• 패션비즈니스
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• 제2권1호
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• pp.71-75
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• 1998

The Miaos who is the minority people mainly living in the southwestern part of China, expressed their indicator and solidarity through the costume in order to maintain their racial character while experiencing numerous adversities over thousands of years, where the costume has served as a source of cohesion as well as a primitive religious thought, and also showed their faith, desire, longing and aspiration. This study examined the Miao's traditional costume by classifying it into the following; hair style, headdress, upper and lower garments, and other costume. And the silver ornaments used for attire and their symbolic meaning were examined. The result of the study is summarized as follows. 1. The reason that types of the costume has been diversified is because there was promise of ancestors who intended to differently express the type of a kind as symbol of the racial branch that is the Miao's special type of society. Thus, the costume type could tell where a tribe live. Another reason is because only marriage between families with different surname but the same type of costume was accepted. 2. As women made and wore the costume themselves, it also served as a means of being proud of their skill or wealth, they tried to make it more beautiful and it was also used as a token of marriage or love between relatively enlightened men and women. 3. The design used on the costume was expressed as a symbolic meaning of indicator to strengthen the racial solidarity because it connoted worship to ancestors who had experienced lots of adversities. 4. The hair style was expressed in various styles by using Kache such as Chukye, Byunbal and Kokye. It is likely that ornaments used on the head of women in the form of cow's horn or silver crown were used as one of the methods to stress the valuableness of the cattle that were essential to agricultural life. In addition, various styles of turbans were used to indicate the respective regions. 5. Cock's feather ornaments or silver ornaments in the form of pheasant's feather on the edge of women's skirts, peasant's feathers that men wore on their head, or Baekjoui and men wore resulted from the Miaos' thought of adoration for birds, which implied a primitive religious meaning. 6. As the region where the Miaos live yields much silver, the silver ornaments were mostly used to be proud of wealth, which symbolized light and pureness.

• 패션비즈니스
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• 제24권2호
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• pp.1-16
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• 2020

Hijab as a symbol of women's oppression due to the opening and reform of Islamic State group, is becoming more diverse as younger generation begins to dress more freely than ever before, spreading the perception that it is a fashion item. In response, this research conducted a theoretical review about the history of hijab, various forms of hijab, and characteristics of hijab using relevant literature, media reports, and fashion media articles. As an empirical study, image-oriented photo data shared by Tehran Street Fashion from 2015 to November 2019 were analyzed separately by fashion majors into color, pattern, and hijab-making forms. According to the analysis, six different fashion images were categorized as romantic feminine, modern chic, natural elegant, classic formal, sporty casual and gorgeous ethnic. For Muslim women in the past, hijab was worn as a repressive and closed sense by the religious system. However, in modern times, it is a way to express one's style and ideas as a fashion item. It is also and a means to express one's thoughts and beliefs. Through aesthetic consideration of Hijab as a fashion item, it was found that it was a medium for freedom of expression and a medium for beauty and individuality.

• 기독교교육논총
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• 제64권
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• pp.369-407
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• 2020

본 글은 근대 여성기독교인의 영성형성과정을 황에스터와 어윤희를 중심으로 연구한 글이다. 먼저 기독교 영성의 개념을 맥그래스(McGrath)의 정의 "기독교 영성은 진정으로 의미 있는 그리스도인의 존재에 대한 탐구이며, 기독교의 근본적인 개념들을 함께 묶어주어 삶과 연관시키는 것으로 기독교 신앙의 범위와 규범 안에서 살아가는 삶의 총체적인 경험이다"로 보며 '그리스도인의 존재'와 '총체적인 경험'에 초점을 두어 그리스도인의 존재됨은 제자됨으로, 총체적인 경험은 그 범위를 시민사회로 확장하여 시민됨으로 범주화하였다. 이를 황에스터와 어윤희의 생애사를 통해 이들 여성의 영성을 제자됨과 시민됨을 중심으로 살펴보았다. 이를 통해 여성의 제자됨과 시민됨은 불가분의 관계이며, 참된 제자됨은 바른 시민됨으로 이어지는 것을 볼 수 있었다.

• 복식
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• 제25권
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• pp.183-199
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• 1995

Among many different approaches of study of history of Kokuryo clothing culture, this study attempted to understand the costume by including political , militarial , economical , cultural , and religious aspects of Kokuryo society. It also included pictures in mural tumbs and old studies in Kokuryo costume. Clothing culture related to political life clearly differenciated social status by restricting styles and colors of clothes according to peoples social status. Generally people in high social status wore clothes with detailed decorations invariety of colors, and also used more fabrics than people in low social status. Costume was also affected by military life style that needed to meet the vigorous physical activities. High rank worriors wore iron scaled shielded clothes with red decoration on it which identified different ranks of the worriors. Economy also contributed it role to affect the clothing styles in Kokuryo. Based on old studies of costume, this study focused on people's life styles that included hunting and weaving . Hunting clothes were differentiated by decorating wit feathers . Jowoguan(조우관) is one of the examples. Since weaving was a major economic power or factor, silk and flax were very popular. People even used those fabrics to pay tax. Regarding cultural aspect , this study emphasized on song and dance wear along with active wear. Song and dance wear specially decorated with poka dots, however men and women wear were claryly distinguished. Unlike other clothes that were restricted in colors and styles, song and dance wear were decorated in variety of colors. Lastly this study presents religious aspects of Kokuryo costume . Monks wore black clothing (내의) that was influenced from China and the Western Regions(서역). To emphasize their religious power, Gods in the pictures of mural tumbs wore clothes with wings and feathers. God of fire and agriculture wore simple dresses without much decorations which represented simple life style of working class.

• 패션비즈니스
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• 제24권2호
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• pp.85-99
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• 2020

The purpose of this study is to investigate the fashioning phenomenon of Muslim women's clothes and its significance for Islamic culture around Malaysia and Indonesia. The study examined the phenomenon of hijab, a cultural symbol of Muslim women, emerging as a 'fashion' rather than folk or religious costume, as well as its significance. As for methodology, the investigator reviewed research reports, previous papers, and literature studies home and abroad since 2010 and conducted an interview with seven female college students from Indonesia and Malaysia and one fashion editor from Malaysia staying in South Korea. The findings suggested that the high level of women's education and entry into society along with the Pop Islamic created an opportunity for hijab among Muslim ladies. The balance between religion and fashion leads to happiness among young Muslim women. Second, the modest fashion and global fashion retrends present a fashion culture and identify the diversity of aesthetic values around the globe. Finally, SNS and hijabista activities have promoted individual means of direction based on hijab to represent the identity of Muslims on SNS, they play an important role in the acceptance of global fashion and the fashioning and globalization of Southeast Asian Muslim clothes. The findings understanding of the consumers and markets of Muslim fashion related to global industries and contribute to the multicultural and diverse aspects of research and development in the field of apparel study.

• 대한간호학회지
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• 제6권1호
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• pp.51-59
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• 1976

Contemporary nursing is concerned with meeting patients physical psychological and secio-economical needs and with helping persons to sore their own problems. At the time of confinement and delivery, women often have physical and psychological disco- mort related to fear, tension or anxiety. Pain related to these causes varies with the individual woman. Effective nursing care to meet individual needs during labor and delivery is important if nurses are to understand and relieve woman's physical and psychological pain. A questionnaire prepared for the purpose by the investigator was administered to 162 women in two general hospitals, one in Seoul and one in TaeGu, during August 1 and September 20, 1975 and to the 13 delivery-room nurses who cared for them. It was hoped that the study would contribute to comprehensive nursing care during labor and delivery and to improve maternal and child health. 1. The sample of mothers ranged in age from 18 to 39; the majority were from 25 to 29 years old (54.3%). Most of them were housewives (87.6%). Sixty-three percent had high school or higher education. They had a range of one to seven deliveries. Sixty-one percent were primiparas Most had some prenatal care (87.6%). 2. The age of the group of nurses ranged from 22 to 39. Ten were 22 or 23. Five of the 13 had from six to ten months experience in the de]ivory room. Twelve were single and ten had a religious affiliation. 3. Both primiparas and multiparas thought equally that physical and psychological care, nursing skills and attitudes were important during labor and delivery, but did not relate basic nursing care directly to normal delivery. Need for nursing care was rated more highly by primiparas (2.83-3.48) than by multiparas (2.51-3.17) (p〈0.05). 4. There was no difference in need for nursing care according to the educational level of the women nor according to whether they had a religious affiliation or not (p〉0.05). 5. There was no difference in the reported nursing care given regarding of the educational preparation of the nurses (p〉 0.05). 6. There the reported nursing needs of the women and the reported nursing care given were compared, physical and psychological nursing care directed toward protecting the mother and fetus and a safe do]ivory were considered important by both groups. Neither group related simple nursing care directly to protection of the mother and fetus or to a safe delivery. The women rated highly their needs for nourishment (3.05) and having a relative with them (2.90) for emotional support but there was little evidence (2.39) that the nurses provided care to meet these needs (p〈0.05). In conclusion, the nursing needs of the women during the three stages of labor and the nursing care given were generally similar. The women had more psychological needs than physical needs but in comparison, nurses gave a little more physical than psychological care. The results point up the need to make adjustments in labor and delivery room nursing care the nurse should Prepared to pay more attention and bigger consideration in psychological comfort care than physical care.

• 기독교교육논총
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• 제62권
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• pp.227-255
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• 2020

이 논문의 목적은 한국 여성들이 기독교가 마련한 교육공간을 통해 '말하는 주체'로 거듭난 경로를 추적하고 그 효과를 규명하는 데 있다. 초기 기독교는 문자 교육을 수반한 성경공부, 연설과 토론으로 대변되는 근대적 발화양식, 간증과 방언으로 대변되는 기독교 고유의 발화양식 등 세 경로를 통해 여성을 '말하는 주체'로 세울 수 있었다. 첫째 경로는 여자사경회인데, 농어촌 지역의 여성들은 이를 매개로 문자의 세계로 진입하면서 무지와 묵종의 세계에서 벗어날 수 있었다. 둘째 경로는 기독교계 여성교육 기관이 마련한 연설과 토론공간이다. 이화학당의 이문회(以文會), 감리교 여자청년회인 조이스회(Joyce Chapter), 여성단체인 YWCA 등에서 여성들은 근대적 언어구사의 테크닉을 배우면서 말하는 주체로 거듭날 수 있었다. 셋째 경로는 기독교 고유의 발화양식인 간증과 방언이다. 남성 엘리트에게만 허용되었던 설교나 공중기도와 달리, 간증과 방언은 성별이나 신분의 제약을 초월하는 발화양식이다. 여성들은 적극적인 간증 행위를 통해 자신의 존엄을 확인하였고, 일종의 해체적 언술 행위인 방언을 매개로 초월적 권위에 기대어 말할 권리를 행사할 수 있었다. 이렇듯 기독교가 마련한 교육공간을 통과하면서 여성들은 자신들이 겪는 고통이 운명 탓이 아니라 사회적 구조나 오랜 악습 때문임을 깨닫고 여성의 교육권과 재산권을 주장하는 '말하는 주체'가 되었다. 지난 30여 년 동안 활발했던 신여성 연구에서는 여성주체 형성의 장치였던 기독교의 영향력에 대해 간과하는 경향이 있었다. 초기 한국 기독교 교육공간에는 여성을 말하는 주체로 세우는 다양한 언술장치가 있었고, 이는 여성들의 공적 발화에 선도적 역할을 하였음을 밝힌 이 글은 그간의 근대여성 연구의 지평을 보완, 확장한다는 점에서 의의가 있다.

• 한국식품조리과학회지
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• 제28권6호
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• pp.731-740
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• 2012

This study was made to the adult females over 20's in the family that prepared the ritual food personally or in the family that conducts ritual or did not do the ritual for the religious reasons. And based on the prepare method of the ritual food, ritual and recognition of ritual good. 245 responses which took up 80.86% had responded they do the ritual or semi-ritual and Buddhism was most prominent religion among them. The cost for ritual food also had statically significant differences by the age, marriage status and income and on the terms of the income, more the income was more they spend on the ritual food. The ritual utensil used for the ritual food also show significant differences by the age, marriage status, family make-up formation, religion. The form and meaning of the ritual have been changed as the society changes but is still important subject matter for most of homes. Responders were preparing the ritual with all the sincerity to their ancestors with practical and realistic decisions.

• 복식문화연구
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• 제19권2호
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• pp.402-415
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• 2011

The purpose of this study is to research the ideologies of African-American hair-styles according to cultural phenomena. This is a qualitative research using the books and theses about society, culture, hair and beauty, and materials of internet. The results are; Firstly, African-Americans are citizens or residents of the United States who have origins in any of the black populations of Africa. About 75 percent of the dark-skinned people on this continent have hair labeled "kinky". Secondly, African hair-styles expressed Supernaturalism and Traditionalism in the formative period of African culture. African-American hair-styles reflected Colonialism in the period of slaves. African-American citizen's hair-styles showed Nationalism after 1960s' Black Pride Movement in the period of settlement in America, and expressed De-territorialism since the boom of 1970s' Reggae. Today, the wearing of dreadlocks, cornrows, and afros has transcended racial and religious barriers. No longer necessarily reflections of ancient traditions and cultural identification, they are just as often fashion items.

• 기독교교육논총
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• 제63권
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• pp.317-345
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• 2020

기존 사회 패러다임인 가부장제의 남성중심적인 사회 구조의 해체와 재구성이 요청되고 있으나 한국 교회는 여전히 전통적 '정상 가족 이데올로기'와 모성 담론에 의거하여 여성을 호명하고, 여성의 역할을 이에 국한시켜 이해하려는 종교적 해석과 문화적 관습이 지배적이다. 그러나 여성의 다양한 삶의 양태와 생애사적 주기, 그리고 개별성을 고려할 때 기존의 생물학적 모성 담론으로 여성을 국한시키는 것은 여성이 주체적인 리더로서 성장하여 사회와 인류공동체에 기여하도록 돕기에 적합하지 않은 일이다. 한국 교회는 여성의 주체적 신앙 형성을 격려하는 교육과정을 새롭게 모색해야 할 필요가 있다. 개항기 기독교 여성들의 삶에서 성역할 고정관념과 성별 분업, 모성담론을 담고 있는 당시 개신교 신학의 도전에 대해 한국 기독교 여성들이 주체성을 확립해나가는 응전 과정을 살펴볼 수 있다. 한국 기독교 여성들은 침묵과 수용적 인식을 지나 전통 가부장제의 억압적 경험을 나누면서 이의 부당함을 느끼고 해발을 찾아가는 주관적인 인식을 형성하였다. 그리고 공감적이고 관계적 공동체 안에서 절차적이고 구성적인 인식을 형성하여 신앙의 주체자로 행위할 수 있었다. 한국교회는 100여년 전 선배 여성들이 스스로 형성했던 교육 과정을 성찰하면서 기독교 여성 교육과정을 재구성해야 한다.