여성 영웅소설 연구

윤분희 한국문학회 2002 韓國文學論叢 Vol.32 No.-

「박씨전」의 여성 영웅성 연구 : 활자본 「박씨부인전」을 중심으로

윤분희 釜山大學校 韓國民族文化硏究所 2001 한국민족문화 Vol.18 No.-

The purpose of this thesis is to study the aspects of woman heroism described in Park-si-jeon. The conclusions are followings: First, Lady Park, the heroine of Park-si-jeon is the character with an outstanding ability by nature, which is distinguished from the characters of other heroine novels. and she is unique in that her prominence is hidden behind her ugly appearance. Her heroic ability is recognized only when she is measured by her internal ability. On the contrary, in spite of her heroic ability, she is thought to be an ugly woman to those who are obsessed with appearance. Her heroic ability is recognized only when she is measured by her internal ability. On the contrary, in spite of her heroic ability, she is thought to be an ugly woman to those who are obsessed with appearance. Her ugliness is due to men's negative view of women with superiority to them. Therefore, Lady Park's ugly look results from the gender discriminative prejudice based on a distorted perception of woman heroism in male-centered society, which is obsessed with women's appearance. In other words, Lady Park's ugly face is a symbolic image which was created by 'castration obsession' on woman heroism in the society. Second, Lady Park is also different from other heroines in that she fulfilled her heroism at domestic sphere prior to public sphere because she lived in the times when the approach to public sphere was not allowed for women. At first, she showed her excellence in house chores such as making court suit, managing house property, helping her husband's success. She took the compromising attitude by doing female chores require to be a good wife and wise mother. Next, she took another strategy of transforming her ugliness into beauty to harmonize with an ordinary man, Lee Si-Bak, who thinks highly of woman's appearance. Her transformation and being a good wife are similar to male-attire and disguise used by other heroines working in public area. Third, Lady Park made her husband and her maid, Kyehwa her substitutes to fulfill her ability in public area because of the historical circumstances of not allowing public status for women. They are thoroughly advised and controlled by Lady Park. Lady Park also accomplished her ability in 'Pihwadang', which is a public space within a domestic area and comes to be a strategy for Lady Park's fulfilling her heroism. Within 'Pihwadang', she was graced with titles, 'Lady Chungryl' and 'Lady Chungryl' by the king, and also showed her outstandingness under these titles behind her substitutes. At the same time, she is admired by the leaders of male society such as king and the general of enemy because of her excellent advice and ability brightened in the absence of leading powers in male society. In a work, 'substitutes' and 'Pihwadang' in Park-si-jeon play the same role as indirect wasy like male-attire and disguise, which were chosen by other heroines to work in the public sphere. Fourth, Lady Park can never be blamed because she has fulfilled everything required for a woman at that time. She could show her prominence in public sphere by being successful in her roles without being criticized. Considering in our generation when women are allowed to approach the public sphere, Lady Park is the character who wanted to be perfect both in domestic and in public area. Therefore, Lady Park is a figure of superwoman myth and an unapproachable character for contemporary women who should carry out their jobs in both areas. In conclusion, the society that Lady Park tried to realize in Park-si-jeon is a open society which women may fulfill their abilities in the area they want. And this society can come true by breaking from superwoman myth. but nowadays, though women are allowed to advance to public area, the ideal society that Lady Park dreamed is still far from our society as superwoman myth is far from our circumstances.

여성중심 시각에서 본 「온달」설화

윤분희 숙명여자대학교 지역학연구소 2000 지역학논집 = Research Institute of Regional Studies Vol.4 No.-

The purpose of this article is to study the realization of woman's independence revealed in 「On-dal」story. To do this, the following four aspects are researched and the results are following: First, This study includes how the princess, Pyung-gang defied the order of her father to realize her independence. As a way of fulfilling her independence, she resisted several taboos of father-centered world. In her youth, Pyung-gang had been against her father by 'crying'. Her crying is a kind of wordless resistance and informal defiance. She also resisted the order of her father with resonable assertion and protest in her adolescence. This can be a spoken resistance and formal defiance. Second, It is researched that how she tried to fulfill her independence after she had been sent into exile. She gave up being the king's daughter for her independence and made a decision to be independent from 'Names of the Father'. She left the pelace with money and visited the house of On-dal and his mother to fulfill her two tasks. In the first place, she used her property to make them rich. And then she changed the negative prejudice of On-dal and his mother influenced by her independent character, not by 'little lady's character'. Third, At a time when women were not allowed to work in public sphere, how the princess chose On-dal as her husband and got married to him to realize her independence is researched. The grown-up princess came to realize her independence through On-dal. She sought for her husband who could accept her independence and chose On-dal as her husband. She thought his foolish character could be in harmony with her independent character and that's the reason why she married him. Finally, This study searches the process that the princess made On-dal a hero as a way to fulfill her independence in public sphere. She developed foolish On-dal; she taught him to ride a horse and hunting skill, and made him do social exploits and eventually show his ability in a national sphere. It was possible because she chose On-dal for his capability to accept her wisdom and ability, and On-dal didn't belong to men-dominated world. In short, 「On-dal」story showed us that the opportunity women can establish her independence in not only private but also public sphere should be given freely and this contains a lot of meanings for us. Though this story is actually Pyung-gang's, its traditional title is 'the story of a fool, On-dal' because this story was based on the man-oriented society.

여성영웅소설 「옥주호연」연구

윤분희 한국여성문학학회 2001 여성문학연구 Vol.6 No.-

「옥주호연」은 자주ㆍ벽주ㆍ명주 등 3인 여성영웅이 등장하는 여성영웅소설이라는 점에서 특징적이다. 본 논문의 목적은 「옥주호연」에 나타난 여성 영웅성의 표출 양상을 살펴보는 데 있다. 논의의 결과를 요약하면 다음과 같다. 첫째, 삼옥주가 자신의 여성 영웅성을 발휘하게 된 계기, 즉 차별적으로 여성에게만 강요된 전통적 효의 이중성을 부정하게 되는 이유를 살펴보았다. 전통적 효는 남성(아들)에게는 공적(사회적) 영역으로 진출하여 입신양명함으로써 가문을 빛내는 것을 요구하고, 여성(딸)들에게는 사적(가정적) 영역에서 여성적 일(침선방적, 아들 출산, 양육, 시부모 봉양, 남편의 내조 등)에 전념하여 가문에 공헌하는 삶을 강요함으로써 남녀 양성에게 이중적으로 적용되었다. 그런데 주인공 삼옥주는 유씨 집안의 무남독녀로서 딸도 아들과 마찬가지로 공적 영역으로 진출하여 입신양명함으로써 가문을 빛낼 수 있으며, 여성도 능력만 있으면 사적 영역으로 제한된 여성적 삶에서 벗어나 공적 영역에서 남성과 대등하게 능력을 발휘하고자 하는 욕구를 지닌 여성들이었다. 그리하여 삼옥주는 출가외인(현모양처)의 삶으로 고정된 전통적 성역할 고정관념을 거부할 것을 결심한다. 둘째, 전통적 효의 이중성을 부정하기 위해 사적 영역에서 벗어나 공적 영역으로 진출하기 위한 전략적 방편으로 남장(男裝)을 한 채 가출하는 과정을 살펴보았다. 삼옥주는 사적 영역에서 벗어나 공적 영역으로 진출하기 위한 방법으로 남복(男服)으로 변복하고 가출한다. 삼옥주의 남장은 여성의 공적 영역으로의 진출이 근본적으로 제한된 시대에 여성들이 자신의 여성성을 공적 영역에서 발휘하고자 하는 우회적 방법으로 대리인(배우자, 아들 등 남성) 내세우기, 변신하기 등과 함께 관습적으로 사용하고 있는 전략적 방편이다. 따라서 여성 영웅 삼옥주의 남장은 여성 영웅성의 허구성을 드러내거나, 성구분의 유효성이나 남성성에 대한 경도 또는 성차의 경계에 대한 문제로 보아 부정적으로 평가할 수 없다. 여성 영웅 삼옥주가 살았던 시대는 공적 영역이 남녀 양성에게 평등하게 개방된 오늘의 시각에서 평가해서는 않되기 때문이다. 셋째, 공적 영역에서 여성의 활동이 허용되지 않았던 시대에 삼옥주가 공적 영역에서 남성들과 같이 전포(戰袍: 전투복)를 입고 공훈을 세우는 과정을 탐색해 보았다. 공적 영역에서 전포를 입고 영웅적 능력을 발휘하고자 한 삼옥주의 목적은 단순히 무남독녀로서 공적 영역에서 입신양명함으로써 가문을 빛내는 ‘효’를 실행하고자 하는 개인적 욕구에서 벗어나, 위기에 처한 국가와 백성을 구하기 위해 새로운 국가를 창건하는 등 공동체의 문제를 극복하기 위한 것에 있었다. 삼옥주는 그 공적으로 공적 영역의 대변자인 왕으로부터 자주는 ‘화수장군’으로, 벽주는 ‘매향장군’으로, 명주는 ‘옥두장군’이란 벼슬(작위)을 부여받는다. 이렇듯 삼옥주에게 부여된 작위명은 삼옥주가 남복으로 변장한 여성 영웅임에도 불구하고 남복 속에 가려진 여성성을 최대한 효과적으로 드러내는 것이어서 특이하다. 왕은 이러한 작위명으로 공적 영역에서의 ‘여성의 역할’과 그들의 ‘공적’을 공식적으로 인정하고 있다. 넷째, 삼옥주가 공적 영역에서 다시 사적 영역으로 복귀하기 위해 전포(戰袍: 전투복)를 벗고 붉은 치마(紅衣: 女服)로 갈아입는 의미를 살펴보았다. 여성 영웅 삼옥주는 ‘쓸데없는 여자’로서의 삶에서 벗어나기 위해 남장으로 가출하고, 남장을 한 채 공적 영역에서 ‘남자 사업’을 성공적으로 수행함으로써 모든 목적을 달성한다. 그리하여 결말부에서 삼옥주는 스스로 ‘거울을 보고, 얼굴에 분을 바르고, 눈썹을 그리는’ 여성적 일을 환기하고 그리워한다. 삼옥주는 남자 주인공 최완 삼형제, 조정의 문무백관, 왕 등 공적 영역에 있는 모든 남성들 앞에서 남복 속에 숨겨온 자신의 성 정체성을 드러내고, 전포를 벗고 붉은 치마로 갈아입는다. 이 과정에서 남자 주인공 최완 삼형제는 여성 영웅 삼옥주와 남녀 양성간의 첨예한 성갈등 대신 남녀 양성이 협력하고 조화를 이루는 동료애를 발휘한다. 조정관료들이 모인 자리에서 왕은 삼옥주의 성 정체성이 여성으로 밝혀졌음에도 불구하고 그들의 공적과 역할을 공식적으로 인정한다. 또한 왕은 삼옥주가 최완 삼형제와 ‘동등(同等)한 입장’이 되도록 배려한 후 결혼을 주선한다. 그러므로 여성 영웅 삼옥주와 최완 삼형제의 결혼은 남녀 양성의 대등한 만남을 뜻한다. 결말에서 여성 영웅 삼옥주는 결혼과 함께 다시 가정으로 복귀함으로써 스스로 자신의 공적을 무화시키는 것처럼 보인다. 그러나 여성 영웅 삼옥주가 결혼하고 복귀하는 가정은 부모, 최완 삼형제, 문무백관, 왕 등 모든 남성중심 사회의 구성원들이 공적 영역에서 여성 영웅 삼옥주의 역할과 공적에 대하여 모두 인정하고, 남녀 양성이 대등하고 평등하다는 인식의 전환이 이루어진 세계이다. 따라서 결말에서 제시된 가정은 소설의 초입에서 전통적 효의 이중성으로 문제된 가정이 질적으로 변화된 것이어서 차이가 있다. 다섯째, 이러한 논의는 최종적으로 여성 영웅 삼옥주가 남장을 한 채 사적(가정적) 영역에서 벗어나 공적(사회적) 영역으로 진출하면서 꿈꾸어 왔던 사회를 보다 분명하게 드러내는데 있다. 여성영웅소설 「옥주호연」에서 여성영웅 삼옥주가 남장을 하고 실현하고자 한 사회는 사적(가정적), 공적(사회적) 영역에서 성차별 없는 평등한 사회였다. 이러한 사회는 삼옥주가 ‘남장(男裝)의 굴레’를 벗고, 남성과 함께 대등하게 능력을 발휘하는 것이 자유로운 선택이 되는 사회이다. 그런데 소설 속에서 여성영웅 삼옥주가 꿈꾸어 온 평등한 사회는 여성영웅 삼옥주와 남성 영웅 최완 삼형제가 첨예하게 대립하는 성갈등의 단계에서 벗어나, 남녀 양성이 함께 협력(協力)하고 조화(調和)를 이룰 때 비로소 실현된다. 따라서 여성영웅소설 「옥주호연」은 최근의 여성문제를 다루고 있는 「안토니아스 라인」(여성영화), 「아르미안의 네 딸들」(만화), 「나는 소망한다 내게 금지된 것을」(양귀자), 「이갈리아의 딸들」 등 ‘여성 영웅의 서사’에서 보여준 여성문제 해결의 비극적 인식과는 다른 전망을 제시하고 있어서 차이가 있다. 「옥주호연」은 21세기 우리가 직면하고 있는 여성문제를 극복하고 도달하고자 하는 궁극적 목표, 즉 남녀 양성의 인간화ㆍ평등화의 경지에 이르는데 하나의 대안을 제시하고 있어서 시사하는 바가 크다. [Ok Ju Ho Yeon] is distinctive in that there appear three heroines, Ja-ju, Buk-ju, Myung-ju. The purpose of this study is to research how the heroines are represented in [Ok-Ju Ho Yeon]. The summarizing conclusions are followings. First, It is studied what made three Ok-jus show their heroic character, resisting double faces of traditional filial piety which was required only for women. For men(sons), traditional filial piety meant to glorify the family with rising in the world and winning the fame. While for women(daughters), it meant to glorify the family with serving husband and concentrating on feminine works such as sewing, giving birth to sons and bringing up them, serving parents-in-law, and helping their husbands in domestic area. But three Ok-jus had a desire to realize themselves in both areas. So they decided to resist firm traditional gender role of living as someone's wife. Second, they chose to disguise themselves as men. It was necessary to deny the double faces of traditional filial piety and rise in the world. So they left home in male attire. Their disguise was a roundabout way and a strategy to realize their feminity in public area when it was legally impossible for women to advance to public area. Third, It is studied how they did brilliant exploits dressed in a combat uniform. The purpose that they showed their heroic ability was not only to accomplish their filial piety of rising in the world and glorifying the family for parents only with daughters. But also it was to overcome the crisis of their country such as saving their country and people, and establishing a new country. Owing to their exploits, Ja-ju was received an official rank, General Hwasu, Buk-ju General Maehang, Myung-ju, General Okdu by the king, the representative of public area. Their official ranks are important because it proves that they reveal their feminity hidden in male attire most effectively even though they are disguised. Fourth, It is studied on the meaning of her changing her attire from a combat uniform to red skirt. They have already accomplished one purpose of succeeding in the male world with being disguised in male attire. Then they reminded themselves that they were women. So they reflected themselves on the mirror, did makeup their faces, and painted eyebrows. They revealed their identities as women in front of all the officials like a male protagonist Choi Whan and his brothers, king's officials, and the king. Then they changed their clothes from a combat uniform to red skirt. In this process, it is remarkable that three Ok-jus, and Choi whan brothers cooperated and harmonized each other instead of causing gender conflicts of men and women. The king still admitted three Ok-jus' exploits in the meeting of king's officials even though that they are women was revealed. This means that king admitted the equal status of three Ok-jus and Choi whan brothers. Then the king became a marry-maker of them. So their marriage means an equal union of both sexes. In the conclusion, the heroines, three Okjus came back to domestic areas. But their homes are the world that all the members of male-centered society admitted the heroines' exploits and new understanding of equal status between men and women was accomplished. Therefore the home described in the conclusion is quite different from the home in the beginning. Fifth, The society three Ok-jus wanted to realize is the one without discrimination of sexes both in public area and in domestic area. This society is the one that they can show their abilities in public area with their free choices. By the way, the society was realized when three Ok-jus and Choi whan brothers came to overcome the conflicts of both sexes and harmonized with helping each other. That point is important in that [Ok-ju Ho Yeon] suggested a way to ultimate destination of accomplishing equality and humanity of both sexes that we are trying to arrive by overcoming the gender problems in comtemporary situation.

「방한림전」에 나타난 모권제 가족

윤분희 숙명여자대학교 2002 숙명語文論集 Vol.4 No.-

The purpose of this thesis is to study on the aspects of matriarchal family, which is suggested as an alternative to patriarchal family and the feministic issue of 「The Story of Bang Han-rim」 The conclusions are followings: First, Bang Han-rim, the protagonist of 「The Story of Bang Han-rim」lived in man-attire since she was a child to free herself of discriminative roles for women and to keep her born characters. Being grown up, she still wore man-attire to enter the public sphere by applying for and passing the civil service examination with keeping her real identity a secret. She also got married Young Hye-bing and had a impartial lesbian family, which was not to be subordinated to men in the traditional married life. Second, Bang Han-rim fulfilled the ideal of matriarchal family based on sisterhood by adopting a boy, This is a kind of alternative to exclusive blood-centered family in a male-dominated society. Her adopted son was given her family name Bang and it made her name be succeeded to next generation, Third, Apparently, Bang Han-rim had a traditional vertical gender roles in her family not to reveal her feminine identity. But this vertical relationship is based on the equality and it is only a strategy for not being subordinate to men in patriarchal society. In addition, she made her matriarchal family perfect by adopting an unrelated boy, giving him her family name and having her next generations get married successfully. Fourth, Bang Han-rim in man attire advanced to public sphere, which was allowed for only men, by applying for national examination and passing it as top, and showed her full ability to solve the problems inside and outside of the country. She was in great success in public sphere by making the most of feminine characters such as wisdom, tolerance, generosity in overcoming the national crisis. After gaining a victory in the war, she revealed her feminine identity to all the people both in public and private sphere including the king and his officials. All of them accepted her identity and specially, the king agreed to hold a national funeral for her and allow her to wear man -attire even though she turned out to be a woman. It means that he admitted Bang Han-rim's feminine identity, her accomplishments in public sphere and matriarchal family in private sphere. Man's clothes played a very important role to overcome the obstacles Bang Han-rim faced as a woman. If she hadn't kept her identity a secret under man-attire, however outstanding she was, she wouldn't have fulfilled her ability in public sphere. Therefore Bang Han-rim's man-attire in fThe Story of Bang Hau-rirnjwas chosen as a strategy to make it possible for her to go for the public sphere, which was not allowed for women at that time. This is also a counterpart of other literarycustoms such as transformation, disguise, supporting the substitute described in other novels. In spite of man-attire, Bang Han-rim had always been under big pressure because she couldn't hide woman's physical characters such as no mustache, small-sized body. The heroine, Bang Han-rim's man-attire and her agony were strategies to overcome the gender discrimination in her lifetime when women were discriminated only because of women, rather than overcome women's complex about men. Therefore, the heroine novel, 「The Story of Bang Han-rim」has a profound significance in that it proves the open society without gender discrimination can be established on the basis of matriarchal community, which makes it possible for women to take off their man-attires and reveal their feminine identity freely.

< 변강쇠전 > 에 나타난 여성인식

윤분희 판소리학회 1998 판소리연구 Vol.9 No.-

N/A N/A

「요로원야화기」연구 : 결말처리 방식을 중심으로

윤분희 숙명여자대학교 지역학연구소 1998 지역학논집 = Research Institute of Regional Studies Vol.2 No.-

고등학생들의 음란물 접촉실태 및 관련요인

윤분희,정문숙,한창현,어윤국 慶山大學校 保健福祉硏究所 2002 保健福祉硏究 Vol.7 No.-

본 연구는 성에 민감한 청소년들의 음란물 접촉 실태를 알아보기 위하여 1998년 11월 30일부터 12월 30일까지 경상남도 J시 소재 고등학교 2학년 학생 732명을 대상으로 설문 조사 분석한 결과는 다음과 같다. 음란물 접촉실태는 대상자가 가장 많이 접촉하는 음란물은 성인용 비디오(76.9%)이었고 성인용 만화(70.1%), 성인용 주간지(55.9%), 음란 컴퓨터 프로그램(51.2%), 포로노 비디오(50.3%), 포로노 잡지(34.4%) 및 포로노 사진집(28.1%) 순이었다. 인문계 학생이 가장 많이 접촉하는 음란물은 성인용 만화이었고, 실업계 학생은 성인용 비디오였으며 남학생이 여학생보다, 실업계 학생이 인문계 학생보다 음란물 접촉 경험이 더 많았다.(p<0.01) 음란물 접촉 시 특성을 보면 대부분 학생이 "중학교"때 처음 접촉했으며 접촉경로응 "친구를 통해서"가 가장 많았고, 접촉이유는 "호기심 때문에"가 가장 많았다. 제반 변수들에 따른 음란물 접촉과의 연관성을 알아본 결과 자위행위, 성 경험, 이성교제, 학생성적, 흡연, 음주는 모든 음란물의 접촉과 상관성이 있는 것으로 나타났다.(p<0.01) 음란물 접촉 유무를 종속변수로 하여 다중 로지스틱 분석을 한 결과는 남자일수록, 자위행위를 할수록, 학교 성적이 낮을수록, 담배를 피울수록, 술을 마실수록, 외향성일수록 음란물을 보는 경험이 더 많았다.(p<0.01) 이상 결과들을 볼 때, 청소년들을 음란물로부터 보호하기 위해서는 성적충동을 올바르게 표출하고 승화할 수 있도록 개개인의 취향에 맞는 운동이나 취미활동을 권장하고 이를 개발할 수 있도록 도와주어야 할 것이며 유해환경에 대한 규제를 강화하여 학생들이 살고 잇는 사회의 성문화 정화에 모두 관심을 가져야겠다. This study was conducted to examine the sex-sensitive adolescents' actual condition of contact with lecherous things from November 11th to December 20th, 1998 with 732 high school sophomores in Chinju, Kyungsangnam-do. And the results are as follows. According to the actual condition of contact with lecherous things the most lecherous thing subject group came into contact was adult videos(76.9%) and adults cartoons(70.1%), adults magazines(55.9%), lecherous computer programs(51.2%), porn videos(50.3%), porn magazines(34.4%) and porn photo collections(28.1%) in highest order. The most lecherous thing academic high school students came into contact was adults cartoons and that of business high school students was adults videos and contact experiences to it of male students and business school students were higher than those of female students and academic school students respectively(p<0.01%). In view of students' characteristics of contact with lecherous things, most students made first contact with them in their middle school years and from their friends curiosity. In the result of study of relevance to the contact with lecherous things due to all sorts of variables, it shows that masturbations, sex experiences, intersexual acquaintances, school records, smoking and drinking are related to the all contacts with lecherous things(p<0.01). In the result of Multiple Logistic Analysis with the presence of contact with lecherous things as subordinate variable, the more they are men, doing masturbations, the person with bad school records, smoking, drinking and extroversive the more they are inclined to contact with lecherous things(p<0.01). To protect adolescents from the access to lecherous things, in view of above results, we have to encourage and help adolescents to enjoy and develop sports or hobbies of their own to express and purify their sexual impulses right. And we also have to concern the purification of sexual culture of the society in which students live by strengthening our regulatory systems for unsound circumstances.

규훈서 <여범> 연구

윤분희 한국여성문학학회 2004 여성문학연구 Vol.11 No.-

이 논문은 조선조 시대 여성 교육서로 활용된 규훈서(閨訓書) 중에서 선희궁(宣禧宮) 영빈(映嬪) 이씨(李氏)가 쓴 『여범(女範)』을 소개하고, 그 특징적 성격과 차별적 의의를 밝히기 위한 목적으로 쓰여졌다. 조선조 시대 남성 작가들이 쓴 규훈서는 대체로 남성중심적인 가부장제 사회를 확고하게 하는데 필요한 여성적 속성을 가치있는 것으로 부각시키는 여성 교육서로 활용되었다. 한편 여성 작가가 쓴 규훈서는 여성을 남성의 보조자로 규정하고 남성에게 헌신하고 봉사하는 것으로 여성적 속성의 범주를 한정하고 있지 않아서 남성 작가들이 쓴 규훈서와 차이가 있다. 특히 우리나라 여성이 쓴 여성 교육서로서, 영빈 이씨가 쓴 규훈서 『여범』은 여성중심적인 관점에서 사적․공적 영역에서 발휘되는 여성적 속성에 대하여 비교적 주체적인 입장을 견지하고 있어서 특이하다. 이 책은 1책 4권으로 구성되어 있으며, 최상층에서부터 하층에 이르는 여성들의 삶을 다양하게 보여주고 있는 점이 특징적이다. 또한 『여범』은 다른 규훈서에서 이상적 여성으로 제시하고 있는 열녀, 계모, 효부 등이 등장하지만 여성의 뛰어난 능력을 공적 영역에서 발휘하는 것에 특별한 관심을 기울였다는 점이 특징적이다. 「목난녀」의 주인공 목난은 남성들에게만 개방된 공적(忠) 영역이 여성들에게 제한된 문제를 극복하기 위해 남복으로 변장하고 출전한다. 「한냥홍처」의 맹씨녀는 여성이라는 신분 때문에 공적 영역으로 진출할 수 없는 한계를 극복하고, 자신의 뛰어난 능력을 공적 영역에서 발휘하기 위해 배우자 탐색 방법을 사용한다. 「위모송씨」의 송씨는 공적 영역으로 진출할 수 있는 공식적 관문인 교육이 여성에게 배제되었으나, 글 공부를 열심히 해서 자신의 뛰어난 지적 능력을 교육기관에서 발휘한다. 이렇게 『여범』에서 발휘된 여성 영웅성은 직접적 또는 남장이나 대리인 내세우기 등의 우회적 방법으로 표출되고 있다. 그러나 이러한 우회적 방법은 남녀 차별이라는 성차별적 사회 제도에서 여성들이 선택할 수밖에 없었던 일종의 전략적 방편이었다. 이러한 논의는 조선조 시대의 여성 교육서 『여범』에 드러나 있는 여성들의 공적 영역으로의 진출 방식이나 공적 영역에서 발휘되었던 여성적 속성에 대하여 부정적으로 평가함으로써 규훈서 자체의 한계를 논의하는 것에서 벗어나, 개별 규훈서의 실상과 그 존재 의미를 긍정적으로 평가하는데 도움을 줄 것이다. The purpose of this study is to introduce Yobom(女範) Exemplars for Women, a work in the genre of moral education texts for women(閨訓書) during the Choson Dynasty, written by Lady Yi(李氏) (rank: Yongbin(映嬪); posthumous title: Sonhui), a royal concubine, and to elucidate its characteristics and significance. In general, such texts from this period, written by men, were used as educational texts for women and placed considerable value on "femininity," which was necessary for the consolidation of a male-centered patriarchal society. On the other hand, similar works penned by women differ from those produced by men in that they do not limit the definition of "femininity" to women's devotion, service, and subservience to men. In particular, Yobom, an educational text for women created by a Korean woman (Lady Yi) is unique because it is based on a woman's perspective and maintains a comparatively independent stance on the "femininity" that is displayed in private and public(忠) arenas. Divided into one volume and four fascicles, this work is noteworthy for its depiction of the lives of women from a variety of social classes. In addition, Yobom is noticeable for its special interest in women who employ their exceptional talents in the public arena, even as it portrays types of women who were seen as "ideal" in other similar texts--virtuous wives, stepmothers, and filial daughters- in-law. For instance, to overcome the restriction of the public arena (patriotic loyalty) solely to men and women's exclusion from it, Mulan (Korean: Mongnan) of "Mongnannyo(목난녀)" dresses in male clothes and participates in battles. To surmount similar limitations and to make use of her outstanding abilities in the public arena, Mistress Maeng of Hannyang Hongch'o(한냥홍처)" goes on a search for a suitable spouse. Although education, the officially sanctioned gateway to the public arena, is barred to women, Mistress Song in "Wimo Songssi(위모송씨)" nevertheless devotes all her effort to learning and finally employsher intellectual power at educational institutions. In other words, female heroism in Yobom is expressed either directly or indirectly, through methods including cross-dressing and the use of proxies. In a sexist social system, such indirect methods were strategically necessary for women. This study is significant because it goes beyond existing discussion on moral education texts for women from the Choson Dynasty, which has focused mainly on the limitations of such works by negatively assessing the methods used by the heroines of Yobom to enter the public arena and the "femininity" that they exhibit in the public arena. Instead, it sheds light on the contents and implications of individual moral education texts for women and makes it possible to evaluate their raison d'etre positively.

국어 교육의 성격과 국어 교사의 전문성 ' /「온달」설화에 나타난 여성의 자아실현 양상

윤분희 한국어교육학회 1999 한국어교육학회 학술발표논문집 Vol.1999 No.2