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The essay aims to analyze the novel ‘killing’ , written by Ju YoSeop, with view of Post-colonialism Feminism, especially the subaltern idea proposed by Gayatri Chakravorty Spivak. The heroine of ‘killing’ , written by Ju YoSeop, showed up as a prostitute and suffered the double oppression of social squeezing and sexual abuse. Ju YoSeop images in this works how female was ravaged and suffered pain during Japanese Colonial Era. ‘killing’ is a novel which is worth being analyzed with Post-colonialism Feminism. The protagonist Wooppo is a typical figure of subaltern, or the unwashed which is defined by Spivak. Furthermore, it’s national, class and gender sensed subaltern. During Japanese Colonial Era, the protagonist suffered lots of pain from Japanese pillage, and belongs to offspring of subaltern peasant in view of social class. She is a member of the vulnerable female group in the male-centralized society, who is prostitute to be excluded everywhere and Diaspora female. The great unwashed in works of Ju YoSeop, in view of subaltern, either dwelled and worked for others, or lived a vagrant life in a foreign country as lower-class workers. Korean people in Japanese Colonial era lived in national and class oppression, especially the female had to suffer sexism, which lead a miserable life to them. At the end, Wooppo made her decision to kill people under multiple oppression. In view of Post- colonialism, her killing behavior can be regarded as a strategy of liberation from the oppression and constraint to her.

This paper delves into Pulitzer and National Book Award-winning author Alice Walker’s epistolary novel The Color Purple through the perspective of the subaltern. Walker’s story describes the oppression of women of color in an unjust and inhumane Black as well as White community in the early 20th century in a rural area in Georgia. Celie, the main character, embodies women that endured multiple hardships due to disparities in their physical appearance and economic status. To depict the detrimental effects experienced in a marginalized society characterized by racial and gender discrimination, Walker presents undeniable evidence of abuse that her maternal ancestors endured, and succeeds in tackling taboo subjects including incest and child molestation, which represent the harsh realities young women of color faced. Celie strives to break free from the chains of oppression to pursue her own aspirations. Resisting these harsh conditions and seeking solace in the symbolism of the color purple, a blend of blue and red that mirrors the solidarity of sisterhood and motherhood. She embarks on a personal journey of spiritual liberation, overcoming the impact of physical oppression and cultivating internal strength, all of which lead to her ultimate victory.

The purpose of this study is to analyze the reversal of conventional gender roles, women’s economic power and motherhood in Caryl Churchill’s Owners. In Owners, male characters are passive and dependent on their wives, whereas female characters are more active and independent. Churchill avoids focusing on mere biological differences and displays new directions and possibilities for women’s liberation. This paper examines how women’s economic power affects the domestic environment and relationship with a husband through an analysis of two female characters. This paper also discusses motherhood, which has been idealized and degraded by men, and revitalize the power of motherhood that is exerted not only in the domestic environment and personal aspects, but also in the social aspect. Owners shows that women should have economic means which will provide them with independence and liberation from oppression and have motherhood to change themselves and others. Both economic power and motherhood could be a powerful methods in overcoming oppression.

For a long history, women were oppressed in the patriarchal society as the second sex. Through analyzing Vinegar Tom and Snow in Midsummer, we make a research on the serious status of women. Interestingly, these two plays were written in different eras and in far distant countries, and the basic plots of these plays share a lot in common: the hierarchial relationship between women and men, the inhumane treatment on female bodies, the way of considering “good” or “bad” woman in a society, and the way in which these “bad” women are punished. Despite the similarities between these two plays, there are some differences found as well, which reflects each cultural and social background. Most “so-called bad” women are hanged to die in Vinegar Tom regardless of differences among female characters while two primary female characters have different fates in Snow in Midsummer due to their age. The ending of Snow in Midsummer manifests the cultural fact that the old is prior to the young in China. Besides, the innocence of the dead women in Vinegar Tom are not revealed while that of the dead female is proved in Snow in Midsummer through a male figure’s help. Grounded on this comparative analysis, the paper suggests how systematically the oppression on women both in Western and Eastern countries has been undergone.

이 연구의 목적은 교사들의 문화다양성 경험을 탐구하기 위한 것이다. 이를 위해 초등학교 중견 여교사 다섯 명에게 서면면접, FGI, 대면면접을 실시하였다. 그 결과, 연구 참여자들이 경험한 문화다양성 경험은 ‘침묵과 참여 사이의 경계에 서서 교육지킴이로 존재’하는 정체성 을 핵심으로 하였다. 이들은 성장기에 학업성적 우수자로서의 특권과 가난으로 인한 억압과 차별을 경험하였고, 교사가 된 후 ‘교사’에게 부여하는 사회적 특권 이면의 비판적 시선, 관리 자의 통제, 목소리를 내거나 자기개발을 하면서 받는 억압, 초등 교사집단 내에서 소수자로서 받은 억압 등을 경험하고 있다. 또한 관리자나 보직교사가 누리는 특권과 평교사가 받는 억 압, 관리자에게 반대하는 동료가 당하는 억압, 주류와 비주류를 가려내는 문화로 인해 발생하 는 억압을 관찰하였다. 학생이나 학부모를 통해 성적이 우수한 학생과 잘 사는 집 학생이 받 는 특권, 열악한 가정의 학생이 경험하는 억압과 차별을 발견하였다. 아울러, 문화 다양성에 대한 교사의 감수성과 대응능력을 기르기 위한 교사 자신, 관리자 및 보직교사의 대응방안을 제시하였다.

The purpose of this study is to explore the experience of cultural diversity of teachers. For this purpose, written interviews, FGI, and face-to-face interviews were performed for five female teachers of elementary schools. The results were as follows. The research participants identified themselves as teachers who "exist as educational guardians with standing at the boundary between silence and participation.” The study participants experienced privileges as academic excellent students. They also experienced oppression and discrimination due to poverty during their growing up years. After becoming teachers, they are experiencing critical eyes behind the social privilege given to "teachers," control of managers, oppression received from speaking out or self-development, and oppression received as a minority within the elementary school teachers' group. They observed the privileges of the managers and senior teachers, the oppression to their colleagues who opposed the administrators, and the oppression caused by the cultural differences. They found the privileges of students with good grades and wealthy parents, and the oppression and discrimination experienced by students in poor families and broken families. The research participants suggested how teachers, administrators, and senior teachers should change to cultivate teachers' sensitivity and responsiveness to cultural diversity

Alice Walker places racism, sexism, and oppression in a historical context and tries to revise western and white-centered history, and epistemology in The Temple of My Familiar. Walker creates the reincarnated Miss Lissie who can remember all her former lives to show the history of oppression. Lissie’s experiences and her conversation of her all lives are mainly about marginalized people’s unrecorded history. Thus, in this paper, I claim that Lissie’s storytelling is a way to revise western and white-centered history and episteme. Hybridity and the African diaspora are also the main themes of this text. Walker attempts to show that African Americans’ identity formation is complex by connections with Indians and whites in the text. To this end, Walker focuses on African Americans’ emotional confusion of their identity, but puts more stress on African American women’s multifaced oppression including patriarchy and racism as well as African American women’s problems of identity. I argue that Walker, however, aims for the characters’ recovering wholeness and carries out African heritage with revision of history. All the stories in the text are for personal and communal wholeness, integration and negotiations with past.

여성 정체성의 문제는 현대 문학 담론에서 광범위한 주목을 받아왔다. 상이한 역사적 시기와 지리적 맥락에서 여성은 자신의 자아 인식에 심대한 영향을 미치는 다양한 형태의 구조적 억압에 직면해 왔다. 본고는 주요 분석 텍스트로『제인 에어』, 『욕망이라는 이름의 전차』, 『댈러웨이 부인』을 선정하여 세 작품의 중심 여성 인물인 제인 에어, 블랑쉐 뒤부아, 클라리사 댈러웨이의 운명을 분석한다. 빅토리아 시대, 미국 남부 문화, 20세기 초 영국 사회라는 각기 다른 존재론적 곤경을 탐구한다. 분석은 제인의 회복력과 독립성, 클라리사의 내적 갈등과 투쟁, 블랑쉐의 민감성과 취약성을 심층적으로 다룬다. 본고는 구조적 억압이 여성의 ‘자아 상실’을 초래하지만, 여성들은 저항을 포함한 다양한 방식을 통해 자신의 정체성을 구축하기 위해 노력한다고 주장한다. 본 연구의 혁신성은 사회 환경과 개인적 성격 특성이라는 이중적 관점에서 여성 정체성에 대한 심층 분석을 제공함으로써 여성의 운명을 해석하는 새로운 렌즈를 제시하는 통합적 접근 방식에 있다.

This paper examines Jane Eyre, A Streetcar Named Desire, and Mrs. Dalloway as primary texts for a comparative study of female identity under structural oppression. Situating each heroine within her distinct historical context—Victorian England, the mid-twentieth-century American South, and early twentieth-century Britain—the analysis traces how Jane Eyre, Blanche DuBois, and Clarissa Dalloway navigate the intersecting pressures of social institutions, economic dependency, and family structures. Drawing on Michel Foucault’s theory of disciplinary power and Judith Butler’s concept of gender performativity, the study identifies three distinct modes through which patriarchal power operates: visible coercion, internalized discipline, and total erasure. It then examines the forms of self-alienation these modes produce and the corresponding strategies of resistance each woman develops within her structural constraints. By bringing these three figures into sustained parallel analysis, female identity under patriarchy emerges not as a single story of victimhood but as a differentiated spectrum of entrapment and agency, yielding a more precise understanding of how women negotiate and reconstruct selfhood under systemic oppression.

Many mistakenly posit the presently close relations between Korea and the United States as having begun with Japan’s surrender in 1945. The alliance exists to this day, and there are still many who can scarcely imagine a Korean peninsula without U.S. military forces present. The curious triangle of Korean-U.S.-Japanese relations, however, began much earlier. A forced treaty with Japan in 1876 was the first attempt to coerce Korea away from the traditional East Asian world order, while a treaty of “amity and commerce” with America in 1882 represented a more autonomous move toward a new global configuration. With annexation in 1910, the first battle lines had been drawn: Japan had betrayed Korea and America represented the best hope for salvation. And this was more than historical reality; it also clearly manifest itself in works of early modern Korean fiction, which reveal a naïve optimism regarding America’s role in Korea’s mod-ernization and rescue. With the failure of America, however, to come to Korea’s aid during the independence movement of March 1, 1919, there came a turning away from the U.S. and to Japan. The U.S., once the promised land, became a wasteland, while Japan came to fill the vacated position of redeemer. From the 1920s, we see a systematic dismantling of America’s privileged position and a concomitant acceptance of the reality of Japanese hegemony. Ironically, however, Japanese oppression and American silence liberated Koreans psychologically from the naïve fantasy of U.S. salvation, even as they politically drove them further toward subjugation and assimilation.

The study is to show that worship symbols might damage its purpose to express the holiness of God, when they are abused by the human will to power. The author presupposes that the essence of Christian worship is to reveal the holiness of God. All the symbols of Christian liturgy are supposed to serve that essential purpose. The author, however, suspects that such an intention might operate as a superficial pretext for the other hidden intention. It is, the author calls, ‘the human will to power,’ which means a deep desire for self-glorification through getting the self-centered power to dominate others. Unfortunately, the author argues, the liturgical symbols of Christian worship can provide one of the most dangerous opportunities for realizing the human will to power. For this critical argument, the author uses mainly two methodological approaches: a semiotic analysis and an ethnographic participatory observation. For the semiotic analysis, the author takes three stages. First, she translates the ‘holiness’ of God into the theological categories of ‘transcendence,’ ‘consecration,’ and ‘awe.’ Next, these are made to correspond to their distorted categories: exclusion, discrimination, and oppression. Lastly, the inter-relationship of the two category groups is analyzed in terms of the four semiotic forms: space, time, visual symbol, and language. The author has applied the semiotic analytic tools to observing, describing, and interpreting the actual symbolic operations of 10 Korean church worship services. The author selected the ten churches by some rigorous criteria and participated in each worship to observe it personally. The author’s semiotic interpretations of the observed and analyzed have demonstrated how seriously the worship symbols, consciously or unconsciously, serve the human will to power, distorting the holiness of God ironically in the name of the holiness of God. The study helps to discover and understand what are hidden below facial phenomena, which general sociological approaches cannot point out. The weak point of the study is that the researcher’s subjective interpretation binds it. The author must accept that criticism while defending that all studies cannot transcend their own hermeneutic horizons.

본 연구의 목적은 간호조직에서의 억압에 대한 개념의 속성을 파악함으로써 억압에서 벗어나기 위한 교육개발에 기초자료를 제공하고자 함이다. 간호조직에서의 억압에 대한 속성, 선행요인, 결과요인을 밝히고자 Walker와 Avant의 방법을 이용하였고 2006년부터 2020년까지 발표된 국내 및 국외 선행연구 최종 17편을 선정하여 분석에 이용하였다. 개념의 속성은 낮은 자아존중감, 권한의 부족, 수평적 폭력이었다. 선행요인은 억압자, 위계적인 조직구조, 주변화이었으며, 결과는 직무만족도, 조직침묵, 환자안전 및 간호의 질로 나타났다. 연구 결과를 고려해보면, 간호조직 내의 억압을 벗어나기 위해서 간호사는 병원의 위계적인 근무환경 개선과 전문 간호사로서의 자기 인식이 중요하다. 따라서 간호사의 근무환경과 자기인식을 개선하기 위한 효과적인 교육 프로그램 개발이 필요하다.

This study was to identify the concept of oppression in nursing organization thereby providing basic data on nursing education to improve oppression in nursing organization. Using Walker and Avant's criteria to identify attributes, antecedents, and consequences of oppression in nursing organization, 17 research articles published from 2006 to 2020 were reviewed. The defining attributes of oppression in nursing identified in this study were low self-esteem, lack of authority, and horizontal violence. The antecedents to oppression in nursing organization were oppressors, hierarchical organizational structure, and marginalization. The consequences of oppression in nursing organization included job satisfaction, organizational silence, patient safety and quality of nursing. Considering the findings, improvement of the hierarchical working environment in hospitals and self-awareness as professional nurses are important for nurses to overcome oppression in nursing organization. Therefore, effective educational programs should be developed to ameliorate working environment and self-awareness of nurses.

본 연구는 북한의 법규를 장애학적 관점에서 비판적으로 고찰하고, 이와 같은 작업이 갖는 함의를 도출하고자 수행되었다. 본 연구의 분석 결과, 북한에서는 노동을 할 수 없는 중증장애인이 주권을 가지지 못한 자연인으로 존재할 가능성이 컸고, 인권보호의 대상 역시 노동자로 한정되어 있기 때문에 장애인의 인권이 제대로 보장되지 못할 수 있음을 살펴볼 수 있었다. 또한 북한 법규에 나타난 집단주의적, 노동지상주의적 인식은 장애정체감이 형성되는 데 걸림돌로 작용될 수 있는 여지가 관찰되었다. 그리고 북한의 법률에서는 장애예방을 위한 의료적 조치가 가능하다고 법규화 되어 있음을 감안할 때, 장애인의 생명권이 침해되고 있다고 결론을 내릴 수 있었다. 본 연구의 함의는 첫째, 장애인권 보장을 위해 계급주의와 전체주의적 사고는 지양되어야 한다는 것이다. 둘째, 장애억압은 자본주의와 사회주의 양자가 속해 있는 산업주의에서 초래되고 있다고 논의할 수 있다. 셋째, 따라서 장애학은 장애억압에 대항하는 담론으로서 생태주의를 접목한 연구에 개방적일 필요가 있다는 것이다.

This study investigated critical review on the laws of North Korea in the view of disability studies. The result of this study are as follows: first, the probability which severely disabled persons do not have sovereign authority so they are in the situation of being natural persons is high, therefore their human right could be harmed, second, because the object which laws protect their human right is limited to only labors, the probability which the disabled persons do not be protected their human right from the law is also high, second, the perception of collectivism and labor supreme principle which is reflected in the laws of North Korea could be barriers against forming disability identity, third, according to the laws of North Korea, it is possible to implement medical actions for avoiding disease and disability, so the right to life of the disabled is invaded. The implications of this study are as follows: first, to protect the right of the disabled, the thought of classism and collectivism should be sublated, second, disability oppression is caused by industrialism which includes both capitalism and socialism, third, disability studies should have open attitude toward ecology which is a counter discourse against disability oppression.

본 연구는 사회적 차별과 편견에도 불구하고 출산과 양육을 선택하는 양육비혼모들이 증가하고있다는데 주목하여, 억압적인 사회적 담론에도 불구하고 어떻게 그들이 자신의 삶의 주체로서 살아가는가를 밝히고자 하였다. 양육비혼모들은 그들에 대한 사회의 지배적인 담론에 의해 어떻게규율되는가? 또 그들은 어떤 전복적 담론으로 기존의 질서에 맞서며 자신들의 정체성을 재구성하고 삶을 의미화하는가?라는 연구질문을 가지고 문화기술지를 수행하였다. 양육비혼모 자조모임을 연구의 현장으로 하여 6개월 간 참여관찰하였고, 6명의 비혼모여성과 당사자/공동연구자 1인을 포함하여 7인이 연구에 참여하였다. 버틀러의 수행성 이론을 연구분석의 틀로 적용하여 도출한 연구결과는 양육비혼모에 대한 사회적 담론들의 주요 발화자와 발화 내용, 담론이 양육비혼모를 규율하는 방식과 효과, 양육비혼모들이 생산하는 전복적 담론들을 발견하였다. 양육비혼모에대한 억압적 담론들에 대한 저항방식을 제언으로 제시하였다.

This study paid attention to growing number of single mothers choosing to raise their children and aimed to explore how they become the subject of their life in the face of oppressive social discourses. Ethnographic enquiry was conducted with two questions: How are single mothers by choice regulated by the dominant social discourse? How do they challenge and change the dominant discourse into subversive discourses and reconstitute their identity as single mothers by choice and make meaning of their life? Participatory observation at a self-help group for six months and in-depth interview with 7 single mothers were conducted. Butler’s performative theory provided analytic framework. The results of the study discovered the various subjects of the social discourse, the content of their speech acts, the way and effect of the discourse regulating single mothers by choice, and the subversive discourses produced by single mothers. Suggestions were made for ways to resist oppressive social discourses on single mothers by choice.

본 논문은 중국의 샤오훙(萧红)의 <생사장>과 한국의 오정희(吴贞姬)의 <중국인 거리>를 중심으로, 전쟁과 사회 격변기의 하층 여성들이 경험한 삶과 고통, 그리고 그에 대한 저항을 비교·분석하였다. 두 작가는 각각 전근대 농촌 사회와 전후 도시 빈민가라는 상이한 배경 속에서, 여성 인물들이 겪는 출산의 고통, 성적 억압, 생존 투쟁, 침묵과 저항의 서사를 리얼하게 그려냈다. 샤오훙은 여성의 출산을 자연화된 형벌로 묘사하며 봉건 윤리의 잔혹함 을 고발하고, 오정희는 전쟁 이후 한국 사회에서 여성 신체가 민족, 계급, 젠더 권력의 교차점 에서 어떻게 타자화되는지를 드러내 보였다. 본 연구는 평행 연구 방법을 통해 두 작품 속 여성 인물들의 서사 구조와 존재 조건, 억압과 저항 양상을 분석함으로써, 동아시아 여성 문 학이 공유하는 주제 의식과 문화적 차별성을 함께 조명한다. 이를 통해 여성의 삶을 둘러싼 구조적 폭력과 그에 맞선 여성 주체의 가능성을 문학적으로 성찰하고, 여성 문학의 사회비판적 기능을 재조명한다.

This paper offers a comparative analysis of the lives, suffering, and resistance of lower-class women during periods of war and social upheaval, as portrayed in Xiao Hong’s The Field of Life and Death and Oh Jung-hee’s Chinatown. Despite their distinct historical and social contexts—Xiao Hong in a premodern rural society and Oh Jung-hee in a postwar urban slum—both authors vividly depict the pain of childbirth, sexual oppression, struggles for survival, and narratives of silence and resistance experienced by female characters. Xiao Hong presents childbirth as a form of naturalized punishment, exposing the cruelty of Confucian feudal ethics, while Oh Jung-hee illustrates how women’s bodies become sites of otherness at the intersection of national, class, and gender power in postwar Korea. Using a parallel study approach, this research examines the narrative structures, conditions of existence, and modes of oppression and resistance experienced by women in both texts, thereby illuminating both the shared thematic concerns and cultural distinctions in East Asian women’s literature. Ultimately, this study aims to critically reflect on the structural violence surrounding women’s lives and to re-evaluate the socially critical function of feminist literature.

최근 한국이나 미국 사회도 고령사회로 들어서면서 노인에 대한 복잡하고 다양한 문제 들에 직면하게 된다. 이번 연구는 길어진 노년의 시간 속에서 홀로 살아가는 여성 노인들 이 일상생활에서 외로움을 겪으며 경험하게 되는 이성 관계에 주목하여, 박완서의 작품인 「마른 꽃」, 「그리움을 위하여」와 켄트 하루프의 『밤에 우리 영혼은』을 분석하였다. 시공간 적 차이나 문화적 배경이 다름에도 불구하고 인간의 생애주기 중 동서양 여성 노인들이 이성과의 관계 맺기를 통해 새롭게 도래한 노년기 삶을 어떠한 방식으로 대응해 나가고, 어떠한 의미와 가치들을 형성해 나가는지 살펴보았다. 먼저 박완서의 두 작품에는 고령화 사회로 들어서는 시점을 전후로 홀로 살아가는 여성 노인들의 노년 몸에 대한 인식과 새로운 이성 관계를 통해 노년의 섹슈얼리티가 자아성찰 과 정체성으로 연결됨을 알아보았다. 이 작품들은 공통적으로 연령주의와 가부장 이데올 로기, 성적 존재로서의 주체적 의지 결핍과 억압적 측면이 확인되었다. 반면 주인공의 주변 여성 노인에게는 주체적으로 자신의 삶을 개척하고 도전하는 모습을 발견할 수 있었다. 이런 차이점은 작품 속 인물의 계층적 요소에서 비롯된다고 볼 수 있다. 다음으로 미국 작가 켄트 하루프의 『밤에 우리 영혼은』에 등장하는 중산층 여성 주인공 은 노년의 정신력과 용기로 노년기 몸의 변화와 섹슈얼리티에 주체적으로 대응하며 자율 적 태도를 보였다. 작품에 나타난 노년의 이성 교제에는 그동안 두 사람의 인생 전반에 걸쳐 타자의 욕망으로 삶을 살아온 태도에서 벗어나 자기 욕망을 실천하는 자유인으로서 의 모습이 나타났다. 결국 박완서의 두 작품 속 주인공 ‘나’는 노화된 몸에 대한 인식과 성적 행동을 함에 있어 당대 사회적 통념들을 내면화하고 수용하는 태도였다면, 켄트 하루 프의 작품 속 주인공 노년 여성은 부정적 노년 현실에 맞서며 자율적 의지로 삶의 가치를 새롭게 추구해 나가는 태도를 보였다.

Recently, Korean and American societies have also faced complex and various problems with the elderly as they enter an aging society. In this study, paying attention to the heterosexual relationships which the elderly women living alone in their extended old age get to experience while undergoing loneliness in their daily life, Park Wan Seo’s two works <Dry Flower>, <For Longing> and Kent Haruf’s <Our Souls at Night> were analyzed. How East and West elderly women cope with the newly arrived life of old age by establishing relationships with the opposite sex, and what meanings and values they form were examined. First of all, in Park Wan-seo’s two works, the sexuality of old age revealed through the perception of the elderly body of the elderly women living alone and the new heterosexual relationships is connected with self-reflection and identity. In the two works, ageism, patriarchal ideology, and the lack of independent will and oppressive aspects as a sexual being were identified in the female elderly protagonist s or speakers who were commonly represented as writers. The difference between these elderly women can be seen as a result of the hierarchical elements of the characters in the work. On the other hand, the middle-class female protagonist in Kent Haruf’s <Our Souls at Night> showed autonomy by independently responding to changes in the body and sexuality in old age with the mental strength and courage of old age. In the heterosexual intercourse in old age shown in the work, the two people were seen as free men who practiced their own desires, breaking away from the attitude of living life with the desires of others throughout their lives. In the end, the elderly female protagonists in Park Wan Seo’s two works had an attitude of internalizing and accepting the social meanings of the time in their perception of aging bodies and sexual behavior, while the elderly female in Kent Haruf’s work showed an attitude to pursue the value of life newly with their own will, confronting the negative aging reality.

Since Buddhism was introduced into Korea, Buddhist monasteries enjoyed the economic prosperity for more than a thousand years until the end of Koryeo dynasty. But they met hardship at the advent of Choseon dynasty(1392-1910) which promoted Neo-Confucianism and suppressed Buddhism. In the early period of Choseon dynasty from King Tae-jong(1400-1418) to King Jung-jong(1506-1544), the economic foundation of the monasteries in Choseon already collapsed virtually. Choseon kingdom confiscated vast fields and slavers which were major resources of monasteries. In addition, Choseon kingdom, having suffered from wars with Japan and the Manchuria war in the middle period of Choseon dynasty made a economic sacrifice of Buddhist monasteries. Buddhist monasteries which had been enforced to send monks to the battle fields had to take part in building of mountain fortress walls and take care of them. Monasteries themselves had to pay huge mount of money for the maintenance of the walls. That was another economic suppression on monastic economy made by the kingdom. Moreover, after the war, monasteries over the nation were ordered to produce paper goods as a tribute to Cheong dynasty in China and for Choseon kingdom as well from the 17th century to the 19th century. That was still another exploitation done by the kingdom. Besides, monasteries across the country in Choseon kingdom were reduced to the crisis of the extinction of their existence by having been made to work for municipal and provincial officers, the two upper classes and Confucian schools. Facing the hardship above, monasteries had to find ways to survive the political and social oppression and the economic exploitation. Their main works to maintain Buddhism in Choseon included the following three things. 1) Monks produced paper goods and hemp-cord sandals and participated in commercial activities. 2) They organized various kinds of a mutual financing association for the maintenance of monasteries. 3) Monks made efforts to create dry fields and paddy fields, and donated them to monasteries. By doing these things Buddhist monasteries secured their economic stability to a certain degree in the late 19th century. There is a significance more than the economic self-establishment of monasteries. Monasteries in Choseon provoked by Chosen kingdom's oppression of Buddhism managed to survive without the aids of kings or political leaders. In fact they became free from the strong attachment they had hold in the past to political powers. This self-dependence of monasteries is a great achievement for Buddhists in Korea.

본 연구는 나다니얼 호손의 『주홍 글씨(The Scarlet Letter)』와 드라마 <축옥(逐玉, Pursuit of Jade)>을 교차 분석하여, 서로 다른 시대·문화·매체적 조건 속에서 여성 주체성이 억압적 질서에 대응하며 재구성되는 방식을 고찰한다. 두 작품은 각각 17세기 청교도 사회와 가부장적 신분 질서를 배경으로, 여성 인물이 사회적 규범과 권력 구조에 맞서 자신의 위치와 정체성을 새롭게 구성하는 과정을 보여준다. 헤스터 프린(Hester Prynne) 과 번장옥(Fan Changyu)은 사회가 부여한 낙인과 취약성을 수동적으로 받아들이는 희생자에 머물지 않고, 이를 생존과 자립을 위한 전략이자 주체성 형성의 자원으로 전환한다. 그러나 두 인물이 억압에 대응하는 방식에는 뚜렷한 차이가 나타난다. 헤스터가 고립된 노동과 돌봄, 침묵과 인내를 통해 사회가 부여한 낙인의 의미를 재구성하고 상징적 전복을 이루는 주체라면, 번장옥은 권력 구조 내부로 진입하여 능동적인 연대와 협상, 관계 조직을 통해 제도적 힘을 획득하는 조직적 행위자이다. 본 연구는 이러한 차이를 여성 주체성의 단선적인 발전이나 시대적 진화로 해석하지 않고, 각 작품의 역사적·문화적 배경과 서사 장르 및 매체 조건에 따라 형성된 상이한 주체화 방식으로 파악한다. 이를 통해 억압적 질서에 대응하는 여성 인물의 저항과 실천이 각 텍스트에서 어떠한 방식으로 구체화되는지를 규명하고, 문학과 영상 서사를 아우르는 비교문화적 여성 주체성 연구의 확장 가능성을 제시한다.

This study compares Nathaniel Hawthorne’s The Scarlet Letter and the drama Pursuit of Jade to examine how female subjectivity is reconstructed under oppressive social orders. Set respectively in seventeenth-century Puritan society and a patriarchal status system, the two texts portray women redefining their identities within restrictive gender and power structures. Hester Prynne and Fan Changyu refuse to remain passive victims of stigma and vulnerability, transforming these conditions into resources for survival, independence, and self-formation. Their responses to oppression, however, differ significantly. Hester redefines the meaning of social stigma through labor, care, silence, and endurance, thereby achieving symbolic resistance. By contrast, Fan enters the existing power structure and acquires institutional agency through solidarity, negotiation, and organized social relationships. Rather than interpreting these differences as evidence of a linear evolution of female subjectivity, this study understands them as distinct modes of subject formation shaped by each text’s historical, cultural, generic, and medial conditions. It thereby demonstrates how women’s resistance and agency are represented differently in literary and screen narratives and expands the scope of comparative studies on female subjectivity.

이 글은 새로 발굴된 자료인 <갑오군정실기>와 <학초전>을 통해 경상도 북부지역 동학농민군 활동과 민보군의 농민군 탄압의 일단을 몇 가지 사례를 중 심으로 살펴본 것이다. <실기>는 동학농민군 진압을 위한 최고 군사 지휘부의 공식 기록으로 그동안 알려지지 않았던 내용도 많이 담고 있지만, 경상도 지역과 관련된 기록은 많지 않다. <학초전>은 경상도 사람 박학래(1864~1942)가 평생 경험했던 중요한 사 실을 나이 60이 되던 1923년에 기록한 자서전이다. 박학래는 경상도 예천 순흥 경주 청송 영양 등지에서 살았으며, 동학농민전쟁에 지역 지도자로 가 담하기도 했다. <학초전>에는 경상도 북부지역 동학농민군의 활동과 관련 하여 이전의 자료에는 나오지 않았던 사실, 혹은 이미 알려진 것과는 다르거 나 기왕의 이해를 보완해 줄 수 있는 내용들이 적지 않다. 이 글에서는 이미 발표된 연구 성과들을 토대로 하되, 최맹순의 인물과 비극적 최후, <학초 전>에 기록된 새로운 내용들을 중심으로 경상도 예천 지역 동학농민군의 활 동상, 그리고 동학농민군에 대한 반농민군의 구체적 탄압 실상 등에 대해 살 펴보았다.

This article examines the activities of Donghak Peasant Army in northern Gyeongsang-do and the suppression of the Peasant Army in Minbo-gun through the newly discovered data "Gapo-gun Jeongsilgi" and "Hakchojeon." <Silgi> is the official record of the highest military command for the suppression of the Donghak Peasant Army and contains many unknown contents, but there are not many records related to the Gyeongsang-do area. "Hakchojeon" is an autobiography written by Park Hak-rae (1864-1942), a Gyeongsang-do man, in 1923 when he was 60 years old. Park Hak-rae lived in Yecheon, Sunheung, Gyeongju, Cheongsong, Yeongyang, Gyeongsang-do, and participated as a local leader in the Donghak Peasant War. In <Hakchojeon>, there are many facts that were not shown in previous data regarding the activities of Donghak Peasant Army in the northern part of Gyeongsang-do, or that are different from those already known or that can complement the previous understanding. Based on the already published research results, this article examined the activities of Donghak Peasant Army in Yecheon, Gyeongsang-do, focusing on Choi Maeng-soon's character, tragic end, and new contents recorded in <Hakchojeon>, and the actual situation of the anti-Peasant Army's suppression of Donghak Peasant Army.

여성 억압의 역사에서 근대는 중요한 분기점을 형성한다. 전통적으로 여성과 육체를 억압하고 그 이윤을 착복해왔던 가부장 권력은 근대 자본주의라는 새로운 역사적 범주 속에서 자본시장의 순환을 가능하게 하는 육체의 욕망을 부추기고 상품의 생산과 판로를 촉진하기 위해 단순히 육체를 억압하는 수준을 넘어 육체를 부활시켜, 분열적으로 증식시키되 그것의 자발성과 생명력을 거세하여 불활성적이고 수동적인 물체로서 유통시키는 새로운 가부장적 통제로 전환한다. 이러한 맥락에서 여성 억압은 여성 육체의 자리를 지정하고 관리하는 공사 구조 속에서 구체화되는데, 자유주의 사상가들은 정치적 군주를 아버지의 이름으로 대체하는 것을 반대하지만 사적인 차원에서는 아버지의 권리를 포기하지 않았다. 사적 토대는 공적 시장의 순환을 가능하게 하는 토대로서 작용하기 때문인데, 이러한 자본논리를 분명하게 인식하지 못한 자유주의적 페미니스트들은 여성의 공적 영역 진출을 권장하면서도 여성을 사적 영역에 위치짓는 가부장적 이론에서 벗어나지 못했다. 그런 점에서 여성의 공적 진출은 여성 인권의 신장에 큼 영향을 미쳤음에도 불구하고 결국 여성해방을 가져다주지 못했는데, 현대 여성은 시장에서의 저임금의 노동으로 착취당하고 있을 뿐만 아니라 가정에서 무임금의 가사노동에 시달리는 이중고 속에 놓이게 되었기 때문이다. 성별분업은 여성의 가사노동과 노동시장의 불이익을 정당화하는 이데올로기로서 작용한다. 그러나 이러한 구분 자체가 허구적임을 인식하는 것이 중요하다. 현대 자본주의가 여성의 값싼 노동력을 절실히 필요로 한다는 점에서 비가시적으로 여성은 일찍부터 공적 영역에 참여해왔으며 가정 역시 전적으로 자본주의적 시장에 의존할 수밖에 없는 상황에서 여성의 가정 관리 능력은 자본주의적 가부장권력에 의해서 교묘히 이용됨으로써 애초부터 여성은 자본시장이라는 공적 순환에 적극적으로 기여하고 있었기 때문이다. 공사이원론은 이러한 여성의 기여를 은폐하고 부정함으로써 여성에게 정당하게 되돌아가야 할 사회적 몫과 권리를 착복하는 구조이며, 그러한 착복을 통해서만 자본의 순환이 가능하다는 점에서 자본주의는 가부장제라는 이질적 권력과 공모하지 않을 수 없었던 것이다.

The modern age forms the important threshold in the history of the oppression of the women. The patriarchic power of the modern capitalism not only oppresses the body but also resurrects and proliferates it for promoting the desire of the body which make the market circle and enlargement of the market of the goods possible. But the body whose spontaneity and vitality the patriarchy castrates is nothing but inert and passive. The oppression of women consists in the context of the oppression of the body. It takes shape in public-private model where the place of the body is allotted and managed. The modern liberalist thinkers protest the political patriarchy of the state but want to keep the rights of the father in the private field(family). For the private base makes the circulation of the public market possible. But liberalist feminists could not be understanding it compeletely and so although that they exhorted to move in the public field, they won't attack the patriarchy ideology which allot the place of women in the family. In spite of the public participation of the women made the protection of the rights of women possible, it could not emancipate women actually, modern women not only are employed with the lower pay than men in the market, but also employed with no pay in the household. The public-private model work on the ideology and fiction. Women take part the public market in start invisibly, Because the modern capitalism demand the cheap labor of women, women have participated in the public market and so long as the maintainment of the household depend on the circle of the market, the ability of women for the management of the household take part in the hit or miss of the circulation of capitalism and are made use of the field of experiment by the power of the patriarchic capitalism. Therefore the dichotomy of public-private conceal and disclaim exploits of women and so embezzle the social rights and the share of women. So long as the embezzlement make the circulation of the capitalism possible, it was natural that the capitalism conspired with the patriarchy.

전연방레닌주의청년공산주의자동맹에서 활동하던 朴允瑞·李基錫·李 正萬 등은 1923년부터 間島에서 활동하면서 고려공산청년회 滿洲祕書部 를 조직하였다. 그러나 조선공산당 중앙위원회에서는 만주에서 활동하는 다양한 공산주의 세력들을 기반으로 공청 滿洲總局을 새롭게 조직하라고 지시하였다. 1926년 5월 만주로 파견된 金知宗의 주도로 공청 만주총국이 조직되면서 만주비서부와 갈등 양상이 나타나게 되었다. 두 세력의 갈등 은 양측의 협의로 곧 해결되었고 같은 해 10월 공청 만주총국의 하부기관 인 東滿道가 조직되어 활동하게 되었다. 1927년 10월 제1차 간도공산당사 건 이후 동만도 구성원들은 동만의 사회주의운동을 주도하였다. 1926년 11월 공청 만주총국 확대위원회와 1927년 1월 공청 만주단체협의 회에서는 향후 활동 계획이 수립되었다. 이들 회의에서는 공청은 당의 지도 를 받아 과업을 실현하고 공청의 대중화를 지향하며 민족협동전선을 통해 운동 세력을 통합한다는 등의 내용이 결정되었다. 동만도에서는 이러한 계 획에 따라 각종 기념일에 한반도의 완전한 독립과 항일무장투쟁 전개 등을 내용으로 하는 선전문을 배포하고 대규모 집회를 개최하였다. 또한 일제가 동만에서 전개하였던 관세부가세반대운동에 반대하는 “反反對運動”에도 적극 참여하였다. 아울러 동만도에서는 공청 대중화를 위해 각종 합법단체 를 결성하고 이들 단체를 통해 민족유일당 조직, 在滿同胞 박해 문제 해결, 전 세계 피압박민족과의 연대투쟁, 민족교육 실시 등을 추진하였다. 1928년 9월 일제의 동만도 탄압사건인 제2차 간도공산당사건이 발생하였다. 당시 체포된 이들은 한반도로 압송되었고 경성지방법원 검사국의 조사를 받은 후 豫審에 넘겨졌다. 1930년 6월 예심이 종결되어 49명이 재 판에 회부되었다. 공판은 총 5차례 진행되었으며 1명을 제외하고 48명이 유죄판결을 받았다. 재판에 회부된 인물들의 이력을 살펴보면 다수가 10~20대의 교원과 학생들이었고 만주와 노령 등지에서 출생한 이들이 다수 포함되어 있었다. 이는 1920년대 중후반 동만 사회주의운동에서 새 로운 세대가 등장했음을 의미하였다. 사건 관련 인물들은 동만도 참여 이 전에는 한반도·간도·노령에서 사회주의운동·청년운동·교육운동에 참여하 였다. 이들 중에는 재판 이후 옥중투쟁을 전개한 인물들도 있었고 출옥 후 항일무장투쟁, 조선공산당재건운동, 혁명적 노동조합운동 등에 참여하며 지속적으로 항일운동을 전개한 인물들도 있었다.

Park, Yunseo, Lee, Giseok, and Lee, Jeongman (朴允瑞·李基錫·李正萬) who had been active in the All~Union Leninist Young Communist League organized the Manchuria Secretary Division (滿洲祕書部), the Korean Communist Youth League having been active in Kando (間島) since 1923. However, the central committee, the Korean Communist Party ordered them to organize the public Manchuria administration office based on various communist forces that were active in Manchuria. As the Public Manchuria Administration Office (滿洲總局) was organized at the initiative of Kim, Jijong (金知宗) sent to Manchuria in May 1926, Aspects of conflicts between it and the the Manchuria Secretary Division got to appear. The conflicts between the two forces were soon solved by discussion of the both sides and by October of the same year, Dongmando (東滿道), a subordinate office, was organized and got to be active. After the Gando communist party incident, the members of Dongmando led the socialist movement. The expansion committee of public Manchuria administration office in November 1926 and the Manchuria Group Council in January 1927 came up with future activity plans. Contents of realizing tasks having the party’s guidance, aiming at the public office’s popularization, and integrating the movement forces through the National United Front were decided in these meetings. Dongmando distributed propaganda documents with contents of complete independence of the Korean Peninsula and development of armed struggles against Japan and held mass rallies on all kinds of anniversaries according to these plans. They actively participated in the movement against tariffs and surtaxes, so~called “the movement against the movement against tariffs and surtaxes (反反對運動)” which had been developed in the Dongman region by Japan. In addition, Dongmando organized all kinds of legal groups for the public office’s popularization and made them pushed ahead with organizing the only national party, solving problems of oppressing Korean residents in Manchuria (在滿同胞), making a solidary struggle with oppressed people all over the world, and implementing national education. There was the 2nd Gando Communist Party Incident, the incident that Japan oppressed Dongamdo in September 1928. The then arrested people were sent to the Korean Peninsula under escort and underwent the preliminary hearing (豫審) after being questioned by the Prosecutors’ Office, Gyeongseong District Court. As the preliminary hearing came to a close in June 1930, 49 people were brought to trial. The trial was held total 5 times and 48 people were convicted except one person. Examining history of the people who went to trial, majority of them were teachers and students who are in their 10s and 20s and the people who were born in Manchuria and the Russian Coast were included in them. This means that a new generation appeared in the socialist movement in the Dongman region in the mid and late 1920s. All the people related to the incident participated in the socialist movement, the youth movement, and the education movement before in the Korean Peninsula, Kando, and the Russian Coast. Among them, there were the people who developed struggles in prison after the trial and continued to develop anti~Japanese movements participating in the armed struggles against Japan, the reconstruction movement of the Korean Communist Party, and the revolutionary labor movement.