• Journal of English Language & Literature
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• v.57 no.2
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• pp.191-215
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• 2011

This paper aims at investigating Dorothy Wordsworth's later conversation poetry, which has not been the focus of critical discussions on her literary works. While many critics have been emphasizing Dorothy Wordsworth's journals and the tendency of self-effacement in her prose, this paper argues that her later poetry often reveals acute self-consciousness about the circumstances that condition this self-annihilation and searches for a creative way to endorse her own identity. In "Lines Intended for My Niece's Album," she expresses anxiety and uncertainty about the inclusion of her poetic piece in Dora Wordsworth's album, which contains poems by prominent male writers of the contemporary period. "Irregular Verses" presents Dorothy Wordsworth's self-conscious narrative of her girlhood and shows how her own ambition to become a "Poet" has been stifled by external circumstances, including the ideology that instills the idea of proper womanhood into aspiring girls. While these poems examine contemporary gender discourse and the frustrated poethood resulting from it, other poems activate conversations with William Wordsworth's poems and thereby provide a revisionary re-writing of her brother's texts. For example, in "Lines Addressed to Joanna H." Dorothy Wordsworth becomes "a woman addressed who herself addresses others." Her scrupulous approach to her own addressee refuses to subordinate the other to the self's will, and through this revision of "Tintern Abbey," Dorothy Wordsworth vicariously liberates her own self confined in her brother's poems. "Thoughts on My Sick-Bed," which echoes "Tintern Abbey" through borrowed phrases and direct address to William Wordsworth, foregrounds her own poetic identity in the form of the first-person pronoun "I." Dorothy Wordsworth's continual illness during this period of her life paradoxically allows her the time for personal reflection formerly denied to her in her busy life constantly occupied by physical and spiritual labor for others. Instead of earning satisfaction from the subsumption of her creative energy under William Wordsworth's poetical endeavor, Dorothy Wordsworth finally starts to affirm her own poetic identity that can properly express her inner vision and artistic talent. Although this final affirmation remains largely incomplete due to her later mental collapse bordering on madness, it powerfully conveys the hidden literary aspiration of the formerly frustrated female poet.

• 중국학논총
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• no.57
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• pp.79-97
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• 2018

三宜堂金氏是生活在朝鮮末期的女性詩人. 她是一個沒落士大夫的後代(金馹孫的後代), 18歲(1786)時與湛樂堂河笠締結婚姻. 她畢生留下的詩文均收錄於《三宜堂金夫人遺稿》之中, 該書於1930年出版. 三宜堂金氏十分善於寫詩, 《韓國漢詩》第3卷女性詩篇中共翻譯并收录了她的詩作59篇, 與黃真伊5篇, 蘭雪軒許氏30篇, 師任堂申氏2篇相比, 這组数字是对其實力的肯定. 甚至在趙東一编纂的《韓國文化通史》卷3中也提及到了三宜堂金氏, 可以說她是一位非常優秀的詩人. 三宜堂金氏作為士大夫閭閻家的詩人, 主要創作詩歌, 所創作的詩文中有不少關於#x300A;詩經》的內容. 她熟讀《詩經》并確立了《詩經》觀及詩觀, 很好地掌握并发挥《詩經》詩的效用性及活用性, 这为她自己詩歌性質和特色的形成, 奠定了基礎. 三宜堂金氏在自己創作的235篇詩中, 活用《詩經》詩句, 展示各種表現手法, 这是非常出色, 达到了其他诗人無法模仿的水平. 她使用的手法有以下几种:引用《詩經》詩語, 對《詩經》詩句進行再調和及化用, 《詩經》詩句的再造合及化用. 其中最高超的表現手法可以說是《詩經》詩句的再造合及化用. 金夫人在創作詩作時, 既有原封不動地引用《詩經》詩語或詩句的情況, 但大部分使用了《詩經》詩句再造合及利用的這種手法, 既類似於《詩經》詩句, 卻換作其它表現來表達自己的想法, 十分巧妙靈活. 這種活用不同與自春秋時代開始流行的《詩經》詩篇的"斷章取義". 金夫人將這種手法運用到自己的詩篇中, 既作爲詩的表現根據, 同時使詩具有含蓄性, 在營造詩歌古樸風格時, 呈現出高水平的境界.

• Journal of English Language & Literature
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• v.56 no.2
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• pp.329-356
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• 2010

Coleridge's fame as a poet rests on the achievement of the mystery poems, "The Anceint Mariner," "Kubla Khan," and "Christabel." Coleridge's achievement in "Christabel" goes far beyond what previous critics have imagined. Coleridge is one of a handful of great writers who are included as representatives of androgyny. Throughout his life, Coleridge was accustomed to point out feminine qualities within himself. "Christabel" exemplifies the kind of writing contemporary feminist theories call l'écriture féminine. L'écriture féminine is not necessarily the creation of women but may rather be the works of those who refuse to identify with the father and the laws of paternal discourse. "Christabel" becomes Coleridge's most daring symbolic story. "Christabel" appears in its full significance as a vehicle for some profound insights into the dynamics of relationships between men and women, fathers and daughters. Through her deformity, Geraldine is actually the casualty of her father's hatred of women, and is the embodiment of all its anti-virtual aspects. The poem shows no bitterness against women, only compassion and remorse. Coleridge is sympathetically presenting Christabel's suffering as a woman at the hands of an overmastering man. Also, "Christabel" demonstrates woman power as well. In fact, the one person whose tales have any real effect within this narrative is the ambiguous Geraldine. Geraldine excels at story-telling, at making words act for her. Perhaps, despite the appearance of the surface, in which men hold all the cards, it is in fact women, or the feminine, so necessary to procreation and creativity, who hold sway here. This apparent dominion of the feminine derives at least partly from Coleridge's use of the conventions of that feminine genre, the Gothic romance. L'écriture féminine is a concept defined by its divergence from a dominant cultural norm. One may speculate that the fragmentary state of "Christabel" and "Kubla Khan" is in fact congruent with this mode of writing. If these poems imply a theoretical écriture féminine, they are by definition "incomplete," for completeness is a standard of patriarchal language and culture. More perplexing even than the other "mystery poems," "Christabel" is the true fragment of the three.

• Journal of the Korean Society of Costume
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• v.44
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• pp.57-75
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• 1999

The purpose of this study is to infer the shape and change as auspicious symbolic meaning and figures of a peony pattern. For this study. I analyzed the example of a peony pattern, which is traditional Chinese pattern appeared on a ceramic and textile. The results of this study are as following. First, a peony has particular title, such as 'the king of flowers' and 'the most beautiful woman in country and the smell in heaven' originated in a verse of a poet at Dang's Dynasty. It is reputed to be the best of all flowers, representing beauty, and a beauty. Second, the basic meaning of a peony pattern used as auspicious pattern is prosperity and it has various meanings of it's similar kind through several auspicious objects and combination. Also, it was used for the purpose of adequating the desire of man's blessing mentality. Third, four kinds of characteristics of a peony pattern are as following. 1) A peony pattern has similar shape with 'Bosanghwamoon', which was used as a pattern at formerly period of peony flowers. It was used as realistic shape gave vividness to the characteristic of peony on the shape of 'Bosanghwamoon'. 2) 8-petaled, unique leaves and veins were described in detail by vivid sketching shape of real peony flower. 3) Laying stress on the characteristics of peony flower, which is large and magnificent, several folds petals were described abundantly by exaggerated shape or a shape of big honeycomb. And unique leaves were described realistically on these. 4) It was also expressed peculiar characteristic of peony flower composed of several pieces by weakened design shape.

• Journal of Fashion Business
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• v.4 no.2
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• pp.127-140
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• 2000

The purpose of this study was to research and design stage costumes of Whangjinie focusing on inner image of Whangjinie, present stage costumes of new image. Four steps were taken in order to achieve this purpose. The first step was to investigate the old documents and prior research about literature world of Whangjinie. The second step was to analyze stage costumes of Whangjinie which were worn in opera, movie. The third step was to design and make the stage costumes according to new images Whangjinie which were extracted from above two research results. The new images of Whangjinie are as follows 1. Whangjinie as a kisaeng(professional entertainer) She thirsted for new, materialistic love though she failed in love everytime. 2. Whangjinie as a woman. She had a hard time by feeling an irresistible yearning for lover 3. Whangjinie as a poet. She expressed as a poetry her vanity and loneliness of life. Using above three images, this study designed four new stage costumes of Whangjinie and two designs of them were made really. But this study didn't present historic costume of her age but expressed modern mood in color and form.

• Cross-Cultural Studies
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• v.25
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• pp.391-420
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• 2011

Christina Rossetti's novella Maude displays Tractarian influences in terms of Holy Eucharist, Puseyism, and the doctrine of Reserve. Tractarianism is High Church revival movement of nineteenth century. In the story a teenage girl, Maude went through hard time receiving Holy Eucharist due to self-consciousness and internal guilt according to Puseyism. She felt guilty when she enjoyed worldly things and outward beauty. Due to guilt Maude refused to receive Holy Communion, which is complete connection to God. Her cousin, Agnes suggested that in refusing Holy Communion Maude is following her own will not God's will. Later Maude overcame Puseyite thought of self-hatred and reconciled with her identity as a poet and a woman. Maude oscillates between concealing and revealing, secrecy and truth, sincerity and affectation, and modesty and display. Her marvelous poetic talent makes people praise her but she withholds private feelings and attempts to divert attention from herself. Like Maude herself, the meaning of her poems is at times reserved and withheld. This tendency goes with the doctrine of Reserve in Tractarianism. The doctrine of Reserve utilizes indirect methods to reveal divine attributes because finite human being can not accept infinite God. The doctrine of Reserve sees to it that the expression will be veiled, indirect, subdued and self-effacing. Rossetti adapts a poetic method of Reserve when Maude has anxiety over 'display and poetry' and generates the reticence, secrecy, mystery, renunciation, modesty and detachment. According to Mary Arseneau, by veiling and expressing herself through symbols she can rise above the self and employ the phenomenal to suggest a noumenal reality. Thus the poetry becomes an expression of longing for the divine. The poem "Three Nuns" exemplifies Maude's maturity and gradual progress in the relationship with God. Rossetti suggests the vision full of hopes and promises of reuniting with God. In conclusion, in some sense, authoritative and conservative Tractarianism affects Rossetti both ways. On the one hand, it makes Rossetti abnegate herself and leads her to asceticism, on the other hand, it makes Rossetti express her faith in God and write amazing devotional poems such as "Three Nuns". A poem within the poem has three voices that are in perfect harmony. In the poem the first and second nun show hesitation to fully commit to God's will and the desire for the world prevents them from having heavenly joy. Third nun reveals spiritual maturity and sings new life in God where their hopes and joys begin. Rossetti expresses the procedure of spiritual growth through the poem "Three Nuns". For Rossetti, self-abnegation and self-expression both are involved in the doctrine of Reserve, Puseyism and Holy Communion.

• The Journal of the Convergence on Culture Technology
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• v.4 no.3
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• pp.27-32
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• 2018

The study chose two people, KimSamuidang(1769~1823) and GangJeongildang(1772~1832), as concrete examples representing the common female writers in the late of the Joseon Dynasty. And study the recognition on reality and consciousness of orientation in the poetic literature. KimSamuidang is commit to the revival of his family to pass the test. And exchange with husband through active study literature and practice wife law. She left the largest number of works as a female writer during the Joseon Dynasty. GangJeongildang is a Confucian scholar and poet of the late Joseon Dynasty. She also spent her whole life sewing and suffering from disease, trying to create a dying family. Teaching her husband's education, she established self-recognition, encouraged and supported learning. They had a equality sense of marriage couple as academic friends, encouraging each other to study, and by passing the test, they tried to raise their families. Also, although poor in rural life, the mind was the Independent women who pursued comfortable life.

• Sijohaknonchong
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• v.30
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• pp.21-52
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• 2009

This study observed what roles and identity the Taoist Hermits have when they appear in Korean Verse, SiJo, which was preoccupied by the illustrious-officials in Choseon Dynasty. This study has found that languages of Taoist Hermit frequently appear in SiJo, through the historical study documents focusing on only the mountain wizards in terma of the genre, SiJo. Of those terms used by Taoist Hermit, most prominent was 'JeokSongJa', which was expressed as that sought by the illustrious-officials-they were using the sentence, 'I will follow JeokSongJa' to the extent that it is an idiom. This suggests that the illustrious officials in ChoSeon Dynasty meant if one was going to be entitled to become a Taoist Hermit, he should seek 'JeokSongJa' first. We can see those illustrious officials were using the words with a ideological tone, affected by then 'JangRyang' or 'BeomRyo' who were devoting themselves to finding 'JeokSongJa' with a belief that they could become a Taoist Hermit and live forever, which had been handed down as a legend or a myth. Meanwhile, Li Po is a profile who can not considered, separately in the history of Korean Literature. Li Po recited poems, as a great poet and a hard drinker, who were incited in SiJo of those illustrious officials as a intimate person. In contrast, among those who were accepted as a negative profile, were a Chinese Emperor JinSi and HanMuje. These two emperors, who were looking for a herb of eternal youth and Mt. BongRae, figures who had lost their positions in the real political circle. In addition, they couldn't make their dreams to get perennial youth and long life come true, which stimulated the illustrious officials of that time to recite those poems indicating there is no ideal Utopia so it's better be satisfied with the reality living up to the realistic idea of Confucianism. In this sense, those two emperors are negative. There are also women Taoist Hermits present in SiJo, including MaGo nymphs, SeoWangMo, MuSanShinNyo, and Hang-A. MaGo nymphs were grandmothers who superintend the longevity, often incited as a beautiful woman; SeoWangMo was a Toast Hermit who had an elixir of life; MuSanShinNyo is a beautiful woman who was representing the attachment of cloud friendship; and Hang-A is expressed as a goddess who betrayed her husband and as a result staying lonely in the moon palace. These women goddesses were characterized by their beautiful appearances, generous and delicate personalities. widely incited in romantic poems.