This thesis merely does not grasp(clear up) the poetic meanings of the writing materials by studying the food and shamanism in Back Seok's poetry. But it aims at showing that the possibility of translating his will to recover the vanishing cultural community and national identity by giving a significance, calling their names, to the several objects endangered to be distorted and faded away forcefully by the outer pressure. Calling a thing is the act of granting its significance and ensuring its present meaning through recalling forgotten memories. Thus, Japanese strategic approach to call Joseon's cultural things in its imperialistic perspective can be seen as an ideologic acton in order to define general Korean culture as an inferior one based on its imperialistic logic, alienate it, and colonize Joseon's people. Baek Seok's calling objects using his native tongue is not limited 'just to call' food and shamanism in Korean but is extended to his intention of recognizing these things as the objects for consideration and restoring them as his contemporary Joseon's essential parts at the same time. Therefore, his efforts to call his poetic objects in Korean constantly and seek their mental meanings for resisting through his languages were the opposition to the strategic rule of imperialist Japan and its strategic alienation of Joseon. In addition, they showed a mother tongue can work as the mechanism of discussion of resistance ultimately. Firstly, calling objects through his mother tongue can be a premise of the opinion that poetry can be a kind of discussion of resistance as the mechanism resisting towards the strategic Japanese rule and its strategic alienation of Joseon. Secondly, the foods called in Baek Seok's poems including other different ingredients can be interpreted as his will to deny the colonization of taste forced by imperialist Japan or food colonization and keep Korean food tradition by calling them in Korean. This confirms a new meaning of the resistance to the colonial policy of making Joseon people imperial citizens carried out deliberately. Thirdly, Korean folk religion should not be broken down and enlightened since it is primitive and uncivilized, but be protected because it is the treasure house of national identity and national culture. Thus, Baek Seok's calling folk religions including shamanism in his time when Japanese suppression of Korean shamanism was harsh can be considered as the resistance to the imperial Japan's culture destruction ultimately. What Japan's imperialistic discussion desired was the colonization of Joseon, making Joseon people imperial citizens, and to force it Japan infused Korean people with imperialistic ideology through different methods. On the other hand, Baek Seok tried to realize his desires like recovery of Korean history and restoration of national community by linguistic resistance to Japan's imperialistic discussion. Baek Seok's attitude to deny colonial assimilationism provides the basis to extend his texts to the area of 'discussion on anti-colonialism.'
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