• Korean Journal of Social Welfare Studies
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• v.42 no.2
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• pp.155-177
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• 2011

This study set out to investigate the effect of internet environment and gender on online sexual violence. The final sample size was 436 college students in Gwangju city, South Korea. Hierarchical regression analysis was used for analysis. The major findings of this study are as follows. First, more frequent usage of internet influenced directly increase of online sexual violence, and influenced also indirectly through favorable attitudes to deviance. Third, gender did not influence online sexual violence directly, but influenced indirectly. Male students' more favorable attitude to deviance affected more frequent online sexual violence. These results suggest that internet environment play a role in facilitating online sexual violence through normalizing or justifying online sexual deviance. And gender also affect online sexual violence indirectly through male students' more favorable attitudes to deviance rather than female. And limitations and implications of this study were discussed with respect to further studies.

• Sim-seong Yeon-gu
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• v.25 no.2
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• pp.163-193
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• 2010

A Korean fairy tale, "I live on my fortune" is discussed and interpreted from the perspective of analytical psychology. Analytical psychology understands fairy tales are stories in which the workings of archetypes of unconsciousness are represented symbolically. Therefore they are intended to achieve psychic wholeness compensating collective consciousness. The fairy tale is found in almost every region of Korea. There are several parallel stories that share similar motifs, such as Samgongbonpoori, a mythological story and a tale on the king Mooh. The father in the story asked his three daughters whose fortune they lived on. The youngest was expelled by her father for she answered, "I live on my own fortune." Then she came into a humble cottage in the mountain marrying a poor charcoal maker and she found gold there. She became rich, made the charcoal maker a decent learned man and seeked for and took care of her parents who had become beggars. This fairy tale is interpreted as a story about individuation process of a woman who integrated 'inferior' aspects and unconscious animus through actively accepting the suffering from being expelled and commitment to the unconscious world, and also about how rigid collective psyche, under patriarchal system, changes toward wholeness through the workings of the unconscious.

• Sim-seong Yeon-gu
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• v.27 no.1_2
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• pp.28-70
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• 2012

In Jungian psychology, creation myths regard as the story of unconscious and preconscious processes(projection of archaic identity) which describe not necessary the origin of our cosmos, but the origin of man's conscious awareness of the world. Therefore projections have nothing to do with matter itself but experience of one's own unconscious. Jung emphasizes importance to understand projection in individual's conscious experience rather than in philosophical doctrine. The purpose of this thesis is to explore unconscious process of creation myths with egg symbolism in clinical cases to present universal feature of Cosmic/alchemical egg. Psychologically, creation myths retold when human mind needs new order. Depending on the attitude of ego, it can be sudden expansion of consciousness or contamination of ego by unconscious. In this study, 'chaos(messa confusa)' in creation myths as archaic identity, experience of uroboros or infant, and nigredo state in alchemy. 'Separation of primordial parents' as beginning of consciousness refers to separatio operation in alchemical process. 'Light' as attainment of consciousness. Discussion of psychological meaning of egg starts with amplification which include the concept of cosmic/alchemical/philosophical egg. Egg symbolism in this study refers to emergence of egg, tapas/brooding of egg, and separation of egg. Emergence of egg as a state of preconscious totality, psychic wholeness conceived as the thing which came before the rise of ego consciousness. Discussion of conceptssuch as Shiva bindu, hiranyagharba, germ of gold, Tathāgatagarbha follows. 'Tapas/brooding of egg' as concentration of all psychic energy into one point for self reflection. Discussion includes The I Ching Hexagram 61, image of brooding egg identified with inner truth, Wonhyo's concept of jikwansasang, and Gnostic idea of Ennoia, introverted act of thinking, as well as the concept of 'Night Sea Journey'. 'Separation or hatching of egg' regarded as the idea of sudden illumination, Phanes, the shining God, and "sun-point," in alchemy. Birth of fledgling as birth of new personality. As a conclusion, psychological meaning of cosmic egg/creation myths is the story of separating from 'Not-I'(unconscious, object, undifferentiated) to 'I'(ego, subject, differentiated) which shares the same meaning as individuation process.

• Journal of the Economic Geographical Society of Korea
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• v.12 no.4
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• pp.364-387
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• 2009

Female marriage immigrants have increased since the mid-1990s in Korea. Thus, their adaptation to Korean society has been a big social issue in Korea. There are a lot of academic researches on their adaptation to Korean society so far. We cannot sufficiently understand general main factors of their adaptation to Korean society because of methodological problems in the studies on the female marriage immigrants. Particularly, there are very few studies on female marriage immigrants' adaptation to their communities. This study analyzes determinants of female marriage immigrants' adaptation to their communities, using stepwise multi-regression. Data are collected from questionary survey on female marriage immigrants in Seoul, Gyeong-gi, Daegu, Gyeong-buk, Gwangju, Jeon-nam. Dependent variables are community life, spatial cognition and activities, and neighborhood relationship. Each dependent variable is analyzed with 30 independent variables through stepwise multi-regression. As a result, 16 positive determinants and 2 negative ones are selected. Positive determinants are resident identity, age, adaptation to home, number of Korean friends and same nationals' friends in Korea and so on. But, Korean language fluence is not selected as a significant factor. This is different from a general recognition. As exiting researches, the importance of social network and adaptation variables is also identified in this study.

• Women's Studies Review
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• v.28 no.1
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• pp.79-120
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• 2011

The purpose of this paper is to illuminate the implication of feminist oral history from a postcolonial feminist perspective as critically reexamining the relationship between hearer and speaker, representer and narrator, the said and the unsaid, and secrecy and silence. Based upon oral (life) history of a U.S. military prostitute (yanggongju), I tried to show the experiences of a historically-excluded and marginalized 'Other,' and then critically reevaluate the meaning of encountering 'Other', not just through the research process but also in the post/colonial society in Korea. The narrative of an old woman in the "kijichon" (a formal prostitute in U.S. military base) shows how woman has navigated the boundaries between inevitability/coincidence, the enforced/the voluntary, prostitution/intimacy, and military prostitute/military bride while continually negotiating as well as having conflict with various myths and ideologies of the 'normative woman,' 'nationhood,' and 'normal family.' In addition, her narrative which causes the rupture of our own stereotypical images of a military prostitute not only proves the possibility of reconstructing the self-identity of a subaltern woman, but also redirects the research focus from the research object to the research subject (ourselves). Consequently, the implication in feminist oral history is that feminist researchers who whish to represent the experiences of other should first inquire 'what/how we can hear,' 'why we want to know others,' and 'who we are,' while simultaneously asking if subaltern woman can speak.

• (The) Research of the performance art and culture
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• no.20
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• pp.129-161
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• 2010

Women's social status is marginal in the patriarchal system, therefore it is not easy to express their's desire. Women's social role are restricted by the Confucian culture in the late of Chosun Dinasty. But women freely expressed their's gamseong(感性) by singing the folk songs. Many researches have focused on the reality of life or the structure and meanings of the women's folk songs. On the contrary, no one has paid attention to the gamseong in the women's folk songs. This is the reason why this thesis focused on the aspects of gamseong in the women's folk songs. The aspect of gamseong expression in women's folk songs can be classfied as follow: HAN(恨) resulting from living with one's husband's parents (Si-jip-sa-ri); LONGING caused by parting with the lover; HOPE due to childbirth and bringing up; SHIN-MYOUNG(神明) through deviation and liberation. In conclusion, We can find out women's gamseong would be formed from the their own roles and relationship with the others. Besides they could offset their sorrow and cure their pain through loving others and selfloving.

• Journal of Korean Academy of Rural Health Nursing
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• v.6 no.2
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• pp.87-94
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• 2011

Purpose: The purpose of this study was to describe health management experience in rural older women. Methods: Qualitative data were collected by focus group interviews with 25 participants from July to September, 2007. All the interviews were tape-recorded, transcribed, and analyzed by the content analysis method. Results: Seven main categories were conceptualized, "health concept", "health status", "disease management", "activity for health management", "dependence on the primary health care post", "relationships with families and others", "hope for the rest of life". Conclusion: The results of the study suggest that for health promotion in older women in rural regions, it is important to consider the usefulness of an incorporated program that combines agricultural work with health activity. In addition, complex programs that combine welfare services with health services are needed.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.18 no.11
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• pp.544-555
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• 2017

This study was conducted to identify the factors influencing consciousness of biomedical ethics, moral sensitivity and critical thinking disposition with respect to the Code of Ethics of nurses among nursing students. A descriptive correlation research design was used for this study. The subjects were 299 nursing students in two large cities from 1 June to 31 July 2015. Collected data were analyzed using a t-test, ANOVA, Scheffe's test and stepwise multiple regression by the SPSS 22.0 program. The results revealed that female subjects comprised 86.65% of the subjects and the mean age was 21.67 years. Awareness of the Code of Ethics for nurses was positively correlated with the consciousness of biomedical ethics(p<0.001), moral sensitivity(p<0.001), and critical thinking disposition(p<0.001). However, there were negative correlations between grade(p=0.017), marital state(p=0.012), and the possibility of increasing ethical problems according to the development of bioscience(p=0.012). Significant influencing factors of the awareness of the Code of Ethics for nurses included grade(p=0.013), marital state(p=0.030), consciousness of biomedical ethics(p=0.017), moral sensitivity(p<0.001), and critical thinking disposition(p=0.001), with apower of explanation of 26.3%. The results of this study show that the consciousness of biomedical ethics, moral sensitivity and critical thinking disposition are factors influencing the code of ethics for nurses among nursing students.

• Fire Science and Engineering
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• v.24 no.6
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• pp.45-53
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• 2010

The purpose of this study is to find out the most effective evacuation alarm sound which is the one of the most important element of the evacuation guidance system as a fundamental mechanism to minimize the damages of a fire. In this regard, a survey was conducted against the firefighting officers and the general public with questions about the general awareness of fire and their preference to various kinds of fire alarm sounds. The result showed that 1) even though the awareness of the interviewees on fire was improving while there were in familiar places like homes or works. But, when they were situated in unfamiliar locations, the fire safety awareness could not be deemed to be strong. This in turn calls for the education of the public and improvement of the existing policies for the enhancement of the fire related safety awareness in unfamiliar environments. 2) For the question about the possible time they could survive in a fire or the time required for safe evacuation, it turned out that the interviewees were thinking of the time required for evacuation to be short, which calls for proper actions. 3) When the visibility in a fire situation is highly limited, the most preferred answer for the alarm sound was a female voice, saying "The emergency exit is this way," accompanies with flashing lights of sirens for the emergency evacuation guidance.

• The Journal of Natural Sciences
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• v.8 no.2
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• pp.289-321
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• 1996

After the two big wars (Imjin Woeran and Byungia Horan), the Lee Dynasty confronted rapid transitional periods in almost all aspects of the society. Corruption of the governmental system by the wars and disordered social structures also caused confusion in the social position system. In addition, development of the commercial economic system and monetary economy brought up a new rich middle-class, "Joong in Gyegeup". In ideological aspects, Confucianism indulged in and stick to isms and ics, and the Confucian morality slackened, thus a more pragmatic ideology, "Silhak Sasang", developed. And the emergence of the modern literature and art of the 'common people' was followed by the appearance of the common-people class including those having the common-people concept among the noble-class "Yangban Gyegeup". This evoked a new common costume culture and the fashion appeared. The public could no longer find the power and appeal from the preexisting ruling classes due to the changed role and sense of value. Thus, they sought a new symbolic leader group that would to be the new standard of the newly changed society. That was a group of people called as "Kisaeng" liberal and independent. They were performing social activities, enjoying poetry, music and dancing, and classy dressers, having physically attractive bodies. The erotic as well as luxurious mode proposed by them reflected the trend of that time. It concurred well with the concept and taste of the public, so it was accepted with a good response. That is, by following these leaders, the public achieved their identification and tried to share the prestige of the leaders. For this reason, the Kisaeng group attracted the public attention and led the taste of the public, thereby becoming the influential fashion leaders of that age.