동학의 관점으로 본 여성주의의 실천 방법 연구 -천도교여성회와 개벽사의 『신여성 』을 중심으로-

Abstract

Donghak is the thought and the New Religion that pursued to the independent modernization founded by Choi Je-woo in 1860 during the crisis of Western Imperialistic Violence. The view of women in Donghak starts from the fundamentally equal human nature of ‘Sicheonju (시천주), Serving the divinity within me)’. The view of women in Donghak was opened by Choi Je-woo, developed by Choi Si-hyeong and organized during the era of Son Byeong-hee. Choi Je-woo realized ‘Sicheonju (시천주)’ and liberated two female slaves in his household. This case was recognized as the beginning of the practical implementation of the view of women in Donghak. Choi Si-hyeong made efforts to improve the domestic and social status of women through legal texts such as ‘Naechik (Lessons for Pregnant Women)’, ‘Naesudomoon (Teachings for the wife's practice)’, ‘Buinsudo (Teachings for the wife's practice)’, and ‘Buwhabusun (Teachings for the wife's practice)’. Choi Si-hyeong emphasized that women are the masters of the house-hold and announced that the laws for the conduct and the mindset of women who conceive a new life. He predicted that women would be the key of solving various issues in religious elevating through cultivating the mind and that they would play a leading role of leading the world in the future. Son Byeong-hee changed the name of Donghak to Cheondogyo and transformed it into a modern organization, obtaining religious freedom from the government. Son Byeong-hee focused on the teaching of women as appointing female missionaries shortly after the establishment of the Cheondogyo Central Headquarters. This effort resulted in the formation of the Cheondogyo Naesu-dan, a precursor to the current Cheondogyo Women's Association in 1924. The Naesu-dan developed to be established over 100 branches domestically and internationally. The Cheondogyo Women's Association conducted the educational movement such as women's training sessions to realize the views of women in Donghak and the life- style improvement movement such as wearing colorful clothes, as well as the national movement through participating in the Geunwoo Association etc. The Naesu-dan underwent the process of a separation and an integration within the denomination, ultimately changing its name to the Cheondogyo Women's Association after passing through the Cheondogyo Women's Alliance, the Cheondogyo Naesu Association, and the Cheondogyo Women's Association. The Cheondogyo Women's Association emerged as the one of the two major organizations in the modern religious women's movement, along with the Korean Christian Young Women's Association (YWCA). The “New Woman (신여성)” is the women's magazine published by the Gaebyeoksa, operated by Cheondogyo, to socially disseminate the views of women in Donghak. The title initially published as “Wife ” was changed to “New Woman” to align with the trends of the times and to expand the numbers of its readers. Bang Jung-hwan was responsible for the publication of “New Woman” from 1924 to 1931. The practical approaches to feminism pursued in “New Woman” can be summarized in six points. First, the New Woman is one who constantly seeks and practices a novelty. Second, the New Woman is one who is educated to develop her intellectual abilities. Third, the New Woman is one who strives for an economic independence. Fourth, the New Woman is one who shares the parenting responsibilities equally with man’s. Fifth, the New Woman is one who works for a national liberation. Sixth, the New Woman is one who pursues a personal completion. The practical approaches to feminism in “New Woman” can be identified as the activities aimed at socially disseminating the views of women in Donghak.