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첩에서 작은 마님으로 - 민국시기 첩의 지위와 신여성 -
천성림 ( Chun Sung-lim ) 한국여성사학회 2021 여성과 역사 Vol.- No.34
19세기말부터 중국에는 서양의 자유로운 연애 풍속과 함께 서양 민법이 규정한 ‘일부일처제’가 전파되었다. 여기에 더해 남녀평등 사조와 여권론도 전해지면서 중국의 계몽적 지식인들은 첩을 두는 것이 야만적, 후진적이고 여성의 지위를 하락시키는 ‘악습’이라고 비판했다. 이에 민국 시기 내내 첩 제도를 폐지하라는 호소가 이어졌다. 결국 남경국민정부가 1930년 반포한 신민법 이후 법률상 ‘첩’이라는 신분은 사라지게 되었다. 하지만 현실에서는 ‘작은 마님’ ‘둘째 마님’과 같은 이름으로 계속 존재했고 본처는 대체로 남편의 축첩을 묵인해주었다. 본처가 고소하지 않는 한, 남편은 첩을 두어도 중혼죄로 처벌받지 않았다. 오히려 첩은 이전보다 자유로운 신분이 되었다. 대부분 남편가족과 떨어져 살았고 원하면 언제든 이혼할 수 있었다. 한편, 민국 시기에는 고등교육을 받은 신여성들도 첩이 되는 경우가 많았는데 이는 “서로 사랑한다면 일부다처든 일처다부든 문제가 되지 않는다”는 이른바 ‘신성도덕’(새로운 성도덕)이 유행했기 때문이다. 여성의 학력이 몸값을 올리는 수단이 되면서 가정이 어렵거나 원하는 혼처를 찾지 못한 여성들이 첩이 되는 경우도 적지 않았다. Along with the idea of free marriage based on mutual consent, China adopted the Western notion of monogamy (“yifu yiqi zhi” or a system of one husband, one wife) from the end of the nineteenth century. As demands for gender equality and women’s rights were growing, Chinese Enlightenment intellectuals criticized concubinage as a barbaric custom, a vice that contributed to the low status of women. There were strong calls to ban concubinage throughout the period of Republican China. Under such pressure, in 1930, the Nationalist Government in Nanjing promulgated the New Civil Law that criminalized concubinage as adultery. However, high-ranking officials, generals, wealthy merchants, and even intellectuals, including teachers, continued to have concubines. Despite the criminalization of concubinage as adultery under Republican law, concubines continued to exist in the new name of “Second Wife.” Unless formally accused by the wife, a husband with a concubine would not be convicted of bigamy. Concubines began to enjoy more freedom than before: most of them lived separately from the husband and his family and could divorce him whenever they wanted. New women of the Republic often became concubines as well as they embraced the new sex moral that tolerated polygamous marriage of either one husband with multiple wives or one wife with multiple husbands as long as the union was based on mutual love. While the level of women’s education increased their value, educated new women, unable to find jobs or high-class husbands that met their expectations, chose to be concubines.
千聖林(Chun Sung-lim) 역사학회 2008 역사학보 Vol.0 No.200
It is very important to construct a theory and methodology for Women's History that will give it the weight that it needs to become an Independent Department within the University system in the 21st Century. Within this Study I have investigated the issues/theories of Feminism, New Social History and Postmodernism that have influenced the history of women. These issues/theories were largely developed in the West but can contribute greatly to the discourse on East Asian Women's History. From appeal to the equality of sexes at the early stage of Feminism to recognize differences between women by race, class etc., there was a close correlation between Feminism and Women's History in Western study of Women's History. Feminist theory not only produces startling new discoveries when applied to familiar sources. It also stimulates a quest for new or neglected sources. In the United States, for example, feminist studies have presented new opportunities to historians of Chinesen women. But, as Post-colonial critic Gayatri Spivak said, "Western Feminism can be a cultural imperialism to the non-western world's women". Within this in mind the non-western Feminist historian must construct their theories based on the indigenous women's experience, solidarity and network.