• Journal of the Korean Society of Costume
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• v.50
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• pp.33-50
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• 2000

A comparative and an analysis of the resemblance and the particularity of the women's headgear which has been developed in accordance with each of climate and historical beck ground of the Eastern Slavs: the Russians the Belarusians and the Ukrainians those are deeply influenced by the culture of costume of the Scythians which is considered as the origin of the Koreans culture of costume is presented in this study. A well-known Russian ethnographer D. K. Jelenin classifies the women's head gear of the Eastern Slavs as a platok a chepetch a shapka and a unmarried women's venetch by its structural figure. Those 4 kinds of head gears are the basic head gears of the Eastern Slavic woman. However the characteristics and the features of the head gears of the Eastern Slavic woman However the characteristics and the features of the head gears of each nations show us that they have been developed differently not only by the climatic and the geological influences but also by the influence of their historical background. Furthermore we could realize that the Eastern Slavs had classified a person's social position and a standing in family members by the head gear. The incantational and the religious meanings of the hair styles and the head gears are shown in this paper. For instance they has been considered that a married woman without a hat is a disgrace and it even affects to the harvest. Even they believed that a corn styled Russian woman's hat named "Roga" protects a mother and her baby from the evil spirit. It seems that such a ethnographical culture is caused by their own faith of Russian orthodox and a non-Christian ancient religious culture of those regions.

• Journal of Family Relations
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• v.23 no.3
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• pp.105-130
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• 2018

Objective: In this study, we examined the psychometric properties of the Korean Intergenerational Psychological Ambivalence Scale (KIPAS) for young adult children. Method: Data came from 1,140 Korean young adults aged 19-34, who were never married and had at least one living parent. We translated the individual-subjective dimension of Zygowicz's (2006) Intergenerational Ambivalence Scale from English to Korean. The individual-subjective dimension had eight items that directly measured intergenerational psychological ambivalence (D-KIPAS) and 10 items that indirectly measured intergenerational psychological ambivalence (I-KIPAS). Results: The D-KIPAS and I-KIPAS items showed good internal consistency both for the mother and the father. Confirmatory factor analysis showed that D-KIPAS items loaded on one factor after controlling for method effects, which allowed error variances among the four non-reversed items to covary. Both the positive and negative items of I-KIPAS had good reliability and loaded on the same factor. The mean score of D-KIPAS and the calculated score of I-KIPAS were significantly but moderately correlated, which indicates that the D-KIPAS and I-KIPAS assess correlated but distinct aspects of intergenerational ambivalence. Correlations among D-KIPAS, I-KIPAS, and the proxy variables of intergenerational solidarity and conflict supported the discriminant validity of the KIPAS. Conclusion: The results of this study suggest that both D-KIPAS and I-KIPAS are reliable and valid tools to measure intergenerational psychological ambivalence among Korean young adults.