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The Emotions of Justice
Gender, Status, and Legal Performance in Choson Korea
Jisoo M. Kim
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eBook - ePub
The Emotions of Justice
Gender, Status, and Legal Performance in Choson Korea
Jisoo M. Kim
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The Choson state (1392â1910) is typically portrayed as a rigid society because of its hereditary status system, slavery, and Confucian gender norms. However, The Emotions of Justice reveals a surprisingly complex picture of a judicial system that operated in a contradictory fashion by discriminating against subjects while simultaneously minimizing such discrimination. Jisoo Kim contends that the state's recognition of won, or the sense of being wronged, permitted subjects of different genders or statuses to interact in the legal realm and in doing so illuminates the intersection of law, emotions, and gender in premodern Korea.
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Korean HistoryNotes
INTRODUCTION
1The year kyĆngo stated in MalgĆmâs petition could have been 1750, 1810, or 1870, depending on which sixty-year cycle the year fell in.
2MalgĆmâs petition does not mention which county or province she was from; she identifies herself only as a resident of ânorthern district.â
3KomunsĆ, 22: 149â51.
4Ibid.
5Rockhill, âNotes on Some of the Laws, Customs, and Superstitions of Korea,â 180.
6Pak PyĆng-ho, KĆnse Ći pĆp, 63â68, and ChĆn HyĆng-tâaek, ChosĆn hugi nobi sinbun yĆnâgu, 14â39.
7For a discussion of the slavery system in Korean history, see Salem, âSlavery in Medieval Koreaâ; Hong SĆng-gi, KoryĆ kwijok sahoe wa nobi; Palais, Confucian Statecraft, 208â70 and âA Search for Korean Uniquenessâ; ChĆn HyĆng- tâaek, ChosĆn hugi nobi sinbun yĆnâgu; Chi SĆng-jong, ChosĆn chĆnâgi nobi sinbun yĆnâgu; and Joy S. Kim, âRepresenting Slavery.â
8There was a small group of governing aristocrats at the top of the society known as the yangban. During the ChosĆn, this group enjoyed most socioeconomic privileges. Due to status instability during the late ChosĆn, yangban no longer immediately represented the ruling class, whereas sadaebu referred specifically to the ruling group. There was another small group known as the âmiddle peopleâ (chungin) that consisted mostly of technical specialists and functionaries. Under the middle class, there were the commoners, most of whom were peasants known as yangin or sangmin. These people made up the majority of the population and carried most of the burden of taxation, military service, and corvĂ©e labor. Lastly, the lowborn, known as châĆnmin, were mostly slaves but also included those with debased occupations such as butchers, tanners, shamans, and female entertainers.
9For a study of âmiddle peopleâ (chungin) published in English, see Hwang, Beyond Birth, and Park, A Family of No Prominence.
10For a discussion of Neo-Confucianism and other religions in Korea, see de Bary and Haboush, Rise of Neo-Confucianism in Korea; Haboush, The Confucian Kingship in Korea; Deuchler, Confucian Transformation of Korea; Buswell, Religions of Korea in Practice, 163â230; Walraven, âPopular Religion in a Confucianized Societyâ; and Baker, âA Different Thread.â
11For a discussion of the transition from KoryĆ to the ChosĆn dynasty, see Duncan, The Origins of the ChosĆn Dynasty, and Deuchler, The Confucian Transformation of Korea, 29â87.
12For a discussion of law and emotion in the early ChosĆn, see Jisoo M. Kim, âLaw and Emotion,â 203â39. For a discussion of qing and the rise of public sympathy in Republican China, see Lean, Public Passions.
13Solomon, A Passion for Justice, 243.
14Pak PyĆng-ho, ChĆntâongjĆk pĆpchâegye, Hanâguk pĆpchesago, and KĆnse Ći pĆp; ChĆng KĆng-sik, Hanâguk pĆpchesago and âChosĆn sidae Ći kwĆllyĆk pullipâ; Cho Yun-sĆn, ChosĆn hugi sosong yĆnâgu; Sim Chae-u, ChosĆn hugi kukka kwĆllyĆk and âChosĆn malgi hyĆngsa pĆp châegyeâ; and Im Sang-hyĆk, âSosong kipâi Ći munhwa chĆntâongâ and âChosĆn chĆnâgi minsa sosong.â
15Marie S. Kim, âLaw and Custom,â 1068.
16By examining actual legal practice at the local level, some scholars of Chinese legal history have argued that âcivil lawâ was present in local judicial procedures and in custom. See Huang, Civil Justice in China, and Code, Custom, and Legal Practice in China; and Bernhardt and Huang, Civil Law in Qing and Republican China.
17Marie S. Kim, Law and Custom in Korea, 1.
18Ibid., 1â40.
19Ibid., 24
20Marie S. Kimâs study focuses primarily on the issue of customary law during the Japanese occupation period (1910â45). The discussion of ChosĆn legal practice is thus limited in her study.
21Tâaejong sillok, 18 (9/7/19).
22For Korean legal history published in English, see Hahm, The Korean Political Tradition and Law; Shaw, Legal Norms, âThe Neo-Confucian Revolution of Values,â and âTraditional Korean Lawâ; ChĆn, Shaw, and Choi, Traditional Korean Legal Attitudes; and Marie S. Kim, Law and Custom in Korea.
23Solomon, âJustice v. Vengeance,â 128.
24Santangelo, Sentimental Education, 7, cited in Choe Key-Sook, âA Weeping Man and the Mourning Ritual,â 149.
25The modern Korean translation of emotions is kamjĆng. However, the term kamjĆng was rarely used during the ChosĆn. As usage of the term âemotionsâ grew with the rise of modernity in the West, the word kamjĆng seems to have been used in Korea since the turn of the twentieth century. Further research will be required to trace the usage of kamjĆng.
26Choe Key-sook, âA Weeping Man and the Mourning Ritual,â 149.
27The Four Beginnings are from the famous quote from Mencius about a...