• The Journal of the Korea Contents Association
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• v.21 no.4
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• pp.833-841
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• 2021

This study was an entertainer who was in charge of female music in the Joseon Dynasty, but the existence of gisaengs, who were recognized as'sexual partners' of the four grandfathers, and the Joseon Dynasty, when their existence was possible. I tried to reveal the social characteristics of Therefore, the research is meaningful in that it attempted to reveal the relationship between the grandfather and the gisaeng from various perspectives, and that it is possible to confirm the various social roles of the gisaeng. In the Confucian society, female musicians were not allowed to participate in Naeyeon and Chinjamrye, where women were the main pillars, so not only could the girl's music survive until the end of the Joseon Dynasty, but it was enough to reveal the existence of a professional artist. The existence of gisaengs is not irrelevant to the social background of the Joseon Dynasty, and therefore, it is impossible to define the Joseon Dynasty with the holy morality of modern society. It is believed that 『catching green onions is expected to enhance the aspect of a gisaeng as a celebrity, based on the interpretation that it is viewed from the perspective of an entertainer possessing an extraordinary and noble spirit rather than portraying the gisaeng in an erotic standard.

• Journal of the Korean Society of Costume
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• v.22
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• pp.297-312
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• 1994

Today though the word ginyoe(gisaeng) was remained as a historic relic but they were firmly existed about 40 years ago and ginyoe's number was about three million in Chosun it's almost near 0.5% of the total population of Chosun. To think that point the ginyoe's so-ciety was considered a special one in the his-tory of Korean woman. The ginyoe as a special social class were specialize in technical art such as dancing and prostitute. Although they were low class they were luxurious slaves whoses clothing was almost equal to that of royal family. They were the leaders of fashion in woman clothing that's because their role was entertainer, This study can be summarized as follows. First ginyoe and public woman's clothing codes were nearly same in koryo but tatally separated in chosun. I could find that was came from those day's moral sprit. Second ginyoe's clothing was not only have luxuriance like royal family but also have unique clothing codes for them. Though they are low class ginyoe could use upper class's clothing codes. But upper class women could'nt use ginyoe's clothing codes are vary various and have their own clothing codes. Third I analyzed ginyoe's clothing codes and then derived 6 ginyoe's clothing messages. They were symbol of wealth symbol of power symbol of occupational function symbol of sexual attraction symbol of social position symbol of freedom.

• Cross-Cultural Studies
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• v.43
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• pp.7-50
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• 2016

In the capitalized Joseon Dynasty under the Japanese colonial rule, most Gisaengs (female entertainers) were waiting for men who would save them from financial distress, but others chose to seize the opportunity imposed by the modern times and capitalization to transform their lives. Socialist Jung Chil-sung was one of those who utilized such opportunity to transform themselves through political awakening. The political awakening of Chung Chil-sung was the result of two factors-the historical occasion of the March $1^{st}$ movement and her personal labor experience as Gisaeng. The March $1^{st}$ movement was not only a colossal political incident externally manifested in nationalism and but also an occasion which educed the microscopic anger of a woman named Chung Chil-sung. In the early capitalist society, women with jobs were forced to play not only vocational tasks but also to subject themselves to emotional roles of being obedient and generous. In other words, those early career women suffered feelings such as anger, shame and humiliation, when they were defenselessly exposed to gender hierarchy and gender power in the public sphere. As shown in the case of Chung Chil-sung, these emotions led to a certain political awakening. The political awakening through the labor experience and emotional problems was the fact that helped Chung Chil-sung have a concrete and realistic understanding about the issue of women's economic dependence unlike other female socialists. But, although socialism was relatively the most appropriate language to explain Chung Chil-sung's experience, what she experienced contained several elements that cannot be explained by the elite socialist language. Therefore, her life paradoxically proved the need of lower-class women's lives to be divided and registered as a new emotion and to be politically visualized.