• 동남아시아연구
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• 제27권2호
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• pp.119-153
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• 2017

본고는 인도네시아 신질서(Orde Baru; 1966-1998) 체제하에서 진행된 여성다움의 제도화된 이미지를 고찰해보고, 다르마 와니따(Dharma Wanita), 뻬까까(PKK), 교과서 및 인도네시아 국영방송에 표상화되어 있는 제도화된 여성다움을 검토한다. 본고는 인도네시아 신질서 기간 동안, 여성다움을 가내적 공간에 국한시키는 국가 이데올로기인 '이부이즘(ibuism)'의 테두리 안에서 특정한 여성다움의 이미지가 제도화되었음을 밝히고, 이 제도화된 여성다움이 다르마 와니따(Dharma Wanita), 뻬까까(PKK), 교과서 및 인도네시아 국영방송 등을 통해서 전파되었음을 피력한다. 결론을 맺으며 본고는 또한 특히 1990년대 중반이후, 여성다움의 불특정하고 다각적인 현대적 이미지가 대중매체를 매개로 전파되어 왔고, 이러한 현대적 현상으로 인해 신질서체제 이후인 2000년경 인도네시아 여성다움의 이미지는 다소 경합적이었음을 지적한다. 본고는 기존의 연구물들이 심도있게 다루지 않은 여성다움에 대한 국가 이데올로기의 '수단'과 '내용'에 대한 상세한 논의를 진행하며, 이를 통해서 인도네시아 신질서 체제하에서 진행된 여성다움의 제도화된 이미지를 이해하는데 소중한 자료가 되어줄 것으로 기대된다.

• 대한간호
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• 제30권5호
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• pp.75-81
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• 1991

• 영미문화
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• 제17권1호
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• pp.191-206
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• 2017

Langston Hughes (1902-67) and Richard Wright (1908-60) lived in almost the same era, but it is obvious that their ways of describing the people, who are manipulated by gender-based controlling images, are different. Both Wright and Hughes try to reveal how reality is disturbed by the black men's and white women's prevailing stereotypes; however, their works have very different tones. In Richard Wright's short story, "The Man Who Killed a Shadow," and Langston Hughes' poems in his early days, "Silhouette" and "The South," the stereotyped images of black masculinity and white womanhood are transformed and destroyed. While Hughes celebrates the black culture amicably, Wright depicts completely hopeless black men living in the world dominated by white supremacy. This difference is indicative of the shifting views from Harlem Renaissance to Post-Harlem Renaissance. While romantic tones can be still found in Hughes' poems, Wright subverts the power dynamics between the black man and the white woman, and completely ruins sentimentality which tends to be attached to the Southern stories in the $19^{th}$ century.

• 영미문화
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• 제14권1호
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• pp.269-286
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• 2014

The Pre-Raphaelite oeuvre abounds in the image of women, which indicates the impact of gender question on contemporary visual culture. The representation of women in their art tends to evince the entrenched myth of womanhood, marked by a stereotyped dichotomy in the apprehension of femininity. Yet there are a significant number of pictures which attest to the point that their iconography of womanhood cannot be fully elucidated by exploring the dichotomy alone. They falsify the dyadic model, defying the attempt to accommodate them in a clean-cut category. The curious blend of the mystical, the sensual, and the domestic that characterizes these images suggests that they are open to multiple interpretations. In sum, the Pre-Raphaelite representation of women both endorses and challenges the ideal of femininity, indicating that it was shaped by and shaped contemporary perceptions of women at a time when gender relations were shifting and the traditional institution of patriarchy revealed a sign of strain.

• 동양고전연구
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• 제66호
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• pp.163-191
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• 2017

서사가 시작되는 권1에서 비유 예측 암시 역설 등은 모두 이혜란과 호홍매의 관계와 그 의미를 보여준다. 특히 이러한 기법들은 작품의 핵심 내용이자 주제로 볼 수 있는 '투기(妬忌)'와 이에 충돌하는 '불투기(不妬忌)'가 구체화 되는 상황과 그 배경을 제시해 주고, 주요 등장인물들의 관계와 그 관계 속에서 발생할 수많은 사건들의 특징을 미리 보여주는 서사적 역할을 하고 있다. 특히 두 명의 여성 주인공을 통하여 투기와 불투기를 보여주는데, 그 중 불투기의 모든 경우를 이혜란과 연결 지어 부덕(婦德)의 극치를 보여 주면서 서사를 이끌어간다. 반면 한 사람에 대한 사랑과 집착에서 발생하는 투기는 호홍매로 하여금 이성적인 판단을 불가능하게 하고, 질투심으로 인한 악행을 멈추지 못하게 한다. 결국 서사를 마무리 짓는 과정에서 투기의 문제를 집안의 문제로 인식하고, 투기 발생의 원인을 제가(齊家)에 충실하지 못한 가장에 있음을 강조하고 있다. 따라서 투기로 인해 발생한 일들의 해결 방안 역시 가장의 올바른 제가에 있음을 명시적으로 보여주고 있다. 이처럼 <화문록>은 투기와 불투기가 서로 충돌하면서 서사가 진행되며, 허구의 세계에서 구현한 가장 완벽한 부덕(婦德)을 가진 인물과 그 부덕을 통하여 가장 극단적인 투기를 보여주는 인물을 회과(悔過)시키는 과정에서 윤리적 교훈성을 보여주는 소설로 볼 수 있다.

• 수완나부미
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• 제12권1호
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• pp.49-88
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• 2020

Two utilitarian and symbolic objects associated with womanhood in Cambodian culture are the stove and the pot. The pot is a symbol of both the womb and female sexuality; the stove is a symbol of gendered feminine labor. This article argues that the sexist representations of the Khmer female body by modern Cambodian male artists demonstrate an inherited legacy of Orientalist stereotypes. These images were formed : under French colonialism and often depict Khmer women as erotic/exotic native Others. Starting in the 1970s, however, if not earlier, Cambodian women began to question the gendering of social roles that confined them to domestic space and labor. This form of social questioning was especially present in pop songs. In recent years, contemporary Cambodian woman artists such as Neak Sophal and Tith Kanitha have made use of rice pots and stoves in their art as freighted symbols of femininity. Neak created an installation of rice pots from different households in their village, while Tith rebelled against this gendered role by destroying cooking stoves as an act of defiance against patriarchy in her performance art.

• 수완나부미
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• 제7권2호
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• pp.155-175
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• 2015

This paper will reveal the legacy of women in the Bagan Period (10th to 11th century A.D.) traced through the early evidences of female figures that could only found in the stones of KyaukkuUmin and in the terracotta of Shwesandaw and Phetleik temples. There have been some writings on the women of the Bagan Period from different perspectives. The role of women from the Bagan Period mentioned in different records and as empowerment of Myanmar Women in the past will be analyzed. Through these female images and other unearthed artifacts found in Bagan, portrayals of womanhood in Myanmar early sculpture will be studied. The role of women in the Bagan will be observed by looking closely at what remains of the sculptures, as well as the craftsmanship applied to the works, which are usually in terracotta, wood, or stone.

• 복식문화연구
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• 제26권1호
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• pp.19-29
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• 2018

The purpose of this study is to examine the sociocultural meanings of flapper look in American society during the 1920s. Using the ProQuest database, I searched articles from The New York Times published between 1920 and 1929 for opinions and discussions on the flapper look. Keywords included "clothing," "dress," "fashion," and "flapper," and advertisements and articles on menswear, leisurewear, and bathing suits were excluded. In the resulting articles, I extracted the following sociocultural meanings: autonomy, activeness, practicality, attractiveness, and extravagance. Meanings were analyzed from the opinions and discussions focusing on skirt length, dresses that directly and indirectly exposed the body, heavy make-up, non-constricting underwear, the H-line dress, bobbed hair, hygiene, comfort, and consumption. In sum, the 1920s flapper look represented progressive characteristics such as autonomous and active womanhood and practicality, which matched the technological development of the time. However, the flapper look was commercialized and exploited to make women look attractive and extravagant. Even though American women had access to higher education, more economic power, and suffrage in the 1920s, they were limited in their ability to overcome social conventions and the power of consumerism. Understanding the double-sidedness of flapper look within the social context of the time would enhance the comprehension of the relationship between women's lifestyles and changing fashion.

• 복식
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• 제56권5호
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• pp.105-117
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• 2006

The purpose of this research was to understand the process of American women's adoption of knickerbockers from the mid-nineteenth to the early twentieth century. Articles and advertisements related to women's knickerbockers found from The New York Times were used as primary sources. Before 1920, women wore knickerbockers when they participated in sports including gymnasium, bicycling, and swimming. Knickerbockers were mostly worn with overskirts when women appeared in the public. Therefore, knickerbockers were categorized as underwear in the advertisements until the late 1910s. However, knickerbockers were even worn on the streets and in offices after American women gained suffrage in 1920. As more women adopted knickerbockers during the 1920s, the public criticisms and regulations on women's knickerbockers intensified. However, the articles on women's knickerbockers gradually disappeared from The New York Times, as they went out of fashion by the end of the 1920s. Considering the social situation and the change in womanhood during the period, I concluded that American women's adoption process of knickerbockers reflected the increase in women's mobility, and the change in gender roles and the definition of femininity.

• 한국가정과학회지
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• 제2권2호
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• pp.63-79
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• 1999

The essence of Feminism is to establish the women＇s subjecthood as representing women＇s sexual characteristic and emerging from the fixed idea about women in our androcentric society. Feminism has been developed in various stages : the homogeneous theory which emphasized the similarity between men and women, the heterogeneous theory which persisted in he difference between men and women and underscored womanhood as an unique quality, androgynous theory which insisted on the common of two sexes since 1980＇s. The purpose of the thesis is to discuss the correlation between the feminism and the fashion, to examine its influence on shaping the contemporary fashion, and to infer what the women＇s fashion be like in the coming 21st century. The result of the thesis is as follows : First, the Mannish Look had been developed from the masculinization of female clothing by borrowing the style of women from that of men clothes since 1970＇s. Second, the Glamor Look has been stressed as the feminism began to swing toward which emphasized the difference between men and women, and women＇s sexual characteristics from the late 1970＇s. Third, from the late 19th century, the Fetish Look is still employed in various ways by the avant-garde designers, which impowered to increase the visualization of sex. Fourth, the Androgynous Look was born, androgynous image and neutral image, by the influence of the socio-cultural aspect of gender rather than the physical aspect from the middle 1980＇s.