간통쌍벌죄의 제정 및 적용과정에 나타난 여성관

이임하 ( Lee Im Ha ) 고려대학교 역사연구소 2003 사총 Vol.56 No.-

불만표명행위의 반응에 대한 한중일 대조연구 ― 부담도의 차이를 중심으로 ―

정현아 한국일어교육학회 2022 일본어교육연구 Vol.- No.58

The study analyzes and considers features of dissatisfaction providers’ language strategies appearing immediately after utterance acts of dissatisfaction expressers as a comparative study of cases in Korea, China, and Japan. First of all, in the situation where the level of burden is low, men and women in Korea have frequently used explanation for reasons, expression for apologies, soothing, releasing emotions, self-defense and acknowledging responsibilities; especially, men have used explanation for reasons more than women, and women self-defense more than men. In Japan, language strategies frequently used by men and women have been expressions for apologies, explanation for reasons, acknowledging responsibilities, self-defense and soothing; it has shown a feature that expressions for apologies are used overwhelmingly by women and emotional expressions are used often by men. In China, language strategies frequently used by men and women are explanation for reasons, avoidance for responsibilities, soothing and releasing emotions; it has shown a feature that explanation for reasons is used often by men and self-defense often by women. Next, in the situation where the level of burden is high, frequently used language strategies by men and women in Korea have been expressions for apologies, soothing, explanation for reasons and releasing emotions; especially, men have used soothing and releasing emotions more often than women, and women self-defense than men. In Japan, language strategies frequently used by men and women have been expressions for apologies and explanation for reasons; it has shown a feature that avoidance for responsibilities is often used overwhelmingly by men but soothing often used overwhelmingly by women. In China, language strategies frequenlty used by men and women have been explanations for reasons, avoidance for responsibilities, soothing and releasing emotions; men and women have used similar language strategies each other. 본 연구는 불만제공자의 언어전략의 특징을 한중일 대조연구의 관점에서 분석·고찰하였다. 먼저 부담도가 낮은 상황에서 한국남녀는 이유설명, 사죄표명, 달래기, 감정표출, 자기변호, 책임인정을 다용하였고 남성은 여성에 비해 이유설명을, 여성은 남성에 비해 자기변호를 많이 사용하였다. 일본남녀가 다용하는언어전략은 사죄표명, 이유설명, 책임인정, 자기변호, 달래기였고, 사죄표명은 여성이 압도적으로 많이 사용하는반면에 감정표출은 남성이 다용하는 특징을 보였다. 중국남녀가 다용하는 언어전략은 이유설명, 책임회피, 달래기, 감정표출이었고, 이유설명은 남성이, 자기변호는 여성이 다용하는 특징을 보였다. 다음으로 부담도가 높은 상황에서 한국남녀가 다용하는 언어전략은 사죄표명, 달래기, 이유설명, 감정표출이었고, 남성은 여성에 비해 달래기와 감정표출을, 여성은 남성에 비해 자기변호를 특히 많이 사용하고 있었다. 일본남녀가 다용하는 언어전략은 사죄표명, 이유설명이었고, 책임회피는 남성이 압도적으로 많이 사용하는 반면에 달래기는 여성이 압도적으로 다용하는 특징을 보였다. 중국남녀가 다용하는 언어전략은 이유설명, 책임회피, 달래기, 감정표출이었고, 남녀가 유사한 언어전략을 구사하고 있었다

남녀의 연령에 따른 치수 변이 분석

이정임 사단법인 인문사회과학기술융합학회 2019 예술인문사회융합멀티미디어논문지 Vol.9 No.2

This study focused on the difference of size variation of men and women according to the age from 7 to 24 years. The research data was the data of 5,160 men and 4,337 women aged 7-24 years of the 6th Size Korea measurement data and the analysis items were 30 direct measurement items. The size and body shape variation with aging were as follows. Generally, men's sizes aged 7 to 9 years were similar to women or slightly larger. In women aged 10 to 12 years, the sizes of the women became slightly larger or similar to that of men because the maturation of the women was began earlier than that of men. Since 13 years, the men's sizes began to increase again. At the age of 17, the growth of men was completed and the size difference between men and women was maintained constantly. There were items showing different variation pattern, and these were items that characterized the man’s body or woman’s body. For example, waist width, chest depth, waist depth, neck cir. and waist cir. of men were larger than women in every age from 7 to 24 years, and they characterized man’s body. Abdomen cir. and hip cir. characterized woman’s body. As a result of observing the size variation according to the increase in age, each age range had differentiated body features. Through this study, it was possible to understand the characteristics and differences of body shape of men and women according to age, and the data related to size and body shape of each age group for the design of apparel was analyzed. 이 연구에서는 7세부터 24세까지 남녀의 연령에 따른 치수 변이와 체형 차를 밝히는데 목적을 두었으며, 제6차 한국인 인체측정조사사업의 측정 자료 중 7세부터 24세까지 남자 5,160명과 여자 4,337명의 30개 직접측정 항목을 분석하였다. 남녀의 연령에 따른 치수와 체형 변이 분석 결과는 다음과 같다. 일반적으로 7세부터 9세까지는 남녀의 신체 치수가 서로 비슷하거나 또는 남자의 신체 치수가 약간 컸다. 10세부터 12세까지는 남자보다 여자의 2차 성숙이 더 이른 시기에 이루어지면서 남자와 여자의 치수가 비슷해지거나 여자의 치수가 약간 더 커지게 된다. 13세 이후에 남자의 치수가 여자보다 다시 커지기 시작하여 연령이 증가함에 따라 남녀 간 치수차가 점점 커지고, 남자의 성장이 완료되는 17세 이후에는 남녀 간 치수 차가 일정하게 유지되는 경향을 나타냈다. 이와 같은 남녀의 연령에 따른 일반적인 치수 변이 경향과 다른 변이를 나타내는 측정 항목들도 나타났는데, 이러한 항목들은 남자의 체형 또는 여자의 체형을 특징짓는 항목으로 분석되었다. 예를 들어, 전 연령에서 남자가 여자보다 큰 치수를 나타낸 항목들이 나타났는데, 허리너비와 가슴두께, 허리두께, 목둘레, 허리둘레 등이며, 이러한 항목들은 남자의 체형 특징을 잘 나타내는 부위이다. 또한 배둘레와 엉덩이둘레는 여자의 체형을 특징짓는 부위이다. 남녀의 연령에 따른 치수 변이 분석 결과, 각 연령 구간에서 각각 서로 다른 체형 특징을 나타내는 것으로 확인되었다. 이 연구를 통해 연령에 따른 남녀의 체형 특징 및 차이에 대해 구체적으로 이해할 수 있으며, 남녀의 연령대별 의복 설계에 필요한 치수 및 체형 관련 내용을 파악하였다.

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.

기혼자가 인식하는 30-40대 미혼 여성의 이미지 - 미혼 여성에 대한 고정관념을 중심으로 -

류경희,왕석순 한국가정과교육학회 2010 한국가정과교육학회지 Vol.22 No.3

In this work, we investigated the images of (unmarried) single women as seen from the viewpoint of married men and women. In-depth interviews were conducted with twenty-seven (married) men and women of ages from twenties to sixties. By carrying out a content-analysis on the interview results, we could extract three different thematic types of images on single women, which are (1) single women seeking some outlet of their passion instead of forming a family, (2) single women who are enjoying a life of unbound liberty, unlike married men and women, and (3) single women who have distinct personalities from married men and women. Each of these three thematic types could be further classified into narrower themes of specific images. From the first theme of single women who are looking for some outlet of their passion instead of forming a family, one could extract two specific image types in which the single women choose their work as the main outlet of their passion, or else they choose self-development. From the second theme of single women who are leading a life of unbound liberty, four different specific types were found, which are single women with sexual freedom, single women enjoying liberty from the bondage of a family, single women who can freely choose men to go out with, single women who have privileges to enjoy consumption and leisure life only for themselves. From the third theme of single women who have distinct personalities from married men and women, four different types of images were found, that are single women who want to avoid the hard reality of marriage life, single women who are selfish and self-assertive and leading a life that is self-centered or one that is centered around communities of only singles, single women who have secret feelings of emptiness and loneliness, and finally single women who can not find satisfaction in their life style. The images of married men and women on (unmarried) single women are based on the perception that 'those single women are different from us because they are not married'. That is, married men and women look upon the life of single women from the perspective of marriage life that they are experiencing. 본 연구에서는 기혼자의 싱글여성에 대한 이미지를 조사하기 위하여 20대에서 60대의 기혼 남녀 27명을 대상으로 심층면접을 실시하였다. 심층 면접 자료를 내용 분석한 결과, 가정 대신 열정을 쏟아 부을 수 있는 돌파구를 찾는 싱글 여성, 기혼자가 누리지 못하는 자유가 있는 싱글 여성, 기혼자들과 다른 성격 특성의 싱글 여성 이라는 3개의 대주제를 찾게 되었다. 가정대신 열정을 쏟아 부을 수 있는 돌파구를 찾는 싱글 여성이라는 주제에서는 가정 대신 열정을 쏟아 부을 수 있는 돌파구-일, 가정 대신 열정을 쏟아 부을 수 있는 돌파구-자기계발이라는 2개의 소주제가, 기혼자가 누리지 못하는 자유가 있는 싱글 여성이라는 주제에서는 성에 있어서 자유롭다, 가족으로부터의 자유가 있다, 이성과의 자유로운 만남이 있다, 자신만을 위한 소비와 여가생활에서 자유롭다 라는 4개의 소주제로 분류되었다. 기혼자들과 다른 성격 특성의 싱글 여성이라는 주제에서는 결혼의 힘든 현실을 회피하려고 한다, 자신과 싱글 중심 세계에서 살면서 이기적이고 자기주장이 강하다, 드러내놓고 싶지 않은 마음속의 공허함, 외로움이 있다, 삶의 만족감을 찾지 못한다 등의 4개의 소주제로 분류되었다. 기혼자들의 싱글 여성에 대한 인식은 결혼이 매우 중요한 기준이 되고 있으며 결혼을 경험한 ‘나와 다르다’는 인식에서 출발하고 있다. 즉 기혼자들은 자신이 경험한 결혼의 세계에서 싱글 여성들의 삶을 바라보고 있다.

부산지역 기혼남녀의 심리적 복지감에 관한 비교연구

이정숙 한국지역사회생활과학회 2004 한국지역사회생활과학회지 Vol.15 No.4

The purpose of this study was to empirically verify the influence of certain variables on the psychological well-being of married men and women and to provide a basis for promoting the quality of life. The subjects of this study were 366 married men and women in Busan. The data was obtained through administering a self-reported questionnaire. Statistical analysis was carried out using SPSS/WIN 10.0 and included frequencies, means, standard deviation, Chronbach'a, x2, t-test, and regression analysis. The major results of this study were as follows: First, the scores for degree of income propriety, fate control orientation and material orientation of married men was higher than those of married women. The scores for degree of stress recognition and perceived equity showed no significant difference between men and women. The score for psychological well-being of married men and women was relatively low. The score of psychological well-being of married women(2.94) was higher than that of married men(2.67). Second, variables that affect the psychological well-being of married men were degree of income propriety(p<.001), degree of perceived stress(p<.001), fate control orientation(p<.001) and material orientation(p<.001). Variables that affect psychological well-being of married women were degree of income propriety(p<.001), degree of perceived stress (p<.001), fate control orientation(p<.001) and perceived equity(p<.01). The variable of perceived equity didn't affect psychological well-being of married men. The variable of material orientation didn't affect the psychological well-being of married women. Third, the influence level of the degree of income propriety of married men and women was the highest among the variables.

연상녀-연하남 부부의 결혼결정 과정: 30-40대 여성의 경험을 중심으로

이세란 ( Lee Se Ran ),김현주 ( Kim Hyun Joo ) 한국가족사회복지학회 2016 한국가족복지학 Vol.54 No.-

본 연구의 목적은 연상녀-연하남 부부의 결혼결정 경험과 과정을 알아보고, 연상녀-연하남 부부의 결혼결정 과정에 영향을 미치는 요인을 탐색하는 것이다. 이를 위하여 연상녀-연하남 부부인 30-40대 여성 11명을 대상으로 심층면접을 실시하였고, 자료 분석은 근거이론 방법을 적용하였다(Strauss and Corbin, 1998; Corbin and Strauss, 2008). 본 연구의 연구문제는 `연상녀-연하남 부부의 결혼결정 경험과 과정은 어떠한가?`, `연상녀-연하남 부부의 결혼결정 과정에 영향을 미치는 요인은 무엇인가?`이다. 본 연구결과 78개의 개념들과 31개의 하위범주, 14개의 범주가 도출되었다. 중심현상으로 `친밀감과 불안의 양가감정`의 범주가 도출되었으며, 연상녀-연하남 부부의 결혼결정 과정은 `조정단계`, `수용단계`, `행동화단계`로 나타났다. 연상녀-연하남 부부의 결혼결정 과정의 핵심범주는 `다름의 편견을 넘어 신뢰로운 친밀함에 안착함`이었다. 연구결과와 논의를 토대로 연상녀-연하남 부부를 위한 전문적 조력개입 방안 및 실천적 함의를 제시하였다. The purpose of this study was to explore the marriage decision-making process and experience of the `Older women-Younger men couple` and presenting a substantive theory to explain the decision-making process that married women experience of `Older women-Younger men couple`. This in-depth interviews were conducted 11 female people among 32-48 years of `Older women-Younger men couple.` Analysis of the data was applied to the “grounded theory” method of Qualitative research methods suggested by Strauss and Corbin(1998). Research questions of this study is that what is the experience of the marriage decision-making process to `Older women-Younger men couple?`. After analyzing the data to the grounded theory method 75 concepts and 29 sub-categories, 14 categories were derived. Older women experienced a central phenomenon of `ambivalence of love and anxiety`.`Older women-Younger men couple`s marriage decision-making process of the women had to `step adjustment`, `acceptable level`, `Step enacted`, and `Older women- Younger men couple`s core category of married women in the decision-making process` was `Intimacy based on the trust each other beyond the prejudices of the differences`. This study is meant by presenting the basic data provided professional counseling intervention measures for `Older women-Younger men` couple by collectively Understanding the decision-making process of Older women-Younger men couple married.

From Men-Women Equality to Gender Equality : The Zigzag Road of Women’s Political Participation in China

MIN, Dongchao 이화여자대학교 아시아여성학센터 2011 Asian Journal of Women's Studies(AJWS) Vol.17 No.3

Men and women’s equality as a focus of Marxist women’s theory has become the theoretical basis for the socialist women’s emancipation movement since the founding of the New China in 1949. However, the scene of equality in China has changed tremendously since the 1980s. This paper aims at facilitating a specific historical understanding of the issue of women’s political participation in China and asks questions such as why the theory of men and women’s equality during the 1980s appeared to be questioned? What were the key challenges before this theory and practice? Why was there a theoretical shift during the 1990s? Taking the issue of women’s political participation in China as an example, we can see that the road of women’s liberation has been a zigzag one and the theories and practice of gender equality have been ambiguous. My argument is that we should look for something beyond numbers and percentages when, for example, analyzing the issues of women’s political participation.

일제하 천도교 여성운동론

정혜정 동학학회 2023 동학학보 Vol.- No.68

The women’s movement of Cheondogyo under Japanese colonial rule began with the formation of a women’s group that inherited Inaecheon’s Donghak spirit. A representative example is the Cheondogyo Youth Women’s Association (1923), which was established as a new cultural movement of the Cheondogyo Youth Party. Its main platform was to build a new world of ‘coexistence of men and women(兩性雙輔)’ and to improve the status of women. The cause of humanity’s history of oppression of women is the barbarism that leads to natural killings, human murders, and human domination. In addition, the cause is the degrading of women in religious discourse and the defeat of women in the division of roles between men and women as the society moves from a matriarchal society to a paternal society. As women’s roles were limited to private and consumptive household chores, and men engaged in public and productive areas, women became insignificant and men became important. The Cheondogyo women’s movement under Japanese colonial rule took into account various factors of women’s oppression and placed emphasis on women’s social advancement as well as housework. In addition, women themselves sought to achieve women’s liberation and human liberation by becoming the subject of the reform of the family and the new world. And its ideological foundation was placed on Donghak’s thougth and was promoted as ‘Salamseongism(人乃天主義)’, a new word coined by Lee Don-hwa.

기획논문: 한국신종교와 여성 : 소태산의 여성관과 원불교여성교무의 현재

박혜훈 ( Hei Hun Park ) 한국신종교학회 2010 신종교연구 Vol.22 No.22

원불교 교조인 소태산 박중빈(1891~1943)의 주요 가르침은 그가 직접 저술한 『원불교 정전』에 잘 표현되어 있다. 궁극적인 진리를 상징하는 일원상의 진리, 원불교 신앙을 설명하는 사은과 사요에서 소태산은 여성이 우주의 모든 존재와 조화를 이루는 은혜롭고 평등하며 주체적인 존재임을 밝히고 있다. 특히 사요 가운데 자력양성이란 교리는 초기교서에서는 남녀권리동일이라 표현되어 있어 여성이 남성과 동등한 존재로서 평등세계 실현의 주체자임이 강조되고 있음을 알 수 있다. 종래의 억압되었던 여성의 권리를 회복하는 것이 이상세계실현의 길이 된다고 보았던 소태산은 원불교 교단내의 조직과 제도로서 여성의 권리를 현실화시킨다. 남성과 동등한 지위와 역할을 부여하여 활동할 수 있도록 여성의 성직을 인정하는 여성교무제도를 확립한다. 또한 원불교 조직의 토대가 되는 교화단에서도 최상위단인 수위단부터 남녀를 동등하게 구성하며, 남녀공동대표를 구상하는 등 남녀의 차별적인 요소를 철저히 배제해 갔던 것이다. 이러한 소태산의 교법 정신에 바탕하여 현재 원불교 여성교무는 남성과 차별 없는 종교적 역할을 수행하고 있다. 다만 여성교무의 결혼이 인정되지 않는 관례법을 비롯한 몇 가지 불평등의 요소가 표출되고 있으며, 이는 소태산의 선진적인 의지가 제대로 반영되지 못하고 있다는 것을 의미한다. 원불교 100년을 앞두고 있는 지금, 불평등하고 차별적인 문제를 함께 풀어가고자 하는 노력이 절실하게 요청되며, 이에 대한 깊이 있는 연구가 지속되어야 할 것이다. The Founding Master of Won-Buddhism, (Ven.) Sotaesan Pak- Jung-Bin`s (1891~1943) primary teachings are well expressed in The Principal Book of Won-Buddhism (Wonbulgyo Chongjon), which he has directly written. The Truth of Il-Won-Sang (One Circle Image) symbolizes the ultimate truth; the faith of Won-Buddhism is described in the The Fourfold Grace and The Four Essentials. Here, (Ven.) Sotaesan reveals that women are merciful and equal principal presence, which harmonizes between the universe and all existence. In the Early Scriptures of Won-Buddhism, men and women`s equality is clearly stated especially in the doctrine of The Four Essentials: Developing Self-Power. As women being equal to men, it emphasizes that women are the principal presence in creating a world of equality. (Ven.) Sotaesan believed that creating an ideal world is only possible through the restoration of conventionally oppressed women`s rights. He made women`s rights a reality through organization and institutionalization inside the Won-Buddhist order. The establishment of Won-Buddhist Women Priest institution granted women equal status as men and acknowledged women to serve actively as reverends. In addition, Edification Groups being the foundation of Won-Buddhist order; even the highest rank of the edification group, Head Circle Council, is constructed equally of men and women. Joint gender representation was also conceptualized to completely eliminate the elements of gender discrimination. Based on (Ven.) Sotaesan`s doctrine, current Won-Buddhist Women Priests are performing their duties equally to men as a role of reverend. However, there are some elements of inequalities that exist as a customary law such as the disapproval of Won-Buddhist Women Priest`s marriage. This displays the fact that (Ven.) Sotaesan`s precocious spirit is not being reflected properly. Celebrating centennial of Won-Buddhism in few years, desperate efforts to solve inequality and discrimination problems are required and in-depth study will be needed to be continuously made.