• Journal of English Language & Literature
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• v.56 no.4
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• pp.639-666
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• 2010

Meditation on Christ's body is peculiar to late medieval female mysticism. The somatic meditation on Christ basically derives from the Incarnation, but the female mystics focused more on the Passion and the Eucharist, i.e., Christ's bleeding and feeding. Then, female body structure and the gender role of nurturing were combined to make facile her imitatio Christi, because the female body was aptly identified with Christ's body. The blood flowing in the side of Christ was often in medieval graphics and texts identified with a mother's milk for a baby to suck. Wound and food, suffering and nourishing, were inseparable in Christ's and the female mystics' body. Thus, in late medieval female mystical practice, it is important to note, first, female mystics' bodily pain was not to be cured but endured; second, that not only did a female mystic eat Christ's body, but her own body was to be "eaten" by poor neighbors, just as Christ gave his own body to be eaten by believers. As Christ's body is punctured, so does the female body have open holes, and as Christ is food, so is the female body. This female meditation on Christ's body developed the notion of "divine motherhood" to be accepted and enjoyed quite literally by the female mystics in late medieval times. Yet, in a sense, the female mystics' meditating on Christ's feminine function of nourishing can be considered as their accepting and interiorizing the socially constructed female gender role and thus lacking in subversive power. Nevertheless, this meditative practice at least functioned to redeem the female body which had typically been labelled inferior and even dirty. Through Christ's feminized body, the female mystics rehabilitated their bodily dimension, presenting it to be shared by male believers. Capitalizing on the gender stereotype of womanhood itself, they converted female weakness to power.

• Journal of the Korean Society of Costume
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• v.64 no.8
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• pp.155-163
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• 2014

This study is designed to examine how the female body, as shown in Korean modern figure paintings, is expressed as an object for one's gaze and the meaning behind it. The study analyzed the entries displayed during the Joseon Arts Exhibitions from 1922 to 1944, for a total of 23 times. The exhibition entries are considered to be the representative sources in regards to the history of Korean modern arts. This study examined the artistic works, which portrayed the female body as an object for gaze. Literature research was conducted to look into the general background of modern society in Korea and the significance of the body as an object for gaze, and empirical study was also performed to analyze the female body in modern figure paintings. This research reveals how the bodies of modern Korean women were seen under the structure of power. It is believed that the process of criticizing and complementing the bodies of Korean women, which was distorted by Japan, may lead to an objective analysis of the aesthetic consciousness of the Korean female bodies.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.13 no.3
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• pp.1042-1053
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• 2012

The purpose of this study was to identify the effects of Neurofeedback(NF), Cranio-Sacral Therapy(CST) and Combine Therapy(CT) in middle aged women through their experiences after participating these therapies. The participants were 53 middle aged women who lived in S city, 17 in the NF group, 17 in the CST and 19 in the CT, for 10 weeks from October to December, 2007. The NF group had 30 sessions, the CST group had 10 sessions and the CT group had 30 sessions of NF training after 10 sessions of CST. The data was collected from daily chart by self reporting their experiences during sessions. Collected data was analyzed by content analysis. From raw data, 37 items of NF, 91 items of CST and 110 items of CT were extracted in the content analysis. Similar items were gathered to 22 attributes of NF, 63 of CST and 68 of CT. These attributes were categorized into 9 higher attributes. The dominant attributes of NF were doziness during the training, mental comfort, lightening of physical and mental condition. Mental and physical comfort, improvement of sleep, healthy condition, crying were the dominant of CST. Also mental and physical comfort, lightening of physical condition, improvement of sleep, tear were the dominant of CT. According to the results of this study NF, CST and CT were very effective on physical and psychological relaxation. Therefore it is recommended that these NF, CST and CT be used as a complementary and alternative medicine(CAM) in middle aged women.

• Journal of the Ergonomics Society of Korea
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• v.1 no.1
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• pp.12-16
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• 1982

한국여성의 체위에 맞는 의류를 개발하기 위하여 인체계측과 Moire 사진촬영법을 이용하여 체위와 체형조사를 실시하였으며 몸매에 대한 의식조사를 통하여 한국여성이 이상적으로 생각하는 몸매를 조사하였다. 이러한 결과를 바탕으로 연령과 체형에 따른 B.P (beautiful proportion)을 구할수 있었으며 b.P에 따른 인체모형(dummy)를 제작하여 실제생산에 사용하고 있다. 아울러 새로운 형태의 크기 (size) 표시방법을 개발함으로써 소비자가 좀더 쉽게 자기 몸에 맞는 의류를 선택 할 수있도록 하였다.

• Korean Journal of Social Welfare Studies
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• v.44 no.1
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• pp.239-266
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• 2013

This study sets out to explore their experiences using a biographical research method and to suggest appropriate support systems for Korean women with leprosy. The data were collected through in-depth interviews with five leprous women. The following main themes were extracted from the practical experiences of leprous women over all their life-span: "encounter the divine punishment", "huge burden on a tiny body", and, "the candle to die down". These themes are listed and described in chronological order. Leprous women were forced to choose concentration hospital to survive social stigma and discrimination. In the hospital, leprous women were treated like a pest, and further deprived of their rights regarding marriage, pregnancy and child care. Until now, they still keep themselves away from society because of their ugly body even though the disease is completely gone. But they keep praying for their children's lives. Finally they accepted a life of tears and regrets and waited for death. This study offers practical knowledge and social work implications for Korean women with leprosy.

• 건강소식
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• v.38 no.8
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• pp.30-31
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• 2014

무조건적인 체중감량은 우리 몸에 어떤 악영향을 끼칠까. 다이어트가 끝난 후에 피로와 우울감을 느끼거나 체력이 저하되고 변비가 심해지는 등 대사성 후유증을 겪었다는 여성들이 많다. 잘못된 다이어트 후 나타날 수 있는 후유증을 알아보자.

• 건강소식
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• v.38 no.10
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• pp.14-15
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• 2014

임신과 출산은 여성에게 기장 소중한 시기이자, 신체 변화가 크게 일어나는 시기이기도 하다. 특히 출산 후 산모질환을 앓는 이들이 해마다 늘고 있어 올바른 산후조리법에 대한 관심이 높아지고 있다.

• Women's Health Nursing
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• v.7 no.4
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• pp.657-665
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• 2001

여성건강은 개인 뿐만 아니라 가족, 사회, 국가적으로 대단히 중요하다. 왜냐하면 미래사회의 자원인 인간을 출산하고 양육하는 것과 직접적으로 관련이 있기 때문이다. 여성은 스스로 자신의 몸을 지키고 건강행위를 위한 결정을 할 수 있어야 한다. 특히 출산과 관련하여 여성은 자신의 건강을 유지 증진 할 수 있는 능력이 있어야 한다. 한나라의 발전수준은 모자보건의 수준으로 결정하며 영아 사망률과 모성사망률은 국가 발전의 수준을 대표한다. 본 연구는 한국의 여성과 어린이 건강 실태를 살펴보았다. 모성사망률과 영아사망률은 여성의 산전간호 수진률의 증가와 영아 예방접종률의 증가로 점차 감소하고 있다. 그러나 모유수유률의 감소와 영아의 사고발생률이 증가하는 것은 자라나는 어린이의 건강을 위협한다. 어린이 사고는 환경과 돌보는 어른들의 부주의에 의해서 발생되는 경우가 대부분이므로 어린이 사고를 방지하고 모유수유률을 증가시키는 예방전략이 필요하다. 여성의 흡연, 음주, 약물의 사용이 증가하는 것과 여성폭력이 증가하는 것은 여성건강을 위협하는 중요한 요인이다. 또한 식습관 장애와 같은 잘못된 건강행위는 여성의 건강을 위협할 뿐 아니라 자녀출산에도 부정적인 영향을 미친다. 여성과 어린이의 건강을 유지 증진하기 위해서는 여성이 여성으로서의 인식을 가지고 건강관리기관을 찾고 건강관리를 할 수 있는 능력을 가져야 한다. 그러므로 간호사를 비롯한 의료인은 여성이 스스로 판단하고 결정하고 자가간호 할 수 있는 힘과 의지와 정보를 제공해야 한다. 이를 위해 여성건강전문간호사가 필요하다. 또한 국가와 사회단체(NGO)가 함께 여성건강이 국가적인 사업임을 인식하고 지원과 관심을 기울여야 한다.

• Journal of Korean Academy of Nursing
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• v.28 no.2
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• pp.414-430
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• 1998

The main purpose of this study was to provide understanding of the meaning of post menopausal womens' lived body changing experience. The methodological approach was guided by Van Manen's hermeneutic phenomenological methodology : inquiring and investigating experience as it was lived rather than as conceptualized : reflecting and analyzing the essential themes which characterize the phenomenon : and describing the phenomenon through the art of writing and rewriting. Multiple strategies for data collecting were used ; in depth face-to-face interview ; analysis of womens' writings : artistic work : and analysis of examples of phenomenon in art, literature, and drama. Although the experience was different for all of the women interviewed, essential themes of experience emerged ; Drifting through the years (solitude, in the twilight of life, loneliness, change of taste, forgetfulness, the sense of missing something), A walking weather forecast, Standing on the threshold of losing ki energy, Lately taking care of my body, Seized with fear all of a sudden, Keenly feeling the preciousness of life, Preferring comfortableness to prettiness, Wanting to recall my past years, A strong impulse to rechallenge life, Becoming more fond of friends. Findings from the artistic and creative inquiry further validated the interview findings and the meaning discovered. The study illuminated meaning and simultaneously validated the phenomenological research process. Essential themes for understanding women's experience, implications for education, research, and practice, direction and need for continuing inquiry were identified.

• Cross-Cultural Studies
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• v.40
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• pp.111-131
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• 2015

An unusual success engendering loyalty among cult fans in the United States, Mamoru Oshii's 1995 cyberpunk anime, Ghost in the Shell (GITS) revolves around a female cyborg assassin named Motoko Kusanagi, a.k.a. "the Major." When the news came out last year that Scarlett Johansson was offered 10 million dollars for the role of the Major in the live action remake of GITS, the frustrated fans accused DreamWorks of "whitewashing" the classic Japanimation and turning it into a PG-13 film. While it would be premature to judge a film yet to be released, it appears timely to revisit the core achievement of Oshii's film untranslatable into the Hollywood formula. That is, unlike ultimately heteronormative and humanist sci-fi films produced in Hollywood, such as the Matrix trilogy or Cloud Atlas, GITS defies a Hollywoodization by evoking much bafflement in relation to its queer, posthuman characters and settings. This essay homes in on Major Kusanagi's body in order to update prior criticism from the perspectives of posthumanism and queer theory. If the Major's voluptuous cyborg body has been read as a liberating or as a commodified feminine body, latest critical work of posthumanism and queer theory causes us to move beyond the moralistic binaries of human/non-human and male/female. This deconstruction of binaries leads to a radical rethinking of "reality" and "identity" in an image-saturated, hypermediated age. Viewed from this perspective, Major Kusanagi's body can be better understood less as a reflection of "real" women than as an embodiment of our anxieties on the loss of self and interiority in the SNS-dominated society. As is warned by many posthumanist and queer critics, queer and posthuman components are too often used to reinforce the human. I argue that the Major's hybrid body is neither a mere amalgam of human and machine nor a superficial postmodern blurring of boundaries. Rather, the compelling combination of individuality, animality, and technology embodied in the Major redefines the human as always, already posthuman. This ethical act of revision-its shifting focus from oppressive humanism to a queer coexistence-evinces the lasting power of GITS.