지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
This study is aimed at investigating how Korean women recognized culture by Naebanggasa in their daily lives during Korean modernization period. Accordingly this study is to discuss the meaning of culture concluding ideas such as 'the enlightenment', 'Progression', 'material development' and 'urban factors',
To find the connective code between Naebanggasa and culture, the need for new paradigm of Naebanggasa as a daily writing is raised focusing on the time of Naebanggasa creation, the regional boundary of Naebanggasa writing, the class or social status of Naebanggasa entertainers. Naebanggasa has five features as a daily literature, which are the Kyungbook-oriented factor of creating, transmission, diffusion, the variety of works, the dualistic ways of transmission method, the anonymous factor of many writers, the variety of theme. The entertainers of Naebanggasa are women living traditional daily lives.
We can define Naebanggasa as a daily literature. It was created by the noble class women mainly in Kyungbook area by the method of copying or reciting from Chosun dynasty to present time. Shortly speaking, Naebanggasa is a traditional literature that a lot of women chose as 'a daily writing' from the creation to now. Though times and modes of literature are changed, those who wrote Naebanggasa didn't change their literary aspects and kept their traditional writing. That is because they were the noble class women living far from big cities, excluding from the new cultural education. The entertainers of Naebanggasa had less chances to reach civilization than any other or they got the chance very lately. Another big reason is that their traditional identity as a noble woman makes them not active for opening to the new cultural change.
However, if Naebanggasa entertainers were not isolated entirely, the code of cultural recognition and the presentation aspects could be found. The codes were 'freedom', 'education' and 'culture',
First, they show the attitude of strong resist or defense against freedom. Though they lived restricted lives in the extremely restrained female power and position, they were afraid of free activity which could be the benefit of civilized society. It means that newly-come freedom was not the one of their type or that they were not still prepared to enjoy the freedom.
Secondly, they recognized. the discriminating education between men and women. Also they expressed the eager for school education. The anguish against discriminating school education is very outstanding bur also there is a longing for the new educated women.
Thirdly, Naebanggasa has an awe for the materialistic culture. The women had some difficulty to go out from home. They became to witness the change of city and they watched the radical change of the world with fear so they expressed the change of the society in the traditional writing Naebanggasa.
It might be challenging to investigate the big paradigm' culture' by minimizing the idea in view of feminist. Bur suppose Naebanggasa is a result of a daily writing of women, this challenge is just a small trial to show that Naebanggasa can be an important text in daily human history.
To find the connective code between Naebanggasa and culture, the need for new paradigm of Naebanggasa as a daily writing is raised focusing on the time of Naebanggasa creation, the regional boundary of Naebanggasa writing, the class or social status of Naebanggasa entertainers. Naebanggasa has five features as a daily literature, which are the Kyungbook-oriented factor of creating, transmission, diffusion, the variety of works, the dualistic ways of transmission method, the anonymous factor of many writers, the variety of theme. The entertainers of Naebanggasa are women living traditional daily lives.
We can define Naebanggasa as a daily literature. It was created by the noble class women mainly in Kyungbook area by the method of copying or reciting from Chosun dynasty to present time. Shortly speaking, Naebanggasa is a traditional literature that a lot of women chose as 'a daily writing' from the creation to now. Though times and modes of literature are changed, those who wrote Naebanggasa didn't change their literary aspects and kept their traditional writing. That is because they were the noble class women living far from big cities, excluding from the new cultural education. The entertainers of Naebanggasa had less chances to reach civilization than any other or they got the chance very lately. Another big reason is that their traditional identity as a noble woman makes them not active for opening to the new cultural change.
However, if Naebanggasa entertainers were not isolated entirely, the code of cultural recognition and the presentation aspects could be found. The codes were 'freedom', 'education' and 'culture',
First, they show the attitude of strong resist or defense against freedom. Though they lived restricted lives in the extremely restrained female power and position, they were afraid of free activity which could be the benefit of civilized society. It means that newly-come freedom was not the one of their type or that they were not still prepared to enjoy the freedom.
Secondly, they recognized. the discriminating education between men and women. Also they expressed the eager for school education. The anguish against discriminating school education is very outstanding bur also there is a longing for the new educated women.
Thirdly, Naebanggasa has an awe for the materialistic culture. The women had some difficulty to go out from home. They became to witness the change of city and they watched the radical change of the world with fear so they expressed the change of the society in the traditional writing Naebanggasa.
It might be challenging to investigate the big paradigm' culture' by minimizing the idea in view of feminist. Bur suppose Naebanggasa is a result of a daily writing of women, this challenge is just a small trial to show that Naebanggasa can be an important text in daily human history.
목차
1. 서론 : 문명과 내방가사와의 연결 코드
2. 일상의 글쓰기로서의 내방가사와 현재적 전통
3. 내방가사 향유자의 문명 인식의 기호와 그 표출 양상
4. 맺음말
ABSTRACT
참고문헌 (0)
참고문헌 신청함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
Writing the Women’s Movement
이화여자대학교 아시아여성학센터 학술대회자료집
2005 .01
-
The Women2
International Digital Design Invitation Exhibition
2015 .07
-
Woman
International Digital Design Invitation Exhibition
2016 .05
-
Woman
International Digital Design Invitation Exhibition
2012 .05
-
Woman
International Digital Design Invitation Exhibition
2012 .05
-
Woman
International Digital Design Invitation Exhibition
2013 .12
-
Woman Ⅱ
International Digital Design Invitation Exhibition
2013 .05
-
Korean Women Today and Toward 2000
Asian Women
1995 .05
-
Special Presention : 韓國의 文化的 背景과 女性硏究
아시아여성연구
1984 .12
-
The Content Analysis of the Textbooks for Women during the enlightenment period in Korea
Asian Women
2002 .12
-
Women, Men and Power
Asian Women
2001 .06
-
Korean Women's Cultural Activities and Resistance in Everyday Life
Asian Women
2000 .12
-
Confucian Culture and Women's Education in Korea
Asian Women
1996 .05
-
The Historical Relationship between Women’s Education and Women’s Activism in Iran
Asian Women
2015 .03
-
우리나라 여성들이 정신 차리고 산다는 것
현상과인식
2004 .12
-
The Road Less Traveled : Deconstructing the World of Women's Enmity in Africa
Asian Women
2002 .12
-
Encouraging Women’s Education and Creating Healthy Future Generation in Uzbekistan
이화여자대학교 아시아여성학센터 학술대회자료집
2015 .07
-
Women are Agents for Change
이화여자대학교 아시아여성학센터 학술대회자료집
2012 .01
-
Women’s Activism in Timor-Leste
이화여자대학교 아시아여성학센터 학술대회자료집
2015 .01
-
Traditional culture
International Digital Design Invitation Exhibition
2019 .05
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2009-330-014554429