1920,30년대 중국지식인의 모성 담론과 모성보호 인식

천성림 ( Seong Lim Cheon ) 중국사학회 2003 中國史硏究 Vol.24 No.-

It was after women laborers began to increase following industrialization (mechanization) that motherhood emerged as an issue. It was because the biological function as a mother was destroyed because of hard work, but on the other hand, there was a growing number of women who desired to reject motherhood and remain single because they could not be active in both social work and housework. Drafting for motherhood protection in humanitarian terms was started to protect working mothers. However, on the other hand, this discussion on the mystery of motherhood was made to convince women who rejected motherhood to return home. With the sharp increase in women laborers in China during the end of the 19th and early 20th centuries, active discussion on motherhood and motherhood protection was progressed among intellectuals in the 1920s and 30s. The word motherhood in China came from Japan early in 1920. However, the meaning of the role of the mother`(母職) was more frequently used than the abstract meaning of eing mother-like or mother`s love(母性). Discussion was made regarding the protection of the mother`s body throu\gh birth control and socialization of infants through daycare nurseries as a way of protecting motherhood. There were many varying views among numerous Chinese intellectuals regarding women`s labor. Some insisted that women`s labor and obtaining economic right was the proper way to liberalize women, but others insisted that it could deprive work opportunities from male workers and result in destroying the home. Thus, it was necessary for women to be engaged in childcare and housework. Many of them worried about the neutralization of women (the loss of feminism), destruction of the home and increasing single population. One thing to focus on is Chinese male intellectuals - even radical ones were mostly in favor of Ellen Key`s motherhood-oriented principle. Motherhood was nearly absolute and instinctive for men in areas of Confucianism culture. At that time, Chinese male intellectuals recognized motherhood without feminism and advocated motherhood a great deal. Accordingly, different from the `controversy over motherhood protection`, progressed among Japanese women at the end of 1910. Chinese male intellectuals were likely not to anguish over women`s economic independence and motherhood protection, but that women should just think of childcare.

대리모에서의 모성 결정에 관한 고찰

이인영 ( In Young Lee ) 연세대학교 법학연구원 의료·과학기술과 법센터 2011 연세 의료·과학기술과 법 Vol.2 No.1

The legal definition of the mother has traditionally carried an unshakeable presumption, namely, that she is the person from whose womb the child came. Traditionally, this presumption of biology, which has formed the definition of motherhood, has been the unquestioned and pervasive rule for determining motherhood. Genetics, gestation, and intent are all potential criteria for establishing motherhood. Those who advocate either genetics or gestation generally attempt to resolve the issue of motherhood within the context of gestation surrogacy, an arrangement in which an intending couple provides an egg and sperm to a surrogate who carries the child to birth. However, those who advocate intent-based parenthood argue for a generic definition of motherhood that applies to all surrogacy cases regardless of whether the surrogate or a donor provides the egg. On the one hand, despite the differences between the genetics standard and the intent standard, courts of many countries favor the intended parents in gestational surrogate motherhood arrangements and reject the contract as a legal document in and of itself. Attempting to account for the possibilities made available by new reproductive technologies, advocates of a third view of motherhood link parental rights with the pre-conception intent to become parents. On the other hand, the significant bond between mother and child, established during pregnancy, is one reason why the investment and contribution of the gestational surrogate is the bonding that occurs between the surrogate and the child she is carrying. Although significant bonding may occur between any two individuals, the combination of biological investment and the resultant bonding weighs heavily in favor of gestation as the determinant of motherhood. The goal of this paper is to examine and evaluate the different ways of determining motherhood surrounding surrogate motherhood. Scientific advances in reproductive technology yield possibilities such as surrogate motherhood that do not fit our traditional legal concepts, culturally rooted as they are in natural reproduction. In most surrogacy cases, the traditional view of motherhood presupposes that a woman who gives birth to a child is conclusively presumed to be the mother with full, uncontested maternal rights to the child. I suggest that a dual standard, namely gestation standard and the intent standard, for determining surrogacy motherhood would consider the best interests standard and that a new system of affiliation proceedings that surrogate mother or intented mother recognized the surrogate baby as her own child, should be introduced.

목회상담적 돌봄을 위한 엄마됨에 관한 현상학적 연구

허경숙 ( Kyoung Sook Her ) 한국목회상담학회 2015 목회와 상담 Vol.24 No.-

The purpose of this thesis is to examine how women experience motherhood, to propose Christian understanding of motherhood based on the theology of the Trinity, and to offer practical suggestions of pastoral counseling through this theological model. Moreover, through the study I contend that the model will be helpful for women to prepare their motherhood for themselves and their children. I specifically find five elements of maternal experience: body experience as a creative space, nurturing experience, women’s identity, becoming mature through parentchild relationship, and faith traditions. First of all, as a theological foundation I draw an analogy between the Trinity of God and human maternal experience. The Trinity has ontologically relational, life-oriented, and maternal aspects. On the basis of the Trinitarian model, I maintain that the motherhood of God is related to five areas:creation, physical care, emotional care, education, and training for maturity. Secondly, I explore the phenomenological experience of motherhood through in-depth interviews of six Christian mothers. Through the interviews I attempt to categorize the motherhood into some basic types which include the preparation for motherhood, its meaning, the awareness, the crucial factors influencing it and so on. Finally, I name the maternal attributes of the Triune God as “divine vitalizing motherhood.” The ultimate aim of “divine vitalizing motherhood” is for mother and children to grow into God’s abundant life, not to be parenting expert. “Divine vitalizing motherhood” is not a methodology of pastoral care but aims at the maternal attributes of the Trinity. That is to say, becoming a mother is to realize God’s care and to be united with the Holy Trinity. From the perspective of pastoral education, “divine vitalizing motherhood” is to help prepare the motherhood and the role of parent as a nurturer. Through the thesis, I find some important factors which influence the motherhood-faith, the image of God, childhood experience of nurture, husband’s participation in parenting, and the intimacy between husband and wife. Therefore, pastoral counselors will be able to help family members to handle the factors with the approach to family therapy. In conclusion, I propose that pastoral care can promote a healthy and intimate relationship through the concept of perichoresis of the Trinity, the mutual indwelling of the love. The perichoretic concept of pastoral care will be beneficial to the understanding of the church as a nurturing community.

“엄마가 되는 건 다른 작은 존재를 위해서 자기를 다 내줄 때에요”: TV 드라마 <마더>에 재현된 모성 실천에 관한 연구

이은지(Lee, Eun Ji) 한국가족학회 2019 가족과 문화 Vol.31 No.3

이 연구는, 드라마 <마더>에서 모성 실천이 어떠한 양상으로 재현되는지를 분석하고, 드라마에 재현된 모성 실천과 기존의 모성 실천 논의들을 교차하며, 모성의 의미를 해석하고자 하였다. <마더>는 기존의 드라마에서 주변화되었던 인물들의 모성 실천을 통해 그동안 전경에 부각되지 못했던 모성의 의미를 드러낸다. <마더>에서는 생물학적 엄마, 입양한 엄마, 보호시설의 엄마가 각기 모성을 실천하는 양상을 통해 사회적 안전망과 네트워크가 부재한 경우, 자녀를 학대 상황에 노출시킬 수도 있는 모성 실천을 보여주기도 하고, 한 아이가 일종의 모험을 통해 기존의 사고방식에서 벗어나 하나 의 인격체로 성장할 수 있도록 도와주는 것으로의 모성 실천을 보여주기도 한다. 또한 자녀를 임신ㆍ출산한 것으로의 모성을 넘어서서 도움이 필요한 아이의 요청에 관심을 가지고, 이것에 응해 엄마가 되는 것으로의 사회적 모성에 관한 담론을 생산한다. <마더>에 재현된 모성 실천을 통해 볼 수 있는 모성의 의미는, 1) 사회적 모성: “제 손으로 아이를 키우는 것에 국한하지 않는”, 2) 존재에 대한 책임: “엄마가 되는 건 다른 작은 존재를 위해서 자기를 다 내줄 때에요”, 3) 인격체로의 존중: “엄마, 난 도망갈 거야”로 압축된다. “사회적 모성”, “존재에 대한 책임”, “인격체로의 존중”의 의미에 주목해 모성을 실천하고자 한다면, 더 이상 모성 실천을 여성의 본능이자 정체성이라고 규정할 수 없을 것이다. 또한 다양한 입장에서 모성이 발생되는 상황과, 문화적 조건에 주목해 연구할 수 있을 것이다. The purpose of this study is to analyze how motherhood practice is reproduced in the drama Mother , and to intersect the motherhood practice recreated in the drama, existing motherhood practice discussions, and to interpret the meaning of motherhood. Mother reveals the meaning of motherhood that has not been highlighted in the foreground through the practice of the motherhood of the characters who have been marginalized in existing dramas. In Mother, various patterns of motherhood practice are exhibited by a biological mother, adopting mother, and mother in a protective facility, such as motherhood practice that may expose the child in an abusive situation amid lack of social safety net and network and motherhood practice that helps a child grow into a human being by escaping the conventional way of thinking and taking on a type of adventure. Furthermore, the drama also produces discourse about social motherhood, where a woman becomes a mother beyond the motherhood given to her through pregnancy and delivery, as she pays attention and responds to the requests and needs of the child who needs help. The fundamental meanings of motherhood implied by the motherhood practice in Mother are: 1) social motherhood: “not limited to raising a child by one’s own hands,” 2) responsibility for existence: “you become a mother when you give up yourself for another little being,” 3) giving respect as a human being: “Mom, I’m gonna run away.” If attempting to realize motherhood practice with a focus on the meanings of “social motherhood,” “responsibility for existence,” and “giving respect as a human being,” we no longer can define realization of motherhood practice as a woman’s instinct or identity. Moreover, it will be possible to conduct research with a focus on the circumstances and cultural conditions in which motherhood is manifested.

5.18과 모성 – 5.18 소설의 모성 재현을 중심으로

정영진 한국여성문학학회 2022 여성문학연구 Vol.56 No.-

This study focuses on how motherhood is represented in novels about the May 18 Democratization Movement (“May 18”). In my analysis, I deconstruct the fixed notion of mothers as historical victims and confirm the male-centered dominant cognitive framework behind the motherhood myth while also examining the multiple aspects of motherhood that appear throughout painful moments in history. In May 18 novels, mothers are portrayed as people who symbolize painful historical trauma and sacrifice. A mother who lost her son during May 18 loses her individual subjecthood and becomes a dependent being cared for by other men in her family. However, these are not the only representations of May 18 motherhood. They deconstruct gender identity and expose its instability and fluidity, moving away from their socially allocated spaces and coming forward as the primary subjects of their actions. The image of an individual subject who is different from before is momentarily manifested amid practice and struggle while directly participating in the demonstrations is revealed, as is the image of those who must secure a community-wise perspective as a reflective subject due to maternal conscience. What demands particular attention at this moment are mother’s bodies. In May 18 novels, the physicality of the mother reveals women’s pliable nature. Nevertheless, it becomes the driving force in charge of making practical and political decisions. In the motherhood represented in May 18 novels, death, curses, violence, and emptiness coexist alongside life and love. Motherhood also appears as an attribute of an individual with an instinctive vitality. This does not necessarily exist only in specific historical events. It also reveals the image of a maternal subject who recognizes children as living beings in everyday life and recognizes human lives anew within the flow of history. As such, the politics of motherhood in the May 18 novel was constructed through a circuit of ethical sense through body experience. The aspect in which the ethical sense of motherhood is connected to politics shows that political things can be reconstructed based on motherhood/female thinking. These various maternal subjects reveal the fictionality in the myth of sublime motherhood. In addition, it offers a clue regarding how to reconstruct the historical and political meanings of May 18, which may be fixed as public memory. The practicality and politicality of the motherhood/female subject can contribute to seeing its subjectivity anew within political and historical transformation. 이 글은 5.18 소설에서의 모성 재현 양상에 주목하여, 역사적 희생자 혹은 피해자로 모성을 바라보는 고정된 관념을 해체하고, 모성 신화 이면의 남성중심의 지배적인식 틀을 확인하면서 역사적 고통의 순간에 나타나는 모성의 다면성을 살피고자 했다. 5.18 소설에서 어머니들은 역사적 피해와 희생의 고통을 상징하는 존재들로그려진다. 그러나 이것이 5.18 모성의 전부는 아니다. 그녀들은 사회적으로 할당된 자신들의 공간으로부터 벗어나 이동하는 주체로 나서며 젠더 정체성을 해체하고 불안정성과 유동성을 노정한다. 직접 시위에 참여하면서 실천과 투쟁의 한복판에서 이전과 다른 개인 주체의 모습이 순간적으로 발현되거나, 모성의 양심에 따른반성적 주체로서 공동체적 시야를 확보해야가는 모습이 나타난다. 이러한 순간에 특히 주목되는 것은 어머니의 몸이다. 5.18 소설에서 모성의 육체성은 순응적이면서도 동시에 실천적, 정치적 결단을 이루는 동인이 된다. 5.18 소설에서 재현된 모성에는 생명과 사랑과 더불어 죽음과 저주, 폭력과 공허가 공존한다. 모성 그 자체는 하나의 본능적 생명성을 간직한 개별자의 속성으로 나타나기도 한다. 또한 일상 속에서 자녀를 생명적 존재로 인식하며 역사적 흐름 속에서 인간 생명 자체를 새롭게 인식하는 모성 주체의 모습을 보여주기도 한다. 이처럼 5.18 소설에서의 모성의 정치성은 개별적 몸의 경험을 통해 윤리적 감각의 회로를 거치며 구축되었다. 모성의 윤리적 감각이 정치성과 접속되는 양상은 모성적/여성적 사유를 기반으로 정치적인 것을 재구축할 수 있음을 보여주는 것이다. 이처럼 다채로운 모성 주체의 모습은 숭고한 모성 신화의 허구성을 드러낸다. 또한 이것은 공적인 기억으로 박제화될지도 모를 5.18의 역사적, 정치적 의미를재구성할 실마리를 우리에게 제공하는 것이기도 하다.

한부모 어머니의 모 성에 대한 내러티브 탐구

최승이,Choi. Seung-Yee 한국가족학회 2015 가족과 문화 Vol.27 No.2

본 연구는 여성의 생애사건 속에서의 변화하는 모성의 의미를 이해하고자 했다. 이를 위해 연구자는 4명의 참여자와 예비 인터뷰를 했고 그 결과, 17년간의 별거와 재결합, 그리고 이혼의 과정 속에서 홀로 자녀를 키워온 한 어머니의 모성에 집중했다. 그녀의 이야기는 특별한 생애적 국면에 따라 재구성되어 변화하는 모성의 의미를 선명하게 드러내고 있다. 이에 연구자는 그녀가 홀로 자녀를 키우게 된 상황과 맥락 속에서 모성의 의미가 어떻게 변화하고 있는지를 살펴보았다. 이를 위해 연구자는 참여자와 2013년 6월부터 14개월 동안, 총 9회의 인터뷰를 실시했다. 수집된 축어록과 참여자의 그림은 Connelly와 Clandinin(2004)이 제시한 틀을 중심으로 분석되었다. 그 결과는 첫째, 모성은 남편과 단절된 그녀에게 ‘생존’과 ‘극복’의 의미를 지닌다. 생존의 의미로서의 모성은 남편과의 별거로 위기에 맞닿게 될 때 모성이 위축되고 자기애는 강화된다. 반면, 남편과의 재결합을 기대하며 별거를 본격적으로 선택 할 때, 모성은 강화되고 자기애는 위축된다. 이것은 모성과 자기애가 양립할 수 없다는 이분 법적 시각에 의한 것으로, 모성에 대해 양가적인 태도를 취하게 하는 구조적 틀이 된다. 둘째, 이처럼 모성의 비대와 위축은 표면적으로 모성과 자기애의 반비례적 관계를 보여주는 듯 하지만 궁극적으로 어머니 자신의 생존을 기준으로 이루어져왔다는 점에서 모성은 생존을 위한 자기애를 기반으로 한다. 셋째, 이혼의 과정에서 모성은 남편으로부터의 독립을 위한 ’극복의 동력‘이 되었으며 이혼 후에는 자식도 살고 나도 함께 살도록 최선의 선택을 지향하는 ’공존의 모성‘으로 나아간다. 넷째, 이렇게 변화된 모성의 의미는 이전에는 모성으로 제한되었던 그녀의 정체성이 새로운 정체성을 발화하도록 한다. 이때 가장 두드러지게 발화하는 것 은 ’노동자 정체성‘이었다. 이처럼 남편과 분리하여 독립하는 여정에서 나타나는 그녀의 변화와 모성은 함께 맞물려 구성되어 가는 유동적인 의미를 지닌다. 본 연구는 홀로 자녀를 키우는 참여자의 삶의 맥락에 따른 모성의 변화하는 의미를 이해함으로써 어머니들이 제도화된 모성으로부터 주체로서의 개별적 모성을 구성해갈 수 있도록 돕는 자료가 될 것으로 기대한다. The purpose of this study was to understand the diverse meaning of motherhood in a mother's life journey. For this, four mothers were interviewed preliminary, and one mother's story among of them was focussed. She divorced and raised her son alone after being separated from her husband and reunited for a long time. This study shed light on how what kind of motherhood she chose to have and how she composed the meaning of her motherhood. Data was collected through her drawing and interviews 8 times in total, from June 2013 to July 2014. They were collected, analyzed, and interpreted in accordance with the procedure proposed by Connelly and Calndinin(2004). As a result of the analysis, the following findings were given in regard to her Motherhood: First, The meaning of motherhood had composed in the procedure of "survival", 'overcome'. ‘Motherhood as survival' is shown in the relationship between self-love and Motherhood. When she wanted to live alone, her self-love became, but her Motherhood was extremely decreased on the other hand. On the contrary, when she chose to be separated from her husband in expectation of reunion, Motherhood is strengthened. Such a dual attitude toward Motherhood and self-love made her ambivalent about her own Motherhood. Second, The increase and shrinking of Motherhood seemed to be attributed to the inversely proportional relationship between it and self-love, But the increase and shrinking of Motherhood were based on self-love. Third, In the process of divorce, her motherhood functioned as a 'source for independence' from her husband. After divorce, her motherhood was no longer what she unilaterally gave to her child, but an attribute that could lead to "the survival of her own and her child.", which means 'Motherhood as coexistence'. Fourth, The meaning of Motherhood was altered along with another change. Specifically, her "laborer identity" at work got more meaningful. Indeed, her changes and Motherhood affected each other in a flexible way while she became independent of her husband. Finally, the findings of the study are expected to provide useful information on empathy and understanding that are necessary for mothers to construct the meaning of Motherhood in a subjective manner in order to make choices in consideration of themselves.

양육 결정 미혼모의 초기 모성 경험에 관한 연구 -해석학적 근거이론 방법-

임해영 ( Hae Young Lim ),이혁구 ( Hyuk Koo Lee ) 한국사회복지연구회 2014 사회복지연구 Vol.45 No.3

This study was conducted to explore initial motherhood experience of non-married mothers who decided to raise their babies. We applied Rennie`s hermeneutic grounded theory for this study in which 7 non-married mothers participated. 9 hermeneutic categories which are ``decision to give birth``, ``feeling of hitting bottom``, ``ambivalence toward a life in stomach``, ``realization of motherhood``, ``motherhood anxiety``, ``the bridle of social tag``, ‘hope of motherhood``, ``encounter with new self`` and ``visage of weary life`` were constructed based on 145 meaning units, 34 subordinate categories. The core category that integrates motherhood experiences of participants was postulated as living with two conflicting visages of motherhood which are a cure and a poison at the same time. Motherhood experience processes were emerged in five stages which are decision to give birth, psychological frustration, realization of motherhood, confusion, and hope and discouragement of motherhood. Three types of motherhood experience were analyzed in the study which are adaptative, conflictive, and resistant. Based on the result of the study, the motherhood experience of non-married mother who decided to raise their babies are the process of emergence of new identity called mother. The non-married mothers formed their motherhood identities as they internalize socioculturally granted motherhood ideology. Moreover, the gap between socially oriented motherhood and realistic role of motherhood led to confusion. Based on this study, we suggest intervention plans to the field of social welfare practice that will support initial motherhood of non-married mothers who decided to keep their babies.

김남조 시의 모성 연구

임현우,김옥성 단국대학교 동양학연구원 2023 東洋學 Vol.- No.92

Motherhood is one of the qualities of a woman that cannot be separated from her. However, the term ‘motherhood’ has served as a mechanism for suppressing women by patriarchal thinking. Women with motherhood are considered as a means of assisting the family, which undermines their individuality. Kim Nam-jo’s motherhood develops poetic imagination in the direction of overcoming the dangers of patriarchal thinking that it contains. This imagination of ‘motherhood’ in Kim’s poetry reveals one side of her poetic imagination. In the poetry of Kim, ‘mother’ is the subject of motherhood and the object of motherhood. For “the mother” in Kim’s poetry, the child and the mother themselves are equal in that they are objects of motherhood. Through this equal relationship, mothers and children form a relationship of “companion” where they help and care for each other and walk on the road. This partnership expands to the relationship between ‘all beings’ through ‘motherhood’ in Kim’s poetry. Kim’s ‘motherhood’ is to give birth to a heart that loves others. This is ‘mental conception and childbirth’, which has gone further from physical conception and childbirth, which are the basis of ‘motherhood’. It has been fully pointed out that Kim’s maternal praise implies the risk of justifying patriarchal thinking. However, Kim tries to escape this danger by expanding the object and subject of “motherhood” and redefining its meaning. ‘모성’은 여성과는 분리될 수 없는 여성의 특질 중 하나이다. 그러나 ‘모성’이라는 용어는 가부장제적 사고에의해 여성을 억압하는 기제로서 작용해 왔다. 모성을 가진 여성은 가정을 보조하는 수단으로 여겨지고 이로인해 그 개체성을 손상당한다. 김남조 시의 모성은 그것이 내재하고 있는 가부장주의적 사고의 위험성을 극복하는 방향으로 시적 상상력을 전개시킨다. 김남조에서 나타나는 이러한 ‘모성’에 대한 상상력은 그의 시적 상상력의 일면을 드러낸다. 김남조 시에서의 ‘어머니’는 모성의 주체이자 스스로 그 모성의 대상이다. 김남조 시의 ‘어머니’에게 있어 자녀와 어머니 스스로는 모성의 대상이라는 점에서 동등하다. 이러한 동등한 관계를 통해 어머니와 자녀는 서로돕고 보살피며 길을 걷는 ‘동행자’의 관계를 형성한다. ‘동행자’ 관계는 김남조 시에서 ‘모성’을 통해 ‘모든 존재’ 간의 관계로 확장된다. 김남조 시의 ‘모성’은 타인을 사랑하는 마음을 태어나게 하는 것이다. 이는 ‘모성’의 기반이 되는 육체적 잉태와 해산에서 더 나아간 정신적인 잉태와 해산, ‘정신적 창조’이다. 김남조 시의 모성 예찬이 가부장제적 사고를 정당화할 위험성을 내포하고 있다는 점은 충분히 지적되어 왔다. 그러나 김남조는 이러한 위험성을 ‘모성’의 대상과 주체를 확장시켜 그 의미를 재정의함으로써 그러한 위험성에서 벗어나고자 한다.

현대여성의 성소적 모성성 - 마리아의 모성성에 근거한 현대여성의 모성성소 가치-

이은주 서강대학교 생명문화연구소 2018 생명연구 Vol.48 No.-

본 연구는 오늘날 다양하고 복잡한 사회변화와 자본가치의 헤게모니로 사회적약자에 대한 관심과 보호의 문제가 심화되는 상황에서 이들을 위해 교회가 존재한다는 명제 하에 교회 내 일반여성신자들의 성소적 활동을 연구의 필요성으로제시하였다. 여성성소 중에서 성모마리아의 모성성에 근거한 사회적 모성성을 설정하였는데 이는 성모마리아의 모성성은 생물학적, 신앙적, 사회적 모성성을 모두 함유하고 있으며 특히 마리아의 신앙적 모성성과 이를 실천하는 사회적 모성성은 여성신자들의 성소와 일치하기 때문이다. 또한 전통적으로 여성에 대한 차별이 모성성에 대한 저평가로 이어져왔기 때문에 그동안 사회적으로 확장되지못했던 모성성의 사회적 가치를 교회역할의 가치와 연결하여 성소로서의 사회적모성성을 전개해 보고자 하였다. 교회와 사회적 모성성의 공통된 개념이자 특성으로 관계성, 보호성, 생명성을제시하고 교회역할과 일치하는 사회적 모성성을 분석하였다. 이 세 가지 특성은오늘날 여러 가지 사회문제, 사회계층간 격차의 심화, 빈곤과 소외계층의 사회연대회복을 위한 실천적 개념이다이 세 가지 특성을 지닌 여성의 사회적 모성성은 성소적 책임감으로 사회문제해결은 물론 교회의 사회적 역할을 주도하는 여성신자들의 역할뿐 아니라 그동안 차별적이었던 교회 내에서의 여성의 지위변화에 매우 긍정적인 영향을 기대할 수 있다. Our society has several social problems that show complex interactions among social classes, poverty, social exclusive and disadvantaged because of the capitalist hegemony and social change. For this social situation we present the necessity of this study for a responsibility of christian women as a vocation based on the role of church. Among the vocations of christian women, we forcus the social motherhood based on St mary’s motherhood. The characteristic of her motherhood includes biological, religious and social motherhood especially, her religious and social motherhood accord with that of the vocation of christian women. This study observes the value of social motherhood that is undervalued because of gender discrimination. In this reason, social motherhood has a limit for practicing social role and social responsibility. We present 3 principal concepts ; relation, protection, life to analyze this study. these concepts that also signify the characteristic of church’s role and social motherhood are the principal practical concept for social solidarity of social exclusion and disadvantaged. The social motherhood that include these concepts is the principal role of christian women for disadvantaged group as the responsibility of christian women’s vocation, and this activity eventually leads the social role of church. Finally, the practice of this role should exert a strong influence on evolution of the women’s status.

저 출산 시대의 모성애(母性愛) 왜곡에 관한 기독교교육적 방안 연구

이지나 한국기독교교육정보학회 2019 기독교교육정보 Vol.0 No.63

The purpose of this study is to analyze the reality of motherhood that has appeared in the age of the Millennium, and to investigate the causes of it and to study Christian educational methods to recover the distortion of motherhood. To be more specific, it seeks to classify the distorted motherhood, which is becoming a social issue through media, by types, to analyze the causes of maternal distortions by four types, and to suggest a Christian educational method to solve the problems. There are two research methods chosen by the researcher to explore Christian educational methods to prevent the distortion of motherhood. First of all, this research studied motherhood from a Christian aspect. The Christian perspective reinterpreted the characteristics of motherhood based on the biblical texts related to the motherhood of the main characters in the Bible and also in the history of church. Third, the cause of maternal distortion was analyzed through various media carrying the distorted cases. For this purpose, 54 kinds of reports related to distortion of motherhood in daily and weekly newspapers or magazines for 20 years from 1999 on wards were collected and analyzed for the actual situation of infant murder, abortion, child abuse and violence cases. Based on the analysis of the actual results, this study classified maternal distortions into four types (refusal, loss, lack, excess) of motherhood. Finally, this paper proposed the Five stages of Christian education programs as the alternative to prevent the distortion of motherhood. 본 연구는 저 출산 시대에 들어와서 빈번히 발생하고 있는 모성애 왜곡의 실태를 알리고 모성애 왜곡을 예방하기 위한 기독교교육적 방안으로서 ‘예방 교육’을 제안하였다. 이것을 위해서 본 연구에서는 모성애의 특성들과 관련한 성서본문과 그 인물에 관한 역사적 문헌자료들을 토대로 모성애의 특징들을 해석하였으며, 성서 속의 여성이 처한 환경과 행동을 묘사함으로 모성애 왜곡 4가지의 특징을 연결하여 재해석하였다. 모성애 왜곡의 실태를 분석하기 위해서 1999년 이후부터 현재까지 신문 또는 기관지에 실린 모성애 왜곡 관련 사건사고 보도자료 54 종류를 수집하여 영유아 살인, 낙태, 아동 학대 및 폭력 사건 사례를 중점적으로 실태 분석을 하였다. 실태 결과의 분석을 토대로 모성애 왜곡을 4가지 즉, 모성애의 거부, 모성애의 상실, 모성애의 결핍, 그리고 모성애의 과잉으로 유형화하였다. 마지막으로, 실태분석에서 드러난 모성애 왜곡을 예방하기 위한 대안으로 5단계 기독교교육 방안을 설계하여 제안하였는데, 그것은 모성애 기초 교육, 모성애 거부의 예방 교육, 모성애 실종의 예방 교육, 모성애 결핍의 예방 교육, 그리고 모성애 과잉의 예방 교육을 교육대상, 교육내용, 교육방법을 중심으로 제안하였다.