• Archives of Plastic Surgery
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• v.37 no.2
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• pp.161-168
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• 2010

Purpose: Surgical approaches to the condylar neck and subcondyle area can cause some morbidity such as, facial nerve injury, time-consuming nature and external scar etc. So many surgeons hesitate using open reduction and internal fixation for the treatment of subcondylar fractures. We report open reduction and internal fixation of subcondylar fractures in 13 adult patients via transmasseteric approach. Methods: From 2007 to 2009, 13 adults with subcondylar fracture of mandible were treated with open reduction and internal fixation via transmasseteric approach. A preauricular incision was extended downwards in a curvilinear fashion in the cervicomastoid skin crease. Skin flap was elevated above the SMAS layer. Masseter muscle was splitted at the anteroinferior edge of the parotid gland. After the fracture was reduced, fixed with appropriate plates and screws. All operation were performed under general anesthesia. Results: Mean follow-up period was 13.3 months. There were no signs and symptoms of facial nerve injury, difficulty in mouth opening, or malocclusion. Dissection time was roughly within 30 minutes. Conclusion: Transmasseteric open reduction and internal fixation of mandible subcondylar fracture can be performed with excellent visualization, and inconspicuous scar. It also offers swift access to the subcondylar area while substatially reducing the risk to the facial nerve and eliminating the complications associated with transparotid approaches.

• Journal of Christian Education in Korea
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• v.63
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• pp.317-345
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• 2020

The dissolution and reconstruction of the male-centered social structure is being requested, but the Korean church still call on women and understand women's roles by limiting them based on traditional 'normal family ideology' and matherhood discourse. However, considering women's various aspects of life, life cycle, and individuality, confining women to existing biological maternal discourse is not suitable to help women grow as subjective leaders and contribute to society. The Korean church needs to find a new curriculum that encourages women to form subjective beliefs. In the life of Christian women of the period of port-opening, we can examine the process of the Korean Christian women establishing the subjectivity of the challenges of Protestant theology, which included stereotypes, gender division of labor, and matherhood discourse. Korean Christian women shared the oppressive experiences of traditional patriarchy after passing silent and receptive perceptions, forming a subjective perception of their injustice and seeking liberation. And it was able to act as a subject of faith by forming a procedural and constructive awareness within a sympathetic and relational community. The Korean church should reconstruct the Christian women's curriculum by reflecting on the curriculum that women formed themselves over 100 years ago.