私の友達

배소연 덕성여자대학교 일어일문학회 1995 語り合い Vol.7 No.-

‘일하는 로마 여성’ -의술을 펼친 여성들의 이미지와 직업 정체성-

배소연 한국서양사학회 2024 서양사론 Vol.- No.161

본 논문은 고대 로마에서 의술을 펼친 여성들, 특히 여성 의사와 산파의 이미지를살피고 그녀들이 지닌 직업 정체성의 흔적을 찾아보았다. 로마 엘리트들은 문헌사료에서 의사를 포함한 직업인에 대한 부정적 의견을 표출했으나, 비(非)엘리트층에 속하는 직업인들은 비석과 명문을 통해 자신들이 생계를 꾸릴 수 있게 해준수단인 노동에 대한 자부심을 표현했다. 또한 ‘현모양처’로만 기억되기를 기대받았던 로마 상류층 여성들과 달리, 여성 의사와 산파는 가정생활과 직업 활동을 병행하는 ‘일하는 여성’의 전형을 보여 주었다. 의술에 종사한 이들의 위계가 확립되지 않았고 전문성보다 보편성이 중시되던 사회에서 제대로 인정받지 못했음에도, 여성 의사와 산파는 일하는 자신의 마지막 모습을 남김으로써 직업 정체성을 드러냈다. 본 연구는 문헌뿐 아니라 로마인들이 남긴 다양한 자료의 가치를 부각하며, 의술에 종사한 여성들을 통해 로마인들이 지닌 직업, 의술, 그리고 여성에 대한 시각을 조명했다는 점에서 의의를 지닌다. This study explores the images and occupational identities of women in ancient Rome, specifically focusing on female doctors and midwives. Despite negative portrayals of labor by Roman elites in literary sources, non-elite workers expressed pride in their work through tombstones and inscriptions. Unlike upper-class women, who were expected to be remembered only as exemplary wives and mothers, non-elite Roman women presented themselves as “working women” by balancing their domestic lives with professional activities. Although there was no established hierarchy among doctors, female doctors, and midwives, both female doctors and midwives revealed their occupational identities by inscribing their professional roles on epitaphs. By utilizing a wide range of sources beyond literature, this study highlights the importance of diverse materials left by the Romans and provides a nuanced perspective on the lived experiences of working women in antiquity.

Peace for All: Understanding the Vespasianic Peace through the Templum Pacis

배소연 한국서양사학회 2022 서양사론 Vol.- No.155

In this paper I aim to understand the meaning of peace that Vespasian expected to propagate through the Templum Pacis. Introducing the distinction between military peace and civic peace that the Romans were known to have set, I shed light on the arbitrariness of the dichotomy, which became blurred with the expansion of the Roman Empire and the establishment of the Principate. Vespasian’s Templum Pacis illustrated the convergence of military peace and civic peace. By depositing the spoils acquired from the Jewish revolt in the Templum Pacis, Vespasian demonstrated the military nature of the peace that he brought to the Empire. By locating his temple of peace on the previous site of Nero’s Domus Aurea and returning the artworks that Nero kept private in his palace to the public, Vespasian hammered home the image of civic peace that he achieved by ending the civil wars in the minds of people. By incorporating the features of garden and museum in his temple of peace, Vespasian provided a space where the people could engage in culture briefly and take a break from the bustle of the metropolis. This kind of leisure (otium) was previously thought to be something that only the elite aristocracy could enjoy in their private villas. Vespasian expanded the venue of otium in the Templum Pacis so that all Romans, whether aristocratic or plebeian, could taste the fruits of peace that he would continue to bring throughout his reign.

같은 극 속 다른 배우 - 메리 비어드, 『로마 황제는 어떻게 살았는가』(책과함께, 2024)

배소연 한국서양사연구회 2024 서양사연구 Vol.- No.71

Botulinum Toxin Injection Therapy for Lingual Dystonia: A Case Report

배소연,김지락 대한안면통증∙구강내과학회 2022 Journal of Oral Medicine and Pain Vol.47 No.3

Lingual dystonia is an uncommon focal type of oromandibular dystonia that only affects the tongue. Although the use of several treatment modalities has been attempted to reduce involuntary tongue movements, such as anticonvulsants and anticholinergics, the results do not seem promising, and the efficacy of such treatments is unpredictable among patients. This case report describes botulinum toxin injection for a patient with lingual dystonia with favorable clinical results. Botulinum toxin injection to the muscles of the tongue could be an alternative treatment option for lingual dystonia.

치과 캐드캠 밀링장비에 따른 3본브릿지의 정확도 비교

배소연,박진영,김지환,김혜영,김명배,김웅철 대한치과기공학회 2015 대한치과기공학회지 Vol.37 No.1

AI 도구를 활용한 일본어 작문 교육 방안 연구 ― 영상 자막 번역 프로젝트 수업을 중심으로 ―

배소연 한국일어교육학회 2025 일본어교육연구 Vol.- No.70

본 연구는 AI 도구를 활용한 일본어 작문 수업의 실제 운영 사례를 소개하고 그 교육적 의의를 분석하였다. 구체적으로 수도권 소재 4년제 대학 일본학과의 ‘일본어 작문’ 수업에서 진행된 영상 자막 번역 프로젝트의 설계와 운영 과정을 분석하였다. 수업은 기초 학습 단계, 시범 단계, 실천 단계, 평가 단계로 구성되었다. 초반 4주는 AI 도구의 효과적인 활용을 위한 기초를 다지는데 중점을 두었으며, 이후에는 학생들이 직접 프로젝트를 수행하고 발표하는 방식으로 진행되었다. 특히 실천 단계에서는 학습자들이 자신의 관심사를 반영한 영상을 선정하여 AI 도구를 활용한 자막 번역을 수행하였다. 이 과정에서 다양한 AI 도구의 번역 결과를 비교·분석하고, 가장 적절한 표현을 선택하는 능력이 향상되었다. 연구 결과, AI 도구를 활용한 자막 번역 프로젝트는 다음과 같은 교육적 효과가 있었다. 첫째, 실제적인 언어 사용 맥락에서의 학습이 가능했으며 학습자들의 흥미와 참여도가 높았다. 둘째, AI 도구의 한계를 보완하는 과정에서 더 심도 있는 언어 학습이 이루어졌다. 셋째, 학습자들은 AI 시대에 필요한 비판적 도구 활용 능력을 기르는 동시에 어학 전공자로서의 전문성과 역할에 대한 인식을 새롭게 하였다. 본 연구는 AI 도구를 적극적으로 활용하면서도 인간의 언어 능력을 향상시킬 수 있는 새로운 외국어 교육 방법론을 제시했다는 점에서 의의가 있다. This study examines the implementation and educational significance of AI tools in Japanese writing education through a video subtitle translation project. The research was conducted in a Japanese writing course at a university in the Seoul metropolitan area during the second semester of 2024. The course was structured into four phases: basic learning, demonstration, practice, and evaluation. The first four weeks focused on developing foundational skills in AI tool usage, followed by student-led project presentations. During the practice phase, students selected videos based on their interests and performed subtitle translations using various AI tools. They compared and analyzed translations generated by different AI systems, including machine translation and generative AI, to determine the most appropriate expressions. The study revealed several educational benefits. First, students engaged in authentic language learning contexts, demonstrating high levels of interest and participation. The process of selecting and translating content they enjoyed led to increased motivation and active engagement. Second, students improved their language proficiency by addressing the limitations of AI tools. They developed critical skills in comparing and analyzing different translations, considering cultural contexts, and making appropriate linguistic choices. Third, students gained a new perspective on their role as language specialists in the AI era, recognizing that effective AI tool utilization requires advanced language skills. These findings suggest that integrating AI tools into language education, particularly through subtitle translation projects, can effectively enhance Japanese writing proficiency while sustaining learner engagement. This study contributes to developing new pedagogical approaches that incorporate AI tools while fostering human linguistic capabilities in the AI-driven era.

Romaios Worshipping Isis: Defining Augustus in the Roman Province of Egypt

배소연 한국서양고대역사문화학회 2022 서양고대사연구 Vol.65 No.-

This paper examines the complexity innate in defining the status of Augustus in the Roman province of Egypt during the transitional period of the early Principate. The propagandistic war that Octavian waged against Cleopatra VII and Mark Antony had Octavian adopting hostile attitudes toward Egypt, as attested in his refusal to visit the Apis bull and two cases of prohibition of the Egyptian rites inside the pomerium in the early phase of the Augustan Principate. After its annexation into the Roman Empire, however, the province of Egypt became the breadbasket of the Roman Empire. Recognizing its significance, Octavian marked the province of Egypt as exceptional by recruiting the praefectus Alexandriae et Aegypti from the equestrian class, thereby keeping senators or others who could threaten his authority from seizing this prosperous province. Nonetheless, both the Romans and the Egyptians seemed to have underestimated the special care that Octavian paid to the rule of Egypt. The first prefect of Egypt, Cornelius Gallus, encroached upon Augustus’ supreme authority by presenting himself not as an intermediary between Rome and Egypt, but as the de facto ruler of Egypt. By removing Cornelius Gallus from office, Augustus made it clear where the supreme authority lay without officially taking the crown as pharaoh. Without trying to understand Octavian’s efforts not to be seen as monarch in Rome, Egyptians visualized Octavian/Augustus as the new pharaoh who worshipped Isis and the other Egyptian gods on their temple reliefs. Augustus did not prohibit such depictions of himself in Egypt, partially because it was unlikely that the Roman people would have learned about them. At the same time, it must have been beneficial when ruling this province to let Egyptians locate the new ruler in the long tradition of divine kingship in the Hellenistic world. In sum, the early phase of the Roman rule of Egypt witnessed Augustus’ trials and errors in the peculiar province of Egypt and the efforts of the Egyptians to understand the new Roman rule in their own ways.

Married with Beasts: Animalization of Women in the Works of Hesiod and Semonides of Amorgos

배소연 한국서양고대역사문화학회 2018 서양고대사연구 Vol.53 No.-

This paper examines the animalization of women in Hesiod’s Theogony and Works and Days as well as the seventh fragment of Semonides of Amorgos. Hesiod makes it clear that women were different from men in his depiction of Pandora’s creation and the ensuing birth of the race of women. Pandora’s dog-like, deceptive nature is a tool to dupe Epimetheus into accepting her. After Pandora opened the jar, which released agony and anguish, men had to work all day and night to survive. In this onerous life, women are like drones who always idle in the honeycomb and mooch off the toil of the worker bees. Though Hesiod is not ignorant of the fact that women are necessary to continue the family line, he assesses the efficiency of women only from an economic and utilitarian perspective. In Hesiod’s efforts to find the optimal size of an oikos to reduce the amount of labor done by men, it would have been coherent to minimize female contributions to the house by deliberately avoiding discussing motherhood. The setting of the seventh fragment of Semonides of Amorgos appears to be at a symposium where husbands gather and assess the negative characteristics of their wives. Semonides does not equate women with animals explicitly, but women are still differentiated from men as bestial. Zeus molded the minds of women from eight animals (sow, vixen, bitch, donkey, weasel, mare, monkey, and bee), earth, and water. Following the characteristics of the animals and other elements that formed them, women are divided by type into filthy, gluttonous, raving, deceptive, nosy, lazy, thieving, obscene, and luxurious. Only the virtuous bee wife is desirable, but she may also turn out to be disastrous to her husband eventually. Semonides makes men deplorable because no matter how men continue whining about their women, they are completely unaware that they were born fettered to women and will never be freed from that bond. Agreeing on the premise that women are evil to mankind, Hesiod and Semonides differentiate women from men as having animalistic traits or minds, and they both address the dilemma that men still need to cohabit with bestial women. Semonides borrows literary motifs from Hesiod that appear in the seventh fragment. Nonetheless, Hesiod focuses on the etiology of his current society, where an ordinary farmer has to work ceaselessly to support his family, and he assesses women’s value from an economic perspective. In the process, women are dealt with as a monolithic group, deprived of their individuality; women’s contribution to the oikos and the community through reproduction is also obliterated. Semonides subdivides Hesiod’s race of women into ten types, and each woman displays individuality. Semonides acknowledges women’s roles as mothers and locates women in the oikos. The sense of community is bolstered by Semonides, who depicts the small gatherings of neighbors. This increased communal sense may be ascribed to the concepts of oikos and polis that were more established after Hesiod’s times. Later authors in classical Greece continue to employ animalization of women as a literary device to denounce or otherize women. Accordingly, Hesiod and Semonides are the earliest poets who sparked the fear that someday the female others may reveal their inner bestiality to the detriment of men.

플라비우스 씨족의 신전을 통해 본 도미티아누스의 황실 선전

배소연 이화여자대학교 이화사학연구소 2022 이화사학연구 Vol.- No.64

The aim of this paper is to challenge the entrenched belief that the emperor Domitian claimed divinity during his lifetime. It has been largely unquestioned in scholarship that Domitian asked to be addressed as dominus et deus noster, a title that epitomizes his autocracy. However, more recently, the authenticity of this claim has been questioned by scholars focusing on the constituents of tyranny in ancient Greek and Roman historiography. In this process, dominus, which has been misconstrued as indicating that Domitian perceived the relationship between the emperor and the Romans to be that of master and slave, has been reexamined. Yet the word deus, which lent validity to the belief that Domitian wished to be regarded as a god by others while alive, has not received enough attention in this context. In this paper I examine extant archaeological and philological evidence of the Templum Gentis Flaviae, which Domitian built during his reign, to identify any hint of Domitian’s claim to divinity during his lifetime. The Templum Gentis Flaviae served as both a temple to commemorate the deified members of the Flavian Dynasty and a tomb where their ashes were enshrined. The remnants of the Templum Gentis Flaviae show that the focus of the temple was on the deified members of Domitian’s family, not Domitian himself. Those who visited this temple might have admired Domitian’s pietas in dedicating such a monumental building to the divi and divae of his family. However, they might not have interpreted any outright message about Domitian’s divinity during his lifetime from the temple. Yet Domitian neither refused to be deified after his death nor only looked to the past when building the Templum Gentis Flaviae. Around the time the temple was completed, Domitian adopted his cousin’s two sons as his successors. Domitian seems to have been confident that he would be deified by his adoptive sons and join the members of his family in the Templum Gentis Flaviae upon his death. Unfortunately, expectations of both his posthumous deification and the perpetuation of the Flavian Dynasty were cut short by his assassination in 96 C.E. With the memory of the last Flavian emperor obliterated by the order of the Senate, the Templum Gentis Flaviae also faded into oblivion.