제2공화국의 여성정책과 성격

윤정란 한국민족운동사학회 2006 한국민족운동사연구 Vol.49 No.-

Policies on Women in the 2nd Republic and Their Characteristics- Focused on administrative programs on women -Yoon, Jung Ran 제2공화국의 여성정책과 성격-부녀행정사업을 중심으로-윤정란

여성농민운동가 김윤(1953-2004)의 생애와 활동

윤정란 숭실사학회 2021 숭실사학 Vol.- No.46

본고는 1980년대 여성농민운동가로 삶을 살았던 김윤의 생애와 활동에 대해 세 부분으로 구분 해서 살펴보았다. 첫째는 정치사회운동 참여 배경, 둘째는 민청학련사건에 대한 연루와 여성농민운 동의 모색 과정, 셋째는 전북지역에서 여성농민운동가로서의 삶 등이었다. 연구결과를 요약 정리하 면 다음과 같다. 김윤이 정치사회문제에 대한 의식을 형성하게 된 가장 중요한 요인은 가족적인 배경에 있었다. 그녀는 시인, 수필가, 번역작가로 유명한 김소운과 1970년대 ‘민주화의 대모’로 불리던 김한림 사 이에서 1남 2녀 중 막내로 마산에서 출생하였다. 김윤에게 가장 큰 영향을 미친 것은 어머니 김한 림이었다. 그리고 언니 김영과 형부 사와마사히코 등이었다. 김윤은 1970년대 초 서강대 학생운동을 주도하다 1974년 민청학련 사건이 발생하자 관련자로 서 구속되었다. 1975년 석방된 후 다시 「제3호 자유서강」이라는 유인물을 학생들에게 배포했다가 구속되었다. 1977년 출옥한 다음 김윤은 여성주의적 정체성을 확고하게 형성함과 동시에 여성농민 운동을 고민하기 시작했다. 그것은 여성공동체의 준비 모임 참가와 가톨릭농촌여성회와 만나서면 서 이루어졌다. 약 2년간의 준비를 한 끝에 농촌에 정착하려고 했다. 그러나 국제엠네스티 한국지 부에서 활동하다 1980년 5.18 관련자로 현상 수배되어 1년간 도피생활을 해야 했기 때문에 여성공 동체에 함께 하지 못했다. 그 후 무혐의로 처리된 다음 1981년 농민운동가 강기종과 결혼하면서 지역사회의 농민으로 뿌리내리기 위해 전북 순창에서 공동체적인 삶을 살기 시작했다. 약 5년간 이와 같은 삶을 살다 1986년 전북 완주군 구이읍으로 이주하면서 여성농민운동에 적극 참여하였다. 전북지역에서 활동 하던 여성활동가들과 모임을 가지면서 전북여성민주회를 결성하였다. 이를 토대로 정읍여성농민회, 전북여성농민회준비위원회, 나아가 전국여성농민회 등을 결성하는데 주도적인 역할을 하였다. 김윤 은 여성농민의 교육을 위한 교재 『여성농민 위대한 어머니』를 출간하였다. 그녀는 전국적인 여성 농민단체가 결성되는데 주요한 역할을 하였으나, 투병생활로 더 이상 활동할 수 없었다. 2004년 그녀는 51세의 나이로 세상을 떠났다. This examines the life of Yoon Kim, who lived as a peasant woman activist in the 1980s, following the three sections. To begin with, it was her involvement in the political and social movement. Secondly, it was her involvement in the civilian education incident and her search for the peasant women's movement. Thirdly it was her life as a peasant woman activist in the Jeonbuk region, and so forth. The summary of the research results is as follows. The most crucial factor that led to Kim Yoon's consciousness on political and social issues is her family background. She was born in Masan as the youngest of one son and two daughters to Kim So-un, a famous poet, essayist, and translator, and Kim Han-rim, who was called the godmother of democratization in the 1970s. It was her mother, Kim Han-rim, that had the most significant influence on her. Furthermore, it was her older sis ter, Kim Young, and her brother-in-law Sawa Masahiko. Kim Yoon led the student movement at Sogang University in the early 1970s and was arrested as a related person when the incident of the student organization N at i o n a l D e m o c r at i c Yo u t h - S t u d e nt L e a g u e ( m i n j u c h ' ŏn g ny ŏn h a k s a e n g ch'ongyŏnmaeng) occurred in 1974. After she was released in 1975, she again distributed a handout titled No. 3 Freedom Sogang to her students, and she was arrested. After leaving her prison in 1977, she began contemplating the feminist movement while firmly shaping her feminist identity. It was achieved through participation in preparatory meetings of women's communities and participation in rural Catholic women's association. After about two years of preparation, she tried to settle in the countryside. However, she was active in the Korean branch of Amnesty International, and she was unable to join the women's community because she was wanted as an associate on 5.18 Gwangju Democratization Movement in 1980 and had to escape for one year. After she became innocent, she married Kijong Kang, a peasant activist in 1981, and began living a public life in Sunchang, Jeollabuk-do, taking root as a farmer in the community. She lived a life like this for about five years. When she moved to Gui-eup, Wanju-gun, Jeollabuk-do in 1986, she actively participated in the peasant women's movement. She formed the Jeonbuk Women's Democratic Association while meeting with women activists active in the Jeonbuk region. She played a leading role in forming the Jeongeup Women Peasants Association, the Jeonbuk Women Peasants Association Preparation Committee, and the National Women Peasants Association. Yoon Kim published The Great Mother of Women Peasants, a textbook for the education of women peasants. She played a significant role in forming a national women peasants group, but she was no longer able to work because of her illness. In 2004, she passed over at the age o f 51.

1960-70년대 도시산업선교회의 ‘산업평화’ 수용과 국제적 관계 -인천기독교도시산업선교회를 중심으로-

윤정란 한국민족운동사학회 2024 한국민족운동사연구 Vol.- No.120

본고는 1960년대와 1970년대 인천산선을 중심으로 도시산업선교회의국제적 관계에 대해 살펴보았다. 이를 정리 요약하면 다음과 같다. 1960 년대 인천산선의 국제적 관계는 미국연합감리회에 의해 시작되었다. 그것은 조지 오글의 파견에 의해 이루어졌다. 미국연합감리회에서는 1964 년부터 재정적인 지원을 해주고 아시아국 일부의 산업선교단체와 국제적 관계를 형성하는데 도움을 주었다. 인천산선에서 산업선교단체를 방문하고 관련자들과 교류하면서 미국을 중심으로 한 노동운동의 아시아연대를 구축하기 시작했다. 1960년대 인천산선의 방향성을 결정한 인물은 조지 오글이었다. 그가 미국에서 교육받은 노사관계는 ‘산업평화’의 구현이었다. ‘산업평화’는 미국 최대의 노동연합조직인 AFL-CIO가 지향하는 것이었다. 미국이 지향하는 노동조합운동은 생산성을 높이기 위해서 노사관계를 중요시한‘산업평화’의 조성이었다. 이러한 방향성이 조지 오글에 의해 도입되었다. 그리하여 인천산선의 대표적인 평신도 조직인 느혜미아 모임과 카플링 모임의 목적이 ‘산업평화’ 조성이었다. 1960년대 후반 이후 EACC에서 산업전도를 산업선교로 명칭을 변경하자 인천산선도 ‘산업전도’에서 ‘산업선교’로 변경하고 노사관계에 보다 더 중점을 둔 활동으로 전환하였다. 1970년 이후에는 한국 실무자들이필리핀과 미국에서 노사관계 관련 교육을 받고 활동하기 시작하였다. 이로 인해 ‘산업평화’ 구현은 더욱 확산되었고 국제적 관계도 확대되었다. 실무자들의 이와 같은 훈련은 인천산선이 ‘산업평화’ 구현을 확대시키는데 크게 기여했다. 이후부터 기독교 노동자 조직보다는 노사문제에 중점을 두고 사업을 전개하였다. 물론 노동자교회, 산우회, 공장목회위원회등의 조직을 통하여 기독교적 정체성은 유지하였다. 이와 같은 활동을 위한 미국연합감리회 선교부의 재정적인 지원은 1970년대 중반 이후 거의 70-80퍼센트에 이르렀다. 결국 인천산선이 지향한 것은 미국 노동조합이 제3세계에 확산시키고자 했던 ‘산업평화’의 구현과 확산이었으며, 이것은 냉전시기 공산주의자들이 주도하는 노동조합운동의 확산을 막기 위한 일환이었다고 할 수 있다. 이러한 과정에서 인천산선의 실무자들은‘산업평화’ 구현의 도입자이자 생산자였다. This paper examines the international relations of the Urban Industrial Mission, focusing on the Incheon Mission to Labor and Industry in the 1960s and 1970s. The summary is as follows: The international relationship of the Incheon Mission to Labor and Industry in the 1960s was initiated by the United Methodist Church in U.S.A. It was done through the dispatch of Rev. George Ogle. The United Methodist Church in U.S.A provided financial support from 1964 and helped to form international relationships with industrial mission organizations in some Asian countries. The Urban Industrial Mission began to build solidarity in Asia for the labor movement centered in the United States by visiting industrial mission organizations and interacting with their associates. The person who decided the direction of the Incheon Mission to Labor and Industry in the 1960s was 'George Ogle'. The labor-management relations he learned in U.S.A were the embodiment of 'industrial peace'. ‘Industrial peace’ was what the AFL-CIO, the largest labor union in U.S.A, was aiming for. The labor union movement that the United States was aiming for was to create ‘industrial peace’ that emphasized labor-management relations to increase productivity. George Ogle introduced this direction. Thus, the purpose of the Nehemiah Club and the Coupling Club, which are representative lay organizations of the Incheon Mission to Labor and Industry, was to create ‘industrial peace.’ After the late 1960s, EACC changed its name from ‘industrial evangelism’ to ‘industrial mission,’ and Incheon Mission to Labor and Industry also changed its name from ‘industrial evangelism’ to ‘industrial mission,’ and shifted its activities to focus more on labor-management relations. After 1970, Korean practitioners began to receive education and work on labor-management relations in the Philippines and U.S.A. As a result, the implementation of ‘industrial peace’ was further expanded and international ties were expanded. This type of training for practitioners greatly contributed to expanding the Incheon Mission to Labor and Industry’s implementation of ‘industrial peace.’ From then on, it focused on labor-management issues rather than Christian labor organizations. Of course, it maintained its Christian identity through organizations such as labor churches, work missions, and factory ministry committees. The financial support for these activities from the United Methodist Mission Board in U.S.A amounted to nearly 70-80 percent of the organization's finances since the mid-1970s. In the end, what Incheon Mission to Labor and Industry aimed for was the following. It was the realization and spread of the ‘industrial peace’ that American labor unions were trying to spread to the Third World, and this was to prevent the spread of the labor union movement led by communists during the Cold War. In this process, the practitioners of Incheon Mission to Labor and Industry were the introducers and producers of the realization of ‘industrial peace’.

황애덕과 대한민국애국부인회

윤정란 숭실사학회 2009 숭실사학 Vol.22 No.-

황애덕이 민족운동가로서 활동할 수 있었던 것은 그의 성장배경과 깊은 연관이 있었다. 당시 대표적인 민족운동가 안창호, 조만식 등이 거주하면서 민족운동적인 분위기를 만들었던 평양에서의 성장, 굳은 신념을 가지게 했던 기독교와의 만남, 평양 최초의 여학교인 정신학교와 이화학당에서의 근대교육, 새로운 근대학문에 개방적이었던 부모님 등이 황애덕을 민족운동가로서 성장 할 수 있게 한 배경이 되었다. 이러한 환경 하에서 성장한 그는 송죽결사대를 직접 조직하고, 동경 2ㆍ8독립선언식 참여, 3ㆍ1운동 참여, 그리고 대한민국애국부인회본부 활동 등에 적극적으로 앞장섰다. 황애덕은 이로 인해 대구형무소에서 3년간 옥살이를 하면서 많은 것을 배우고 경험했다. 결국 독립이 되려면 모든 일반 여성대중들도 문맹에서 벗어나야 한다는 것이었다. 즉 어떤 운동보다도 계몽운동이 앞서야 한다고 생각했다. 그래서 대구형무소에서 출소한 이후 학업을 계속하는 한편, 여성계몽운동을 적극적으로 전개하였다. 1920년대에는 태화관에서 여성교육운동, 근우회 활동, 그리고 미 국 유학을 다녀온 후에는 여성농촌계몽운동에 몰두하였다. 당시 농민이 전민족의 80퍼센트에 해당되었기 때문에 농촌계몽이 가장 우선되어야 한다고 생각했다. 이 운동을 하는 한편, 여성소비운동에 많은 관심을 가지고 활동하였다. 그래서 여성소비조합운동 결성에도 많은 노력을 했다. 해방 후에는 이러한 경험을 토대로 정치운동에 나섰다. 황애덕은 초기에 독립을 위해 적극적인 항일운동에 나섰지만 대구형무소에서의 일반여성대중들과 만나면서 시급하게 해결해야 할 일은 여성계몽운동에 있다는 것을 자각하고 운동의 방법을 바꾸었던 것이다. Hwang Ae-Duck made a big footstep as a protagonist of national movement on account of her background. She was grown up in Pyongyang where famous nationalists like An Chang-Ho, Cho Man-shik worked together. And her personal encounter with Christian faith, modern education at Jungshin that is the first women’s high school, Ehwa Academic Institution, and special care of her parents who widely opened to state-of-art modern studies made her a national movement leader. On such a circumstances, she organized [Songjuk death-defying corps] by herself to take part in 2ㆍ8(8, Feb.) Independence Declaration ceremony and 3ㆍ1 Movement(1, Mar.). And she actively spearheaded in Korea matron’s Patriotic club activity. For this career, she spent three years in Daegu detention house learning many life lessons. She insisted that every women have to come out of illiteracy to make our nation independent. So strongly she stressed on enlightenment more than any other movements. Right after release from Daegu Detention house, she began to study and put it into practise with special reference to women’s enlightenment. She was deeply absorbed in women education at Taehwa-kwan (where Independence statement was declared), Geunwoo-Hoe activity, and especially contributed in movement to enlighten women in agricultural area since coming back from oversea’s study in USA. She thought that education for agricultural women is the utmost task, because farmers were more than 80% of all population back then. On the other side, she made an effort in parallel to teach women’s consumption behavior. As a fruit, she established an organization like consumption trade union. On this springboard, she finally jumped into political activity. In early stage, she took the lead in anti-Japan movement. But in the midst of it, while interviewing many women in Daegu detention house, she realized that women’s enlightenment is the most urgent burden to make our nation independent.

일본, 도쿄 미드타운에서 국유지 활용의 해법을 찾아보다

윤정란 대한국토·도시계획학회 2016 도시정보 Vol.- No.411

아침밥을 짓다가 외 1편

윤정란 고요아침 2022 시조시학 Vol.83 No.-

전남 순천지역 기독교의 수용과 확산

윤정란 숭실사학회 2011 숭실사학 Vol.0 No.26

전남 순천지역 기독교의 수용과 확산 윤 정 란 본고는 순천지역의 기독교 수용과 확산에 대해서 살펴보았다. 연구 결과를 요약하면 다음과 같다. 이 지역에 기독교가 들어오기 시작한 것은 19세기말 이후이다. 이 지역을 담당한 교파는 남장로회였다. 초기에 선교사들은 기독교를 전해주기 위해 잠시 다녀가는 정도였다. 그런데 이 지역에서는 이미 몇 개의 기독교 공동체가 자체적으로 만들어져 있었다. 순천읍교회는 조선 후기 새롭게 부상한 이 지역의 유지들에 의해 설립되었다. 그 후 선교사가 이 지역을 방문하여 기독교 공동체가 여러 군데 만들어져 있는 것을 보고 선교기지 설치를 건의하였다. 선교본부는 선교사의 이 요구를 받아들여 1911년부터 선교기지를 건설하기 시작하였다. 선교사들이 순천지역에 거주하기 시작하면서 기독교는 더욱 활발하게 확산되었다. 1913년부터 1916까지 기독교신자는 두 배로 늘어났다. 이로 인해 순천읍교회도 발전을 거듭하였다. 1910년대 교인 수가 계속 증가하였다. 한국인 목사들과 교인들의 활약도 컸다. 1920년대 매산학교의 설립도 기독교 확산에 중요한 역할을 하였다. 학부모들과 관계, 지역민을 위한 다양한 활동을 통해 근대화 중심지 역할을 하면서 기독교가 지역민들에게 자연스럽게 받아들여지도록 하는데 기여하였다. 안력산 병원의 설립과 운영은 큰 역할을 했다. 1915년에는 전국적으로 이름이 날 정도로 시설이 우수하여 많은 환자들이 몰려들었다. 이로 인해 담당 의료선교사는 휴양을 위해 귀국할 정도로 쇠약해졌다. 병원에서는 쪽 복음을 나누어주기도 하고 성경학교를 개설해서 위생을 강의하기도 했다. 마지막으로 기독청년면려회 활동은 지역 사회운동에서 중요한 역할을 하였다. 면려회 임원들은 순천지역의 청년단체에 가입해서 임원으로 활동하면서 지역 사회운동을 전개하는데 앞장섰다. 이들의 이러한 활동을 통해 1920년대 기독교는 순천지역에서 굳건하게 뿌리내릴 수 있었으며, 기독교는 이 지역에서 반드시 존재해야 할 종교가 되었다. The Acceptance and Spread of Christianity in Suncheon, Jollanam do Yoon, Jeong Ran This study examined the acceptance and spread of Christianity in the Suncheon area. The results of this study are summarized as follows. It was the late 19th century that Christianity was introduced in this area. The denomination in charge of this region was the Southern Presbyterian Church. At the beginning, missionaries made temporary visits to preach Christianity. However, there had already been a number of spontaneous Christian communities in the area. The Suncheon‐eup Church was founded by influential people in the area newly emerging in the late Chosun Dynasty. Visiting this area and finding that Christian communities had already been established in several places, a missionary proposed installing a base of mission there. The mission center accepted the proposal and began to construct a base of mission from 1911. As missionaries began to reside in the Suncheon area, Christianity was spread more actively and, as a result, the number of Christians was doubled during the period from 1913 to 1916. In this situation, the Suncheon‐eup Church also grew steadily. The number of attendants increased continuously during the 1910s, and Korean pastors and believers also made great contributions to the growth. The opening of the Maesan School in the 1920s also played an important role in the spread of Christianity. Through its associations with parents and various activities for local residents, it functioned as a center of modernization and helped people receive Christianity without ill feeling. The foundation and operation of the Alexander Hospital played a great role. In 1915, it was so famous for its excellent facilities that the hospital attracted many patients from all over the country. As a consequence, the medical missionary became so exhausted that he had to return to his country for recuperation. The hospital distributed pieces of the Bible, and lectured on hygiene at Bible classes. Lastly, the activities of Gidok Cheongyeon Myeonyehoe played an important role in community social movements. The leaders of Gidok Cheongyeon Myeonyehoe joined youth organizations in the Suncheon area, and led such organizations in social movements. Through their activities as such, Christianity in the 1920s was rooted firmly into Suncheon and became an indispensible religion in the area.

품종 및 당의 농도를 달리한 매실 발효액의 성분 비교

윤정란,윤옥희,최희숙,조정순 동아시아식생활학회 2011 동아시아식생활학회 학술발표대회논문집 Vol.2011 No.5

근대 여성지식의 계승, 확산, 그리고 국제교류 - 『조선요리제법』과 Korean Recipes를 중심으로 -

윤정란 숭실대학교 역사문물연구소 2022 숭실사학 Vol.- No.49

Focusing on JoseonYoriJaebup and Korean Recipes, this paper intends to reveal how women's knowledge of Korea in the modern period was inherited, spread, and globalized. First of all, the reason that JoseonYoriJaebup was able to be published in 1917 was that there was a food recipe written in Korean during the Joseon Dynasty. In other words, it was because there was a book written in Korean written by Bingheogak Lee (빙허각이씨, 憑虛閣 李氏)in 1809, and a summary o f this book, BuInPilji. Concerning this book, Shin-Young Bang created the recipe for Joseon cuisine through his mother's oral instructions. Through this process, the knowledge of women of that era could be inherited because it was writ ten in Hangeul. JoseonYoriJaebup published a total of 12 prints between 1917 and 1943 and sold at least 24,000 copies. The fact that this book sold this much means that women's knowledge has been expanded through commercial distribution. During the period of the Joseon Dynasty, women's knowledge about housekeeping spread widely through the establishment of commercial distribution networks and active sales strategies to reach customers. Since the Joseon Dynasty, the case of female knowledge has been inherited and spread, JoseonYoriJaebup was published in the United States as Korea Recipes, thereby establishing a global exchange of women's knowledge. The Joseon cookbook, which began with the Bingheogak Lee clan's Gyuhapchongseo (閨閤叢書 ), provided a modern standardization by Bang Shin-yeong, and was distributed to the West by Harriet Morris. This case shows well how the inheritance of Korean women's knowledge and global exchange took place, inherited women's knowledge from the Joseon Dynasty to the modern era was possible as the global exchange thanks to the global Christian relationship network established after the end of the 19th century. This relationship network was created by missionaries who visited Korea after the end of the 19th century. The western modern culture was directly introduced into Korean society through the global Christian relationship network established by Korean missionaries. At the same time, the knowledge of women inherited through Hangeul(Korean letters) was made possible for global exchange through this network of relationships. Harriet published and sold K orean Recipes through this network.

근대시기 평양 지역사 연구의 현황과 과제, 1970년대-2022

윤정란 숭실대학교 역사문물연구소 2023 숭실사학 Vol.- No.50

This study examines trends in Pyongyang regional history research in the modern period, from the 1970s to the present (2022), by subject. The review topics were divided into regional spatial changes and urban planning since Pyongyang was opened as an open city, regional commerce and industry and capitalists regional national movements regional education and religion, and regional identity and cultural space. This classification is based on research results related to the regional history of Pyongyang in the modern period from the 1970s to 2022. After the opening of Pyongyang City in 1899, the Inner Castle was inhabited by Koreans living together with mainly Westerners and Japanese. However, after the Russo-Japanese War, as the Japanese settled in the Middle and Outer Castle of Pyongyang, it was discovered that these areas were divided into new urban areas and the Inner Castle into old towns. Regarding urban planning, it was also confirmed that western Pyongyang near the old town developed faster than eastern Pyongyang, a suburb near the new town. It was also revealed that the urban renewal project in Pyongyang after liberation was under the long-term plan of urban development in the 1940s. For the study of Pyongyang's commerce and industry and Pyongyang's capitalists, Pyongyang Porcelain Manufacturing Co., Ltd., and Pyongyang Meriyas Industrial were investigated and analyzed as case studies of national history. In addition, the identity of the region and issues of culture were analyzed by analyzing literary works, Japanese magazines, travel guides, traveler's journals, newspapers, and Pyongyang Gisaengs that dealt with Pyongyang. In addition, the process by which Pyongyang was symbolized as the 'Jerusalem of Joseon' was also analyzed. In addition, for the sports culture of Pyongyang, soccer, and its cultural space a study on Geumcheondaejwa(金千代座) located in the new town and an analysis of the Pyongyang Provincial Museum were researched. As a result of this research, it is somewhat possible to understand the Pyongyang region in the modern period. Nevertheless, there are still some aspects that are not enough to complete the local history that reveals the lives of residents. A diversified analysis of the research topics to be dealt with in regional histories, such as regional administrative systems, regional organizations, regional and influential people, regional culture, regional sector movements, and regional resident movements, should be conducted in the future.