• Journal of the Korean Society of Costume
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• v.55 no.4 s.94
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• pp.138-150
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• 2005

Phrygia headgear has an important meaning from the perspectives of costume history and cultural exchanges in ancient times. This study is to investigate the prototype of Phrygia headgear through analysis of its manufacturing methods and styles on the basis of prior studies on ancient sculptures and literatures conducted by European researchers and to examine its history and meanings. In these ways, this study will be helpful in understanding the importance of Phrygia headgear in cultural exchanges between the East and the West. Results of this study can be summarized as follows: Phrygia headgear was orn by eastern tribes, so it was a symbol of those from the east in ancient times. Phrygia headgear is frequently found in Greek artistic works of 5th to 4th century BC that depicted eastern tribes. Also, this headgear can be observed in artistic works for Mithras, Attis, or other gods. Since Phrygia headgear's shape is similar to that of Homer's helm, many researchers believe that it might be originated from Homer's helm. This headgear made of oxen scrotum(stierbeutel) or its surrounding skin has a long end at the top. This long end is round and drooping toward the front side. From such unique shape, we top. This long end is round and drooping toward the front side. From such unique shape, we top. This long end is round and drooping toward the front side. From such unique shape, we can draw a conclusion that Phrygia headgear was made of oxen scrotum and its surrounding skin. Dependingy on drooping patterns, there are various shapes, such as the round, tightly swollen one worn by Mithras, the tongue-shaped one found in Basilika S. Apolinare Nuovo's mosaic depicting three wise men, the balloon-shaped one frequently found in Greek vases depicting Scythian, and the one drooping to the side depicted in Alexandersarkophag. Further, some Phrygia headgear has covers for neck and ears. For example, Phrygia headgear worn by Persian Satrap tribe has such covers attached to the head part. Meanwhile, Phrygia headgear worn by Amazone tribe does not show such separate covers, Rather, one piece of oxen skin was tanned and finished to make such covers. Wearing Phrygia headgear can be interpreted in several ways. Use of animal's skin for wearing things is a unique aspect in ancient societies because they believed that wearing animal skin would give them power of the animal. Further, Phrygia headgear made of oxen scrotum was a symbol of reproductive power to women.

• Journal of Korean Society of Rural Planning
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• v.19 no.4
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• pp.249-259
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• 2013

잠비아의 농업지원프로그램에서 여성농가의 경우 남성농가에 비해 각종 혜택에서 소외받고 있다는 지적이 많다. 본 연구는 소규모 여성농업인이 옥수수 씨앗이나 비료 등의 농업투입요소에 대한 보조금의 혜택에서 어느 정도 차별을 받고 있는 지를 잠비아의 농업투입지원프로그램을 사례로 검증하고자 한다. 즉 농업투입요소 보조금에 대한 성차별의 영향을 주는 요인을 규명하고자 하였다. 본 연구 목적을 달성하기 위하여 관련 문헌조사가 선행되었고, 잠비아 마자부카지역의 소농가 100가구를 대상으로 설문조사를 실시하였으며 빈도분석, T-test 및 분산분석 등을 실시하였다. 그 결과 농경지의 소유 유무나 규모가 중요한 요인 중의 하나로 나타났다. 남성농가의 경우 여성농가에 비하여 자가농이 많았으며 농지 소유 규모 또한 큰 것으로 나타났다(남성농가: 평균 2.03ha, 생산량 4.43Mt, 여성농가: 평균 1.63ha, 생산량 3.15Mt). 기아의 경험 정도는 여성농가에 비해 비교적 남성농가가 높게 나타났으며, 옥수수 생산에 있어 같은 양의 투입요소라고 하더라도 여성농가가 남성농가에 비해 식량 안보력이 높은 것을 의미한다. 그러나 남성농가에 비해 여성농가의 낮은 수입이 결국 농업투입요소의 접근에 장애가 되는 중요한 요인이라 할 수 있다. 이와 같은 남성농가와 여성농가의 농업투입지원프로그램에 대한 불공평성의 문제를 해결하기 위해서는 정부 정책가들의 인식의 변화가 무엇보다도 중요하고, 여성농가를 위한 농업정보나 농작물 재배지식 등의 전달 및 훈련 등에 대하여 보다 적극적이고 체계적이며 계획적인 접근 노력이 필요할 것으로 사료된다.