• Korea journal of population studies
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• v.32 no.3
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• pp.145-171
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• 2009

이 연구는 한국 기혼부부가 가사노동을 어떻게 분담하고 있고, 가사노동시간의 배분에 영향을 미치는 요인이 무엇인지 검증하고 있다. 개인적인 차원에서 부부인 남성과 여성이 어떻게 가사노동을 분담하는지 밝히기 위해 성 이데올로기론, 시간제약이론, 상대적 자원이론 등 세 이론을 검토한 후 가설을 설정하였다. 가설을 검증하기 위해 2004년 생활시간조사 자료 가운데 현재 결혼해서 부부가 함께 한 가구에서 살고 있는 경우만 추출하고 부부의 자료를 하나의 레코드로 변환하여 부부의 가사노동분업에 영향을 미치는 요인을 검증하였다. 연구결과 성 이데올로기론에서 나온 성역할에 관한 태도는 남성이나 여성 모두 가사노동시간을 결정하는 데 영향을 미치지 않는 것으로 나타났다. 성역할에 관한 태도나 가치가 가사노동이라는 행위에 영향을 미치지 않는 것이다. 그러나 시간제약이론에 따라 설정된 상대적 노동시간은 남성과 여성의 가사노동시간에 큰 영향을 미친다. 이 변수가 들어간 모형의 설명력이 특히 여성의 경우 높게 나타나고 상대적 노동시간이 가사노동시간에 미친 영향은 남성과 여성 모두에 유의미하고 영향은 남성과 여성 모두 비선형적인 형태를 나타낸다. 반면에 상대적 자원이론에 따른 상대적 소득의 효과는 남성의 경우 여성의 소득이 증가하면 남성의 가사노동 참여가 꾸준히 증가하는 현상을 나타내며, 여성의 경우는 일단 여성의 소득이 있게 되면 소득의 다과에 관계없이 일정하게 가사노동을 줄이는 것으로 보인다.

• The Journal of the Korea Contents Association
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• v.14 no.12
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• pp.674-682
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• 2014

The personality in Marx's philosophy can be defined as an 'activity on the basis of social relations'. This concept suggests two significant implications to the difference of sexual identity between the sexes. First, according to Marx's philosophy the personality is partially influenced by the ideology. Freud's theory of Oedipus is founded on the patriarchal culture including the ideology. Freud's concept of personality ignores that aspect. That's why Freud's theory of Oedipus complex can be criticized. This is because of his ignorance of the affecting power of male chauvinism in patriarchal society. Second, more importantly and definitely, the difference of activity, especially labor, that is, male's social labor and female's private labor, has influenced the difference of the personality of both sexes.

• 한국사회복지학회:학술대회논문집
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• 2006.11a
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• pp.395-396
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• 2006

• The Journal of the Korea Contents Association
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• v.16 no.1
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• pp.107-120
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• 2016

The purpose of this study was to analyze representations of fatherhood of childcare entertainment reality programs. For this purpose, two episodes of of MBC were analyzed by semiotic analytic methods, especially, signs, images, combined level of significations, etc. The results indicated that fathers of the programs reflected modern ideal images of feminist fatherhood in which fathers cooperated to care children with mothers, and played the role of intimate friend-daddies, daddies as friends. A post-modern male ideology was inherent in those fatherhood changes. Those fathers in this program intermittently exposed narratives of inexperienced fathers while dedicating themselves to cooperative childcare adequate to the purpose of the program, suggesting that it would reproduce the mother-childcare ideology as a result. Furthermore, although such reflected changes towards fatherhood enthusiastically involving in childcare represented the modern ideal fatherhood, it is still identified that gender stereotypes, gender-based discrimination and patriarchal male ideologies were inherent in the ways of their guiding children. In short, such trend of friend-daddies did not imply an revolutional change from male-centered patriarchal family structures to male-female cooperated family structures.

• Archives of design research
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• v.17 no.1
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• pp.361-372
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• 2004

This study would focus on two section of comparison about creative : one is on between advertisement in magazines as an old media and banner advertisements in websites, the other is on between woman target-oriented advertisement and man target-oriented one. This study commenced on the basis on the viewpoint of gender-design assuming prevalence of masculine ideology in advertisement in the context of men-built society. How delicate the expressions toward woman in woman target-oriented adverts\ulcorner The objectives of this study is as followed. The stereotype could be seen in magazine adverts and web-banner. We can conclude that changed media environment seldom affects in the old media and new media. Especially color stereotype is appeal.

• Korean Journal of Culture and Social Issue
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• v.25 no.3
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• pp.203-229
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• 2019

The purpose of this study was to identify the factors that constitute masculine norms of masculine in Korean society. The definition of masculinity was to conform to the male-dominated standard formed socially and culturally. The results of in-depth interviews with 20 male participants were used for a concept mapping analysis to explore the configural representations of Korean masculine norms. After extracting the key sentences related to masculine norms, the participants sorted the 55 key sentences based on similarities and assessed the importance, which was then analyzed with multidimensional scaling method and cluster analysis. The result showed two dimensions, one representing social-personal domain and the other implying dominance-support domain as well as six clusters of caregiver, leadership, emotion suppression, job ability and organizational social adaptation, Expects the masculine abilities, power and control. Finally, the implications of this study, limitations, and the suggestions for future research were discussed.

• Journal of Korean Philosophical Society
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• no.123
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• pp.137-185
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• 2018

This article aims to deconstruct the mechanism of male domination that constantly reproduces the hegemonic class of men. In order to overcome misogyny, we should no longer deny the ontological dimension of the reality of women's oppressions and the pre-eminence of the material condition of women's existence. In addition, the possibility of the category of women as a modality of resistance should be taken into consideration. First, I will highlight the correlation between penis and phallus according to which the phallus refers to the penis which is malleable and fragile and which disappears without being castrated by the external factor. From here we could deduce the fragility and imperfection, the non-absoluteness of the phallic order. Secondly, I will analyze the mechanism of penis-narcissism, which is the modality of the constitution of the individual identity of man. The penis is not only a physiological organ, but a site of self-estimation and the validity of the succession of power and authority of the father's law. With this penis-narcissism, man is constituted as a hegemonic body that can let itself go without worrying about the reactions of others. Thirdly, I will focus on the mechanism of the penis-cartel which is the modality of the formation of the collective identity. The penis-cartel is reinforced by the mutual affirmation of the superiority of men among themselves, but also by the permission and the tacit agreement of their absurdity and lack of rationality and corruption. Because the privilege of men is not monopolized by a small part of the elite, but is consciously and unconsciously shared by all men who are part of the hegemonic and collective category. In order to deconstruct the penis-narcissism and the penis-cartel, it is necessary to demonstrate that the penis is not a self-sufficient body, nor a closed and impermeable body, but that it is a porous body where the organ serves both ejaculation and urinary ejection. The penis is a porous body that is at once the site of sublimity and degradation, purity and impurity. In addition, the penis is no longer an all-powerful and aggressive organ, but it is a malleable and fluid flesh that constantly changes its shape. Linked to a phallus-organ that is the notion of Jacques-Alain Miller, it is a site of deficiency and vulnerability that is not the axis of the penis-cartel. It is through the notion of the double porosity of the penis and the phenomenology of the flesh of the penis, I try to provide the modality of undoing the reproductive mechanism of predatory masculinity. Because this would be an effective strategy to overcome misogyny.

• Journal of the Korea Convergence Society
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• v.13 no.5
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• pp.181-186
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• 2022

Until now, sexist culture in Korean society has been naturally accepted as a very universal cultural phenomenon. Our society recognized the superiority of men. Women were considered as auxiliary roles. It is expected that the current generation who will lead the 21st century will break the vicious cycle of gender stereotypes and prejudices. Only when they can dispel sexist prejudices will their humanity be restored. Breaking down gender stereotypes is never just for women, but also includes men living with women. Thus, I believe that the true union and harmony of men and women is possible.

• The Journal of the Korea Contents Association
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• v.10 no.11
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• pp.102-112
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• 2010

This study is the secondary full-scale research of a TV drama writer, who has been out of scholarly pursuits. This study examines the Su-Hyeon Kim's differential and tendency in home-drama genre, who has been constructing a general idea of TV drama genre, namely a home-drama, and a melodrama. The purpose of this study is to reconsider the meantime both of exclusive evaluation by the functional measure of social norm, also by the feminism-based evaluation of her drama's supporting role of patriarchal gender ideology. By focusing on her recent highly popular home-drama (2008), this study shows that the writer used her own category grammar strategy of harmonizing both of convention and invention in genre. The conventions in genre are 'a big family', 'a pluralistic construction' 'a realism based on a everyday life', and 'a theme of love of a family with happy ending'. The invention in genre are 'a change of the 1st generation patriarchy', 'a change of the 2nd generation role of a housewife' and a change of the 3rd generation marriage customs'. Also this paper presents that the writer showed a humanistic tendency that pursues a recovery of both 'humanity' and 'love of family based on trusting', which have been destroying by capitalistic ideology, rather than discussing whether her tendency on the gender ideology of patriarchism is conservative or not.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.21 no.2
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• pp.251-258
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• 2020

This study aims to address the current situation and damage from sexual violence, to arouse public opinion, help broader awareness, and further lead to community social efforts to cope actively with the situation. In Korean society, discourse on sex is often conducted in a double structure. Sexual violence is not just a personal misfortune; it is a problem for women as a whole. Furthermore, it is a challenge that society needs to address. Therefore, the government should evolve its response to sexual violence into a collective, not individual, movement of men and women toward social and cultural movements together. Although the visible reality of sexual violence is important, damaging their mental health by passing on a distorted cultural environment to future generations should be seen as a type of historical crime.