Hello, today we will study the work Jeom-eun Gangui Salp Il-sik Boran In by poet Jung Hee-seong. Last time, we looked at the work of poet Shin Kyeong-rim together. In the learning activities of Nongmu, there is a piece called Washing the Expert's Gown, which explains tears and describes the phenomenon of rural community collapse in the 1970s more than 24 times. It shows well the collapse phenomenon of rural society, and can also effectively depict problematic urban situations. It was said that the work Jeom-eun Gangui Salp Il-sik Boran In can wash away the expert's gown. I hope you think about these aspects carefully and study together by looking at page 159 of the textbook. Let's start together.

Let's compare it to Sida Nomu and appreciate it. If you compare the sleep of such workers with the life of city workers and read 7 once, it would be good. I will read it to the third, and let's take a closer look at the content of the poem. The point is to wash away the sadness of the river and the clear stream. Like us, going to the riverbank to wash away sadness, spreading it there. When the work is done, as it gets dark, looking at the river deepening into a thin silk thread, squatting and smoking a cigarette, I will just go back. Entrusting a lifetime to the handle of the shovel, thinking deeply like this, Oh, the new bamboo shoots rot in the muddy water. Like us, washing away the sadness of the murky figure, going back to the village of people with nothing to eat, it must be dark again. I don't know if I felt it for a moment, but overall, there is a somewhat dark and sinking feeling.

I will consider such emotions and examine the core seed together. Is it just water that gets cloudy? We go to the riverside like that and wash four times and also spread products there. Asking if it's just water is like asking if it's just water, right? It means it's just water. Asking if it's really just water is what makes you curious, or is it asking while pretending to know. When you look at the latter part, it seems like it will be about that. Saying we are like that means pointing to water. When we talk about being like water and so on, it's because we already know that we, as individuals, are like water. However, asking if it's just water, even though we know that, is not because we don't know, but to emphasize a certain expression subtly.

By accepting this way, we convey that not only water flows but also everyone flows, we flow. So, another thing to think about is, we talked about comparing ourselves to water. When we say, Not only water flows but we also flow, the we we're referring to, in ordinary language, what do we usually use in place of we? We use I, right? We say I. It's not that we doesn't include I. However, here, when we say we, it includes not just individuals but more than two people, collectively as a group. The expression we is plural, meaning it includes two or more speakers. So, when you use this, it creates an effect. I explained this when we talked about agriculture last time. Do you remember if I mentioned this?

When we write Let's take revenge, if we just say, This is my problem, it simply ends with personal uniqueness, personal issues. However, by giving the perception that it is not an individual issue but a problem of the entire community, it becomes our part. Issues like the problems of urban workers are not just on the dimension of individual uniqueness but are issues that we, as a society as a whole, need to share the awareness of. By saying our, it allows readers to think, Ah, this is not just a problem felt by the speaker as an individual, but something that we all need to share awareness of. Anyway, let's continue. We are like the muddy water of the river, going to the riverside, and using it for social writing, and there we expand our thoughts. We talk about washing the sand. It means we can wash away. Usually, we take the flowing water to the riverside.

Wash the shovel in the flowing water. It's not something that happens often because there may be no dirt, and it's not like it will get 4B more dirty. However, it's an act that can be considered as a way to become a ho. Let's all go to the riverside and see the reason. As mentioned in the very top of the work, it depicts the life of urban laborers. It can be seen as doing things like having a shovel as a laborer. Saying washing the dirt is a means of creating a character, so you can see it as a subject that informs the speaker as a laborer. Anyway, wash the shovel. After a day of work, doing things like digging with a shovel, there might be dirt, or breaking concrete, and various other things that could have made it very dirty. Over time, those things would have hardened.

Throw it away, and it will be hard to complete. The next day when you work hard, you will feel the difficulty. So, even if it's tough and exhausting, you must do what needs to be done each day. However, while washing away the exhaustion, you also engage in other actions. That means spreading out the sadness. By engaging in new actions after washing away the exhaustion, it means your work is done. As you return home after work, you bring everything with you, including the sadness. That's why you can spread it out. Where does the sadness come from? It comes from the time you spent struggling, in other words, the time you worked. Depending on the day, this sadness comes along with you. So, summarizing it in this way, from the aspect of what is called the seventh sense, this is how it is.

People must have endured a very sad and tough life of labor, and it must have been self-tough and tough. On the other hand, my lover here, what are you talking about now? They said they would let go of that sadness. So, even though I feel sad and tired, and it's distressing, instead of just throwing it away, I'm going to break it down one by one, not just end it, but throw it away. What do you want to do now? You want to get rid of it. It's an effort to overcome sadness by spreading out the emotion of sadness. However, although it will continue later, the effort is very progressive and realistic, but it cannot completely overcome the challenge. We can't get rid of what we want to do in a day because of something. Sadness piles up during the day.

I thought I should throw it away, but sadness piles up again every day, and this sadness and that sadness pile up, yesterday's sadness piled up and was written. Then where is the place that makes me sad after all? What is the cause of it? Oh, what, what, what is it that makes me feel this way? I should solve that problem fundamentally. What is more proactive in solving this? Identifying the cause of the sadness is a proactive approach. It's not just about showing off, saying, Oh, another item appeared today, I should throw it away. Although there may be efforts to overcome the sadness in those moments, there are some limitations to seeing it as a complete overcoming state where reality improves. Therefore, in the life of a worker who endures a sad and difficult life in their own way, there is a demand to endure and overcome it, but it can be seen as taking proactive actions. Also, in this part, what we should look at from an expressive perspective is...

In the previous segment, we talked about pouring out sadness as if it were a ladle, and now we are going to spread out the chunks of sadness. Here, there might be something called a ladle, and by spreading out the chunks of sadness, we are actually talking about spreading out the original sadness. The emotion we call sadness isn't visible, but when we say we pour it out, it's like spreading it out from a ladle, and it feels like sadness is ruling over us. So, when we spread it out and discard it, it gives the feeling that the sadness is escaping weakly. In fact, it's almost impossible to completely get rid of sadness because it's an abstract emotion. It's an emotion we feel in our minds or hearts, and it's expressed as if we can pour it out, just like we can send it down the river, like clearing it in the flowing water.

When it is said that spreading sadness, it is called the concretization of abstraction because it expressed abstract entities in a way that can be sensed concretely. Therefore, it can also be seen as the concretization of concepts, as it is the invisible thoughts in the mind. In this part, the concretized appearance was described as if it were visible, so in this part, it seems like it can also be seen as the visualization of abstraction or conceptualization. It would be helpful to consider that this expression method also reflects the idea that it reflects the idea that it has been reflected. Moving on, when the work is done, looking at the river deepening by itself, squatting down, emptying out, and just going back, it means that the work is over and there is nowhere to go. What do you do in that situation? While washing the shovel, also spreading sadness, in such a situation, looking at the river, squatting down, and smoking a cigarette.

It is said that if you don't describe the nose right now, it is not a river that deepens by itself. This means that it is not a river that deepens by itself. When people say that they are deepening themselves, they are usually living a very deep life. If you say that you are living a very deep life, you usually mean that you are maturing internally. So, you should think about whether this is also true in a positive context. However, looking at the situation so far, it is not a positive situation at all. Let's think about the appearance of the speaker for a moment. If we see a river that is deepening by itself, we can interpret it as a positive internal maturation based on our common sense. So, when we see a river that is maturing internally, what should our reaction be? We should say, Wow, that's impressive. Judging from the speaker's reaction, he is sitting cross-legged and smoking a cigarette. However, we won't actually smoke because we are in a youth-friendly environment.

Anyway, I'll smoke a cigarette and come back. Cigarettes, well, we won't force you to smoke, but when I and the teacher watch a drama, it's a problem when the main character is shown smoking. It's a situation where they are engulfed in great agony. In our context, it shows the hardships of life and the times when we feel powerless. Instead of just sitting there, they sit straight and smoke a cigarette. From the perspective of indulgence, it's hard to see it positively as a river deepening on its own. It's important to think about the context. The speaker now sees the river deepening on its own. As I thought about the context of washing something away and looking at the river, what is in front of this river that unfolds? There is sadness, a deep sadness that has grown larger. As I wash away the sadness, there is a sense of sadness left. It's not just the speaker's personal sadness, but rather...

It's correct to say that because we share common products, your products, my products, and everybody's products are all mixed in this river. So, originally, just a flowing river, but when the products of sorrow, pieces of sorrow, are poured in with shovels, continuously pouring and pouring, what will happen over time? The quantity will increase gradually. The depth of the river will deepen, and then, in the real flow of the river, the quantity of sorrow will resonate more deeply, more strongly, and more abundantly, making it flow while resonating with sorrow. From there, if we say it is deepening by itself, rather than talking about new internal growth or maturity, it seems more natural to think that the sorrows and tragedies of the workers continue to be added and accumulated there, making the depth deeper.

If you look at it that way, here, sadness and sorrow deepen the atmosphere. It shows a somewhat sad situation well here, so by knowing that situation, my sadness deepens here again, and it gets deeper, and there seems to be no sign of the river disappearing, so you can see it as a state where I am suffering alone. So, you can just sit down, smoke a cigarette, and just go back. The sword has been drawn, and the day ends well, but the product inside me continues to deepen there. Even if I work hard for three minutes of sadness yesterday and today, the fire of sadness will pile up again, making me in a very internally restless state. Therefore, in the second episode, I just say that I will just go back. There is no other way, so I talk about just going back. I made my own efforts to resist and overcome it in my own way, but it was in vain, as you know from my past life.

The water keeps flowing and flowing and flowing. Yesterday, this product just flowed as it is, but today's product will be added more. Today's sadness will also flow and flow and flow, so when I wash the shovel tomorrow, that sadness won't be visible anymore. I know that today's me will add to tomorrow's product there. I know that. I try to spread that sadness in my own way, but it's not useful. So, the only thing I can do is just to face tomorrow again. That's all there is to it. So, in the end, he talks like this, saying that ultimately, he is not making anything new about the situation he is in. So, I can see that he knows that it's pointless no matter how he lives. Here, he sits down, smokes a cigarette, and says he will just go back. In this part, the speaker's attitude towards facing reality seems quite lethargic.

And realistically, it's not very enthusiastic. It can't be helped, right? What can I do? I should just go back home. It's a resigned attitude of what can you do? So, instead of overcoming reality, it's more of a passive attitude of accepting it. These kinds of things are revealed at 2 o'clock. So, if we summarize the content up to this point, because the connections are all related, we can just summarize the whole thing. Since I have divided the study materials for you, and the parts in the textbook are divided, I will just summarize them. I'll just go back. That's all. So, let's divide the content up to here. If we look at the content up to this point, after finishing a day's work, washing away the day's stress, feeling powerless about reality, thinking, What can I do? I have no strength, this is the part where you feel powerlessness. If you think that this is how the content is structured, it should be fine. Let's continue. It's fading away at 4 o'clock.

Being a leg in the rotten water on the floor can be seen as a life entrusted to a 4-way speaker, right? Being entrusted to a shovel handle is a culture of coexistence. Since this is about the speaker's life and it speaks of the entire life of a worker, it can be seen as a life entrusted to a 4-way speaker in the worker's life. In this part, it was said that the life of a worker is now entrusted to a shovel handle. He entrusted his life to a business as a 1 entrepreneur, a 2 entrepreneur, so it doesn't seem like he will die soon, but it feels like he might be a little shabby. If this is just my guess, then in the cyanide, we need to see what the actual speaker of this worker's life is thinking. We need to see what the speaker is looking at. The life entrusted to the shovel handle is going deeper and deeper in sadness, as seen in the previous contents. It's like that. What do you call that? Points.

If you ask what life is, you might think of it as a dot in life. You can also see life as something that is washed away in a day. The morning in one's life is the most meaningful in a day, like being born as a newborn. And as the day fades away, you start aging, and eventually, all you can do is wait for the day to simply disappear. So, they say a worker's life sets and fades away. Maybe the worker walks too slowly, gets sick, or the doctor isn't there, right? That's why I might have had a pessimistic perception that my life has no hope at every moment, just waiting in this state, and it seems like it will end like this. Anyway, with a perception that birthdays or lives have set, there is no hope of morning coming or something new coming anymore.

So, when you say that this life is setting, you can also talk about people living without hope. Or you can just say setting as a point. The point is that repeating what you say is like a high point, and looking at the front, saying that only water flows, our lives keep flowing, not developing. It's just flowing today, turning into tomorrow's leftovers, and my products will come back to my hands. Then, isn't it all meaningless? It keeps repeating like that without progress, without hope. A life that repeats without progress and hope. You can think of it as entrusting one's life to this paddle. Or you can think of it as the speaker's 329th country. In this way, as it sets and sets without progress, repeating itself, it's said that a new moon rises in the rotten water at the bottom.

The new concrete floor is prohibited. The water under it has all rotted. The attributes of what we call water must be similar to ours. We mentioned earlier that it must be similar to fire and air. So, if we see it that way, it's called rotten water. Just saying it's rotten is quite a negative thing. Earlier in this poem, we were compared to water, so all the words describing sand are like us, and they are very similar. It's about being mature. So, when we say rotten water, it means our own lives have no hope, no progress, criticizing ourselves as individuals, feeling like rotten water. Surely, the water is flowing, but tomorrow, it will spread out in the field, grow big, and while burning the waist-deep sorrow, that heart, somewhat dark, will feel rotten.

In the overall context of the poem, you can see a strong tendency for those kinds of things to sink and disappear. Therefore, if we say that this is a forbidden fruit here, looking at it in the overall context of the poem, we can interpret it as the hope or vitality of life decaying now. So, even if we say that this is the rotten water of a lifeless worker, in the overall context, it may seem strange or unnatural. However, if we interpret this part differently, it can also be seen as a work that reflects the pain workers endured amid the rapid industrialization and urbanization of the 1970s. So, this rotten water could be seen as a rapid industrialization progress causing environmental issues and negligence related to the environment. It points out the environmental pollution caused by industrialization.

It may seem a bit out of place, but since it is a work from the 1970s critiquing the urbanization and industrialization of that time, it can be interpreted this way. Just like how a river flows, no matter how heavy things sink, our pain and agony are accumulating and rotting away, becoming stagnant water. It's a situation where things are decaying and turning into water, and what's there now? Anyone can see and understand this story. It's like saying the moon is rising. In fact, what is being called the moon should float somewhere else. It should be beautiful with its original meaning, but it's not rising here. It doesn't mean the moon isn't actually floating in the sky.

The speaker is still looking at the river. When we talk about the bright moon in the sky, it's actually a symbol of brightness, and traditionally, we used to say that it symbolizes brightness in agriculture. However, when we see the full moon in farming villages, it doesn't necessarily represent brightness. But here, just like now, without looking at the sky, looking at the riverbank, in fact, if we say we see the bridge reflected on the surface of the river a bit more naturally, how well do you think the bottom of the river will be visible? When we see that, the colors above and below are very dark and empty, giving a hopeful feeling. It doesn't seem like it will be positive. It will probably give a feeling of darkness, a dark feeling. So, it's hard to see the moon in Scene 2C as a positive feeling. It's just a simple scene. The speaker is still looking at the river.

Oh, my sadness sinks deeply like meat, and the river becomes deeper. I just left my life here and thought it would be carried away. But there, the figure emerging from the water surface looks somewhat like a sign of life. Another day passes like this, right? This kind of thought might be going on. Calling it a leg is simply because it keeps floating. In fact, at night, different materials float, so here, calling it a leg may seem a bit grandiose or something like a magnificent material of light. It might be a bit difficult to see it that way. In the context here, calling it detachment is just about expressing some part of life that repeats meaninglessly and darkly. Even the inquiries turn into dreams, and the room becomes a forest. Another day has passed, and today, I just raised the third floor and went up to the fourth, feeling like this. So, when I say the moon floating in this rotten water, it can also be seen as a way of progress.

Without repeating, this is about talking about the three. If you look at it this way, this month, something very bright like the moon, something similar to the moon, comes out as a river or an organism. In the case of this river, it keeps flowing black, but it continues to fill sadness in that place. As sadness is filled and sadness leaves, food is created, and you have to let it go again. Life is truly repetitive, but it keeps repeating without hope or change. That kind of appearance is the same for the moon, rivers, and so on. But who is this, who is the same existence as this? The speaker said we are like this river, so beings that speak, beings that walk, and beings called rivers are all the same in that they repeat without hope.

It is to make it clear again, that is, it is not very hopeful about what it is to tell you what it is, right after talking about the second lunar month. Who are we referring to in the previous context? If you look at the context, when we say we are like him, we see the moon that just appeared in front of us, and we see it as we are like this moon. And when we look at the whole poem, since it continues to talk about water, saying that we are like this water, it means that ultimately the speaker is likening the moon, water, or river. We have to go back to the village of people who have nothing to eat, chewing on the shovel in the flowing water because we are like the moon. We have to go back to the village of people who have nothing to eat because we are like the moon. So, it's not very positive, it's just a sad content.

Even if you look through it, in this part, washing a shovel in flowing water and repeating the action just as before. In the front part, it's only water flowing. We can go to the riverside and spread products there. I mentioned that, then it repeats similarly in this part as well. It seems like we are similar to that, washing a shovel in flowing water. We talk like this. It's not a complete repetition of the same sentence, but a similar structure is repeated. No matter how much of a master you are, we reveal that we are like the moon, water, and a little bit of a zombie. Washing a shovel in flowing water, while living the same repeated life, we return to a village of people with nothing to eat. It is said that we return to a village of people with nothing to eat, we went back again.

Yesterday has passed, and before that, it has passed as well. Today, it passes again. This also naturally reveals a life of repetition. It's a village of people who have to repeatedly go back because there's nothing to eat, right? What, you have no hope, nothing to look forward to. This itself shows how difficult the lives of urban laborers are, with no hope anywhere. When we open our fridge, even if the food is old, at least it's filled with various things. But here, the lives of poor laborers who have nothing to eat, are very tough. Their lives are quite difficult, lacking in many aspects. It feels like time has passed, but life itself is just dark. It feels like the sun has set and everything is just dark.

Even in poetry, washing my hands in a river with the title Jumun River, if it's a river that can't hold 4 points of water, it's like throwing it away as dots. If the river is the light of our lives, if it's the Big Bang of arrows, it feels fun to guess. It's like fading away and darkening in that situation. The only thing I can do is to go back. I have to go back. It talks about something arbitrary, but there is no other choice. Instead of going back, if I say, Why did I work hard but only end up like this? and criticize or resist reality to someone, or demand fair pay for our hard work, it's not like blaming a business owner or anything like that. There's nothing like that. If this is all I can do, there's no choice but to see no hope, but tomorrow.

Saying, I have to live the same life again, the protagonist reluctantly accepts and resigns to the harsh reality of poverty. As a result, overall, there is a darker feeling than in the first part. However, unlike in the first part, where there was a sense of resistance like worrying a bit, it is expressed more in a truly frantic manner. Even if there is something like this, there should be a time when one cannot help but say, I really can't do anything about it, and it seems like there is no hope at all. Therefore, it gives a more pitiful feeling. This is how I summarized it. In your activity materials, I divided this into one love and three chunks, so I will organize that part a bit. Since there is no clear theme here, I will delete the content I wrote. So, I will erase parts like this and that. Now, let's move on to the second paragraph in this activity material section.

Where to divide it? Here, looking at the new moon in the rotten water, one's life entrusted to the rotten water fades away, giving a sense of each day being the same. Up to this point, it was about resigning while looking at the moon in the rotten water, resigning about life as a whole. It showed a sense of resignation, showing the act of resigning. In the final part, in the summarized paragraph, it mentioned going back to a village where there is nothing to eat. Summarizing it as going back in resignation to a village where there is nothing to eat, showing such a figure. By doing this, looking at the content as a whole, in the back of the urban activity materials, below that part, I will organize the topic of endurance, summarize or conclude the learning activities and problems. Let's move on. Here, in terms of topics, it's about poor city laborers.

You have to write a poem with no words. These days, when you see N sadness, sadness, and overall emotions of resignation, there was an emotion of resignation, so I wrote it like that. So, as it says to take away those cells, the releasing part, like it was released in 1978, is a work that depicts the life of poor urban workers in the industrial era. After finishing work for the day, the poetic speaker goes to the riverside to wash away his sweat and pour out his self once again. However, as it gets dark, the colors fade away like legs in rotten water, understanding life as it is. But even here, in this releasing part with the textbook, it says that you cannot see it positively. It speaks of the reality of having to just go back and live repetitively into a dark life like leg bones. In this way, I organized it once, and now let's look at the learning activity questions. These are the contents comparing the two works. The first question is about comparing the situation the speakers face in the two poems.

In the case of work, even though he was doing a farming job that didn't bring any income, he was filled with anger and said that he was going to be all-in. If you say that to just ten people, giving them food and releasing them, it seems a bit like a crazy feeling, a bit scary. The attempt to release nets and such gives a scary feeling. In the inserted song of Hong Gang, after finishing a day's work in the city, washing the shovel, you realize that you can only live as a farmer. Although the difficult days unfold, you say that you will return to the village of people who have nothing to eat. The sentiment of resignation came in. This is not moving towards anger at 2 o'clock, but saying, Let's revenge as us. By writing it like this, it was not about a specific consciousness of a second-class farmer or a city laborer, but the intention was to capture the story of the entire farming community in Korea, not just a specific issue.

There was an intention to address the real issues of urban workers as a whole, even when washing the inserts of professional lectures. How does the speaker's emotion and attitude towards the negative reality appear? In the case of the speaker in Nongmu, they show a resignation to the negative reality, but at the same time, they burst into anger. For example, when they come in front of the City Hall and say there are only ten people, they show a more intimidating appearance, or they burst out emotions of pain and suffering, rather than being calm. This time, they express emotions of suffering and distress. In the case of washing the inserts of professional lectures, it doesn't seem like that. It feels a bit more suppressing. It developed into content where they want to address the negative reality but end up just resigning to it. By doing this, we have finished all the learning activities, including the problem-solving ones. Please take a closer look once again as the content of the learning activities is important now.

There is a lot to take in, so instead of trying to cut it off, it would be good to understand the whole and think carefully about what she is trying to say. It would be nice to study and think about what she is trying to say. Good job today. Goodbye.

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