KCI등재
`정조유린`담론의 역설 ―1920~30년대 정조유린위자료청구소송과 정조담론 = The Paradox in the “Defiling One`s Chastity” Discourse ―The “Consolation Requirement Suits for Chastity Defiling” in the 1920s and `30s, and the “Chastity Discourse”
저자
발행기관
학술지명
권호사항
발행연도
2012
작성언어
Korean
주제어
등재정보
KCI등재
자료형태
학술저널
발행기관 URL
수록면
191-222(32쪽)
제공처
Examined in this article are examples of concubinage, bigamy, deserting unregistered wives, and fraud marriages, of which the number was sharply increasing in the 1920s and the 1930s. Also examined are the so-called “Consolation requirement suits” filed by the females for “hastity defiling,”and their meaning. At the time, interacting with each other were many elements, such as the ongoing customs of `early` or `forced` marriages, conflicts between elders and young ones over the issue of `free marriages` and `free divorces,` the practice of concubinage and beliefs in chastity (wihch spreaded inequality throughout the society) preserved for the mere sake of `respecting customs` in an environment in which monogamy already became a social norm, and discrepancies between customs and the law in an age which witnessed the employment of `legally sanctioned` marriages. More and more males had concubines or were having multiple marriages at the same time. They even deserted their wives whom they did not care enough to report their marriages with them to the authorities, or deceived females by appearing without a wife and then made those females as concubines. In response, deserved wives filed consolation requirement suits for chastity defiling, and tried to secure economic reimbursements or restorations of one`s honor, or even revenges upon their unfaithful spouses. “Consolation requirement suits for chastity defiling” treated chastity as a property, and opened up the possibility of reimbursement in cases of chastity defiling. Yet while stolen properties could easily be reclaimed, defiled chastity was not something once could just bring back. This new perspective, which viewed chastity as a property, was never free from the traditional perspective which viewed defiled chastity as a sexually contaminated concept. But nonetheless, to the females who had been showered by the concept of “Virtuous Women(烈女)” since the latter half period of the Joseon dynasty, as well as by the notion of females` alleged obligation to take her own life in cases of being raped, the concept of `Chastity rights` was undoubtedly a new one. It led the females to consider the chastity concept as an issue of individual rights, and a new kind of active female character was created, well aware of their own rights, and ready to resist any action violating such rights in order to maintain chastity. In the Joseon society of the 1920s and `30s, criticism of the oppressive sexual morality, and actions based upon such criticism, not only manifested themselves as an active deconstruction (or reconstruction for that matter) of the existing concept of chastity, or radical actions that pursued sexual autonomy, but also appeared in the females` conservative self-positioning of themselves as `victims,` and in their voices of arguing that chastity was part of their individual rights. The females pursued to file Consolation requirement suits for Chastity defiling not only because they were trapped in a traditional idea of chastity. To protect their own interest, in a colonized world which did not grant the residents not that many legal options, they had to use that particular concept. But at the same time, such discourses concerning Chastity defiling encouraged people to continue to believe that the females ultimately belonged to marriages and marriages alone. The conservative ideas concerning chastity were reinforced as well, as it continued to argue, that losing one`s chastity would mean ruining one`s entire life.
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