• Women's Studies Review
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• v.27 no.1
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• pp.3-36
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• 2010

This paper is based on the certain point that 'the indigenous', which have long been occupied by the Asian patriarchy or the local communities, now calls for the repositioning in the feminist context. 'The indigenous', in one part, generally refer to the matured long-standing traditions and practices of certain regional, or local communities, as a mode of a place specific way of endowing the world with integral meaning. In the narrow definition, it points to the particular form of placed based knowledge for survival, for example, the useful knowledge of a population who have lived experiences of the environment. In the other part, 'the indigenous' could be criticized in the gender perspectives because it has been served as an ideological tool for patriarchy and sexism, which have undermined women's body and subjectivity in the name of the Asian traditional community. That's why the feminists with sensitivity to the discourses of it, may perceive it very differently, still hesitating dealing with the problem. However, even if there are tendencies that the conservatives romanticize local traditions and essentialize 'the indigenous', as it were, it does not exist 'out there'. Then, it could be scrutinized in the contemporary context which, especially, needs to seek the possibility towards the alternatively post - develope mental knowledge system. In the face of global economic crisis which might be resulted from the instrumentalized or fragmented knowledge production system, it's holistic conceptions that human, society, and nature should not be isolated from each other. is able to give an insightful thinking. It will work in the restraint condition that we reconceptualize the indigenous knowledge not as an unchanging artefact of a timeless culture, but as a dynamic, living and culturally meaningful system towards the ecofeminstic indigenous knowledge. And then, indigenous renaissance phenomena which empower non-western culture and knowledge system and generate increased consciousness of cultural membership. Thus, this paper argues that the indigenous knowledges which have been underestimated in the western-centered knowledge-power relations, could be reconstructed as a potential resources of ecological civility transnationally which reconnect individuals and societies with nature.

• Women's Studies Review
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• v.27 no.1
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• pp.73-109
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• 2010

The cultural pluralism on which more and more emphasis is put in the globalized cultural environment, takes local identity as a crucial index for the cultural exchange on the global level, but at the same time it results in transforming individual regions/places into a homogeneous space, as it forces the local identity itself to fit into the standardized global perspective. In this context I focus on two art projects that are related to 'Dongducheon', a town that houses the U. S. Second Infantry Division. These projects attract specific attention due to the fact that Dongducheon is a significant place with very 'thick' cultural identity: it reveals that modernization in Korea took place in intersection of nationalism, patriarchy and gender/sexuality postcolonial (military) culture. With these two Dongducheon related art projects (Donglyung Kim) and (Eunyoung Jeong) as excellent examples of site-specific art practice, this paper asks what it means to keep the historicity of disappearing local space/place in the global era. And how is it possible to 'represent' an extremely gendered/sexualized place like Dongducheon. This should be examined from a postcolonial feminist perspective. Since emancipation from Japanese occupation Dongducheon has been an island or an outside space in the nation-state Korea. This becomes more complicated, as now mostly women from the Philippines or former Soviet countries are working in the nightclubs in Doungducheon. and are feminist activist experiments to make the place with its residents to be seen and heard in proper a way of mourning, recognition and communication. shows the 'new' kijich'on women as those who are daring to be on an 'Odyssey' for a better life as they run everyday life in Dongducheon, working in clubs, doing laundry, bearing children, going to mass; tries to help them to be heard and felt, while it gathers sounds on the street or at mass and shows the doors or narrow alleys which lead to the their rooms. It aims to mourn the dead kijich'on women and to represent the precarious life of the present migrant kijich'on women, as it shows no faces.

• Journal of Korea Entertainment Industry Association
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• v.13 no.3
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• pp.181-192
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• 2019

The purpose of this study is to look at the fun that high school students from blind schools feel in sports programs. A questionnaire was used to collect data from 10 out of 12 blind schools nationwide, including 122 male and 102 female students. Research tools are open questionnaires and questions are as follows. - Questionnaire: "Write down three of the most interesting things about sports programs." The data analysis was done with frequency analysis and the following conclusions were drawn. First, male high school students at blind schools are able to build up their physical strength in the area of competent factors (control-self) (23, 21.5%), in the area of competent factors (7, 77.8%) and in the area of motion-related factors (competition) (24, 15.1%), and in the area of non-execution factors (26, 37.7%), Second, high school girls with visual impairments did not respond in the areas of proficiency (control-self) because of stress release (25, 26.6%), in the areas of control-tain), in the areas of movement (competition) because they were able to do various exercises (22, 15.7%), and in the areas of non-watering (environmental) (18, 37.5%). Third, in the sports program comparative analysis of high school students between genders of blind schools, boys are interested in health and physical fitness in the field of competent factors (control-self) and girls are considered to be a means of relieving stress. In the field of competent factors (control-others), boys and girls can react to a variety of sports opportunities. In the future, by studying the fun of students in the physical education program through research to find out more fun in the school physical education program, we will explore practical ways to maximize student participation and increase motivation level The educational aspect of the process, that is, the educational value provided by the physical education, should be composed of content that can change the thinking and behavior of the teacher and the student so that the program contents and operation method.

• 한국노년학
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• v.27 no.2
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• pp.473-486
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• 2007

This study focused on the diversification of the elderly living cost estimate through statistical analysis method and Engel method(market basket method). The results of this study were as follows. First of all, due to Engel method, it has shown that the minimum living cost of aged couples was 566,478won on average of 2006, single aged men 306,210 won and single aged women 260,276 won. Secondly, according to the first way of statistical analysis, the minimum living cost of elderly couples was 860,043won, the standard was 1,018,669won and abundant 1,287,555won. The second way of that, the minimum(of elderly couples) was 694.916won, the standard 1,037,779won and abundant 1,556,551won. Those numbers included imputed rent. These results were changed to that the minimum is 435,416won, the standard 548,250won and the abundant 699,844won when imputed rent were excluded Moreover, it was also represented that the minimum of Engel method was between that of quasi-relative standard line and that of not imputed rent. Lastly, in the deprivation indicators method studied by Korea Institute for Health and Social Affair, it was concerned that an underestimation of elderly deprivation might have been got if some inappropriate data include. Given this study, it could not be judged that various estimating ways had been tried were consistency, but market-basket method was keenly needed. Market-basket method is being an absolute estimating way including only elderly data. Therefore, what is asking for first is - because other analysis can be limited by absolute estimating ways, particularly market-basket method - to be required systemic and all-arounded elderly living cost with more various ways.

• Korean Journal of Social Welfare Studies
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• v.41 no.4
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• pp.369-393
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• 2010

This study examines the factors influencing Korean international adoptee's search for their birthparents. Considering that the search for birthparents is general needs for adoptees, Korean government should support their searching activities and, first of all, understand their characteristics. The research model was constructed based on the results of previous studies, and the data set of conducted by ministry of health and welfare was reanalyzed for this study. The subjects of the survey were Korean-born adoptees (who are more than 16 years old) in North America, Europe, and Australia. The research questionnaire was translated to English and French, and the survey was conducted on line. A total of 290 questionnaires were included in the analysis. Since survey was conducted on line, the missing rate of the data was relatively high. So, multiply imputed five data sets were used for analysis. Among the variables included in research model, the age group of adoptees, experience of identity crisis in their life, the first time when they became actively interested in Korean roots, the age at the time of adoption, and the attitudes of adoptive parents toward their search were significantly related to their search for birthparents. Adoptees in the age group of 30~34 had more actively participated in search compared to their reference group (which is the age group of more than 35 years old). The earlier they became actively interested in Korean roots, they tended to be more active in searching activities. Also, the experience of identity crisis in life and the age at the time of adoption were positively related to their search. Although most of adoptive parents have supported their search, the adoptees who reported that they didn't know their adoptive parents' attitude toward search, or their parents deceased had more actively participated in search for their birthparents. Some implications for adoption policy and practice were discussed based on the results of the study.

• (The) Research of the performance art and culture
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• no.23
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• pp.185-212
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• 2011

Buddhist dance (seungmu) is a crux and highlight of Korean traditional dance; its aesthetics and technique are extraordinary, and Korean dance's unique style is well expressed. The Buddhist dance, which has been descended, is divided into Han Yeong Suk style, which is designated as Important Intangible Asset Number 27, and Lee Mae Bang style. While the two dances are same one, area is difference and they have unique style because of genealogical difference. However, studies on Buddhist dance so far have focused on single style's dance, or comparison of regional aspects (Han Yeong Suk dance is from Gyeonggi and Lee Mae Bang dance is from Honam area). But, Lee Byeong Ok suggested traditional artist dance is differed by male dance genealogy and female dance (gibang) genealogy dance, and while folk dance has storng tie with region, but artist dance has weak regional tie. Therefore, the purpose of this thesis is to study genealogical character of Buddhist dance's dancing style, clarifying Han Yeong Suk dance is male dance genealogy and Lee Mae Bang dance is gibang dance genealogy. In other words, among three theses that compared Lee Mae Bang and Han Yeong Suk dances, one analyzing movement, one comparing dance of invocation and one comparing traditional ballad, are re-analyzed from genealogical perspective and characteristics are comparatively analzyed. The overall summary of the genealogical attitude of the Han Yeong Suk and Lee Mae Ban dances is; First, Han's dance has masculinity, upwardness, progressiveness, activeness, outgoing character, boldness and grace, which are character of male dance lineage, while Lee's dance shows feminity, downwardness, backwardness, aesthecity, inwardness, delicacy and coquette. Second, the most expressed parts of the attitude of two dances are genealogical character, and then are original and regional characters. Third, two dances have strong genealogical attitude, but also has anti-genealogical attitude since the gender of descendent was changed, in other words Lee Mae Bang was man, and Han Yeong Suk was woman. Fourth, even though the two Buddhist dances have different genealogy and region, they share similarities as traditional dance descended in the same time period, so there are many common features. In other words, the two dances are Korean nation's dance and from same time period, but they should not be mixed, either. Even though they have small differences, they must keep each genealogy and descend to the next generation.

• Korean Journal of Culture and Social Issue
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• v.17 no.3
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• pp.343-364
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• 2011

This study investigated the objective and perceived level of economy and its relationship with mother's mental health, parenting behaviors, and problem behaviors in preschoolers. Data drawn from mothers and teachers of 238 preschoolers, ages 3-5, were used. Using the objective and perceived level of economy, subjects were classified into four groups. Individuals categorized as high by objective and perceived level of economy, low by objective and perceived level of economy, high by objective and low by perceived level of economy, and low by objective and high by perceived level of economy were categorized as in-agreement/high group, in-agreement/low group, over-estimator group, and under-estimator group, respectively. To investigate the difference between groups, one-way ANOVAs and post-hoc analyses were used. The results showed that in-agreement/low group and under-estimator group showed greater depression and anxiety than in-agreement/high group and over-estimator group. In addition, in-agreement/high group and over-estimator group showed greater affective parenting behaviors and lower aggressive parenting behaviors than in-agreement/low group and under-estimator group. In terms of internalizing problem behavior by mother, in-agreement/high group and over-estimator group were lower than under-estimator group. In terms of externalizing problem behavior by mother, in-agreement/high group was lower than under-estimator group. However, in terms of internalizing and externalizing problem behavior by teacher, there was no difference between groups. In externalizing problem behavior by teacher, in-agreement/low group was lower than over-estimator group.

• Journal of the Korean earth science society
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• v.44 no.6
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• pp.655-674
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• 2023

This study examined whether the "self-guided interpretation" media in the Yeoncheon area of the Hantangang River UNESCO Geopark are intelligible for visitors. Accordingly, two on-site investigations were conducted in the Hantangang River Global Geopark in September and November 2022. The Yeoncheon area, known for its diverse geological features and the era of geological attraction formation, was selected for analysis. We analyzed the readability levels, graphic characteristics, and alignment with science curriculum of the interpretive media specific to geological sites among a total of 36 self-guided interpretive media in the Yeoncheon area. Results indicated that information boards, primarily offering guidance on geological attractions, were the most prevalent type of interpretive media in the Yeoncheon area. The quantity of text in explanatory media surpassed that of a 12^th-grade science textbook. The average vocabulary grade was similar to that of 11^th- and 12^th-grade science textbooks, with somewhat reduced readability due to a high occurrence of complex sentences. Predominant graphic types included illustrative photographs, aiding comprehension of the geological formation process through multi-structure graphics. Regarding scientific terms used in the interpretive media, 86.3% of the terms were within the "Solid Earth" section of the 2015 revised curriculum, with the majority being at the 4^th-grade level. The 11^th-grade optional curriculum terms comprised the second largest portion, and 13.7% of all science terms were from outside the curriculum. Notably, variations in the scientific terminology's complexity was based on geological attractions. Specifically, the terminology level on the homepage tended to be generally higher than that on information boards. Through these findings, specific factors impeding visitor comprehension of geological attractions in the Yeoncheon area, based on the interpretation medium, were identified. We suggest further research to effect improvements in self-guided interpretation media, fostering geological resource education for general visitors and anticipating advancements in geology education.

• Korean Journal of Culture and Social Issue
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• v.12 no.1
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• pp.129-160
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• 2006

The purposes of this study were to find 1) the realities of social anxiety and perception of various kinds of social problems that exists in Korean society as well as the perception on the events that causes the social anxiety, 2) to see the difference of perceived level of social anxiety through variables of social demography and difference of perception on Korean society. The sample was distributed according to population size distinguishing the nation to 6 regions. The data of 1,375 adult respondents were analysed. The results are as follows. First of all, respondents mentioned that the most immediate problem to be solved in Korean society was financial anxiety, and the most desirable state of society was when the society is financially stabled. Single question was measured about social anxiety of Korean society and scored 6.84 from full marks of 10, showing difference in variables for instance sex, age, and subjective S.E.S. where women, aged under 20, and perceived low class group showed the highest rate of social anxiety. However, there weren't any difference found in social anxiety of the variables like presence of religion, educational background, residence, and monthly average household income. Also, there were differences in level of social anxiety according to the difference of perception of Korean society. Higher the perceived unpredictability, uncontrollability, and unmovability to the upper class, unfairness, and uncertainty, unreliability of the Korean society, higher the social anxiety. And the lower the perceived chance of success of reformation, higher the social anxiety. It was also found that the perceived social anxiety is influenced by social accidents and phenomenon as unemployment, economic depression, and the gap between rich and poor as well as the increase of crime through effluence of personal information. Finally the limitations and implications of this study were discussed.

• Korean Journal of Heritage: History & Science
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• v.56 no.3
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• pp.76-98
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• 2023

The results of analyzing the outfits of male and female characters depicted in the "Hoehonryedocheop" (回婚禮圖帖, Deoksu 6375) held by the National Museum of Korea and estimating its production date of the "Hoehonryedocheop"are as follows. Firstly, an elderly groom is depicted wearing a patterned heukdanryeong (黑團領) with rank badges, a garment commonly donned by government officials in works such as "Jeonanryedo (奠鴈禮圖)" and "Gyobaeryedo (交拜禮圖)". And the old groom in "Heonsuryedo (獻壽禮圖)" "Jeobbindo (接賓圖)" and "Jungroeyeondo (重牢宴圖)" is shown wearing a jarip (purple hat) without a paeyoung (ornamental jewelry strap), accompanied by jade colored robe with a red strap belt. Gireokabeom (雁夫) is observed wearing a jarip (紫笠) adorned with a paeyoung (貝纓) and a patternless heukdanryeong with rank badges. Adult male descendants are depicted wearing dopo (道袍), while guests wear dopo, cheolrik (帖裏), and jikryeong (直領), accompanied by red and blue straps denoting their social status. Jingssi (徵氏), sidong (侍童), and young grandchildren are observed wearing jungchimak(中赤莫). The young servants are wearing jungchimak, and the boys carrying the food have braided their hair and worn sochangu (小氅衣), while adults servants wore jeonrip (氈笠) and sochangui. Performers are seen clad in a sochangui, jeonbok, and a blue sash around their waists. Secondly, the elderly bride is portrayed wearing a keunmeori (ceremonial headdress) and a green wonsam (圓衫) in "Gyobaeryedo," while in "Heonsuyeondo," she is depicted in a blue skirt and a jade colored jeogori (赤古里). Women descendants are shown adorning headdress decorations, such as binyeo(簪), banja(斑子) and pearl daenggi (眞珠唐紒) on their eoyeomeori (於于味, ceremonial headdress). They are further dressed in skirts of navy, red, and jade hues, paired with various-colored jeogori. Additionally, a woman wearing a navy skirt and a green jangot (長衣) is also depicted. The dongnyeo (童女, unmarried women) wear beolsaengmeri (娘子雙髻), headdress) with long binyeo and long dodaik-daenggi (都多益唐只). They wear chilbo-jokduri (七寶簇頭里) and a red skirt with a green hoejang-jeogori (回裝赤古里). Bija (婢子) wears garima (加里亇) on her eoyeomeori and is seen dressed in skirts and jeogori resembling those worn by noble women, albeit with lighter colors, shorter skirt length, and a subdued volume. Ginyeo's attire bears similarities to that of noble women, although with a dress with less vibrant tones and devoid of decorations on the eoyeomeori. Thirdly, based on the main character's jarip, along with the cheolrik and jikryeong worn by the guests, as well as the performances by musicians of the military camp, it is suggested that the main character of the 60th wedding anniversary is connected to the Ministry of Military Affairs or the military camp. Judging by the military band's short-sleeved vest, the silhouettes of the women dress, and the headdresses, it is likely that the "Hoehonryedocheop" was produced between the 1760s and 1780s.