• Title/Summary/Keyword: former wife's daughter

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Type Variations of 'Stepmother' and 'Sister' in the Novels of Park Kyong-Ni and Their Meanings -Focused on Jaegwiyeol, Eunha, Kimyakgukeue Ddaldeul, Nabiwa Unggungkwi (박경리 장편소설의 '계모'·'자매' 유형 변화와 그 의미 -『재귀열』, 『은하』, 『김약국의 딸들』, 『나비와 엉겅퀴』를 중심으로)

  • Cho, Yun-A
    • Journal of Popular Narrative
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    • v.26 no.4
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    • pp.145-181
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    • 2020
  • This study analyzes type variations of the 'stepmother' and 'sister' in the full-length novels of Park Kyong-Ni and attempted to point out their meanings. The pattern of "negative stepmother" that appeared in classical and new novels also appeared repeatedly in Park Kyong-Ni's full-length novels and this was because a change took place in later full-length novels. Novels analyzed with focus were Jaegwiyeol(1959), Eunha(1960), Kimyakgukeue Ddaldeul(1962), and Nabiwa Unggungkwi(1969). The stepmother that appears in Eunha is a type that appears often in the classic and new novels of Korea. While the stepmother newly gained the role and status of 'mother', she forms a competitive relationship with the daughter of the former wife while still refusing to be a member of the family and she puts the former wife's daughter in critical situations by committing misdeeds. However, the young stepmother in Nabiwa Unggungkwi actually becomes a victim to the malicious and morbid harassment of the former wife's daughter. This stepmother is a good-natured figure who shows a sense of guilt for failing to fulfill her responsibilities of upbringing and education and she eventually dies as a victim to a bomb during the war, leaving her young biological daughter behind. On one hand, the sisters in Jaegwiyeol and Kimyakgukeue Ddaldeul are not strongly bonded but when one is caught in a crisis, the other one claims to be of help. Unlike this, the sisters in Nabiwa Unggungkwi have a bond that cannot be broken. They are half-sisters that bind each other so severely that they hinder each other's growth and they eventually end up disintegrating. Through such analyses, it is shown that issues of human nature are dealt with more acutely by breaking the 'young stepmother' away from convention by placing her in the position of the victim to amplify the conflicting relationship between sisters, unlike in previous pieces. This study was significant in that it looked into how previously repetitive character type changes appeared in full-length novels in conditions that clearly display the writer's determination to leave behind a masterpiece.

A Study on the Original Form and Architectural Elements in the Palace of Yu, Jin gyeong's Hanok (유진경 가옥(현 북촌문화센터)의 원형과 궁궐요소 차용)

  • Park, Sang-Wook
    • Journal of architectural history
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    • v.23 no.5
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    • pp.7-22
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    • 2014
  • It is identified that an initial person who built of 'Seoul Gyedong Modernized Hanok(former Min Hyeong-gi house)' used as 'Bukchon Culture Center' in present, was not Min Hyeong-gi, but his wife, Yu Jin-gyeong, and she built it when 8 years went on after his death(1879~1973), and the construction year was at the gate of Chuseok in 1921. Yu Jin-gyeong was Head Family's Eldest Daughter-in-law in family of Yeo Heung-min who was an influential person at the late Joseon Dynasty and was widow who had only son for 3 generations. And she built this house and moved to gain daughter and live futher grandchilds together in law in new nest. It is arranged that an annex surrounds with main building as the central figure. And this house emulates Yeonkeong-dang in backyard of the Changdeok Palace for 'preservation of main building' and Chim-bang-ga-toe applied on a bedroom in a palace is applied around nobleman family's the main room. It is rare case and expresses that a palace factor is borrowed. Yu Jin-gyeong's house is that a tradition Hanok is adjusted closely in city and central and basing mode as 'protective bedding' and building concept as 'a noble and protective architecture' is realized. So it has a character that development of Hangrang architecture is appeared and Head Family's Eldest Daughter-in-law widow of modern upper class had a special benefit. As well as, a meaning that it is experimental house based on tradition and is build of Hanok with housekeeping as the central figure for appear a form which has minimal Hangrang for housekeeping in yangban family of modern city, can be found.

The Attitude of the Bereaved Family Attending a Bereavement Memorial Service (사별가족모임과 관련된 사별가족 태도 연구)

  • Jung, In-Soon;Shim, Byoung-Yong;Kim, Young-Seon;Lee, Ok-Kyung;Han, Sun-Ae;Shin, Ju-Hyun;Lee, Jong-Ku;Hwang, Su-Hyun;Ok, Jong-Sun;Kim, Hoon-Kyo
    • Journal of Hospice and Palliative Care
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    • v.8 no.2
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    • pp.143-151
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    • 2005
  • Purpose: Bereavement Memorial Service has been held every year by the hospice team at St. Vincent's Hospital for the purpose of supporting the bereaved family who feel grief and mourning. The purpose of this study is to find out the attitude of the bereaved attending at bereavement memorial service (BMS) and to find out the areas needing improvements to set up better memorial service. Methods: Hospice team sent invitation card to 180 families of patients who admitted and passed away at hospice ward Nov., 2003${\sim}$Oct., 2004. Among them 22 families attended the BMS meeting, which was held on 26th Nov., 2004. The researcher collected data from 22 families with 'Questionnaire' survey. Except identifying data and 2 dichotomy questions, we used open-ended questionnaire. 1 researcher conducted a telephone interview survey in 18 families who couldn't attend at BMS meeting. Results: The median age was 56 (range $16{\sim}19$) and there were 37 females and 3 males. They were patient's wife (22), mother (4), husband (5), daughter (4), mother-in-law (1), siblings (1), brothers wife (1). Duration after bereavement, $1{\sim}3$ months (17) was the highest frequency. 36 families agreed 'the dead experienced the death with dignity'. The reason of agreement to the death with dignity was 'the patient died in preparation' (16). 'the patient died in well-being condition spiritually' (9), 'the patient died in comfort physically (7). 4. persons thought the dead died with indignity. The bereaved defined 'the death with dignity' as follows: 'acceptance of death & death in spiritual well-being' (9), 'death in physical comfort condition' (7), 'the death in psycho-social well-being' (3), non-respondents (10). Most families (21) were still in difficulty to overcome bereavement grief. The answer regarding the method to overcome the difficulty was 'with spiritual sublimation' (13), 'with devotion of oneself in daily life' (10), 'with devotion to mourning as it is' (3). With regard to their attitude to invitation, 'having joy and thanks from hospice team' (21), 'grief' (4), 'suffering' (4). Toward the existence of hesitation about attendance at BMS meeting, the result as follows. Nonexistence of hesitation respondent (34), existence respondent (6), the reason for hesitation was various; 'the meeting reminds me of the suffering times', 'the meeting makes me to recall, and it will be likely to cry', and so on. The needs and feelings to memorial service meeting were various; 'it was meaningful time', 'it was good to recall about the dead', 'more meeting annually' and so on. In respect of the most difficulty after bereavement, in attendant family, 'depression' (10) was the highest frequency, whereas, in non-attendant family, the most difficult thing was 'financial problem/role difficulty (6). Conclusion: This study shows the rate of attendance was high in bereaved whose bereavement duration $1{\sim}3$ month. Most of bereaved were still suffering from bereavement grief within 1 year. Although most families didn't hesitate and felt positive mood to invitation, the rate of attendance was low. Comparing with two groups between attendant family and non-attendant, the latter felt more difficulty in 'financial problem/role difficulty, on the other hand, the former felt difficulty in 'depression'. Hereafter, the additional study about the factor relating to these attitude and needs of the bereaved relating to memorial service will be necessary.

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