• Korea journal of population studies
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• v.29 no.2
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• pp.215-240
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• 2006

The purposes of this study is to explore the effect of parents' related variables, children related variables and the familism related variable on the two types of filial piety behaviors, which are the traditional familism type of filial piety and the individualistic type of filial piety. The former is measured by the coresidence with parents, financial support to parents, while the latter is measured by visiting to parents' house and phone calling on parents. The data used in this study are "the national survey for filial piety consciousness" administered by Gyeonggi Cultural Foundation, the 598 married children are analysed. The key findings are followings. The first one is that the attributes related our traditional familism are still the important factors affecting on both the familism type of filial piety and individualistic types of filial piety. The second is that the children who fulfill the traditional familism type of filial piety also do well the individualistic type of filial piety.

• Korea journal of population studies
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• v.23 no.1
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• pp.31-53
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• 2000

이 논문은 중궁의 가족적 특성과 츨상력의 관계를 보다 면밀하게 알아보기 위해 사회 문화적 특성을 근간으로 하는 가구유형을 분류, 이들간의 출산수준을 살펴보았다. 이를 위해 이 연구에서는 1990년에 실시된 제 4 차 중국인구센서스 자료 중에서 조선족이 밀집하여 거주하고 있는 길림성내 연변 조선족자치주의 50% 표본자료를 활용하였다. 가구유형별 출산수준을 분석하기 위해 자료를 가구구성특성에 따라 네가지 유형으로 재구성하였다. 가족경제의 생산단위와 세대구성을 기준으로 고립형, 병렬형, 직계형, 전통형의 네가지 가구유형을 분류하여 각각의 유형별 특성에 따른 차별출산력을 한족과 조선족의 네가지 가구유형을 분류하여 각각의 유형별 특성에 따른 차별출산력을 한족과 조선족을 중심으로 비교해 보았다. 이를 통해 농가와 비농가의 가구형태 또는 세대구성의 성격아 출산수준과 갖는 상관관계와 이에 영향을 미치는 주요 결정요인들을 파악하는데 중점을 두었다. 또한 중국의 사회 경제적요인과 결부하여 전통적으로 유지되던 가족관이 어떻게 변화하고 있는지를 민족별 출산수준을 통해 비교해 보았다. 연구결과 가부장적 가족주의를 해체하고 집단적 공동생산 체제를 대체시키려는 중국의 사회주의 정책이 현실적으로는 가족중심의 생산체제와 전통적 가족주의를 변화시키지 못한 것으로 보인다. 특히 가구유형에 따른 출산수준의 편차는 두 민족간에 차이를 보여 주었다. 한족이 여성의 직업이나 교육수준에 따라 가구유형별 출산수준의 편차가 크게 변화되는 것과는 달리 조선족은 비교적 전통적인 세대관 이 강조되는 다가구 유형에서 높은 출산수준을 나타내는 경향을 보여 주었다. 이는 중국의 인구정책과 경제개방 시행과정에서 약소민족인 조선족의 저출산력과 관련이 있는 것으로 보이며, 이에 따라 가구 유형별 출산수준에 대한 영향력이 한족에 비해 적었던 것으로 지적할수 있다.

• Lingua Humanitatis
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• v.1 no.2
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• pp.161-178
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• 2001

This study investigates how Korean traditional family consciousness interacts with Korean industrialization in the 1970s. In Our Children, Lee Sun depicts a family's struggle within the turmoil brought about by rapid industrialization to escape from the ranks of the working class. It is well known that one of the consequences of industrialization was the breakup of the larger family structure into nuclear families, but Lee Sun presents Korea's industrialization in the 1970s in the light of the traditional Korean family culture before the breakup. In other words, he gives us a portrayal of Gemeinschaft in Gesellschaft in his description of the extended family's struggle to overcome the day-to-day pressures of modernization and urbanization. The novel presents three generations of a traditional extended family. The eldest son is portrayed as a knife, strong and sharp. His wife has a temporary job that she hopes to give up once they own a house, which symbolizes the family's escape from the working class. The relationship among the family members reveals the core aspects of the ideology governing traditional extended families: the husband is the despotic monarch of the household, solely responsible for the family's economy; the husband is the sky and the wife the earth; and children (the more the better) are expected to lead to stability, welfare, and prosperity. One curious aspect of this family relationship as portrayed by Lee Sun is the expectation that being the eldest son, who already is or will become the patriarch of the family, is the fastest way of reaching middle-class status. And, despite a slight reversal, the novel has a happy ending wherein the family's expectations are fulfilled without much suffering. This aspect should be considered in light of the revolutionary romantic idealism of the novels of the 1930s. The lack of suffering and the easy happy ending may be attributed to the fact that Korea's industrialization came about rapidly and radically, and therefore it is likely that Lee Sun was not able fully to appreciate the full costs of industrialization. This limitation calls for a deeper investigation into the social structure and class consciousness of the 1970s, and also a study of the intertextual relationship of Our Children with other novels of the time.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.20 no.3
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• pp.394-399
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• 2019

This study examines the familism values of the young generation. This study was conducted on 436 university students living in Daejeon and Chungcheong area. The results of the study are as follows. First, as the socio-demographic characteristics of the subjects, by gender, There were more female students (56.0%) than male students (44.0%). 34.4% of the respondents were under age 20, followed by 21 ~ 22 years old (30.7%) and 23 ~ 24 years old by 17.0%. As for the grade, 61.9% of the first and second graders were more than the third and fourth graders. In the case of religion, 42.7% of the respondents said that they had no religion, followed by Buddhism (29.1%) and Christianity (19.5%). 69.7% of the respondents said that they had two siblings. Second, when looking at the level of familism values perceived by the survey subjects, the Filial piety (4.35) was the highest, followed by Equality Consciousness of husband-wife (3.51) and Sense of Community in Blood Relationship (2.87), Family-First Consciousness (2.64), and succession of Patrilineal Family (2.41). Third, the overall Familism Values according to socio-demographic variables showed a significant difference between the age groups (F = 11.08, P <.001) and the grade (F = 4.70, P <.01).

• Cartoon and Animation Studies
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• s.37
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• pp.45-82
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• 2014

Comics and cartoons of superheroes in the West have adopted various semiotic systems and other art-forms, including their politico-socio-economic condition, and made parody of other popular texts, as well. Based on the idea of the development of superhero genre, this article focuses on how East Asian popular texts appropriate and reconstruct the genre, which was once considered the realization of American idea, by analyzing a series of TV animation (Japan, Sunrise,2011). Through the feature of parody with intertextuality, provides East Asian value and sensibility of characters as corporation-centered modern humans in capitalist society. This animation has similarity and difference, compared to that of Western superhero cartoons. It satires Western capitalist society and emphasizes Eastern family-oriented value. The performances of superheroes on TV represent the satire on Western style individualism and estimation through each one's achievement. It metaphorically criticizes the situation in which modern human falls into dependency on capital and media, and the capitalistic system in which public good is used for the method of private profit. emphasizes East Asian value of human and society, the cooperative relation for the success and maintenance of community by combining members of state and society through familial sensibility. Tiger functions as a spiritual leader in the group of superheroes who have been obsessed with competition for their own private purpose rather than public cause, Bunny and other colleagues are gradually influenced by Tiger's familial communicative style. emphasizes community-centered view and self-sacrificing sensibility as an international citizen to solve social pathology of modern world.

• The Journal of the Korea Contents Association
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• v.21 no.11
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• pp.268-280
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• 2021

This study analysed the narrative strategies in TV drama utilized in order to support the recent feminism movements. The analysis revealed that this TV drama breaks away from the clichéd patriarchal drama series. It portrays the main characters are not the sons but the two daughters-in-law, and represents the women challenging the order of the patriarchy, and resolving the issues. In this drama, men's power was removed and female agents were held up to ridicule. In addition, it eradicates the traditional female conflict structures and creates a strong bond between the females. With this storyline, TV series concludes with two achievements. One, the stepmother and the mother co-parent the child instead of the father, suggests that a non-blood related matriarchal family is possible. Two, the heir to the chaebol family, which is traditionally a patrilineal structure, is not the oldest son or the immoral son, but the lesbian daughter-in-law, overturning the idea of heteronormativity that is dominant in the patriarchal system.

• Journal of Christian Education in Korea
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• v.61
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• pp.9-35
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• 2020

In the second half of the previous century the composition of the teacher population - and the composition of the pupil and parent population - in the Netherlands gives rise to the name change 'age of secularisation' to 'age of pluralisation'. In previous centuries the (religious or secular) worldview identity of the parents and the educational philosophy of the school were attuned to each other, and merged into a mono-cultural perspective on the identity development of pupils. The basis for both - the upbringing by the parents and the socialisation in the family on the one hand, and the teachers' efforts to enculturate the students at the school on the other - was a similar life orientation. The school choice of the parents was predetermined by their commitment to a particular (religious) worldview, very often inspired by Christianity. The religious identity of their children developed in a clear-cut context. However, in contemporary society plurality dominates, at home and at the school, both in case of the parents and the teachers. A direct relationship with a community of like-minded believers is no longer decisive for parents with varying cultural and religious backgrounds. Instead, a good feeling upon entering the schoolyard or the school building is a convincing argument in the process of school choice. The professional identity development of teachers and the religious identity development of children takes place in a plural context. Our question is: what does this mean for the normative professionalism of the teacher? To answer this research question we make use of the resources of the Dialogical Self Theory (DST) with its core concepts of 'voice' and 'positioning'. After presenting the Dutch dual education system (with public and denominational schools) we provide a lively description of a Dutch classroom situation occurring in a public school, as viewed from the perspective of the teacher. The focus in this description is on performative dialogue as a 'disruptive moment' and on its potential for the hyphenated religious identity development of teachers, which makes up a part of their normative professionalism.

• Journal of Christian Education in Korea
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• v.67
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• pp.301-337
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• 2021

The researcher looked at the differences in views and various controversies surrounding Korean youth sexuality education in the wake of the Nth Room incident, which had a great impact on modern Korean society. Sex education for adolescents in Korea can be divided into public sex education through school sex education and the Youth Sexuality Center, and conservative/traditional Protestant sex education. Public sex education is partly influenced by feminist sexual ethics and comprehensive sex education abroad. Based on gender sensitivity and the right to sexual self-determination, four major projects are prevention of sexual harassment, prostitution, sexual violence, and domestic violence. However, the school sex education standard was criticized for stereotypes of gender roles and gender-discriminatory content, reinforced distorted myths about sexual violence, and exclusion of sexual diversity and various family types. Conservative/traditional Protestantism is based on the normal family ideology such as bisexual marriage, premarital chastity, and sexual ethics recognized only within marital relationships. It is a form of confrontation with public sex education while strongly opposing it. The researcher first analyzed the characteristics of public sex education, conservative/traditional Protestant sexual ethics and sex education, feminist sex ethics and sex education, and overseas youth sex education, respectively, while composing the curriculum for Korean youth sexuality education. And as a more fundamental solution to youth sexuality education, I pointed out that there are limits to asceticism, premarital chastity, gender sensitivity and sexual self-determination education, and found an alternative to the concept of body and sex in feminist theology. The researcher pointed out that it is necessary to reconceptualize the body and sex under the recognition that the most fundamental cause of distorted sexual culture is dualistic sex and understanding the body, centering on the research of various feminist theologians. And this was conceptualized into three concepts: holistic sexuality, mutual solidarity understood in relationships with others, and sexuality as a spirituality that extends to the global community. And with each curriculum, 1) Holistic Sexuality: Breathing, Narrative, Making the Shape of One's Body and Mind 2) mutual solidarity : Feeling the Breath of Others, Media Literacy through Conscientization, Sending a Good Wind 3) Sexuality as a spirituality that extends to global concern: It was proposed to pay attention to nature and to co-cultivate it, to listen to the earth's moans and create a new way of life, and to write a prayer with the earth and fellow living beings.

• Journal of Korean Home Economics Education Association
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• v.28 no.1
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• pp.1-17
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• 2016

The purpose of this review was to introduce and examine 'development' and 'relations' as the core concepts of Home Economics in 2015 revised middle school curriculum in Korea. The 2009 and 2015 proclamation of the ministry of education on home economics curriculum and 26 published middle school textbooks were reviewed. The major findings were as follows. First, the components of human 'development' and family 'relations' were strongly associated with promoting four key competencies (i.e. the self-management competency, the communication competency, the aesthetic sensibility competency, the community competency) of 2015 revision. Also, four of cross-curricular learning topics (i.e. character education, multicultural education, safety and health education, human right education) in 2015 revision could be effectively discussed with human 'development' and family 'relations'. Second, when teaching and learning of the core concept, human 'development', continuous dynamic aspects of life-span development, the connectedness of different domains of development, systematic approach of various concepts in development, specificity and empirical evidence of information and variability of developmental patterns in adolescence should be considered. Third, when teaching and learning of the core concept, family 'relations', family trait such as generational relations, gender relations, role relations and power relations should be taken into account. In addition, exclusively focusing on normal family ideology or image of middle-class family and lecture-centered instruction methods should be changed for students to achieve the competencies relevant to family relations. The future directions for applying core concepts, 'development' and 'relations' in classroom will be discussed.

• Journal of Popular Narrative
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• v.26 no.2
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• pp.39-85
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• 2020

This paper examines the aspects of disaster narrative, which makes the most of the concept of 'masterplot' as a narrative simulation to solve problems. By analyzing and comparing the remnants of 'masterplots' operating in the disaster narratives of Korea, the United States, and Japan, the differences between each country and social community problem recognition and resolution will be discussed. Disaster narrative is the most suitable genre for applying the 'masterplot' toward community problem solving in today's global risk society, and the problem-solving method has cognitive differences for each community. First, in the case of American disaster narratives, civilian experts' response to natural disasters tracks the changes of heroes in today's 'Marvel Comic Universe' (MCU). Compared to the past, the close relationship between heroism and nationalism has been reduced, but the state remains functional even if it is bolstered by the heroes' voluntary cooperation and reflection ability. On the other hand, in Korea's disaster narratives, the disappearance of the country and paralysis of the function are foregrounded. In order to fill the void, a new family narrative occurs, consisting of a righteous army or people abandoned by the state. Korea's disaster narratives are sensitive to changes after the disaster, and the nation's recovery never returns to normal after the disaster. Finally, Japan's disaster narratives are defensive and neurotic. A fully state-led bureaucratic system depicts an obsessive nationalism that seeks to control all disasters, or even counteracts anti-heroic individuals who reject voluntary sacrifices and even abandon disaster conditions This paper was able to diagnose the impact and value of a 'masterplot' today by comparing a series of 'masterplots' and their variations and uses. In a time when the understanding and utilization of 'masterplots' are becoming more and more important in today's world where Over-the top(OTT) services are being provided worldwide, this paper attempt could be a fragmentary model for the distribution and sharing of global stories.