사랑은 어떻게 여성의 신분과 정절이데올로기를 극복했나

신태수(Shin, Tae-soo) 한국비평문학회 2016 批評文學 Vol.- No.59

본고는 여성의 신분한계와 정절이데올로기를 극복하고 사랑을 성취한 서사들을 고찰한 것이다. 우선, 애정을 다룬 고전소설에서 사랑을 가로막는 주요한 갈등 소재로 여성의 신분과 정절을 꼽을 수 있음을 가장 대중적 작품인 「춘향전」과 대표적 비극소설인 「운영전」, 「심생전」 등을 통해 밝혔다. 다음으로는 신분한계를 극복하고 사랑을 성취한 기녀의 사랑이야기를 두 유형으로 나누어 살폈다. 조선사회에서 기녀는 신분적 특수성을 지니고 있었는데, 기녀의 사랑이야기에서 기녀가 신분적 장벽을 극복하고 사랑을 성취하는 현실적인 방식은 두 가지, 즉 경제력을 이용하여 남자를 출세시키는 방법과 정절이데올로기를 전략적으로 사용하는 방법으로 나눌 수 있다. 「소설인 규옥소선」류는 사랑을 방해하는 신분의 굴레를 경제력을 통해서 극복하였고, 「춘향전」류는 여성이 신분한계를 극복하고 사랑을 성취하기 위해 정절이데올로기를 전략적으로 사용하였음을 볼 수 있다. 마지막으로는 정절이데올로기를 극복하고 사랑을 성취한 서사로 「홍도의 반생」(1940)을 살폈다. 오랜 세월 여성은 물론이거니와 남성에게도 진정한 사랑을 방해하는 강박으로 작용한 정절이데올로기의 극복 문제가 근대 이후의 이 작품에서야 비로소 구체적으로 다뤄지고 있는데 그 완고한 굴레에서 벗어나려는 몸부림이 세밀하게 묘사되어 있는 이 작품의 분석을 통해 정절 이데올로기의 극복 양상을 밝혔다. This paper reviewed the narratives where the constraints resulting from a woman’s social status and the ideology of a woman’s fidelity were the theme. First, tragic love stories that were the result of a difference in social status and the ideology of fidelity were surveyed. 「Unyoung-jeon」 and 「Simsaeng-jeon」 are two of the representative tragic novels in Korean classical culture. They address tragic love stories between a man and a woman and portrays realistically the barriers created by social statuses. The reality of how such constraints deter pure love between younger men and women is raised as a sad reality. These works showcase how, despite love being a natural emotion, the strict social class system made it impossible to manifest such love and instead led to the two characters’ death. Next, the love stories of keishas who had overcome the limits of a social class system and achieved love were reviewed. During the Joseon Dynasty, keishas had a specific social class. The realistic way for them to overcome the constraints of their social class and achieve were through two methods: first, she could use her economic means to help her man achieve success in the world; and second, she could strategically leverage the ideology on fidelity. The types of 「So-seol-in-gyu-oksoseon」 saw women overcome the limits of their social class through economic means, while the types of 「Chunhyang-jeon」 saw a woman strategically using the ideology on fidelity to overcome her social class and achieve love. Lastly, 「The Half Life of Hongdo」 (1940) was reviewed as an example of a narrative where the ideology of fidelity was overcome and love was achieved. For a long time, the ideology of fidelity deterred not only women but also men in achieving true love. But only in works after the modern area is overcoming this ideology addressed in specific terms. This paper analyzed works where the struggle to break away from the constraints is described in detail, to review the pattern of overcoming the ideology of fidelity.

설화에 대한 남북한의 관점과 소통 가능성의 전망

은현정(Eun Hyun Jung) 건국대학교 인문학연구원 2010 통일인문학 Vol.50 No.-

이 글은 남북에 공통적으로 구전되고 있는 열(烈)설화에 대한 해석의 차이를 비교하여 학문적 접점을 검토한 것이다. 남에서는 일찍이 열설화라는 범주를 따로 설정하여 열설화 속에 가부장적 이데올로기가 어떻게 침투하고 있는가, 설화 전승자들의 경직된 열 이데올로기에 대한 반발이 설화의 내용을 어떻게 변형시켰는가를 연구해 왔다. 이와는 반대로 북에서는 열관념과 정절 이데올로기, 유교 사상에 대한 부정적인 인식으로 인해 열설화 자체의 범주가 설정되지 않았고, 지배층에 항거한 여성의 죽음을 다룬 설화들을 열(烈)관념으로 해석하지 않고 계급 투쟁 이데올로기에 접목해 해석하면서 투쟁 의식을 강조하였다. 남은 열이라는 윤리의식을 인정하지만 근본적으로 인간의 자연스러운 감정에 주목하였고, 북은 열이라는 윤리의식을 거부하지만 근본적으로 열설화를 이데올로기의 도구로 사용하였다. 이렇게 열설화에 대한 남과 북의 입장은 평행성을 그린다. 그러나 여러 설화에 대한 해석을 통해 읽어낼 수 있는 지점은 공통적이다. 유교 이데올로기와 계급 투쟁의 이데올로기를 모두 걷어냈을 때, 그 이면에 남는 것은 ‘신의와 사랑’이라는 인간의 궁극적이고 기본적인 윤리의식이라는 점에 있어 남과 북 모두가 합의점을 찾았다는 것에 주목해야 한다. 유교적 열 이데올로기든, 지배층에 대한 투쟁 의식이든, 그 안에는 인간이라면 누구나 보편적으로 합의하고 수긍할 수 있는 인간적 신의와 사랑이 남아 있으며 열설화는 이런 의식을 보여주고 있기 때문이다. 결국 이런 해석의 합의점을 발견하는 것은 남과 북이 학문적 영역에 있어 얼마든지 소통할 수 있다는 것을 보여주고 있는 것이다. This manuscript analyze the differance between their interpretation about the 'Folktale of Yul(烈)' which have circulated by word of mouth in South and North Korea. In South, 'Folktale of Yul' had been to have own category. Researchers research how the patriarchal ideology infiltrate into this folktale and also how people transformed folktale opposition came from rigid confucianism. In contrast, Yul Folktale category was not set in North. Due to negative perceptions about idea of Yul and fidelity ideology and confucianism. Story of Woman's death in struggle against ruling has been interpreted as class struggle ideology. In this way, the researchers of the North stressed the struggle for consciousness. South researchers admit the ethics of Yul, but they basically had more attentions to the natural human emotions rather than ethics. North researchers reject the ethics of Yul, but they basically used Folktale of Yul as a tool of class struggle ideology. The view differnces of 'Folktale of Yul' run parallel in this way. But through analysis about many stories, the concept that are important is common. As giving up attachment of both confucian ideology and class struggle ideology, faith and love that is basic human ethics are left. Which they found that consensus about Folktale of Yul is should be noted. Confucian ideology or the struggle against the ruling class or whatever, We can read faith and love In this Folktale. Folktale of Yul shows this awareness. Eventually, common interpretation of this story shows communication in humanities area between South and North is possible.

멜로드라마로 본 「숙영낭자전」

윤정안 ( Jeong-ahn Yoon ) 국제어문학회 ( 구 국제어문학연구회 ) 2019 국제어문 Vol.0 No.80

이 연구는 어떻게 가부장의 권위를 부정하는 이야기가 인기를 끌 수 있었는가라는 질문을 통해 「숙영낭자전」의 의미를 파악하는 데 목적을 두었다. 그러기 위해서 멜로드라마의 관점에서 「숙영낭자전」을 살펴봄으로써 숙영낭자를 서사의 중심에 놓고 「숙영낭자전」을 독해하고자 하였다. 멜로드라마의 관점에서 「숙영낭자전」을 보기 위해서 우선 「숙영낭자전」을 멜로 드라마로 만드는 통속적인 장치들을 찾아보았다. 자유연애와 혼인의 과정에서 숙영낭자는 선녀나 꿈 등의 장치를 통해서 부득이한 상황에 의해 어쩔 수 없이 선군과 혼인한 것으로 묘사된다. 훼절의 누명을 벗는 과정에서 숙영낭자는 정절을 수호하는 여성으로 그려지며, 그 과정에서 백공과 매월은 악인의 역할을 부여받는다. 이때 숙영낭자는 정절을 철저하게 지키는 여성이라는 점이 강조되며, 이것은 다른 가치보다 우위에 있다는 정절 지상주의의 논리를 통해 유교적 가치를 전유하였기에 가능했다. 전유된 이데올로기는 독자들에게 심리적 안정을 주었으나 한편으로는 이데올로기 자체의 결함을 드러냄으로써 전복의 가능성을 내포한다. The purpose of this study was to understand the meaning of SukyeongNangjaJeon by examining the popularity of a story that emphasizes denying patriarchal authority. This study examined SukyeongNangjaJeon from the viewpoint of melodrama. It attempted to read SukyeongNangjaJeon by placing SukyeongNangja at the center of the narrative. First, it searched for popular devices that categorize SukyeongNangjaJeon as a melodrama. In the process of free love and marriage, SukyeongNangja is portrayed to be in a marriage with the Sungoon through devices such as fairy or dream. In the process of taking off the falsification that the fidelity is damaged, SukyeongNangja is depicted as a woman who maintains fidelity. Baekkong and Maewol are meant to fulfill the role of the wicked. This occurs through an appropriation of Confucian values with the logic of “fidelity Superficialism.” The appropriated ideology provides readers with psychological stability. However, it also implies the possibility of overthrow by exposing the defects of the ideology itself.

유교이념과 덴동어미화전가

원종인 숙명여자대학교 2003 숙명語文論集 Vol.- No.5

Confucian ethics is dominant through the Chosun Dynasty and it is a fundamental principle of that period. In that society the rulling classes had prohibited strictly the remarriage of a woman by fidelity ideology which was an idea of Confucianism. But the social order was collapsed severly in late Chosun Dynasty. Dendong Omi whom we have analized in this article, didn't have a mind to follow the fidelity ideology. So she chose to start another marrige. She lost her husband four times and remarry three times. During flower pancake game she met a young widow who was in anguish whether she will marry or not. When Dendong Omi saw her situation, she told her own tough story. Finally the young widow escaped from the conflict about her marriage. The auther have presented repeatdly the lesson through Dendong Orni's pitiful life. The lesson is like this if one woman rernary , she must be hit by misfortune. So Dendong Omi Flower Pancake Song was written not for personal life but for establish ing Confucian ideology which had controlled the members in the society. The writer have inserted the life of Dendong Omi to the Dendong Omi flower Pancake Song that is abundant in lyricism. This work enlarged the formal patency and flexiblity of a boudoir poem. Traditional boudoir poim only spoke out moral lessons but the writer of Dendong Omi Flower Pancake Song put a story. the boudoir poem have been developed into high dimension form. It is the significance of Korean literature history.

〈小學歌〉의 『小學』 수용과 문학적 의미

손대현 한국어문학회 2017 語文學 Vol.0 No.135

婁燁의 영화 『頣和園』다시 읽기

김명석(金明石) 國際言語文學會 2013 國際言語文學 Vol.- No.27

일반논문 : 조선 후기 문헌 설화의 여성 전형 연구 -여성 섹슈얼리티의 사회적 모델을 중심으로

윤예영 ( Yae Young Yoon ) 한국고전연구학회 2005 한국고전연구 Vol.12 No.-

조선 중ㆍ후기 간통에 대한 규제의 강화

장병인(Chang Byung-Inn) 한국사연구회 2003 한국사연구 Vol.121 No.-

In Deetnyungyul(《大明律》), there was no difference between the noble class and the common / low-class people for the punishment of adultery. Regardless of class, the punishment for a adultery was 80 lashes for a single woman and 90 lashes for a married woman. During the Choson period, Deemyungyul was the principal criminal law used to apply the punishment for adultery. But it was substituted for its own regulation afterwards, and there were greater differences between the regulation and the real punishment. Moreover, in the process of reinforcing the punishment, the scope of the regulation was widened to include common women, rather than only noble women. There was also a tendency to accept private punishment. In the early Choson period, there was a tendency to punish strictly the act of adultery. The establishment of adultery was dependant on objective circumstances, but tried to maintain the principle of conclusive evidence. If a husband killed his wife and her partner, there was a commutation for husband in general. But there would be an effort to maintain the regulation by emphasizing a provision that he must kill them on the spot(登時殺死: Deungsisalsa). In the middle Choson period, the law of executing noble women charged of adultery was enacted. In the case of common women, there was no specific law but generally they became slave servants of the government. The fact that there was a reinforcement of the punishment for common women while the law remained same, represents a phenomenon similar to the ideology of chasteness which was enlarged to include common women in the process of the Seongjong(世宗) and Jungjong(中宗) ages. Furthermore, for the establishment of adultery, even the principle of objective circumstance was disturbed but there remained an effort to maintain the principle of conclusive evidence. Similarly with the early Choson period, there was a commutation for a husband who killed his wife and her partner, but the rule of Deungsisalsa was also maintained. In the late Choson period, the establishment of adultery which was originally based on the principle of conclusive evidence changed, to the principle of subjective confident belief. Moreover, a regulation was established in which some kinds of murder was acceptable, that is, a husband or a son could kill the man and the woman who had committed adultery. Consequently, some murders which were not related to adultery were accepted. and some people were killed just because of the suspicion of adultery. In the early Choson period, sedeebu(士大夫) classes who had established a new society reinforced the adultery regulation for noble women to ensure their moral justness. And in the middle Choson period, they again reinforced this regulation for women in all classes to improve the social fiber. Finally, in the late Choson period, the adultery laws mentioned above were controlled to restore order in the social fiber. That is, sadaebu classes who no longer had much control of the society, emphasized the ideology of chasteness which was derived from Seongjjhak(性理學) morals as a substitute. This phenomenon characterizes some managements of Yongjo(英祖) and jeongjo(正祖) who wanted to control the publics morals even beyond laws. We will review the influences of the reinforcement of the adultery regulation on the change of social conventions in the other thesis.

조선시대 貞節 倫理의 실천자와 身分

이정주(Lee, Jung-joo) 한국역사민속학회 2007 역사민속학 Vol.- No.24

This article is to study the influence of faithfulness morals on social status in the Choson period through analyzing 1,299 persons, who have a fidelity, listed on Sinjeungdonggukyeojiseungram and Yeojidoseo. The results of this study and its statistics summarize as follows. The 959 persons (73.8%) among the faithful woman of Choson dynasty were ‘Yangban’ which means aristocratic class. The majority of the faithful woman is ‘Yangban’. The next things are ordered by commoner (17.2%), servants (4.7%), and middle class (2.1%) in the Choson period. Excepting the 16th century, the rate of faithful woman of Choson dynasty is getting higher. In the 18th century, the 81.8% of among faithful woman was Yangban. In a case middle class and servants, the number of faithful woman had been small and its rate had been declining after the 18th century. The rate of faithful woman among commoner was 24.6%(16C), 20.4%(17C), and 10.4%(18C). In the 16th century, the rate of faithful woman was much higher than before the 16th century. After 17th century, the rate of faithful woman had been declining. The ideology of fidelity represented faithfulness woman had kept a thing exclusively to Yangban as time goes up the late of Choson dynasty. This fact is contrast to common theory that the ideology of worship of faithfulness woman had spread to whole classes as time goes up the late of Choson dynasty. The government of Choson dynasty had done to diffuse Confucian to common people through edification policy. The result of the policy, the rate of faithfulness woman among middle class, commoner, and servants was 31%. However, the faithfulness woman from Yanban had been outstanding during the late of Choson dynasty. The reason is that the Yangban of the late of Choson dynasty had used the ideology of fidelity as a tool in order to strength an honor to a family or get superior status distinguishing non-ruler. That is, the trend of fidelity worship is not limited on the identity of gender related to woman.

『삼국유사』에 나타난 적극적인 양상

조은희(Cho Un Hee) 대구대학교 인문과학연구소 2008 人文科學硏究 Vol.32 No.-

It seems that Korean classical literature needs an independent research rather than applying Western feminism theory to that. In addition, Women need to be evaluated with an independent viewpoint on women growing out of man-centric one. A reason that the researcher selected 「Samgukyusa」 as the text of this study is because, even though it was compiled by a man, it has shown various aspects of life of women who had lived in the period of the Three Kingdoms. First of all, before going into a research of this work, the researcher would like to look over view of womanhood of Ilyeon, the writer of 「Samgukyusa」. It contains many various aspects of life of women who leaded free life, not being restricted by Confucianism. Apart from cases of leading conventional life as a woman, this study would be made centering around women who leaded a bit drastic life: politically conscious women: free love ones; open sex conscious ones. As a result, 「Sarngukyusa」 shows that there were women who leaded various aspects of life at that time in the period of the Three Kingdom.