신사임당 담론의 재해석과 교육적 함의 = Reinterpretation and Educational Implications of Shin Saimdang Discussion

다국어 초록 (Multilingual Abstract)

Shin Saimdang(1504-1551), a leading female figure in korea, faced strong opposition from the Ministry of Gender Equality and Family when it was mentioned as 50,000 won in 2007. The image of Shin Saimdang, which is known to the public, reflects the ideology of the male ruling class and is expected to contribute again to the justification and consolidation of male and female roles based on male-centered ruling ideology if Shin becomes the only female monetary figure.
However, the Bank of Korea said, "We look forward to raising awareness of gender equality in our society, positively contributing to women's social participation, reflecting the spirit of the times that value culture, and evoking the importance of education and family through educational achievement using children's talents."
The Bank of Korea added that it hopes this will serve as an opportunity to reconsider the perception of the new party. However, it is questionable whether the new party figures are appropriate to raise awareness of gender equality in our society, as the Bank of Korea said, and how many proposals have been made to review the new party more than 20 years later.
In a social atmosphere where the success of children's entrance exams is still recognized as an important role for mothers, Shin Saimdang, the only female figure on the currency, serves as a symbol of modern women's oppression. However, this is far from what Shin Saimdang really is, and it is a recognition that should be liquidated from its historical figure.
Rethinking the misperception of Shin Saimdang can help solve various problems in modern women's and children's education. Therefore, in this paper, we reevaluated and re-established our perception based on records from the time Shin Saimdang lived.
First of all, in this paper, we looked at the changes in the image of Shin Saimdang, which was created over the 5th century. Shin Saimdang, which was recorded as a 'painter' of the time, was transformed into 'a wise mother', 'a good wife', and 'a perfect woman' during the 5th century after his death.
The prestigious four godfathers of the time, when Shin Saimdang was still alive, recognized her as a painter of landscape paintings and grapes with the same artistry as a male artist and left records. In a time when she was usually called someone's wife, she was recorded as a painter in her own name. Records at the time only showed her as a painter, and no one could find ‘a mother’.
Later, when his son Yulgok gained fame as a great scholar, Shin Saimdang was reborn as a wise mother by his disciples. Shin Saimdang was also transformed into a wise mother in order to raise Yulgok to establish the status of the school and maintain power.
In the modern period, she was shaped as a new woman educated as a basis for the necessity of women's education, and on the other hand, as a wise mother. After liberation, she was shaped as a typical wise mother at the national level to rebuild national culture and emphasized as a role model for women at the national level.
As such, the representation of Shin Saimdang over the five centuries changed according to the social context of the time, and the image of Shin Saimdang was linked according to political demands.
The history of Shin Saimdang discourse was a kind of gender politics that required women to perform well as mothers and wives in the home. Therefore, in the next chapter, we examined the image of Shin Saimdang's wise mother, good wife, and perfect woman as illusions.
First, looking at the image of a wise mother, Shin Saimdang's mother was not found in the records at the time of survival. Even in the Seonbi Haengjang of Yulgok, his son, it was a record of a human being as a gentleman as an artist, not as a mother. This was an image created later by Yulgok's disciples to emphasize the role of women as mothers after liberation by the necessity of children's education in the modern era.
The appearance of a good wife was also an illusion. When Shin Saimdang survived, there were no terms. This was also an illusion created by a male-centered ruling ideology that sought to play the role of women under male control.
The perfect woman is also far from the reality of Shin Saimdang. It was a life that was far from a superwoman who overcame all difficulties and was perfect in everything. By accurately recognizing the illusion of Shin Saimdang's image, Shin Saimdang should no longer function as a tool to suppress women.
Even if Shin Saimdang was not a wise mother or a perfect woman, she remains a great enough person. It is also noteworthy that she made her name as a painter equal to that of men in the Joseon Dynasty, when women's lives were severely restricted, and that she was the mother of a great character named Yulgok. Her life, a mother of four sons and three daughters, a daughter-in-law who did her father's duties, and a daughter-in-law who did not give up her artistry, can give meaningful implications to modern women today.
Thus, rather than the Shin Saimdang discourse created by gender politics over the past five centuries, we looked for meaningful implications for the education of modern women and children in the appearance of Shin Saimdang, which is closer to reality. As a mother of seven siblings and an artist, the wisdom of her life in harmony was as follows.
First, she was a being who did her job silently without giving up her artistic talent before being a great mother, and she wished to exist as a gentleman rather than as a mother. Even if she didn't try hard as a mother, such aspects would have been an education for her children.
The historical fact that Shin Saimdang, who has existed as the epitome of "mother" as a devoted image in her children's education, lived a life recorded as a "painter" of the time, and that Shin Saimdang decided and practiced a life that was aimed at becoming a gentleman by itself. It tells us that modern mothers should focus on their lives and manage their lives well rather than interfering with and monitoring their children's every move. If that happens, the family education of seeing your children will naturally be realized.
Delivering Shin Saimdang's way of life, which is not a "mother who manages her children" but a "mother who lives well" home education, to modern women through parent education, can help solve the problem of career disconnection of modern women and conflicts between parents and children caused by overheated educational zeal. Of course, it is more urgent and important to provide practical support at the national and social level, but the re-establishment of possible perception at the individual level will also be meaningful.
Second, the Shin Saimdang family's values were a culture that pursued the essence. Their lives, which can be inferred from the lives of Shin Saimdang's father Shin Myeong-hwa and son Yulgok, were more fundamental values, such as acceptance, learning, family, and art, rather than a life that sought after the rise or fall of the world. We can see what the future holds for Korean society, which has always been at the top of suicide rates in the current educational world, where moral education is neglected and only knowledge education is focused.
In the modern world of capitalism and materialism, knowledge education is emphasized only, and character and morality education are increasingly being neglected both at school and at home. However, the most important thing in life is the formation of a healthy individual's identity and morality, as well as the formation of relationships with people living together. Through the appearance of Shin Saimdang's family, we can convey that what is important in life is not just the rise and success, but the essential value of life, and the importance of happiness that comes from relationships with people we live with.
Finally, we explored the appearance of home education, which is more important in the crisis of the collapse of modern public education and the dissolution of the family. The family is the primary institution for raising moral personality, and humans are decisively influenced by the parenting style and interaction relationship at home, the lifestyle and environmental climate of the family, etc.
The filial piety was prominent throughout the three generations of the Shin Saimdang family. Shin Myeong-hwa and Shin Saimdang held funerals with sincerity when their parents died, and Yulgok practiced filial piety not only to the parents who gave birth to her, but also to her adoptive mother, who is famous for her misdeeds. In addition, Shin's children showed extraordinary brotherhood. The emphasis on filial piety needs to be recognized as the most important thing for a family to function, not as an outdated old idea. The birth of great men like Yulgok is attributed to the essential values that the Shin Saimdang family considers most important in studying abroad and the importance of practicing filial piety.
Finally, we looked at how Shin Saimdang, a person who is familiar and meaningful enough for Koreans to be selected as a monetary figure, is treated in textbooks used for students' learning. In addition, since Shin Saimdang was selected as a monetary figure, the scope of textbooks was somewhat narrow, so I wondered how Shin Saimdang and her discourse could be used educationally in textbooks in the future.
Prior to the 2009 revision, Shin's biography was presented in the National Moral Textbook. However, as the biography mainly depicts a wise mother and a good wife rather than an artist, the typical image of the country, which was emphasized in the 1970s, has been maintained. In the textbooks after the 2009 revision, he became more prominent as a person with inner beauty rather than a wise mother and a good wife, and in the textbooks after the 2022 revision, his image as an artist was more prominent. However, during his lifetime, he drew landscape paintings and grapes, which were mostly recorded as insect painters in the textbooks.
We also looked at how Shin Saimdang, who wields influence over students as a character in money, can be used in future textbooks. Shin Saimdang is a person who lived a life recorded as an 'painter' rather than a mother or wife of a person with an independent will to live, such as setting her own name, at a time when women's social activities were limited. This can be used in units related to morality subjects. Modern women's education is suitable as an example of someone who has lived with subjectivity or who has set life goals.
He was also a painter who painted landscape paintings and fresh grapes that boasted divine writing skills, rather than a painter who drew small grass and insect paintings as suggested in current 50,000 won bills or art textbooks. Therefore, it is necessary to present them as landscape and grape painting artists in future art textbooks.
Lastly, Shin Saimdang's history of discourse created during the 5th century after death is as significant as its substance. Students can learn how and why the history of Shin Saimdang discourse was created by examining it. Shin Saimdang has been consumed as if her truths and other contents were true, unlike other famous figures. This means that Shin Saimdang was imaged and disseminated in the way they wanted by the political and social leaders of the time. Therefore, the history of Shin Saimdang discourse can be an important material for grasping the needs of the time, and it will be possible to understand how a female figure's image changes according to the needs of the contemporary ruling class and is used for women's education, and in the process, learn how to view history. In other words, Shin Saimdang can be an important learning resource for critical history education and gender equality education.
Shin Saimdang, which was once imprinted as a great 'mother' and limited the status of women to the home, was recognized as a female model that should be discarded. However, not only in the past, but also in modern times, the speciality and importance of the existence of a mother cannot be overlooked. Feminists claim that in patriarchy, motherhood is the same word as sacrifice, and that women have been sacred and forced to make sacrifices. However, a woman's existence as a mother is special and noble in itself before sanctification or coercion, and the existence of a mother can mean a lot to the mother's children, just like heaven. Also, once you become a mother, you cannot avoid that role. Therefore, it is no longer necessary to view the role of motherhood as a female oppressive, so-called model that must be discarded, but as a virtue of fostering humans that reveals the most precious human emotions. And it is necessary to find helpful values in the life of Shin Saimdang, which harmonizes its motherhood and identity as an independent subject.
Today, we can no longer live with fixed gender roles alone. Now, both women and men are facing the task of choosing and integrating roles according to their life circumstances, away from traditional gender roles. We can talk about a person's quality of life according to the degree of integrated achievement of these tasks. In that sense, Shin's life can be a good example for both men and women today, as she has shown her ability to integrate various life roles that no one has ever shown. We also need to no longer see the role of motherhood as a female oppressive model that should be abandoned, but as a virtue of human development that reveals human beings' most precious emotions. In addition, it is necessary to find useful values in Shin Saimdang's life, where motherhood and identity as independent subjects are harmonized.
Shin Saimdang should be recognized again as a person who lived a life recorded as a "painter" during the Joseon Dynasty, despite being the mother of seven siblings and the daughter-in-law of a family in the Joseon Dynasty, rather than the epitome of an outdated mother who suppressed women. In addition, with the results of her children's entrance exams serving as the mother's life report card and both the mother and the child falling into pain, Shin's appearance could shape a healthier family culture and suggest a desirable direction for her children's education. With a widespread awareness of Shin, who aimed for the essential values of life by striving to blossom her talents, and many people still remember Shin as "the epitome of the current mother-in-law who succeeded in educating her children," I hope that a new perception of Shin will spread. In the future, it will be meaningful to study the historical figures of Shin Saimdang more accurately and understand what the history of the discourse suggests.

목차 (Table of Contents)

• Ⅰ. 서론 1
• 1. 연구의 필요성 1
• 1) 신사임당 담론과 논란 1
• 2) 과열된 교육열과 신사임당 4
• 2. 연구 주제 6
• Ⅱ. 신사임당 담론의 변천사 8
• 1. 생존 당시 화가였던 신사임당 8
• 2. 율곡의 제자들에 의한 이미지 변신 14
• 1) 화가에서 율곡의 어머니로 변화 14
• 2) 산수 화가에서 초충 화가로 변화 21
• 3. 근대에서 일제강점기의 이미지 변화 25
• 1) 교육받은 여성으로서 현모양처 25
• 2) 군국의 어머니, 총후부인 이미지 31
• 4. 해방 후에서 1980년대의 이미지 변화 33
• 1) 국가가 권장하는 전형적인 현모양처 33
• 2) 여성단체가 창조한 슈퍼우먼, 초여인 37
• Ⅲ. 신사임당에 대한 재인식 40
• 1. 자녀 교육에 탁월한 어머니라는 허상 40
• 1) 18세기에 시작된 어머니 이미지 40
• 2) 근대에서 현대까지 신사임당의 어머니 담론 44
• 2. 어리석은 남편을 이끈 양처라는 허상 49
• 1) 근대에 만들어진 '양처'의 개념 49
• 2) 신사임당 부부의 실제 모습 53
• 3. '슈퍼우먼, 초여인'이라는 허상 60
• 1) 명문가 친정집안과 어머니의 존재 62
• 2) 온갖 어려움을 극복한 이미지의 허상 66
• Ⅳ. 신사임당에게서 찾는 가정교육 방법 69
• 1. 본보이기의 가정교육 72
• 1) 각자의 일을 하는 가정 72
• 2) 군자로서의 삶에 대한 지향 76
• 2. 본질적인 가치에 대한 추구 80
• 3. 화목한 가정문화의 형성 87
• 1) 가족애로 이루어진 가정 89
• 2) 각 가정의 문화 형성 96
• Ⅴ. 교과서에서 신사임당 분석 및 활용 방안 99
• 1. 현행 교과서에서 신사임당 모습 분석 99
• 1) 2009 개정 이전 국정 교과서 99
• 2) 2009, 2022 개정 이후 교과서 102
• 2. 신사임당의 교육적 활용 방안 106
• 1) 역사 교과서 106
• 2) 도덕 교과서 109
• 3) 미술 교과서 112
• Ⅵ. 결론 114
• 1. 모성이데올로기와 신사임당 114
• 2. 요약 및 결론 115
• 3. 제언 120
• 참고문헌 123
• Abstract 129