which tend to be neglected by larger communities based on discourses like that of the nation-state and its history. Insofar as the nation-states of East Asia have maintained oppositional national relations, particularly in modern history, such voices can hardly be heard and are easily buried. As it stands, the voice of the minority can never be unfolded in the field of pre-existing discourse.
In fact, the West and Asia also each constructed their own exclusive identities: Japanese regional studies on Asia before World War II ranged from Korea and China to North Africa, manifesting the Japanese desire for territorial expansion and dominance by focusing on the military, territorial, commercial, and political geography of those regions. 16 His argument is that Asia was able to obtain its identity retrospectively, relying on Europe after Europe’s invasion, and that Asia’s defeat was connected with Asia’s possibilities.
I examined this point in criticizing Frederic Jameson (Park, 2001: 233–235). Chow also criticized class consciousness as a rhetoric that can be used for building modern nation-states based on homogeneity by stating that “an orthodox ‘class consciousness’ would have us repress the self-reflexive knowledge of the speaking intellectual’s social position as such” (Chow, 113). Even the collective consciousness in a community can fall into that trap of totalization, without offering space for resistances and counter forces.