• 한국콘텐츠학회논문지
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• 제13권9호
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• pp.236-247
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• 2013

본 연구는 학교폭력 경험이 한국 청소년의 심리적 안녕감에 미치는 영향을 다룬다. 학교폭력 경험을 피해형, 가해형, 피해-가해형, 무경험형으로 구분해, 주관적 행복감과 자살충동에 미치는 영향을 분석했다. 2013년 연세대 사회발전연구소의 조사 자료를 이용, 다중 회귀와 이항 로지스틱 분석을 실시했다. 분석결과, 학교폭력은 피해, 가해 등 경험 유형에 상관없이 학생들의 자살위험을 높였다. 특히, 학교폭력 피해와 가해를 중복적으로 경험한 양자형의 자살충동은 무경험형과 비교해 7.1배나 높았다. 한편, 학교폭력 경험이 주관적 행복감에 미치는 영향은 다소 제한적이었다. 즉, 피해 경험과 피해-가해 중복 경험만이 주관적 행복감에 영향을 미쳤으며, 가해경험은 유의한 영향을 미치지 않았다. 주관적 행복감 분석에서는 통제변인으로 사용된 스트레스 변인의 영향력이 부각됐다. 특히, 친구관계에서 비롯된 스트레스가 주관적 행복감에 압도적인 영향을 미쳤다. 본 연구는 학교폭력 경험의 영향을 부정적 안녕감(자살충동) 측면에서만 다루지 않고, 긍정적 안녕감(주관적 행복감)까지 동시에 분석한 최초의 시도로서, 학교폭력 경험이 미치는 영향에 대한 복합적인 이해를 가능케 할 것으로 보인다.

• 한국학교보건학회지
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• 제28권2호
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• pp.127-138
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• 2015

The purpose of this study was to examine the relationship of bully/victim experiences and bioethics of 5th and 6th graders. Participants were 326 elementary school students. Methods: The data was collected from 1th to 30th October, 2014 in G City. Data were analyzed using descriptive statistics, t-test, ANOVA, Pearson's correlation and multiple regression and Scheff$\acute{e}$ post-hoc analysis by SPSS 18.0. Results: First, in regard to bioethics, significant factors were liking for growing plants (p<.001), emotions after killing insects (p<.001) and the number of friends (p=.003). In regard to bullying experiences, significant factors were gender (p=.021), religion (p=.026), participation in religious activity (p=.019), liking for growing plants (p=.009), insect killing experience (p=.009). The bioethics score of the victim group (2.70 point) were higher than the bully group (2.49 point). The relationship between bully/victim experiences and bioethics was negative. The factors affecting bioethics were liking for growing plants (${\beta}=.159$, p=.004), the number of friends (${\beta}=.124$, p=.030), experiences of being bullied (${\beta}=.352$, p<.001), emotions after killing insects (${\beta}=-.135$, p=.011). Conclusion: Therefore, based on the results of this study, it is required to develop rich learning content and a variety of teaching and learning models for bioethics. Efficient bioethics program would help elementary school students have a higher bioethics awareness. The entire society and families should wake up to the evil effects of school bullying and make concerted efforts to root it out with a sense of responsibility.

• 대한간호학회지
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• 제38권2호
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• pp.310-320
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• 2008

Purpose: The purpose of this study was to describe the essential structure of the postmortem- examination experiences of nurse career coroners (forensic investigators), to have a profound understanding of their experiences, and ultimately to lay the foundation for nurses' entry into the field of forensic nursing. Methods: The subjects in this study were six coroners. After an in-depth interview from January to June 2007, the collected data were analyzed by Colaizzi as qualitative research. Results: Four categories emerged from seven theme clusters. The four categories were: attracted by being dubbed a stabilized public official, a sense of achievement due to having clarified false death, self-confidence after distinguishing the victim and the wrongdoer, eternal developmental potential is seen. Conclusion: It is expected that this study will provide useful information for nurses who are interested in becoming coroners. It will be helpful for career nurses to extend their nursing science into emerging fields like coroners and select a follow-up career.

• 영미문화
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• 제14권1호
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• pp.73-94
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• 2014

Accounts from therapeutic culture seem often to associate the selfish, or at least self-centered quest for self-fulfillment with individual choice or satisfaction, self-expression, expressive individualism, and emotionalism. These associations point to the downside of therapy as they present it as constituting a culture of narcissism, selfishness, or irresponsibility. While some of these characterizations contain useful insights, they overlook what are maybe some of the most important features of a therapeutic outlook. This paper aims to reveal that the therapeutic imperative is not so much geared towards the realization of self-fulfillment, as it is the promotion of self-limitation. Therapeutic culture tends to posit the self in a fragile and feeble form and insist that the management of life requires the continuous intervention of therapeutic expertise. Because of this, the elevated concern with the self is underpinned by anxiety, pain, suffering, and survival, rather than seen as a positive vision of realizing the human potential. Therapeutic culture has in this way helped to construct a diminished sense of self by which one is seen as suffering from an emotional deficit and vulnerability. This paper demonstrates this downside of therapeutic culture concerning self-limitation and the sense of a diminished self by examining popular "misery memoirs." Misery memoirs are widely consumed by the general public, therefore tend to be treated by contemporary therapeutic culture as a gospel on the therapeutic ideal for self-fulfillment and self-discovery. This is, despite the existence of hidden evidence to the contrary, because of their redemptive, happy endings that show individuals overcoming difficult trials such as child abuse, incestuous rape, and domestic violence. Individual self-fulfillment and self-discovery in such stories are not achieved through the active agency of the subject but through the passive endurance of pathological symptoms and with the aid of expertise and outside support. Therefore, such stories put victims in the limited position.

• 대중서사연구
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• 제26권4호
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• pp.145-181
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• 2020

본 연구는 박경리의 장편소설에서 '계모'와 '자매' 유형의 변화를 분석하고 그 의미를 짚어보고자 하였다. 고전소설과 신소설에 등장하던 '부정적인 계모'의 패턴이 박경리의 장편소설에도 반복적으로 나타났는데, 후기 장편소설에서 변화가 일어났기 때문이다. 중점적으로 분석한 작품은 『재귀열』(1959), 『은하』(1960), 『김약국의 딸들』(1962), 『나비와 엉겅퀴』(1969) 등이다. 『은하』에 등장한 계모는 한국의 고전소설이나 신소설에 자주 등장하는 유형이다. 새롭게 '엄마'라는 역할과 지위를 얻었으나 여전히 가정의 구성원 되기를 거부하면서 전처의 딸과 경쟁관계를 형성하고 악행을 저질러 전처의 딸을 위기에 빠뜨린다. 그러나 『나비와 엉겅퀴』에서 젊은 계모는 오히려 전처의 딸로부터 악의적이고 병적인 괴롭힘을 당한다. 이 계모는 양육과 교육의 책임을 다하지 못했다는 죄의식을 보이는 선한 인물로, 결국 전쟁 중 폭격을 당하여 어린 친딸을 남겨둔 채 죽음에 이르는 희생자가 되고 있다. 한편, 『재귀열』과 『김약국의 딸들』에 등장하는 친자매는 결속력이 강하지는 않지만 한 인물이 위기에 빠졌을 때 조력을 자처하는 특징을 보인다. 이와는 달리 『나비와 엉겅퀴』에서 자매는 떼려야 뗄 수 없는 결속력을 지닌 관계이다. 이복자매인 이들은 서로 성장을 저해할 정도로 결박함으로써 결국 파국에 이른다. 이와 같은 분석을 통해 '젊은 계모'를 희생자의 위치에 자리하게 함으로써 기존의 통념에서 벗어나고 있는 점, 이전 작품들과는 달리 자매 갈등관계를 증폭시키면서 인간 본성의 문제를 더욱 첨예하게 다룬 점 등을 알 수 있다. 이 연구는 대작을 남기고자 하는 작가의 의지가 분명한 상황에서 기존에 반복되었던 인물 유형의 변화들이 장편소설에 어떻게 나타났는지 그 일면을 파악했다는 데에 의의가 있다.

• 미술이론과 현장
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• 제13호
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• pp.35-71
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• 2012

The purpose of this essay is to examine the responses of artists on nuclear experiences through an analysis of the nuclear images represented in contemporary Japanese art. Japan has previously as twice experienced nuclear disaster in 20th century. The first atomic bombs were dropped in 1945 as well as the 5th Fukuryumaru, Japanese pelagic fishing boat, exposed by hydrogen bomb test operated by the US in 1954 nearby Bikini atoll. Due to Tsunami taken place by the great earthquake that caused the meltdown of Fukushima Nuclear Power Plant in March 2010, Japan is being experienced a nuclear disaster again. Despite practical experiences, comtemporary Japanese art has avoided the subject of nuclear disasters since the end of the Asia-Pacific War for a variety of reasons. Firstly, GHQ prohibited to record or depict the terrible effect of atomic bomb until 1946. Secondly, Japanese government has tried to sweep the affair under the carpet quite a while a fact of nuclear damage to their people. Because Japan has produced numerous war record paintings during the Second World War, in the aftermath of the defeated war, most of Japanese artists thought that dealing with politics, economics, and social subject was irrelevant to art as well as style of amateur in order to erase their melancholic memory on it. In addition, silence that was intended to inhibit victims of nuclear disasters from being provoked psychologically has continued the oblivion on nuclear disasters. For these reasons, to speak on nuclear bombs has been a kind of taboo in Japan. However, shortly after the atomic bomb dropped on Hiroshima, the artist couple Iri and Toshi Maruki visited to ruin site as a volunteer for Victim Relief. They portrayed the horrible scenes of the legacy of nuclear bomb since 1950 based on their observation. Under the condition of rapid economical growth in 1960s and 1970s, Japanese subculture such as comics, TV animations, plastic model, and games produced a variety of post apocalyptic images recalling the war between the USA and Japanese militarism, and battle simulation based on nuclear energy. While having grown up watching subculture emerged as Japan Neo-Pop in 1990s, New generation appreciate atomic images such as mushroom cloud which symbolizes atomic bomb of Hiroshima. Takashi Murakami and other Neo-Pop artists appropriate mushroom cloud image in their work. Murakami curated three exhibitions including and persists in superflat and infantilism as an evidence in order to analyze contemporary Japanese society. However, his concept, which is based on atomic bomb radiation exposure experience only claimed on damage and sacrifice, does not reflect Japan as the harmer. Japan has been constructing nuclear power plants since 1954 in the same year when the 5th Fukuryumaru has exposed until the meltdown of Fukushima Nuclear Plant although took place of nuclear radiation exposures of Three Mile and Chernobyl. Due to the exploding of Fukushima Nuclear Power Plant, Japan reconsiders the danger of nuclear disaster. In conclusion, the purpose of this paper may be found that the sense of victim which flowed in contemporary art is able to inquire into the response of artist on the subject of nuclear as well as the relationship between society, politics, culture, and modern history of Japan and international political situation.

• Journal of the Korean Academy of Child and Adolescent Psychiatry
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• 제30권3호
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• pp.100-108
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• 2019

Objectives: Adolescence involves a number of developmental processes, as well as unique psychological characteristics and behaviors. An increased rate of internet and game addictions, school violence, and suicide may either represent aspects of adolescence or a psychopathological phenomenon. There is an urgent need to develop software programs that can prevent and resolve adolescent behavioral problems. We applied the mentalization theory to interpret and find solutions for problems faced by adolescent characters in literature. Methods: In Joan Rowling's novel "Casual Vacancy," Sukhvinder is a girl with problems representative of those encountered by modern adolescents; she is a victim of bullying and engages in self-mutilation. We targeted her problematic behaviors as representative of a prementalized state. Results: Born into an upper-class English family with Pakistani origins, Sukhvinder, unlike her siblings, fails her parents' expectations. Whenever she faces a psychological crisis, she regresses into the teleological mode (the most primitive pre-mentalization stage) and regains her sense of self by cutting herself. After her friend's suicide, however, she begins to communicate with her parents and moves toward mentalization. Conclusion: By analyzing Sukhvinder's behavior, we assessed patterns of attachment, empathy, and mentalization, and identified corrective approaches for problematic behaviors. We believe that the presented interpretation may serve as a foundation for the development of models for understanding adolescent deviant behaviors.

• 한국콘텐츠학회논문지
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• 제16권2호
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• pp.106-116
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• 2016

<콜드 케이스>는 미제 살인 사건을 수사하는 미국 필라델피아 강력반의 이야기를 그리는 미국 TV시리즈이다. 시리즈는 여타의 인기 있는 시리즈들과 달리, 과거와 현재의 시간을 오가며 미국 역사의 소수자, 주류 역사에서 지워진 보통의 범죄 희생자들을 주인공으로 한다. 이유는 시리즈의 목표가 과거의 용기 있는 이들의 헌신으로 이루어진 사회적, 정치적 변화에 대하여 현재의 우리들이 미처 기억하지 못한 부분들을 다시 한 번 돌아보게 해주는 것이기 때문이다. 시리즈는 플래시 백 기법, 영혼의 등장, 시대배경과 주제에 정확하게 부합되는 대중음악의 사용을 통해 시청자들의 감정적 몰입을 유도하고, 간접경험으로만 기억하고 있는 역사적 사건들의 숨은 주인공들을 기억하게 한다. 즉, 기존의 기억만으로는 부족한 부분을 좀 더 세밀하게 보완한 "보철적 기억"의 개념으로 시리즈 존재의 가치를 입증한다. 우월한 지식과 권력의 남용으로 구성한 사회적 구조의 변화는 개인들의 끝없는 노력을 통해서만이 가능했고, 절대 그들을 잊어서는 안된다는 것이 시리즈 전체의 이야기 이다.

• 한국재난정보학회 논문집
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• 제11권3호
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• pp.346-355
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• 2015

본 연구는 재해이재민 지원서비스 중 재해구호물품을 중심으로 이재민의 Needs 파악과 효율성을 평가하고자 하였다. 분석결과, 응급구호세트와 취사구호세트의 경우 1차 필수품과 2차 필수품으로 새롭게 분류되었다. 1차 필수품의 경우 생활에 직접적으로 연결되는 물품, 2차 필수품의 경우 있으면 편리하긴 하나 생활에 꼭 필요하지 않은 물품으로 정의내릴 수 있었다.이는 향후 중점개선사항으로 도출된 1차 필수품들을 2차 필수품의 제외 및 대체를 통하여 개선할 수 있으며 추가적으로 고려할 수 있는 물품과의 교체가 필요할 것으로 판단된다. 본 연구의 분석결과는 향후 재해 구호물품과 관련된 계획 수립시 기초자료로 활용될 수 있을 것이다.

• 영어영문학
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• 제56권2호
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• pp.357-382
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• 2010

Motherhood as an ideological construction has been regarded as an oppressing apparatus enforced by patriarchism. On the one hand, demystifying motherhood helps expose dehumanization of women, and accordingly liberate women from being an ideal mother. On the other hand, however, feminists' attempts to unearth the distorted images of mothers result in devaluation of such values as love and sacrifice attached to motherhood. "Tell Me a Riddle" by Tillie Olsen, who is a declared socialist as well as a feminist, occupies a significant position in a sense that it neither condemns motherhood as evil nor idealizes it. Through the main character, Eva, it examines the meaning of motherhood in a way that a real mother experiences it in a real life, and thus Olsen challenges the readers to ponder upon the mothers' dilemma: a conflict between a desire for self-fulfillment and sacrifice for others. Eva, a mother of seven grown-up children, and now dying, shows an ambivalent attitude toward motherhood. She realizes that she is a victim of idealized motherhood in that, toward the end of her life, she feels uncomfortable accepting her personal desires as they are. Yet at the same time, she appreciates her experiences as a mother in that she could consume her passion for the ideals as she has spent her youth working toward, trying to construct an idealistic socialist country. Eva's real ideal, as a human being, is to live "with" others, not just "for" others. In other words, she does not want to allow herself to live only for others in the name of the mother because she does not have any alternatives to do otherwise. Rather, she desires to live a life of voluntary sacrifice and love. In this way, through Eva, Olsen tries to help us to construct a community where we--not just mothers-can live "with" others.