• The Korean Journal of Community Living Science
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• v.27 no.3
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• pp.465-475
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• 2016

This study was conducted to provide basic data regarding the safety of Hwaseong for women. Data regarding sexual violence awareness and damages were collected from 514 women aged 20 to 65 living in Hwaseong. The results were then compared with national survey data from the Ministry of Gender Equality and Family in 2010 and 2013. Hwaseong is a wide city composed of an urban and urban-rural complex. Data were analyzed to identify regional differences between urban and urban-rural complexes and educational differences between below college graduates and above university graduates. The ratios of awareness of sexual violence behavior, laws, and services were somewhat lower than the 2013 national research ratios. Second, women in the urban-rural complex showed a higher awareness of sexual violence behaviors and higher level of sexual violence myths. Third, the tendencies of sexual violence damages were similar to the 2013 national research. Fourth, women with higher education showed a higher level of sexual violence myths and a higher ratio of sexual violence damage.

• Journal of English Language & Literature
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• v.57 no.1
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• pp.147-170
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• 2011

This paper elucidates the characteristics of transnational adoption, estimates the possibility of beyond-borders identity of transnational adoptees, and tries to analyze Jane Jeong Trenka's The Language of Blood in its context. Though it has been regarded as one of the most humanitarian ways of helping orphans and poor children of the world, transnational adoption, a one-way flow of children from poor Asian countries to rich white countries, has been operated under the market logic between countries. Transnational adoptees, who had been abandoned and forced to be taken away from their birth mother, and later, to fulfill the desire of white parents for a perfect family, perform an ideological labor, serving to make the heterogeneous nuclear family complete. Korean transnational adoptees, forced to transcend the borders of nation, culture, and ethnicity, experience racial conflict and alienation in white adoptive family and society. Their diaspora experience of violent dislocation creates frustration and confusion in establishing their identity as a whole being. When they return to Korea to find their birth mother and their true identity, Korean adoptees, however, are faced with other obstructing issues, such as language problem, culture conflict, and maternal nationalism. Finally, Korean transnational adoptees reject Korean nationalism discourse based on blood, and try to redefine themselves as beyond-borders subjectivities with new and fluid identities. Jane Jeong Trenka's The Language of Blood, an autobiographical novel based on her experiences as a transnational adoptee, represents a Korean adopted girl's personal, cultural, and racial conflict within her white adoptive family, and questions the image of benevolent white mother and the myth of multiculturalism. The novel further represents Jane's return to Korea to find out her true identity, and shows Jane's disappointment and alienation in her birth country due to her ignorance of language and culture. Returning to USA again, and trying to be reconciled with her American mother, Jane shows the promise of accepting her new identity capable of transcending the borders, and thus, the possibility of enlarging the category of belonging.

• Journal of Families and Better Life
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• v.30 no.4
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• pp.147-161
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• 2012

Remarriage has been prevalent in Korea since the mid-1990s. Remarried families have reported that they face many challenges and difficulties. Life for those who remarry can worsen when the children from a previous marriage live together with new family members. It is interesting that some remarried families adjust well while others do not. This study focuses on developing a practice model for strengthening the resilience of remarried families with children based on a literature review. To understand and support remarried families, the resilience perspective was chosen, focusing on a strengths perspective with developmental, ecological, and preventative perspectives. In terms of resilience, the proposed practice model was developed on the basis of three concepts: belief systems, organizational patterns, and communication. The model can be used to help remarried families accomplish adequate integration by growing as a new family and can prevent another divorce. Moreover, it can assist practitioners and policy-makers develop programs and policies with a strengths perspective rather than a deficit or problem-oriented perspective. Based on the model, various programs need to be developed to strengthen the resilience of remarried families. The development of supportive programs is suggested. These can include remarriage preparation programs, remarriage life education programs, interactive web-based programs, and family camps. For a long time, remarried families have been labeled as abnormal and atypical owing to the normal family myth. This negative perception of remarried families must be altered so that they are accepted with a positive outlook in a society. For further studies, the development of diverse supportive adaptation programs for various types of remarried families and active research on them are recommended. The practice model can assist with the adaptation and growth of remarried families by strengthening their resilience.

• Sim-seong Yeon-gu
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• v.30 no.2
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• pp.145-186
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• 2015

This thesis discusses and analyzes Jeju island's shamanistic myth "Samgong Bonpoori" from the perspective of analytical psychology. Similar to the "I live on my fortune"-type folktales discovered in the Korean mainland, "Samgong Bonpoori" is such a widespread myth that similar folktales are found not only in East Asian regions, including Korea, Japan, and China, but also in Ireland. The essence of the story is as follows; One day, a father asked his three daughters whose fortune they lived on. The first two daughters claimed that they owe their lives to their parents. However, the youngest daughter, Gameunjang-agi, replied, against his expectation, that "I live on my own fortune," and showed her fortune and virtue were physically embodied in the line drawn from her genitals to navel. Her answer enrages his father so fiercely that she was expelled and forced to embark on a journey with no one but a black cow carrying food to accompany her. In retaliation for telling lies against her, Gameunjang-agi transformed her two sisters into a centipede and a mushroom, while her parents were turned into beggars afflicted with blindness. Afterward, Gameunjang-agi wandered around the country and eventually found love with a Chinese yam digger. Not long after, they got married, and as a couple, they stumbled upon roots of gold in fields, which brought them an incredible amount of wealth. After this miracle has happened, Gameunjang-agi began to wonder about the status of her parents and decided to organize a party for all the beggars and the blinds in the country. She eventually found her parents and got a chance to reconcile with her sisters. The story ends with her parents regaining their eyesight and Gameunjang-agi reestablishing herself as the "Goddess of Providence." "Samgong Bonpoori" is a myth about a God. A God is ontologically a supremely perfect being; however, in this thesis, it will be discussed as a part of a folktale. Gameunjang-agi can be seen as the anima archetype of the father, which reveals the process of a paternal consciousness being transformed over time. At first, her parents deny Gameunjang-agi. However, after years of suffering from blindness, they regain their eyesight and finally recognize their daughter. This signifies that Gameunjang-agi is a being that has come into the world for a certain "purpose." Gameunjang-agi embodies the creative function of "femininity" that can renew the existing collective consciousness embedded in the patriarchal system. Such recognition of femininity matters to men to a great degree as well as to women. Without knowing their true nature (femininity), the two sisters submit themselves to their parents and conventional values. Not until they suffer from being transformed and captured into small and insignificant beings, a centipede and a mushroom, which symbolize their shadow, they fail to develop their self-awareness. Meanwhile, by reconciling with her parents and sisters--playing a significant role in reuniting the family--Gameunjang-agi turns out to be a figure that can reveal what it truly means to have self-awareness and achieve Self-realization. In conclusion, this story illustrates that recognition of femininity matters to men to a great degree as well as to women, and women's Self-realization plays a critical role in revitalizing the collective consciousness embedded in the patriarchal system.

• 기호학연구
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• no.54
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• pp.119-145
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• 2018

This paper attempts to divide the narrative into three levels and review the approach methodology to understand Princess Bari as a narrative. If the stratification of the narrative, the analysis of each levels, and the integrated approach to them are made, this can contribute to suggesting new directions and ways to understand and study Princess Bari. The story level of Princess Bari, the surface structure, is shaped by the space movement and the chronological sequential structure of the life task that started from the birth of the main character. This story shows how a woman who was denied her existence by her father as soon as she was born finds an ontological transformation and identities through a process. Especially, the journey of finding identity is mainly formed through the events that occur through the relationship with family members. This structure, which can be found in the narrative level, forms a deep structure with the oppositional paradigm of family members' conflict and reconciliation, life and death. The thought structure revealed in this story is the problem of life is the problem of family composition, and the problem of death is also the same. In response to how to look at the unified world of coexistence of life and death, this tradition group of myths makes a relationship with man and God. This story is mainly communicated in the Korean shamanistic ritual(Gut) that sent the dead to the afterlife. Although the shaman is the sender and the participants in the ritual are the receivers, the story is well known a message that does not have new information repeated in certain situations. In gut, the patrons and participants do not simply accept the narrative as a message, but accept themselves as codes for reconstructing their lives and behavior through autocommunication. By accepting the characters and events of as a homeomorphism relationship with their lives, people accept the everyday life as an integrated view of life and death, disjunction and communication, conflict and reconciliation, and the present viewpoint. It can not change the real world, but it changes the attitude of 'I' about life. And it is a change and transformation that can be achieved through personal communication like the transformation of Princess Bari into god in myth. Thus, Princess Bari shows that each meaning and function in the story level, composition level, and communication level is related to each other. In addition, the structure revealed by this narrative on three levels is also effective in revealing the collective consciousness and cultural system of the transmission group.

• Journal of the Korean Institute of Landscape Architecture
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• v.26 no.3
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• pp.178-188
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• 1998

In this paper, I tried to interpretate the matter and form of Chumsungdae, which has been mainly assumed as an facility for astronomical observaton of ancient Shilla dynasty, located on Kyongju, Korea. Basically, I took the thoughts of the place and the theory of cognition on landscape as a research tool, and the research was undertaken through the surveying the physical surroundings of chumsungdae and studying the references related to a myth, thoughts, and a tale of shilla era. This research was anticipated to find out the various symbolic meanings and functions of Chumsungdae and its place, which is somewhat different from the view of scientific uses of it. The matter and form of the Chumsungdae realizes the archetypal form of the well and meanings of petition for agricultural abundance, leading to a wishing for political stability of the nation, especially an authority of a reign of the queen, named Sun-duk who is the first one in Shilla Dynasty. The chumsungdae was located on the very sacred place surrounded by the tumulous and Kyerim forest which was birth and death place of the founder and king of a family of Kim. It does mean that the Chumsungdae was very scared work, and made place with combination of meaning above mentioned and natural environment. Finally, this paper suggested the neighboring area of the Chumsungdae be restored with the forest as an archetypeof old picture and environment of Kyerim.

• Journal of English Language & Literature
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• v.58 no.5
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• pp.975-999
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• 2012

This paper interrogates what a new point Schmitt shows concerning the problem of sovereignty in Hamlet or Hecuba in comparison with his Political Theology. Schmitt reveals his political stand on sovereignty through ‘political representation’ that connects the politics to the aesthetics in Hamlet or Hecuba since Hamlet is above all aesthetic work as play. He stresses the determining effect of political reality over the play as he links the story of Hamlet to the tragic family of James I and the religious conflicts of the Stuart dynasty. This leads to, on the one hand, supporting the myth of absolute sovereignty by elevating Hamlet to the transcendental and the exceptional status of sovereign. However, Schmitt’s intent over the absolute sovereignty is, on the other hand, demolished with the two shadows that he scrutinized through the couple of Hamlet and James I: first, the suspect that Gertrude(Mary Stuart) was involved in the murder of Hamlet(James I)’s father, and second, the century’s conflicts with religious reformation and civil war. The perils of sovereignty are manifested not only in these two, “the taboo of the Queen,” and “the Hamletization of the avenger.” It is most of all evidenced in Hamlet itself that subverts the unconditional sovereignty consistently. Hamlet’s selfreflective remarks likening the king to the beggar and the reality of Denmark succession prove that Hamlet’s political discourse is totally different from the politics that accentuates the divine sovereignty.

• English & American cultural studies
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• v.17 no.1
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• pp.27-54
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• 2017

Brian Ascalon Roley's American Son, one of the outstanding Filipino American novels after the LA riots, critically deals with a racial issue of his community which has been intermingled with the myth of model minority. Gabe and Thomas, considered as obedient Filipino younger immigrants, are asked to achieve the American dream as a way to place themselves at the center of the mainstream white society. However, they recognize that they cannot be accepted as a suitable subject for the invincible racism deeply rooted in the society. While Tomas refuses to become a model minority by identifying himself with the Mexican, Gabe is expected to become an idealistic subject of model minority by his mother since he complies with the rules of the mainstream society. However, he accepts his brother's violent way of life in that violence is necessary to protect his family from the racial discrimination in America. Though he is his mother's hope for model minority, he recognizes the only condition to achieve her expectation is the American society where there is no racism at all. However, by taking the case of Gabe and Thomas, Roley suggests that the younger generation of Filipino American immigrants have no choice but to accept violence to survive in the American society because racism always threatens their life.

• Human Ecology Research
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• v.56 no.6
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• pp.589-601
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• 2018

This study explored the internal world through sandplay therapy for an elementary school boy who had social and emotional difficulties of poor peer relations, anxiety and withdrawal. This study examined the changing processes of sandboxes, how a boy expressed his internal world by the content themes in sandplay according to Turner (2009) based on analytical psychology and sandplay theories. There were 72 sessions. The initial phase was 1-6 (The beginning of war) expressing confusing wars as the start of a long internal journey. The intermediate phase was 7-55 (Struggle), dividing by phase I 7-18 (Hero's fight I), phase II 19-36 (Hero's fight II), phase III 37-48 (Seeking for a male identity), and phase IV 49-55 (Centering). The client identified himself as a teenaged hero and expressed the conflict between good and bad, between death and rebirth and struggled for seeking treasures in the fight of heroes. He found identity as a male by finding a sense of existence, establishing order in the middle of confusion, and expressing strong and rational masculinity. The final phase was 56-72 (The winner of the struggle). In the fights repeating, he expressed an adventurous and positive male energy such as racing, speed contests and a union in the opposites of hero and heroine as well as the birth of a new conscious. This study provides a basic knowledge of educational guidance in school and counseling fields by expanding the understanding of a boy's unconsciousness.

• Korean Journal of Social Welfare Studies
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• v.40 no.3
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• pp.181-211
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• 2009

Asian Americans are one of the fastest growing minority groups in the United States. One of the stereotypes associated with Asians is that they are more likely to choose careers in science, medicine, and engineering rather than social science, inclusive of social work, mass communication, or humanities (Leong & Serafica, 1995; Tang et al., 1999). This occupational stereotyping of Asians is not just a myth in that only a few Asians choose social work as a career (Lennon, 2005; NASW, 2006). Few studies exist on Asian Americans who do not choose Asian stereotypical career choices, such as social work. Acknowledging this lack of research, the present study was developed to explore the relationships between factors that may influence Asian Americans who choose social work as their career. Based on Social Cognitive Career Theory (Lent, Brown, & Hackett, 1994), it was hypothesized that acculturation and family immigration status influenced parental involvement, disapproval by significant others as a perceived career barrier among Asian American social workers. A cross-sectional survey design was used in this study. The sample was derived from the members'database of the National Association of Social Workers (NASW). A total of 900 were randomly chosen among 1,802 of Asian American social workers in the NASW database, and 370 Asian American social workers participated in this study with 41 percent of a return rate. Quantitative data were collected through standardized measurements: Suinn-Lew Asian Self-Identity Acculturation Scale (Suinn, Rickard-Figueroa, Lew, & Vigil, 1987); Career Barriers Inventory Revised (Swanson, et al., 1996); and eight items from Tang et al.'s (1999) Asian American Career Development Questionnaire. The data were collected through a combined method of an online survey with option of a paper mail-return questionnaire. Results of the study found significant group differences among family immigration status groups on parental involvement, and perceived likelihood and hindrance of disapproval by significant others. The group of the 2nd generation reported the highest scores of parental involvement among the family immigration status groups. Also, Asian American social workers who represented the 3rd and higher generation of immigration reported lowest perceived likelihood and hindrance scores of disapproval by significant others. However, there was no significant multivariate effect of acculturation on parental involvement, and perceived likelihood and hindrance of disapproval by significant others. Implications and limitations of this study, as well as suggestions for future research, are discussed.