여성의 역할과 권리에 대해 규정하는 것은 1979년 이슬람 혁명이 후 지금까지 이란에서 가장 논쟁적인 주제 중의 하나이다. 이것은 단순히 이론적인 논쟁을 넘어 마흐싸 아미니의 사망사건에서 볼 수 있듯이 여성들이 직면한 위기 상황과 관련된 매우 긴급한 이슈이다. 무슬림 여성과 관련된 제도들에 대한 비이슬람권의 지속적 비판과 달리 무슬림들은 이러한 제도들의 기원을 근거로 하여 실상은 그것들이 도리어 무함마드 시대에 여성들의 권리를 보호하기 위한 장치로 시작되 었음을 강조하고 있어 이 문제에 대한 무슬림들과 비 무슬림들 사이의 큰 시각적 차이를 보여주고 있다. 이러한 이해를 가지고 본 논문에서는 1979년 이슬람 혁명 전후의 이란의 정치, 사회적 상황에 대한 이해를 갖는 것을 첫 번째 과제로 삼는다. 이러한 사회 환경 속에서 변화를 겪은 여성의 지위와 권리 등에 대해 살펴보고, 이슬람 세계 속에 존재하 는 무슬림 양성 평등주의자들, 혹은 무슬림 페미니스트들의 관점에 근거하여 시대와 공간을 초월하여 강요되어 온 여성 억압적 관행들이 이슬람의 본래적 요소이기보다는 무함마드의 후계자들의 가부장적 세속적 가치에 기반하고 있음을 밝힌다.

예이츠는 블레이크, 셀리, 오노레 발자크같은 작가들의 작품을 읽음으로써 그의 시적 창작에 영감을 받았을 뿐만 아니라 그의 세계령 사상 형성의 이론적 배 경으로 삼고 있다. 예이츠는 블레이크의 예언시를 편집하면서 자신의 신비종교에 관한 관심을 강화시켰고, 셸리에게서는 세계령을 문학으로 승화시킬 수 있는 가능성을 발견 했으며, 발자크로부터는 인간의 의지가 세계령의 기본이 된다는 것을 인식했다.

These people were wrongfully arrested, imprisoned and (in some cases tortured) by armed police, military and security forces as a part of the 4.3 Incident, without legitimate justification and without proper hearings or trial. It is essential theme that they spend their time in jail without doing any crime during the Jeju 4.3 Grand Tragedy. It is our second theme that they have suffered pains, trauma and lamentations from the Tragedy, then and now. These 11 cases represent desperate situation of violations of human rights of Jeju people during the Jeju 4.3 Grand Tragedy as it were : Gyeong-in Kim, Pyeong-guk Kim, Dong-su Park, Won-hyu Boo, Chun-ok Park, Keun-bang Yang, Il-hwa Yang, Hui-chun Oh, Chang-yong Hyun, U-ryong Hyun, and Byeongtae Jo

This study reviewed the lives of maids of honor, the members of the court who assisted the royal family during Korea’s feudal monarchy, through the definitive Joseon Dynasty court literatures Gyechukilgi, Inhyeonwanghujeon, and Hanjungnok. Maids of honor originate from Tianguan Zhouzai (Celestial Ministry with the Prime Minister) chapter of China’s Zhouli (Rites of the Zhou). And because Korea was a dynasty, it is believed that maids of honor were part of the court since founding of the state, despite the lack of concrete records supporting the assumption. However, a mural painting from a tomb that dates back to the Goguryeo era does confirm the presence of maids of honor during its time. Details of the maid of honor hierarchy have been discovered through Samguksagi Japji’s Shila volume and records from Goryeo’s age of Hyeongjong, but it was officially organized during Joseon Dynasty’s age of Taejong. The official title of maids of honor was the royal court lady, which means someone who assists the royal family. Maids of honor had to spend their entire lives within the enclosed walls of the royal palace, and this explains why they are also called Gungin, Naein, or Nain. In addition, maids of honor included apprentice maids without an official rank and waiting women to the court ladies whose job it was to handle odd jobs. Responsibilities of the maids of honor were divided into jimil, docheong, and cheoso. Aside from these responsibilities of the systemized maid of honor hierarchy, specific tasks were assigned to servants of the royal nurse and maids of honor and servants assigned to assist the management of the palace and the royal family and their chambers outside the royal palace. Having been chosen out of a group of servants that were officially part of the king’s assets or a group of servants assigned to the government, maids of honor were people of a humble status. However, when a maid of honor became an official court lady after fifteen years of servitude at the royal palace, she was assigned with a level 9 official rank and received the corresponding wage. Then, after ten or twenty more years, she became a level 5 sangung, managing many servants under her and enjoying a specialist position that worked in shifts. As such, maids of honor silently continued on the tradition as masters of their various fields and played a leading role in the cultural epitome that is the royal court culture.