연구성과물검색
유형별/분류별 연구성과물 검색
HOME ICON HOME > Search by Achievements Type > Reports View

Reports Detailed Information

https://www.krm.or.kr/krmts/link.html?dbGubun=SD&m201_id=10012446&local_id=10016958
언어적 자아 형성: 중세 고해신부의 라틴어적 권위와 여성 신비주의자의 자국어 인식
Reports NRF is supported by Research Projects( 언어적 자아 형성: 중세 고해신부의 라틴어적 권위와 여성 신비주의자의 자국어 인식 | 2005 Year 신청요강 다운로드 PDF다운로드 | 강지수(인하대학교) ) data is submitted to the NRF Project Results
Researcher who has been awarded a research grant by Humanities and Social Studies Support Program of NRF has to submit an end product within 6 months(* depend on the form of business)
  • Researchers have entered the information directly to the NRF of Korea research support system
Project Number A00546
Year(selected) 2005 Year
the present condition of Project 종료
State of proposition 재단승인
Completion Date 2007년 05월 28일
Year type 결과보고
Year(final report) 2007년
Research Summary
  • Korean
  • 중세 영국의 대표적인 여성 신비주의자의 저서 중 하나인 <머저리 캠프의 책>은 다음과 같은 질문을 제기한다: "여성 신비주의자는 자신이 자국어를 사용한다는 것을 의식하고 있는가 " "자신의 언어적 열등감 혹은 권의의식을 드러내는가 " " 라틴어와 라틴어의 특권을 향유하는 계층에 대한 태도는 어떠한가 " "라틴어의 탁월성을 부정하는가 어떻게 라틴어를 전유하는가 " "사용하는 언어를 기준으로 사람을 구분하는가 " "자신과 같이 자국어를 쓰는 사람들과 언어적 공동체 의식을 느끼거나 언어적 연대를 성취하는가 " 중세에 라틴어는 직업 성직자들의 전유물로서 국제적이고 남성적이며 학식을 상징했다. 이와 달리 자국어는 일반적인 평신도들과 동일시되었으며 지역적이었다. 그것은 모국어였고 중세 후기까지는 구어와 문자소양의 부재나 부족을 의미했다. 마저리 캠프나 스웨덴의 브리잿, 헝가리의 엘리자베스 등의 여성 신비주의자들의 종교적 삶의 실천 양식이 모두 젠더화된 언어적 자아와 밀접한 관계가 있다면, 그들이 라틴어의 억압에 저항하는 또다른 언어적 자아 형성의 현장을 발견할 수 있으니 그것이 곧 다른 자국언어 사용자들과의 접촉 현장이다. 원래 통합의 언어였던 라틴어가 마저리의 책에서는 직업, 젠더, 계급을 기준으로 구별, 분열시키는 언어로 제시되고, 오히려 서로 다른 자국어간의 차이는 기적적으로 극복된다. 원래는 인간의 타락의 결과이고 분열의 증거였던 자국어 사이의 차이는 놀랍게도 성령의 화합의 축복을 체험하는 장이 되는 것이다. 많은 남성 성직자들이 알아들을 수 없고 시끄러워 불편하게 여기던 여성 신비주의자들의 울음이 성스러운 소통과 변화의 언어로 고양되듯이, 마저리의 체험은 라틴어를 유일한 통합의 언어라는 신화의 권좌에서 밀어낸다. 라틴어를 권위의 기반이자 증거로 삼은 집단에게 거의 평생을 시달린 여성의 책에서 전통적으로 라틴어와 자국어를 관장하는 권력의 자리 이동이 목격된다.
  • English
  • The Book of Margery Kempe, one of the most prominent works by an English female mystic, prompts questions such as "Does the female mystic reveal any consciousness of her use of the vernacular " "Does she betray any consciousness of her linguistic inferiority/authority "What is her attitude toward Latin and those who enjoy its prerogatives " "Does she in any way deny the primacy of Latin How does she appropriate it " "Does she categorize people according to the language they use " "Does she reveal any sense of linguistic community with other people who use the vernacular " Throughout the Middle Ages, Latinity is associated with a professional class of clerks for Latin is international, masculine, learned rather than native, and literate. The vernacular, on the other hand, is identified with the general laity for its character is regional; it is the native tongue, and until the later Middle Ages, it is associated with orality and nonliteracy. If for female mystics such as Margery Kempe, Bridget of Sweden and Elizabeth of Hungary their characteristic devotional practice is closely related to their gendered linguistic selves, there is also another subtle instances of their construction of linguistic identity in resisting the oppression of Latin. Unlike Latin that divides along gender, vocational, class lines according to Margery’s Book, for instance, the language barrier among vernacular languages can be miraculously overcome. Furthermore, the language barriers are repeatedly none other than a site of the work of unifying grace of the Holy Spirit. Wasn’t Latin supposed to be the unitary language and the vernacular the result of the fall and thus divisive Female mystics admit the power and the primacy of Latin However, they elevate the loud inarticulate, incoherent, irritating crying to a language of holy communication and transformation, usually the functions of Latin. In addition, the spiritual experience of the female mystics significantly includes a displacement of Latin as the embodiment of the myth or the miracle of unity and of unitary language that only Latin could claim. The relation of power governing Latin and vernacular languages has shifted in books "written" by a woman who was harassed practically all her life by those whose authorities relied on their claim to Latin.
Research result report
  • Abstract
  • The Book of Margery Kempe, one of the most prominent works by an English female mystic, prompts questions such as "Does the female mystic reveal any consciousness of her use of the vernacular?" "Does she betray any consciousness of her linguistic inferiority/authority? "What is her attitude toward Latin and those who enjoy its prerogatives?" "Does she in any way deny the primacy of Latin? How does she appropriate it?" "Does she categorize people according to the language they use?" "Does she reveal any sense of linguistic community with other people who use the vernacular?" Throughout the Middle Ages, Latinity is associated with a professional class of clerks for Latin is international, masculine, learned rather than native, and literate. The vernacular, on the other hand, is identified with the general laity for its character is regional; it is the native tongue, and until the later Middle Ages, it is associated with orality and nonliteracy. If for female mystics such as Margery Kempe, Bridget of Sweden and Elizabeth of Hungary their characteristic devotional practice is closely related to their gendered linguistic selves, there is also another subtle instances of their construction of linguistic identity in resisting the oppression of Latin. Unlike Latin that divides along gender, vocational, class lines according to Margery’s Book, for instance, the language barrier among vernacular languages can be miraculously overcome. Furthermore, the language barriers are repeatedly none other than a site of the work of unifying grace of the Holy Spirit. Wasn’t Latin supposed to be the unitary language and the vernacular the result of the fall and thus divisive Female mystics admit the power and the primacy of Latin? However, they elevate the loud inarticulate, incoherent, irritating crying to a language of holy communication and transformation, usually the functions of Latin. In addition, the spiritual experience of the female mystics significantly includes a displacement of Latin as the embodiment of the myth or the miracle of unity and of unitary language that only Latin could claim. The relation of power governing Latin and vernacular languages has shifted in books "written" by a woman who was harassed practically all her life by those whose authorities relied on their claim to Latin.
  • Research result and Utilization method
  • As a nonnative speaker of English whose job it is to teach nonnative speaker English majors at a university in a region where the level of proficiency in English may be the single most important factor to get you hired or fired in an ever-more globalized and all the more competitive workplaces in all sectors of the society, I find the idea of resistance to linguistic oppression and the subsequent formation of linguistic identity to be a perennial theme of my professional life as well as that of many colleagues of mine. The English and continental female mystics surprisingly offered extremely interesting and relevant insights into the problem of linguistic repression and a formation of linguistic identity as we in the 21th century would easily identify with. The ambivalence the linguistic minority faces between competing discourses and identities should be seen as the means for their empowerment. Not only would they maintain proficiency in their own vernacular discourse to display their competence in multiple codes, but they would use the dominant discourse from the perspective of their vernacular standpoint to creatively modify the codes. This perspective on appropriating hegemonizing discourses for the formation of identity and voice should not be understood as a need for marginalized subjects only. Foucault and other post-structuralist scholars have theorized this strategy as a general condition for thought. In ‘The Discourse on Language" (1972) Foucault dramatizes the conflict facing subjects for thought as one between instinct and institution. On the one hand, we desire to speak instinctively without conforming to any conventions or constraints whatsoever, This is the ultimate form of free expression mythically envisioned by many. But this is an illustory freedom as there is no speaking without conventions, symbols, or codes to represent our thought, At the other extreme are the institutionalized discourse which offer to represent us in the preconstructed conventions, But this is to be silenced as we can channel our messages only according to the ideologies and rules permitted by these discourse. Since we cannot conduct thought by conforming to institutionalized discourse, or by abandoning them completely in favor of personal originality, it is by traversing these polarities that we find space for ourselves. Medieval female mystics such as Margery Kempe finds her space transversing these polarities.

    This essay will be sent for an evualuation to an academic journal that specializes in European medieval studies, English literature education, or language education.
  • Index terms
  • Margery Kempe, vernacular, Latin, linguistic repression, linguistic identity,
  • List of digital content of this reports
데이터를 로딩중 입니다.
  • This document, it is necessary to display the original author and you do not have permission
    to use copyrighted material for-profit
  • In addition , it does not allow the change or secondary writings of work
데이터 이용 만족도
자료이용후 의견
입력