규훈서 <여범> 연구

Abstract

The purpose of this study is to introduce Yobom(女範) Exemplars for Women, a work in the genre of moral education texts for women(閨訓書) during the Choson Dynasty, written by Lady Yi(李氏) (rank: Yongbin(映嬪); posthumous title: Sonhui), a royal concubine, and to elucidate its characteristics and significance. In general, such texts from this period, written by men, were used as educational texts for women and placed considerable value on "femininity," which was necessary for the consolidation of a male-centered patriarchal society. On the other hand, similar works penned by women differ from those produced by men in that they do not limit the definition of "femininity" to women's devotion, service, and subservience to men. In particular, Yobom, an educational text for women created by a Korean woman (Lady Yi) is unique because it is based on a woman's perspective and maintains a comparatively independent stance on the "femininity" that is displayed in private and public(忠) arenas. Divided into one volume and four fascicles, this work is noteworthy for its depiction of the lives of women from a variety of social classes. In addition, Yobom is noticeable for its special interest in women who employ their exceptional talents in the public arena, even as it portrays types of women who were seen as "ideal" in other similar texts--virtuous wives, stepmothers, and filial daughters- in-law. For instance, to overcome the restriction of the public arena (patriotic loyalty) solely to men and women's exclusion from it, Mulan (Korean: Mongnan) of "Mongnannyo(목난녀)" dresses in male clothes and participates in battles. To surmount similar limitations and to make use of her outstanding abilities in the public arena, Mistress Maeng of Hannyang Hongch'o(한냥홍처)" goes on a search for a suitable spouse. Although education, the officially sanctioned gateway to the public arena, is barred to women, Mistress Song in "Wimo Songssi(위모송씨)" nevertheless devotes all her effort to learning and finally employsher intellectual power at educational institutions. In other words, female heroism in Yobom is expressed either directly or indirectly, through methods including cross-dressing and the use of proxies. In a sexist social system, such indirect methods were strategically necessary for women. This study is significant because it goes beyond existing discussion on moral education texts for women from the Choson Dynasty, which has focused mainly on the limitations of such works by negatively assessing the methods used by the heroines of Yobom to enter the public arena and the "femininity" that they exhibit in the public arena. Instead, it sheds light on the contents and implications of individual moral education texts for women and makes it possible to evaluate their raison d'etre positively.