• 한국의류산업학회지
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• 제12권1호
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• pp.31-37
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• 2010

The purpose of this study is to investigate the causes of clothes phenomenon of the ruling class women on the Heian period of Japan in the aspects of politics, economics, society, culture, and religion. The findings of the study are as follows. The main characteristics of the Heian period of Japan may include a rare sense of internationalism, low sense of nationalism, and frequent cases of political intrigue. However, noble culture, centered on royal court, was flourished and it enabled to develop sophisticated and graceful culture. During the Nara period and the Heian period (from $8^{th}$ to $12^{th}$ century), there were enormous changes in the clothes, starting from the mid $10^{th}$ century. The clothes of the ruling class in the Heian period underwent changes from the imitative clothes-imitating the clothes of the Tang age of China- to Japanesque clothes-adding the aesthetic consciousness of Japanese ruling class people. Particularly, the clothes of the ruling class women became massive, majestic, and decorative. The changed clothes had also features such as layered look, utilizing underwear as outer garments, using a wide variety of colors, and using hard and solid materials to make clothes. It can be concluded that the clothes of the ruling class people in the Heian period were affected by plural factors such as national and international political situation, economics, society, culture, and religion. The clothes were used by ruling class people as means of expressing their noble and sophisticated beauty, which led to produce humanistic beauty. The Heian period can be described as an era of the highest reach of humanity.

• 한국의류산업학회지
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• 제11권5호
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• pp.701-708
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• 2009

The study aims to investigate women's clothes described in Gilsang-Cheonyeo-Sang in Nara period of Japan to gain a clear understanding of the clothes of the ruling class women at that time. Gilsang-Cheonyeo-Sang was made in Nara period of Japan when Japan sent envoys and students to Tang, a dynasty of China, to acquire advanced civilization. At that time, Japan also fostered a strong international culture through the exchanges with neighboring nations. With this inflow of continental culture, Japan was dramatically advanced politically, socially, and culturally. The analysis of the clothes of Gilsang-Cheonyeo-Sang showed that she had her hair decorated with Bogye. She wore Ungyeon, Baeja, Daesui, and Tongsui as for her upper garment and Gun, Seub, and Peseul as for her lower garment. She also wore Bidae and Youngeon and put on Geummal and Seok on her feet. Overall, these results suggested that she wore Chinese style clothes. The clothes of Gilsang-Cheonyeo-Sangwere very similar to formal dresses of high class women described in Yangroryeong. Some of her clothes were not shown in Yangroryeong because those clothes were added after Yangroryeong. Another reason may be due to the fact that generalized clothes could be worn even though those clothes were not described in the dress code. In conclusion, the clothes described in Gilsang-Cheonyeo-Sang suggest that they were based on the dress code of Nara Period of Japan while there were also some variations due to the cultural circumstances at that time.

• 가족자원경영과 정책
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• 제11권4호
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• pp.115-135
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• 2007

The purpose of this study was to investigate the complementary gender division of housework in the Yangban ruling class of the Choson period. During the Choson period, genders were distinctly divided. It was generally regarded that women had to stay indoors and take care of household matters, while men, on the other hand, did not need to be concerned with housework because of the Confucian practice of "Naeoe". But homes in traditional society were considered as being at the center of production, so the study explores if women and men complemented each other through reviewed literature. As the results indicate, women and men in the Choson period complemented each other in some housework, even in the Yangban ruling class who maintained their authority by following the Confucian practice. From the findings, it can be concluded that the complementary relations between women and men in the Choson period should be emphasized as the origin of shared housework.

• 한국의류학회지
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• 제32권10호
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• pp.1595-1607
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• 2008

The purpose of this study is to find the reason why the National Mourning Dress System of the Joseon Dynasty had been established although the General Mourning Dress System had exist through research of three things; differences of each social class, changes of the National Mourning Dress System by the age and differences between the National one and the General one. The methodology which is adopted for this study is comparative analysis by social class, period and age from the Annals of the Joseon Dynasty and the Orye-e. And this study is focus on the women's dress. The results of this study is as follows; Firstly, some mourning dress items had been different or not used by class. Secondly, although there had not been a great change, some dress items had been disappeared or used irregularly. And Naemyoungbu Naekwan's mourning dress had been changed by the age. Thirdly, The National one was more extensive in wearing and applied differently by class compare to the General one. Also it had an additional rule according to the period, duty and place to Naemyoungbu-Naekwan and Naemyoungbu-Goongkwan. The National one had been established by ruling class of The Joseon Dynasty who had tried to keep the Confucian standard and perfect social status system. And it is supposed that the National Mourning Dress System had not been a great change because the ruling class' will had not been changed.

• 한국의사학회지
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• 제36권1호
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• pp.113-127
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• 2023

The Gyeongseong Women's Medical Training Center was created as the result of the efforts of our internal visionaries with meaningful foreign missionaries to cultivate female doctors, yet the systematic structure of the institution developed primarily out of Korean efforts. Koreans have tried hard to cultivate their descendants and the skills of the Korean people within this framework, challenging the oppression of the ruling class in a given environment, and the results have continued to this day. First, during the Early period (1890-1909), Korea began to establish women's education and the first female doctors were trained with the help of foreign missionaries. Second, during the Growth period (1910-1919), while it was difficult for women's education to be easily expressed during Japanese colonial era, the need for women's education was growing as part of the patriotic enlightenment movement, and female students who wanted to become doctors began to go abroad. In addition, during this period, the means to train female doctors in Korea was available, but this system was not recognized by the Japanese colonial government. Third, during the Preparatory period (1920-1928), the Gyeongseong Women's Medical Class, which gave practical training to female doctors, was established and centered on Rosetta Hall and female doctors who studied abroad. Fourth, a women's medical school was established during the Establishment period (1929-1938), which created a foundation for stable supply of professional women's medical personnel. In this article, we studied the process of women who were marginalized in education until they were trained as professional intellectuals, and we hope that it will help them understand the current women's education in Korea and draw directions in the future.

• 헤리티지:역사와 과학
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• 제53권1호
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• pp.184-203
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• 2020

조선 개국 후 유교적 가치관으로 성장한 통치 계급에게 불교 의례는 이른바 '위험한 축제'로 인식되었다. 의례는 출생에서 죽음에 이르는 삶의 중요한 전환점에서 다음 단계로의 이행을 도왔고, 제의를 통해 공동체의 결속을 강하게 했다. 의례 공간에는 도량을 신비로운 공간으로 변화시키는 다양한 공양구와 기물이 장엄되고 범음구와 범패가 어우러졌다. 그 중에서도 불교 회화는 기층민에게 강한 효력을 지닌 시각 매체로 적극 활용되었다. 생사의 인과응보를 담은 <시왕도>의 사례에서 볼 수 있듯이 의식이 마련된 도량에 불화를 헌괘하고 이를 생생하게 설명해주는 '관청(觀聽)'에 대한 수요로 불화의 기능은 더욱 확대되었다. 천도 의례 장면을 담은 <감로도>에는 왕실과 종친의 모습이 강조되어 표현되었다. 중국의 수륙화에서 이 도상은 수륙재에 봉청(奉請)하는 존귀한 대상 중 한 그룹이었으나 16세기 <감로도>에는 왕실의 후원을 상징하며 국행 수륙재의 역사성과 전통을 입증하는 존재로 도해된다. 왕실 후원은 불교 의례에 대한 사회적 공인과 같았고, 이러한 메시지를 드러내고 싶은 흔적이 <감로도>에 남아있다. 의례에 대한 위정자(爲政者)들의 경계는 표면적으로는 군중이 참여하는 의례 공간에 승속(僧俗), 남녀, 신분의 귀천(貴賤)이 함께 어우러지기에 예의가 무너지고 풍기가 문란해질 것이라는 우려였다. 또한 일상으로부터의 일탈, 금기로 부터의 해방이라는 축제의 요소와도 밀접한 관련이 있다. 시각 매체는 특별한 힘을 지니고 있다고 인식되었기에 그 힘을 이용하고자 하는 측과 위험성을 우려하는 시선이 공존했다. 실록(實錄)의 기록에서 위험성을 강조하며 불화를 불태우고 불화를 그린 자를 잡아오도록 하는 일련의 조치나, 도성이 텅 비도록 군중들이 모여든 기록은 역설적이게도 불교 의례가 반드시 참여해야 하는 축제의 장으로 인식됐음을 반증한다. 불교 의례는 생의 순환 단계에서 유교가 대체할 수 없는 종교적 기능을 지니고 있기에 쉽게 사라질 수 없었고, 공동체를 통합하는 축제의 요소는 더욱 강화되었다. 조선 후기 <감로도>에는 17세기부터 본격화되는 사당패나 연희패가 도해되고 의례의 현장감이 생생하게 반영되었다. 불행한 죽음을 위로하던 불교 의식은 해마다 일정한 시기에 마련되어 일상의 고단함을 털고 휴식을 취할 수 있는 축제의 장으로 자리 잡았다. 유교 국가의 정책적 탄압에 '위험한 축제'로 인식되던 불교 의례가 정례적인 세시풍속이자 공동체의 축제로 수용되는 과정을 불교 회화에 재현된 시선의 변화에서 확인할 수 있다.

• 대한가정학회지
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• 제11권4호
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• pp.414-423
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• 1973

Before the modern education was introduced in Korea men had the opportunity to be educated. Women's education was limited to a small number of girls belonging to ruling class. It was the men who got a job to earn the money for the family. The customary law prohibited women from being employed. They were to stay at home engaged in household affairs. This phenomenon has undergone a change when modern education was adopted which gave women the equal opportunity in education. The modernization of the country required a lot of educated and skilled labour. Since 1945 when Korea was liberated from the Japanese colonial administration the modernization programme has been worked out in every field such as industry, education, culture and politics, etc. The traditional grand family was transformed to nuclear family. The migration took place from country to town. With the adoption of compulsory education in the primary school the schoolgirls are increased in great number. The number of girls has been increased every year in Middle Schools, High schools and Universities. Even if boys still outnumber girls in all education institutions, the rate of increase of girl students are higher than that of boy students. Accordingly women are given more opportunity than ever for the employment vis-a-vis men. The number of employed women has been increasing greatly in recent years inproportion to the acceleration of industrialization. The type of their job is also various and colorful ranging from factory worker to doctor and lawyer. There are some problems to be solved with respect to the improvement of women's education. The improved women's education should be reviewed light of the fact that inequality still exists between men and women in occupation and wages, and that women is required of good education contributable to the better Korean society.

• 복식
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• 제57권4호
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• pp.126-142
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• 2007

The second part of this study is to typify plural sexuality articulated with fashion images in men's and women's popular fashion magazines in Korea since 2000 and ultimately to infer sexual ideology codified in modern fashion by a framework of this study, the socio-semiotic model. From this, sexuality represented in modern fashion was typified as follows: in women's fashion Traditional Femininity, Glamor Femininity, Androgynous Femininity, Babydoll Femininity and Genderless sexuality, while in men's fashion Traditional Masculinity, Macho Masculinity, Androgynous Masculinity, Adolescent Masculinity and Genderless sexuality. The conclusion of this study is as follows: First, modern fashion has been changed from a means expressing gender and class into a sign vehicle representing the new ruling system of age and sexual desire. The binary oppositional sexuality on center of man in the 19 C capitalist period has been gradually pluralized towards the post-capitalist period. Next, mainstream society in Korea is still positioned in the traditional heterosexuality, keeping the vertical power relationship between man and woman even in the post-modern period. However, the fact that both Traditional Femininity and Androgynous Femininity acquire the position of dominant femininity connotes the change of modern femininity. Finally, plural sexuality represented in modern fashion has family resemblance and it shows contextual flexibility within contemporary period as well as a historical context. As a result, sexuality floats with a specific historical and socio-cultural context, and fashion as a material culture represents a masquerade as a identity vehicle, which constructs and de-constructs sexuality at the same time.

• 한국가정과교육학회지
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• 제16권3호
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• pp.1-25
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• 2004

식민지 시대 가사교과서는 일제의 가정개량론 정책을 이해하는 핵심이면서 근대가족, 가사노동, 가정주부 등을 이해하는데 매우 중요한 텍스트이다. 이에 본 연구는 1928년에서 1937턴 사이에 발간된 8권의 가사교과서를 분석하였다. 이 교과서는 고등여학교 '가사'시간에 사용되었다. 연구문제는 크게 교과서의 외형적 측면과 내용적 측면을 분석하는 것으로 양적연구와 질적연구를 병행하여 분석하였다. 연구결과는 다음과 같다. 1. 교과서 저자들이 서론에서 밝히고 있는 가사교과서의 편제 방향은 '현대적', '최신식', '실질적', '응용적'으로 요약할 수 있으며 학생들의 이해를 도모하기 위하여 타 교과서와 비교되지 않을 정도로 많은 양의 그림과 사진 등의 삽화를 싣고 있었다. 2. 교과서 저자들은 가사과의 목적을 생환개량이라고 하였고, 가사시간에 습득한 지식과 규율을 통해 가정의 생활개량을 이루고자 하였다. 3. 가사교과서의 외형적 특징을 살펴보면, 본문은 일본어 세로쓰기로 되어 있으며, 크기는 국판(A5)이며 지질은 비교적 좋은 갱지인 중질지로 되어 있고, 명조체의 서체에 1단구성이며, 철사로 제본되어 있었다. 교과서 구성은 '겉표지-속표지-화보-머리말-목차-본문-부록-판권면-뒤표지'로 되어 있다. 4. 분석한 가사교과서는 모두 상하권으로 구성되었고. 교과내용은 크게 8영역으로 범주화 된다. 상권에는 의, 식, 주 영역이 하권에는 양로, 간호, 육아, 가정경제, 가정관리가 수록되어 있다. 5. 가사교과서는 집안일을 과학적ㆍ효율적ㆍ계획적으로 처리할 수 있는 '주부'를 만들고 있었고, 이러한 가사교과서는 근대적 성별역할을 고착시키는 효과를 낳고 있었다.충북에서 심성암의 비율이 가장 높고 그 다음으로 전북, 강원, 경기도의 순으로 심성암의 점유율이 감소하며 경남과 전남이 12%, 10%로 가장 낮은 점유율을 보인다. 이러한 현상은 보통 70∼80%의 심성암 점유율을 보이는 석재자원과는 매우 다른 형태이다. 전남지역은 화산암 골재가 50% 이상이며, 경남은 퇴적암 골재가 50% 이상을 점한다. 또한 변성암의 골재 사용비율은 경기도, 충남에서는 거의 50% 수준에 육박한다. 골재 석산은 경기도, 경북, 경남, 충북에서 거의 비슷한 비율로 분포하며 오히려 전북에서의 골재 석산의 수는 적은 편에 속한다. 강원도가 골재석산의 수가 가장 적은 편이다.지렁이와 토양 미생물에 아무런 영향을 미치지 않았고 토양 중 반감기도 15일 이내로 토양 중에 노출 시 매우 신속하게 분해 소실되어 그 위해성은 매우 낮은 수준인 것으로 판단되며, 작물 재배지에서 밭고랑의 잡초 방제를 위해 비산방지 기구를 이용하여 살포할 경우에는 재배 작물에 안전한 것으로 판단되었다.0.65% 첨가했을 때 WG, SGR, FE, PER이 가장 높았으나, 이전의 실험(Takeuchi, 1980)과 동일한 수준인 n-3와 n-6를 각각 0.5%씩 첨가한 실험구와는 유의적인 차이를 보이지 않았다. 이렇게 볼 때, 뱀장어 치어의 필수지방산은 LNA (n-3), LA (n-6)이고, 그 적정수준은 각각 0.35-0.5%, 0.5-0.65%임을 보여준다.George W, Bush)가 새로운 지도자로 취임하여 얼마 되지 않은 2001년 9월 11일 사상 초유로 본토에서 알 카에다 테러리스트 조직에 의해 공격받게 되었다. 뉴욕의 세계무역센터 빌딩 2개가 완전히