• Korean Journal of Child Studies
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• v.24 no.6
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• pp.61-79
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• 2003

For this study of adolescent attitudes toward child sexual abuse, 200 students attending high school and college participated in a group survey. The Child Sexual Abuse Myth Scale (Collings, 1999) was used to measure social attitudes toward child sexual abuse. Overall, the attitudes of the respondents placed between negative and positive attitudes. Nevertheless, strong negative myths and stereotypes, particularly blame diffusion, denial of abusiveness, and restrictive abuse stereotypes were found in specific situations. High school students and male students had more negative myths and stereotypes than college students and female students. Hierarchical regression analysis indicated the variables of education level and gender as the most important predictors in explaining students' attitudes toward child sexual abuse.

• Journal of the Korean Home Economics Association
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• v.47 no.9
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• pp.37-53
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• 2009

The purpose of this study was to assess the effects of a children sexual abuse (CSA) parental training program with applied developmental bibliotherapy on parents. Subjects were 54 mothers, 24 of whom participated in the program which included 8 sessions for 4 weeks. Four dependent variables were subjected to analysis of covariance (ANCOVA); mothers’ knowledge, myths and stereotypes related to CSA, and their children’s levels of prevention concepts comprehension and self-protection skills of CSA. The results showed that the program increased mothers’ knowledge of CSA and decreaesd their beliefs on myths and stereotypes, and also increased their comprehension level of CSA prevention concepts and their level of children self-protection skills. These positive effects of the program show that the program can be incorporated into early childhood education practices. We are also pursuing the development of other research programs on this subject.

• Korean Journal of Culture and Social Issue
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• v.28 no.1
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• pp.1-22
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• 2022

The purpose of this study was to explore natural groupings among adults based on gender role conflict, ambivalent sexism and aggression, and find differences in their acceptance of rape myths. 372 male and female adults in the Daegu and Gyeongsang province were surveyed and 350 were analyzed on their gender role conflict, ambivalent sexism, aggression and acceptance of rape myths. The cluster analysis divided participants into sub-groups such as 'unaggressive but conflicted about gender stereotypes', 'receptive to adaptive gender notions ' and 'compliant to aggressive gender stereotypes'. The sub-groups had differing levels of gender, age and education. There were differences in acceptance of rape myths among these groups, Post-hoc testing showed that the 'compliant to aggressive gender stereotype' subgroup showed the highest level of acceptance of rape myths, following by 'unaggressive but with gender stereotype conflicts' and 'receptive of adaptive gender notions'. Finally, needs for assessing individual characteristics according to their subgroup types and developing psychoeducational programs focused on the subgroup characteristics were addressed. Then, recommendations for future study were discussed.

• Journal of Korean Public Health Nursing
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• v.24 no.2
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• pp.249-257
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• 2010

Purpose: This study aimed to clarify the relationship between analysis of rape myths acceptance and gender role stereotype among university students. Method: First-year students at two three-year colleges in Jeonnam and two three-year colleges in Jeonbuk (n=406) were selected by convenience sampling. Of these, responses from 386 (95.8%) were analyzed. Result: Rape myths acceptance in male students was significantly higher than female students (t=5.400, p=.00). In terms of gender role stereotype, male students were significantly higher than female students (t=3.869, p<.001). The relationship between rape myths acceptance and gender role stereotype was in the middle range of correlation: male students' correlation coefficient was r=.520 (=p<.001), and female students' was r=.524 (p=<.001). Conclusion: The results indicate that university students' attitudes toward sex have not been properly established yet. Moreover, they highlight that in our society there still exists a male dominated social structure and inequality of sexes. To prevent sexual violation from occurring at the universities, it is necessary that programs to establish proper attitudes of students toward these two factors, should be developed and the results monitored frequently. In addition, cross sectional studies aimed at understanding rape myths acceptance and gender role stereotypes are needed.

• Journal of Families and Better Life
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• v.27 no.2
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• pp.213-226
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• 2009

For the purpuse of gathering basic information to develop the education program for parent to become educators of young child for sexual abuse(YCSA) self-protection, 298 mothers of 4- to 6-years old children responded to a questionnaire to measure their needs for YCSA self-protection education and knowledge of characteristics related to YCSA. Results related to the needs of mothers showed that 30.4% of them were educated for YCSA protection and 64.6% had provided YCSA self-protection education to their children. However, it was also found that even mothers who had frequently been educated on protection skills regarding YCSA encountered problems as a result of insufficient information and materials concerning YCSA protection education. The mothers in the study subsequently recommended that from age 4 years young children should be educated about YCSA by parents and teachers together. And most of them expected young children to learn some skills to cope with YCSA, with parent education programs for YCSA also recommended by the mothers. Mothers' characteristics such as knowledge about YCSA, myths and stereotypes toward YCSA showed meaningful correlations with mother's demographic variables, not with children's variables. The study concludes that developing the requested parent education program should be done in consideration of parent's needs and characteristics related to the YCSA self-protection.

• Cross-Cultural Studies
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• v.35
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• pp.97-122
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• 2014

Since the arrival of Chinese immigrants in the 1850s, many Euro-American writers tended to project their fears, contempt, desires and fantasy onto the Other race and perceived Chinese Americans in stereotypes-dangerous villains, unassimilated aliens, quiet and passive servants, sexually submissive women, or seductive prostitutes. However in the 1970s and the 1980s Euro-American novels expressed varying attitudes towards Chinese Americans. Many earlier EuroAmerican writers began portraying positive characterizations of Chinese Americans. The purpose of this study is to examine the ways one of the Euro-American writers, Howard Fast characterized Chinese Americans in The Immigrants. Part of the novel concerns a Chinese American family. Fast gave a favorable portrayal of Chinese Americans. Unlike many Euro-American novelists who dealt only with Chinese American villains and prostitutes and view Chinese Americans as the lowest class of American society, Fast, on the other hand, portrayed Chinese Americans as law-abiding and useful citizens. Thus, I will discuss how Howard Fast subverted the familiar negative characterization of Chinese Americans and placed Chinese American experiences in the context of American immigration history. Many white Americans tended to notice only the lurid and sensational aspects in the Chinese American community. They seldom regarded Chinese Americans as people with homes and families and seldom saw Chinese Americans as individuals, as human beings with feelings, pain, and joy. To counter this racist view, Fast described the family life of Chinese Americans and depicted Chinese Americans as individuals with a full range of human emotions and with strong family and cultural ties. Though Fast debunked some myths about Chinese Americans, he also reinforces other stereotypes or some stereotypical illusions about them. In conclusion, I'll demonstrate Fast's work remains an incomplete representation of Chinese Americans.

• Journal of Christian Education in Korea
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• v.67
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• pp.301-337
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• 2021

The researcher looked at the differences in views and various controversies surrounding Korean youth sexuality education in the wake of the Nth Room incident, which had a great impact on modern Korean society. Sex education for adolescents in Korea can be divided into public sex education through school sex education and the Youth Sexuality Center, and conservative/traditional Protestant sex education. Public sex education is partly influenced by feminist sexual ethics and comprehensive sex education abroad. Based on gender sensitivity and the right to sexual self-determination, four major projects are prevention of sexual harassment, prostitution, sexual violence, and domestic violence. However, the school sex education standard was criticized for stereotypes of gender roles and gender-discriminatory content, reinforced distorted myths about sexual violence, and exclusion of sexual diversity and various family types. Conservative/traditional Protestantism is based on the normal family ideology such as bisexual marriage, premarital chastity, and sexual ethics recognized only within marital relationships. It is a form of confrontation with public sex education while strongly opposing it. The researcher first analyzed the characteristics of public sex education, conservative/traditional Protestant sexual ethics and sex education, feminist sex ethics and sex education, and overseas youth sex education, respectively, while composing the curriculum for Korean youth sexuality education. And as a more fundamental solution to youth sexuality education, I pointed out that there are limits to asceticism, premarital chastity, gender sensitivity and sexual self-determination education, and found an alternative to the concept of body and sex in feminist theology. The researcher pointed out that it is necessary to reconceptualize the body and sex under the recognition that the most fundamental cause of distorted sexual culture is dualistic sex and understanding the body, centering on the research of various feminist theologians. And this was conceptualized into three concepts: holistic sexuality, mutual solidarity understood in relationships with others, and sexuality as a spirituality that extends to the global community. And with each curriculum, 1) Holistic Sexuality: Breathing, Narrative, Making the Shape of One's Body and Mind 2) mutual solidarity : Feeling the Breath of Others, Media Literacy through Conscientization, Sending a Good Wind 3) Sexuality as a spirituality that extends to global concern: It was proposed to pay attention to nature and to co-cultivate it, to listen to the earth's moans and create a new way of life, and to write a prayer with the earth and fellow living beings.