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There are the legal practices and protocols, but also relevant it seems to me is the situation of Ch'unhyang, flogged and sentenced to death for refusing the advances of the outsider magistrate. We all may recall how at each stroke of the cudgel she recited
a passage from the rules and regulations, starting with <i>One</i>, for one heart, loyal… using the same four Chinese characters that Chông Mongju put into the final line of the sijo he is said to have replied with when the Yi crowd tried to win him over
with a rambling sijo. I say "said to" as there's no historical record of the banquet, but a very different account of Chông's death in the Koryôsa, which as we know was compiled under that Yi crowd's dominion and direction.
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<div>David McCann</div>
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<div>On Feb 5, 2015, at 8:41 AM, Victoria Ten <<a href="mailto:yoneun@gmail.com">yoneun@gmail.com</a>> wrote:</div>
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<p class="MsoNormal"><span style="font-size:12pt;line-height:107%;font-family:"Times New Roman",serif">This might help you, though it’s not directly your subject: Kim, Nayeon. 2012. “Indoctrinating Female Virture: the Social use of Chosŏn Woodblock Prints”
(paper presented at Eighth Worldwide Consortium of Korean Studies Centers Workshop, July 4-7, 2012, Seoul, South Korea). Or at least the bibliography at the end can help.</span></p>
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<p class="MsoNormal"><span style="font-size:12pt;line-height:107%;font-family:"Times New Roman",serif">Samgang Haengsildo (</span><span style="font-size:12pt;line-height:107%;font-family:"Malgun Gothic",sans-serif" lang="KO">三綱行實圖</span><span style="font-size:12pt;line-height:107%;font-family:"Times New Roman",serif">,
Illustrated Exemplars of the Three Bonds) was commissioned in 1428 by King Sejong (1418-1450) for the purpose of ‘people education’ and woodblock-printed in 1434 (Kim, Nayeon 2012: 225, 228, 232). The Three Bonds describe the three social structures, the three
ethical obligations of loyalty and servitude. The subject must serve the king, the son or daughter must serve the parent, and the wife must serve the husband. Thus formulated moral and social obligations show that women were traditionally included among the
subjects of virtue in East-Asia. But this is theory, and practice might be different. Interesting question in this respect is whether children were considered less responsible for crimes than their parents, as according to Three Bonds sons and daughters are
subjected to parents just as wives are subjected to husbands. </span></p>
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<div class="gmail_extra">Victoria Ten<br>
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<div class="gmail_extra">Leiden University<br>
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<div class="gmail_quote">On Thu, Feb 5, 2015 at 9:52 AM, Jim Hoare <span dir="ltr">
<<a href="mailto:jim@jhoare10.fsnet.co.uk" target="_blank">jim@jhoare10.fsnet.co.uk</a>></span> wrote:<br>
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<p class="MsoNormal"><b><font face="Tahoma"><span style="font-size:10pt;font-family:Tahoma;font-weight:bold">From:</span></font></b><font face="Tahoma"><span style="font-size:10pt;font-family:Tahoma"> Koreanstudies [mailto:<a href="mailto:koreanstudies-bounces@koreanstudies.com" target="_blank">koreanstudies-bounces@koreanstudies.com</a>]
<b><span style="font-weight:bold">On Behalf Of </span></b>DeberniereTorrey<br>
<b><span style="font-weight:bold">Sent:</span></b> 04 February 2015 23:35<br>
<b><span style="font-weight:bold">To:</span></b> <a href="mailto:koreanstudies@koreanstudies.com" target="_blank">
koreanstudies@koreanstudies.com</a><br>
<b><span style="font-weight:bold">Subject:</span></b> [KS] punishment of women in Choson</span></font></p>
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<p class="MsoNormal" style="background:none repeat scroll 0% 0% white"><font size="1" face="Helvetica"><span style="font-size: 8pt; font-family: Helvetica; ">Dear Members:</span></font></p>
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<p class="MsoNormal" style="background:none repeat scroll 0% 0% white"><font size="1" face="Helvetica"><span style="font-size: 8pt; font-family: Helvetica; ">I'm trying to track down an authoritative reference for a claim that I've come across in several scholarly
sources (both English and Korean), none of which gives a citation for this information:
<b><span style="font-weight:bold">that the Choson state was more lenient toward <span>
women</span> as criminals, since they were considered subject to and therefore less responsible than men</span></b>. The statement fits my understanding of Choson values and legislation, but I have yet to find a specific reference. Deuchler's
<i><span style="font-style:italic">Confucian Transformation</span></i> briefly mentions cases of leniency toward
<i><span style="font-style:italic">yangban </span></i><span>women</span>, but goes no further. I've read that the Ming code was somewhat lenient toward female criminals, placing them in the custody of family members rather than in jail, and I understand the
Choson criminal code was based on the Ming code. I've also checked <i><span><span style="font-style:italic">Women</span> and Confucianism in Choson</span></i> by Pettid and Kim, as well as the recent
<i><span style="font-style:italic">Wrongful Deaths</span></i> by Sunjoo Kim, but haven't found specific reference to the above topic in these sources. Any help would be appreciated. </span></font></p>
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<p class="MsoNormal" style="background:none repeat scroll 0% 0% white"><font size="1" face="Helvetica"><span style="font-size: 8pt; font-family: Helvetica; ">Thank you,</span></font></p>
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<p class="MsoNormal" style="background:none repeat scroll 0% 0% white"><font size="1" face="Helvetica"><span style="font-size: 8pt; font-family: Helvetica; ">Deberniere Torrey</span></font></p>
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