• The Journal of the Korea Contents Association
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• v.18 no.9
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• pp.510-520
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• 2018

This study explored the phenomenon of heterosexual women embracing Boys' Love manga within the heteronormativity context from a feminist psychological perspective. Specifically, the issue of genre characteristics of Boys' Love manga, women's psychological mechanism of reading Boys' Love manga, and the functions and effects of embracing Boys' Love manga were discussed. As a theoretical framework of analysis, I started from the classical psychoanalysis and critically adopted the concepts of the various camps of feminism, queer theory, and Huizinga's Homo Rudens. The results show that Boys' Love manga can be classified as a sub-category of the romance genre, which fulfills heterosexual women's desires of eternal love and equal partnership. From these wish-fulfilling fantasies, heterosexual women attempt to be decontextualized from the heteropatriarchism, to enjoy distancing and voyeuristic separation from the characters in the texts, and to disturb the dichotomous gender system through gender reversal identification. These processes, which can be regarded as a women's play challenging sexual rigorism, ultimately bring about an awareness of the female sexual subjectivity.

• Journal of the Korean Society of Costume
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• v.62 no.3
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• pp.112-119
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• 2012

Dresses reflecting human aesthetic consciousness are used as a way of expressing the inner desire of human beings. The desire to attract the opposite sex through sexual appeal among the human inner desires is the one innate characteristic that all human beings have. We may say that the $See-through$ look emphasizes a sense of softness and femininity by exposing the skin and expresses bodily beauty by way of using see-through cloth. It is a fashion style that can express sexual appeal and eroticism of female most effectively. In this study, after observing the motivation of dress wearing and $See-through$ look in the perspective of bodily concept and eroticism, colors of $See-through$ look shown in the $Pret-a-Porter$ Paris S/S collection from 2006 and 2007, a fashion style expressing eroticism was newly re-analyzed as romanticism and glam look particularly in 60, 80s compared with other times were re-created and evaluated. As a result of analyzing colors of the $See-through$ look, Yellow Red(close to skin color) was revealed to be the highest( 31.3%), followed by Red(9%), Purple Blue(7.2%), Yellow(7.2%), Purple(5.4%), respectively and in terms of color tone, pale and gray tones that have a sense of femininity and softness was revealed to the highest(20%) followed by ltg(11%) and dkg(9%). We may find the meaning of this study in analyzing colors of the $See-through$ look, and the typical look of eroticism, which has never been tried before. It is required to identify chronological color features of the $See-through$ look and the diversified characteristics of skin colors expressed in them to prepare useful data by which a sense of the $See-through$ look can be utilized for color coordination through the relationship between skin tone and dress by pursuing a more detailed method based on the result of this study.

• Journal of the Korea Fashion and Costume Design Association
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• v.17 no.2
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• pp.11-25
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• 2015

This study analyzed features in contemporary men's collection to provide data for characteristics of kitsch in men's collection. The research method was to see background of the concept of kitsch through the domestic and international publications, the Internet, paper. Five designers' collections that have characteristics of kitsch were selected. The range of collection is from the 2000 S/S to 2011 F/W in Men's collection. The results are as follows: kitsch characteristics could be classified by amusements, inappropriateness, satire. First, exaggerative amusements in men's collection appeared exaggerated form, large size, which is ridiculous at the same time. Infantile amusements represents the image of a pure concentric matching accessories such as toys to the children express. sensual amusements reveals the sexual instincts and desires and people can feel satisfaction through sensual amusements. Second, inappropriateness is characteristic of kitsch to escape from normal life. Clothing does not fit the body and destroyed the design or design of this feature appears. It looks clumsy and strange. Inappropriateness characteristic in men's collection can be divided into inadequate performance and sexual inappropriateness. Third, satire can be divided into resistant satire, imitative satire, and popular satire. Resistance satire with anti-social tendencies through their clothing is achieved by expressing their needs. It was affected by sub-culture like Hippie or Punk. Imitative satire is to imitate other culture, customs and race. It is to resolve complaints through the consumption of things in disparities of wealth and materialism in the society. Popular satire is to express emotions that are free using materials that can recycling like can, bottle or paper.

• Journal of the Korean Society of Costume
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• v.56 no.9 s.109
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• pp.14-23
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• 2006

The purpose of this study is to identify the esthetic features of femme fatale character fashions, which are shown in Movie . The feature of evil femineity is the attribute of evil which brings men to ruin by the dangerous, cunning, and cruel trick, and is expressed in black color, red color, and slash fashion. This fashion shows the dark reverse side of women's sexual desire in relation to anxiety, evil, and death. The feature of sensuality evokes physical pleasures or desires, and maximizes the exposure of sexual regions by tightening or loosening women's body. In the fashion expressing this feature, the forms are fit or loose silhouette. and the colors are black and red. and the materials are soft. This fashion seems to deconstruct the past concept of sex consciousness and emphasize the independent and autonomous femineity. The feature of positiveness combines feminine elements with masculine elements in relation to power elements. This feature is expressed in tailored suit and trousers, with few patterns and details, and in black color and gray color. This fashion reflects the aggressive, challenging, and independent femineity, and expresses the potential defense for the weakness and danger of female body. The feature of purity expresses the earnest and truthful mind, and is expressed in the soft and light one-piece dress, the elegant suit, and the pink color and black color fashion. This fashion shows angel-like and reliable womanly beauty, but at the same time shows women's attribute which changes their behavior and thinking every moment, so that this fashion shows women's double-sided attribute which combines women's weakness and violence, or tenacity and conflict.

• Journal of the Korean Society of Costume
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• v.54 no.1
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• pp.83-96
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• 2004

Upon the threshold of late 20th century, the social, cultural and artistic trend began to pursue aesthetic pluralism and deconstructivism, and thus, fashion also began to reflect such a trend only to express cruel, detestable, horrible and ugly aesthetics. Under such circumstances, this study focused on the cruel images appearing in the modern fashion and thereby, attempted to determine their causes in reference to Julia Kristeva's theories. Her theories of women explain that women have incessant desires or blind obsessions about penis due to the bisexual instinct inherent in their subconsciousness, and thereby, discuss sado-masochism, a characteristic of women's violence and cruelty. In addition, she determines of abject, detestable and horrible nature of women by explaining their struggle to be separated from mothers at the stage of Oedipus (sexual differences). Based on such theories about women's cruelty, the cruel images shown in the modern fashion are categorized into sado-masochism, the violent and destructive image, and abjection, the women's apparels made of unpleasant, terrible and creepy materials decorated, to be reviewed systematically.

• Journal of Korean Academy of Nursing
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• v.29 no.4
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• pp.790-801
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• 1999

The purpose of this study was to generate a grounded theory of how families with kidney donor or recipient coped with kidney transplantations. Interview data from twelve families involved in kidney transplants was analyzed using the grounded theory method. Data analysis revealed that “protecting the family” was the main theme that represented family member experiences. In order to maintain family function and to protect the family from breaking up, family members had to adjust the family structure from the traditional style of a husband-centered family, to one that was patient health -centered. The process of this adjustment was a very long and difficult one, taking several years from the recognition of the kidney disease to the kidney transplants. Family members, especially spouses, employed nine different strategies to deal with various problems and conflicts which occurred during the process : 1) paying attention to the patient's illness and complications ; 2) accepting the patient's illness as the family's illness as well ; 3) managing the patient's illness and complications that occured ; 4) being thrifty ; 5)supporting the kidney donor ; 6) accepting and replacing the lost roles of the patient ; 7) keeping composure and encouraging the patient ; 8) sustaining the patient's independence ; 9) self-restraining sexual desires. These findings suggest that there is a developmental process where family members adjust to a kidney transplant over time. There is also a need for increased social and psychological health services for all family members over the course of kidney transplants.

• Journal of Families and Better Life
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• v.21 no.4
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• pp.93-101
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• 2003

From the perspectives of traditional Korean familism, the family was a life-giving and morality-building institution. The family was also a location where people of Chosun society developed an identity as humans. Due to these characteristics of the family in the traditional familism, that is, the family as the basis of life, morality, and identity, the family was a unit that transcends personal desires, thus the institution enjoyed a long-lasting stability. However, with industrialization, the transcendent values have been taken away from the family, and the modern Korean family has changed into a private unit of personal happiness and the interests of only the immediate members. Surely the traditional familism had values that are contradictory to the civil society, such as sexual discrimination and family egoism. In spite of the limits, the traditional familism contains some family values that can be utilized to improve today's family cultures in Korea. For example, the approach to the family as a unit for life, the emphasis on transcending personal interests for the sake of family stability and deep intimacy, and the importance of the family in human lifes could inspire today's Korean families.

• Cartoon and Animation Studies
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• s.36
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• pp.281-302
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• 2014

Human beings have advanced to release instinctive desire. Among the human desires, sexual desire is classed as a basic desire with appetite and has been expressed in many ways from prehistoric times to present. Despite the social and ethical restriction, expression of sexual image has been evolved with change of time and medium's development. Thanks to inventing the photograph technique, Change of pornographic image has showed a dramatic aspect since early 20th century. The video which delivers message more directly than the picture boosted this change, and the animation has experimented the expression methods and techniques numerously exceeding the limit of realistic image which reappeared by the device. In this thesis, I want to discuss how human beings express sexual desire in animation based on society's sex culture, and analyzed Japanese pornographic animation as its obvious cases. Japanese pornographic animation should be interpreted as the result of culture and society system's history. Through Heian, Edo and early Meiji period, Japanese sex culture has been kept very openly and preposterously. Transformation, metamorphosis, pedophilia, tentacle sex and exposure of specific body parts that are frequently appear in Japanese animation can be interpreted by ancient Japanese open sex culture like Wakashu, polygamy, sleeping in mixed sex group and pederasty. These Japanese odd sex culture is hard to find elsewhere and settled as intrinsic sexual expression in Japanese animation. This situation was institutionally severed by European Modernization's force at the end of World War II in 20th century. However, it seems they have been keeping their influence in a proper form until now. In this study, I discussed that pornographic animation should be interpreted in a frame of cultural phenomenon by researching the series of procedure that ancient Japanese open sex culture has been changed by the system. Sexuality which is found in general Japanese animation was started from their history, and the dichotomous expression about women can be understood that it is bent by institutionally regulated sexual opinion. Japanese history and culture can be understood that it is transformed to the dichotomy that are simultaneously according freedom of eroticism to the pornographic animation, and the fear and irresistible temptation about the woman's body as the other.

• Journal of the Korean Society of Clothing and Textiles
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• v.38 no.1
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• pp.59-72
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• 2014

This study investigated slow fashion consumers from a human desire viewpoint in order to examine the psychological aspects of slow fashion consumption. First, the concept of slow fashion was defined. Second, this study reviewed the concepts of desire found in Oriental philosophies and applied them to slow fashion consumption. This process identified the fundamental desire that motivates consumers of slow fashion. Lastly, the psychological aspects slow fashion consumers were examined through a comparison of fundamental desire and external reasons given by interviewees in regards to personal motivation to purchase slow fashion products. Data were collected through in-depth interviews with 10 unmarried women 25 to 37 years old with experience in buying slow fashion products. Exploratory data were classified into external reasons and fundamental reasons to derive the concept of slow fashion. First, slow fashion is defined as sustainable fashion that considers humans and nature. It also seeks to produce morally good products that transcend time and space. Second, we identified the following external reasons: social responsibility, pursuit of healthy products, and pursuit of beauty. Finally, we extracted four factors that reflected fundamental desire: Recognition Desire, Ostentation Desire, Sexual Appeal Desire, and Power Desire. Altruism was emphasized by respondents who expressed social responsibility among external reasons and the desire for recognition among fundamental reasons. However, this goodwill also originated from human desire due to the emotional healing they receive from helping others. Interviewees sought psychological benefits such as self-satisfaction and spiritual growth through slow fashion that implied an Association of slow fashion consumption with human desire. Slow fashion consumption was influenced by moral convictions as well as various desires; in addition, external reasons for slow fashion consumption could be explained by desire.

• Journal of the Korean Society of Costume
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• v.41
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• pp.207-223
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• 1998

The purpose of this study is to abstract the image from black dress, which has been favored by many people regardless of the times and examine it throughout the history of drss and thereby clearly define the images that black limplies in dress. Color image is a visual symbol, an image that forms through a combination of visual stimulus created by color, coupled with all the external factors related to it. Black is a one-dimensional color, of which the impact is subjective to its energy, which depends on light reflected on the object, and its texture. Therefore, black projects different images, depending on its surroundings. In general, black has had negative connotations in the Western culture. In dress, however, it has implied other various images different from the general negative ones. By combining general images of black and those exprssed in dress, major images of black were categorized into dignity, elegance, eroticism, asceticism and tragedy. Dignity is a category similar to the sublime. Dress with dignity has sharp contours and is generally made of velvet or silk which can be characterized by their splendor and voluminous-ness, exaggerating the body of a person wearing it. Such costume is mostly found in powerful countries in history such as Burgundy Court in the 15C, Spain in the 16C. Netherlands in the 17C. Elegance evokes grace and beautifulness. It includes elegance, grace, beauty and dandyism as subcategories or silk. Good examples are dandies' black costume and Ladies black and white dressees in the 19C. Eroticism is an image which expresses sexual attractiveness. Costume with eroticism is made of velvet or silk, which project sumptuousness through reflection. Such costumes expose parts of the body or are tightly tailored in order to emphasizes body contours. Asceticism means restraint from physical and mental desires. Costume with asceticism makes a person wearing it look smaller by covering the whole body. Puritan's black dresses and Bourgeoisie's black suit are good examples. Tragedy is anguish. sorrow. Black costume with grievous feelings such as mourning dresses is made of lusterless textile concealing most of the body except for the face.