• Proceedings of the Korean Association of Geographic Inforamtion Studies Conference
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• 2010.09a
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• pp.102-107
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• 2010

본 연구에서는 2009년 강원도 읍면동 주민등록 데이터와 탐구적 공간데이터 분석 방법의 하나인 Getis - Ord $Gi^*$를 이용하여 강원도 남녀 장수인구의 공간적 분포패턴을 분석하였다. 분석결과는 강원도의 남성인구와 여성인구의 지역적 장수도에 공간적 군집이 존재하며 장수도가 높은 지역의 군집의 경우 남성과 여성 사이에 커다란 차이가 존재함을 보이고 있다. 남성의 경우 장수도가 높은 지역이 영서지역의 접경지역을 중심으로 군집하는 반면 여성의 경우 장수도가 높은 지역이 영동 해안지역 중심으로 군집하여 분포하였다. 이 결과는 장수에 영향을 미치는 환경적(자연환경적, 사회적) 요인이 남녀에 선별적으로 작용하고 있음을 암시한다.

• The Korean Publising Journal, Monthly
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• s.232
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• pp.24-25
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• 1998

크레용 하우스를 찾는 독자층은 주부, 유치원과 초등학교 교사, 사서 등 비교적 젊은 여성이 많다. 최근에는 어린이와 함께 온 남성도 늘고 있다. 크레용하우스는 더이상 여성만을 위한 공간이 아니다. 볼거리와 먹거리가 공존하며, 어린이와 성인이 모두 만족할 수 있는 곳이다.

• Journal of the Korean Geographical Society
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• v.35 no.4
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• pp.599-619
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• 2000

본 연구는 지난 30여 년 동안 두 번의 신도시개발 정책으로 인하여 이원적 도시구조를 지니게 된 성남시의 차별적 생성과 변화를 행위주체자로서 여성을 선택하여 그들의 생활세계-생활사, 사회.경제적 배경, 지역정체성, 지역사회의 관계, 일상과 생활공간-를 통하여 공간과 사회와의 관계에서 경험적으로 입증하고자 하였다. 그 결과 성남시는 차별성을 지닌 두 지역사회를 생성하게 되었으며, 각 장소의 행위주체자(여성)의 생활세계에 있어서도 차별적 특성을 나타내어 기존시가지 주부들은 신시가지에 <가까이 하려는> 경향을, 신시간지 주부들는 <구별짓기>의 경향을 나타내고 있었다. 또한 전업주부의 일상생활을 통해서 볼 때 기존시가지의 경우에는 오전에는 주로 부업활동에, 오후에는 주변 이웃과의 교제활동을 주로 함으로써 자신의 거주지를 생산현장으로서의 공간으로 형성해 가고 있는 반면 신시가지 주부들은 오전에는 사적인 생활 즉 여가활동에, 오후에는 자녀교육활동에 참여하는 등 자신의 거주지를 소비현장으로서의 공간으로 형성해 가고 있었다.

• Proceeding of Spring/Autumn Annual Conference of KHA
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• 2008.04a
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• pp.354-359
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• 2008

The purpose of this study is to find out the changes on the metropolitan apartment unit plans based on the interior spaces for women such as master bedroom, bathroom and attached spaces to the master bedroom, living room, diningroom, kitchen, utility room, and balcony. This study used the content analysis method, space syntax. Contents were the floor plans with 3 rooms type and limited to about $105m^2$ among drawings of an apartment encyclopedia. Above all, 174 unit plans were analyzed until now. Specifically, using $S^3$-Convex program, the integration and control value periodically of the interior spaces for women(master bedroom, bathroom and attached spaces to the master bedroom, living room, diningroom, kitchen, utility room) is understood. Second, using SPSS package 16.0, relative size of the interior spaces for women on the unit floor plan is understood periodically. Finally, the changes on the apartment unit plans based on a woman' aspect after 1980's is reanalyzed.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.16 no.12
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• pp.8616-8625
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• 2015

This study was done to describe the experiences of middle-aged woman using SNS through smart phone. Data were analyzed using Colaizzi(1978)'s phenomenological method. The research participants were middle-aged woman 10 participants(age 42~52). As result of research, 75 significant statements, 22 themes, 5 themes cluster, and 2 categories of themes cluster were extracted. The 5 themes cluster are: 'space of meeting and communication', 'space of exchanging information', 'space of cultural creation', 'space of digital fatigue', 'dishonesty communication', and 2 categories of themes cluster are: 'Restructuring on positive social relationship', 'Restructuring on negative social relationship'. These results will promote understanding of middle-age woman using SNS through smartphone, and will be helpful in developing more effective nursing intervention for social relationship.

• Journal of Digital Convergence
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• v.19 no.5
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• pp.407-414
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• 2021

This study will examine the relationship between women and art education between the 1910s and the 1930s, and how women broke down the feudalistic views on women by changing the perceptions of women and stepped into society through gendered art education. Women tried to restore dignity and realize freedom and equality between men and women through modern education. Nevertheless, women had to receive handicraft education for the cultivation of virtues as part of the Japanese colonial policy and returned to their traditional feminine role. However, this study aims to reveal how a small number of "new women" who studied in Japan took the lead in teaching handicrafts for the independence of women, and how they were officially recognized as in the arts and crafts community and was able to enter the exhibition space through records, interviews, and newspaper articles. In conclusion, this study hopes to provide an opportunity to examine the relationship between handicraft education and femininity, and to consider the role of art education and exhibition in the development of women into social beings.

• 베이커리
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• no.2 s.427
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• pp.88-89
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• 2004

어깨너머로 배운 쿠키 기술 하나 만으로 여성 가정의 자립을 돕는 일터를 일구어 낸 것은 그들이 어머니이기에 가능했다. 좁은 지하 공간에서 서로 몸을 부닥쳐 가며 일해야 하는 어려운 상황에서도 당장 눈앞의 이익보다 우리밀로 만든 안전한 먹거리를 지키기로 결정한 것 또한 어머니의 힘이었다.

• Proceedings of the Korea Society of Costume Conference
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• 2003.05a
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• pp.26-26
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• 2003

학문적 논의를 중심으로 했던 1, 2세대 페미니즘에 비해, 현대의 젊은 페미니스트들에 의해 주장되고 실행되는 3세대 페미니즘은 젊은 여성들의 분노와 쾌락을 표출하고 있으며, 특히 걸 파워는 개인주의, 독립성, 적극적 섹슈얼리티 등을 통해 여성 권력을 주장한다. 본 연구는 3세대 페미니즘을 성(도덕), 문화, 인종, 공간, 성적 소수자 관점에서 파워 페미니즘, 포스트펑크 페미니즘, 3세계 페미니즘, 사이버페미니즘, 퀴어페미니즘으로 분류하고, 3세대 페미니즘을 표현하는 매체로 대중음악의 걸 파워를 선정하여, 걸 파워 의상에 표현된 여성성과 그 미적 특성을 연구했다.

• Journal of Christian Education in Korea
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• v.62
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• pp.227-255
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• 2020

This paper aims to explore the nature of the making of speaking subject in early Korean Protestantism, focusing on the educational spaces for women. Traditional women could become a speaking subject through various educational programs provided by Protestantism in modern Korea. Especially three kinds of educational space played the crucial role of making women a speaking subject. The first was Bible class established for women in rural areas. Since most Korean women were unable to read and write, Protestant churches taught them Hangul[Korean alphabet] before teaching the Bible. Korean women studied the Bible in Bible class, Women's Bible School, and Women's High Bible School. Through this education, traditional women were liberated from the world of ignorance and obedience, and then become a speaking subject. The second was speeches and discussions that have emerged in institutional spaces such as mission schools for girls and women's organizations. Students at mission school were able to learn how to express their opinions by way of public speaking and discussion classes. Women were able to become speaking subjects in the process of learning such techniques of modern language. At that time, representative discussion spaces were Lee Mun-hoe, Joyce Chapter, and YWCA. The third was testimony and dialect. Unlike sermons and public prayers, which were only allowed to male elites, testimony and dialectics are a form of speech that transcends gender or status constraints. Especially in the space of the revival movement, women confirmed their dignity through active testimony, and their religious identity was strengthened in the process. Dialect also served as the language of liberation for women suffered and alienated from male-dominant culture. Dialect is a device that exercises the right to speak against transcendental authority. Furthermore, in Protestantism of early modern Korea, the speaking subject's act of speech was elevated beyond personal matters to social issues, women's issues, and ethnic issues.

• Journal of the Korean association of regional geographers
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• v.19 no.3
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• pp.494-513
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• 2013

In this study, a transnational social space which emerges in a rural village of the northern Vietnam called 'Korean Village' is analyzed. The immigrant women of whom the spouses are Korean were forming transnational network with family members through which frequent and active communications took place. At the same time materialistic exchanges were occurring by means of remittance. Like most rural areas where up-to-date life patterns co-exist with outdated ones, the studied region was turning into a transnational social space under the influence of indigenous locallity, culture and other economic factors. Women were found to play a virtual role as resonator in practicing the transnational activity of migration. With the migration routes getting more and more solidified, the evolution of the transnational social space and the role of resonator, the form of transnational migration which makes involved young women look like a sacrifice is ceaselessly expanding around a specific region. This is noticeable because a rural village seemingly far away from internationalization is not only becoming the transnational social space but also a stage of its evolution.