• The Journal of Korean Society for School & Community Health Education
• /
• v.1 no.1
• /
• pp.95-106
• /
• 2000

The purpose of this study was to be of use for the preparation of more desirable sex education system at elementary school, by making content analysis of the current textbooks related to sex education and surveying what opinions the persons concerned had about it. The purpose of this study were as follows; Elementary school textbooks were analyzed to find out what kind of sex education was included in them. And questionnaires on how to improve school sex education content were prepared, by which 207 male and female teachers were surveyed in the city of Paju and Koyang, Kyonggi province. The conclusions were as follows; 1. Content Analysis of Textbook Sex Education The content related to sex education was relatively much included in textbooks of the right life, morality and physical education. Although morality was a subject to be instructed for the third-grade students or older, elementary school students virtually received sex education from the first grade, as the right life and the joyful life were a subject for the lower-grade students, and this met the goal of sex education or the need of the times. However, sex education content leaned heavily toward family, family life or parental love. There was no mutual complement among subjects, and no link among grades, either. 2. Teacher Opinion on Sex Education Content for Each Grade When the subjects were asked about if sex education content was appropriate for each grade, they answered 20 items should be more emphasized and 6 items might be left out. And there were 6 items regarded by them as one that should be rearranged in consideration of grade. 3. The Ideal Opinion of Sex Education Content The following model could be recommended for elementary school sex education, which was designed to meet the objectives of school sex education as much as possible and to offer a systematic link among grades, based on the findings by textbook analysis and Questionnaire survey, and on elementary school sex education materials recommended by the Ministry of Education: The content selected for the first grade of elementary school was my body, cleanness of genitals, male-female cooperation, and family cooperation. For the second grade, the selected content was male-female physical difference, male female psychological difference, parental and I(origin of a birth). For the third grade, the selected things were important a body(cleanness of genitals), birth of a life, and male-female comprehension and cooperation. For the fourth grade, the selected things were physical development, management of genitals, physiology and management of menstruation, propagation and growth of organism, concern for the other sex, comprehension of and cooperation with the other sex, and prevention of sexual violence. Four the fifth grade, the selected things were secondary sex characteristic, physiology and management of menstruation, operation for phimosis, understanding of seminal emission, structure and function of the genital organs, birth and growth of a baby, television/sex information, and mass communications/sex information. For the sixth grade, the selected things were secondary sex characteristic, understanding of seminal emission, male-female cooperation, male and female role, male-female manners, mass communications/sex information, family and family life. Finally, what should be taught in sex education must be studied constantly, as it should be revised or supplemented periodically, according to student's sexual maturity or social, cultural changes.

• Lingua Humanitatis
• /
• v.1 no.1
• /
• pp.141-157
• /
• 2001

In his discussion of some desirable tuning points in comparative literary studies, Henry H. H. Remark has emphasized the importance of literary approach to other forms of art. Understanding the significance of such a method of comparative literature, the present study focusses on three contemporary Korean poets who have transferred Mark Chagall′s paintings into their poetry: Youngtae Kim, Chunsoo Kim, and Sunghun Lee. They are usually evaluated as surrealist/modernist in our literary circles. In transforming Chagall′s paintings into his poems, Youngtae Kim has incorporated a variety of surrealist mosaic techniques such as montage and collage. The resultant peculiarity of his poetry makes it hard to lay bare the correspondence or similarities between his poetic world and the world of Chagall′s artistry. It is nonetheless possible to see how Kim, as a poet and painter, had interpreted Chagall′s world with a bird′s-eye view of it. Chunsoo Kim′s "Snow Falling on the Village of Chagall" relates specially to one of Chagall′s paintings, "I and My Village." The present study has taken notice of this correlation in sorting out some basic elements of poetic transfiguration. One of the techniques employed in the poem under discussion is that of juxtaposing the Russian village of Chagall and the Korean village the poet visualizes, with the effect of putting two national traditions in contrast. A reading of the poem reveals that it is not so much the result of a detailed analysis of the painting as a revival of its lingering impression as a whole. In Sunghun Lee′s poetry, surrealist techniques are again a hallmark. But his method of transferring the images of the paintings into his poems falls somewhere between those of Youngtae Kim′s and Chunsoo Kim′s: it is akin to the ′bird′s-eye method′ of the former and shares the impressionistic touch with the latter, but at the same time Lee is analytical by disposition and opts for concrete descriptions. ′Love,′ ′farm,′ and ′time′ are the keywords that are brought under discussion in the present study. There is a growing demand in the current international comparative literary studies for broadening the area of comparative literature. This study hopes to be a small contribution to endorsing the importance of comparative approach to fine arts.

• Korean Journal of Social Welfare
• /
• v.68 no.3
• /
• pp.73-103
• /
• 2016

In this study, it investigates the life of normal adolescents who have parents with intellectual disability and their difficulties which suggested social welfare meanings of this study. In order to conduct wide and in-depth analysis on cases by utilizing the characteristics of qualitative case studies, it describes and analyzes the intellectual disability parents' normal children in detail from the viewpoint of an insider through in-depth interviews, various sources and diverse data collecting methods. As for the subject of this study, both parents should be persons with intellectual disability and their child shall be non-disabled and at least a high school student or older. Through the intentional sampling, five late adolescents who were in high school, all males participated in the study. The data collection process had been conducted from January 2014 to May, which is commonly utilized for qualitative case studies, and comparative analysis between cases were practiced for analysis. For credibility of the research results, it obtained severity at each stage by meeting the standard. The analysis results were largely divided into "growth story of non-disabled adolescents" and "life of non-disabled adolescents". Nine upper categories analyzed the common features in each case. The nine categories were "no one tells me to study", "advance while learning the sense of academic achievement", "hide into my own space", "having to grown up early", "different parents but same love", "relatives raised me", "have a friend who accepts me as I am", "being pressed by poverty", and "standing on a knife edge of being hurt and taking heart". Based on the in-depth research on normal teens that have intellectually disabled parents, theoretically speaking, this study expanded the prospect of study on intellectually disabled to their normal, intellectual teenage children. As for practical significance, understanding their parents' intellectual disability, parenting technique training, case management from the community level is suggested. Rregular real condition research of the families, allowance system for economic support et al. is suggested in policy aspect.

• Journal of Family Relations
• /
• v.20 no.4
• /
• pp.47-72
• /
• 2016

According to the survey by the Ministry of Unification, 28,133 live in South Korea as of september 2015 and the number has been steadily increased. It is interesting to note that the majority of defectors were women. Statistics say that the total of women defectors was 1,138 in 2002 and consisted of 55.5%. But the number increased to 2,706 in 2011 and consisted of 70.5%(Wikipedia, 2015). Most of them have trauma, because they experienced terrible events like prostitution, sexual abuse, domestic violence, etc. while they were living in South Korea. They had to get over a lot of challenges they never expected. They had to do whatever they need to do for their survival in South Korea as well as in North Korea. Objectives: This study focuses on identifying the psychosocial resources available for them in order to help them out living here. Method: For this purpose, this study conducted unstructured in-depth interviews with four women defectors from North Korea. Their age bracket is between the ages of 50 and 58 and they have stayed over five years in South Korea. They were recommended by social welfare workers, who had dealt with them over 20 years. For the reliability of this study, the three methods were performed such as three-month close relationship, three-person triangular verification, and diversification of resources-the field notes and observation notes. Results: As a result of this study, the resources may be labeled into three main clusters of themes such as 1) Self-Preservation - 'Self-Love', 'Family-Attachment', 'Share the Goods', 'Live in Harmony', 'Avoidance of conflict'; 2) Self-Conquest - 'Endurance', 'Earnestness and Effort', 'My own Activities', 'Chat', 'Put Down', 'Appreciation and Optimism'; 3) Self-Presence Awareness - 'I was a Precious Daughter', 'I am Mother'. Also there are thirteen sub categories to be considered. Conclusions: This study focuses on identifying how women defectors have used or can use the psychosocial resources available for them, rather than what they have struggled with. It is meaningful to identify in a positive light that this study provides how they have adjusted to a totally different context for their survival and what psychosocial resources they have used. This study can give an idea about how they may receive proper and practical help from the government programs in order to become better used to new living circumstances in South Korea. As well, this study can provide meaningful criteria and guidance with family life educators for women defectors and social workers working in counseling and social welfare areas. This study contributes to better understanding about how they are using these psychosocial resources.

• Korean Journal of Social Welfare Studies
• /
• v.48 no.2
• /
• pp.5-33
• /
• 2017

This study explored challenges and desires related to social relationships among adolescents with intellectual disabilities, using the photovoice method. Six adolescents with intellectual disabilities (M = 18.33 years) who are attending a general high school participated in 7 sessions of a photovoice program. They selected themes related to social relationships through group discussions and shared their photos related to the themes with other participants. Our study yielded 15 subthemes within 5 social relationships (peers, teachers, boyfriends/girlfriends, parents, persons whom I need) from adolescents with intellectual disabilities as follows: relationships with peers (feeling lonely and left out, being teased and bullied by peers, making efforts to fix damaged relationships with friends), relationships with teachers (feeling appreciated by teachers who understand me, lacking interactions with teachers, wanting teachers to show they care about my school life), relationships with boyfriends/girlfriends (wanting to have a boyfriend/girlfriend, feeling worried and fearful about having a boyfriend/girlfriend, trying to attract a boyfriend/girlfriend), relationships with parents (being thankful to parents for their unconditioned love, enjoying time with parents, feeling bad because of not being close to father), persons whom I need (persons who enjoy spending time with me, persons who help me, persons who never give up on me). This study provides implications for social work practice, such as training for improving peer relationships and coping with peer conflict, education for fostering healthy romantic relationships, training for promoting social skills of adolescents with intellectual disabilities, and education for increasing awareness of the social needs of students with intellectual disabilities among peers without disabilities, teachers, and social workers.

• Journal of the Korea Convergence Society
• /
• v.11 no.12
• /
• pp.225-232
• /
• 2020

In This paper examines how "Kamishibai" was used for ideological education of children during the war. "Kamishibai" was proposed by the Ministry of Education as a methodology to "cultivate children's right concentricity. In particular, , which was produced based on a true story, highlights the father's love sent to children by obtaining chocolate wrappers from comrades, and the children's envy for chocolate. Kazuo's interview, saying, "I will succeed my father," showed that he has a continuous personality that comes with another sacrifice. After the Sino-Japanese War, the war situation intensified, and in 1940, a new edict decided to enact the "Army Support Corps". This is a measure to select eligible youth applicants from 15 to 17 years of age, after training for 4 years, and then appoint them to aviation soldiers and sergeants. This is a legal maintenance that can be put into the battlefield at any time according to the trend of the war. Just as Kazuo, a real character in "Chocolate and Soldiers", also became a "boy flight soldier" after his father's death, flying airplanes to boys at the time was also a dream that Japan's great citizens should have. In the , it is suggested that "the father enshrined in Yasukuni" is a great person, and that "I" will also grow and become a "good citizen". In particular, the two brothers in the work show the value of eternal sacrifices in Yasukuni as a typical model of the "great people".

• Sim-seong Yeon-gu
• /
• v.30 no.2
• /
• pp.145-186
• /
• 2015

This thesis discusses and analyzes Jeju island's shamanistic myth "Samgong Bonpoori" from the perspective of analytical psychology. Similar to the "I live on my fortune"-type folktales discovered in the Korean mainland, "Samgong Bonpoori" is such a widespread myth that similar folktales are found not only in East Asian regions, including Korea, Japan, and China, but also in Ireland. The essence of the story is as follows; One day, a father asked his three daughters whose fortune they lived on. The first two daughters claimed that they owe their lives to their parents. However, the youngest daughter, Gameunjang-agi, replied, against his expectation, that "I live on my own fortune," and showed her fortune and virtue were physically embodied in the line drawn from her genitals to navel. Her answer enrages his father so fiercely that she was expelled and forced to embark on a journey with no one but a black cow carrying food to accompany her. In retaliation for telling lies against her, Gameunjang-agi transformed her two sisters into a centipede and a mushroom, while her parents were turned into beggars afflicted with blindness. Afterward, Gameunjang-agi wandered around the country and eventually found love with a Chinese yam digger. Not long after, they got married, and as a couple, they stumbled upon roots of gold in fields, which brought them an incredible amount of wealth. After this miracle has happened, Gameunjang-agi began to wonder about the status of her parents and decided to organize a party for all the beggars and the blinds in the country. She eventually found her parents and got a chance to reconcile with her sisters. The story ends with her parents regaining their eyesight and Gameunjang-agi reestablishing herself as the "Goddess of Providence." "Samgong Bonpoori" is a myth about a God. A God is ontologically a supremely perfect being; however, in this thesis, it will be discussed as a part of a folktale. Gameunjang-agi can be seen as the anima archetype of the father, which reveals the process of a paternal consciousness being transformed over time. At first, her parents deny Gameunjang-agi. However, after years of suffering from blindness, they regain their eyesight and finally recognize their daughter. This signifies that Gameunjang-agi is a being that has come into the world for a certain "purpose." Gameunjang-agi embodies the creative function of "femininity" that can renew the existing collective consciousness embedded in the patriarchal system. Such recognition of femininity matters to men to a great degree as well as to women. Without knowing their true nature (femininity), the two sisters submit themselves to their parents and conventional values. Not until they suffer from being transformed and captured into small and insignificant beings, a centipede and a mushroom, which symbolize their shadow, they fail to develop their self-awareness. Meanwhile, by reconciling with her parents and sisters--playing a significant role in reuniting the family--Gameunjang-agi turns out to be a figure that can reveal what it truly means to have self-awareness and achieve Self-realization. In conclusion, this story illustrates that recognition of femininity matters to men to a great degree as well as to women, and women's Self-realization plays a critical role in revitalizing the collective consciousness embedded in the patriarchal system.

• Cartoon and Animation Studies
• /
• s.47
• /
• pp.241-271
• /
• 2017

Film color is equivalent to other elements of film, including narrative, and has a textual meaning according to the identity of expression. In general, red has a function of focusing attention, and the meaning derived from it is diffused. In the interaction of text and context, the function of concentration and the meaning of diffusion can be presented. The concept of concentration and diffusion is shaped by the relationship between independent colors, colors and other cinematic elements, and interactions between colors. In order to confirm this, this study analyzes a series of popular Korean films, how film colors interact, and in particular, the concentration function of red and the meaning of proliferation. The results of this study are as follows. First, in Korean popular films, at its most basic, red symbolizes a nation, a people, and a nation. The red of nationalism surrounding ethnicity, nationality and country visualizes ideology and conflict. The purpose of an individual or group, the relationship between the offender and the victim is mediated through red. The flag, the name tag, the costume appearing in the film are red. This can be seen in films such as Train to Busan, Assassination, Masquerade, Miracle in Cell No.7, Brotherhood of War, Northern Limit Line, Joint Security Area, Welcome to Dongmakgol, and May 18. Second, the red color attached to the female body fixes or strengthens socio-cultural sexuality and gender. The examples are films like Ode to My Father, The Thieves, The Host, Purpose Of Love, Sunny, Like A Virgin, Forbidden Quest, Untold Scandal, Bewitching Attraction, and Ssanghwajeom. Third, the blood red in Korean films is a visual device that directs magical horror, anger, and asceticism. Such films include The Neighbors, Bunshinsaba, R-Point, A Tale Of Two Sisters, Whispering Corridors, The Uninvited, Thirst, SECTOR 7, Asura:The City of Madness, The Tiger, Veteran, and so on. Fourth, red of tears constitutes the specific emotions such as a beautiful desire and a brilliant tragedy in films like King and The Clown, Oldboy, Memories of Murder, 26 Years, The Attorney, Unbowed, Sympathy For Lady Vengeance, Happy End, Punch, Calling, The Yellow Sea, and He's on Duty.

• Journal of Korean Home Economics Education Association
• /
• v.29 no.1
• /
• pp.71-92
• /
• 2017

The purpose of the present study is to investigate the experiences of original family and social relationships in single women. Semi-structured in-depth interviews were arranged with 18 single women who met the criteria for the present research purpose. We considered only those responses of the interviewees that are directly related to their experiences of original family and social relationships, where the collected data were analyzed in three steps by methods of thematic analysis. As a result of the analysis, the experiences of original family and social relationships in single women could be grouped into six main clusters of themes which may be labeled as (1) themes centered on 'Family attachment', (2) themes centered on 'Special People' and (3) themes centered on 'Estrange relative relationship'. (4) themes centered on 'Small social life', (5) themes centered on 'Absence of a social relationshipship', (6) themes centered on 'Drive for freedom'. Among the first category of themes of 'Family attachment', we have found three sub-themes such as 'Adult Baby under parents' care', 'Confirm of single life', 'Intricate family relations'. As for the second category of themes 'Special People', three sub-themes have been found including 'I Only Love Mom.', 'Sister friend', 'My lovely nephew or niece'. And for the third category of only one theme 'Estranged relative relationship'. And for the fourth category of themes 'Small social life', there were found four sub-themes which include 'Relationship at work', 'Chat with friends', 'Keep oneself aloof from the opposite sex', 'Singles gather together'. And for the fifth category of themes 'Absence of a social relationshipship', there were found three sub-themes which include 'Alone than meeting', 'Lazism', 'Tight daily lives'. And for the final category of themes 'Drive for freedom', there were found two sub-themes which include 'Caution for attachment', 'Caution for entanglement'. In all, there are sixteen sub-themes to consider. On the basis of these results, we presented some conclusions on the experiences of original family and social relationships in single women. We also presented some implications of these results on population education and future research.

• (The)Study of the Eastern Classic
• /
• no.62
• /
• pp.145-176
• /
• 2016

This paper aims to define the leadership of Gunja (君子, translated into prince, gentleman, or ideal man) based on Confucian Classics which offer the general values and norms of individuals' virtue and social virtuous acts. Thus, humanitarianism is regarded as true value, and the values of a virtuous person who properly practices social human relationships are discussed. The real worth of Gunja image is discussed as a true human image of "self-completion and completion of all things" (成己成物) which involves the convergence of truth, good and beauty where there is a sense of harmony and balance, where there is stern self discipline and self cultivation and where win-win values of human relationships are created. Confucian saint (聖人), wise man (賢人), great man (大人), and gentleman (君子) mean social leaders. They practice human morals, enlighten and beautify society with teachings, and are indicated as equipped with mental and material harmony, good character and competence, and economic power and morality. People today pursue their own personal growth according to their material preferences rather than pure intellectual cultural values, and are engrossed in visually beautiful external unlimited competition. In this digital age, we are supposed to demonstrate our individuality, but many people are obsessed with appearance, go on severe diet, and lose their health beauty, and consequently suffer mental stress. This trend fuels obsession with appearance and the sick practice of valuing appearance. As an alternative method to overcome this phenomenon, we need a leader image with the convergence of truth, good and beauty, which is characterized by internal self cultivation, external professionalism, and handsome and solid character. Confucian thoughts consist in practicing the Way of disciplining oneself for governing others (修己治人). Self discipline involves developing personal virtuous ability for cultivating a virtuous character, and governing others involves interacting to work together in society and to have right human relationships. Thus, leaders should impress not only themselves but also others. Self discipline for governing others means cultivating virtue for oneself and leading others. A true leader has self introspection and establishes himself through self discipline so that he can govern others or reach the realm of settling others where people live together. As all things have a value and a virtue, humans endeavor to cultivate character and virtue by learning and studying for securing their professionalism, reliability, character and ability, so as to create their own brand value. Personal character does not come from a high position, wealth and power. Character is a personal virtue, and is cultivated as immaculate and fresh through self discipline. As such, it well matches with a clean and clear spirit. This offers the ideal leader as the Guja image who has an extremely humane character, as well as being equipped with inherent virtues of intellect, benevolence and courage. Self development can foster virtue and self management through self leadership and self discipline. The leader in the relationship area can practice his virtue through virtuous acts, in other words, even think from another person's perspective. Such leader is mentioned as the principle of measuring square in the Great Learning. In our viewpoint, the beauty of character can breed the seed of virtue through intellect, benevolence and courage, the beauty of win-win can realize the right virtue by showing exemplary acts to others through considerateness, and the beauty of harmony can love and care for others like me through the principle of measuring square, thereby realizing the universal principle of virtue and harmony, which is like my mind. As such, the ideal leader, when his virtue and mind of being considerate of others all blending well, can exercise his ability to the full, can live together and coexist with many people, and can grow again into a triumphant relationship.