Earticle

『자서전』에서의 글은 어떤 의미에서 모두 자신의 제2의 자아이며 모든 문학적 근사치로서 (시적, 산문적) 정신의 과감한 깃 털 펜으로써 가끔 답할 수 있거 나 흔히 답할 수 없는 것들이다.

The creations in his Autobiography are in a sense all his second selves, all literary proximities, sometimes answerable, many times unanswerable, only with his daring feather pens of mind (poetic and prosy).

본 연구는 대학생을 위한 의미요법 자서전쓰기 프로그램의 타당성을 융합적으로 평가하기 위해 시행되었다. 프로그램은 Frankl의 의미요법과 우울한 중년 여성들을 위한 의미요법 자서전쓰기 프로그램을 기본으로 하여 개발되었 다. 개발된 프로그램을 세 명의 정신건강간호사가 양적인 내용타당성 검사를 실시하였고 피드백 받은 내용을 수정하여 최종 90분짜리 6회기 프로그램을 확정하였다. 프로그램에 참여한 대학생 11명을 대상으로 포커스 집단 면접을 하여 참여 후 느낀 점을 자유롭게 말하도록 한 뒤 질적 자료를 내용분석하여 프로그램의 타당성을 질적으로 평가하였다. 질적 자료를 회기별로 내용분석한 결과 총 9개의 주제와 20개의 하위주제가 도출되었다. 주제명은 존재의 발견, 존재의 유일 성, 나의 미래를 생각함, 참만남 경험, 나의 유일성, 성공적 대처경험, 태도 선택의 자유 인식, 자기초월의 필요성, 나의 존재 발견이었다. 주제명은 모두 각 회기의 목적과 일치하는 것으로 평가되었다. 추후 실험연구를 통해 의미요법 자서전 쓰기가 대학생의 정신건강에 어떤 영향을 미치는지 효과를 확인할 필요가 있다.

The purpose of this study was to examine validity of developed Logo-Autobiography for College students (LAC). The LAC was developed based on Frankl’s logotherapy and Logo-Autobiography program for middle-aged women. Eleven college students participated in 6 sessions of LAC after 3 psychiatric nurse practitioners confirmed content validity of the program. Focus group interviews were conducted to identify participation experiences and to examine validity of the program sessions. Qualitative data were analyzed using content analysis method. A total of 9 themes were emerged from the data; 1)Realizing my existence, 2)Discovering my uniqueness of existence, 3)Thinking my future, 4)Experiences of encounter, 5)My uniqueness, 6)Experiences of successful coping, 7)Realizing freedom of attitude choice, 8)Needs of self-transcendence, and 9)Discovering my existence. The emerged 9 themes were all evaluated to be consistent with the objectives and topics of each session. We suggest a randomized experimental study to examine effects of LAC on college students’ mental health.

In Benjamin's portrait, Baudelaire is seen for the first time as a big-city poet attempting to explore the nature of modern metropolitan experience. Benjamin's description of Baudelaire discloses that Baudelaire, standing on the cusp between traditional and modern societies, witnesses the extermination by modern industrial capitalism of the last traces of traditional life. For Benjamin, experience in a capitalist society is no longer a matter of corresponding interaction of the individual with his own environment, but is reduced instead to a fragmentary series of impressions and sensations only partially registered. The writing of modernity, Benjamin suggests, can not hinge on linear description or narration since it resists our attempt to present an integrated, coherent view of the phenomena of modernity as a whole. City experiences tend to remain isolated as accidental occurrences instead of being assimilated into an integrated stock of experience. For Benjamin the atrophy of experience is contemporaneous with the disappearance of the storyteller, and the problem of experience is central to his study of modernity.

This article examines two aspects of autobiography, taking for example Guibert de Nogent's De vita sua sive monodies. First, his autobiography, as a person's record, shows how a person became a medieval intellectual: his birth, his education, becoming a monk, election of abbot etc. The fact that he wrote his life after he became abbot. It is assumed that this retrospection is based on the development of self-consciousness, which is not necessarily individualism. The medieval self-consciousness was favored by the sacrament of confession and the idea of private property. Second, autobiography is the mirror of the society. He gives vivid history about the revolts of Laon and the communal movement in twelfth century. The story is often taken as an example of the process of urban uprising: evil conduct of the upper class as cause, and gathering of the masses and their violence, and final harsh suppression. The marriage of his parents shows the transition from knightly marriage to clerical marriage. The former is conjugal relation for the property and descendants, and the latter is characterized as the self control of desire. The story that his father died early before Guibert grew up, implies that Guibert was predestined as a monk and that the prayer is superior to the man of war. So we can read a tripartite society divided by function in shaping in the eleventh and twelfth century. But it is noticeable that his life is very analoguous to Augustine's. So in the next studies, we must examine the similarity between Guibert's De vita sua and Augustine's Confession, and the difference between Guibert's book and Abelard's Historia Calamitatum in the context of medieval intellectual traditon.

본 연구의 목적은 인생그림책 만들기 집단미술치료가 경증 치매 노인의 기억 및 인지 기능에 미치는 영향을 검증하는 것이다. 연구대상은 경기도 소재 A 요양원과 B 주간보호 센터에서 치매 진단을 받은 노인 중 연구 참여에 동의한 18명(실험집단 9명, 통제집단 9 명)이며, K-MMSE∼2(한국형 간이 정신상태 검사) 점수가 15∼23점인 경우로 선정하였 다. 실험집단을 대상으로 주 2회, 4주간 총 8회의 인생그림책 만들기 집단미술치료를 실 시하였으며, 그 효과를 검증하기 위해 한국형 간이 정신상태 검사(K-MMSE∼2 확장형), 기억검사 ECR(Enhanced Cued Recall), 기억전략 사용 척도(Mnemonics Usage Scale)를 활용하여 사전-사후 검사를 진행하였다. 또한, 비모수 통계를 통해 실험집단과 통제집단 을 비교 분석하고, 프로그램 진행 과정에서 집단원들의 반응 및 행동 특성을 미술 작품과 함께 다각적으로 분석하였다. 연구 결과, 연구대상의 기억 및 인지 기능에 유의미한 변화 가 나타났다. 또한, 단계별 반응 및 행동 특성을 살펴본 결과, 연구대상은 인출하는 기억 이 증가하고, 주요 인지 기능영역에서 긍정적인 변화를 보여주었다. 또한, 완성된 인생 그 림책은 자신의 생애 기억을 시각적으로 재확인할 수 있는 도구로 활용되었다. 이러한 결 과를 종합해 볼 때, 인생그림책 만들기 집단미술치료는 경증 치매 노인의 기억 및 인지 기능 향상에 효과적인 매개체는 물론, 치매 환자의 비약물적 치료 및 관리에 유용한 기초 자료로서의 기반을 제공하였다는 점에서 본 연구의 의의가 있다.

This study aimed to examine the effects of Life Picture Book group art therapy on memory and cognitive function in older adults with mild dementia. Participants included 18 older adults diagnosed with dementia, recruited from A Nursing Home and B Daycare Center in Gyeonggi Province (9 in the experimental group and 9 in the control group), based on consent and Korean Mini-Mental State Examination-2 (K-MMSE-2) scores ranging from 15 to 23. The experimental group participated in eight sessions of the Life Picture Book program, conducted twice weekly over a four-week period. Pre- and post-tests were administered using the Korean Mini-Mental State Examination-2 Expanded Version (K-MMSE-2), the Enhanced Cued Recall (ECR) test, and the Mnemonics Usage Scale (MUS). Nonparametric statistical analyses were conducted to compare changes between the experimental and control groups, and participants' responses and behavioral characteristics were qualitatively analyzed based on their artwork. The results demonstrated significant improvements in memory and cognitive function among the experimental group. Participants showed increased memory retrieval and positive changes across cognitive domains. Furthermore, the completed Life Picture Book served as a tool for visually reaffirming autobiographical memories. These findings suggest that Life Picture Book group art therapy is an effective non-pharmacological intervention for improving memory and cognitive function in older adults with mild dementia and provides a valuable basis for dementia treatment and management.

본 논문은 기독교 영성의 성장과정에 끼치는 쓰기와 읽기의 형식에 초점을 맞춘 연구이다. 영적 성장을 위한 세부 내용에 대한 관심은 크지만, 형식적 측 면에 담긴 의미를 구체적으로 연구한 내용은 상대적으로 적다는 판단이 직접 적인 동기로 작용했다. 글을 쓰고 읽는 과정 자체에 이미 영적 성숙을 지향하 는 여러 기능들이 작용하고 있으며, 그를 통해 현대사회의 그리스도인들에게 적용 가능한 방법을 찾는데 집중하였다. 이를 위해 본고는 영성과 연관된 글쓰기 영역을 나누고 각 영역에 해당하는 저술들을 통해 쓰기 방식이 영성 함양에 끼친 세부 내용들을 다루었다. 그리고 읽기 역시 동일한 접근방식을 통해 영성훈련의 가치를 지닌다는 점을 부각시 키려고 노력했다. 이런 일련의 과정들은 한국교회 신자들의 읽기와 쓰기 방식 에 담긴 이해의 폭을 강화하여 한국교회가 직면한 영적 위기 극복을 위한 방법 론적 기재로 사용되기를 소망하는 미래 지향적 인식에 근거를 두었다.

This is a study with the focus on the formational aspect of writing and reading for the process of spiritual growth in the Christianity. While there is a big concern of the detailed contents for spiritual growth, an analysis about the meaning of reading and writing themselves from the formational aspect seems relatively rare and this situation became a direct motive for this study. In this study, the process itself of writing and reading the scripture or spiritual writings seems to contributes to the spiritual growth and this fact is intensively connected to the effort to discover some useful methods for spiritual growth which can be applicable to the contemporary Christians. To do these tasks, this study divided writing areas into three parts and dealt with their detailed contents of how writings contribute to the relationship with spiritual growth. And another attempt to reveal that reading has also the same value for spiritual training was done by the same token. Such process is based on the future-oriented hope for a methodological medium to overcome many spiritual crises, which the Korean churches are encountering, by expanding the range of Korean Christians’understanding about writing and reading.

본 연구는 요양시설에서 생활하고 있는 노인의 자서전적 화첩 만들기를 적용한 집단 미술치료가 그들의 삶의 만족도에 미치는 효과를 알아보고자 진행하였으며 연구대상 은 A요양원에서 본 프로그램 참여에 동의한 노인 7명으로 연구기간은 2012년 1월 20 일부터 2012년 3월 16일까지 주2회 총15회기에 걸쳐 실시하였다. 측정도구는 노인의 삶의 만족도를 측정하기 위하여 윤진(1982)이 Stone와 Kozma(1980)의 연구를 바탕으로 우리나라 실정에 맞도록 제작한 노인생활만족도척도와 K-HTP를 사전⋅사후 실시하였 다. K-HTP의 분석은 노인의 삶의 만족도 향상의 주요변화요인인 우울감 저하와 자아 통합감 상승에 대한 상징 표현여부 및 표현정도에 따라 사전⋅사후 비교분석하였다. 본 연구를 통해 나타난 결과는 자서전적 화첩 만들기를 적용한 집단미술치료가 요양 시설 거주 노인의 삶의 만족도 향상에 긍정적인 영향을 미친 것으로 나타났다.

This research has proceeded to investigate how Autobiographical Album Making for senior citizens in Group Art Therapy has influenced on the satisfaction level of quality of their life who are currently staying in care facility The participants were 7 senior citizens living in ‘A’ care facility who have agreed to participate in this program The program was carried out twice a week, total 15 times from 20th of January to 16th of March in 2013. As a method, Aged Life Satisfaction Index and K-HTP was used before/after which was established to fit into the actual circumstances in Korea, based on Jin, Yoon (1982) and Stone &Kozma (1980) in order to measure the satisfaction level of senior citizens’ life. The K-HTP has done a comparative analysis according to whether a symbol has been expressed or the level of its expressions toward a decline in depression and a rise in sense of self-integration which are the primary transition factors for higher life satisfaction level of senior citizens. Throughout this research, the result shows that Autobiographical Album Making in Group Art Therapy has positive effects on higher quality of life of senior citizens in care facility.

In this article, we want to explore the deeper significance involved in the gesture of returning for Korean adoptees coming back to their country of birth. Around 200.000 Korean babies have been sent to western families since the end of the Korean War. This makes it the largest and oldest post-war transnational adoption program worldwide. By now, the majority of this group has reached adulthood, and many Korean adoptees have returned to search for their biological relatives; some have even settled down in Korean society permanently. In our article, we want to focus on Jane Trenka’s two books The Language of Blood (2003) and Fugitive Visions (2009), and the theoretical framework by Frantz Fanon, especially the one he develops in the work The Wretched of the Earth from 1961. In her most recent book, Jane Jeong Trenka captures the experience of a Korean adoptee returning to and trying to settle down in her native country. The description of this experience has many similarities to, albeit also differences with, Fanon’s theory of the native intellectual returning to his or her colonized country. Trenka’s book offers a perspective which in many ways is uniquely different than the one we typically find in the majority of Korean adoptee autobiographies, in which the protagonist typically lives in the West and travels to Korea on a shorter or longer visit; in Trenka’s new book, there is no intention of leaving Korea again. But what does such a radical re-location involve more specifically, and how does this experience influence the stylistic dimension of Trenka’s writing? Frantz Fanon here offers an insightful reflection on the gesture of returning as a process of emancipation. And yet, as we argue, Trenka’s new book also reformulates the Fanonian vision in unexpected ways. Read alongside, Trenka’s work and Fanon’s theoretical framework reveal some intriguing challenges and perspectives for the adopted subject embarking on the hard and difficult journey back to her native country.

이 글에서는 식민지시대 양심적 지식인의 비타협적 반항과 저항 의지를 적극적 행동주의로 실천해나간 김학철과 장준하의 격정의 기록인 최후의 분대장 과 돌베개 를 그 저자들의 삶과의 연관 속에서 살펴보았다. 우선 이들 두 작품이 기록하고 있는 내용과 양식의 차이에 따라 각각 자서전과 회고록으로 명명하고 이러한 양식의 차이가 결국은 그 둘의 삶의 궤적과 저항의 행로의 차이에서 연유하는 것임을 추적해보았다. 김학철과 장준하는 식민지 시대를 온 몸으로 부딪치며 치열하게 자신의 행동주의를 실천해나간 지식인의 뛰어난 두 유형이다. 그들의 삶과 저항의 행로는 감히 함께 묶어 논의할 수 있을 만큼 동질성을 띠고 있는 것이기는 하지만, 또한 그들이 중국 대륙으로 탈출 후, 몸담고 싸웠던 태항산과 서안 사이의 지리적 거리만큼이나, 해방 후, 중국 연변에서의 작가 되기와 남한에서의 나라 만들기만큼이나 뚜렷한 차이와 이질성을 띠고 있는 것이기도 했다. 이 글에서는 이러한 차이와 이질성이 우선 두 기록물의 양식적 차이인 자서전과 회고록의 차이로 나타남을 전제로 하여 그들이 중국 탈출 시, 중학생이었던 것과 학병이었던 것의 차이로 인한 지적 수준과 상황의 차이, 근대에 전면적으로 맞서고 근대를 송두리째 부정할 수 있었던 그들의 세계관의 차이, 광복으로 하여 그들이 온 몸으로 맞서던 일본 제국주의라는 대립 항이 없어졌을 때, 그들이 택했던 삶의 방식과 행로의 차이 등을 살펴보았다.

I reviewed “The last squad leader” and “Stone pillow” in relation with authors’s lives. Two books are passionate documentaries of Kim, Hak-chul and Jang, June-ha who had acted up to their belief of conciencious intellectuals’ uncompromising registence in colonial period through aggresive activism. We classified their two works as autobiography and memoirs respectively according to the contents and writing style. Such differences of style can ultimately be traced to the differeces of their trace of wheels of life and paths of resistence. Kim, hak-chul and Jang, jun-ha were two outstanding types of intellectuals who gave their body and sole to live fiercely up to their activism in colonial period. Though their lives and paths of resistence have so much in common that they can be classified as members of a same group, they are so much different with each other as the geographical differece between Taehang mountain and Xian where they reside and fight after their escape, and as the obvious difference and foreigness between becoming writer in Yianbian,china and establishing a nation in south Korea after liberation of nation. I assumed that these difference and foreigness result in such differeces of style of wring of two documentaries as autobiography and memoir. I followed up with such differeces as the differences of intellectual level and situation resulted from the fact that one was a junior high school student and the other was a student soldier when they escape, as the difference of their world view to fight against and totally deny modern age, and as the differences of their ways and paths of lives they choose when their common enemies of Japanes imperialism, against which they gave their body and mind to fight, disappeared thanks to liberation.

Purpose This study aimed to identify the effectiveness of a newly developed group therapy, called the logo-autobiography program, in improving meaning in life and mental health in the wives of alcoholics. Methods The program was developed in four steps: literature review, pilot program development, pilot study and detailed program structuring. The pilot program was developed by combining a modified guided autobiography program with logotherapy. A non-randomized controlled trial was conducted with a pre- and post-test design. The instruments chosen for the study were the Purpose in Life (PIL) test and the Symptom Checklist-90-Revision (SCL-90-R) to measure the meaning in life and mental health. Data were collected between November 2006 and March 2007 from 19 subjects in the experimental group and 21 subjects in the control group, who were all wives of alcoholics from four South Korean cities. Results The score for meaning in life was significantly higher in the experimental group than in the control group (p = .047). Also, the scores for somatization (p = .001), interpersonal sensitivity (p = .008), depression (p = .003), hostility (p = .002) and global severity index (p = .001) were significantly lower in the experimental group than in the control group. Conclusion This study indicated that the logo-autobiography program enhanced both meaning in life and mental health in alcoholics’ wives, which suggests that the program would be very beneficial to this population. Furthermore, it might be suitable for improving mental health in families and communities that suffer from psychological trauma and meaninglessness. [Asian Nursing Research 2008;2(2):129?139]

In this article, I argue that although the concept of “author” has been extremely troubled and difficult to sustain in some areas of reading, the Barthesian argument more often obscures than clarifies in other areas of communication and particularly so in autobiographical genres. As a subject to be discussed, I choose Philip Caputo's A Rumor of War, where the concept of author becomes illustrative in understanding the arguably distinctive structure of autobiography in terms of, first, narrative levels and, secondly, the pragmatic relationship between textual and paratextual properties.

Simone Weil (1909-1943), whose life is marked by hunger, suffering, and social praxis in a tumultuous time, is regarded as a great modern mystic in history of Christian spirituality. Although she did not want to belong to any institutionalize church, she was a mystic, experiencing God in an immediately way. She was striving for God, actively engaged in social, political issues in her time. In the mid-1930s Weil became increasingly drawn to Christianity but refused baptism into the Christian Church. However, she finally converted from Judaism to Christianity in 19131. As her faith dawned, Weil had strongly mystic experiences several times. She stayed outside of any church, but her passionate need to share the sufferings of others led her to fight with the anarchists in the Spanish Civil War and to work as a laborer. She ultimately died in England at the age of 34 by refusing to eat more than the rations Hitler allotted to her countrymen in occupied France. The extraordinary life of Simone Weil gave us a strong impression of a saint because she practiced the suffering way of Jesus Christ in her own life. Above of all, she shows us a way of encountering God in both her internal life and the suffering world, a spirituality balanced between personal prayer, contemplation, and social praxis. In addition, her spiritual journey teaches us the meaning of faith, prayer, mysticism, ritual, and church. Thus, it seems obvious that her spirituality can help us reflect ourself as Christians and formulate a spirituality of genuine prayer and action in the context of Korean churches. In this regard, it is timely significant to theologically analyze her spiritual autobiography to gain an understanding of spirituality from a new perspective in this changing world. In this article, I will explore her spirituality, focusing on her spiritual and theological writings collected in Waiting for God. In particular, I will fucus on her spiritual journey, centering on several turning points. I will first explicate the significance of her spiritual autobiography as a form of autobiography. Then, I will discuss her thought on theological themes such as God, Christ, mystical experience, truth, beauty, suffering, and Christianity. Last, I will critique some of her thought in order to develop a balanced spirituality between self and others, personal contemplation and social praxis in the context of the Korean church.

본 연구는 지시적 자서전 프로그램이 노인 부부의 주관적 안녕감과 결혼만족도에 미치는 영향을 알아보기 위해 실시되었다. 지시적 자서전 프로그램은 인생 회고 개념에 바탕을 둔 것으로, 참가자들이 인생에서 중요한 일련의 주제로 자서전을 쓰고 이를 집단에서 발표하여 인생 회고가 촉진되도록 구성되어 있다. 본 연구에서는 지시적 자서전 프로그램을 우리나라 노인 부부의 실정에 맞게 수정 및 보완하여 매 주 1번 90분 씩 총 9회를 실시하였다. 참가자는 지역 사회에 거주하는 60세 이상 85세 미만의 노인 43명으로, 프로그램 집단은 21명, 통제 집단은 22명이었다. 자기 보고식 검사를 통해 노인 부부의 주관적 안녕감과 결혼만족도를 측정하였다. 분석 결과, 프로그램 집단은 사전 검사와 비교해 볼 때 사후 검사에서 부적 정서가 유의하게 감소하였고, 결혼에 대한 전반적인 만족도가 유의하게 증가하였다. 반면, 통제 집단은 사전․사후 검사 시 모든 변인에서 유의한 차이가 나타나지 않았다. 이러한 결과는 지시적 자서전 프로그램을 통해 노인 부부의 부적 정서와 결혼에 대한 전반적인 만족도에 긍정적인 변화가 나타났다는 것을 보여준다.

This study examined how Guided Autobiography affected elderly couples' subjective well-being and marital satisfaction. Guided Autobiography, which is based on the life review concept, includes two components. Participants first write an autobiographical essay on certain themes that have proven to be important in the lives of most people. Then, participants read their essays aloud to a group, to encourage and enrich life review. For this study, we revised the Guided Autobiography for elderly Korean couples. Participants were 43 older adults living in the community ranging in age from 60 to 84. There were 21 in the Guided Autobiography group and 22 in the control group. After the first and the eighth session, both groups filled out questionnaires that included measures of subjective well-being and marital satisfaction. Participants completed the course over 9 weeks, meeting weekly for about 90 minutes. Our analysis indicated that there were significant differences between pre-test and post-test scores for the Guided Autobiography group, whose members demonstrated a significant decrease in negative affect scores and improvement in global marital satisfaction scores. However, there were no significant differences between pre-test and post-test for the control group across all scale scores. Thus, these results suggest that Guided Autobiography may produce positive changes in negative affect and global marital satisfaction for elderly couples.

본 연구는 학교도서관에서 정보활동을 통한 미래자서전 쓰기 프로그램을 전개한 후 고등학생의 자아정체감에 어떤영향을 미치는지를 알아보는데 목적이 있다. 이 연구는 고등학교 2학년 198명을 대상으로 진행하였다. 정보활동을통한 미래자서전 쓰기는 주 1회 50분씩 총 15차시에 걸쳐 학교도서관에서 이루어졌으며, 학생들은 자신과 자신의삶에 대해 알아볼 수 있는 정보활동을 전개한 후, 이를 바탕으로 미래자서전을 쓰고 한 권의 책으로 만들어냈다. 사전-사후 대응표본 t-검증을 통해 미래자서전 쓰기 프로그램 적용 전후의 자아정체감 변화를 분석한 결과 유의미한 차이가있는 것으로 나타났다.

The purpose of this study was to examine effects of writing future autobiography program using information activities in school library on improving high school students’ ego-identity. This study was conducted 198 high school students in grade 2. Writing an autobiography using information activities in library was conducted 15 times in total, once a week for 50 minutes, and students had done information activities to get to know about themselves and their own lives and they wrote their future autobiography based on those activities. Then they made their own books. As a result of analyzing the change of students’ ego-identity before and after writing the future autobiography through t-test, it turned out that there were some meaningful differences.

본 연구는 자서전 만들기를 활용한 집단미술치료가 요양병원 입원노인의 행복감과 삶의 질에 어떠한 효과를 미치는지 살펴보고자 하였다. 연구대상은 S시 N구에 소재하는 요양병원에 입원 중인 65세 이상의 노인들 중에서 의사소통이 가능하고 손 움직임에 문제가 없는 노인분들 중 연구에 참여하기를 원하는 12명의 대상자를 선정하였다. 그중 사전검사에서 평균 이하의 점수를 받고 프로그램 참여가 가능한 6명은 실험집단으로 6명은 통제집단으로 배치하였다. 연구기간은 2019년 9월부터 2019년 11월까지 주 1회 60분씩 사전검사․사후검사를 제외하여 총 12회기를 진행하였다. 측정도구로는 행복감 검사, 삶의 질 검사를 사용하였고, SPSS 24.0 프로그램인 윌콕슨 부호 순위 검정(Wilcoxon signed ranks test)을 통해 분석하였다. 연구결과 첫째, 자서전 만들기를 활용한 집단미술치료는 요양병원 입원노인의 행복감 향상에 효과가 있었다. 둘째, 자서전 만들기를 활용한 집단미술치료는 요양병원 입원노인의 삶의 질 향상에 효과가 있었다. 연구결과는 자서전 만들기를 활용한 집단미술치료가 요양병원 입원노인의 행복감과 삶의 질 향상에 효과적이었다. 이러한 연구결과를 바탕으로 본 연구의 의의와 제한점에 대하여 논의하였다.

The purpose of this study was to investigate how group art therapy using the autobiography affects happiness and quality of life for the elderly in long-term care hospitals. The study was conducted on 12 participants living in long-term care hospitals in N district of S City. The selected participants were over 65 years old, and could communicate and participate in program activities. Six of the 12 participants who received below-average scores in the pre-test were placed in the experimental group, and the other six were placed in the control group. From September 2019 to November 2019, the company conducted experimental sessions once a week for 60 minutes, a total of 12 times, while the control group did not receive any treatment. The Happiness Test, and Quality of Life Test were used as research tools, and the Wilcoxon signed rank test in the SPSS 24.0 program was used to analyze quantitative changes. The results of this study were as follows. First, the group art therapy using autobiography was found to be effective in improving the happiness of elderly in long-term care hospitals. Second, the group art therapy using autobiography was found to be effective in improving the happiness of elderly in long-term care hospitals. Overall, the study showed that the group art therapy using autobiography positively affects the improvement of happiness and quality for life of elderly in long-term care hospitals. Based on these results, the implications and limitations of this study were discussed.

이 논문은 『재일 강상중』이라는 자서전이 일본 사회와 공명할 수 있었던 배경 과 ‘자이니치’로서의 강상중이 일본 사회와 대면하는 자세를 살폈다. 『재일 강상중』은 자이니치 강상중이 자기 이야기를 저술해 일본 사회에 공표하는 행위로 ‘쓰는 나’와 ‘읽는 당신’ 사이의 상호 작용의 관계 속에 성립했다. ‘읽는 당신’은 동일한 처지의 자이니치와 ‘일본어 공동체’ 독자였다. 1990년대부터 시작된 일본 내부의 ‘다문화공생’에 대한 사회적 관심이 2000년대 들어 자이니치 자서전 붐과 맞닿았다. 강상중과 비슷한 시기에 출간된 이진희의 자서전에는 개인 ‘이력’과 ‘업적’을 중심으로 ‘시대’와 ‘민족’을 말한다. 반면 강상중의 글은 일본 사회에 보 다 친밀하게 다가갈 수 있는 어머니를 메인에 둔 ‘가족 스토리’ 경향이 농후하다. 『재일 강상중』은 ‘민족 차별’의 문제를 후경에 두고 한 인간이 ‘사회’라는 제도, ‘시대’라는 굴곡 속에서 만나는 ‘분열’을 말한다. 분열은 일본 사회에서 만나는 사람들과 소통되며 극복된다. 강상중의 자서전은 한 개인의 삶을 통해 동일한 갈 등을 안는 일본 독자/대중의 스토리와 등치되는 효과를 낳았다. 강상중의 자전적 글에서 애써 ‘탈근대’와 ‘탈민족주의’를 읽으려는 노력을 기울일 필요가 없다. 강상중의 자서전은 ‘일본 사회’와 ‘자이니치’가 서로 무엇을 교환할 수 있고, 무엇 을 절충하며 살아갈 수 있을지를 자이니치 당사자의 입장에서 ‘고민’하며 묻고 있는 책이다. 그 가능성은 일본 사회에 ‘개별 발화’를 얹는 ‘디아스포라 민족주의’ 로 접근할 수 있음을 보여준다.

This paper examined the background of how the autobiography of “Zainichi”(2004) resonated with Japanese society and the attitude of Kang Sangjoong toward Japanese society as a ‘Zainichi.’ Kang Sangjoong’s act of writing his story and announcing it in Japanese society was established within the interactive relationship between ‘me who writes’ and ‘you who reads.’ ‘You who reads’ referred to Zainichi and ‘Japanese language community’ readers who were put under the same circumstances. The social interest in ‘multicultural symbiosis,’ which started out in Japan since the 1990s, came across the Zainichi autobiography trend in the 2000s. The autobiography of Lee Jinhee, published around the same time as “Zainichi” speaks of the ‘time’ and ‘ethnic group’ while focusing on ‘personal history’ and ‘achievement.’ On the contrary, Kang Sangjoong’s story is a ‘family story’ that focuses on ‘mother,’ which is approached more intimately in Japanese society. “Zainichi” places the issue of ‘ethnic discrimination’ in the background and talks about the ‘division’ of a person within the system called ‘society’ and ups and downs of the ‘time.’ The division is healed as Kang Sangjoong meets and communicates with people in Japanese society. The autobiography of Kang Sangjoong shows the anxiety of an individual about life, and ordinary Japanese readers could sympathize with it. There is no need to try reading the autobiographical writing of Kang Sangjoong in the context of ‘postmodernism’ and ‘postnationalism.’ “Zainichi” is a book that seeks the interaction between Zainichi and Japanese society with the ‘amateur’ pose explained by Edward Said. A Zainichi speaks with an attitude of ‘diaspora nationalism’ putting ‘individual utterance’ on Japanese society.

본 연구의 목적은 노래자서전 음악활동이 노인의 자아통합감에 어떠한 영향을 미치는가를 알아보는 것이다. 연구 참여자는 Y시에 소재한 노인복지관을 이용하는 65세 이상 노인 16명이며, 실험집단과 대기집단으로 각각 8명씩 무선배치 하였다. 본 연구의 종속변인은 노인의 자아통합감으로 현재 생활에 대한 만족, 지혜로운 삶, 생에 대한 태도, 지나온 일생에 대한 수용, 노령과 죽음에 대한 수용의 5개 하위영역으로 구성되었다. 실험집단에게는 노래자서전 음악활동을 구성하여 주 2회, 50분씩, 총 12회기로 진행하였다. 또한 대기집단에게는 동 시간대에 복지관에서 시행하는 자체 프로그램을 제공하였다. 집단 간 차이를 분석한 결과, 노래자서전 음악활동을 제공한 실험집단이 대기집단에 비해 자아통합감의 전반적인 영역에서 유의한 향상을 보였다. 이는 노래자서전 음악활동이 참여자들로 하여금 과거를 재조명하여 지금 여기에 최선을 다할 수 있도록 하고, 이들에게 미래에 대한 두려움을 극복할 수 있는 힘을 줌으로써, 자신의 삶 전체를 수용하는 데에 긍정적인 영향을 미쳤다는 것을 시사한다.

The purpose of this study is to investigate how song-autobiography activities influence on the sense of ego-integrity of the elderly. The participants were 16 (randomly assigned 8 in experiment group, 8 in wait-list control group) elderly people aged 65 years or older in the welfare center for the elderly in Y city. The dependent variables of the study are satisfaction of daily life, life with wisdom, attitude to the life, acceptance of past life, and acceptance of aging and death. The experiment group performed a total of twelve 50-minute sessions of song-autobiography activities for 6 weeks, twice a week, and the wait-list control group participated in the program provided by the welfare center during the same time period. As a result, for the differences between groups, the experiment group showed significant improvements in the overall categories of ego-integrity compared to the wait-list control group. This implies that song-autobiography activities enabled the participants to reaffirm the past and to focus on now and here, and exerted the positive impact on their acceptance of whole lives by providing them with the strength to overcome fear of the future.

본고는 재일코리안 여성 자서전의 계보를 개괄하고 유미리의 『물가의 요람』(1997)이 그 안에서 어떤 위치를 차지하는지를 분석했다. 재일코리안 여성의 자서전은 역사 증언⋅생존 기록형, 정체성 형성⋅뿌리 탐색형, 가족⋅관계의 서사형이라는 세 가지 방향으로 전개되어 왔으며, 공통적으로 쓰는 행위를 통해 공식 역사에서 배제된 목소리를 복원한다는 지향을 공유한다. 이에 반해『물가의 요람』은 르죈이 정의한 자서전의 형식 요건을 충족하면서도 작가 스스로 이 작품을 “말의퇴적이며 말의 토사”라고 규정하며 자서전이라는 명칭을 거부한다. 본고는 사진, 한국어, 기억의불일치라는 세 국면을 통해 이 작품이 재일코리안의 삶을 직접 재현하는 대신 그 삶이 남긴 흔적을 이야기로 메우는 방식을 취한다는 점을 밝혔다. 나아가 이 작품의 자서전적 진실성이 사실의재현이 아니라 기억을 이야기로 변용하는 행위 자체에 있음을 논했다. 사진, 실제 인물, 가족 사연이 언어로 층층이 쌓이면서도 기억의 불확실성 속에서 흘러내리는 변환되는 ‘말의 퇴적’이자 ‘말의토사’로서, 『물가의 요람』은 자서전도 소설도 아닌 자리에서 재일코리안 여성의 특수한 역사적 경험을 흔적의 이야기로 변용함으로써 누구의 기억과도 만날 수 있는 이야기로 살아남는다.

This paper examines the genealogy of Zainichi Korean women’s autobiography and analyzes the position of Yu Miri’s Mizube no Yurikago (1997) within that tradition. Zainichi Korean women’s self-narratives have developed along three trajectories: historical testimony and survival records, identity formation and roots exploration, and family and relational narratives. These works share a common orientation toward restoring voices excluded from official history through the act of writing. Mizube no Yurikago, however, takes a markedly different direction. While fulfilling the formal conditions of autobiography as defined by Lejeune, Yu Miri herself refuses the genre label, describing the work as “an accumulation of words, a sediment of words”, refusing the label of autobiography. Through analysis of three dimensions-photography, the Korean language, and discrepancies in memory- this paper demonstrates that the work does not directly represent Zainichi Korean life but instead fills the traces that life has left behind with narrative. The paper further argues that the autobiographical truthfulness of this work lies not in the accurate reproduction of facts but in the act of transforming memory into narrative. As an accumulation of words layered through photographs, real figures, and family stories, yet flowing and transforming within the uncertainty of memory, Mizube no Yurikago occupies a place neither autobiography nor fiction, transforming the particular historical experience of Zainichi Korean women into a narrative of traces capable of meeting the memory of any reader.

本稿は在日コリアン女性自伝の系譜を概観し、柳美里の『水辺のゆりかご』（1997）がその中でいかなる位置を占めるかを分析した。在日コリアン女性の自伝は、歴史証言・生存記録型、アイデンティティ形成・ルーツ探求型、家族・関係の叙事型という三つの方向で展開されてきており、書くという行為を通じて公式の歴史から排除された声を復元するという共通の志向を持つ。これに対し『水辺のゆりかご』は、ルジュンが定義した自伝の形式要件を充たしながらも、作家自身がこの作品を「言葉の堆積である。言葉の土砂である」と規定し、自伝という名称を拒否する。本稿は写真、韓国語、記憶の不一致という三つの局面を通じて、この作品が在日コリアンの生を直接再現するのではなく、その生が残した痕跡を物語で埋める方式を取ることを明らかにした。さらにこの作品の自伝的真実性が事実の再現ではなく、記憶を物語へと変容させる行為そのものにあることを論じた。写真,実在人物、家族の事情が言葉として層々と積み重なりながらも、記憶の不確実性の中で流れ落ち変容する「言葉の堆積」であり「言葉の土砂」として、『水辺のゆりかご』は自伝でも小説でもない場で、在日コリアン女性の特殊な歴史的経験を痕跡の物語へと変容させることで、誰の記憶とも出会うことのできる物語として生き残る。

이 연구의 목적은 인생회고를 위한 집단 음악자서전 활동이 성인 편마비환자의 생활만족도 및 자아존중감에 효과적인지 알아보기 위한 것이었다. 연구 대상은 서울에 위치한 K재활병 원 에서 뇌졸중과 외상성 뇌손상으로 인해 입원한 편마비 환자들로 선정되었다. 총 20명이 실 험 집단과 통제집단에 배치되었으나 참여자 중 건강상의 이유로 도중하차한 실험집단 2명과 기 입한 데이터의 신뢰성이 낮은 통제집단 2명을 제외하여 실험집단 8명, 통제집단 8명이 최종 대상자에 포함되었다. 실험은 2013년 4월 22일부터 5월 15일까지 일주일에 2-3번씩, 총 8회 기 동안 실시되었으며, 실험집단에는 비슷한 연령대의 환자 3명씩 집단으로 묶어 약 60분간 집 단 음악자서전 활동을 중재하고, 통제집단에는 어떠한 처치도 하지 않았다. 연구결과, 첫째, 음악자서전 활동에 참여한 실험집단의 생활만족도 점수는 통제집단 점수와 통계적으로 유 의 미한 차이가 나타났다. 또한 생활만족도에 영향을 미친 하위 요인 중 과거의 긍정적, 부정적 인 측면보다 현재와 미래의 긍정적, 부정적인 측면에 유의미한 차이가 나타났다. 특히 현재 의 부정적인 측면에 있어서 음악자서전 활동에 참여한 실험집단이 가장 유의미한 감소를 보였 다. 둘째, 음악자서전 활동에 참여한 실험집단의 자아존중감 점수는 통제집단에 비해 사후 점 수가 증가하긴 했으나 통계적으로 유의미한 수준에 미치진 못하였다. 이러한 연구결과를 토 대로 인생회고를 위한 음악자서전 활동의 효과성과 후속연구를 위한 제안이 논의되었다.

The purpose of this study was to identify the effect of music autobiography for life review on increasing levels of life satisfaction and self-esteem of adult patients with hemiparalysis. The participants in this study were partially paralyzed due to stroke and external brain injuries hospitalized in the K rehabilitation center in Seoul. Sixteen patients were randomly divided into the experimental group and the control group. The participants in the experimental group were divided into the three small groups of patients with similar age. Music autobiography program for life review has been conducted for eight sessions for the experimental group and each session lasted for 60 minutes while there was no intervention on the control group. Memorial of Newfoundland Scale for Happiness(Yun, 1997) and self-esteem scale(Jun, 1974) were used to measure the level of life satisfaction and self-esteem, respectively. The results of this study were as follows: first, the scores of subjects in the experimental group were significantly higher than the scores of the control group on life satisfaction. Secondly, among the components of life satisfaction, there were significant differences between attitudes of the participants’ present and future lives, and those of their past lives within the experimental group. Finally, there were no significant differences in self-esteem between the two groups. Based upon the results, the effectiveness of song autobiography for life review and implications for the future studies were discussed.

이 연구는 음악자서전 활동이 척수손상 환자의 자기지각 및 자기수용 능력에 미치는 영향을 알아보기 위한 것이었다. 연구는 서울 K 재활병원 내 척수손상 재활병동에 입원해 있는 환자들을 대상으로 하여 실험그룹과 통제그룹에 각각 10명씩 배치하였으며, 실험그룹에게는 음악자서전 활동 프로그램을 실시하였고 통제그룹에게는 아무런 처치를 하지 않았다. 실험그룹은 개인별 세션으로 1주에 2회기씩, 2주 동안 총 4회기의 세션을 각각 60분씩 시행하였으며 모든 세션은 녹음, 분석되었다. 시행된 음악자서전 활동은 생(life)을 발달적 단계에 따라 4단계로 나누어 프로그램을 구성하였고 각 단계별로 기억나는 사건이나 사람, 관계, 감정 등을 대상자로 하여금 자유롭게 회상해 보도록 하였으며, 그 당시를 떠오르게 하는 음악들은 대상자가 직접 선곡하도록 하였다. 매 활동은 자전적인 이야기를 회상하고 이야기를 나누는 것과 동시에 음악 감상, 가사 토의, 노래 부르기 활동도 함께 이루어지도록 하였다. 이 연구에서는 자기지각 능력 측정을 위해 김정희(1987)의 자기지각 측정 척도와 자기수용 능력 측정을 위해 김형태(1989)의 구성요인형 자아정체감 척도 중 하위영역인 자기수용 영역을 사용하였으며 이는 실험그룹과 통제그룹 모두 처치 전, 후에 실시하였다. 연구의 결과, 첫째로 음악자서전 활동을 실시한 실험그룹이 통제그룹에 비해 자기지각 점수에 유의미한 향상을 나타냈다. 둘째로 음악자서전 활동을 실시한 실험그룹이 통제그룹에 비래 자기수용 점수에 유의미한 향상을 나타냈다. 이와 같은 결과로 음악자서전 활동이 척수손상 환자의 자기지각 및 자기수용 능력 향상에 효과적임을 알 수 있었다.

The purpose of this study was to find out the effects of music autobiography activities on the self-perception and self-acceptance of the patients suffering from spinal cord injuries. This study has its object of the patients suffering from spinal cord injuries of K Hospital in Seoul, and 10 patients were arranged into an experimental group and a control group each; the music autobiography activities was performed to the experimental group while any therapy was not performed to the control group. This music autobiography activities program was performed singly 4 times, total 40 times for 60 minutes each time, every sessions were recorded and analysed. This program is divided into 4 steps in developmental order of life, and the patients were requested to reminisce freely any events, persons, relationships, or emotions in their life and to choose music which recall the certain memories. Also, listening, song discussion and singing had been performed each sessions. This study used Self-Perception Scale for measuring self-perception and Self-Acceptance Scale to measure self-acceptance, and they were performed before and after the therapy to both experimental and control groups. According to the result, first, the group that had the music autobiography activities showed meaningful improvement in the point of self-perception compared with that of the control group. Second, the group that had music autobiography activities showed meaningful improvement in the point of self-acceptance compared with that of the control group. Based on the these result, it is verified that the music autobiography activities should be effective in improving self-perception and self-acceptance of the patients suffering from spinal cord injuries.