여성 아이돌을 향한 여성 팬 응시의 역동 —소녀시대 여성 동성성애 팬픽을 중심으로

고윤경 한국여성문학학회 2020 여성문학연구 Vol.50 No.-

This article explores the strategies and effects of women fans forming their own gaze for women stars through the women homosexual fanfics, which has been unvisited even within the studies of fanfics. In particular, it analyzes the fanfics of Girls’ Generation, which aroused the discourses of ‘Uncle fans’ by using sexualization strategies that appeal to men. Girls’ Generation’s fanfics that mainly describe homosexuality among the women members, are produced and enjoyed within Girls’ Generation’s women fandom, which has been marginalized by the agency’s strategy despite its large fan base. Women idol fanfics are the distinction from the dominant/male gaze of regard and consumption of female stars as objects of male desire, demonstrating a desire to form women’s gaze. The fanfic’s women homosexual narrative reveals women’s desire for female orgasm, which a penis’ erection does not promise, along with their rejection of heterosexuality that takes female sexual instrumentalization for granted through a device called frigidity. Women fans explore women’s agency that investigates and enjoys sexual pleasure by dislocating women idol members from the dominant script of heterosexual relations with men and developing lesbian fantasies. Women who read and write female idol fanfics refuse to identify themselves as male/female positions in the existing gender/sexuality order, and carry out dynamic narrative experiments that discover and produce various sexual unions and differences among women.

Women’s Political Representation in a Democratizing Myanmar

Yin Yin Min 이화여자대학교 아시아여성학센터 2016 이화여자대학교 아시아여성학센터 학술대회자료집 Vol.2016 No.7

In the 2015 election 151 Myanmar women became parliamentarians; this brought the proportion of women elected to 13%, doubling up from the last parliamentarian term at 4.7%1. There is a strong belief in Myanmar that leadership is a male domain derived from an institutionalized tradition of men in the political sphere enhanced by the all male-military junta, spanning almost sixty years. However, recent political events led to a more democratic system, and in theory the increasing levels of freedom should also improve women’s access to political positions. The study aims to examine the situation of women’s political representation in a democratizing Myanmar. The study is based on interviews with a total of twenty-five women candidates in the 2015 General Election from eleven political parties. This qualitative study aims to shed light on women’s representation in the political system by presenting characteristics, experiences and perspectives of women candidates as well as the constraining and supporting factors they have encountered to become political representatives, an finally how they have influenced the policy agenda and policy-making process. The study results suggest there are some main similarities and differences among the women interviewed and some key constraining/supporting factors. The pool of women candidates faced intense scrutiny under the existing gender norms and stereotypes, including negative attitudes towards women leadership, women accessing economic resources, and the perceptions by male colleagues. Yet women share three entry points into politics: through participation in political movement, through family kinship, or as outsiders. Women who have been representatives before suggest that some influence on gender sensitive policy agenda and policy-making process is happening but limited, considering that the proportion of women parliamentarians is still far from the benchmark set within critical mass theory. It was concluded that women can raise their voices in legislation and policy development but their substantive presence remains a question in terms of achieving gender equality in the country.

한국 여성체육사 연구

이현정(Lee Hyun-Jung) 한국체육과학회 2010 한국체육과학회지 Vol.19 No.4

This study intends to divide Korean women's sports development process into historical or chronological periods and contemplate each period's social, cultural and political sports circumstances as well as its traits and problems, In addition, this study has the object of checking up the placement of women's sports in Korean sports by analyzing modern women sports history. Further, this study aims at contributing the growth of women's sports and presenting the right direction where the study of women's sports would advance in the future. Women's sports have been changed by the historical turns, for instance, the time under the colonial rule of Japan, the after Independence of Korea, the time of President Park Chung-Hee administ! ration from 1961 to 1979 and influenced by socially influential sporting events such as Olympics and Asian Games. Considering the tendency of history, I come to the conclusion that women's sports reflect the times and the way of its advance is predictable. First, a lot of sports have been developed by women, so women are supposed to participate in sports actively as spontaneous sports players and they should create their own sports culture. Second, various women's sports programs must be provided with the basic ideas of women's self-consciousness, self-identity establishment and self-esteem expansion. Third, sports should take some important potion of women's culture with the continuous growth, so that women could accomplish self-realization.

다중적 코드로서의 여성의 몸 -윤정모와 이사벨 아옌데를 중심으로-

한은경 ( Eun Kyong Han ) 세계문학비교학회 ( 구 한국세계문학비교학회 ) 2008 世界文學比較硏究 Vol.22 No.-

What feminists bring into question in mind-body dualism is that women have been associated with the body as a depreciated item. In the western philosophical tradition that view males as transcendental conscious subjects and relate females to the inherent body, women have been in the lower status with the deprivation of their right to be equal. This mind-body dualism, which have been associated with male-female dualism, leads to the depreciation of women. Consequently, it is important to disconstruct mind-body dualism in order to recover women`s rights. This study aims to compare writing by Isabel Allende, who stands for the Latin American Feminism, with writing by Yun Jeongmo, who as a Korean writer is estimated to have incarnated social and ethnical questions in her novels. For a while women`s writing has been criticized for being focused only on exploration of women`s self-consciousness with subsidence in their families and private areas. However, these two writers free themselves from the criticism of women writers` writing. Since 1982 when the House of the Spirits was published, Allende have depicted Latin American society in the space of the novel. Through the Reins and Mom`s Name was Josenppi, Yun Jeongmo have devoted herself to revealing the lives of women treated as an existence of deprivation and castration in the contradictive structures of the history and society beyond private areas. Yun Jeongmo and Allende pay attention to the body of women. Especially, they show that the body is the first tool of the lower-class women for facing the reality, which leads to the impairment of the body. As it were, in the paternalistic system following the modern powers of imperialism, capitalistic power and paternal society, the body of women becomes the target of the male powers` oppressions on women; furthermore, women in the third world suffer from extreme body impairment. However, the virtue of the writers is not to reveal women`s impaired feminity, but to endow women with their positive identity by attempting to recover from impaired feminity. These two writers in common think of the recovery of the feminity as the recovery of the nature. When women`s womb and body is a metonym of the earth and nature, the impairment of women`s body is identical to the devastating process of exploiting the nature in an discriminate way by imperialism, scientism, and industrialization. The body is a field in which multiple codes including gender, race, class, generation, etc. are carved. When the body is the place where desire is manifested and emotion is housed by choosing the roles of feminity as well as the place where subjectivity is molded and the experience of oppression is carved, it represents the fundamental materiality of the subject. Women`s body as multiple codes is an important key word in Yun Jeongmo`s and Allende`s works.

일제시기 여성체육의 제도화와 전개

예지숙 국민대학교 한국학연구소 2020 한국학논총 Vol.53 No.-

Women's history emerged from the recruitment company with a nationalist perception of history, gender was the epistemology of history, introduced into a new methodology, and required more fundamental reflection on women's physical education. In this paper, I tried to examine the introduction and development of women's physical education from the perspective of women's history, and to examine gender restructuring. Since the introduction of women's physical education since 開和期, we have observed that Korean intellectuals, who were overwhelmed by modern times, accepted women's physical education to the irreversible population in the transition to modernity. Women's physical education was institutionalized through the curriculum throughout the flowering period and the Japanese period. We explored the possibility of progressing to social physical education based on sports club activities, mainly in women's physical education schools. In the 1920s, sports nationalism emerged, and in the 1930s, with the development of the media and injuries of popular culture, the sports boom peaked and spread to society beyond the women's physical education school fence, The type and range of physical education has expanded. Women's physical education has expanded through several games hosted by Koreans, re-Japanese sports groups and the press. The rise of nationalism in sport is related to the distinction and recreation of colonies and rulers, and to the creation of differences by further distinguishing internal members. In nationalist women's discourse, the female body was the main place for maternal discourse, which is being discussed as a tool for producing members of a strong ethnicity. However, women's sports were never unwounded only in the magnetic field of ethnic discourse. Women (girls), who were the main actors of physical education, expressed self-fulfillment felt by exercise itself, rather than recognizing themselves as ethnic and social bodies. There were also discussions about the degree of exercise allowed for women, women's beauty and physical education, or women being “men's.” 젠더가 역사인식론이자 새로운 방법론으로 도입되면서 여성체육에 대하여 근본적 성찰이 필요하게 되었다. 본고는 여성사적 시선에서 여자체육의 도입과 전개를 통하여 성 역할의 변화를 살피고자 하였다. 개화기에 여학교를 통하여 여자체육이 도입되었고 교육제도로 정착되었다. 서양의 근대 문명에 압도된 지식인들은 충군애국과 부국강병의 맥락에서 장래의 어머니인 여성의 체력을 강조하였다. 일제시기에 여자체육은 체조와 경기로 구성되었고 과외활동으로 운동부 활동이 있었다. 1920년대와 30년대를 거쳐 일어난 스포츠 붐 속에서 여성체육도 성장하였다. 도입기의 체육이 체조 중심으로 학교 공간 안에서 이루어졌다면 1920년대 이후에는 경기를 중심으로 하면서 학교 밖으로 확장되었으며, 여학생 중심의 체육에서 기혼여성을 포함하는 등 사회체육으로 진전되는 모습도 나타났다. 1930년대에는 종래부터 해오던 정구, 탁구, 농구, 야구 등 구기 종목 외에 등산, 수영, 빙상 등의 종목이 인기를 얻었다. 또 조선여자체육장려회가 결성되었고 사회에 진출한 엘리트 여성들에 의하여 설립된 여성단체에서 사회체육의 형태로 여자체육이 확대되었다. 조선인들은 조선신궁경기대회 같은 종합체육대회에 참가하여 일정한 성과를 거두었다. 여자체육이 실시되면서 성 규범에도 일정한 변화가 생겨났다. 조선의 지식인들은 민족주의적 시각으로 여자체육을 바라보았다. 이들은 민족의 2세를 위해서 여자체육을 보급해야 한다고 주장하였다. 스포츠를 통한 민족의 재현과 단합을 도모하는 민족주의는 민족 내부를 경계 짓고 여성에게 모성으로서 역할을 부여하였다. 그렇지만 여성들은 취미, 유희의 일부로 개인적인 견지에서 운동을 생각하기도 했다. 또 여자경기가 활성화되고 남성의 영역에 도전하는 여성들이 생겨나자 여성에게 어느 정도의 운동을 허용할 것인가, 정상적인 아름다움은 무엇인가에 대한 논의가 이루어지기도 했다. 연약함보다 운동을 통해 얻은 건강미가 현대 여성의 아름다움이라고 하여 종래의 여성미에 변화가 일어났다. 그러나 이와 동시에 여성미를 잃지 않는 선에서의 운동을 해야 한다거나 여성미와 모성에 적합한 운동을 해야 한다는 논의가 생겨났다.

여성의 지방정치 참여와 지역여성운동 : 경상남도를 중심으로

이혜숙 이화여자대학교 한국여성연구원 2009 여성학논집 Vol.26 No.2

Compared to males Korea does not have enough female political representatives such as National Assembly members and local politicians. This is due to the political culture of considering politics as the domain of men, the lack of awareness in political parties regarding women's political participation and insufficient programs and policies to support women's political participation. Political empowerment is a process by which oppressed persons gain some control over their lives by taking part with others in the development of activities and structures that allow people increased involvement in matters which affect them directly. This study is aimed at exploring ways to provide a ground for more women's political participation in local politics within Gyeongnam Province. Several suggestions must be made to expand the political participation in local politics. First, various educational opportunities ought to be provided for women to arouse women's interest in politics. Second, women's movement organizations have to make an effort to support female candidates and to create solidarity among women. Third, various programs are to be developed to help create women's political consciousness and political participation. Fourth, a women's network is important for the success of gender politics in local areas. Affirmative action ought to be institutionalized, including a quota of 30% women as local council members. 1980년대 민주화 과정을 거치면서 여성들도 하나의 정치세력으로 형성되기 시작하였다. 여성의 정치세력화는 민주화 과정 속에서 성장한 여성운동단체들이 중심이 되었으며 ‘영향의 정치’와 함께 직접적인 ‘참가의 정치’라는 이중전략을 실천해 왔다. 이 글에서는 여성의 정치세력화의 전반적인 흐름을 정리하고 정치참여에 주된 초점을 맞추어 경남지역을 중심으로 지역여성의 정치세력화와 정치참여의 과제에 대해서 살펴보았다. 경남지역의 여성의 정치참여 관련 활동으로는 지역여성운동의 형성과 여성의 생활정치운동, 후보발굴과 여성후보에 대한 지원, 여성의 지방정치 참여와 조직적 연대활동 등을 중심으로 검토하였다. 경남여성의 정치참여 확대방안과 과제로는 여성정치인의 양성과 발굴에 대한 중장기적 계획의 필요성, 검증된 여성후보 지원과 포용적 연대, 생활정치시대의 이슈의 개발과 지역여성의 조직화, 여성의 정치세력화를 지속적으로 추진할 수 있는 여성정치조직 모색과 제도적 대안제시를 중심으로 살펴보았다.

터키 문학에 나타난 여성문제-소설 『순수 박물관』속 혼전순결문제를 중심으로-

이난아 한국중동학회 2022 韓國 中東 學會 論叢 Vol.43 No.1

Despite the fact that Turkey adopted modernization and westernization as the Republic's ideology after its establishment and has undergone various social changes, the perception of women's purity has not changed significantly. It regards purity as a valuable treasure that must be preserved prior to marriage, and this perception clearly demonstrates gender discrimination and oppression that only applies to women. Among all of Orhan Pamuk's works published to date, The Museum of Innocence is a novel in which women's issues are addressed seriously in the vast subject of love. This work reveals the contradiction between discrimination and women's perceptions experienced by Turkish women in the 1970s, and it reflects an era in which women are not recognized as autonomous and independent by living individual lives or actively participating in society, and are faithful to husband and child rearing in a compliant and patriarchal society. The conventional wisdom that women who have sex with men without mentioning marriage or hope were also prevalent in the novel's background. Men who are afraid that women will experience pleasure and cling to it as premarital relationships, and women who have premarital relationships but have not married their partners, are chastised as defamed, pitiful women who have been abandoned. Women’s premarital sex is accepted as a religious constraint or moral defect, men, on the other hand, are relatively tolerant of having sex before marriage or meeting other women after marriage. Despite various legal facts in Turkey, women continue to face discrimination in Turkish society as a result of their lack of awareness of women's issues, as well as inhumane old customs and narrow-minded thinking. It could be argued that blaming only women is unjust in Turkey, where honor killings are still carried out on women who have lost their purity or spirit. The problem of discrimination against women in Turkey will have to be improved in the future, recognizing the problems of bad habits and patriarchal society, and only when incorrect customs disappear will men and women be able to live together in an equal society.

『태극학보(太極學報)』의 여성계몽 전략

전지원 부산대학교 인문학연구소 2024 코기토 Vol.- No.103

본고는 『태극학보(太極學報)』가 제시하는 여성계몽의 내용과 그것을 개진하는 방법을 전근대 여성담론의 구성방식과 비교하면서 분석했다. 『태극학보』는 거의 모든 호에서 여성 관련 기사를 수록하고 있고, 한문ㆍ국한문ㆍ한글의 표기방식을 모두 사용하였으며, 개가론ㆍ축첩폐지론ㆍ조혼금지론ㆍ여성교육론ㆍ현모양처론 등 당대의 혹은 그 이후에 전개되는 대부분의 젠더 이슈를 포괄하고 있다. 여성과 관련된 문제를 주요한 사회적 의제로 판단했고 그것을 선도하려는 의도가 있었던 것이다. 『태극학보』가 제시하는 여성담론은 ‘국민/국가’ 담론에 포섭되어있다. 개가와 축첩폐지는 남녀평등과 여성 욕망의 긍정에 대한 문제 제기로써 거론된 것이 아니었고, 조혼금지 역시 조혼으로 인한 여성 학대나 노동의 양상 때문에 거론된 것이 아니었다. 근대적 가정ㆍ국가(사회)에 저해되는 요소로 타파의 대상이 되었을 뿐이다. 여성교육 역시 개인의 성장보다는 가정교육의 주체자로서 훌륭한 국민을 양성하는 현모로 제작하기 위해 강조되었다. 『태극학보』는 여성이 교육을 통해 도덕과 지식을 갖춘 훌륭한 개인이 되고, 혼인을 통한 건강한 가정의 구성원이 되어서 가정교육의 주체로서 국가(사회)에 도움이 되는 자녀를 재생산하는 역할을 해야 한다고 일관되게 주장한다. 전근대 가부장제의 부조리에 해당하는 개가, 축첩, 조혼 풍속에 대한 비판은 여성계몽의 방향에 저해되는 요소에 대한 비판이었지 남녀평등에 대한 본격적인 논의로 제기된 것이 아니었다. 또한 『태극학보』에는 여성을 남성의 성적욕망의 대상으로 타자화하거나 여성에게 음란하거나 무지하다는 부정적인 이미지를 덧씌우는 것과 같은 남존여비로 대표되는 전근대 시기 가부장제의 여성 인식 또한 존재했다. 여성의 역할을 가정이란 공간에 국한시키고 여성에게 허용되는 지식의 범위 자체도 그에 맞게 구획하고 있다는 점에서 전근대 여성에게 요구되었던 역할과 크게 다르지 않고 더불어 여성을 국가(사회) 유지의 수단이 되는 존재로 보고 있음 또한 확인할 수 있다. 하지만 여성을 가정 바깥의 교육의 장으로 유도하고, 건강한 가정의 구성원이자 가정교육의 주체로서 여성의 역할이 곧 국가(사회) 적 역할임을 강조하는 점은 여성의 공간과 영향력의 확장, 그리고 지적 각성의 가능성을 내포하고 있다. 여성필자의 등장 역시 그 자체로 차별성과 혁신성을 보여주는 사례라 할 수 있다. 물론 그 내용은 『태극학보』여성계몽의 방향을 그대로 따르거나 실천한 여성을 구체적으로 보여주는 차원에서 제시된 것으로 보인다. 『태극학보』의 여성계몽의 내용과 전략, 그리고 전근대 여성담론의 비교에서 발견되는 이러한 연속과 변화의 지점이 여성의 근대적 정체성을 만들어가는 과정을 살피는 기준의 하나가 될 수 있을 것이다. This paper analyzed the contents of women’s enlightenment presented by the 『Taekeukhakbo』 and the method of presenting it by comparing it with the composition method of pre-modern women’s discourse. 『Taekeukhakbo』 contains articles related to women in all issues, uses all the notation methods of Chinese, Korean, and Korean. It encompasses most of the gender issues of the time or later, such as the theory of reform, abolition of concubines, prohibition of premature marriage, the theory of women’s education, and the theory of wise women. It can be seen that it was urgent to enlighten women. The women’s discourse presented by 『Taekeukhakbo』 is included in the ‘national’ discourse. The abolition of dogging and concubine was not discussed as a question of gender equality and the affirmation of female desires, and the prohibition of early marriage was not discussed because of female abuse or labor patterns caused by early marriage. It became the object of breaking down as a factor that hindered the modern family and state (society). Women’s education was also emphasized to become the mother-in-law who fosters excellent people as the subject of family education. 『Taekeukhakbo』 consistently argues that women should become excellent individuals with morality and knowledge through education, become members of a healthy family through marriage, and play a role in reproducing children that are helpful to the state (society) as the subject of family education. The criticism of the dog, wedding ceremony, and early marriage customs, which correspond to the absurdity of the premodern patriarchy, was a criticism of the factors that hindered the direction of women’s enlightenment, not raised as a full-fledged discussion of gender equality. In addition, there was also a female perception of the premodern patriarchy represented by male beings, such as otherizing women as objects of male sexual desire or overlapping negative images of obscene or ignorance to women in 『Taekeukhakbo』. It can also be confirmed that women are viewed as a means of maintaining the state (social) and are not much different from the roles required of premodern women in that the role of women is limited to the space of home and the range of knowledge allowed for women is partitioned accordingly. However, the point of inducing women to the field of education outside the home and emphasizing that women’s role as a member of a healthy family and the subject of home education was a national (social) role seems to have implied the expansion of women’s space and influence, and the possibility of intellectual awakening. The emergence of female writers can also be said to be an example of differentiation and innovation in themselves. Of course, the contents seem to have been presented in order to specifically show women who have stated or practiced the direction of female enlightenment 『Taekeukhakbo』. These points of continuity and change found in the content and strategy of 『Taekeukhakbo』’s women’s enlightenment and the comparison of pre-modern women’s discourse could serve as a criterion for examining the process of creating a woman’s modern identity.

독일 나치 시대 여성

백용기 한신대학교 신학사상연구소 2021 신학사상 Vol.- No.192

This paper looks at the history of women in Nazi Germany. How do you understand women from the Nazi era? The study of women from this era is related to general (allgemein) historical descriptions and women’s studies. The discourses of women’s research are divided according to the Periods, and the subjects to be dealt with can be limited. In this paper, women’s issues are discussed in relation to the debate regarding the Nazis, who are the subjects of today’s debate and are directly linked to the present. During the postwar years, many women of the Nazi era internalized the position of innocence (Unschuld) and placed themselves in nonpolitical areas. This paper seeks to understand Nazi women not through an examination of the notions of accomplices and perpetrators, resistors or victims of the Nazi regime, but by looking at these women as ordinary women. In Germany, research into Nazi women can be distinguished by three levels of discourse. The first phase is roughly classified from the early 1970s to the mid- 1980s. At this stage, all women during the Nazi era were considered victims. It was explained that women were not persecuted by the Nazi regime for ethnic, religious or similar reasons. This argument was based on the fact that all women suffered under the Nazi extreme patriarchal structure. Women’s research at this stage was strongly influenced by the politics of the women’s movement. From the mid-1980s, the second stage of research on Nazi women began, where the recognition of women as victims of Nazi domination confronted the theme of women as co-criminals. At the same time, women’s active participation in the Nazi movement was publicized. In women’s studies, the theme of all women’s common feminine identities becomes no longer central, and women are no longer considered simply victims of the Nazi system. This marks the advent of new debates within women’s studies. The third stage of Nazi women’s research began in the 1990s. Women of the Nazi era were no longer placed in the categories of victim or joint criminal, but rather an intermediate step was introduced where the actual behavior of women could be recognized correctly. The question of which discourse played an important role in the role of women in the Nazis and what function the discourse played at that stage of the Nazi era came to the fore. At the center of this stage is research, analysis and investigation of women who were not persecuted. 나치 시대의 여성, 그들을 어떻게 이해할 것인가? 나치 시대 여성 연구는 ‘일반’(allgemein) 역사 서술과 ‘일반’ 여성 연구 등과 관련되어 있다. 그리고 여성 연구의 담론은 시대에 따라 구분되어지고, 다루는 대상도 한정될 수 있다. 본 논문은 나치 논쟁과 관련하여 여성 문제를 다루는데, 이 두 문제는 오늘날의 토론 주제가 되고 있으며, 현재와도 직접 연결되어 있다. 전후 오랫동안 나치 시대 다수의 여성들은 ‘죄 없음’(Unschuld)의 입장을 내면화하고 자신들을 비정치적 영역에 위치시켰다. 본 논문에서는 나치 체제에 대한 저항자나 희생자가 아니라, 일반 여성을 중심으로 공범자나 가해자 테제의 논쟁을 통해 나치 시대 여성을 이해해 보고자 한다. 독일에서 이 논쟁 과정은 세 단계 담론으로 구별할 수 있다. 첫 단계는 대략 1970년대 초에서 1980년대 중반까지로 분류한다. 이 단계에서는 나치 시대 모든 여성을 희생자로 여겼다. 이러한 주장은 모든 여성들이 나치의 극단적인 가부장 구조 아래서 고통받았다는 것을 근거로 하였다. 이 단계에서 여성 연구는 정치적 여성 운동으로부터 강하게 영향을 받았다. 1980년대 중엽에서부터 나치에 대한 여성 연구의 두 번째 단계가 시작되는데, 이 단계에서는 여성을 나치 지배 체제 희생자로 인정하는 것에 대하여 공동 범죄자로서 여성이라는 테제가 대립되었다. 동시에 여성의 나치에 대한 적극적 참여가 공론화되었다. 이 단계의 여성 연구에서는 모든 여성의 공통적인 ‘여성적’ 정체성이라는 주제가 더 이상 중심이 되지 못하였고, 여성을 단순히 나치 지배 체제의 희생자로 여기지도 않았으며, 새로운 주장들로 인해 여성 연구는 더욱 논쟁되었다. 나치 시대 여성 연구에 대한 학문적인 관찰 방법의 세 번째 단계는 1990년대부터 시작된다. 나치 시대 여성은 더 이상 희생자나 혹은 공범자라는 범주 안에 있는 것이 아니라, 오히려 나치 안에서 여성의 실제적 행위가 정당하게 판별될 수 있는 중간 단계가 모색되었다. 나치 안에서 여성 역할과 거기서 어떤 담론 과정이 중요한 역할을 하였는지 그리고 그 담론이 그때그때의 단계에서 어떤 기능을 하였는가라는 물음이 전면에 나타났다. 이 단계에서는 박해받지 않았던 여성들에 대한 연구, 분석 그리고 조사가 중심으로 대두되었다.

Unveiling Women's Agency in Early Christian Leadership, Reclaiming It in Korean Christianity Today

Yu, JungJa Joy 한국실천신학회 2021 신학과 실천 Vol.- No.75

This paper aims to unveil women’s agency in ecclesiastical structure and so many Biblical and historical written records in Early Christianity, reclaiming it in Korean Christianity today. It explores women’s leadership issues through historical consciousness of Roman gender ideology impact on early Christian communities. During the formative period of early Christianity (1st - 5th century), women leaders were present, and carried out ministerial and leadership functions. Yet, accounts of Christian history have largely marginalized the presence and contributions of women, often directly reinforcing the suppression of women’s leadership in pastoral ministry through to the contemporary context. Even though early Christianity was grown in part by the contribution of so many women leaders’ commitment, the church intentionally omitted their participation and/or distorted their roles and images as it developed church structures in ways that have limited women’s leadership and authority, excluding women from ordination and some roles in church ministry. The invisibility of women’s leadership in the historical record can be understood through an examination of the socio-theological-philosophical contexts of gender ideology in Roman society. The dualistic gender hierarchy of the Roman gender ideological system strongly influenced and shaped the patriarchalization of the Christian church as the church began to be institutionalized in the early centuries of its development. Many early church fathers from the 2nd to 5th centuries who were uncomfortable with women’s leadership utilized their writings as a platform to oppress women in ministry. The controversy over the apostleship of Mary Magdalene is one of the exemplary cases illustrating how male leaders in early Christianity attempted to exclude women. Additionally, the church has developed its structure in ways to limit women’s authority, excluding women from ordination and roles in pastoral ministry. With this historical consciousness, it is important to recognize that this oppressive gender ideology continues to maintain the unequal treatment of women leaders in current Korean Christian ministry.