여성결혼이민자의 가족해체과정 분석 및 지원방안: 전북 지역 사례를 중심으로

박신규 ( Shin Kyu Park ),이성희 ( Sung Hee Lee ) 성결대학교 다문화평화연구소 2015 다문화와 평화 Vol.9 No.2

The purpose of this study is to analyze family dissolution process of regional married immigrant women in growing divorce of a multicultural family and to find a support plan for life after family dissolution. Especially by selecting Jeonbuk, which are a mix of rural and urban areas, this study explores the family dissolution of married immigrant women by each residential type in order to establish the ways to support those women at the regional level. Thus, the married immigrant women who have experienced divorce were subject to in-depth interview. As a result, detailed family dissolution process of the married immigrant women is found as follows: the illusion of multicultural marriage, unstable start of marriage due to lack of information on their spouses, economic difficulties and spousal abuse leading to divorce, and facing housing and economic hardship after divorce as well as child custody and parenting issues, though most divorced immigrant women still wish to stay in Korea to live with their children to the future. However, their poor social network and social support system for divorced immigrant women hinders their social adaptation and their future lives in Korea. As conclusions from the case studies of divorced immigrant women, this study suggests engagement policy by central government for prevention of family dissolution, management of multicultural families after family dissolution by local government, and the role of Multicultural Family Support Center in providing a variety of support services. Also, the role sharing of various family support facilities may provide the regional network of assistance for multicultural families facing the crisis of family dissolution.

가족의 회복인가 해체인가? -카프카의 『변신』과 무라카미 류의 『최후의 가족』에 나타나는 가족문제

서유정 ( Yu Jung Seo ) 세계문학비교학회 2014 세계문학비교연구 Vol.46 No.-

The family as the smallest social unit is, just like all the other social systems, subject to social and historical changes. Christianity and Tradition fortify the myth of the ``sacred family`` as a natural given condition, which falls apart more and more since the modern era. Shielded from the public and offering familiarity to its members, the family as a shelter has taken shape more clearly in the course of the development of the western individualism. Nowadays there are multiple forms of family and it is necessary to look for alternative forms of family in a time, when the traditional form of the bourgeois family is gradually getting in dissolution. The story of the novella Die Verwandlung(The Metamorphosis, 1915) by Franz Kafka, published at the beginning of the 20th century, and that of the novel The last family(saigo no kazoku, 2001) by Murakami Ryu take place despite all cultural and temporal differences against the common background of a modern two-generation-family with all its internal problems such as communication, work and violence. Both works give an overview on the development of the modern family and serve as an excellent example of a comparative literature. On the surface these two stories have a similar end, but they run in fact in the opposite direction. There is no way out in the conflict between the family and the individual in the case of Kafka, whereas Ryu makes the reader of his novel feel that there could be another way. The family in Die Verwandlung seems to have its peace at the very moment when Gregor, the useless vermon-son, dies(or be killed). And his parents dream of the survival of the system ``family`` through their by now grown up daughter, which seemingly means a happy ending. To the contrary the japanese novel comes to a good end in the true sense of the word. The family overcomes the inner and outer problems such as Hikikomori-son and the concealed joblessness of the father as each family member obtains autonomy by means of extra-familial relationship. The already dissolved family comes together once again and the father shouts cheerfully We are a family!. Do both families still dream of the old ideal of the ``sacred family`` at an interval of one hundred years and succumb to the sway of the family-ideology? By no means! Although both works make mention of the ``family`` quite often, there is actually some scepticism about the bourgeois family in the case of Kafka, whereas the novel of Ryu expresses an explicit call for the dissolution of the existing family. And the dissolution of the family as fetter, which suppresses the individual means nothing but the rebirth of the autonomous and free subject.

鐵凝소설에 나타난 ‘가족’ 담론

崔銀晶 한국중국소설학회 2014 中國小說論叢 Vol.44 No.-

본 논문은 철응 작품을 대상으로 하여, 가족해체의 원인을 추적하고 철응이 기대하는 새로운 가족이란 무엇인지에 대해 살펴보았다. 그녀는 가족해체의 원인을 가부장제 가족이데올로기에 따른 불합리한 성별인식, 수직적인 가족질서, 모성 결손 여부의 문제에서 찾는다. 이로부터 그녀는 성별에 따른 가족질서의 해체, 돌봄과 보호를 속성으로 하는 ‘모성’, 여성(어머니)을 주체로 인정하는‘아들’을 통해 완전한 가족을 상상한다. 이 과정에서 ‘엄마다움’이 가족해체 또는 통합의 한 꼭지가 되는 것은 논란의 여지가 있다. ‘어머니’가 의미하는 가부장적 가족이데올로기를 재현할 소지를 안고 있기 때문이다. 이러한 점에서 볼 때, 다음 두 가지를 주목할 필요가 있다. 하나는 주체적인 ‘어머니’와 이러한 ‘어머니’에 대한 가족들의 존중이다. 다른 하나는 ‘실천’으로서의 모성을 호명하고 있다는 것이다. 이로 보자면, 철응의 가족 상상은 아버지(남성)/어머니(여성)의 상하관계 종결 및 각각 주체로서 수평적인 가족관계가 바탕이 된다. 또한, 성별을 떠나 모성적인‘실천’을 강조함으로써, 어머니(여성)에게만 일방적으로 요구되던 모성의 의미를 다시 쓰고 있다. 철응의 이러한 가족 상상은 해체와 부정 이후의‘가족’에 대한 사유를 요청한다. 철응은 ‘가족’을 찾아 집으로 오거나 ‘가족’을 품고 사는 가족을 묘사함으로써, ‘안식처로서 가족’이라는 결론을 도출한다. 인간에게 있어 가족은 때로는 굴레이지만 세우지 않으면 안 되는 가장 오래된 공동체이기도 하다. 때문에 ‘안식처로서 가족’이라는 그녀의 가족 상상은 다소 낡았지만 여전히 유효하다. 바로 여기에 가족에 대한 철응식의 상상이 의미를 갖는 이유가 존재한다. This research is to discover the cause of family dissolution and examine the meaning of new family which Tie Ning expects in the works of Tie Ning. She finds the cause of family dissolution in the problems such as absurd gender awareness, vertical family order and maternal deficiency. From this point, she imagines the perfect family through the family dissolution by gender, ‘the motherhood’ which has the properties of care and protection and ‘the son’ who accepts a ‘female(mother)’ as a subject. Through this process, the fact that the ‘mother-likeness’ becomes one of the factors for family dissolution or integration can be an issue because it can reproduce the patriarchal family ideology which ‘a mother’ means. In this respect, it is necessary to note two facts as follows. One thing is the independent mother and the family’s respect for the mother. And the other is the calling of the motherhood as a ‘practice’. Thus, the ‘family’ imagination of Tie Ning is based on the termination of hierarchy between ‘the father(male)’ and ‘the mother(female)’ and the horizontal family relationships of each subject. And also, by emphasizing the maternal ‘practice’ regardless of gender, it reuses the meaning of motherhood which was demanded only from the mother(female). The family imagination of Tie Ning asks for the thinking about ‘the family’ after the disorganization and denial. Through the description of the family which comes back home to meet their family or holds the family in their heart, it draws the conclusion of ‘the family as a haven’. The family is sometimes a restriction but it is also the oldest community which person should establish in the end. So her ‘family imagination’ of ‘the family as a haven’ is somewhat old but still effective. In this point, ‘the family imagination’ of Tie Ning has the reason.

한일 영화 속 식탁이미지를 통해 본 가족의 해체와 재구성- <가족의 탄생>(2006), <고령화 가족>(2013), <걸어도 걸어도>(2009), <바닷마을 다이어리>(2015) 중심으로

니시야마 치나 한국문화융합학회 2020 문화와 융합 Vol.42 No.8

This study aims to reveal that the dining table represents the meaning of family through the dismantling and reconstruction of families at dining tables in Korean and Japanese films. This study selected Korean films Family Ties (2006) and Boomerang Family (2013) and Japanese films Still Walking (2009) and Our Little Sister (2015) for analysis. As they show the dissolution of “normal families,” these four films can be seen as reflecting the social background of modern families and their changes, such as increased divorce rates, remarrying, staying single by choice, low birthrates, and the aging society. All four films were produced after the 2000s, following a time in which families had faced significant changes caused by the Korean economic crisis in 1997 and the Japanese asset price bubble’s collapse in the 1990s. In the films, families go through family dissolution and restructuring as well as family loss and dissolution, accurately reflecting these new types of family structures. The analysis shows that, in the process of family dissolution and restructure, families form in ways that are different from the conventional after losing family members for causes other than social phenomena; Korean and Japanese families are then dissolved but restructured. During the process of restructuring, new family structures are created, diverging from the matriarchal “normal family” type. When considering families in Korean and Japanese films, a representative scene that comes to mind is that of a close family sitting around the dining table. The family’s level of happiness and unity is reflected in the shape of the dining table, and the intimacy of the family can be gauged through the type of food set on the table and the images of family bonding. In other words, a commonality of the families shown in the four films is that they answer the fundamental question of what a family is through their dining tables, and the subtle differences in lifestyles revealed the difference in family metaphors between the two countries. In Korean films, familial togetherness was shown as sharing food from the same bowl, whereas in Japanese films families bonded over the process of cooking together. Moreover, shared houses stand out as an upcoming type of family housing. In Japan the notion of non-blood related families is not an unfamiliar one, due to the ie (“household”) system. Long-term shared houses were created instead of short-term ones and were designed to be shared with non-kin. It appears, then, that Korean families can no longer disregard this new Japanese family form of “extended family” consisting of members of shared houses.

빈곤가족의 해체현상에 관한 연구

도미향 ( Mi Hyang Do ) 대한아동복지학회 2006 아동복지연구 Vol.4 No.3

This study aims to review the status quo, the possible reasons and the measures for dissolution of family growing with family poverty. Since the 1997 financial crisis occurred in Korea, poverty-stricken families continue to grow owing mainly to massive lay-offs and rapid increase of low-income labor workers. The impacts of poverty are contributing substantially to dissolution of Korean families. The phenomenon of family dissolution will loosen the mental bond between family members and subsequently connect to the women`s issue, gerontological issue and child-rearing issues prompted by weakening family`s ability to care for their family. This will constitute a general social problem in our society and it is necessary for the government and the society to show its interest on this matter and to tackle the problems. This study is, therefore, to figure for the characteristics of the poverty-stricken families and the reason of family breakup and ultimately to seek preventive measures for the dissolution of poverty-stricken family. The government policy and the status quo of services for poverty-stricken family were dealt with by reviewing the government support for poverty-stricken family though “Minimum Living Standard Security” policy, the support system for low-income family based on family type, and the service to improve family relationships, with as the central figures. From the findings in this study, the author suggests that the dissolution of the poverty-stricken family be prevented by grasping the dynamic statistics and the cause of poverty, by improving the national social security system, by expanding job security for women, by supporting for family relationship improvement, and finally by reforming the child support policy for poor family both in finance and in education.

가족 유물론, 돌봄 공동체

김현 연세대학교 인문학연구원 2019 人文科學 Vol.117 No.-

이 글은 다음과 같은 내용을 논의하고 있다. 첫째, 엥겔스의 『가족, 사유재산 그리고 국가의 기원』에 대한 분석을 토대로 맑스와 엥겔스의 가족폐지론을 오늘날 사회의 주요 의제로 부상한 ‘가족 해체’ 담론과 관련지어 재조명하고, 가족 폐지론의 현재적 의의를 밝힌다. 둘째, 맑스와 엥겔스의 가족론에 대한 사회주의 페미니즘의 비판을 통해, ‘가족을 넘어선 가족의 발명’을 촉구하는 사회주의 페미니즘의 가족담론을 소개한다. 셋째, 최근 페미니즘 진영에서 활발하게 논의되고 있는 돌봄 노동의 사회화 및 돌봄 공동체를 전통적 가족 모델을 넘어서기 위한 실천적 방안으로 지목함과 동시에 이를 다양한 가족 모델의 공존을 위한 현실적 대안 가운데 하나로 제안하는 것이다. 이상의 논의과정에서 이 글은 가족을 특정한 사회경제적 조건과의 관계 속에서 지속적으로 변화되어 온 사회적 산물로 이해한다. 때문에 가족에 대한 적확한 분석과 이해는 가족을 둘러싼 사회경제적 조건과의 관련 속에서만 적절하게 담보될 수 있다는 관점을 채택한다. ‘가족에 대한 유물론적 이해’라고 명명할 수 있는 이와 같은 관점을 전제로 이 글은 가족해체 또는 가족위기라는 사회적 징후의 원인을 파편화된 개인들의 욕망에 둠으로써 전통적 가족가치로의 회귀를 주장하는 일련의 보수적 흐름, 또는 가족이 놓여 있는 객관적 여건을 무시한 채, 가족 구성원 간의 정서적 유대의 회복을 주장하는 일련의 관념적 흐름과도 단절한다. 오히려 가족해체 또는 가족위기의 근원을 이해하기 위해서는 오늘날 가족이 처해 있는 제반 사회 경제적인 구조적 불평등에 주목해야 하며, 이 구조적 불평등이 가족 구성원들에게 가하는 다양한 압력과 억압적 양상들을 이해해야 한다고 생각하기 때문이다. 사랑과 친밀성의 정서적 유대의 장소라는 가족에 대한 통념은 가족기능의 사회화를 통해 현실화될 수 있으며, 가족기능의 사회화란 궁극적으로 돌봄 노동의 사회화 및 돌봄 공동체의 확산과 그 궤를 같이 한다는 것이 이 글의 핵심 테제다. This paper discusses the following. First, based on analysis of Engels’ ‘Origins of the Family, Private Property and the State’, the family abolitionism of Marx and Engels is reinvestigated in relation to the discourse on ‘family dissolution’ that has become a major theme in today’s society, while revealing the current significance of the family abolitionism. Second, through criticism on the socialist feminism on the ideas of family, it introduces the discourse on family of socialist feminism that urges for ‘invention of the family that goes beyond families’. Third, the socialization of caring labor and caring communities that are being actively discussed in the feminism sector was pointed out as a practical method to overcome the traditional family model, while simultaneously proposing it as a realistic alternative for the coexistence of family models. From such discussions, this paper understands the family as a social outcome that has continuously changed in the relationship within specific socioeconomic conditions. Therefore, it adopts the perspective that accurate analysis and understanding on family can be appropriately guaranteed only within the relationship with the socioeconomic conditions. Based on such perspective that can be called the ‘materialistic understanding of the family’, this paper positions the cause of social symptoms of family abolition and family crisis in the fragmented individual desires to break away from the series of conservative trends that claim to return to traditional family values, or the series of conceptual flows that claim for the recovery of emotional ties among family members while ignoring the objective conditions that the family is placed in. In fact, in order to understand the source of family abolition and family crisis, it is necessary to pay attention to the socioeconomic structural inequalities that today’s families are faced with, and because it is necessary to understand that such structural inequalities have various pressures and suppressive modes that are applied on family members. The key thesis of this paper is that the common idea on families that it is a place of emotional ties of love and affection that can be realized through the socialization of family functions, and that the socialization of family functions is ultimately on the same orbit of socialization of caring labor and the spread of caring communities.

대안적 가족담론으로서의 행복가족: 불교적 관점을 중심으로

이민정 ( Lee Min-jeong ),박수호 ( Park Su-ho ) 동양사회사상학회 2019 사회사상과 문화 Vol.22 No.2

Previous family studies failed to reflect the concrete reality of families based on the myths about the normal family and to present the new point of view of the family. With this recognition, we focused on the reality that family happiness became a task. Thus, this study set out to understand family changes in the modern society and to find the clues to solve the family problems around the concept of the happy family from the Buddhist perspective. First of all, this study began its discussions by reviewing the old discourses about family changes critically. Based on studies, it confirmed that the past family concept was no longer valid and raised a need for a new family discourse called the happy family. After identifying the concept of the happy family based on studies on relations between family and happiness, we reviewed the conditions to realize the happy family around the major doctrines of Buddhism. The main results of this study are as follows. First, the happy family was defined as the ‘family that maintains a high quality of life through positive relationship experiences while guaranteeing the pursuit of happiness for each family member.’ This concept can be considered as an alternative discourse to replace the old family discourse that is still stuck to the myths about the normal family. Second, Buddhist perspectives including pursuit of happiness through the relief of pain, impermanence and non-self-entity logic based on the dependent arising view of the world, and emphasis on the flexible acceptance of social changes are useful for understanding the modern families. Third, it was discussed that the validity of the conditions to realize the happy family was supported by the Buddhist doctrines. First of all, a set of conditions were set to guarantee pursuit of happiness based on the concept of the happy family along with the conditions to maintain positive relations and contextual conditions to support these conditions. It is required to diversity for the happy family. And They correspond to the criticisms about the jus sanguinis view of family including the theory of paticcasamuppada, Wonhyo's Thought of Hwajaeng, the concept of the Dharma brothers. Family members are required to establish reciprocal relations for positive relationship for a long time. Considering all living creatures in equal relations, Buddhism grants mutual duties to all the family members. And in these relationship, it will pursue the principle of the reciprocity. Finally, we discussed the need to be vigilant though doctrines through non-self-entity, impermanence, emptiness because ownership or obsession about family can be a source of suffering. The study discussed that people should be alert about it through impermanence, anatman, emptiness. This study confirmed the usefulness of Buddhism in the understanding of the family changes and proposed a new perspective called happiness to resolve family issues, thus holding its significance.

Adversities Experienced by Grandchildren in Korean Grandparent-Grandchildren Families and their Family Resilience

( Min-ja Jung ) 대한가정학회 2016 International Journal of Human Ecology Vol.17 No.2

This study was conducted to make a policy proposal for Korean grandparent-grandchildren families, analyzing what adversities adolescent grandchildren suffer when living in a grandparent-grandchild family, the types of Korean families and how family resilience appears as family power. In order to conduct this study, 20 consenting adolescents were selected for an interview from grandparent-grandchildren families recommended by the U City Healthy Family Support Center. This study suggests the following conclusions. First, we discussed divorce, death, financial bankruptcy related stress, economic difficulties in the present family, accidents involving family members of a grandparent-grandchild family, grandparents` serious disease, death, family conflicts and family comparisons with friends. Second, in the domain of family resilience, desire to maintain the family appeared as a Korean value. In addition, efforts to bond as an emotional family and grandchildren`s attitudes of gratitude to grandparents are also expressed. However, family conversation appears weak due to the generation gap between adolescents and grandparents or complications from family stress. Third, the resilience in the family organization appeared weak since there are relatively insufficient socio-economic resources to support the family. This study makes several suggestions for family policies and shows the necessity to develop policies that reflect the needs of grandchildren and grandparents.

Adversities Experienced by Grandchildren in Korean Grandparent-Grandchildren Families and their Family Resilience

정민자 대한가정학회 2016 International Journal of Human Ecology Vol.17 No.2

This study was conducted to make a policy proposal for Korean grandparent-grandchildren families, analyzing what adversities adolescent grandchildren suffer when living in a grandparent-grandchild family, the types of Korean families and how family resilience appears as family power. In order to conduct this study, 20 consenting adolescents were selected for an interview from grandparent-grandchildren families recommended by the U City Healthy Family Support Center. This study suggests the following conclusions. First, we discussed divorce, death, financial bankruptcy related stress, economic difficulties in the present family, accidents involving family members of a grandparent-grandchild family, grandparents’ serious disease, death, family conflicts and family comparisons with friends. Second, in the domain of family resilience, desire to maintain the family appeared as a Korean value. In addition, efforts to bond as an emotional family and grandchildren’s attitudes of gratitude to grandparents are also expressed. However, family conversation appears weak due to the generation gap between adolescents and grandparents or complications from family stress. Third, the resilience in the family organization appeared weak since there are relatively insufficient socio-economic resources to support the family. This study makes several suggestions for family policies and shows the necessity to develop policies that reflect the needs of grandchildren and grandparents.

Adversities Experienced by Grandchildren in Korean Grandparent-Grandchildren Families and their Family Resilience

Jung, Min-ja The Korean Home Economics Association 2016 International Journal of Human Ecology Vol.17 No.2

This study was conducted to make a policy proposal for Korean grandparent-grandchildren families, analyzing what adversities adolescent grandchildren suffer when living in a grandparent-grandchild family, the types of Korean families and how family resilience appears as family power. In order to conduct this study, 20 consenting adolescents were selected for an interview from grandparent-grandchildren families recommended by the U City Healthy Family Support Center. This study suggests the following conclusions. First, we discussed divorce, death, financial bankruptcy related stress, economic difficulties in the present family, accidents involving family members of a grandparent-grandchild family, grandparents' serious disease, death, family conflicts and family comparisons with friends. Second, in the domain of family resilience, desire to maintain the family appeared as a Korean value. In addition, efforts to bond as an emotional family and grandchildren's attitudes of gratitude to grandparents are also expressed. However, family conversation appears weak due to the generation gap between adolescents and grandparents or complications from family stress. Third, the resilience in the family organization appeared weak since there are relatively insufficient socio-economic resources to support the family. This study makes several suggestions for family policies and shows the necessity to develop policies that reflect the needs of grandchildren and grandparents.