• 대한가정학회지
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• 제39권1호
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• pp.191-204
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• 2001

The purposes of this study are to find the general trends of patriarchal characteristics at workplace and to investigate the differences according to related variables. The concept of patriarchal characteristics at workplace is defined in terms of three aspects of work, human relation, and sexual harassment. The data were obtained through 880 employed women living in Chonbuk-Province. The major findings were as follows : 1) As to the aspects of work and human relation, it was found that employed women very highly experienced the inequality such as sexual division of labor, sex-discrimination, sexual segregation, and women degradation. 2) Over the 90% of respondents reported that they had experienced the victimization of sexual harassment at workplace at least once. 3) The work-related variables(the type of occupation, the size of workplace, the length of employed women's continuance service, the ratio of employed women at workplace) in the degree of patriarchal characteristics were more important then demographic variables(age, education, marriage status)

• 한국생활과학회지
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• 제8권1호
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• pp.29-43
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• 1999

This study was carried out to investigate the view of the choice of spouse and marriage of unmarried women's college students. Most respondents in this study think that the optimum age for marriage is 27 and prefer a seniority in age of 3-4 years who feels in love as the future husband. Also, they wish that the job of future husband be a technical expert. Approximately 63% of respondents recognize the necessity of marriage but 38% of respondents do not show a positive opinion for marriage. They also expect the emotional stabilization or partnership from marriage. Majority of respondents show a negative response to the marriage as means to solve economic difficulties. However, only 25.9% of respondents strongly show the negative opinion. In the acquaintance of the opposite sex in the purpose for marriage, most respondent are negative. However, they are positive in keeping virginal purity prior to marriage. Also, it has revealed that respondents want a partnership through allotment in domestic duties including baby sitting rather than household management through patriarchal system. In household economy, they prefer sharing living expenses and having a job after marriage. In choosing an ideal husband, although the academic background is considered as an important factor, but the present occupation is more important than the academic background. Also, one of the priority to choosing a spouse is influenced by each household circumstance and economic balance. About half of respondents want their parents-in-law to be alive, however, few respondents want to live together with parents-in-law.

• 영어영문학
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• 제64권2호
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• pp.239-252
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• 2018

Many critics on William Faulkner's As I Lay Dying have read Addie Bundren as the disrupter of patriarchal power. By raising a question about the usefulness of language, which is the symbolic power of patriarchy and having an affair with the preacher Whitfield outside her wedlock, Addie directly challenges patriarchal power. From a quite different vantage point, however, we can read Addie as the faithful protector of the norm of whiteness in the South in light of the social hierarchy. As a former school teacher, Addie is from middle class before her marriage. By her marriage to Anse, who is a lower-class white, Addie has class anxiety that her social status in the stratum of whiteness could be degraded from a middle to a lower-class white, "white trash," which means that she is not white enough to be considered as the normative whiteness. Especially, Addie's anxiety increases due to the fact that her lazy husband is reluctant to work and relies on her neighbors, causing her family to be entrapped at the bottom in the stratum of whiteness. Therefore, she decides to take revenge on her husband after giving birth to her second child Darl by asking Anse to bury her dead body in her familial burial site in Jefferson. By rendering her family to suffer the hardship during her funeral procession, not only does she succeed in taking revenge on Anse on the surface, she regains her social status as a middle-class white by being buried in Jefferson fundamentally.

• 한국노년학
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• 제29권3호
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• pp.1087-1105
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• 2009

본 연구는 황혼이혼이 점차 증가하고 있는 현 시점에서 황혼이혼을 한 여성노인들의 이혼결정과 이혼 이후의 적응과정 및 내용을 살펴보고, 황혼이혼 여성 노인들의 구체적 삶에 대한 이해의 기반을 조성해 그들의 적응을 도울 수 있는 실천적 개입 프로그램 마련에 기여하고자 수행되었다. 연구는 질적 연구 방법론들 중 하나 인 생애사 연구로 접근했다. 연구에는 3명의 황혼이혼여성 노인들이 참여했고 일대일 심층면담을 통해 자료를 수집했다. 수집된 자료는 Denzin(1989)이 제시한 분석방법을 원용하여 범주적 내용분석을 했다. 연구결과에서는 참여자들의 이혼 전·후의 주요 생애주제와 이혼 이후의 삶 적응을 분석하여 공통의 주제를 발견했는데 그것은 '문화체계로 굳어진 가부장제'와 '편견과 억압속의 분절된 삶'이다. 이를 통해 본 연구에서는 황혼이혼 여성노인들을 위한 자조모임과 특화된 개입프로그램의 필요성을 제언하고자 하였다.

• 가정과삶의질연구
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• 제32권2호
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• pp.131-141
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• 2014

This study attempted to achieve an understanding of how ever-single women in their 40s and 50s deconstructed and restructured on marriage and family. For this aim, this study adopted a qualitative method. The participants were 13 single women in their 40s and 50s who had never been married. In-depth individual interviews were carried out, focusing on ever-single women's views about marriage and family. The result of theme analysis indicated that the participants considered marriage as an unfavorable lifestyle for women. The participants could be split into two types based on their perspectives on marriage. The first type had a universal concept of marriage. In other words, they believed that when they growup, they should be married women. The other type had a negative concept of marriage because of their parents'unhappy marriage. Despite their view of marriage, all of the participants recognized marriage as a patriarchal structure. Also, they had a strong sense of responsibility to their original families. They had a broad definition of family, so they considered their parents, siblings, and siblings' family members as their family. In addition, they interacted with their families, especially their mothers, who did not have control over their lives but supported them and showed interest in their lives. Like this, the participants maintained their views of married life and family without changing after their single status and had close relationships with their family members.

• 한국생활과학회지
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• 제17권5호
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• pp.891-902
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• 2008

Some Korean men choose to marry a foreigner expecting that marriage will solve all their problems. Therefore, this case study is to provide basic information on how to prevent conflicts in the marriage and how to get used to the marriage life. first, it is apparent that these match-makings between Korean men and married Female Immigrants are commercialized and are based on the two parties' convenience. Second, it is more possible that the issues with the role of husband/wife and the allocation of household labor stem from the cultural differences from international racial differences rather than Korean men are authoritative or patriarchal. It seems that the foreign brides from the third world countries choose to many Korean men with only a single purpose to financially help their parents. While neither willing to share household labor nor providing what is expected to be a wife, they demand financial assists for their parents or choose to get a job at a factory to make money. Third, the husbands expect their wives to learn Korean since there is not much opportunity to learn the wives' language and the culture. Also, the textbooks are rare to find for the languages. Moreover, the husbands do not have the enthusiasm or the ability to team due to age Fourth, the Korean men are rather psychological, financial, social victims than domestic abusers.

• 가족자원경영과 정책
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• 제16권4호
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• pp.111-129
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• 2012

This study aims to identify the motives of Cambodian marriage immigrants and their spouses in order to determine the factors that are needed for them to experience a successful marriage and a happy family life in Korea. This study's findings have been achieved through in-depth interviews with 10 married Cambodian female marriage immigrants and nine of the women's husbands. The following factors play a key role. First, the social environment in Cambodia is generally less developed than it is in Korea. Therefore, the immigrants tend to easily adapt to the advanced culture they encounter in Korea. Second, the patriarchal culture in Korea seems to be changing. Thus, Korean females are more respected now than they have been in the past. The Korean mothers-in-law and fathers-in-law appreciate their daughters-in-law and are trying to be more caring rather than treating them with prejudice that, in the past, had been leveled against foreigners. These factors help the Cambodian immigrants adapt to the Korean culture. Third, multicultural family support centers have become the place where these marriage immigrants learn about Korean culture and socialize with other immigrants. The husbands of these women actively participate in marriage counseling and family counseling, and they are also willing to understand the complexity of a multicultural society and the importance of family.

• 예술인문사회 융합 멀티미디어 논문지
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• 제8권2호
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• pp.657-666
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• 2018

본 연구는 중국계 결혼이주여성들은 결혼생활에서 양성평등에 대해 어떠한 생각을 가지고 있는지 문제점은 무엇인지 알아보기 위하여 진행되었다. 연구를 위하여 한국인 남성과 결혼한 중국계 결혼이주여성 5명을 심층 인터뷰하였다. 연구방법은 질적연구방법인 사례연구 방법을 활용하여 5명의 연구참여자들의 이주전 양성평등 인식과 이주 후 양성평등 갈등 사례를 분석하였다. 연구결과 결혼이주여성들의 양성평등 인식차이로 나타나는 부부갈등은 본국의 가족생활문화, 남편과의 만남의 경로, 남편의 중국문화에 대한 이해 정도에 따라 각각 다른 양상으로 드러났다. 그럼에도 불구하고 대부분의 연구참여자들은 한국사회에 적극적으로 동화하려는 시도로 불평등을 감수하면서도 한국형 가부장제에 순응하는 모습의 형태로 한국형 여성가치관을 수용하는 모습을 보여주고 있었다. 그리고 그중 일부는 한국인 남편의 가부장적 가치관 때문에 가정이 파탄되는 결과를 가져오기도 하였다. 이런 연구결과를 바탕으로 한국사회 다문화가정 양성평등에 있어서 문제점은 무엇인지 그리고 개선방안에 대하여 논의하였다.

• 한국도서관정보학회지
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• 제46권3호
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• pp.171-199
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• 2015

이 연구에서는 국내 거주 결혼이주여성이 직면하고 있는 건강과 관련한 정보 접근의 문제를 조명하기 위해 결혼이주여성의 건강정보 접근에 대한 경험을 탐색하고 이들의 경험에서 어떠한 장벽이 존재하는지 조사하였다. 구체적으로 12명의 결혼이주여성을 대상으로 질적데이터를 확보하여 분석함으로써 건강과 관련한 결혼이주여성의 정보요구는 무엇인가, 건강관련 정보에 어떻게 접근하고 있으며 활용하는 정보원은 무엇인가, 그 과정에서 직면하게 되는 어려움과 장벽은 무엇인가를 그들의 경험을 통해 살펴보고자 하였다. 결혼이주여성의 건강관련 정보에 대한 접근과 장벽을 제시한 이 연구의 결과는 정부 및 공공기관으로 하여금 결혼이주여성에 대한 건강정보제공의 필요성을 인식시키며, 이들에 적합한 건강정보제공을 위한 전략을 수립하는 데 시사점을 제공해줄 것이다.

• 가정과삶의질연구
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• 제1권2호
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• pp.89-106
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• 1983

After accepting the modernized western culture, we, the Koreans, had traditionally patriarchal valuation on the family life, which has been changed into modernize on in these days. Under these circumstances, we examined into family consciousness of workmen, office workers and student of universities in Pusan with questioning papers by inquiring their general views of family, marriage, family planning , and inheritance. The results obtained can be summarized as follows. 1. General views of family 1)Most of them prefer nuclear family to gross one in structure of family. In decision of family's affairs, the lower educated persons want an unilateral relationship, which means unconditional obdience to their parent's opinion. they are more concerned about the profit of the family than that of individual. on the other hand, they want 2-generations nuclear family system. 2) Concerning children's future affairs, they want compromising method. 2. Views of Marriage 1) Date with the other sex motivated their desire to improve social adaptation and social association. 17-19 year old students regard date as a preparatory stage of marriage. They consider it most desirable date to enjoy free conversation each other. They hope their date partners are high educated. 2) The conditions of mate selection are in order character, health, vitality in living, appearance and education. The less educated placed an emphasis on vitality in living. 3) They are not much interested in marital harmony. If parents are against their marriage an account of bad marital harmony, they will take into consideration about it. 4) They wish to keep purity before marriage, as possible. They want engagement period of 6 months. Any agreeable reasons shall compel them to break off their appointment. 5) they consider it ideal for mate's age to be 26-30 years old, and also think it affirmative to follow their parent's agreement in marriage. It is considerable that they put off their marriage only because they have lots of work to do before marriage. 6)Marriage declaration is to be made on the wedding day. It still exists that they don't want to marry when they are inth same surname and family tree. But it is clear that they don't regard it as the reason of breaking off the betrothal. 3. Family Planning 1) They are willing to agree to the campaign "just two is enough". They want a son and a daughter. Even though they have two daughters, they won's bear child to get son. 2) the lower educated persons are ignorant of the method of birth control. 4. Inheritance 1)Most of them say householder inheritance is to be kept up continuously. It is reasonable that anyone who can afford to perform religious service should bear it responsibility. 2)They don't want the difference in inheritance as the conscious to the conscious of the equality of the sexes spread widely into our society, but it is worthy of notice that some of them still don't mind unequal treatment. 3) When they have no child, the property inheritances are in order his wife and his parents. According to above mentions, we conclude like this: Their consciousness of marital harmony, marriage, family planning and inheritance shows definitely passive rationism in the transitional stage which is mixed with western individualism and traditional feudalism. On account of being lack of steady fast self-conscience, they can not make their positive reaction on anything. Finally, we should make every possible efforts to have our firm self-conscience through the re-education.