히구치이치요 소설에 나타난 의식전환에 관한 연구

노미림 釜山外國語大學校 大學院 2005 국내박사

This thesis is about the conversion of consciousness in novels written by Japan's first professional female writer Higuchi Ichiyo who lived during the early-to-mid Meiji period. In the early years of her career (1891 to 1893), she wrote as she felt. But in the mid-to-later years (1894 to her death), she showed the conversion of consciousness. I saw the conversion of consciousness in her writings from feudal aristocraticism to modern citizenship, from weeping woman to smiling woman, or inherited insanity and I conducted a study of the conversions. The thesis aims to study the conversion of consciousness in novels written by Japan's first professional female writer during the Meiji times when women suffered from severe restrictions on education. I'd like to re-appreciate the true value of Higuchi Ichiyo's novels in the process of delving into the disadvantages and suppression of women of that time and tracing how heroins' efforts to get out of the yoke are changing. In a patriarchal society where Meiji or a clan-centered nuclear family system was organized and women were not admitted as the head of households, Ichiyo had to confront social restrictions as a female head of household. Despite the unfavorable conditions, Ichiyo didn't give up but attempted a conscious conversion in her writing through self-reflections. First, the conversion of consciousness from feudal aristocraticism to modern citizenship. Ichyo gave up her feudal aristocracy and left her old literature style of the classical dynasty era, which she once dreamed of as a Utopia. As a result, she gained the modern citizenship of the equality of the whole human beings. Accordingly, the heroines of her novels also transform from the premodern, blind obedient women to modern women who pursue their rights and interests. The main example is the conversion from Samidare (meaning Rainy Season in Spring Time) to Otsugomori (meaning the last day of the year). Yae, the heroine in the Samidare is a faithful maid servant who obeys the existing social orders by sacrificing her love when she finds out that her master also loves her lover. On the contrary, Omine in the Otsugomori resents her master, who promises to lend her some money but breaks the promise. In the urgent situation of repaying interest for her sick uncle, Omine steals money from her master. At the very moment, the author extends a relief hand toward Omine by having the master's prodigal son help her to get through the crisis of revelation. With the peculiar idea which shook the existing social values, the novel has been evaluated as an outstanding sprout of the modern spirits of the common people at a time of the Japan nationalistic society. Secondly, the conversion of consciousness from weeping woman to smiling woman. A weeping woman in this thesis symbolizes an old-fashioned woman who can't lead a life with human dignity while a smiling woman symbolizes a modern woman who lives with human dignity and the pride as a woman through reasonable power feminism. The heroine in Ichiyo's novels converts from a weeping woman as in the Jyusanya (referring to Thirteenth Night), who weeps under the patriarchal system to a smiling woman as in the Takekurabe (referring to Measuring height), who smiles reigning over the manhood although she is in the red-light district outside the normal social system. In the Jyusanya, Oseki is described as a victim of two families under the patriarchal system. In order to get out of the miserable life as a pharmakos, she runs away from home, leaving her husband and child behind. Her father, worrying that his son who succeeds due to Oseki's husband's social position would downfall, persuades her to go back home. On her way back home, the heroine runs across her old lover but he cannot be of any help. Here Oseki is a weeping woman who fails to withstand the harsh reality and has to walk back into the family system. Compared to Oseki, Midori in the Takekurabe is a smiling woman who is beloved by her master's family due to the influence of her elder sister, a popular prostitute in the red-light district although she is outside the reach of the normal social system. In addition, Midori gains even the love of a man who left home to enter the Buddhist world. Thirdly, the conversion into inherited insanity. Inherited insanity here means hypochondrium or the depression of a long dream from which one cannot wake up by oneself because of the karma effects generation after generation. It symbolizes the karma effects of treason which has come down to the heroine's generation in the Nigorie (meaning Muddy River) for three generations. At the time when Ichiyo started the Nigorie, she accepted the downfall of her family as a reality and admitted the difference between others and herself, realizing that it was hard to lead a peaceful life like others in the specific conditions she inherited from her parents. Though the writer engraved it in her mind as an inherited insanity, it was also the time when she groped for a new writing style to overcome it. The Nigorie shows the heroine's misfortune committed in the inherited insanity being driven by poverty, the Warekara (meaning Voluntarily) and the Uramurasaki (meaning Violet Colour)show the ill-fated heroines who are in danger of being kicked out despite their well-off living conditions as housewives in the family system. In the Meiji era, when the education or discipline for women was most strict, the heroines run counter to the times in pursuit of self liberation and conduct unreasonable behavior in defiance of the public attention. As Ichiyo dreamed of the Innovation of the Society, she cast off the feudal aristocracy and attempted conversion of consciousness toward the modern civil consciousness in her writing. Then, the author converted her heroins'consciousness from weeping woman under the patriarchal family system to smiling woman who shows off her power as a woman, beloved by men on the stage of the red-light district, although a neglected place in society. Finally, the writer extended her experiment of women power called power feminism through her novels of the woman outside the family system as in the Nigorie and of the women inside the family system as in the Warekara and the Uramurasaki. However, main female character Omachi in the Warekara ends up in being expelled from home, and the story of Oritsu's leaving home ends unfinished leaving readers wonder what will happen next. Thus, the writer's message about consciousness is more appealing in the inherited insanity attempted in various feminism novels, the conclusion of her consciousness as a writer was to die along with the karma effects of the inherited insanity during the Meiji period which couldn't be ignored by Ichiyo. So the author remains as 'The Last Woman of the time-worn Japan,' as Soma Gyohu pointed out. It was a natural emotion for Ichiyo as a human being, and the moral limits for her as a writer, who lived in a patriarchal Meiji era.

성희롱예방 교육연극 과정드라마(D.I.E) 프로그램의 효과성 연구

노미림 명지대학교 사회교육대학원 2015 국내석사

본 연구는 기업의 사원들을 대상으로 직장 내 성희롱예방 교육 프로그램 연구 개발 및 프로그램 실행하여 성희롱 통념 수용 정도가 향상되는지를 알아보고, 교육 만족도에 어떠한 영향을 미치게 되는가에 대한 연구이다. 이에 대하여 성희롱예방 교육의 실효성을 높이기 위한 성희롱에 대하여 잘못된 신념을 갖고 있음을 의미하는 성희롱 통념이 향상 될 수 있도록 체계적 수업설계모형(ADDIE)을 기반으로 프로그램을 설계하여 Synergy모형으로 교육연극 프로그램을 개발하였고, 골든서클(Golden Circle)에 기초하여 성희롱예방 교육 프로그램을 개발하였다. 실험집단에서는 본 연구에서 개발한 교육연극식 성희롱예방 프로그램을 진행하였고, 통제집단에서는 본 연구에서 개발한 강연식 성희롱예방 교육을 진행하여 성 인지력이 향상되고, 프로그램 만족도에 어떠한 영향을 미치는가의 효과성을 주목적으로 두었다. 본 연구의 주요 결과는 다음과 같다. 첫째, 성희롱예방 교육연극 프로그램의 효과성을 알아보기 위해 성희롱에 대해 잘못된 신념을 갖고 있음을 의미하는 성희롱 통념 수용 정도를 살펴본 결과, 성희롱예방 교육연극 프로그램에 참여한 실험집단의 성희롱 통념 수용 정도의 평균은 프로그램 참여 전 2.61(SD=.57), 프로그램 참여 후의 성희롱 통념 수용 정도 평균은 1.99(SD=.84)로 통계적으로 유의미한 차이가 있는 것으로 나타났다(t=2.407, p<.05). 반면, 강연식 성희롱예방 교육 프로그램에 참여한 통제집단의 프로그램 참여 전 성희롱 통념 수용 정도의 평균은 3.81(SD=.45), 프로그램 참여 후 성희롱 통념 수용 정도의 평균은 3.73(SD=.53)으로 통계적으로 유의미한 차이가 없는 것으로 나타났다(t=1.446, p=.172). 이는 프로그램에 참여한 후, 성희롱 통념 수용 정도를 받아들이는 평균이 낮게 나온 성희롱예방 교육연극 프로그램 집단이 강연식 성희롱예방 교육 프로그램 집단보다 성희롱 신념이 향상되었다는 결과를 알 수 있어, 프로그램 참여를 통한 교육연극은 긍정적인 영향을 미친다고 할 수 있다. 둘째, 성희롱예방 교육 프로그램의 만족도를 ‘성희롱예방 교육의 이해, 성희롱예방 교육 프로그램의 적절성, 의식의 변화, 전체적인 만족도’로 구분하여 알아본 결과, 모든 측면에서 성희롱예방 교육연극 프로그램에 참여한 학습자들의 만족도가 강연식 성희롱예방 교육 프로그램에 참여한 학습자들보다 높았음을 알 수 있다. 이는 성희롱예방 교육연극 프로그램이 모든 부분에서 강연식 성희롱예방 교육 프로그램 보다 긍정적인 영향을 미친다는 것을 의미한다. 셋째, 성희롱예방 교육에 참여한 집단별 인터뷰를 진행한 결과 실험집단에서는 성희롱예방 교육연극 프로그램에 관심이 높았으며, 통제집단에서는 강연식 성희롱예방 교육에 대한 관심도가 낮게 나타났다. 성희롱예방 교육연극에 참여한 집단이 성희롱 통념 수용 정도에 대해 강연식 성희롱예방 교육 프로그램에 참여한 집단보다 전체적으로 긍정적으로 향상되었으며, 만족감이 높은 결과가 나타났기에 성희롱예방 교육이 기존의 상식만을 답습하고 있는 형태에서 성희롱예방 교육연극 프로그램과 같이 더 다양한 방법으로 성 인지력을 높일 수 있는 프로그램을 개발하여 보급되어야 한다. 이번 연구를 통해 알 수 있듯이 교육연극식으로 개발된 프로그램은 매우 효과적인 프로그램이라는 것을 의미하고 있어 학습자들의 능동적인 참여를 이끌어 낼 수 있는 교육연극의 지속적인 발전을 위한 연구가 필요하다. This study is subject to developing a sexual harassment prevention education program for employees and to know their improvement of common sense about sexual harassment. A synergy model is built to improving their knowledge mistaken belief about the sexual harassment based on a systematic instructional design model (ADDIE). This sexual harassment prevention training program was developed on the basis of the Golden Circle and synergy model. In the experiment, a sexual harassment prevention program of education drama is executed that developed from this research to a specific group and a lecture-type education is executed to the other group. Major results of this research are as follows First, notion value is calculated to know effectiveness of educational play and lecture-type education. In the group who played education drama, average notion value showed that a statistically significant difference in 1.99 (SD = .84) (t = 2.407, p <.05) from 2.61 (SD = .57) before the program. On the other hand, the average value who participated in the lecture type of sexual harassment prevention training program showed 3.81 (SD = .45) before the program, the average degree of acceptance of the notion of sexual harassment after program participation is 3.73 (SD = .53) as there was no significant difference (t = 1.446, p = .172). After participating in these program, education drama play group showed low average value than the other group, so taking education of preventing sexual harassment via education drama showed positive result. Second, the satisfaction of sexual harassment prevention training program to learn the result separated by 'understanding of sexual harassment prevention training, adequacy of sexual harassment prevention training programs, changes in consciousness, overall satisfaction'. Satisfaction of students who participated in sexual harassment prevention education plays in all aspects of the program can be seen was higher than the learners participating in the lecture type of sexual harassment prevention training program. Third, the results of the experimental group who participated in the education drama play program showed higher interest in sexual harassment prevention education. Education programs should be researched and developed through the study of expression for the sustainable development like drama play type education, which can lead to active participation of the learners.