• 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.

• Korean Journal of Social Welfare
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• v.37
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• pp.143-169
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• 1999

The problems of unemployment have been recognized as male problems even though the female unemployment problems are as significant as those of men since IMF. The women who have experienced insecure employment and lower wage than men in the labor market are having more serious economic difficulties after being unemployed. Especially economic problems of the unemployed female headed families are anticipated to be tremendous because the female heads do not have spouses who can act as a buffer seeking or beginning to work to reduce economic hardship. The purpose of this paper is to compare living conditions and utilization of the unemployment programs between male and female heads of the family who are unemployed and discouraged workers. It will examine the functionalism, human capital theory, and feminist perspectives on the cause of female unemployment in order to help understanding of their living situations after being unemployed. Then, it will compare the socio-demographic characteristics, their economic activities before being unemployed, their living conditions and changes in family life after being unemployed, their efforts to overcome unemployment and utilization of various government unemployment programs. It used the national data of National Unemployment Survey of Korean Institute of Health and Social Affairs conducted in 1998 and analyzed 283 female and 1,528 male family heads who are unemployed and discouraged workers. It reveals that the female family heads experienced lower economic status in the labor market before being unemployed, are having more serious economic hardship because of it, utilize more of the government programs such as public work and public assistance than the male family heads but less of the public loans for the unemployed. It recommends expansion of public work and public assistance, more vigorous advertisement of various unemployment programs, and active training of job creation technique for female family heads.

• 한국노년학
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• v.36 no.3
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• pp.785-808
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• 2016

This study portraits the way of self-preparation for death among the elderly and examines the meaning and values attached to the elderly-care by their family and friends through the analysis of Kyung-ran Jo's novels. First, the author describes the difficulties and inner conflict of women who provide care for the elderly, especially those facing death in the near future. She also describes how the acceptance of death and self-discovery among the caregivers can be developed from the experience of long term care. These are consistent with the arguments by Ecofemnist on positive sides of providing caregiving in an aging society. In her novels, caregiving from young women is not described as the consequences of internalized gender norms of traditional Confucian culture. Rather, it is depicted as attitude toward a life in a commune where the meaning of life and death of elderly is shared between generations. In addition, struggles of the elderly figures against diseases and the process of their death provide an opportunity for young caregivers to overcome the trauma of other's death witnessed in their childhood. They lead the young caregivers to reflect themselves by raising ontologistic questions on life and death. The author shows the communication between generations presenting the self-preparation of death from the old generation undergoing irreversible aging and caregiving activities of significant others from the young generation. In doing so, the author points out the ethical grounds for diseases and death in old age given the condition of personalization of death in the modern society.

• The Journal of the Korea Contents Association
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• v.19 no.12
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• pp.615-622
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• 2019

Recently, reports of cruel group sexual assault in India have been frequently reported. The most prominent group sexual assault incident in India was a medical student, Joti Singh case, that six men raped her and damaged her genitals and organs on a bus and caused her death in 2012. This incident led to the launch and passage of a strong punishment bill including death penalty for sexual assault. But since then, sexual assault is still on the rise. As a result of examining the relations with regional characteristics centering on the areas where sexual assaults occurred, it was found that most of the cases of group sexual assault reported in the media occurred in the mid-north of India, and this was consistent with the region of the Hindu stressed region. If so, it can only be concluded that Hindu fundamentalism, in which female neglect is severe, is the cause. Hindu fundamentalists try to revive the traditional values of women with a strong retroism tendency. In Indian society, women are still at risk of collateral damage. The pursuit of Hindu fundamentalism by the ruling party and political leaders will require much more time to improve the women's social status and human rights.

• Cross-Cultural Studies
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• v.43
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• pp.115-138
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• 2016

The Milk of Sorrow (La teta asustada) (2009) is a Peruvian-Spanish film by a young, female Peruvian director, Claudia Llosa (1976 - ). By applying the theories that feminist and subaltern scholar Gayatri Chakravorty Spivak presents in "Feminism and Critical Theory", the present work questions the ironic term, "Feminism in the Third World" by considering the Latin American context. Would the term refer to the feminism of Native Indian women or white creole women? The present work raises this question via Llosa's The Milk of Sorrow, in which a white creole woman, Aída, takes advantage of a quechua woman, Fausta. Through analysis of this film, this work demonstrates that in the Latin American context, even in a single country, there should be various types of feminism, since what Native Indian women fight against is different from what white creole women fight against. Thus, it insists that feminism in the Third World should develop in a deconstructionist manner, in which each woman has the ability to interpret her own social and political stance. Furthermore, it can be said that cultural appropriation is taking place in the "real" world as well as on the screen: a white creole director, Llosa, is taking advantage of a hot-button issue in our postmodern era, the violation of the human rights of minorities, especially those of Latin American Native Indian women, since Llosa became a success and won many prizes in international film festivals for her work.

• The Journal of the Korea Contents Association
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• v.22 no.4
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• pp.754-764
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• 2022

This study began with a reflection and review of looking back on the anti-Japanese movement of Jeju Haenyeo. The Jeju Haenyeo Anti-Japanese Movement is the largest women's solidarity movement in Korea, with the struggle for the right to survive expanding to the anti-Japanese movement. Kang Kwan-Soon of young intellectuals in Jeju carried out an enlightenment campaign and made the unfair lives of Haenyeo into song lyrics to promote the anti-Japanese consciousness. 'Song of Haenyeo' has been excluded from the record for reasons of using Japanese melodies of 'Tokyo March', not traditional folk songs, and the socialist forces behind it. The study of Jeju Haenyeo is an important basic reference for the study of the anti-Japanese movement that successfully led the Jeju Haenyeo's human rights struggle. Oral tradition songs are the most fundamental art form. Through this research to revive the spirit of the anti-Japanese movement and remember the value of their sacrifices and contributions through comparative of the two songs.