Earticle

본 연구는 급속히 진전하고 있는 한국사회의 다문화현상에서 역사 속에서 소수 민족으로 살아온 일본인처들의 디아스포라적인 삶의 특성을 고찰해 보고자 하였다. 특히 재한 일본인 처의 고령화로 그들의 목소리를 직접 듣고 남길 수 있는 시간은 한계가 있기에 현 시기에 일본인 처에 관한 연구의 중요성은 역사적으로 의미있는 작업이라고 할 수 있다. 따라서 본 연구는 재한일본인처가 집단적으로 거주하고 있는 경주 나자레원의 사례를 중심으로 재한일본인처의 삶을 분석하였다. 그 결과 재한일본인처의 삶은 여성으로서 겪었던 이산의 경험, 현모양처로서의 삶의 유지, 경계인으로서의 삶, 그리고 고향지향성을 지난 디아스포라의 삶에 대한 특성을 지니고 있는 것으로 나타났다. 또한 일제 식민지시기에 조선인 남성과 결혼하고 한국으로 건너온 일본인처들은 현재 시점에서 보면 국제결혼이민자의 한 종류임에도 불구하고, 현재 한국과 일본, 양국에서 제대로 된 지원이나 대우를 못 받으면서 ‘잊혀진 국제 미아’로 살아가고 있었다. 이와 같은 그녀들의 삶을 특성과 맞물려 한국에서 살고 있는 그녀들의 문제를 간과한 채 다문화정책을 수립하는 것은 한국사회에 들어와 있는 소수자인 이주민의 역사를 고려하지 않은 단기적이며 단편적인 정책 지원에 머루를 것으로 예측되어진다.

The purpose of this study was to examine the characteristics of the Diaspora lives of Japanese wife lived in the minority in Korea. In particular, the time to leave to hear their voices directly to the aging of Japanese wives is limited. Thus, the study of the Japanese wives in the current period is historically meaningful work. As a result of having an oral history of the second raw data with the selected Japanese Wives in Gyengju Nazareth Center to determine their diasporic characteristics, its found that they could have a discrete experience, the maintenance of life as good wife and wise mother, boundary maintenance and homeland orientation. In addition, Japanese wives who were married to Korean men in the Japanese colonial period are looking at the moment a kind of marriage immigrants, while receiving not properly supported and they are living as forgotten international missing children. In conclusion, the findings of the study suggest that without solving the problem of the Japanese wives, establishing a multicultural policy is expected to be short-term and fragmentary support.

Above all, the enlightened intellectuals of Joseon during the end of Joseon and the early colonial period emphasized the necessity of female education for the development of the country. It was urged that being educated women and good wives and wise mothers, women should display their abilities as members of the country and the people. This was common to both colonialists and nationalists. It was because they were conscious of the country and the people based on the theory of Western modern civilization. The education for a good wife and wise mother was a common denominator constituting the political theory of the ‘nation’ of Joseon and the ‘Empire’ of Japan running in an opposite direction. However, the group of new-style women born through female education didn’t always meet their demand. Here, the advocates of the theory of a good wife and wise mother counterattacked the criticism of new women. The new women who opposed patriarchy and expressed sexuality openly were awkward beings unsuitable to the authority of the colonial state and the intellectuals of colonial Joseon. Developing a counter theory against the criticism about a good wife and wise mother and producing a new target called ‘new women,’ they responded one another antagonistically. At the same time, the discourse on a good wife and wise mother went through a new process of transformation. It was because it was reproduced as a traditional image of maternity rather than a new image of womanhood. After all, the discourse on ‘new women’ during the colonial period assumed a complicated dual character while it gave a blow to the theory of a good wife and wise mother on the one hand and eventually carried out the function to reproduce it in the form of tradition on the other hand.

Among the women writers who started their literary career in the New Culture Movement, Chen Heng-zhe(陳衡哲) and Bing Xin(冰心) are the representative women who embodied ‘Good wife and Wise mother’ and asserted the theory of ‘Good wife and Wise mother’. These two women were influenced by the patriot of reformation who stressed the woman's active role in the national prosperity and military power in the last day of Qing(淸). Chen Heng-zhe asserted that women's housekeeping labor has the same value as man's social labor and it is the most important thing for women is to nurture child and perform the role of wise mother, while Bing Xin put stress on home and ‘Good wife and Wise mother’ consistently and regarded her mother as an ideal ‘Good wife and Wise mother’. Bing Xin's ideal ‘Good wife and Wise mother’ is the woman who not only has traditional virtue such as diligence, affection and sacrifice, but also is not lazy in developing oneself.

筆者在這篇文章考察從淸末到1930年代的以賢妻良母論爲中心,中國知識份子所想像的女性像的演變. 爲此, 這篇文章措意着賢妻良母的槪念隨着歷史的語境不一樣的事實,考察了提起賢妻良母論的歷史情況、關于賢妻良母論的具體內容、正反兩論的理論根據和被提起的女性像的實質內容.筆者期待通過對賢妻良母論的通時的考察, 隨着歷史的階段‘賢妻良母’的詞滙所具有的不一樣的特徵會分明地表出.淸末的賢妻良母常常表現爲‘賢母’、‘賢婦’,而主導這個話語的人都是面臨着外勢的侵奪呼喊富國强兵和自强保種的口號的維新志士.他們打破了代表封建的男性中心主義的女性敎育無用論(女子無才便是德), 而提唱了女性敎育救國論. 但是, 他們關于‘賢母’、‘賢婦’的態度是在繞着將女性敎育的窮極目的放在哪里的方面不一樣.‘賢母’、‘賢婦’的提唱者通過女性敎育想像了具有傳統的婦德的女性,而批判論者都想像了作爲爲了民族國家建設的能動的知識份子的女戰士.新文化運動期及1920年代的賢妻良母論是由新文化運動家而主導的,他們對抗了封建意識形態和文化復古主義.賢妻良母論的提唱者原本本着淸末的‘賢母’、‘賢婦’主張‘相夫敎子’的賢妻良母, 而後來從1920年代開始根據着愛倫凱的母性論, 想像了‘相夫敎子’和‘专门担任家務’的‘母職+妻職’的賢妻良母. 相反地, 賢妻良母的批判論者强調着作爲獨立個體的女性的人格和個性,想像了作爲社會活動和社會生産勞動的負責人的女性.1930年代的新賢妻良母論是爲了克服內憂外患的困境而被提起的文化話語.新賢妻良母論的提唱者作爲一種爲國民大統合的意識形態, 想像了‘相夫敎子’和‘专门担任家務’加‘愛國思想’的女性, 特別地看重家務勞動强調了‘母職就是天職’. 相反地, 新賢妻良母論的批判論者根據着當時的國內外的嚴酷情況, 想像了作爲抗戰戰士和生産勞動的負責人的女性.

일본은 메이지 유신 이후 통제와 간섭을 강화하기 위해 호적법을 제정하여 천황제 국가를 지탱하는 하부체제로서 ‘가(家)[이에]’ 제도를 재창출했다. 이후 충효사상을 근본으로 한 ‘교육칙어’가 발포되면서 천황의 자식으로서의 신민(臣民)을 만들어냈고, 한국 병합 후 우리나라에도 이러한 제도를 강제했다. 특히, 일본은 조선시대 제사상속의 관습을 차용한 호주 중심의 가족제도를 강제해 우리가 상속의 진화로 볼 때 원시사회에 있음을 강조하고 이를 통치에 이용하고자 했다. 또한 일본을 통해 유입된 ‘현모양처’론으로 여성교육이 강조되었지만 ‘강압된 유교’와 ‘호주제도’에 의해 조선시대 여성 교훈서에 나오는 단어 그대로의 ‘현모양처’로 재탄생되었다. 이렇게 ‘만들어진 전통’으로 인해 한국 사회는 대부분의 인구가 성리학적 종법을 따지며 제사를 지내고, 여성은 이로 인한 노동을 강요받는 시집살이를 살게 되었다.

Since the Meiji Restoration, Japan has established the Family Registration Act to reinforce control and intervention in the lives of its citizens and reinvented the institution of “home/family” (J. ie) as the substructure that supports its imperial state. The same idea and institution were also used to coerce Koreans after the Japanese annexation of Korea. In addition, Japan stressed the education of women through the notion of a “wise mother and good wife” introduced from Japan, yet with the pressed Confucian tradition and patriarchal family system centering on the head of household in existence already, it ended up recreating the “wise mother and good wife” that had appeared in study materials for women from the Joseon dynasty. With such “invented tradition,” the majority of population in Korean society was forced to follow a clan rule system, hold ancestral rites, and married women, in particular, were pressured into living with the customs and traditions of the in-law’s house (K. sijip sari), which entailed providing labor alone.

본 논문은 유신시대를 중심으로 하여 신사임당의 국가기념문화 형성과 그에 따른 국가영웅화를 문화정치의 시각으로 분석한 연구이다. 유신체제는 역사인물인 신사임당을 근대국가의 기념인물로 만들고 기념문화를 체계화시켜 갔는데, 이 과정에서 권력이 요구하는 여성상을 신사임당에게 부착시켜 상징정치에 활용하였다. 처음엔 이율곡 기념의 곁가지로 진행되었던 신사임당 기념은 이후 여성교육과 결합하면서 점차 독자성을 지니게 되었고 그 자체로 기념문화를 형성해갔다. 당시 유신정권은 체제의 정당화와 국민의 동원을 위해 여성에 주목하였고, 여성을 통하여 가정과 일상생활 말단에서부터 국가시책에 적극적인 호응과 협조를 이끌어 내려고 하였다. 이를 위해 유신체제는 신사임당에게 전통의 미풍양속이라는 이미지를 부착시켜 여성들의 모범으로 만들어 갔는데, 이때의 전통 역시 다분히 국가주의적 자장 안에서 발생하였다. 이렇듯 유신체제의 신사임당 기념은 강력한 국가적 기획으로 신사임당의 이미지를 만들어 유포하였고, 이에 따라 한국인들의 무의식 속에서도 대표적인 여성역사인물로 신사임당이 자리 잡게 되었다. 그리고 바로 이런 사실은 최근 들어 신사임당이 한국여성의 상징으로 계속 논란이 되었던 이유를 설명해주기도 하다.

This paper presents the research result about the national commemoration culture and the heroization of historical person Shin-Saimdang around the Yushin era. Shin-saimdang was a woman in the Joseon Dynasty Period but Yushin regime made her to the formal commemorative figure and systematized the commemoration culture of her. In particular, at first the commemoration of Shin-saimdang was subordinately attached that of Lee-Yulgok. But the commemoration of Shin- saimdang was gradually developed into her own commemoration in conjunction with women’s education. In those days, Yushin regime gave attention to women for the justification of the regime and the mobilization of people, and was trying to draw an enthusiastic attitude and actively participation in national policy from the home and everyday life through the women. Furthermore, Yushin regime which emphasizes the National Subjectivity was creating the model of women by sticking the image of traditional beautiful and fine custom into Shin-saimdang. And this task took place under the influence of nationalism. Through this commemoration culture of Yushin Era, Shin-saimdang became a major notional heroine in Korea, and up to now has remained a typical female historical figure.

1950's 'Wise Mother, Good Wife' Pedagogical Ideologyand Gender Discrimination