• Korean Journal of Social Welfare
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• v.61 no.1
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• pp.293-322
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• 2009

This study investigated the problems of remarried wife with alcoholic problem. Specifically, this study regarded the wife's alcoholic problem as the problems of dysfunctional interaction among family members rather than an individual problem. The study had three purposes as follows. First, what were the interactions sustaining the conflict of remarried family? Second, what were the characteristics of remarried family relating to family conflict? Third, what were the interventions of family therapy to resolve the conflicts of remarried family? The total family counseling was 9 sessions, which included individual, couple, and family counseling. The study used constant comparative analysis by using open coding method to find the factors relating interactions sustaining the conflict of remarried family, the characteristics of remarried family relating to family conflict, and the interventions of family therapy to resolve the conflicts of remarried family. Also, the study used Miles and Huberman's matrix and graphical network display to show the interaction of family members. The study found intriguing factors, counteracting factors, relationship level, and relational elements to wife's alcoholic problems among family members. The study revealed husband's rigid family rules, husband's execution of patriarchal authority, husband's pursuit of family identity, and husband's emphasis of union among family members as the characteristics of remarried family. On the other hand, the study found the reinforcement of spousal subsystem, the pursuit of change in communication pattern between husband and wife, the amelioration of rigid family rules, and the acceptance of differences among family members as the intervention of family therapy to resolve the conflicts of remarried family.

• Journal of Family Relations
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• v.21 no.1
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• pp.77-98
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• 2016

Objectives: The aim of this study was to explore perceived meanings of dating and marriage among well-educated Korean couples who were in optimal marriageable ages. Particularly, an emphasis was placed on finding out where the traditional gender norms and post-modern contexts intersect on the couples' course of dating and marriage. Method: We undertook a qualitative analysis of 8 couples (age: 26-34) dating. Participants were limited to university graduates of upper-middle rank universities in Seoul, South Korea. The rationale for choosing such sample was based on the idea that characteristics of class is inherent in the act of dating and marriage, and that such characteristics lead to different contextual experiences in dating and marriage. This study was based on interviews conducted over a three-month time span. The interviews were first transcribed into research text and then subjects and key categories were drawn from the transcripts for analysis. Results: Participants sought meanings of joy, learning, and self-improvement in dating, and they were free from traditional gender norms in their romantic relationships. They viewed marriage as having a permanent companionship with their partner, becoming independent from their parents, and/or a social norm to be followed. Participants reported mixed perceptions about marriage in such fashion that they described their parents' relationship in terms of a gendered leader-supporter relationship, while viewing their own relationship as being genderless partners. In transition to parenthood, however, they regressed to traditional gender norms dichotomized as women being a homemaker and men being a breadwinner. In sum, participants displayed expectations that were inconsistent with regard to dating and marriage over the study period. That is, during the course of dating and early marriage, they did not hold separated gender norms; however, when transitioning from being a newly married couple to giving their first childbirth, expectations shifted to traditional gender norms and values. Conclusion: This suggests that it is not marriage, but the experience of childbirth and motherhood, which strengthen traditional gendered norms, engendering regeneration of the gender norms in families. The results indicate that there is a need to promote co-parenting behavior among the newly-married couples and to educate gender equality about parent roles or for parents in South Korea so that they can overcome traditional gendered norms in family.

• Journal of the Korean Geotechnical Society
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• v.16 no.1
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• pp.179-189
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• 2000

The purpose of this research is to complement the existing researches on landfill bottom liners behavior during the periods of freeze and thaw. Landfill-related researches have been typically focused on small-scale soil samples that are often compacted under conditions different from those used in the field. Although these tests have been invaluable in clarifying the problem of freeze and thaw, extending the results of such experimental studies to prototype landfills are questionable. In this investigation, the author utilized a large scale laboratory simulation allowing inclusion of the field depth of the cover systems, layered soil profiles, rainfall simulation, a cold climate and boundary conditions similar to those encountered in the landfill. The soil materials were stabilized soils (mixed clays, cements, and minerals) instead of clays. The bottom liners are made up of drainage layer (30 cm), stabilized layer (75 cm), and leach collection layer (60 cm). The stabilized layers are made up of supporting layer (45 cm) and low permeable layer (30 cm) - consisting of $P_A\; and\; P_B$ layer. As a results, depths of penetration increased by about 2~5 more centimeters at rainfall simulated designs than those at no rainfall simulated designs (that is design 3, design 5 and design 7) - it increased by about 20mm/day in the bottom liners and frost heaves also increased it by a few millimeters. Also, a few cracks appeared partly. According to these results, we can surmise that the compacted stabilized soil is more reliable than the compacted clay liners for construction of the landfill liners.

• Journal of Korean Historical Folklife
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• no.34
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• pp.253-281
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• 2010

This study has its purpose on figuring it out to the religious notion in Vietnam with the material of the divinity construction of Den Hang Pho in Sapa where is the northern region of Vietnam. To make this, the study divides the type of Vietnamese temples into four parts; Chua, Den, Dinh, and Mieu. Among them, the study pays attention to 'Den' because Vietnamese historical heroes are seated as divinity. This reason makes a reasonable case to this study to figure out a typically and generally religious faith. First of all, the study analyzes immaculate divinity, which generally consists of three and four layered system. The study confirms that the immaculate divinity started from the goddess and then extended to the concept to dominate the sky, the ground, the sea(river), and the mountain(forest). General Tran Hung Dao is the best historical hero in Vietnam and has been placed in temples called Den. The study exams the context that the divinity extended to the religious beliefs, for examples, the belief related in a childbirth by lots of narrations and ceremonies and the belief to treat a sickness, and also exams the context that the divinity placed in a divinity to make a symmetrical relation with immaculate faith. The study exams the divinity construction of Den Hang Pho as its authentic case. In this case, the study could verify a case emphasized by mountain Holy Mother among immaculate faiths. Especially, the study can confirm that General Tran Hung Dao was apotheosized as a concept to be symmetrized with immaculate divinity, and futhermore, a couple of snakes was emphasized by their positioning to every room. Tri-system lays stress on the aboriginality(locality) centered on minority races in the northern Vietnam, the national identity of Vietnam, and the ecological condition of rivers flowing the valley of high and steep peak. The confirmed facts could be said to a construction what the religious notion of tri-system makes. The study makes a conclusion that this kind of conversion-oriented religious notion naturally corresponded with region, nation, and ecologically environmental condition, and extended to the Vietnamese faith with polytheistic divinity.