By Sangjin Park
This examine in comparative literature reinterprets and reevaluates literary texts and socio-historical transitions, relocating among the Korean, East Asian, and ecu contexts (and with specific connection with the reception of Dante Alighieri within the East). within the approach, it reexamines the universality of literary values and reopens the questions of what literature is and what it might do. by means of shut interpreting of texts, it goals to provide publicity to Korean literature, in one of these method as to draw extra consciousness to the sphere 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 might help to place the geography of worldwide 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 international literature.
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Extra resources for A Comparative Study of Korean Literature: Literary Migration
Identity, as I seek to describe it, does not take any absolute affirmation or canonic idea. 24 If one holds that the self-identified homogeneity is required as a basis for imagining East Asia, it would be only partly acceptable because we can miss its other side, which is that it can also be an entity that is variable according to sociohistorical and political contexts. I should like to emphasize that identity consists of homogeneity and variability25; in order to imagine this sort of entity we need to reflect on the meaning of re-contextualization, which tends to illuminate identity in a sociohistorical context.
What is at stake here is the fact that the individual memory is always primary, although there may be points at which individual memory deviates from common memory. 34 Here the history that records the individual memory may either come to conflict with it or to associate with it. 35 In this process, a community is not collapsed but becomes sounder. The East Asian community discourse should be able to include the process in which the individual contextualized subject is directed against all kinds of fixed order.
19–51. On the other hand, Stefan Tanaka pointed out that Okakura’s Asianism (“To revive Asia is Japan’s destiny”) deconstructed traditional Sino-centrism but degraded into a Greater East Asia discourse centered on Japan (Stefan Tanaka, Japan’s Orient: Rendering Pasts into History [Berkeley: University of California Press, 1993]). Tanaka’s main concern covers the issue of the creation of ‘Toyoshi’ (東洋史) in the Meiji period. ” (Prasenjit Duara, Rescuing History from the Nation: Questioning Narratives of Modern China, [Chicago: The University of Chicago Press, 1995], 224).