兩門錄系 소설의 서사구조 연구

김은일 충북대학교 일반대학원 2016 국내박사

The purpose of this thesis is to investigate the narrative features of Yangmunrok novels by studying their narrative structures and narrative strategies. There are many works with the title, Yangmunrok, which exited in the 18th and 19th centuries. It is said that there were BaekGye-Yangmunrok, Yeogeol-Yangmunrok and JeongSo-Yangmunrok, but they can't be found now. In this thesis I studied 7 Yangmunrok novels, GwakJang-Yangmunrok, KimI-Yangmunrok, BuJang-Yangmunrok, YuI-Yangmunrok, IJo-Yangmunrok, and ChoeHo-Yangmunrok, which are in existence. What was discussed in each chapter is as follows. In chapter 2 I examined the aspects of narrative development in each work. In chapter 3 I determined that the first part and the latter part of Yangmunrok had the structure combined through the matrimony paragraph. In this thesis I defined the first part as the matrimony-hindrance story of acquisition and the latter part as the matrimony-hindrance story of recovery. The matrimony-hindrance story of acquisition admitted hero's lifetime structure and was transformed. It can be said as a narrative unit which has completion in itself. The matrimony-hindrance story of recovery can be said as a narrative unit combined with more than one of the six kinds of narrative grammars in family novels. Also the matrimony-hindrance story of acquisition had the function and meaning of matrimony qualification test, and the matrimony-hindrance story of recovery had the meaning as the story in which female characters adapted to the family. On the one hand, depending on the aspects of ‘the matrimony-hindrance story of acquisition’, the subtype of Yangmunrok could be divided into ‘the type combined with a male-dominated narrative and a family-dominated narrative’, ‘the type combined with a female-dominated narrative and a family-dominated narrative’, and ‘the type combined with 'the balanced appearance of male characters and female characters and a couple-dominated narrative’. In chapter 4, as the universal narrative, which I revealed in chapter 3, was considered strategic choice, I analyzed it from 4 perspectives such as ‘the use of hero's narrative’, ‘the combination of the first part and the latter part’, ‘the cross narrative and the repetition narrative’, ‘the appearance of wedding ceremony’. First, I understood that the popularity that the heroic narrative had was in charge of the popularity of Yangmunrok combined with a family novel. Second, I understood that the combination of the first part and the latter part secured extension and diversity of the narrative with several narrative grammars set in the combination. Third, I understood that the cross narrative and the repetition narrative had an effect to analyze female characters because a female-dominated narrative was equalized to a male-dominated narrative or magnified through the narratives. Fourth, I identified that the appearance of wedding ceremony was similar to the structure of Yangmunrok and a female-dominated viewpoint from wedding ceremony was reflected in Yangmunrok. Hereupon I determined that it had a suitable structure for woman readers to empathize with. In chapter 5, ‘the combination of a hero novel and a family novel’ and ‘the emphasis on a female-dominated narrative and a female family’ considered, I tried to propose the model of Yangmunrok. Accordingly I compared Yangmunrok to 6 novels, Yussi-Samdaerok, ImHwaJeongYeon, Idaebongjeon, Kimhuikyeongjeon, Honggyewoljeon, Sassinamjeonggi which had differences and similarities to Yanhmunrok but didn't have the title of Yangmunkok. Judging from that, I identified that even the works without the title of Yangmunrok were considered Yangmunrok. All things considered, Yangmunrok has ‘the structure that the first part and the latter part are combined with matrimony’ and ‘the structure that a male-family narrative and a female-family narrative are combined with matrimony’ and Yangmunrok has a happy ending which both a male family and a female family flourish. This study has significance in confirming the possibility to consider Yangmunrok written in the 18th and 19th centuries by and large and to set the type of Yangmunrok.

영상 콘텐츠의 가족 서사구조가 흥행에 미치는 연구 : 가족 형태의 변화와 기억장막 효과를 중심으로

박종근 중앙대학교 신문방송대학원 2022 국내석사

본 연구는 2010년대 이전 암흑기를 보였던 가족 서사구조가 2010년대 이후 다시 강세를 보이는 것에 대해 선행 연구들의 잘못된 점들을 분석하고 기존과 다른 연구 결과를 도출해해는 것에 목적을 두었다. 본 연구에선 산업화로 인해 증가한 1인 가구에 초점을 맞추어 산업화로 인해 가족 형태가 강제적으로 변화했다는 점에 집중했다. 이상의 내용을 바탕으로 다음과 같은 연구가설을 설정하였다. 하나, 가족 서사구조의 흥행과 부진은 1인 가구의 형성요인과 연관성이 존재한다. 둘, 과거와 현재의 1인 가구는 형성요인이 다르다. 셋, 과거의 1인 가구는 학업이나 업무로 인하여 반강제적으로 형성되었다. 넷, 이상의 연구가설을 바탕으로 과거의 1인 가구는 가족에 대해 옅은 기억을 가지고 있다. 다섯, 옅은 기억은 가족 서사구조의 작품들로 인하여 치료(본 연구에서는 기억장막으로 명명) 될 수 있다. 위의 연구가설을 바탕으로 본 연구는 세 가지의 연구문제를 내포한다. 하나, 과거와 현재의 1인 가구 형성 요인은 어떤 차이점을 가지는가. 둘, 과거의 기억은 작품을 시청함으로써 치환될 수 있는가. 셋, 현재와 같은 흐름으로 가족 서사구조는 이후에도 흥행될 수 있는가. 현재의 1인 가구에 대한 연구 결과는 다양하게 존재하고 있었기 때문에 연구 진행은 과거의 1인 가구에게 집중하였다. 첫 번째 연구문제는 과거에 독립을 해본 사람들을 대상으로 분석되어야 했다. 두 번째 연구문제의 설문은 첫 번째 분석과 비교하여 대상자가 상이하였기 때문에 두 번에 걸쳐 분석을 진행하는 것이 좋을 것이라 판단하였다. 연구 결과 수집을 위해 필요한 표본은 온라인 설문을 통하여 진행되었다. 그에 따라 총 131부의 응답을 토대로 통계분석을 실시하였다. 설문에 대한 결과는 IBM SPSS Statics를 이용하여 신뢰도 검사와 요인분석을 진행 한 뒤, 사용 가능한 표본이라고 사료되어 연구를 진행했다. 분석 결과를 요약하면 다음과 같다. 첫 번째 설문을 통하여 과거 1인 가구의 독립은 반강제적이었다는 점에서 현재의 1인 가구와의 차이점이 유의미하게 드러났다. 두 번째 설문을 통하여 가족에 대한 작품은 행복함을 내포한 가족 서사구조 작품에서 기억 회상과 치환이 이루어지고, 불행함을 내포함 가족 서사구조 작품에서는 가족에 집중하는 것이 아닌 그 작품에 등장하는 주인공을 자신에 투영시켜 자신의 과거를 후회하고 치환하는 모습을 보여주었다. 마지막 세 번째 연구문제였던 가족 서사구조의 이후의 방향성에 대하여 지금과 같은 맥락이라면 현재는 흥행기를 거두고 있지만 개인주의가 팽배된 현재 사회의 사람들이 가정을 꾸리는 시기가 오게 된다면 그 흥행 여부는 부정적이라는 의견을 밝혔다. 본 연구는 기존의 연구들의 잘못된 점들을 지적하고 새로운 이론을 가설로 두어 연구를 진행하였고 가족 서사구조와 가족의 형태 변화, 그리고 변화 요인에 대하여 연관성이 있다는 것을 유의미한 결과로 도출해내었음에 의의를 두었다. The purpose of this study was to analyze the errors of previous studies and derive different research results on the fact that the family narrative structure, which had been showing a dark age before the 2010s, has been strong again since the 2010s. This study focused on the fact that the family form was forcibly changed due to industrialization, focusing on the number of single-person households that increased due to industrialization. Based on the above, the following research hypothesis was established. the success and sluggishness of the family narrative structure are related to the formation factors of single-person households. Two, single-person households in the past and present have different factors of formation. Three, single-person households in the past were formed semi-forced by study or work. Four, Based on the research hypothesis of four or more, single-person households in the past haven't light memories of their families. Five, the past memories can be treated (named as a memory curtain in this study) due to the works of the family narrative structure. Based on the above research hypothesis, this study contains three research problems. what is the difference between the factors of single-person household formation in the past and the present? Two, can past memories be substituted by watching works? Three, can the family narrative structure be successful afterwards with the current trend? Since the current research results on single-person households existed in various ways, the research was focused on single-person households in the past. The first research problem had to be analyzed for people who had gained independence in the past. Since the subjects were different compared to the first analysis in the questionnaire of the second research problem, it was judged that it would be better to conduct the analysis twice. Samples necessary for the collection of research results were conducted through an online survey. Accordingly, statistical analysis was conducted based on a total of 131 responses. The results of the survey were conducted by conducting reliability tests and factor analysis using IBM SPSS Statistics, and then the study was conducted as it was considered an available sample. The analysis results are summarized as follows. Through the first survey, the difference from the current single-person households was significantly revealed in that the independence of single-person households in the past was semi-forced. Through the second survey, works about family were recalled and substituted in family narrative structures containing happiness, and in family narrative structures containing unhappiness, the protagonist in the work was projected onto himself to regret and replace his past. Regarding the later direction of the family narrative structure, which was the last third research question, In the current context, it is currently a box office hit, but if the time comes when people in society, where individualism prevails, will start a family, it will be negative. This study was significant in that it pointed out the wrongs of the existing studies and conducted the study with a new theory as a hypothesis, and derived meaningful results that there was a relationship between the family narrative structure, family shape change, and change factors.

기독교인 자살유가족을 위한 이야기치료

조미라 연세대학교 연합신학대학원 2017 국내박사

1960년대 대중 미디어의 ‘가난’ 서사

연윤희 동국대학교 일반대학원 2022 국내박사

The purpose of this abstract is to examine the characteristics of the “poverty” reproduced in the poverty narratives of mass media, and the ideas of media inclusion and crack. The research on public media’s “poverty” particularly focuses on the poverty during the 1960s mainly due to the ideology and articulation that differentiates the core-value of the poverty. The word poverty was emphasized when a former South Korean President Park Jung-Hee (hereafter Park) addressed the State of the Union Address and/or giving a Public Statement Speeches to the citizens of the South Koreans which became a part of the government policy during the 60s. The word poverty was introduced when a military regime gained a full control of the public and to resemble an implication of a corruption politics of a former South Korean President Rhee, Syngman’s regime. The Park’s administration promoted a “modernization” with the promise of “ending poverty (bin-gon-ta-pa)” to secure the legitimacy of the coup and to cohere the scattered public sentiment. The mass media then immediately responded to a rapidly changing trends and started to narrate poverty exclusively to the viewers or listeners. The narrative of the poverty in the mass media emerged throughout the establishment of a former President Park’s regime. This establishment led to a mass media’s creating an appropriate environment and characteristics of the poverty to the public. Accordingly, to the production period, the poverty narratives of mass media differed how they portrayed poverty and the emotional structure of poverty. Therefore, this study tries to identify the mass media stated above in a diachronic order based upon the release date. During the early 1960s, the mass media showed two types of characteristics of poverty. First, the narrative of poverty, tries to overcome through “familyism”. Just as the April Revolution, the films during this period discovered family poverty in the political and social changes. Looking at “A Romantic Papa,” (Shin, Sang-Ok, 1960.), presents a family trying to overcome the process of poverty. Though, the poverty made this family’s relationship even closer to each other. In the movie, “A Romantic Papa,” (Shin, Sang-Ok, 1960.) represents an “idealistic family,” which resembles the familyism creating a buffer device to forget the suffrage of poverty that people face. The narrative of poverty reproduces through a “family” and a “labor.” In the movies, “A Romantic Papa,” (Shin, Sang-Ok, director. A Romantic Papa. Shin Film, 1960.), “Mr. Park,” (Kang, Dae-Jin, director. Mr. Park. 1960.) and “A Couchman” (Kang, Dae-Jin, director. A Coachman. Hwasung Movie Inc., 1960.) showed a society of rapidly interchanging generation, where head of the household such as fathers during that time who cannot adapt into a new generation. In response to rapidly changing generations, the first son of the household or son-in-law takes over the authority of the patriarch to continue to end the poverty. The films mentioned above, reveals the early 60s of poverty when modernization took place. Many tried to end the poverty that carried down to their children’s generation by utilizing the modernization. However, through their children’s generation, the films portray the family hoping to end the poverty through the rapid changing trends by applying the modernization. The films released after the 5·16 military coup, also shows the significate shift in class mobility through the modernization from their children’s generations. In the movie, “Bloodline”, (Kim, Soo-Yong, director. (Hyeol-maek). Han Yang Movie Corp, 1963.). The children finally end the poverty from their generation which carried on from their parents’ generation. The reason behind is that the pre-modernization labor of the parent’s generation couldn’t resolve the poverty of the family. In the movie, “Bloodline”, (Kim, Soo-Yong, director.1963.), articulates “poverty” with the development of ideology to eliminate the negative implications of poverty such as shame and misery. The “Bloodline”, (Kim, Soo-Yong, 1963.) showed the possibility of class movement through the labor of industrial workers in response to modernization. Moreover, in the film, “A Happy Businesswoman” (Park, Sang-Ho, director. A Happy Businesswoman (Ttosuni). Sejong Movie Inc., 1963.) shows the children’s generation who succeeded to move to upper middle class without receiving any support from their parents’ generation. This film explicitly showed that working hard and sincerely symbolizes a movement of upper hierarchy class. As such, the films combined poverty and ideology to erase the negative meaning of poverty, such as shame and unhappiness. Despite the political intent, movies such as, “Bloodline” (Kim, Soo-Yong, 1963.) and “A Happy Businesswoman” (Park, Sang-Ho, director. 1963.) became popular. During the early 1960s, the mass media reproduces a narrative of poverty through the familyism and working class which clearly showed that the familyism existed to overcome the stage of a poverty. The poverty narratives in the mass media continuously set out the similar idea and messages to the public and that it was well-received by the viewers. This can be seen as the structure of feelings to overcome poverty which projected into the poverty narrative. It appears that the mass media presents a structure of feelings to reflect a public listener of the situation that most of the people seem to be facing during the 60s. The mass media has been steadily promoting patronage to support those neighbors who’s in poverty that needs an assistance through a radio program. The Dong-A Broadcasting Systems (DBS) profoundly presented a radio drama program called, “This Man!.” (An, Peong Sun, director. DBS, 1963.) This program introduces neighbors who are suffering from poverty and promotes charity for their self-reliance. Many of the listeners of this program sympathized those neighbors who were introduced in the program and made the listeners to contribute to overcoming poverty. The sympathy and charity all started from familyism which stemmed the public viewers. Those neighbors who were introduced in this program showed that even though they were suffering from the poverty, they did not lose hope that one day, they can overcome the poverty. This hope of not giving up from the neighbors created a huge synergy that made the listeners naturally focusing on familyism. The reality show, “This Man!” (An, Peong Sun, 1963.) contemplates on dismantling the family while reproducing the poverty of the main characters in the show. The listeners of this program participated in charity so that their neighbors who were introduced in this program can overcome poverty and supported each other to intact in a form of a family. As a result, “This Man!” (An, Peong Sun, director, 1963.) turned the narrative of poverty into impressive narrative by articulating painful moments of poverty with familyism. By the mid-1960s, the poverty narrative presented the impossibility/possibility of class movement while reproducing the poverty of the subordinate. The hierarchical movement of lower class to an upper class are determined by the presence of “labor.” In the early 1960s, the poverty narratives in the mass media showed that the people can overcome poverty through a labor and planted a hope of a dream that moving to an upper class is achievable. Nonetheless, despite the political inclusion of this movement, in the movies such as, “Bachelor Pub” (Park, Jong-Ho, director. The Bachelor Pub (Haksa Jujeom). Korean Arts Film Inc, 1964.) and the “Green Rain” (Jeong, Jin-Woo, director. Green Rain (Chou). Kukdong Industry Inc., 1966.) does not fall under the logic of the state that advocates the modernization. In fact, these movies depict the desire to move to an upper class by manipulating upper class woman through a marriage. It is evident that those lower classes are excluded from the ethic of labor of modernization. Those who wishes to move to an upper class through a marriage destroys the sentiment of “everyone can live well” and creates a flaw in the logic of modernization. Those lower classes who were not able include themselves as a labor-class gradually started to appear during the mid-1960s when social climate rapidly changed due to the economic growth of Korea. As such, the point at which the illusion of the dominant ideology is distorted and refracted in the narrative of poverty in the media. This shows how the subalterns internalized themselves and to tried to recognize the modernization. A such flaw in the ideology of modernization can be seen in a movie called, “A Male Housekeeper” (Shim, Woo-Seop, director, 1968.) A Male Housekeeper (Namja Singmo). Shin Film, 1968.) The subaltern practiced a life of labor-class in accordance with the logic of the state that advocates modernization, but unfortunately, fails to join the labor-class and started to isolate themselves. In “A Male Housekeeper” (Shim, Woo-Seop, 1968) the subaltern practiced a life of labor-class in accordance with the logic of the state that advocates modernization, protagonist cannot escape poverty despite diligent and conscientious labor which shows that the poverty can be overcome through a labor is a delusional belief that derived from the modernization movement. Intrinsically, this substantial research abstract focused on the “poverty” that appeared on popular media during the 1960s. This abstract carefully examined the characteristics of the narrative of poverty in terms of media coverage and flaws which appeared during the mid-1960s. To that extent, it has expanded and identified the media’s environment, the relationship between poverty and the dominant ideology, and the structure of feelings of poverty.

아동 및 청소년기에 가족 내 성폭력을 경험한 성인 여성의 정체성 변화 과정 연구

노지영 연세대학교 대학원 2023 국내박사

ABSTRACT A Study on the Identity Change Process of Adult Women with Intra-familial Sexual Abuse in Childhood and Adolescence Roh, Ji-young Dept. of Theology The Graduate School Yonsei University This study is based on the point of view that human beings can gain the value of existence and lead an independent life when they can adequately answer the questions 'Who am I?' and 'What direction is my life heading?'. The purpose of this study was to help adult women who experienced sexual violence in their families during childhood and adolescence realize an active life as a person and achieve positive identity changes. To this end, it was deemed necessary to discuss their identity, the identity, identity change process, and change factors were explored, and clinical implications were presented based on the results. In particular, by examining the change factors leading to the positive identity change process, this study was intended to find out in the case of clients who have difficulty experiencing a positive identity change process, what aspects will be helpful for counseling to focus on. In order to accomplish this study object, this study interviewed two adult women who experienced sexual violence within the family during childhood and adolescence, especially adult women who do not experience difficulties in maintaining a stable daily life currently, as research participants. And It was conducted according to the procedure of Narrative Inquiry. In addition, this study is based on the viewpoint that the process of formation and change of individual identity can be studied by exploring what meanings the research participants attach to while describing their past history (Koo Ja-kyung, 2016), and the purpose of analyzing life stories is to reconstruct identity. (Lucius-Hœne & Depperman, 2011), and the viewpoint that an individual's identity can appear differently depending on the aspect of 'post-traumatic growth' that an individual achieves after experiencing a traumatic event such as sexual violence in the family. The 'narrative identity' of adult women who experienced sexual violence within the family was explored in this study. As a result of the study, it was found that the change process of the research participants consisted of five stages, which were the flow of the phase of confusion, the phase of struggle, the phase of leap, the phase of rise, and the phase of integration. First, the core theme of the phase of confusion is “in the midst of suffering”, and the identities of the research participants corresponding to this stage are 'the weak who pay the price of survival with body', 'the lonely child holding a secret alone in a small room with the door closed' ' (Choi Sa-rang), 'a lonely child who was not protected in an empty house', and 'a poor guilty woman' (Ha Saeng-myeong). The core theme of the phase of struggle was “preparing for a leap forward,” and the identities of the research participants at this stage were “a child devoted to drawing”, “a survivor who opened her mouth and reached out for help” (Choi Sa-rang), and “a woman who’s struggling with the Bible”. (Ha Saeng-myeong). The core theme of the phase of leap is “a new beginning”, and the identities corresponding to this stage are “a member of society who have achieved physical/economic/psychological independence” (Choi Sa-rang), “a woman who have gained life through God’s forgiveness” (Ha Saeng-myeong). The key theme of the phase of rise is "overcoming the wounds and soaring", and the identity of this period was 'the subject who speaks out toward society' (Choi Sa-rang) and 'the subject who opens the way for healing' (Ha Saeng-myeong). The theme of the phase of integration is “discovery of calling – becoming a wounded healer,” and the identities corresponding to this stage are “a creator who believes in herself and forms an solidarity with those who experienced sexual abuse” (Choi Sa-rang), “a person who is guided by God”( Ha Saeng-myeong) In this study, the change factors driving the change process of identity were explored in four dimensions. First, commitment to the value pursued, second, positive development of individual resources, third, meaning reconstruction and formation of a new meaning system, and fourth, new experiences including new events and new relationship experiences. Here, the new experience means not only the experience of a new event, but also the experience of a new relationship with oneself and others. The identity change factors revealed through the study led to the change in the narrative of the research participants, and the change in the narrative was found to lead to the change in identity. The branching points where changes occurred at each phase are as follows. First, in the case of Choi Sa-rang, 'dedicated to drawing' (the phase of struggle), 'employment and home ownership', 'psychological separation from mother', 'stopping sexual violence in the family' (the phase of leap), 'to present a work on her own experience' (the phase of rise), 'solidarity with people who experienced the sexual abuse/discovering that one's work helps others overcome one’s pain and positively influences others (the phase of integration). Next, in the case of Ha Saeng-myeong, 'going to church and starting Bible study' (the phase of struggle), 'projecting one's own image on the anecdotes of Bible characters who were forgiven and saved, deeply feeling God's forgiveness.’, ‘Confessing to the deacon of the church about her experience of sexual violence in my family and being embraced’, ‘Starting to serve the youth at church’ (the phase of leap), ‘Accept hatred and resentment towards older brothers and experience being comfortable', 'a conversation with compassion and sincerity with mother and older brother' (the phase of rise), 'Finding a phrase in adolescent diary, "I want to live a life held by God."', 'Having a wish to help others. (the phase of integration) Through this study, the researcher was able to discover that life experience continuously changes according to the passage of time and changes in life, and as a result, narrative changes appear and identity also continuously changes. According to the flow and experience, the process of creation, maintenance, and weakening circulates, and various identities connected organically converge toward the total identity, and the vocation is assumed as the total identity. In this study, based on the identity change factors explored, the factors to be focused on in the counseling of adult female clients who experienced sexual violence in the family during childhood and adolescence were presented through clinical implications. First, it should provides a new object-relations experience that is safe and reliable. Second, based on self-understanding, it helps to communicate with others in their own language and form relationships. Third, it helps to establish clear boundaries within the relationship and prepare effective coping strategies to deal with boundary violations. Fourth, it helps to be true to oneself (self-authenticity). Fifth, help them be kind to themselves (self-compassion). Sixth, if there is a family member who has a relationship that is an important subject for the client in relation to the experience, including not only the perpetrator of sexual violence in the family, but also the mother, help to fully deal with that relationship as well. Seventh, it helps to discover 'values that can be devoted' and 'meaningful purpose of life'. Eighth, discover strengths and explore surrounding resources to help secure positive resources. Ninth, it helps to form a new semantic system. The significance of this study is as follows. First, there has been no previous study focusing on the identity of adult women who experienced sexual violence within the family during childhood and adolescence. This study is significant in that it deals in depth with the identity of adult women who experienced sexual violence within the family during childhood and adolescence. Second, it is meaningful in that it explores the process of identity formation and identity change through the life story and narrative of an adult woman who experienced sexual violence in the family during childhood and adolescence, and presents the changing factors and turning points that drive the identity change process. Third, with an emphasis on seeking a deeper understanding of the changes in the narrative identity of adult women who experienced sexual violence within the family during childhood and adolescence, a detailed look at the changes in narrative identity by dealing with the narratives at each phase in detail. Fourth, it is meaningful that based on the results of the study, clinical implications that can be used as data for preparing a plan to help clients in the counseling field were presented. This study has limitations in generalizing the results as it discussed what was explored with two research participants through Narrative Inquiry, a qualitative research methodology. In addition, according to the purpose of the study to examine the change factors that lead to a positive identity change process, the study was conducted only for adult women who lead a stable daily life currently, and only unmarried women were selected as study participants.Through follow-up research, if the identity change process of adult women who have experienced marriage, childbirth, and parenting after experiencing sexual violence in the family in children and adolescents is explored, the understanding of the identity and identity change process of those who experienced the sexual abuse within the family will be expanded. In addition, exploring the identity change process of adult males who experienced sexual violence within the family during childhood and adolescence will also help to deepen our understanding of those who have experienced sexual violence within the family. 국문 요약 아동 및 청소년기에 가족 내 성폭력을 경험한 성인 여성의 정체성 변화 과정 연구 본 연구는 인간은 ‘나는 누구인가?’ ‘나의 삶은 어떠한 방향을 향하여 나아가고 있는가?’라는 물음에 스스로 적절하게 답하며 나아갈 수 있을 때 그 존재 가치를 얻고 주체적인 삶을 영위할 수 있을 것이라는 관점 아래, 아동 및 청소년기에 가족 내 성폭력을 경험한 성인 여성이 한 사람의 인격체로서 능동적인 삶을 구현하며 긍정적인 정체성 변화를 이루어나가는 것을 돕고자 하는 목적으로 수행되었다. 이를 위해 연구자는 그들의 정체성에 관한 논의가 다루어질 필요가 있다고 보고, 그 정체성 및 정체성 변화 과정, 그리고 변화 요인을 탐색하였으며, 그 결과를 토대로 임상적 시사점을 제시하였다. 특히, 긍정적인 정체성 변화 과정을 견인하는 변화 요인을 기반으로, 긍정적인 정체성 변화 과정을 경험하는 것에 어려움을 겪는 내담자를 상담하는 경우, 상담자가 어떠한 요소에 초점을 맞추어 상담을 진행하는 것이 도움이 될 것인지를 탐색하는 것에 초점을 두었다. 본 연구는 아동 및 청소년기에 가족 내 성폭력을 경험한 2명의 성인 여성, 특히 심리적 어려움을 다루는 것을 포함하여 현재 일상생활을 안정적으로 유지하는 것에 어려움을 경험하지 않는 성인 여성을 연구대상자로 선정하여, 질적 연구 방법론인 Clandinin의 내러티브 탐구 방법론의 절차에 따라 진행되었다. 아울러 본 연구는 연구참여자가 자신의 과거사를 서술하면서 그것에 어떠한 의미 부여를 하는지를 탐구함으로써 개인의 정체성의 형성과 변화 과정을 연구할 수 있다는 관점(구자경, 2016)과 인생 이야기 분석의 목적은 정체성을 재구성하는 데에 있다는 관점(Lucius-Hœne & Depperman, 2011), 그리고 가족 내 성폭력이라는 외상적 사건의 경험 이후 개인이 이루어나가는 ‘외상 후 성장’의 면면에 따라 그 정체성이 다르게 나타날 수 있다는 관점을 적용하여 가족 내 성폭력을 경험한 성인 여성의 ‘내러티브 정체성(narrative identity)’을 탐색하였다. 연구 결과, 연구참여자들의 변화 과정은 혼란기, 분투기, 도약기, 상승기, 통합기의 흐름으로 진행되는 5단계로 이루어지는 것으로 나타났다. 먼저, 혼란기의 핵심 주제는 “고통의 한 가운데에서”이며, 이 단계에 해당하는 연구참여자들의 정체성은 ‘생존의 대가를 몸으로 치르는 약자’, ‘문이 닫힌 작은 방 안에서 홀로 비밀을 품은 외로운 아이’(최사랑), ‘텅 빈 집에서 보호받지 못한 외로운 아이’, ‘죄지은 비천한 여인’(하생명)이다. 분투기의 핵심 주제는 “도약을 준비하며”이며, 이 단계에 해당하는 연구참여자들의 정체성은 ‘그림그리기에 전념하는 아이’, ‘입을 열고 손을 내밀어 도움을 구하는 생존자’(최사랑), ‘말씀 앞에 분투하는 자’(하생명)이다. 도약기의 핵심 주제는 “새로운 시작을 맞이함”으로, 이 단계에 해당하는 정체성은 ‘물리적/경제적/심리적 독립을 성취한 사회인’(최사랑), ‘하나님의 용서를 통해 생명을 얻은 자’(하생명)이다. 상승기의 핵심 주제는 “상처를 딛고 비상하는”으로 이 시기의 정체성은 ‘사회를 향해 목소리를 내는 주체’(최사랑), ‘치유의 길을 스스로 열어나가는 주체’(하생명)이다. 통합기의 주제는 “소명의 발견 - 상처 입은 치유자가 되어가는”이며, 이 단계에 해당하는 정체성은 ‘스스로를 믿고 주변과 연대하는 창조자’(최사랑), ‘하나님의 인도하심을 받는 자’(하생명)이다. 본 연구에서 정체성의 변화 과정을 견인하는 변화 요인은 네 가지 차원으로 탐색되었다. 첫째, 추구하는 가치에의 전념, 둘째, 개인의 긍정적 자원 발현, 셋째, 의미 재구성과 새로운 의미체계형성, 넷째, 새로운 경험이다. 여기에서 새로운 경험은 의미 있는 새로운 사건과 성취 뿐 아니라 새로운 대상 경험을 포함하는 새로운 관계 경험을 의미한다. 연구를 통해 나타난 정체성 변화 요인은 연구참여자들의 내러티브 변화를 견인하였으며, 내러티브의 변화는 다시 정체성의 변화로 이어지는 것으로 나타났다. 각 단계별로 변화가 일어난 변곡점은 다음과 같다. 먼저, 최사랑의 경우 ‘그림그리기에 전념’ ‘(믿을 수 있는 대상이었던) 학원 선생님에게 가족 내 성폭력 피해 사실을 털어놓음’ (분투기), ‘취업과 내 집 마련, 반려동물과의 유대 형성’, ‘심리 상담 진행 및 엄마와의 심리적 분리’, ‘가족 내 성폭력 중단’(도약기), ‘자신의 경험과 메시지를 담은 작품 발표’(상승기) ‘동일한 경험을 가진 이들과의 연대/자신의 작품이 다른 사람들에게 도움이 되고 긍정적인 영향을 미친다는 것을 발견함’, ‘다양한 사회 분야로부터 주어지는 기회를 통해 활동 영역을 확장해나감’(통합기)이었다. 다음으로, 하생명의 경우 ‘교회 공동체 안에서 성경공부를 시작함’(분투기), ‘죄를 용서받고 구원받은 성경인물들의 일화에 스스로의 모습을 투영하고 하나님의 은혜를 깊이 느끼며 자신의 죄 또한 용서해주셨음을 가슴으로 받아들임’, ‘교회 집사님에게 가족 내 성폭력 경험을 이야기하고 자신의 연약함을 포용 받는 경험’, ‘교회에서 청소년들을 섬기기 시작함’(도약기), ‘심리 상담을 진행함’ ‘자신의 마음의 일부(오빠들에 대한 미움과 원망)를 있는 그대로 긍정하고 편안해지는 경험’, ‘어머니, 오빠와 연민과 가족으로서의 사랑, 그리고 진심어린 감정을 담은 진솔한 대화를 나누어 보게 됨’(상승기), ‘청소년기 일기장에서 “하나님께 붙들린 삶을 살고 싶다.”는 구절을 발견함’, ‘진심으로 다른 사람들을 돕고자 하는 사람들을 보면서 자신도 그와 같이 다른 사람을 돕고자 하는 소망을 품음’(통합기)이다. 본 연구를 통하여 연구자는 시간의 흐름과 삶의 변화에 따라 지속적으로 삶의 경험은 변화하며, 이에 따라 내러티브의 변화가 나타나면서 정체성 또한 지속적으로 변모함을 발견할 수 있었으며, 연구참여자들의 삶의 시간적 흐름과 경험에 따라 생성, 유지, 약화의 과정을 순환하며 유기체적으로 연결된 다양한 정체성들이 전체정체성을 향해 수렴된다고 보고, 소명을 전체정체성으로 상정하였다. 소명의 실현을 향해 나아가는 여정은 삶의 내용과 추구하는 가치의 통합(integrity)를 통해 온전한 나로서의 정체성을 형성해나가는 과정, 다시 말해 자신의 진실에 닿은 진정한 자기가 되어가는 과정이라 볼 수 있을 것이다. 더불어 Jung이 존재의 근원적 질문에 대하여 답을 구하는 과정에서 얻게 되는 본질적 의미의 울림들을 ‘신의 목소리(Voi Dei)’이자 ‘소명의 목소리’라 칭했던 것(Jung, 2004b)을 떠올릴 때, 이는 Jung이 분석심리학에서 제시한 ‘자기 실현의 과정’의 의미와 그 맥락이 닿아있는 것으로 사료된다. 본 연구에서는 탐색된 정체성 변화 요인을 토대로 아동 및 청소년기에 가족 내 성폭력을 경험한 성인 여성 내담자의 상담에서 초점을 맞추어야 할 요소를 임상적 시사점을 통해 제시하였다. 첫째, 안전감을 제공하는 신뢰로운 새로운 대상 경험을 제공하고, 내담자가 일상 속에서도 안전감을 기반으로 하는 지지적인 대상 관계 및 유대 관계를 형성할 수 있도록 다각도로 조력한다. 둘째, 자기 이해를 기반으로 자신의 언어로 타인과 소통하며 관계를 형성해 나가는 것을 조력한다. 셋째, 관계 내 분명한 경계 설정과 경계 침범에 대처하는 효과적인 대처 전략을 마련할 수 있도록 돕는다. 넷째, 스스로에게 진실해질 수 있도록 돕는다(자기진실성). 다섯째, 스스로에게 친절하게 대할 수 있도록 돕는다(자기연민). 여섯째, 가족 내 성폭력 가해자 뿐 아니라 어머니 혹은 여타의 중요 대상과의 관계 내에서 그 경험과 관련하여 내담자가 다루어야 할 중요한 주제가 있을 수 있으므로, 내담자로 하여금 이에 대하여 긴밀히 탐색할 수 있도록 돕고, 충분히 다루어낼 수 있도록 조력한다. 일곱째, ‘추구하는 가치’와 ‘의미 있는 삶의 목적’의 발견을 돕고 이에 전념할 수 있도록 구체적으로 조력한다. 여덟째, 주변 자원 탐색과 강점 발견을 통해 긍정 자원을 확보하고 자기 가치감을 증진할 수 있도록 돕는다. 아홉째, 삶의 경험에 대한 의미재구성 및 새로운 의미 체계 형성을 돕는다. 본 연구의 의의는 다음과 같다. 첫째, 아동 청소년기에 가족 내 성폭력을 경험한 성인 여성의 정체성에 초점을 맞춘 연구는 이전까지 진행된 바가 없었다. 본 연구는 아동 청소년기에 가족 내 성폭력을 경험한 성인 여성들의 정체성을 심도 있게 다루었다는 점에 의의가 있다고 보여 진다. 둘째, 아동 청소년기에 가족 내 성폭력을 경험한 성인 여성의 살아온 이야기와 내러티브를 통해 정체성 형성과 정체성의 변화과정을 탐구하고, 정체성 변화과정을 견인하는 변화 요인과 변곡점을 제시하였다는 점에 의의가 있다. 셋째, 아동 및 청소년기에 가족 내 성폭력을 경험한 성인 여성의 내러티브 정체성 변화에 대한 보다 깊이 있는 이해를 모색하는 것에 역점을 두고, 각 단계별로 나타난 내러티브를 상세하게 다루며 내러티브 정체성의 변화를 보다 풍부하게 살펴보고자 하였다. 넷째, 연구 결과를 바탕으로 상담 현장에서 내담자를 조력하는 방안을 마련하는 데에 자료로 활용될 수 있는 임상적 함의를 제시하여 보았다는 점에 의의가 있다. 이와 같이 본 연구는 질적연구방법론인 내러티브 탐구를 적용하여 각 개인의 고유한 삶의 이야기와 상세한 내러티브를 탐색하는 것을 통해 정체성의 변화를 심도 있게 다루어보았다는 점에서 의의를 지니나 연구참여자의 수가 2명으로 한정되어 있다는 점에서 그 결과를 일반화하는 것에 한계성을 가진다. 또한, 긍정적인 정체성 변화 과정을 견인하는 변화 요인을 살펴보고자 하는 본 연구의 목적에 따라 현재 일상 생활을 대체로 안정적으로 영위하는 성인 여성만을 대상으로 연구가 진행되었다는 점, 그리고 연구참여자들이 미혼 여성으로만 구성되어 있다는 점에 있어서도 한계성을 가진다. 따라서, 후속 연구에서 아동 및 청소년기에 가족 내 성폭력을 경험한 이후 긍정적인 정체성 변화 과정을 경험하는 것에 어려움을 겪고 있는 성인 여성, 아동 및 청소년기에 가족 내 성폭력을 경험한 이후 결혼과 출산, 양육을 경험한 성인 여성, 동일한 시기에 가족 내 성폭력을 경험한 성인 남성 등 다양한 유형의 연구참여자를 대상으로 연구를 진행한다면 가족 내 성폭력을 경험한 경험자들에 대한 이해와 그 정체성 변화에 대한 연구가 보다 확장될 수 있을 것으로 생각된다.

한국영화의 가족이데올로기 연구 : 2000년 이후 천만 관객 영화의 가족서사를 중심으로

김지선 한국외국어대학교 국제지역대학원 2023 국내박사

‘관계적 자율성’의 관점에서 본 노부모 돌봄의 실천과 협상에 관한 연구

남궁명희 전북대학교 대학원 2010 국내박사

From the perspective of 'familialism', the family is viewed as a special social group in which family members are willing to help each other and have the responsibility to take care of their needy members. This article is located in the theoretical background which strongly denies the ‘familialist’ presupposition on family. First, families are constituted by the agent's family practice which is the individual's transformative performance interacting with the social condition. The responsibility of elderly parents caring is rather a negotiated commitment than an individual's normative behavior. The second theoretical perspective of this article is the ethics of Care, which is critical on the independent, self-sufficient self of the western individualism. The ethics of Care views human being as a 'relational self'. It re-conceptualizes the concept of autonomy as 'relational autonomy' which focuses on the interaction between the social condition and the individual's autonomy. The ‘ethics of care’ perspective tries to locate the social structure, in which caring and autonomy can co-exist. This article divides the negotiation and practice for the parents care into three dimensions; 1) whether or not there is coercion and interference on their decision making, 2) critical reflection on their motivation and choice, and 3) their caring competency like how they do self-realize, what kind of self-knowledge and self-definition they have and what value they give to the elderly people and the caring experience. These three dimensions correspond to each analytic theme; 1) the existence of the social norm, 2) the married adult children's justification of his (or her) moral identity using the mainstream moral theories, and 3) how the caring partner's competency in the present social condition affects the quality of caring relations. This article evaluates the quality of the caring relations, which varies depending on the characteristics of relational autonomy constructed by these three levels, based on the ethical criteria of the four steps of caring process. I analyzed how people accept and respond to the social normative expectation using qualitative research methods that give the voice to the agent's life and his interpretation. Among the qualitative methods, life story method includes data on not only the agent's various choices and styles of behavior, but also his/her relation, value, identity incorporating the past on the present time. The narrative analysis on the life story reveals the narrator's identity, the horizon of the interpretation, the sociocultural context and the political intention interfering with this interpretation, and the narrative conventions of each period. Based on the dichotomy between the macro and the micro, the previous research on the family care analyzed the social norm and family institution, the interaction among the kinship and the individual's caring consciousness and attitude separately. On the contrary, I analyzed how these various dimensions are intertwined in the narrative life story of the family members. I collected life story data from three family members (parents, their married adult children and his/her spouse) for each family. I interviewed total eight families including four eldest son's families, one second son's family, and three daughter’s families. This paper explains the gap between what people are expected to do and what they really do. It also explains ambiguous transferring of various interexchange to care, and the other side of the caring beyond the objective and subjective burden. Even in the seemingly similar typical caring situation, characteristics of caring relations and its qualities are different from each other according to the various contextual and family relations. The result of this research shows that caring responsibilities are negotiated around the family institutional norm incorporating the history of the individual family relation with the social historical time. The caring adult children's capabilities of critical reflection are exercised differently according to the degrees of coercion and interference on the decision making by the institutional norm. They justified their moral identities differently using mainstream moral theories. That affected the meaning of care to themselves and the self-recognition of their own caring capability which are transferred to the quality of giving care. This dissertation categorized eight families broadly into three types: the external coercion, the internal coercion, and the internal reflection type. Firstly, I’d like to summarize the characteristics of three types including family care negotiation and practice. The parents caring of my research cases do not exist as the universal ideal norm. The filial piety norm says that the eldest son has to take care of his parents. Yet the norm is applied to my case families only through the negotiated practices in all the family relations and various circumstances. The negotiation process is lead by the recognition on the authority of that genealogical position and the expectation of economical support and inheritance. Added to this, the patriarchal authoritarian, oppressive experience and its injuries play the leading role in the negotiation. In the changing gender relations and generational power relations, there are some implicit negotiations on care in favor of instrumental exchanges and the economic combination of two households. But this doesn't function as the emotional base which invokes the motivation of caring. Only in the case that there are no negative history of family relation and no negative experience of caring burden, it is possible to negotiate the responsibility with the identity as the eldest son and his wife without the other external factors. For the eldest son's family, their negotiation has been going on with their patrilineal parents not only in the form of economic, instrumental and emotional exchange but also in identity formation. Their present negotiation does not focus on whether they will continue the caring relations or not. They have been in the cumulative commitment to the caring relations as a result of living together. The caring situation is served as the instrument for the other negotiations like getting inheritance or sharing care burden. They think they care for their parents not because they want to do it but because they have to do it. On the other hand, for the other married adult children’s family, the negotiation starts when their parents need care. As a result, their decision making process develops around the moral reflection. But their moral agency is provoked by the rational reasoning on the situation of not accomplishing the institutional model. They point out many reasons why they bear the burden: because the eldest son doesn't take responsibility actively, because his situation makes care impossible, because there is no people willing to take care of, because they see the negative relations between the parents and the eldest son’s family. The elderly parents in this case suffer from the fact that they are taken care of by ‘non-eldest son’, because they are locked in the stereotype of the institutional norm. The contents of daily caring practice are as follows: the caring role of daughters-in law is reduced to the formality and domestic labour. Accordingly, most of caring concerns, activities, personal caring is up to the son. This son seeks to share the caring burden with the other sons and express the resentment when sharing is not accomplished. This tendency is reinforced in the non-eldest son's family. Sons don’t expect their wives to play the normative role. Daughters can care for their parents in need under the positive attitude and active support of her husband. They, even if their husbands are not the eldest son, consolidate by themselves the responsibility of taking care of parent in-laws. All the case families suffer from the competing and conflicting needs of care giving women, the nuclear family and the elderly parents. In the eldest son's family, this conflict is narrated as a legitimate excuse for the bad quality of care, where as in the non-eldest son' families, it is narrated as an on-going moral dilemma. Under these characteristics of the parent caring, the type of external coercion is the case in which caring is coerced regardless of one's own intention. Three eldest son's families belong to this type. They criticize their life subjugated to the institutional norm as immoral, pressured and locking their capability of critical reflection into the institutional logic such as reciprocity and its fairness which tends to be substituted with the caring motivation. This rational reason tends to be reverted to the emotional arms such as rage, derision and indifference etc. Therefore, they efface their own self concerning to care, deny the caring responsibility and suggest an alternative of institutionalization. In the type of internal coercion, there is a moral luck not realizing the negative restriction to genealogical position. One eldest son's family belongs to this type. This family negotiates caring responsibility without explicit external compulsion and recognizes the latent responsibility at the time of issuing care. But this family substitutes their own wants and desires with the rule of parent care and doesn't have the opportunity of critical reflection on their choice and decision making. As a result, there cannot be any narrative emancipation. Giving the meaning to the fixed responsibility, they continue to care in the asymmetric satisfaction of needs and lose the opportunity to balance their multiple needs. As family culture changes, their meaning of caring life become relative and their own emotions get nullified. The type of internal reflection negotiates their responsibility with an opportunity of moral reflection given by the (eldest) son's refusal, after enjoying the privileged institutional irresponsibility. It includes most of non-eldest son's family. They don't sacrifice their own selves to the institutional norm or they don’t let their own selves dominated by the institutional norm. They find the caring motivation in the internal reflection. But their internal reflections are based not on the attachment and intimacy to the cared-for but on the objective circumstance and negative family relations of other family members. Most of them feel the moral obligation based on the rational reasoning of moral knowledge. Only very few people grow their caring relation reaching to the moral understanding of each other's life and emotional rationality. But their rational reason also demands the fairness of sharing the caring burden. So their willingness and sustainability are very weak and unstable. In the lack of alternative experience and imagination except family care, stabilization of care on the part of the elderly parent leads to the accumulation of caring burden on the part of their caring adult children. As a result, their identities as caring subject become weak and they lose confidence in their own capability. They deny the value of coexistence with their elderly parents in the end. This dissertation evaluates the quality of caring relations compared with the criteria of the ideal caring processes. For the external coercion, there is little attentiveness to the needs of the cared-for and real caring relations don’t exist. All of the people in the external coercion are alienated. In the case of internal coercion, the care giver's need of taking responsibility is more important than the attentiveness to the needs of the cared-for. The lack of communication among family members prevents them from responding to the needs of the cared-for. For the internal reflection, even if there is attentiveness, responsibility and active care taking, the elderly generation's fossilized self locked in the traditional family caring model blocks up the delivery of their non-eldest son's family's care. Due to the life experienced under the patriarch, they lack intimacy and communicative ability and finally they give up getting responsive. This article tears down the stereotype that only the family can take care of the family members well, showing the variety of internal base and quality of care depending on the difference in relational autonomy. It also demonstrates the limit of family care under the present social condition. On the contrary, the current system of the elderly care only takes care of the poor, severely disabled, or living alone elderly people. It is built on the assumption that caring is taken only by living together with family members, that family's economic power means the intention to provide support, and that the basic inability of everyday life is inferred as the only needs of the elderly and their family. Recognizing care as the public responsibility is not to weaken the family value but to encourage the genuine care. All the family cases assure the impossibility of care for the lying sick in bed. I thought that is because they have no experience and imagination of caring with the social service in the household. "It is unavoidable" and "It's the current of the times" are frequently the key narrative conventions which show the social condition around them. I do claim that an autonomous caregiver is more likely to give ideal care than a nonautonomous one. Autonomous caregiving is more likely to be based on the intimacy. If people sacrifice themselves to take care of the elderly parents, their willingness will decrease in the long run and the value of care and family itself will become weaken in the end. There is the paradox that the familialism forcing family to do care by the moral politics leads to the defamilialism. Ultimately, according to the ethic of Care, we should recognize the interdependency of human being and reorganize the social order around the Care beyond the ethics of Justice or Labor. In consequence, the moral boundary should be shifted from the individual and the family to the society and the politics.

필리핀 결혼이주여성의 인형치료 과정에 나타난 가정생활 내러티브 탐구

김진미 제주대학교 사회교육대학원 2021 국내석사

이 연구의 목적은 필리핀 결혼이주여성이 인형치료를 받는 과정에서 표현된 가정생활에 대해 그 경험을 탐색하여 어떤 의미를 부여하는지 살펴보고 결혼이주여성을 심층적으로 이해할 뿐만 아니라 심리치료 등 지원현장에서 어려움을 겪는 상담자들과 결혼이주여성들의 삶을 지원하기 위한 유용한 자료로 활용하기 위함이다. 이를 위해 연구자는 질적 연구방법 중 내러티브 탐구를 사용하였다. 내러티브 탐구는 필리핀 결혼이주여성의 가정생활 경험에 대해 심층적으로 이해하고 분석할 수 있는 적절한 방법이다. 연구의 참여자(영화)는 필리핀 결혼이주여성, 영화(가명)로 만 18세에 한국으로 이주하여 12년간 가정을 이루어 살고 있다. 자료수집 방법은 면접상담, 인형치료과정에 나타난 인형사진, 관찰노트로 이루어졌다. 연구자는 2020년 10월부터 시작하여 2021년 1월까지 3개월 동안, 총 6회기 면접상담을 진행하였으며 총 4회기 동안 인형치료 도구를 사용하였다. 연구자는 현장텍스트를 반복하여 듣고 읽으면서 그 의미를 분석하고 인형치료사진과 연구노트를 교차하며 분석하면서 지도교수와의 확인 과정을 통해 주제를 선정하였다. 연구 참여자의 이야기를 통해 도출된 가정생활의 의미는 ‘가족안에서의 나’, ‘가족 밖에서의 나’, ‘가족을 이끌어가는 나’이다. 첫째, 필리핀 결혼이주여성이 경험한 가정생활의 의미는 ‘가족 안에서의 나’이다. 연구 참여자는 원가족에서 사이에 낀 아이로 태어나고 자랐으며 시어머니와의 갈등을 겪기도 하였고 극적으로 화해하기도 하였다. 남편과의 관계에서는 남편을 의지하였다. 둘째, ‘가족 밖에서의 나’이다. 연구 참여자는 자신 인생의 개척자로서 만 16세에 경제적으로 부모로부터 독립하여 직장생활을 하였고 더 나은 삶을 위해 국제결혼을 선택하였다. 그뿐 아니라 한국에 와서도 공부를 멈추지 않고 억척스럽게 일을 하면서 미래에 결혼 이주민들을 위한 지도자로 일할 수 있기를 꿈꾸며 노력하고 있었다. 셋째, ‘가족을 이끌어가는 나’이다. 연구 참여자는 가정을 이끌어가는 책임자로 역할을 하고 있었다. 친정아빠의 죽음으로 친정가족을 이끌어가고 있으며 시어머니와의 관계에서도 능동적인 자세로 자신의 편으로 만들고 있었다. 남편과의 관계에서도 적극적인 자세를 취하며 상호작용하고 있었다. 남편 또한 연구 참여자를 믿고 모든 경제와 자녀 돌봄 등 제반사항을 다 맡기도 있었다. 또한 아이들에게도 미래에 책임감이 강하고 자립할 수 있기를 바라며 적극적인 지지로 이끌어 주고 있었다. 이 연구는 연구 참여자의 전생애적 가정생활에 초점을 두고 한 사람으로 접근하고자 시도하였는데 의의가 있다. 무엇보다도 선행연구들 중에 인형치료를 매개로 결혼이주여성을 대상으로 연구한 논문이 없다는 점과 인형치료를 통해 내러티브 탐구 방법으로 접근한 점이 이 연구가 유일하였다. 본 연구는 필리핀에서 결혼 이주한 한 여성의 내러티브를 기초로 연구하였기 때문에 남편 입장에서의 가정생활 내러티브가 없으며 부부 상호작용에 대한 경험을 다루지 못하는 한계가 있다. The purpose of this study is to understand in depth a Filipino marriage migrant woman on figure therapy and find out what the meanings are in family life, and utilize for migrant woman's life and counselors in various supports including psychological counseling. For this purpose, the method of study is the narrative inquiry as one of the qualitative research. The narrative inquiry is the way to understand in depth and analyze family life on the experience of a Filipino marriage migrant woman. This study participant, Younghwa, is a Filipino woman who has married and migrated at the age of 18 and been living for 12 years in S. Korea.The collection of data are from face to face counseling, figure's photos in the process of Figure Therapy and observation notes. I have done face to face counseling 6 times including 4 times of using the figures for 3 months between October in 2020 and January in 2021.I have repeatedly listened and read the field texts, and cross-checked the data of photos of Figure Therapy and study notes. I have analyzed the meanings of it on those process, and selected the themes and checked with my thesis adviser. The meanings of family life to a Filipino marriage migrant woman are 'I in my family', 'I outside my family' and 'I leading my family'. First of all, the meaning of family life to a Filipino marriage migrant woman was 'I in my family'. Younghwa was born and grown up as a sandwiched child in the big family, and conflicted with mother-in-law and reconciled afterward. She has relied on her husband. Secondly, it was 'I outside my family'. Younghwa was a pioneer in her own life. She moved out and started to work as financially independent at the age of 16. She has chosen the international marriage for the better life. Also, she didn't stop to study and worked harder in S. Korea. She was dreaming of the life to work as a leader for marriage migrant women in the future. Thirdly, it was 'I leading my family'. Younghwa was the person in charge in her family.After her father died, she was active and leading her family of origin.She had her mother-in-law to her side. She was active and interacted in the relationship with her husband. Her husband also relied on her and let her manage all kinds of family events including a domestic economy and children's lives. Also, she was leading and supporting their children who would grow as responsible and strong in their future.These results are meaningful in that it tried to approach as one participant's whole life focused on her family life. Especially, there was no other study like this one, such as Figure Therapy was applied on a marriage migrant woman and used the way of narrative inquiry.Because this study was about a Filipino marriage migrant woman's family life experiences, there was no narratives of her husband's family life and interactive experiences as a married couple.

다문화 가정 학생선수의 운동부 활동 경험에 관한 내러티브 탐구

이제성 전남대학교 2021 국내박사

South Korea is currently experiencing a rapid increase in the number of students in multicultural families due to international marriage, mid-career entry, and North Korean defectors. Many of these students are experiencing maladaptation in school life due to poor academic performance and prejudice, bullying, exclusion from peers, and severe bullying such as violence and abuse. People tries to live in search of an environment that is meaningful to them. In such an environment, a very meaningful environment may disappear beyond memory as time changes, and also a completely unrelated environment may come closer to the front of life. Some students in multicultural families may choose the athletic teams in their schools in an attempt to escape due to environmental maladaptation. Even though they are few, we must pay attention to their lives because they are also the members of our society. This study took a look at the experience process of students from multicultural families engaging in athletic team activities as student athletes through narrative research. And in a three-dimensional space, temporality, Place and sociality, this study was planned to deeply explore what the athletic team activity experience would mean to them. For this, six student athletes who are engaged in athletic team activities at middle schools in G City and J province are selected as research participants, and data were collected in about four months from April to July 2020. It was conducted through methods such as in-depth interview, using mobile phone and text transmissions. With the consent of the research participants, all the contents of in-depth interview were recorded on a mobile phone and were converted into text through transcription work. "Taxonomic Analysis" and "Domain Analysis" methods presented by Spradley(1980) were used to analyze the data, the text in the field, and the research integrity was secured through the four criteria presented by Lincoln & Cuba(1985): ‘reliability,’ ‘transferability,’ ‘dependency,’ and ‘certainty.’ Then, in order to ensure research ethics, the research was conducted after being granted an IRB number(NO. 1040198-200610-HR-062-02) by the bioethics deliberation committee of the university to which the researcher belongs. In the process of analyzing and discussing the results through such a process, the following conclusions were drawn. The "telling" about school life and athletic team activity experience of student athletes from multicultural families is as follows. First, student athletes from multicultural families experienced ‘difference’ and ‘difficulty’ in their school life. There were many negative thoughts about the differences due to ‘differences in appearance’ and ‘differences in the family environment,’ and they also experienced maladaptations such as ‘school work,’ ‘school adaptation,’ and ‘social adaptation.’ Secondly, as a result of investigating the motives for selecting the athletic team of student athletes in multicultural families based on Maslow's "Needs Hierarchy" Theory, it was ‘the desire for safety and respect.’ Most students in multicultural families experienced severe bullying such as contempt and prejudice, bullying, exclusion, and violence and abuse due to poor academic performance. Therefore, they were found to have escaped from these environments and chose athletic team activities in search of a safer and more respected environment. Third, the experience of athletic team activities of student athletes from multicultural families can be divided into "athletic team customs", "communal living (camps, etc.)", "relationships", "training", "matches", etc. Concretely, the Athletic team customs gave meaning to ‘clear division of roles’ and ‘correct manner culture’, and Communal living (camp, etc.) to ‘escape from the solitary island’, ‘learning camp beyond the training camp’ and ‘psychologically stable place (stability place)’. Relationships gave meaning to ‘that I have ally’, ‘the person who admits me’, and ‘we, not you and me’, and Training to ‘power to endure’, ‘make me forget’, ‘communicate and overcome together’. And the experience of Matches gave meaning to ‘shouting for me’, ‘sense of belonging to be together’, and a " new look at me". The 'retelling' of school life and athletic team activity experience of student athletes in multicultural families is as follows. First, in terms of Temporality, the narrative of school life and athletic team activity experience of student athletes from multicultural families gave the temporal meaning of "adaptation in maladaptation." According to the temporal flow of these athletic team activity experiences, due to ‘maladaptation in the classroom’, that is, ‘physical appearance and cultural differences’, ‘difficulty in linguistic communication and family environment’, etc., they selected athletic teams for ‘stable life’, ‘life to be recognized’ and ‘life to realize’ without prejudice and bullying from general students. Through the experience of athletic team activities, ‘equal opportunity’, ‘emotional cohesion’, ‘community life’, ‘psychological stability’ and so on were able to be achieved. Secondly, in terms of Place, the narrative of school life and athletic team activity experience of student athletes from multicultural families put meanings to specific spaces such as ‘classroom’, ‘communal living (camp, etc.)’, ‘training ground’, ‘match field’, etc., and gave the spatial meaning of ‘a space for alone, and a space for together’. Before experiencing the activities of the athletic team, the ‘classroom’ was ‘a hotbed of prejudice and isolation,’ for student athletes from multicultural families, where alienation, exclusion, bullying, and prejudice were always present. However, while experiencing the activities of the athletic team, they realized that the ‘communal living (camp, etc.)’ space like classrooms were spaces where they understand each other, consider each other, and constantly interact. In addition, the ‘training ground’ is a very painful space where high-intensity training continues, but it is an experiential space where you can learn patience and tenacity and communicate together. Last, The ‘match field’ was the only space for their own values and abilities to be fully recognized. Third, in terms of Sociality, the narrative of school life and athletic team activity experience of student athletes from multicultural families gave the social meaning of "being alone" to "standing alone" and "standing together." "Being alone" is an empirical process of overcoming loneliness of living alone regardless of others, while "Standing alone" can be meant as an empirical process that gradually overcomes maladaptation and gradually awakens one's presence by interacting with others, that is, forming self-esteem. And "Standing together" means becoming one with the members through the empirical process of forming community consciousness. In this way, it was found that the experience of athletic team activities plays an important role in forming a healthy social relationship with student athletes in multicultural families. 우리나라는 현재 국제결혼, 중도입국, 새터민 등으로 인해 다문화 가정 학생 수가 급속하게 증가하고 있다. 이들 중 많은 학생들은 학업 부진과 또래 친구들로부터의 편견, 따돌림, 배제, 그리고 폭력과 폭언 등의 심한 괴롭힘으로 학교생활에 부적응을 경험하고 있다. 사람은 누구나 자신에게 의미 있는 환경을 찾아 살아가려고 한다. 이러한 환경은 시간의 변화에 따라 매우 의미 있는 환경이 기억의 저편으로 사라지기도 하고, 전혀 상관없는 환경이 삶의 전경으로 다가오기도 한다. 다문화 가정 학생 중에도 환경적 부적응에서 벗어나고자 학교 내 운동부를 선택하는 경우가 있다. 이들은 비록 소수지만, 우리 사회 일원이기에 그들의 삶에 관심을 가져야 한다. 본 연구는 내러티브 탐구를 통해 다문화 가정 학생이 학생선수로서 운동부 활동에 관한 경험 과정을 살펴보고, 이를 시간성(Temporality), 공간성(Place), 사회성(Sociality) 측면의 3차원적 공간 속에서 운동부 활동 경험이 그들에게 주는 의미가 무엇인지를 심층적으로 탐색하려는 것이었다. 이를 위해 G광역시와 J도에 소재한 중등학교에서 운동부 활동을 하고 있는 6명의 학생선수를 연구 참여자로 선정하였고, 자료 수집은 2020년 4월부터 7월까지 약 4개월에 거쳐 심층면담과 휴대전화 및 문자전송 등의 방법으로 이루어졌다. 심층면담의 모든 내용은 연구 참여자의 동의에 따라 휴대전화에 녹음하였고, 전사 작업을 통해 현장 텍스트화 하였다. 자료 분석은 Spradley(1980)가 제시한 ‘분류 분석(Taxonomic Analysis)’과 ‘영역 분석(Domain Analysis)’을 사용하여 현장 텍스트를 분석하였고, 연구 진실성은 Lincoln & Cuba(1985)가 제시한 ‘신뢰성’, ‘전의 가능성’, ‘의존 가능성’, ‘확증성’의 4가지 기준을 통해 확보하였다. 그리고 연구 윤리 확보를 위해 연구자가 소속되어 있는 대학의 생명윤리 심의위원회로부터 IRB 번호(NO. 1040198-200610-HR-062-02)를 부여 받은 후 연구를 진행하였다. 이와 같은 과정을 통한 결과 분석 및 논의 과정으로 다음과 같은 결론을 도출하였다. 다문화 가정 학생선수의 학교생활 및 운동부 활동 경험에 관한 ‘이야기하기’는 다음과 같다. 첫째, 다문화 가정 학생선수는 학교생활에서 ‘다름(Difference)’과 ‘어려움(Difficulty)’을 경험하고 있었다. 다름은 ‘외모에 대한 다름’과 ‘가정환경에 대한 다름’으로 인해 부정적 생각이 많았고, ‘학업’, ‘학교 적응’, ‘사회 적응’ 등에 대한 부적응도 경험하고 있었다. 둘째, 다문화 가정 학생선수의 운동부 선택 동기는 매슬로우의 욕구위계이론으로 살펴본 결과, ‘안전의 욕구’, ‘존중의 욕구’, ‘자아실현의 욕구’로 나타났지만 대부분 ‘안전과 존중의 욕구’ 때문인 것으로 나타났다. 다문화 가정 대부분의 학생들은 학업 부진으로 인한 멸시와 편견, 따돌림, 배제, 그리고 폭력과 폭언 등의 심한 괴롭힘을 경험하고 있었다. 따라서 이들은 이러한 환경에서 벗어나 보다 안전하고 존중받는 환경을 찾고자 운동부 활동을 선택한 것으로 나타났다. 셋째, 다문화 가정 학생선수의 운동부 활동 경험은 ‘운동부 관습’, ‘공동생활(합숙소 등)’, ‘관계’, ‘훈련’, ‘시합’ 등으로 구분할 수 있었다. 이를 구체적으로 살펴보면, 운동부 관습은 ‘뚜렷한 역할분담’과 ‘올바른 예절 문화’로 의미를 부여 하였고, 공동생활(합숙소 등)은 ‘혼자만의 섬에서 탈출’, ‘합숙소 넘어 학습소(學習所)’, ‘심리적 안정소(安定所)’로 의미를 부여 하였다. 관계는 ‘내편이 있다는 것’, ‘나를 인정해 주는 사람’, ‘너와 내가 아닌, 우리’로 의미를 부여 하였으며, 훈련은 ‘견뎌 내는 힘’, ‘나를 잊게 만들다’, ‘함께 소통하며 이겨내기’로 의미를 부여하였다. 그리고 시합 경험은 ‘나를 위한 외침’, ‘함께 라는 소속감’, ‘나를 바라보는 새로운 시선’으로 의미를 부여 하였다. 다문화 가정 학생선수의 학교생활 및 운동부 활동 경험에 관한 ‘다시 이야기하기’는 다음과 같다. 첫째, 다문화 가정 학생선수의 학교생활 및 운동부 활동 경험에 관한 시간적(Temporality) 내러티브는 ‘부적응에서 적응’이라는 시간적 의미를 부여하였다. 이들은 시간적 흐름에 따라 ‘교실 속 부적응’ 즉, ‘신체적 외모와 문화적 다름’, ‘언어적 소통과 가정환경의 어려움’ 등으로 일반학생들로부터의 편견이나 따돌림 등에서 벗어나 ‘안정된 삶’, ‘인정받는 삶’ 그리고 ‘실현하는 삶’을 위해 운동부를 선택하였고, 운동부 활동 경험을 통해 ‘기회 평등’, ‘정서적 유대’, ‘공동체적 삶’, ‘심리적 안정’ 등을 꾀할 수 있었다. 둘째, 다문화 가정 학생선수의 학교생활 및 운동부 활동 경험에 관한 공간적(Place) 내러티브는 ‘교실’, ‘공동생활(합숙소 등)’, ‘훈련장’, ‘시합장’ 등과 같은 특정 공간에 의미를 두고, ‘혼자만의 공간, 그리고 함께하는 공간’이라는 공간에 의미를 부여하였다. 다문화 가정 학생선수가 운동부 활동을 경험하기 전 ‘교실’은 소외, 배제, 따돌림, 편견 등이 늘 존재하는 ‘편견과 소외의 온상’이었다. 하지만 운동부 활동을 경험하면서 학생선수에게 ‘공동생활(합숙소 등)’ 공간은 서로를 이해하고, 배려하며 끊임없는 상호작용이 이루어지는 공간으로 인식하였다. 또한 ‘훈련장’은 비록 강도 높은 훈련이 이어지는 힘들고 고통스러운 공간이지만, 인내와 끈기를 배우며 함께 소통하는 경험적 공간이며, ‘시합장’은 자신의 가치와 실력을 충분히 인정받는 유일한 공간이었다. 셋째, 다문화 가정 학생선수의 학교생활 및 운동부 활동 경험에 관한 사회적(Sociality) 내러티브는 ‘혼자 이기 넘어 ’홀로 서기‘, 그리고 ’함께 서기’라는 사회적 의미를 부여하였다. ‘혼자 이기’는 다른 이와 관계없이 혼자 살아가야 하는 외로움을 이겨내는 경험 과정이고, ‘홀로 서기’는 부적응을 서서히 이겨내고 타자와 조금씩 관계하면서 자신의 존재감을 일깨워 가는, 즉 자아 존중감을 형성하는 과정이라고 의미할 수 있다. 그리고 ‘함께 서기’는 공동체 의식을 형성해 가는 경험 과정으로써, 구성원들과 하나 되어 가는 것을 의미한다. 이렇듯 운동부 활동 경험은 다문화 가정 학생선수들에게 원만한 사회적 관계를 형성해 나가는데 중요한 역할을 하고 있는 것으로 나타났다.

고소설 <소무충절록>의 소무고사 수용·전변 연구

정대혁 연세대학교 대학원 2023 국내박사

고소설 <소무충절록>의 소무고사 수용·전변 연구 본 연구는 고소설 <소무충절록>의 소무고사 수용 및 전변 양상에 대한 의미를 알아보고, 아울러 <소무충절록>의 작품 특징 및 소설사적 의의를 밝히고자 하였다. 이러한 연구가 필요한 까닭은, 오늘날 소무고사(蘇武故事)에 대한 이해가 대부분 편향된 모습을 보이기 때문이다. 또 다른 한편으로 조선 후기에 소무고사는 문학이나 예술 분야에 한정하더라도 수많은 한시 작품들을 비롯하여 시조, 가사, 소설 및 판소리 등 다양한 장르에 폭넓게 활용되었을 만큼 그 당시 소무고사에 대한 많은 관심을 찾아볼 수 있다. 그러나 오늘날에는 소무고사에 대한 사회적 인식과 관심이 매우 부족할 뿐만 아니라 연구사적 측면에서도 조선 후기에 출현한 개별 문학 작품들에 나타나는 소무고사의 활용과 의미에 대해 온전히 파악하지 못하고 있는 실정이다. 더욱이 고소설 <소무충절록>은 소무고사와 더욱 밀접한 관련성이 있는 것으로 파악되지만 현재까지 많은 연구가 이루어지지 않았다. 따라서 본고는 위와 같은 문제의식을 바탕으로, 고소설 <소무충절록>에서 소무고사가 어떻게 활용되고, 또 그 의미가 무엇인지 알아본 뒤에 해당 작품의 소설사적 의의를 밝히는 것을 논의의 핵심 사항으로 삼았다. 그리고 이를 위해 다음과 같은 논의의 흐름을 따랐다. 가장 먼저 소무고사가 과연 어떠한 이야기인지부터 파악하였다. 그리고 그러한 소무고사가 오늘날 우리나라에 이르기까지 어떠한 전승 및 국내 전파 과정을 거쳤는지 주요 문헌들을 통해 개략적으로나마 살펴보았다. 이어서 그 어느 시기 때보다 소무고사에 대한 많은 관심을 드러내었던 조선 후기에 소무고사를 이해하는 다양한 견해와 해석들이 있었음을 확인하였다. 그런 뒤 앞서 설명하였던 소무고사와 관련한 여러 주요 논의 사항들을 종합하여 조선 후기에 소무고사를 둘러싼 다양한 문제의식들이 고소설 <소무충절록>에서 어떠한 소설적 특징들과 함께 이야기되고 있는지 알아봄으로써 해당 작품의 소설사적 위치를 더욱 분명하게 밝혔다. 이상의 설명을 따라 각 장과 절에서 진행한 세부 논의 내용들을 더욱 구체적으로 살펴보면 다음과 같다. 먼저 2장 1절에서는 소무고사의 성립과 관련하여 <한서>의 소무 전기(傳記)에 주목하였다. 그리고 소무 전기에 실려 있는 다양한 내용들을 두 가지 서사적 맥락으로 나눈 뒤 각 서사에 해당하는 핵심 내용들을 알아보았다. 2장 2절에서는 <한서> 이후에 출현한 여러 중국 사서들의 소무 관련 기사들을 종합적으로 검토하여 소무고사가 후대에 이르는 동안 꾸준한 서사적 전승이 이루어진 가운데 더욱 폭넓게 확장되었음을 논의하였다. 이어서 3장 1절에서는 소무고사의 국내 전파와 관련하여 나당동맹이 결성되었던 이른 시기에서부터 조선 시대에 이르기까지 소무고사가 점차적으로 우리나라에서 익숙한 이야기로 받아들여졌음을 논의하였다. 3장 2절에서는 조선 시기에 소무고사에 대한 높은 사회적 관심 속에서 수많은 소무 관련 기록 및 작품들이 생성되었으며, 아울러 소무고사와 관련한 다양한 인식과 담론 등이 형성되었음을 설명하였다. 다음으로 4장 1절에서는 고소설 <소무충절록>의 이본 현황과 작품의 줄거리를 알아보았다. 4장 2절에서는 소무고사와 직접적인 영향 관계있는 <소무충절록>이 역사적 기록으로써 전기(傳記)와는 다르게, 소설적 특징을 가지고 있는 문학 작품임을 드러내었다. 4장 3절에서는 조선 후기 영웅소설의 서사를 따라 전개되는 <소무충절록>이 소무고사와 관련한 조선 후기의 다양한 사회적 인식이 반영되어 있음을 논의하였다. 4장 4절에서는 작품의 내용적 특징과 관련하여 ‘가족애 정서’와 ‘이민족 문화 수용’에 주목하였으며, 각각에 해당하는 소설 장면들에 대한 의미를 분석하였다. 5장 1절에서는 <소무충절록>에서 소무고사와 확연히 다른, 새로운 사고를 드러내는 몇몇 장면들이 가지는 의미와 한계를 논의하였다. 끝으로 5장 2절에서 작품의 형식적·내용적 측면에서 조선 후기에 출현한 다른 소설들과의 연관성 안에서 <소무충절록>의 소설사적 위치를 자리매김함으로써 본 연구의 모든 논의를 마무리하였다. A Study on Acceptance and Transition of "So-mu Folk Narrative" in Korean classical novel <Somuchuongjeolrok> JUNG, Dae Hyuk Department of Korean Language & Literature The Graduate School Yonsei University This study dealt with the adaptation and change of the So-mu folk narrative by the Korean classical novel <Somuchuongjeolrok>. This study was required as today's understanding of "So-mu folk narrative (蘇武故事)" is mostly biased. On the other hand, So-mu folk narrative in the late Joseon period was widely used in various genres such as sijo, gasa, novel, and pansori, in addition to numerous Chinese poetry works even within the field of literature and art, so much so that the interest in So-mu folk narrative is clear. Today, however, social awareness and interest in So-mu folk narrative are shallow, and in terms of research history, the use and meaning of So-mu folk narrative appearing in individual literary works that appeared in the late Joseon period are not fully understood. Moreover, the Korean classical novel <Somuchuongjeolrok> is found to be more closely related to the So-mu folk narrative, but not much research has been done so far. This study examined how So-mu folk narrative was used in the Korean classical novel <Somuchuongjeolrok> and its meaning based on the above awareness of the problem and revealed the importance of the work in terms of the history of novels as the core of the discussion. For this, the following flow of discussion was adopted. First, this study identified what kind of story So-mu folk narrative is. It then looked at how such a So-mu folk narrative has passed through the transmission and domestic propagation process to Korea today through the key literature. Subsequently, it confirmed various views and interpretations to understand So-mu folk narrative in the late Joseon Dynasty, when It drew greater attention than at any other time. Then it summarized major discussions related to the So-mu folk narrative described above and examined what novelistic characteristics were discussed in the Korean classical novel <Somuchuongjeolrok> with various critical minds around the So-mu folk narrative in the late Joseon Dynasty, more clearly revealing the position of the work in the history of novels. The following is a more specific examination of the detailed discussions from each chapter and section based on the said description. First, Chapter 2, Section 1, focused on the story of So-mu in the <Book of Han> in relation to the establishment of the So-mu folk narrative. It looked at the main content corresponding to each narrative after dividing various content in Somu's biography into two narrative contexts. Chapter 2, Section 2 comprehensively reviewed the So-mu-related articles of several Chinese history books that appeared after the <Book of Han>, and discussed that the So-mu folk narrative expanded more while the narrative was transmitted steadily, reaching the later generations. Chapter 3, Section 1, in relation to the transmission of So-mu folk narrative in Korea, discussed that So-mu folk narrative was gradually accepted as a familiar story in Korea from the early period when the Silla-Tang alliance was formed to the Joseon Dynasty. Chapter 3, Section 2, explained that numerous records and works related to So-mu were created amidst high social interest in So-mu folk narrative during the Joseon Dynasty and that various perceptions and discourses were formed around So-mu folk narrative. Next, Chapter 4, Section 1, examined the current status of the different versions of the Korean classical novel <Somuchuongjeolrok> and the plot of the work. Chapter 4, Section 2, revealed that <Somuchuongjeolrok>, which directly influenced So-mu folk narrative, is a literary work with novelistic characteristics as a historical record, unlike a biography. Chapter 4, Section 3, discussed that <Somuchuongjeolrok>, which developed along the narrative of heroic novels in the late Joseon Dynasty, reflects various social perceptions at the time related to the So-mu folk narrative. Chapter 4, Section 4, focused on the sentiment of 'family love' and the 'acceptance of foreign culture' concerning the characteristics of the work's content and analyzed the scenes from the novel corresponding to these topics, respectively. Chapter 5, Section 1, discussed the meaning and limitations of some scenes from <Somuchuongjeolrok>, revealing new ideas distinguished from the So-mu folk narrative. Finally, Chapter 5, Section 2, concluded all discussions of this study by establishing the historical position of <Somuchuongjeolrok> within the association with other novels that appeared in the late Joseon Dynasty in terms of format and content.