• The Journal of Korean Academic Society of Nursing Education
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• v.25 no.4
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• pp.459-470
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• 2019

Purpose: The purpose of this qualitative study was to identify the nature of precocious puberty and to explore what it means in primary schools. Methods: The participants of this phenomenological study were nine primary school girls who were diagnosed with precocious puberty and experienced hormone therapeutics, applying a convenience sampling method. Data were collected from July 2017 to January 2018 through individual in-depth interviews of the participants, including gestures, facial expressions and nonverbal means. The data analysis followed the method of Giorgi. Results: The study identified 37 concepts, 12 clusters, and five themes from experiences of precocious puberty. The essential five themes were as follows: 'ashamed and concealing experience', 'there is no therapeutics option', 'difficulties in the process of therapeutics', 'difficulties in daily life', and 'ambivalence toward therapeutics'. Conclusion: The findings of this study indicate physical, psychological and social difficulties faced by girls with precocious puberty. Based on this results of the study, it is necessary to develop nursing intervention programs focusing on healthy growth and development for children with precocious puberty.

• Korean Journal of Culture and Social Issue
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• v.29 no.2
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• pp.171-197
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• 2023

The traditional Korean society has been classified as an Eastern collectivist culture, but in the flow of globalization and digitalization along with the post-Cold War era of the 1970s, Western individualistic culture and values quickly permeated the Korean younger generation. Since rapid changes occurred within a short period of time, there may be differences in cultural self-construal between generations living in the same era. Due to this, psychological problems related to emotional expression and suppression may appear differently depending on generations. Therefore, in the current study, 1,000 Korean adult men and women from their 20s to 60s were investigated for their level of independent and interdependent self-construal, alexithymia, ambivalence over emotional expression(AEE) and emotional suppression(ES). Then the relationship between the variables(self-construal and alexithymia,) and the mediating process of AEE and ES were examined. The generation of participants were divided into the industrialization cohort (birth year < 1970) and the digitalization cohort (birth year starting from 1970). Using the PROCESS macro(Hayes, 2022), we tested a serial mediation model of AEE and ES between the relative independent self-construal(RIS) and alexithymia. The results indicate that the level of alexithymia increases by the serial increase of AEE and ES when RIS decreases. Next, we examined a moderation effect of generatione on the mediation process of AEE and ES, and found that generation moderates the relationship between ES and alexithymia. That is, the effect of ES on alexithymia is significant for the digitalization cohort, while it is not significant for the industrialization cohort. The current results imply that emotion regulation strategies of Koreans have been differently developed according to prevailing cultural values in each generation, and that the negative influence of emotion suppression could be different according to the cultural background of each generation.

• Korean Journal of Social Welfare
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• v.69 no.2
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• pp.89-115
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• 2017

This study aims to provide evidence for supporting the families of people in prison, through understanding their families who have suffered for their imprisonment This research was conducted with seven family members with their spouse, son or daughter, or sibling in prison. The Giorigi's approach of analysis for the phenomenological qualitative research was used to explore the essence of the experiences of prisoners' families. This qualitative research drew five components on the basis of the experiences of prisoners' families : 'Living with the bridle named as the family of a prisoner', 'The pain having to hide from the public', 'Having ambivalence', and 'condemn the sin, but no the sinner', 'Picking oneself up'. The essential subjection of their experiences was interpreted into 'Face life, , with being under a yoke'. The findings suggest that the practical intervention of social welfare is needed to support the psychological, emotional, and social recovery of the prisoners' families.

• Korean Journal of Culture and Social Issue
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• v.22 no.2
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• pp.223-261
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• 2016

This study examines the experiences of 17 ex-offenders' wives who received housing support by the Korea Rehabilitation Agency using Strauss and Corbin's grounded theory. In open coding, 143 concepts, 43 subcategories, and 16 categories emerged from the data. In axial coding, the causal condition were 'ambivalence of wives who encounter the husbands' release from prison', 'anxiety about the husbands' release from prison and recidivism', and 'trials and tribulations of everyday life after husbands' release from prison'. Central phenomenon was 'precarious livelihood by concealment of imprisonment'. Strategies were 'compromise with reality' and 'support husbands to reentry to the society'. Consequence was 'thanks to life via adversity' and 'the road less traveled.' In process analysis, main theme was 'process towards family resiliency after get over the stigma and family conflicts', and five phases were derived from the data and in selective coding. Based upon the research outcomes, psychological experiences of ex-offenders' wives and the needs for ex-offenders' families resiliency was discussed.

• Korean Journal of Adult Nursing
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• v.12 no.1
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• pp.52-63
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• 2000

In Korea, most of the patients with chronic liver diseases have been using some kind of alternative therapies at home. however, the question is why do people turn to alternative therapy and how the patients are able to use the alternative therapies widely, though the effects have not been proven scientifically. Therefore, it is necessary to explore the process of the patients' experiences using the alternative therapies. The 16 participants were from internalmedical departments in hospital and the permission was received to participate in this study from the subjects. The data were collected with interviews and participants observations, analyzed by the grounded theory methodology of Strauss and Corbin(1990). With the analysis of the data, 15 categories were generated such as psychological pressures, barriers of role performances, distrusts of western medicine, blind obediences to the treatments, attitudes towards alternative therapies, supportive systems, obstacles to taking alternative therapies, financial burdens, collecting informations, pursuing alternative modalities, efforting diversities, analyzing by themselves, managing the body, accepting the disease, and ambivalence. The paradigm model was developed to identify the relationships of categories. The central phenomenon of the experiences of seeking alternative therapies was named jagi momdasrim. The central concept of jagi momdasrim is a mind-set to desire to wellness and to take more responsibility for one's own healing by pursuing alternate healing modalities rather than the western medical system. The process of jagi momdasrim evolved several stages such as seeking, finding, struggling, overcoming, fulfilling, and governing the diseases. Four patterns of taking alternative therapies were found as follows: the bulsin-chujong-hyung, the suyoung-hyung, the yangdari-gulchiki-hyung, the chamjae-hyung. In conclusion, the phenomenon of alternative therapies as consumer-driven force to heal the chronic liver diseases of the patients could be explained as an adaptive behavior through the process of jagi momdasrim. However, since most of the participants practicing some kind of alternative therapies had no evidences of its effects and never tried to consult with their medical doctors about alternative therapies, we should approach more actively. Therefore, it is recommended for nurses to listen and watch the patients behaviors of using alternative therapies and find out how to educate the patients about the proper and safe way to take the alternative therapies.

• Cartoon and Animation Studies
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• s.35
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• pp.181-208
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• 2014

Kon Satoshi is a representative animation film director who explores human's intrinsic self-identity based on ambivalence and delivers a message for self-reflection of entity. The aim of this study is to analyze the persona of character according to the way how a self incorporates with another self in his film; that is to say, how a mask of the personality expresses and realizes itself from the perspectives of the Jung's analytical psychology. The persona, defined as the upmost external personality, involves social behavior playing a specific role to establish constant relationship with others in a society. With increasing demand in a society, individuals get to adapt to outer environment by playing his/her given role in various masks of personality. In this way, although persona acts as a major function in relationship with outer world, it would exert a negative influence on formation of self-identity because of the inconsistency between consciousness and unconsciousness when immersed only in mask of personality, complying excessively with the demand of group. However, persona does not always have a negative effect on relationships. Developed adequately to fulfill its social function, persona is helpful to establish a healthy self-identity with balanced control between inner world of unconsciousness and outer world of consciousness. From these perspectives, this study can identify how the desire of mask hidden inside of each character expresses to function in a positive or negative way by analyzing characters in the film according to integrated pattern and correlation between consciousness and unconsciousness. Additionally, I hope that the psychological research methods in this study will be full of help for interpreting on a character analysis as a theoretical approach.

• Korean Journal of Social Welfare Studies
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• v.45 no.3
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• pp.35-69
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• 2014

This study was conducted to explore initial motherhood experience of non-married mothers who decided to raise their babies. We applied Rennie's hermeneutic grounded theory for this study in which 7 non-married mothers participated. 9 hermeneutic categories which are 'decision to give birth', 'feeling of hitting bottom', 'ambivalence toward a life in stomach', 'realization of motherhood', 'motherhood anxiety', 'the bridle of social tag', 'hope of motherhood', 'encounter with new self' and 'visage of weary life' were constructed based on 145 meaning units, 34 subordinate categories. The core category that integrates motherhood experiences of participants was postulated as living with two conflicting visages of motherhood which are a cure and a poison at the same time. Motherhood experience processes were emerged in five stages which are decision to give birth, psychological frustration, realization of motherhood, confusion, and hope and discouragement of motherhood. Three types of motherhood experience were analyzed in the study which are adaptative, conflictive, and resistant. Based on the result of the study, the motherhood experience of non-married mother who decided to raise their babies are the process of emergence of new identity called mother. The non-married mothers formed their motherhood identities as they internalize socioculturally granted motherhood ideology. Moreover, the gap between socially oriented motherhood and realistic role of motherhood led to confusion. Based on this study, we suggest intervention plans to the field of social welfare practice that will support initial motherhood of non-married mothers who decided to keep their babies.

• Korean Journal of Culture and Social Issue
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• v.26 no.4
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• pp.351-378
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• 2020

The purpose of the study was to identify the latent classes of meta-awareness of gender discrimination among Korean young adults using Latent Profile Analysis based on 'perceived ambivalence toward men among women', 'perceived ambivalent sexism among men', 'perceived gender(reverse-) discrimination in Korea'. After identifying the latent classes, the difference between gender role conflict, sense of distance from the opposite sex, and support for gender discrimination issues were explored among the classified groups. As a result, 3 latent classes among women and 2 latent classes among men were identified. Latent classes among women were named 'women with low sensitivity of sexism', 'women with high sensitivity of sexism' and 'women against sexism' and latent classes among men were named 'men with perception of gender equality', 'men with perception of reverse discrimination'. Types with higher levels of meta-awareness of gender discrimination were related with higher gender role conflict and higher sense of distance from the opposite sex. Among women, types with higher levels of meta-awareness of gender discrimination perceived higher levels of gender discrimination and showed more support for gender discrimination issues while among men, types with higher levels of meta-perception of gender discrimination only perceived higher levels of reverse discrimination. Based on the present findings, implications about the severe gender conflict among Korean young adults are further discussed in the article.

• The Journal of Art Theory & Practice
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• no.6
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• pp.77-99
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• 2008

The purpose of this study is to show that the reason behind the ambivalent characteristic displayed in Niki de Saint Phalle's works is in her trauma and how such characteristic can be extracted from her works. During her creative years, Saint Phalle worked on various materials from different genres such as assemblages, shooting paintings, a series on Bride and Monster, 'Nana', 'Tarot Garden'and public sculptures. One commonality found among her various works is the ambivalent characteristic that contains contrasting elements simultaneously. Saint Phalle suffered a terrible psychological damage inflicted by her parents during her childhood. Specifically, she was sexually assaulted by her father and emotionally neglected by her mother, the trauma that affected her for the rest of her life. As a result, she came to develop extreme love- hate relationships with her parents and this became the main reason for the ambivalent characteristic displayed in her works. The love-hate relationship Saint Phalle developed can be identified through various researches done on the subject of the affect of sexual assault. It is common for incest victims to develop ambivalent feelings towards the perpetrator and Saint Phalle was no exception. Dissociation disorder and a snake well explain the trauma from her father. It is a generally accepted belief in the field of psychology that dissociation disorder commonly occurs to children who experience incest. And dissociation disorder is similar to the characteristic of ambivalence in the sense that a single entity contains more than two contrasting elements at the same time. In addition, the amputated doll objects used in her assemblages coincide with the expression of body detachment of people with dissociation disorder. These facts clearly indicate that the trauma from her father is showing through in her works. A snake is a subject matter that reflects the ambivalent tendency of Saint Phalle that resulted from her trauma. She remembers her father's rape as an image of a snake which is related to a phallic symbol in mythology or art reflecting her trauma. Moreover, she displays a similar pattern of ambivalent emotion like love and hate or fear towards a snake and her father. This is also confirmed by her portrayal of a snake as a monster or reversely as a creature with fundamental vitality in her works. The lack of affection from her mother can be explained by her mother's maternal deprivation. It appears that Saint Phalle's mother possessed all the causes for maternal deprivation such as maternal separation, personality disorder and inappropriate attitude towards child rearing. Especially, a study that shows mother's negative attitude towards child breeding tends to increase dissociation experience of children is another important evidence that supports Saint Phalle's dissociation tendency. These traces of Saint Phalle's trauma are clearly revealed in her assemblages and shooting paintings. The violent objects in her assemblages such as a hammer, razor, nail represent the rage and defensiveness towards her father. The objects such as fragments of broken plates of feminine patterns, pots and mirrors that her mother used symbolize the affection towards her mother. On the other hand, the destructed objects can be interpreted as her hate and resentment towards her mother. Shooting paintings contain her extreme fury and hate. Things such as acts of shooting and the image associated with blood after shooting are blunt expressions of her bursts of emotions. I have tried to define and classify the ambivalent characteristics shown in her assemblages and shooting paintings as hate, rage, violence, calm, love and pleasure according to the frame of Thanatos and Eros. Out of the six, hate, rage, violence and clam are associated with Thanatos while love and pleasure are associated with Eros and they correspondingly form an ambivalent structure. These ambivalent characteristics can be found in her assemblages and shooting paintings. The objects in her assemblages such as a razor, saw, hammer imply hate, rage, violence and the silence felt throughout her works represent calmness. And, as mentioned, the feminine objects can be seen as symbolizing love. In shooting paintings, hate, rage, violence can be found in the use of force and in the traces of watercolor after shooting, and a sense of pleasure in her feelings of catharsis after her shooting. Moreover, a shielded calmness can be found on the plywood all covered with plaster before the shooting. This study looked into the ambivalent characteristic of Saint Phalle's works by examining her trauma to find its correlation, and a meaning of this study can be found from the fact that it refocused the origin of Saint Phalle who is generally known as a feminist artist. Additionally, a meaning of the study can be found also from the fact that it examined the ambivalent characteristics of her works through a frame of Thanatos and Eros.

• Sim-seong Yeon-gu
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• v.37 no.2
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• pp.184-254
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• 2022

Through this thesis, the psychological meaning of the Korean folktale 'the servant who ruined the master's house' was examined. The opposition between the master and the servant is a universal matter of the human psychology. It can be seen as a conflict between the hardened existing collective consciousness and the new consciousness to compensate for and renew it. From different angles, it has become the opposition between man's spiritual and instinctive aspects, between the conscious and the unconscious, or between the ego and the shadow. In the folktale, the master tries several times to get rid of the youngest servant, but the servant uses tricks and wits to steal food, a horse, the youngest sister, and all money from the master, and finally, take his life. It ends with the marriage of the youngest sister and the servant. Enantiodromia, in which the master dies, and the servant becomes the new master, can be seen that the old collective consciousness is destroyed, and the new consciousness that has risen from the collective unconscious takes the dominant position. In an individual's psychological situation, it can be seen that the existing attitude of the ego is dissolved and transformed into a new attitude. In the middle of the story, the servant marries the youngest sister by exploiting naive people to rewrite the back letter written by the master to kill him. This aspect can be understood negatively in the moral concept of collective consciousness, but it can also be seen as a process of integrating mental elements that have been ignored in the collective consciousness of the Joseon Dynasty, symbolized by a woman, a honey seller, and a hungry Buddhist monk. The new consciousness, represented by the servant, has the characteristics of a trickster that is not bound by the existing frame, so it can encompass the psychological elements that have been ignored in the collective consciousness. Such element may represent compensation or an alternative to the collective consciousness in the late Joseon Dynasty. The master puts the servant in a leather bag and hangs it on a tree to kill the servant. However, the servant deceives a blind man; he opened his eyes while hanged. Instead of the servant, the blind man dies, and the servant is freed. As the problem of the conflict between master and servant is finally entrusted to the whole spirit (Self) symbolized by a tree, the blind man gets removed. It can be understood as an intention of the Self to distinguish and purify the elements of recklessness, stupidity, and greed included in the trickster. Through these processes, the servant, which symbolizes a new change in collective consciousness or a new attitude of ego, solves the existing problems and takes the place of the master. While listening to the cunning servant's performance, the audience feels a sense of joy and liberation. At the same time, in the part where the blind man and the master's family die instead and the servant becomes the master, they experience feelings of fear and concern about the danger and uncontrollability of the servant. The tricksters appearing in foreign analogies are also thoroughly selfish and make innocent beings deceive or die in order to satisfy their desires and escape from danger. Efforts to punish or reform these tricksters are futile and they run away. Therefore, this folktale can also be seen as having a purpose and meaning to let us know that this archetypal shadow is very dangerous and that consciousness cannot control or assimilate it, but only awe and contemplate it. Trickster is an irrational manifestation of revivifying natural energy that rises from the unconscious as a compensation for hardened existing structure and order. The phenomenon may be destructive and immoral from the standpoint of the existing collective mind, but it should be seen as a function of the collective unconscious, a more fundamental psychic function that cannot be morally defined. The servant, a figure of the trickster archetype, is a being that brings transformation and has the duality and contradiction of destructiveness and creativity. The endings of this folktale's analogies are diverse, reflecting the diversified response of the audience's mind due to the ambivalence of the trickster, and also suggesting various responses toward the problem of the trickster from the unconscious. It also shows that the trickster is a problem of inconclusive and controversial contradictions that cannot be controlled with a conscious rational attitude, and that we can only seriously contemplate the trickster archetype within us.