경계 안팎의 여성 조선족 : 삶의 특성과 사회의식

김귀옥 在外韓人學會 2003 在外韓人硏究 Vol.13 No.1

Since 1990s, in the context of post-Cold War globalization, there has been a growing interest among South Korean scholars in studying Korean Diaspora communities. Specifically, as the population of ethnic Korean-Chinese in South Korea increased, so has the scholarship around ethnic Korean-Chinese. However, much of the scholarship done in the area of ethnic Korean-Chinese exclude women, and at most, the subject of Korean-Chinese women appear in the mass media and communication. This study is an attempt to fill the gap by understanding the lives of ethnic Korean-Chinese women living in both sides of the border in the Yanbian Autonomous Region (YAR) in the Northeastern part of China, and in South Korea. The study examines closely the views of Korean-Chinese women on opportunities for economic activities, social consciousness, marriage and divorce, raising children, perspective on education, and the realities of job once they enter the labor market. The field research was carried out from January to July 2003, in South Korea and in the YAR in China, involving 20 interviewees composed of seventeen Korean-Chinese women, two Korean-Chinese men, and one Han-Chinese woman. The ethnic Korean-Chinese community is experiencing rapid changes in their society. Along with the changes, women in the YAR have entered public sphere . in much greater numbers than anytime in the past. Prior to 1978, most women were involved in farming and working in factories, with a small number engaged in cross-border black-market trades. Presently the women have entered in small business ventures in large numbers. The Korean-Chinese women no longer view the work as a source of satisfaction, but a way to earn money, and through maximizing profit, they hope to insure better future for themselves and their children. With the transformation of society, the Korean-Chinese community is facing the problems of low birthrate and the dissolution of a traditional family system. Although the interviewees expect that these problems will be resolved as the economic development further progresses, they argue that there needs to be a governmental policy to solve such a social crisis. On the other hand, the Korean-Chinese women in South Korea are working in unstable service-sector jobs, such as waitresses and maids, to achieve Korean-dream, and return home in glory. Instead, due to the long separation, many of them have lost connections with the family in China, and consequently some have lost the family entirely. In reality, many ethnic Korean-Chinesefamilies are undergoing the dissolution of traditional family (monogamous), yet the women still believes that money will guarantee better future for themselves and their children. The study found that the Korean-Chinese women in the YAR or in South Korea no longer constrict their and their children's future to the geographical area of the Yanbian AR. In the past, the Korean-Chinese women compared themselves to Han Chinese in social upper mobility. The Korean-Chinese women have been exposed to South Koreans and to other ethnic Chinese, hence now they see life potentials beyond borders of the Yanbian AR. The Korean-Chinese women have the potential to continue the Korean-Chinese Diaspora community; they also play a critical role in connecting the Korean-Chinese Diaspora community to the Korean peninsula. The Korean-Chinese women are the transmitter of the knowledge of Korea, and the carrier of cultural-material capital to contribute in developing their community. 1990년대 이래로 세계적 탈냉전 속에서 한국학계에서도 한민족 다이아스포라에 관심을 갖기 시작하였다. 특히 중국의 조선족들의 한국 방문이 늘어나면서 조선족 관련 연구성과물도 꽤 축적되었다. 그런데 한국 사회에서 맹렬히 활동하고 있는 조선족 여성은 한국 사회에서 대중매체에 주로 등장할 뿐, 학문적으로 다뤄지지 않았다. 이 글에서는 급변하는 연변 조선족 사회와 한국 사회에서 조선족 여성들의 사회적 진출상, 직업관, 결혼 및 이혼관, 자녀 양육과 교육관, 사회관과 현실을 살펴보면서 조선족 여성의 특성을 발견하고자 한다. 이러한 연구 목적 하에 2003년 1월부터 7월까지 한국와 연변 현지조사에서 20여명의 조선족 여성(남성 2명, 한족여성 1명 포함)을 심층면접 조사하였다. 연변지역의 조선족 여성들은 과거 어느 때보다도 열심히 사회활동을 하고 있다. 대표적인 분야가 자영업부문이다. 1978년 전에도 대부분의 여성들은 농사를 짓는다거나 공장일을 하고, 소수의 여성들은 북한을 상대로 '상대밀무역' 을 하였다. 그러나 이제 그들은 일 자체에서 성취감을 느끼는 것이 아니라, 이윤 추구에 관심을 갖고 있다. 보다 큰 경제적 이윤을 통해 자신의 미래를 보장받고, 자녀 교육에게 양질의 교육을 주고자 한다. 최근 조선족 여성의 저출산문제나 가족해체 문제에 대해서 심각하게 생각되고 있다. 현재의 저출산 문제가 경제 발전에 따라 차츰 정상화를 찾으리라고 기대하고 있으나, 국가적-사회적 정책과 노력이 따라야 한다고 인식하고 있다. 한편 한국에 거주하고 있는 조선족 여성들은 금의환향의 꿈을 꾸면서 과거에는 경험한 적이 없는 '식당종업원', '식모살이'. '파출부' 와 같은 거칠고 불안정한 서비스직종의 일을 감수하고 있다. 한국의 장기 체류에 의해 정국의 가족과 단절되거나 가족 해체의 위기에 처한 여성들도 적지 않다. 사실상 많은 가족들이 자신의 희망과 상관없이 일부일처제 가족의 해체를 겪고 있다. 그런 속에서도 그들은 더 많은 돈이 자신이나 자식에게 더 나은 삶을 보장해줄 수 있다고 믿고 있다. 그리고 대부분의 연변의 조선족 여성들이나 한국의 조선족 여성들은 자신이나 후세의 미래를 과거처럼 연변 조선족 사회에 한정시키지는 않는 것으로 보인다. 그들은 중국의 개혁-개방 시대를 맞아 한국인을 만났을 뿐만 아니라, 다민족으로 이루어진 중국인과도 만났다. 조선족 여성들은 현재 조선족 공동체뿐만 아니라 미래의 조선족 공동체를 잇고 조선족 공동체와 한반도를 이어나갈 사람이다. 그들은 한국에서 획득한정보와 기술, 자원을 가지고 조선족 공동체를 발전시키는데 중요하게 활용하게 될 주체이다.

조선시대 여성글쓰기에 대한 사대부남성의 인식과 표기방식

권정원(Kwon, Jung Won) 동양한문학회(구 부산한문학회) 2015 동양한문학연구 Vol.41 No.-

조선시대 여성의 글쓰기[문학창작활동]에 대한 사대부남성들의 평가는 대체로 부정적이었다. 여성의 글쓰기, 즉 문자를 통한 욕망의 표출에 대한 부정이라면, 그것이 한문이든 언문이든 표기방식과 무관하게 평가되어야 한다. 하지만 실제의 경우는 다르다. 여성의 한문글쓰기가 ‘문학 활동 자체가 여성의 일이 아니라’는 이유로 강력하게 비난받은 것과는 달리, 여성의 언문글쓰기에 대한 제재는 거의 없었다. 이는 사대부 남성들의 한문과 언문이라는 표기방식에 대한 인식에 기인한 것이다. 한문은 중세보편문화의 상징이자, 상층 남성들의 전유물이었다. 사대부 남성들은 이를 통해 유교적 사상과 학문을 專有하였고, 이러한 문자사용 능력은 사회적 권위와 신분을 보장하는 상징이 되었다. 세종의 훈민정음 창제 이후 한문과 언문이라는 이중 문자를 사용해야 했지만, 사대부남성들의 세계를 유지시키는 문자는 한문이었다. 사대부남성에게 언문은 ‘여항의 비속한 말’, ‘야비하고 상스러운 무익한 글자’이며 ‘한낱 신기한 기예’에 불과했다. 사대부남성에게 한문은 상층의 문화를 대변하는 우월한 것이었고, 언문은 하층의 문화를 드러내는 열등한 것이었다. 이러한 표기방식에 대한 인식은 성리학적 이데올로기와 맞물려 ‘남성:여성=상:하=한문:언문=우월:열등’이라는 인식을 가져왔다. 따라서 여성이 언문을 사용하여 문학 활동을 하는 것에는 거부감이 없었지만, 여성이 상층 남성의 전유물인 한문을 공유한다는 사실에 대한 불편함이 여성의 한문글쓰기에 대한 부정적 시각으로 나타난 것이다. 이러한 여성의 한문글쓰기에 대한 부정적 시각은 여성의 글쓰기 활동 자체를 제지하는 요인으로 작용하였다. 여성들은 한문을 안다는 사실을 드러내길 꺼렸고, 시문 창작을 하거나 문집을 발간하더라도 죽기 전에 스스로 불태우는 행위를 서슴지 않았다. 결국 사대부 남성의 여성 한문글쓰기에 대한 경계와 비판은 여성 스스로가 언문이라는 표기방식을 채택하도록 하는한 요인으로 작용했던 것이다. Gentry men's evaluation of women's writing in the Joseon Dynasty period was negative in general. If the negative evaluation is the negation of women's writing, that is, the expression of desires through letters, women's writing should have been evaluated regardless of transcriptional methods, that is, Chinese classics or Hangul. However, it was not the case in the reality. Unlike women's Chinese classics writing that was severly criticized for the reason that ‘Literature activities per se are none of women's business’, women's Hangul writing was hardly restrained. This is due to gentry men's perception of the transcriptional methods; Chinese classics and Hangul. Chinese classics was the symbol of medieval universal culture and an exclusive property of upper class men. Gentry men exclusively owned Confucian ideas and learning through Chinese classics and the ability to use these characters became a symbol that guaranteed social authority and status. Although they had to use two characters; Chinese classics and Hangul after the creation of the Hangul by king Sejong, the characters that maintained gentry men's world were Chinese classics. To gentry men, the Hangul was just ‘an abusive language in the country’, ‘indecent words of middle class communities’ and ‘a novel art.’ To gentry men, Chinese classics was a superior thing that represented upper class' culture and Hangul was an inferior thing that revealed lower class' culture. This perception of transcriptional methods interlocked with neo-Confucian ideology to bring about the perception that men:women=top:bottom=Chinese classics:Hangul=superior:inferior. Therefore, although there was no repulsion against women's literature activities using Hangul, gentry men's inconvenience about the fact that women shared Chinese classics that was an exclusive property of upper class men appeared as negative views of women's writing in Chinese classics. These negative views of women's writing in Chinese classics acted as a factor that restrained women's writing activities perse. Women were unwilling to reveal the fact that they knew Chinese classics and even if they created poetry and prose or published a collection of works, they were unserved in burning it before they died. Eventually, gentry men's vigilance and criticism against women's writing in Chinese classics acted as a factor that made women adopt the transcriptional method termed Hangul by themselves.

현대중국 영화 속의 여성

박정희 한국중국현대문학학회 2004 中國現代文學 Vol.0 No.30

Women in modern Chinese movies Park, Jeong HeeIn modern Chinese cultural history, the subject of 'women' is a social and cultural concept that is covered or revealed continually or covered by radicals. It is to examine the image of Chinese women in the public culture in the course of establishing national country in the 20th century. The cultural concept of Chinese women doesn't show the women themselves but they are refigured with image. In the era of Mao, from 1950s to 1970s, women acquired their political and social rights and became the principal body that has equal right with the men in national country. But in the cultural area women are still repressed and discriminated. As they stood with the concept that 'women and men are equal' in historic stage, they faced the sate of 'no sex'. They weren't able to express their special existence and mental predicament. After 1980s, women started to escape from 'no sex' concept and recognized the difference of sexes. They started to express their stories. They don't see the image in public culture as the reality of women. They don't just reflect the difference of sexes. They focus on what structures the difference of sexes. They have to explain how the cultural images produce the image of 'women' and make the difference of sexes and how men can govern the women. With the tools of analysis, we can explain the meaning of modern Chinese 'women' that are expressed with variety of images. We can understand how these meanings are related to the other symbols in a ideology. It will show how modern Chinese 'women' can be revived as an image.

From Female Overseas Students to the Chinese Empire Ladies Reform Association: Chinese Women in the Americas 1890-1920(从女留学生 到女保皇党:清末民初在美洲的中国女性)

Chen yan 한국여성사학회 2017 여성과 역사 Vol.0 No.27

Chinese women immigrated from south China to the Americas (including North and South America) accompanying Chinese male workers (Ku-li, railway workers) to explore the west of America. In the pioneer period most of them were employed in the sex industry, with the exception of a few worker’s wives. This article focuses on the pioneer generation of Chinese immigrant women including Kang Tongbi, Xue Jingqin, Ye Meirong, and He Huizheng to explore their multi-faceted study abroad life as well as their sisterhood and networks in China, North America and South America. Kang Tongbi, the second daughter of Kang Youwei, the leader of Chinese Reform Movement, followed her father’s instructions to “take trips to Europe and the Americas, deliver speeches on national affairs, and pioneer feminist movements” for Chinese women. She established the Chinese Empire Ladies Reform Association in the Americas. It was the first Chinese women’s political organization in the history of both China and the Chinese diaspora. After Kang Tongbi left Victoria, Canada in late May of 1903, she used the Chinese Empire Ladies Reform Association in Victoria as a model and established similar organizations in Vancouver and New Westminster as well as a dozen American cities, including Seattle, Portland, San Francisco, Chicago, and New York. The Chinese Empire Ladies Reform Association branches constitute an important part of feminist organization in the Chinese diaspora. More than ever before, we need to encourage young women to influence and change the world bravely, and this is definitely what whose Chinese overseas women, female students fighting for in the late Qing and early Republican China. 维新运动前后,以“中国女学堂”和『女学报』的兴办为标志,中国兴起了妇女运动的一波高潮;但是戊戌变法失败后,维新派的妇女解放事业似乎也戛然而止,全面凋敝了。本文作者在偶然间发现了上海朵云轩拍卖公司公开拍卖的“康同璧旧藏康有为与保皇会文献”,揭开了清末民初在美洲大陆的中国女性的历史篇章。中国妇女移民美国伴随着中国男人参与开发美国西部的浪潮,早期赴美的中国女子多远涉重洋被卖为娼妓,只有少数的劳工妻子。但是到了康同璧和她的女伴们在美国学习生活的时代,局面大有改观。从这批拍卖文物中,更是可喜地发现了在美洲成立的第一个中国的女性政党——女保皇会的宝贵史料。女保皇会不只意在“保皇”,更是中国的女华侨与女留学生们开拓女权运动的姊妹团体,女保皇会的成立壮大也绝不只是因为康同璧来到北美,而是很多华侨女性共同努力的结果。

한국과 중국 대도시 여성소비자의 녹색소비행동 비교연구

이하늘(Lee, Ha Nul),정순희(Jung, Soon Hee),신민경(Shin, Min Kyung) 한국소비문화학회 2011 소비문화연구 Vol.14 No.4

녹색소비행동에 대한 전세계적인 관심이 급증되고 있지만 아직까지 미국과 서유럽에 비해 아시아 지역의 관심은 미비한 편이며 이와 관련된 연구는 미국과 유럽에 비해 그리 많지 않다. 그렇기 때문에 아시아 소비자들의 녹색소비행동을 분석하여 올바른 녹색소비를 유도하는 것은 해당 지역의 국민들뿐만 아니라 전세계적으로 환경문제를 해결하는데 도움이 될 수 있을 것이다. 특히 아시아 국가 중 세계경제포럼(WEF)이 평가하는 환경성과지수(EPI)에서 1990˜2004년 온실가스 증가율 1위이자 온실가스 배출 10위인 한국과 지난 30년 동안 연평균 10%에 이르는 고도성장이 진행되어 심각한 환경문제에 직면한 중국에 거주하는 각 국의 소비자들의 녹색소비 행동을 살펴보는 것은 필요하다. 본 연구에서는 서울과 베이징에 거주하는 20˜30대 여성소비자를 대상으로 한국은 총 201부, 중국은 총 100부로 설문조사를 실시하여 최종적으로 292부를 분석에 사용하였다. 사회적 지위 향상과 함께 구매력까지 갖추게 된 여성소비자를 비교·분석하는 것은 향후 녹색소비와 시장의 흐름을 예상하고 이를 바람직한 방향으로 이끄는데 중요하다고 판단한다. 본 연구 결과, 한국 여성소비자가 중국 여성소비자에 비해 환경지식과 태도는 높았지만 녹색소비행동 수준은 낮은 것으로 나타났다. 한국과 중국 여성소비자의 녹색소비행동에 미치는 영향요인은 한국 여성소비자의 경우 녹색소비교육 참여의향이 높을수록 소비측면의 녹색행동을 더 잘하는 것으로 나타났고, 중국 여성소비자의 경우 녹색소비교육 참여의향이 높을수록 사용측면의 녹색행동을 더 잘하는 것으로 나타났다. It is often assumed that individuals who are knowledgeable and concerned about the environment will engage in green consumption behavior. Environmental problems in Korea and China are intensifying and it is vital to evaluate the environmental knowledge, attitudes and behaviors. The purpose of this research was to compare green consumption behavior and related factors between Korean and Chinese women. Based on a survey with 292 women (200 Koreans and 92 Chinese), differences and similarities in green consumption behaviors and related factors were identified. First, Korean women possessed high levels of environmental knowledge and positive environment attitude than Chinese women. However, Chinese women showed more green consumption behavior than Korean Women. Second, Korean women those who has lower environmental knowledge were better in green consumption behavior than those who has higher environmental knowledge. Despite the environmental knowledge level, there was no statistically significant difference in Chinese women's green consumption behavior. Also there was no statistically significant different in Korean and Chinese women's green consumption behavior according to environment attitude. Korean women those who possessed high levels of environmental knowledge and positive environment attitude than Chinese women showed less green consumption behavior than that of Chinese Women. Finally, Korean women those who likes to participate in green consumption education have impact on green consumption behavior. By contrast, there was no factor which impact on Chinese women's green consumption behavior.

한국과 중국 20대 여성의 브래지어 착용 및 구매실태 조사

정유쉔 ( Yu Xuan Cheng ),어미경 ( Mi Kyung Uh ) 복식문화학회 2015 服飾文化硏究 Vol.23 No.2

The purpose of this study is to survey the wearing and purchasing situation related to brassieres between Korean and Chinese women and to analyze the differences among them. This study utilized a survey targeting 397 women in their 20``s in Korea and China. The results were as follows: First, Korean women considered that their breasts are conical in shape, whereas Chinese women considered their breasts to have a flat shape. With regard to breast size, those of Chinese women are larger than those of Korean women. Moreover, Chinese women expressed a high rate of dissatisfaction with their breasts. Second, regarding the wearing condition of brassieres, while Korean women expected their brassiere to converge their breasts to the center, Chinese women expected their brassiere to support the breasts. It was found that many of them were dissatisfied with the shoulder straps and the center front wire. Third, in the results pertaining to the purchasing brassieres, although both Korean and Chinese Women mainly visited brand name stores to buy brassieres, compared with Chinese women, Korean women prefer to shop at home to buy the brassieres. In addition, they considered the compensation effect, size, activity, fabric and fit as the most important selection criteria when purchasing a brassiere.

1920~30년대 근대 척독집 소재 여성 서간에 나타난 젠더 의식과 그 의미

홍인숙 동양고전학회 2014 東洋古典硏究 Vol.0 No.56

본 논문은 1920~30년대 근대 척독집에 실려 있는 여성 서간문의 자료 상황을 정리하여 제시하고, 척독집 소재 여성 서간문에 나타난 젠더 의식의 특징적 양상을 분석하였다. 이를 위해 20~30년대 대표적인 척독집 다섯 종에 실려 있는 여성 서간 55편의 자료 상황을 정리하여, 서간의 대상이 주 로 가문의 ‘남성’이고 ‘답서’의 형태라는 점을 지적하였다. 이는 척독집 저자들이 여성의 한문 서 간을 주도적인 의사소통의 매체로써보다는 남성과의 피할 수 없는 소통의 필요 상황에 대응하게 하기 위한 수단으로 인식하고 있다고 보았다. 척독집 내 여성 서간에 나타난 젠더 의식의 양상은 첫째, 여성들을 가족 내적 위치와 역할로 호명 하고 재설정함으로써 전통적인 성별 질서를 재확인하고 있다는 것이다. 두 번째 젠더 의식의 양 상은 근대적 젠더 질서를 반영한 듯한 여성 학업 소재가 실상 매우 제한적이고 회의적인 시선 하 에서 언급되고 있다는 것이다. 세 번째 젠더 의식의 특징적 양상은 척독 소재 여성 서간에서 유독 ‘경제 활동에 대한 훈계’라는 모티프가 두드러진다는 점이며, 이러한 설정은 척독집 저자들이 생 계 유지와 가계 관리의 책무를 여성에게 전가하는 한 방편이라고 보았다. 척독집의 여성 서간은 근대 여성 한문 글쓰기의 가능성을 보여준다는 점에서 주목되는 자료이지 만, 본고의 분석에 따르면 철저히 남성중심적 상상력 안에서 재단된 여성 형상과 여성 글쓰기를 보여주는 텍스트이다. 즉 여성 서간 텍스트는 척독집 자료군의 보수적 회귀성을 더 선명하게 읽 어볼 수 있게 하는 의의를 가진다. The purpose of this paper was to introduce the material status of women's epistolary literature published in modern study materials for writing letters in Chinese in 1920~30s and analyze gender consciousness shown in them. To this end, five kinds of representative modern study materials for writing letters in Chinese in 1920~30s were selected and 55 women's letters published in them were summarized. Through this, it was pointed out that the subjects of women's epistolary literature are mainly ‘males’ of families and the form of ‘reply.’ This implies that the authors of modern study materials for writing letters in Chinese recognized women's Chinese letters as a secondary means to prepare for inevitable communication with men rather than the leading medium of communication. The first aspect of gender consciousness shown in women's epistolary in modern study materials for writing letters in Chinese is to reaffirm the traditional gender order by calling and resetting women as the position and role in the family. The second aspect of gender consciousness is that female education materials which seemed to reflect the modern gender order are actually mentioned under the very skeptical view. The third characteristic aspect of gender consciousness is that the motif of ‘discipline about economic activity' is only noticeable in women's epistolary published in modern study materials for writing letters. This setting was regarded as a means that the authors of modern study materials for writing letters in Chinese transferred the responsibilities of maintaining livelihood and managing household to women. Women's epistolary in modern study materials for writing letters in Chinese is the material which is noticeable in terms of showing the possibility of female Chinese Writing in modern times but according to the analysis of this paper, it is the text showing female form and women’s writing judged within thoroughly male-centered imagination. That is, women's epistle text has a significance that allows us to read conservative reentry of modern study materials for writing letters in Chinese more clearly.

Understanding the High Rates of Unmarried Chinese-Vietnamese Women

Le Thanh Sang,Vu Thi Thu Thanh 숙명여자대학교 아시아여성연구원 2019 Asian Women Vol.35 No.1

While most Vietnamese women in Vietnam are married by the time they reach twenty-five years of age, there has been a prevalent phenomenon of ethnic Chinese women in Vietnam remaining single into their thirties and forties. Some studies have pointed out the determinants of delayed and non-marriage among women, such as a higher level of education, financial independence, and individualism. However, these factors do not principally affect unmarried Chinese women in Vietnam. This study of single Chinese women in a community in Southwest Vietnam (Cai Rang) shows that the massive waves of Chinese emigrants after the liberation of South Vietnam in 1975, together with the rules of patriarchy, the collapse of match-making based marriage, and the increased number of Chinese men in inter-ethnic marriages, have had a strong influence on the non-marriage status of Chinese women. Since the reform era of Vietnam began in 1986, the processes of urbanization and integration of the Chinese with the dominant ethnic group, the Kinh, has created different marital opportunities for Chinese men and women. However, women born in the pre-reform era maintain the same conception and lifestyle of traditional Chinese women and, therefore, have less of a chance to marry.

中国文学作品の中の「慰安婦」像及び現実への批判

顧令儀 한국외국어대학교 일본연구소 2019 日本硏究 Vol.0 No.82

In discussing the issue of “comfort women”, the lack of historical material has remained an unavoidable topic in the historical community up to now. Moreover, the memory and testimony of the parties involved can not be cited as historical evidence in traditional historical circles, which makes the issue of “comfort women” controversial in East Asia, especially in Korea and Japan. Given these circumstances, this paper starts with the contemporary Chinese literary works and demonstrates the multiple pains suffered by "comfort women" in reality through the validation of the Chinese "comfort women" in the novel and the analysis of their injuries. The subject of this paper is Ye Guangqin's novel Mist published in 2003. In the book, "comfort woman" Zhang Gaoshi suffered not only the sexual violence of the Japanese army, but also discrimination, sexual harassment, and utilization from the local villagers. In addition, modern Japanese people's arrogance, indifference and disrespect on the issue of the Chinese “comfort women” caused multiple injuries to "comfort woman" Zhang Gaoshi. This paper compares the experiences of “comfort woman” Zhang Gaoshi in Mist with those of Chinese “comfort women” in reality. It can be said that the life of “comfort woman” Zhang Gaoshi is to some extent a miniature of the lives of Chinese “comfort women”. While restoring the experience of “comfort women” in China, this article provides us with an opportunity to think and reflect. For “comfort women”, Japanese sexual violence is the origin of multiple injuries which subsequently brings additional harm to them. Everyone who participates in this process may become a new oppressor either consciously or unconsciously. So when we discuss the issue of “comfort women”, we may explore it from more perspectives.

조선후기 전가부(田家婦)를 소재로 한 한시에 나타난 여성의 태도

정한기 ( Han Gi Jeong ) 전북대학교 인문학연구소 2015 건지인문학 Vol.14 No.-

In this thesis, I aim at investigation at the women``s attitude in the late Joseon Dynasty chinese poetry with the farm women. The result is as follows. The women``s attitude in the chinese poetry with the farm women : There are two kind works in chinese poetry with the farm women. The first kind works is that the farm women go through hardships being formed by society-contradiction. The second kind works is that the farm women go through hardships being formed by hard labor in the parent-in-law``s house. The woman speaker``s attitude in the first kind works is that the woman speaker contradistinguish oneself being poor in spite of laboring toilsomely with other people no laboring. The woman speaker``s attitude in the second kind works is that the woman speaker contradistinguish oneself laboring toilsomely with other people no laboring. The woman speaker``s attitude appears in eighteen century works. The mean of the women``s attitude : The woman speaker in folk song think that she can not overcome the toilsome labor. And the woman speaker contradistinguish oneself laboring toilsomely with other people no laboring. Through these facts, I conclude that the women``s attitude in the chinese poetry with the farm women is similar to the women``s attitude in folk song. The women``s attitude in folk song is accepted in eighteen century works. So the women``s attitude play the role of intensifying the theme and revealing realistically the people emotion in eighteen century works.