• Journal of Korean Classical Literature and Education
• /
• no.32
• /
• pp.327-355
• /
• 2016

This study aims to identify petit bourgeois desires through the characters in "Oksosun Stories" from Cheonyerok, an eighteenth-century Yadam anthology. The desires and motivations of the characters are quite secular and egocentric. Because of this, their shared characteristics are similar to those of the petit bourgeois, as neutral existence begins to emerge during the transition from feudal to modern society. The concept of petit bourgeois generally means the public and the working class of modern society. The main character's behavior in the story differs little from general petit bourgeois attitudes. An important belief in petit bourgeois is not the ruling ideology in society but the achievement and stability of realistic and ordinary desires to fulfill their lives' satisfaction. Also selfish or antisocial attitudes and boundary characteristics appear in the process, depending on whether subject having any desire. However, the character's actions are limited in the governance system of a huge reality. And It is characterized by end goal being to meet their upward mobility and stability. This corresponds with Seang's (書生) actions of turning his back on his family and country as well as promising Jaran his love; and, he redeems himself with his family and society by acquiring stability after he passed the state examination. Furthermore, the contemporary significance of this work demonstrates Seang (書生) discovering his desires for human love; therefore, in order to affirm and gratify this desire, he endures the societal state of semi-feudalism against filial duty (不孝), disloyalty (不忠), and non-chastity (不烈), and he acts independently. In addition, on the strength of his pursuit of his desires, Oksosun frees herself from the caste restraint called gisaeng (妓生) and affirms her desire to become a subject of love, but she then deviates from the social system. Moreover, the limitations and achievements of the petit bourgeois are indicated in the actions of recognizing the social threshold of their past in the process, making independent efforts using their capabilities, fulfilling success in the state examination with their intellectual capacity, and re-entering society. From the late Chosun Dynasty to modern times, there is not only the type of contemporary people who hunger for fulfillment of their personal desire and live in free will, but there is also the feudal type that is still lacking in the understanding of independent life. This is not as different as in these present times. This literature asserts the meaning of awakening one's self-existence and assigning great value to the fulfillment of self-desires against the odds that are created by socio-political, cultural, economic norms of the era. "Oksosun Story" affirms the small efforts and successes of private individuals in reality. It also validates the search for life happiness through positivity. In this sense, even the contemporary reader would derive valid meaningfulness from this literature.

• Journal of Fashion Business
• /
• v.2 no.1
• /
• pp.71-75
• /
• 1998

The Miaos who is the minority people mainly living in the southwestern part of China, expressed their indicator and solidarity through the costume in order to maintain their racial character while experiencing numerous adversities over thousands of years, where the costume has served as a source of cohesion as well as a primitive religious thought, and also showed their faith, desire, longing and aspiration. This study examined the Miao's traditional costume by classifying it into the following; hair style, headdress, upper and lower garments, and other costume. And the silver ornaments used for attire and their symbolic meaning were examined. The result of the study is summarized as follows. 1. The reason that types of the costume has been diversified is because there was promise of ancestors who intended to differently express the type of a kind as symbol of the racial branch that is the Miao's special type of society. Thus, the costume type could tell where a tribe live. Another reason is because only marriage between families with different surname but the same type of costume was accepted. 2. As women made and wore the costume themselves, it also served as a means of being proud of their skill or wealth, they tried to make it more beautiful and it was also used as a token of marriage or love between relatively enlightened men and women. 3. The design used on the costume was expressed as a symbolic meaning of indicator to strengthen the racial solidarity because it connoted worship to ancestors who had experienced lots of adversities. 4. The hair style was expressed in various styles by using Kache such as Chukye, Byunbal and Kokye. It is likely that ornaments used on the head of women in the form of cow's horn or silver crown were used as one of the methods to stress the valuableness of the cattle that were essential to agricultural life. In addition, various styles of turbans were used to indicate the respective regions. 5. Cock's feather ornaments or silver ornaments in the form of pheasant's feather on the edge of women's skirts, peasant's feathers that men wore on their head, or Baekjoui and men wore resulted from the Miaos' thought of adoration for birds, which implied a primitive religious meaning. 6. As the region where the Miaos live yields much silver, the silver ornaments were mostly used to be proud of wealth, which symbolized light and pureness.

• Korean Journal of Childcare and Education
• /
• v.11 no.4
• /
• pp.211-237
• /
• 2015

The purpose of this study was to explore early childhood pre-service teachers' belief in homosexuality. This study applied the Q-method to investigate teachers'subjective awareness of homosexuality. Using an open questionnaire, we asked participants to describe how they think about homosexuality. Forty-five pre-service teachers were Q-sampled. Using the QUANL program, 45 statements were classified into 9 levels. Results revealed that image types of early childhood pre-service teachers can be classified into four distinguished categories: 1) type of respect: to regard gays and lesbians as normal people who love the same sex, 2) type of acknowledgment: to regard them as very unique people who attract people's attention, 3) type of relation-denying: to regard them as someone who were born totally differently, and 4) type of extremely denying-to regard them not being respected and disgusting. Most of the teachers seemed to have a tendency to acknowledge and respect individuals'sexual orientation. However, some pre-service teachers still have a negative attitude toward homosexuality. The significance of this study is to reveal the silenced issue, that is, sexual orientation in the field of early childhood multicultural education. Teachers can have a strong effect on young children's belief about sexual identity and sexual orientation. It would be important to look back on educators'perspective on homosexuality before suggesting the direction of multicultural education of young children related to the issue of sexual orientation.

• Korean Journal of Social Welfare
• /
• v.38
• /
• pp.284-308
• /
• 1999

This study is about the nationwide research concerning the degree and trends of marital conflict and instability. The research samples are 1,217 married. As the result of the research, the most conflict able issues in Korean couples are on the husband-wife relations, such as habitual differences, sharing in houseworks, conflicts in the role expectation, and the communication problems. In this study, We devide the marital relationships into 4 types (A, B, C, and D) in the view of the satisfaction & instability of marriage. First, the marriage with unsatisfaction and instability (A) was portioned 8.3%, and the satisfactory & stable type (D) was portioned 68.4%. It seems the marital relationships in Korea are relatively stable. However, the portion of type B-unsatisfactory, but stable couples-is 17.1% and the type C-satisfactory, but unstable marriage 6.2%. The result implies that the indication of marital instability should consider not only the divorce rate, but also the quality of marital relationships. In other words, the intervention for the conflict couples yet not divorce is needed. The differences of conflict areas among the relational types is not so much, but the degrees on conflicts are very serious. Especially, in the areas of marital conflict, love issues and personal value system affect the division of relational types of marriage most. It means the interaction factors are the most important variables about maintaining the marital relations with stable and satisfaction.

• Cross-Cultural Studies
• /
• v.19
• /
• pp.149-179
• /
• 2010

This article is concerned about the symbolic meaning of the transvestism Renaissance perspective through analysis of Triumph Over Persecution work and The Merchant of Venice, and Jealous Ioan Tornese. The transvestism is frequently present in the comedies of the golden age. A woman author Maria de Zayas has a special interest in female identity with critical and defying view. Also the subject of the transvestism in Spanish literature originated in Italian tradition. In Italian literature, there were two types of disguised women, who urge for love and warrior-heroine(amazon). Both types are also listed in Spanish literature. The dress-crossing heroine of Triumph Over Persecution displays a type of heroine, who corrects a male prejudice and reset a harmonious order. Shakespeare is also one of the Renaissance writers under the influence of the Italian Renaissance novel. Heroine of Merchant of Venice symbolizes a triumphant challenge against the blocks of the patriarchal system. In spite of the social system blocks, cross-dressing women may receive in the patriarchal scenes without problems. Based on the notion of paradox and irony, the Italian novel reflects popular psychology of the time when the link between the internal identity and social outside puts into question. The cross-dressing Torneses' wife, symbolizes the mockery or renaissance deception. Their deception emphasis on an ironic way in the point view of inhuman man who consider women material belongs to the man without any free-will. The costume of the characters make it possible to change their original identity into the other. From this point of view, we can say that the transvestism in these works could be interpreted in two ways: first, the destruction of the traditional categories of women's identity and second, the burlesque contempt on the patriarchal renaissance society.

• Fashion & Textile Research Journal
• /
• v.4 no.1
• /
• pp.19-30
• /
• 2002

The word 'lace' comes from the Latin, lacium, meaning a knot. There are two broad categories of lace: needlepoint lace and bobbin lace. Lace has enjoyed a multitude of uses, embellishing both liturgical and domestic objects. It has also played a major role in the history of western fashion, adorning the apparel of men as well as women. Lace lappets and cap crowns, cravat ends and veils were made for those who could afford them. Before the end of the sixteen century, more complex techniques were employed. The baroque period, needlepoint lace evolved from the early simple geometric patterns of punto in aria Which enhanced ruffs, to deeply scalloped designs, often referred to as collar lace, and thence to the bold and magnificent relief effects of Venetian gros point. Through the seventeenth century is noted for the infinite variety of its cravat, collar and kerchief, most of them lace trimmed and all artfully contrived for the wearer. The type of sleeve in women's dress reaching just below the elbow, ending in ruffles of lace which was called engageantes. Sometimes the ends of a fichu or headdress decorated of lace. In the nineteenth century, empress Eugenie's love of lace resulted in a marked increase in the use of that lovely, delicate fabrication. It was lavished upon sleeves, hats, capes, and handkerchieves. Entire flounces, parasols, jackets, and shawls of lace were created by skilled lace makers of Europe. By the time this magnificent piece was created, most lace was being produced by machine. Today, the tradition of handmade lace continues, but glorious examples are no longer made. However, the techniques have been taken up and revitalized within the fiber art movement.

• International Journal of Internet, Broadcasting and Communication
• /
• v.12 no.3
• /
• pp.64-73
• /
• 2020

The importance of international co-production that enables content production, diversification of overseas markets, and diversification has been highlighted as demand for content has soared due to intensifying competition between media outlets, while contents provision has become easier due to changes in media environment such as convergence of broadcasting and communication and the spread of mobile Internet. In particular, the boom in Korean dramas, called the Korean Wave in China, opened up a new market after "My Love from the Star" in 2014, and in 2016, Netflix's entry into Korea served as an opportunity for local broadcasters and producers to seek international co-production. In addition, "Good Doctor" which was aired on American Broadcasting Co. (ABC) in 2017, has topped the same time slot for the first time in 29 years, and is set to air season 4 this fall. Accordingly, overseas broadcasters and production companies wanted to collaborate with domestic broadcasters and producers, and since 2011, they have conducted a total of 12 co-produced dramas until 2019. Unfortunately, however, there are few studies related to international co-production dramas in the domestic industry and academia. In this paper, we present to help Korea, which used to be a powerhouse in complete export-type content, move toward becoming a powerhouse in international co-produced dramas. In addition, it is meaningful that the research focused on the current status and achievements of international co-production dramas, which have not been studied much, and the diversity of international co-production dramas in the future through the analysis of the form and structure of international co-production.

• Journal of Plant Biotechnology
• /
• v.7 no.1
• /
• pp.17-25
• /
• 2005

We have mined each of the five A. thaliana chromosomes for the presence of simple sequence repeats (SSRs) and developed custom perl scripts to examine their distribution and abundance in relation to genomic position, local G/C content and location within and around transcribed sequences. The distribution of repeats and G/C content with respect to genomic regions (exons, UTRs, introns, intergenic regions and proximity to expressed genes) are shown. SSRs show a non-random distribution across the genome and a strong association within and around transcribed sequences, while G/C density is associated specifically with the coding portions of transcribed sequences. SSR motif repeat number shows a high degree of variation for each SSR type and a high degree of motif sequence bias reflecting local genome sequence composition. PCR primers suitable for the amplification of identified SSRs have been designed where possible, and are available for further studies.

• Journal of Korean Philosophical Society
• /
• v.137
• /
• pp.249-276
• /
• 2016

The thought of Emmanuel Mounier addresses the most important problems in human life. In this research we try to analyze the three ontological characteristics of 'Person'. First the person has an indefinable character and is not substitutable since he is the true self which is the inner and spiritual being constituting the self-consciousness of an individual. The person has his individuality precisely because he is an individual and his being sovereign in having his own world. Next, the person's individuality has an ontological solitude from his own perspective. Nevertheless, having essentially an existential openness since it receives the elements that compose his own world by relationship and communication between men, and being connected unremittedly, the person is paradoxical. Finally, the person appears as a dynamic thing that continues to create the new self-consciousness. And this dynamism of the person wants to proclaim its self identity while at the same time, aim for a "personification of society" based on the love of humanity. Because of this we can say that the thought of Emmanuel Mounier on the person may be a new type of "humanism" that can give light to the misery of modern society.

• Journal of Hospice and Palliative Care
• /
• v.7 no.2
• /
• pp.153-168
• /
• 2004

Purpose: The purpose of tile study was to identify types of care needs of hospice patients and those from the family caregivers' perspective and to compare these two groups in reporting patients' care needs through Q-methodology. Methods: Twenty three Q-statements concerning care needs were selected through in-depth interviews of hospice patients. Data were collected from 20 hospice patients as well as 20 family caregivers respectively by sorting 23 Q-statements into 9 points standard. Data analysis was performed by using PC QUANL program. Results: Principal component analysis identified four types of care needs of the hospice patients. Overall, the accuracy of family caregiver reports was 48% in all types of care needs. Type 1 was named 'physical care needs type' for those whose greatest need was physical care to be free of pain and comfortable. The accuracy in Type 1 was 62.5%. Type 2 was named 'emotional care needs type' for those who would like to share love and intimacy with their family members. The accuracy in Type 2 was 20%. Type 3 was named 'spiritual care needs type' for those who would like to receive forgiveness from their God and prayers and visitation of clergy. The accuracy in Type 3 was 60%. Type 4 was named 'social care needs type' for those who would like to complete their ongoing work and to give service to others. The accuracy in Type 4 was 50%. Conclusion: There was a great difference between hospice patients and the family caregivers in reporting patients' care needs. Thus, hospice nurses need to educate family caregivers to more accurately assess patients' care needs.