• Journal of Digital Convergence
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• v.15 no.10
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• pp.467-483
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• 2017

The purpose of this study was to explore the role and meaning of smartphone in the context of daily life. This research focuses on the woman in twenties living in Hangzhou, China. As a result of research, smartphones affected the various parts of female users' daily lives such as consumption habits, ways of spending their times and ways of information gathering and communication. Nevertheless gender gap in smartphone use was much smaller than before in the quantitative aspect, women's use of smartphone in qualitative aspect such as the way of use and choice of contents showed previous gender role and gender value in society. Also, the results of the research, based on the case of China which emerges as a new IT powerhouse, have a significant implication for smartphone use in Korea.

• The Journal of the Korea Contents Association
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• v.9 no.9
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• pp.295-303
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• 2009

This autobiographical narrative interview study aims at exploring how A, one Korean 82-year-old female farmer strived vigorously to learn by herself and to teach her children (4 boys and 3 girls) despite the fact that she was not afford to pay tuitions on time. From 40 times of interview-data three major findings emerged: (1) A learned how to read Korean Japanese and Chinese characters and how to calculate at a free-of-charge teaching center although her father didn't approve of her learning; (2) A tried very hard to earn money inside and outside home to support her children's education, organizing many mutual fraternity meetings to seek mutual financial support, selling mostly farm products as well as farming almost all day and everyday; (3) Although it was so hard to educate three daughters, A was proud of the fact that she was able to put her second daughter to a high school with a promise to pay her tuition later. Some implications of the findings are added.

• Journal of the Korean Home Economics Association
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• v.8 no.1
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• pp.62-86
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• 1970

A study on the upper garment of Korean women, JUORI The upper garment of Korean women. JUGORI, is an inherited mode from the ancient clothing style in the various aspects based on the particulars of Korean clothes. The ancient style of clothes is originated from KWAMDUI belonging to inhabitants of Northern Territory of Korea. And it is quite different from Chinese clothes in lineage. However, this unicque mode of clothes has been much influnced by the Chinese culture and also by the climate of Korea. And it is quite different from Chinese clothes in lineage. However, this unicque mode of clothes has been much influnced by the Chinese culture and also by the climate of Korean penynsula. The changes of the pattern of JUGORI, in a word, is a sign of shortening tendency of size. This tendency of JUGORI is remarkably seen in the shortening of length and other parts are decreased in size. The JUGORI in the ancient age was fallen below the weist of woman, which is similar to Robe, and was worn with band. However, the length of the JUGORI has been gradually shortened, and therefore, GORUM took place of the band. The shortening tendency of JUGORI is seemed to be shown its sign in the initial time of its origin, because there are some evidences that the women in Sylla Dynasty, and this tendency has been much expedited during the period of Koryu Dynasty with influences of Monggorian culture (Won Lynasty of China) The oldest sample for data of JUGORI in nowaday is one the remains of Yi Dynasty, and this sample for data provides all the particulars of the modern pattern of JUGORI. The tendency of JUGORI had been continued even in Yi Dynasty, and at the end of the Dynasty, the clothes was shortened that the women felt inconvenient wearing it in the status of the shortened JUGORI which was even hardly cover the initial time of epoch of modernization induced from the Western civilization, and after 1920s and 1930s JUGORI become a larger tendency. This is a sing of revival of practical use and rationalization of JUGORI become a shortening tendency again, and the size is similar with that of early age of Yi Dynasty. Instead of these similarities, the particulars of modern JUGORI is weighing on much emphasis on curve beauty and expression of experior beauty. The reason is that, together with westernization of clothes, JUGORI became a special pattern of clothes as a traditional Korean women wears. The very thing explaining this pattern of JUGORI is the "ARIRANG DRESS". And there are some fashion using button instead of GORUM and half sleeve JUGORI for summer use which is regarded as a part of improved aspect of life in Korea. in Korea.

• Journal of the Korean Society of Child Welfare
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• no.58
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• pp.103-139
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• 2017

The objective of this study was to examine in depth the life of Korean-Chinese adolescents before and after entering Korean society. These adolescents experienced early separation from their biological mothers in China and were raised by relatives due to the absence of parents. The adolescents' childhoods were filled with a sense of loneliness and emptiness, which made them feel hopeless in life, and traveling to Korea in hope and fear was a major challenge in their lives. After coming to Korea, they harmed themselves by engaging in toxic behavior and found themselves hopeless. They also experienced difficulties due to the relationships that needed to be rebuilt with their biological parents, as well as the relationships with their stepparents and half-siblings. However, they reported feeling self-confident and hopeful that their life would improve in the future. In addition, family support and social-support systems have given them a potential avenue for development. Verbal data collected from seven Korean-Chinese adolescents were analyzed. Based on the results, practical recommendations to be reflected in related programs were provided.

• Journal of the Korean Society of Costume
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• v.39
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• pp.59-77
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• 1998

This paper is focused on the traditional sash weaving handicraft of‘She’ethnic group, which is located in Fujian, Zhejiang, Jiangxi, Guangdong province of China. This research is main-ly based on the field work, analyzed and inter-preted the traditional sash in systematic and reasoned way. The summary of this study are as follows : 1. On its technological aspect, weaving structure of the traditional sash is made of warp rod backed weaving. The used tool is primitive one but the weaving process includes scientific method. 2. From the social-cultural point of view, the sash ha been the symbol of love towards her lover. Every woman of this group had taken training for this sash weaving from a child. 3. On its ethnological aspect, it has been long history and has interchanged with other ethnic group like Miao, Han and also Okinawa country of Japan. The pattern inside this sash are almost looks like characters, but they are not Chinese characters whereas are the inde-pendent code of‘She’ group and have been inherent from ancestors and which will be tran-smitted to their posterity. These independent code of‘She’group are the traditional message to their later generation implicating their natural circumstances, human relationship, ethnic myth, spirit etc. 4. I recognize that the pattern inside the sash is defined as the communicative code and in comparison to language, it is more repetition and less apparent as close code. Nowadays China has been developed es-pecially in the economical fields rapidly. Under the circumstances traditional weaving culture of ethnic groups has been facing a crisis of disappearance, which will be a great loss for the country as well as the human beings. For this reason, I emphasize that it is very immediate to make co-researches into the material culture of Chinese ethnic groups.

• Journal of the Korean Society of Costume
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• v.57 no.6 s.115
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• pp.87-100
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• 2007

In the Joseon Dynasty, a Court Ladies' full dress was Slanted by the Ming Dynasty. Since the Ming Dynasty had declined, a Court Ladies' full dress, Jeok-ui began to be made by the Joseon Dynasty. It was based on the Chinese Court Ladies' full dress, Desam, but it became Joseon's own style, which was different from the Chinese one. The formula of Jeok-ui was completed in the time of King Yongjo. Since then, Jeok-ui for big ceremonies was called Bub-bok. It was recorded on the Regular rule of Sang-uiwon. The color of Jeok-ui was departmentalized for the wearer; red one for the Queen, bluish black one for the Crown Princess, and purple one for the Queen mother. There were some differences between Jeok-ui for feasts and for big ceremonies. In the case of Jeok-ui for big ceremonies, the pattern of Hyung-bae for the Queen was a dragon with five claws, and for the Crown Princess, a dragon with four claws. On the other hand, in the case of Jeok-ui for feasts, the pattern of Hyung-bae was phoenixes for the Queen, Crown Princess and the Queen mother. The number of embroidered round badges, which were attached to Jeok-ui, was 51 for big ceremonies, and 36 for feasts. The skirt for big ceremonies was a Jeonang-ut-chima with dragons pattern for the Queen, and phoenixes for the Crown Princess. The Queen's skirt for feasts was a Jeonang-ut-chima with phoenixes pattern, and the Queen mother's also. The Crown Princess' was a double skirt with phoenixes pattern. The pearls were not decorated on the shoes for big ceremonies, but shoes for feasts had six big pearls fer decoration. When the royal woman wore Jeok-ui for big ceremonies, it was prepared for Kyu, Pe-ok and belt with jade. But those were not necessary for Jeok-ui for feasts.

• Mycobiology
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• v.35 no.4
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• pp.215-218
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• 2007

The caterpillar-shaped Chinese medicinal mushroom (DongChongXiaCao) looks like a worm in the winter and like a grass in the summer. The fruiting body has been regarded as popular folk or effective medicines used to treat human diseases such as asthma, bronchial and lung inflammation, and kidney disease. The fruiting bodies of Paecilomyces tenuipes that formed on the living silkworm (Bombyx mon) host were used in this examination. This study was carried out to investigate the proximate composition, soluble sugar, amino acid and fatty acid profiles, and contents of the bioactive ingredient including adenosine and D-mannitol in the fruiting-bodies. The moisture content was 57.56%. Soluble sugars found were glycerol, glucose, mannitol and sucrose, and the contents exceeded $24\;mgg^{-1}dry$ weight. Total free amino acid content was $17.09\;mgg^{-1}dry$ weight. Arginine, glycine, proline and tyrosine were main amino acids. The content of oleic acid in fatty acids was high. Adenosine was more abundant in fruiting bodies than corpus.

• Cross-Cultural Studies
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• v.27
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• pp.167-195
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• 2012

A Chinese female writer Linhaiyin(林海音) and Chengnanjiushi(城南舊事), her representative work, have never been studied in Korea before although she and her literary works stand high and are well known in the history of the modern Chinese literature. Thus, in this paper, I analyze her and her novels included in Chengnanjiushi and study their literary value and meaning. To analyze and study them, I mainly consider novels Anhuiguan, Womenkanhaiqu, Lanyiniang, $L{\acute{\ddot{u}}}dagunr$, and Babadehuarluole included in Chengnanjiushi. Firstly, I look into her attitude and mode to observe children and women's life as a writer. Such attitude and mode succeeded to the spirit of the '5.4 literature'. Secondly, I evaluate Linhaiyin's 'Both sides complex' and its value in the history of literature. From this evaluation, the meaning of Linhaiyin's literature is highlighted. She was free from 'Both sides complex' occurred due to the circumstance of the times and played a role of a bridge so as not to break off literature of China and Taiwan. When her and her works are evaluated, this is one of the most important values. The characteristic of her writing mode is that she did not seek a compelling climax, a surprising reversal, or an exclusive plot or character in her works. In her works, plain description or unwitting conversation and story often imply deep meanings. Thus, at unexpected moment after reading her novels, readers truly listen to deep resonance for her attitude and mode to observe people's life. This is exactly her potential energy that makes readers sink into her literary world regardless of time and space.

• Cross-Cultural Studies
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• v.31
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• pp.65-94
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• 2013

San-he-ming-zhu-bao-jian-quan-zhuan(三合明珠寶劍全傳), this work is characterized as follows: First of all, San-he-ming-zhu- bao-jian-quan-zhuan's charaters appear equally, the readers feels familiar. this work is formed a universal consensus. Ordinary people must empathize about xia-yi(俠義) and retribution, this work was well represented. Because the readers would have liked to this story. It was an intimate relationship between China and the Joseon Dynasty(朝鮮) all the way, The Joseon Dynasty imported books and the products of civilization. High official, official interpreter, woman loves the classic Chinese novel. The classic Chinese novel was transcribed, published, translated into a book. San-he-ming-zhu-bao-jian-quan-zhuan were introduced in the Joseon Dynasty, Sungkyunkwan(成均館) University holds one version. This work is being compromised, many missing words. Domestic holdings are rare. San-he-ming-zhu-bao-jian-quan-zhuan is a novel of chivalry, the character are classified into the chivalry, negative hero, person of affection, fantastic figure. This work is centered around Majun(馬俊). Maluanying(馬鸞英) is the heroin, seen as the classic case of overcoming adversity. Quzhongcheng(屈忠成) is the prime minister, negative figure, he fight with the chivalry, was defeated at the end. Liuxu(柳絮) is person of affection, overcoming adversity, marries the two lady, has a heroic side. Fantastic figure is more enriching the contents of the work, is Buddhist and Taoist figure, serves as the positive and the negative role. San-he-ming-zhu-bao-jian-quan-zhuan is a similar assessment on Zheng-chunyuan(爭春園)'s character and plot, But Liuxu's love story is strengthened. Therefore, continued research is needed for this work.

• Women's Health Nursing
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• v.30 no.1
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• pp.41-55
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• 2024

Purpose: This review explored the status of publications on intimate partner violence (IPV) against pregnant women in contemporary China. Methods: The PubMed, Cochrane Library, Embase, CINAHL, and PsycInfo databases were searched using the terms "IPV," "pregnant woman," "Chinese," and synonyms in English, along with related keywords for Chinese publications. All literature pertaining to IPV during pregnancy, conducted in China, and published between 1987 and September 2023 was included. Results: A total of 37 articles from 30 studies were selected. The prevalence of IPV during pregnancy ranged from 2.5% to 31.3%, with psychological violence being the most common form. Frequently identified risk factors included unintended pregnancy, poor family economic conditions, male partners engaging in health risk behaviors, poor employment status of women or their partners, low education levels among women, physical or mental health issues, strained couple relationships, and in-law conflicts. IPV during pregnancy primarily led to mental health problems for the victims and could result in adverse obstetric outcomes, as well as negative effects on the temperament and development of the offspring. Victims in China demonstrated a low willingness to seek help from professionals. Furthermore, relevant research in mainland China is scarce, with a limited number of studies and non-standardized research methodologies. Conclusion: Future research should investigate IPV in pregnancy from various perspectives, identify factors unique to IPV during pregnancy, and focus on high-risk groups. Considering the conditions in China, there is a pressing need to increase public awareness of IPV and to investigate interventions aimed at addressing this issue.