전도부인(Bible Woman), 한국 근대소설 속 신여성(New Woman) 이전의 여자들

김예람(Ye-ram Kim) 구보학회 2023 구보학보 Vol.- No.34

본 논문은 개화기 신소설부터 일제 식민지기 근대소설에 이르기까지 신여성(New Woman)에 앞서 기독교를 통해 근대성을 내면화하기 시작한 전도부인(Bible Woman)에 착안하여 전도부인이 구여성과 신여성을 매개하는 과도기적 여성 인물이자, 근대작가들로 하여금 한국 여성과 일상화된 기독교 사이에 존재했던 여성주제들에 대한 탐색을 심화시킨 문학적 제재였음을 밝혔다. 신여성 작가의 소설과 신여성 모델소설이 창작되기 이전 전도부인은 석진형, 김일엽, 전영택의 소설에서 구여성에게 전통적 여성의 삶과 획기적으로 구분되는 새로운 삶의 가능성을 제시하고, 여성계를 대표하는 직업여성으로 부각된다. 나아가 전도부인은 신여성 인물이 정착한 이후에도 여러 장편소설에서 기독교 농촌계몽운동, 기독교적 혼인율, 여성해방과 기독교에 관한 다양한 여성주제를 탐색하도록 만든 유용한 소재였다. 전도부인 최용신(崔容信)을 모델로 한 심훈의 『상록수』는 채영신을 세속화된 전도부인으로 형상화하여 종교적 열정을 농촌계몽운동에 수렴시킨 소설이고, 김말봉의 『밀림』은 전도부인 삽화를 통해 신자 간의 결혼만을 허용하는 기독교적 혼인율에 대한 윤리적 문제를 제기한 작품이며, 채만식의 『인형의 집을 나와서』는 봉건적 부덕을 상징하는 소재로서 전도부인을 설정하여 그와 대립하는 여성해방의 주제를 전달한 소설이다. 전도부인은 근대적 여성 인물의 모색이라는 소설사적 과제에 과도기적 역할을 담당한 문학적 전형이자, 신여성에 편중된 근대적 여성상의 한 측면을 새롭게 드러내는 역사적 존재다. This article focuses on the Bible Woman(傳道婦人), who began to internalize modernity through Christianity before the New Woman(新女性), from the New Novels of the enlightenment period to the modern novels of the Japanese colonial period. Bible Women were transitional female characters that mediated between old women and New Women. By the Bible Women as subject matters, modern writers deepened their literary exploration on feminist themes existed between Korean women and generalized Christianity. Before modern novels by New Women writers and roman à clefs on real New Women, Bible Women presented old women with new life possibilities that were radically different from traditional women's lives as well as stood out as career women representing the women's world in the novels of Jin-hyeong Seok, Il-yeop Kim, Young-taek Jeon. Even after New Woman characters were settled in Korean modern novels, Bible Women, in addition, proved to be useful matters for a number of novels to explore a variety of feminist themes; Christian v narod movement, Christian marriage law, women's liberation. Modeled on Bible Woman Yong-shin Choi(崔容信), Hoon Shim's Evergreen Tree is a novel that concentrates religious fervor on v narod movement by characterizing Young-shin Chae as a secularized Bible Woman. Mal-bong Kim's Jungle raises ethical questions about the Christian marriage law, which only allows marriages between believers by means of the episode of the Bible Woman character. Man-sik Chae's After Leaving A Doll's House is a novel that conveys the theme of women's liberation by characterizing the Bible Woman as a symbol of the virtues of feudal women. To conclude, the Bible Woman is a literary type that played a transitional role in the Korean modern novel's historical task of finding a modern female character, and a historical being that reinforced an aspect of the modern female figure that was biased toward the New Woman.

1920년대 신여성과 기독교의 연관성에 관한 고찰

김미영(Kim Mi Yeong) 한국현대소설학회 2004 현대소설연구 Vol.- No.21

In the 19th century, some of the foreign evangelists came to Cho-Sun. First of all, the foreign evangelists had engaged in Christian mission to the Korean women indirectly, as usually as with educations and medical services. Korean women`s general reaction to the Christianity was positive because of the principal of equality brought with the new religious idea. This is why most of the leaders of Cho-Sun`s women were Christians. The concept of New Women was made in the early 1920`s in Korea after being imported by the young Korean intellectuals studied in Japan. The first generation of Korean women writers and leaders of new women group are Rha Hae Seuk. Kim I1 Yup. and Kim Myeung Soon, all of whom studied abroad. The New Women meant the educated women and the modernized ladies. Most of the New Women at that time were Christians. That is why the Christianity and the New Women has a very close relationship. They both stand for the principle of educational equality for men and women. Rha Hae Seuk, Kim I1 Yup. Kim Myeung Soon also were Christians. Their works of literature and their lives were based on Christianity in their early writing days. However, as time went by. their beliefs turned into another religion, ana they converted usually into the Buddhism. There are three reasons for their conversions. The first thing was the Confucian patriarchal system of Korean traditional culture. The second was their superficial understanding of the Christianity. The last reason was the egocentrism of the New Women`s discourses and thoughts. Christianity is diametrically opposite to egocentrism and Confucian patriarchal value system. The more they kept away from the Christianity. the more their lives and literal works become careless and complicated.

Kim Il-yeop and Christianity: The Influence of Christianity on the Life and Identity of Kil Il-yeop

유정숙 한국학중앙연구원 한국학중앙연구원 2015 THE REVIEW OF KOREAN STUDIES Vol.18 No.2

Kim Il-yeop is considered to have been a pioneering female writer in the history of modern Korean women’s literature, beginning in the 1920s; she was Korea’s first female editor and publisher of a magazine for women, Sinnyeoja. She was one of the first generation of Korean “new women” and “modern female writers.” More importantly, however, Kim Il-yeop had a close relationship with Protestant Christianity and was at one time in her life a devout Christian. This paper investigates what in fact Christianity meant to Kim Il-yeop in her own life, in other words, how exactly she understood the Christian religion and in what ways she experienced and practiced it. Christianity shaped the landscape of her childhood, which included a Christian home, a Christian education, and her father’s embodiment of a fine Christian character as a pastor. Concerning her personality in her childhood, Kim Il-yeop herself attributed her fine and optimistic character to her Christian faith. On the other hand, however, she characterized Christianity as a religion of “repressive ideas” whose doctrines operated as a moral force that compelled strict self-regulation. More importantly, Kim Il-yeop understood herself through her identity as a pastor’s daughter and according to the expectations of her father. She experienced and understood Christianity and the true Christian life through her father. Her father’s influence on her derived primarily from the lessons she learned in observing his sincere religious life, rather than Christian doctrine. Kim Il-yeop understood the lessons of his Christian life more broadly and practiced them in her religious life after she became a Buddhist monk. Later on in life, Kim Il-yeop began to present a growing skepticism about Christianity, and this resulted in the weakening and final rejection of her Christian faith. She ultimately repudiated all the beliefs and claims she had accepted before. The motivation behind her repudiation of Christianity was the fact that she was interested in “free love” and even enjoyed romantic relationships during her youth. Indeed, her life as a new woman went against strict and conservative Christian norms and ethics. Kim Il-yeop’s repudiation of Christianity was in a broader sense related to the traditional and patriarchal Christian churches of Korean Christianity at that time. For her, Christianity itself never became a real power and source of energy with which she could handle the reality and difficulty of life, and in the end, she failed to save her faith.

기독교여성 지식인의 혼종적 주체와 연설

이숙진 ( Lee Sookjin ) 한국기독교사회윤리학회 2018 기독교사회윤리 Vol.42 No.-

이 글은 1920년대 후반에서 1930년대 중반에 이르기까지 구미에서 여성연설가로 활약한 박인덕의 연설, 그리고 1930년대 후반과 1940년대 초반 일본 제국주의의 호명에 응답한 기독교계 여성지식인의 연설에 주목한다. 요컨대 해방 이전 가부장제와 제국의 지배논리에 저항(갈등)하거나 협력(순응)하면서 형성된 기독교여성 지식인의 혼종적 주체를 연설이라는 렌즈를 통해 추적한다. 식민지 시대의 질곡을 통과하는 동안 기독교여성 지식인들은 신앙과 민족의 지도자로 추앙되거나 그와 반대로 신앙과 민족을 저버린 변절자로 평가받아 왔다. 물론 이러한 상반된 평가에는 민족주의 담론이 강력하게 작용하고 있다. 연설을 매개로 구성되고 강화된 여성주체의 특성을 살피는 이 글은, 민족주의의 회로에서 벗어나 다채로운 여성의 삶의 자리를 조망하고자 한다. 이러한 작업은 여성을 특정 표상으로 환원시킴으로써 대상화하는 한계를 넘어서려는 노력의 일환이다. This paper explores the Christian New Women's hybrid subject formed by her own “speech” in modern Korean protestantism. Some Korean protestant women made a modern speech as a member of Student Volunteer Movement for Foreign Mission(SVM) from the 1920s to the 1930s. SVM was a forerunner of foreign mission bodies of North America from the late 19th century to the early 20th century, famous for a motto of “The Evangelization of the World in This Generation.” This organization gave a chance to Korean New Women to make a public speech in North America by inviting them. Aa a result they played the role of native informant, becoming a hybrid subject. This paper tried to explore the characteristics of the hybridity.

식민지 시기 신여성의 미국 체험과 문화 수용 : 김마리아, 박인덕, 허정숙을 중심으로

김경일 이화여자대학교 한국문화연구원 2006 한국문화연구 Vol.11 No.-

여성의 지위가 열악하였던 식민지 시기에 여성으로서 해외에 나가는 것은 선택받은 소수의 여성들만이 누릴 수 있는 어렵고 드문 기회였다. 이 글에서는 이 시기 미국에 유학한 신여성들 중에서 김마리아와 박인덕, 그리고 허정숙의 세 사람을 대상으로 이들이 남긴 미국 견문록, 여행기 등을 분석하였다. 미국 문명에 대한 이들 여성들의 이해와 해석 및 수용 양식은 각각의 사회적 지위나 이념적 지향, 해외 경험의 동기 부여 등에 따라 현저하게 다른 차이를 드러내었다. 이들은 미국 문명의 특정한 측면에 주목하고자 하였으며, 대개의 경우 그것은 자신이 몸담고 있는 식민지 사회의 모순에 대한 반응이자 대응으로서의 성격을 가지고 있었다. 낯선 미국 문화의 경험을 통하여 재정의되고 재정향된 자의식과 자아정체성을 바탕으로 이들 신여성들은 민족과 여성에 대한 자신들의 의견을 재조정하였다. 이러한 사실은 다른 문명에 대한 이해와 해석이 일률적이고 일방적이라기보다는 다양한 방식의 상호 작용과 상호 절충을 통해 자리 잡게 된다는 것을 보이는 것이다. Women going abroad was a very rare opportunity in colonial Korea because male domination still persisted and influenced women's social position. Only a meager number of educated women were permitted to study abroad during this period. This paper analyzes the travels and the memoirs of Kim Maria, Park In Duck, and Hur Jeong Sook, representatives of the 'new women' who went to the United States to study during the colonial period. Social positions, ideological orientations, and the motivations for studying abroad influenced these women's understanding, interpretation, and application of American civilization. They paid selective attention to American civilization, which could be interpreted largely as their response and answer to the issues that existed in their own society. These women reconstructed their own opinion about nation and women with their redefined and reoriented self-consciousness and self-identity through their experience of foreign culture. This clearly shows that understanding and interpretation of foreign cultures tend to be learned through diverse modes of interaction and mutual negotiation rather than through monotonous and unilateral way.

上海 中西女塾(1892~1952) 硏究

千聖林(Chun, Sunglim) 중국근현대사학회 2020 중국근현대사연구 Vol.85 No.-

In China, women’s public education and schooling began and developed with the spread of Christianity. The first schools for Chinese females, from primary school to college, were all founded by foreign missionaries. Chinese-established non-missionary girls’ schools were also inspired by these missionary schools. Moreover, the first Chinese women teachers were all graduates of the missionary schools. This paper examines the McTyeire Home and School for Girls (Zhongxi nüshu [Chinese-Western Girls’ Academy]) in Shanghai, a representative missionary school for girls in modern China, focusing on its foundation, school system, curriculum, school life, and graduates’ career paths and social activities. Established in 1892, McTyeire Home and School for Girls went through several changes until 1952 when it became the Shanghai Number Three Girls’ School that continues to exist today. The missionary-founded and managed school gradually accepted Chinese principals and also modified its curriculum several times in response to changing demands by offering diverse courses such as those in humanities, social sciences, natural sciences, and arts and physical education as well as bible classes. At McTyeire Home and School for Girls, all the classes were conducted in English and lab classes and practical training were highly valued. The courses taught and the way they were taught were all new to the Chinese, and this new education produced “new women” in China. As McTyeire Home and School for Girls stressed public service and responsibility, it produced many social activists including members of YWCA, and during the Sino-Japanese War (1937-1945), many of its graduates led the war efforts. McTyeire’s curriculum that required twelve years for completion produced few graduates. The number of its graduating students was less than 10 percent of that of the incoming students since a lot of students dropped out to get married. However, many of the McTyeire graduates went to US to study or went to college in China, and they became teachers, doctors, missionaries, public officers, ambassadors, scientists, bankers, and entertainers. In that sense, Mctyeire was a pioneer in encouraging Chinese women to take up public jobs. However, since the establishment of People’s Republic of China (PRC) in 1949, all the pre-PRC missionary schools including McTyeire have been branded as imperialist. Notably, the negative labels of McTyeire such as ‘an aristocratic school’ or ‘an idolizer of America’ are often ascribed to its own last principal Xue-zheng who joined the PRC’s anti-imperialist fever through her self critique of McTyeire. According to the recent memoirs of McTyeire graduates, however, while it is true that some of the McTyeire students were Christians and daughters from elite families, many were non-Christians and from common families. McTyeire’s tuition was high, and yet the donations from the rich students enabled the poor to study. Therefore, it is important to acknowledge the positive role that McTyeire played in educating many Chinese women in modern China.

기혼 중년여성이 경험한 신흥종교 입탈퇴 과정의 체험성 연구

노지민(Jee Min Roh),유영권(Young Gweon You) 한국기독교상담심리학회 2023 한국기독교상담학회지 Vol.34 No.4

본 연구의 목적은 기혼 중년여성이 경험한 신흥종교의 입탈퇴 과정과 그 체험성의 의미를 탐색하는 것이다. 이를 위해 8명의 신흥종교 탈퇴를 경험한 기혼 중년여성을 심층 면접한 후 도출된 하위 주제들을 van Manen(1990)의 체험된 실존 영역으로 재구성하였다. 연구 결과, 기혼 중년여성의 신흥종교 경험으로 체험된 신체성에서 4가지, 체험된 관계성에서는 6가지, 모두 10개의 본질적 주제가 도출되었다. 결론적으로 첫째, 입교 과정에서 신흥종교 단체의 신분을 은폐하려는 포교 전략이 있었고, 둘째, 연구참여자들은 종교 자체가 아닌 애착 관계를 선택하면서 신흥종교에 빠졌으며, 셋째, 신흥종교를 탈퇴하는 과정에서는 가족관계가 주요한 맥락적 요인으로 나타났다. 본 연구는 신흥종교에 대한 기혼 중년여성의 체험적 인식을 심리적으로 분석한 첫 번째 연구로 기독교 상담 및 목회의 실무에 중요한 통찰을 제공하리라 기대한다. The purpose of this study is to explore the process of entering and exiting new religious groups as experienced by married middle-aged women and the meaning of the experience. To this end, sub themes that emerged from in-depth interviews with eight married middle-aged women who had experienced new religious group withdrawal were reorganized through van Manen's(1990) experienced existential domains. In conclusion, firstly, there were proselytizing strategies to conceal the identity of the new religious organization during the initiation process, secondly, the participants entered into the new religious group based on the relationship rather than the religion itself, and thirdly, family relationships were the main contextual factors in the process of leaving the new religion. This study is the first one which analyzes psychologically married-aged women’s experiential perceptions of new religious groups and provides meaningful insights for Christian counseling and pastoral practice.

작가 김명순의 삶과 기독교 신앙

김경애 ( Kim Kyung-ai ) 한국여성사학회 2012 여성과 역사 Vol.- No.17

이 논문은 조선 기독교 유입의 관문이었던 평양에서 부호인 아버지와 기생출신의 첩인 어머니 사이에서 서녀로 태어나 데이트 강간을 당한 여성작가 김명순의 삶과 기독교 신앙과의 관련성에 대한 연구이다. 김명순은 학교와 교회를 통해 기독교 신앙을 가지게 되었는데, 근대 기독교가 첩과 기생을 죄악시하여 서녀인 김명순에게 존재론적 고뇌를 가져다주었으며 어머니를 경원시하게 만든다. 일본 유학시절 이응준으로 부터 데이트 강간을 당한 아픔을 기독교에 의지하여 치유하고자 하였으나 근대 기독교는 순결한 여성을 찬양하여 “순결치 못한 처녀”가 된 김명순은 기독교 선교학교와 교회 신도로부터 배척당하게 된다. 그리하여 마침내 신앙을 버림으로써 근대 가부장적인 기독교윤리가 단죄한 어머니를 다시 불러내고 그리움을 드러낸다. 그러나 김명순은 세 번째 유학 후 일본에서 조선으로 돌아올 즈음 다시 천주교 신앙을 회복하고 자신을 경원시하고 검열하였던 교인과 근대 지식인 남성들을 용서하며 성폭력의 피해자에서 생존자로서 거듭난다. 또한 어머니에 대한 이해가 깊어지고 스스로 양자를 기르며 모성성을 실현하고자 한다. 김명순은 마지막까지 기독교와의 인연을 이어갔으나 일본의 한 정신병원에서 사망한 것으로 알려져 있어 결국 기독교 신앙은 김명순을 구원하지 못한 것으로 보인다. 근대 보수적인 기독교는 작가 김명순을 비윤리적 존재로 규정하여 김명순에게 덫을 씌워 삶을 옥죄기도 하고, 괴롭고 외롭고 가난한 삶에 의지처가 되기도 한다. 작가 김명순에게 근대 기독교는 고통과 위안을 함께 안겨다주었다. This study researches on the life of Korea`s first modern woman writer Kim Myoung-soon and her Christian faith. Kim was born as a daughter of a concubine between wealthy father and former-gisaeng mother in Pyeong-Yang, where Christianity entered Chosun, and became a victim of date rape that led to rebuffed marriage. Kim gained christian faith from school and church, and the teachings of modern christianity which considered concubine and gisaeng a sin made Kim suffer in ontological agony and shun her mother. Kim tried to rely on her faith in order to overcome the scars of date rape from Lee Eung-Jun during her studies in Japan, however with modern christianity praising women`s virginity, Kim was considered to have lost her `purity` and thus excluded from Christian school and church members. At last by giving up faith, Kim regains her mother whom Christian ethics punished and longs for her. Kim gains Catholic faith after she returns from her third stay in Japan and forgives church members and modern elite men, turning from a victim of sexual violence to a survivor. Moreover the understanding of her mother was deepened that led to adoption of a child and realization of her own motherhood. Kim continued her ties with Christianity until the end, though it seems the faith did not save her from dying in a mental hospital in Japan. Modern conservative Christianity branded writer Kim Myoung-soon as unethical being and brought suffering, but Kim also depended on her faith during lonely, difficult and impoverished times. For writer Kim, modern Christianity brought both pain and comfort.

한국여성 선교사의 정체성과 방향성 제언

이선이 21세기기독교사회문화아카데미 2023 신학과 사회 Vol.37 No.3

Korean female missionaries account for more than half of the long-term Korean missionaries. However, most women had lower status than men, and women's roles were considered only auxiliary beings for men. In response to the changing times, "Changing female missionary" track of the 8th National Consultation On World Evangelization Conference sought a strategy for Korean female missionaries to cooperate with their colleagues for world missionary work to achieve the kingdom of God. This study discussed the direction by facing the coordinates of Korean female missionaries in the trend of the times. Korean female missionaries should have a goal of transforming themselves into Asian female leaders in the global Christian era, new Bible women in the localization era, and partnership between male and female missionaries in the new mission transition period. And for practice, suggestions were made for Korean churches, local missionaries, and Korean female missionaries.

최용신의 농촌운동론 - 농촌계몽론자에서 브나로드운동론가로 -

김인식 숭실사학회 2013 숭실사학 Vol.0 No.31

최용신은 식민지시기 수원군 반월면 샘골과 인근의 마을에서 농촌운동에 헌신하다가 26세로 삶을 마감한 농촌운동가였다. 대한민국정부는 그를 “식민지 수탈에 의해 피 폐된 농촌사회의 부흥을 위해 농촌계몽운동으로 일생을 바친 독립운동가이다.”고 평가하며 애족장을 추서하였다. 식민지시기 그의 농촌운동이 독립운동으로 인정받은 까닭은, 동일 영역의 다른 운동자들과도 구별되는 일관성과 헌신성 때문이었다. 농촌운동가에서 독립운동가에 이르는 모든 범주를 포괄하여, 최용신을 한마디로 규정한 다면 ‘크리스천 브나로드운동가’가 가장 적절하다. 이 논문은 최용신이 크리스천 농촌계몽론자에서 출발하여 크리스천 브나로드운동가로 발전하였다는 시각에서 서술하였다. 여기서 ‘크리스천’은 그의 농촌운동의 의의와 한계를 그대로 드러내는 본질이다. 19세기 러시아의 브나로드운동은 농민운동․계급운동으로서 성격을 지니면서도 구호와 달리 민중과 괴리되었다. 최용신의 브나로드운 동은 농민운동으로 발전하지 못하였지만, 민중과 일체가 되었다는 점에서 말과 그대로 일치한다. 그러나 최용신의 브나로드운동은 농민의 자각을 촉구하는 측면에 머물 렀을 뿐, 농민계급의 이해관계를 대변하는 농민운동으로 발전하지 못하였다. 최용신의 농촌운동을 지탱한 토대는 기독교신앙이었고, 그의 농촌운동은 기독교신앙에 입각한 기독교복음화운동의 일환이었다. 그는 계급․민족․빈부․귀천 등 모든 대립과 차별을 동시에 넘어설 수 있는 길은 ‘그리스도 예수의 사랑’이라고 믿었다. 최용신의 농촌운동론은 농촌여성을 계몽하기 위하여 그들의 문맹부터 퇴치하자는 농촌계몽론 에서 출발하였다. 협성여자신학교에 입학한 뒤에 황애덕의 지도를 받으면서 그의 농촌운동은 실천단계에 들어갔다. 최용신은 농촌실습과 브나로드운동에 참여하면서, 또 조선YWCA 운동에 관계하면서 돋보이는 실천력을 인정받았고, 이것이 그가 샘골에 파견된 배경이었다. Choi Yong-shin, who died at the age of twenty-six, was an activist dedicated to the rural movement during the Japanese occupation of Korea. The government of the Republic of Korea awarded her an Order of National Pride (Aejok Jang) posthumously citing “She was an independence activist who dedicated her life to the rural enlightenment movement to revive rural communities impoverished by the colonial exploitation.” The reasons why her activities in the rural movement during the colonial occupation was recognized as a national independence movement were her consistency and dedication that differentiated her from other rural movement activists. Of all possible definitions for Korean activists during the colonial period, Choi Yong-shin can be most appropriately characterized as a Christian Narodnik. This paper takes a view that Choi Yong-shin started out as an activist in the Christian rural enlightenment movement and developed into a Christian Narodnik. Here, being ‘Christian’ is the essence that reveals the significance and the limitation of her rural movement. Even though the Narodniks, or the ‘V narod’ movement, of the 19th century Russia were characteristically a peasant movement and a class movement, there was a large gap between the Narodniks and the people. But Choi Yong-shin’s V narod movement was true to its slogan by being with the people. Nevertheless, Choi Yong-shin’s V narod movement was limited to one of encouraging peasants to be self-aware without evolving into a peasant movement that represented the interests of the peasant class. The foundation that sustained Choi Yong-shin’s rural movement was her Christian faith, and her rural movement was part of a Christian evangelical movement. She believed that the way to overcome all conflict and discrimination in class, race, wealth, and social status was through ‘the love of Jesus Christ.’ Choi’s theory of rural movement was based on the belief that the enlightenment of rural women began with enhanced literacy. Choi put her ideals into practice after enrolling in the Union Theological Seminary for Women under the tutelage of Hwang Ae-duck. She gained recognition for her power of execution while participating in practical farming works and the V narod movement, along with her activities in the Korean YWCA movement. It was YWCA that sent her to Saemgol village as a dispatched teacher, where she began her work as a rural activist.