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.

중국의 신여성과 기독교의 연관성에 관한 고찰 : 여류 작가 여은(廬隱)을 중심으로

김희진 ( Kim Hee-jin ) 극동대학교 사회복지연구소 2024 글로벌사회복지연구 Vol.14 No.1

This paper examines the relationship and characteristics with Christianity found throughout the life of Luyin (廬隱), a representative new woman and female writer in modern China. Luyin appeared on the literary scene during the May Fourth New Culture Movement. She was an active member of the Literary Research Society and, along with Bingxin (冰心) and FengYuan (馮沅君), was one of the three great literary talents. Luyin who lived a fierce life as a new woman in China in the 1920s and 30s, was a believer who joined Christianity and lived as a faithful believer. From childhood to adolescence, she lived in a Christian missionary school and received education and even entered the church. The influence and traces of Christianity can be easily found in her life and many works. Although she stopped going to church as an adult and confessed to becoming an atheist, it cannot be concluded that her religious influence disappeared within a short period of time. Therefore, this paper examines the form and specifically how Christianity was projected and influenced in the trajectory of the life of a new woman, and its relationship with Christianity.

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.

기독교여성 지식인의 혼종적 주체와 연설

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

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.

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

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.