• Journal of the Society of Cosmetic Scientists of Korea
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• v.35 no.1
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• pp.27-32
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• 2009

Human hair is an excretory system for trace metals and thus metal content in human hair can reflect the body status. The investigation of trace elements in human hair has been correlated with the diagnosis of various diseases as well as the monitoring of deficiency statues in nutrition. Many chronic diseases may be related to mineral status, some may be related to toxic mineral. Hair samples were collected from 120 inhabitants of the city of Seoul, Korea. In this study the concentrations of 10 elements (Hg, Pb, Cd, Al, As, U, Bi, Sb, Ba, Be) in hair were determined by inductively coupled plasma mass spectroscopy (ICP-MS). The conclusions showed that people in Seoul, Korea were affected by some kinds of toxic minerals. The Hg concentrations of male are higher than those of female and reference range. The mean concentration of Sb was higher in the female than male and reference range. In age distribution, the mean concentration of Hg was in 40's are higher than 20's and 30's and reference range. The concentrations of Al were the highest in the 20's. After analyzing, we concluded that a compounded treatment should be conducted, which considers the variety of factors related to detoxification.

• Journal of English Language & Literature
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• v.54 no.2
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• pp.301-322
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• 2008

Pauline Hopkins's Of One Blood; Or, the Hidden Self was published in the Colored American Magazine during 1902-03. As a literary experimentalist and a political protester, Hopkins uses her fiction as a medium to overcome and ameliorate the violently racialized surroundings of the turn-of-the-century America. Having been faced with racist rhetorics and theories growing on biological differences between races, Hopkins must have felt an overwhelming urgency to challenge the heritage of slavery in American history. In order to speak out her political agenda in such a milieu, she needed a new setting as well as new narrative materials for the new era. She had to move the setting from America to Africa, the ancient utopian Ethiopia; her interest in the ancient African civilization reflects both a popular African-American vision of Africa and the movement of "black nationalism" of the time. She also needed materials from nineteenthcentury sciences, the newly evolving theories of psychology and mysticism (spiritualism/mesmerism), to explore the meaning of "the hidden self" which unfolds the complex nature of Hopkin's position on race, "blood," and African-American racial subjectivity. Hopkins in the novel explores not the color line but the bloodline. Tracing the horrific legacy of incest in the history of slavery, she attempts to redefine the true racial identity of African-Americans in America and to reconstruct their past, both family and race history. At the very center of her major tropes in the novel-such as "of one blood," "the hidden self," and incest-exists female body. Black female body, though it represents the violent site of sexual body (rape and incest) in slavery, ultimately becomes a vehicle to convey and preserve the truth of racial memory/past/history for African-Americans. As a conveyor of the past, black women not just connect the past and the present but also reawaken AfricanAmericans with the legacy of the African 'pure' bloodline. Hopkins's vision here necessitates the reevaluation of black women's role in family and history, heralding the 20th-century black feminine writing. With the major tropes, Hopkins clearly suggests that the blood of (African-)Americans is unrecognizably intermixed. Although the novel ends with ambivalence and without resolution on what Africa signifies, those tropes certainly offer her a vehicle for criticizing as well as for challenging the racial reality of America.

• Journal of Popular Narrative
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• v.27 no.1
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• pp.133-185
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• 2021

This study is an attempt to connect television drama M, which deals with abortion issues, with theoretical focus such as materiality, relativity, and agency, to understand diffractively as an cartography of agential reality. According to Karen Barard's Agential Realism, Television drama M is a sociocultural phenomenon produced by the agential intra-actions of material-discursive apparatuses such as medical technology, ghost stories and legends, and male-affect. The 1990s repeatedly revealed "hate" through apparatuses such as technology, discourse, and affect, which are directed at women's gendered bodies. The material -discursive practice of plastic surgery and abortion proves that the agential reality surrounding the body is closely intertwined with medical technology, as well as with the genderized hate. Another related material-discursive phenomenon is rediscovery of the legend and fad of the ghost story, which is also produced from the hate of the denaturalized body, which is once again expanded and reproduced. Appearing in this environment of affect, M enacts diffraction, which is based on backlash, lacking posthuman implications for the materialization of the techno-body. M puts humanistic assumptions about "Man" as a universal definition, historically framed and defined in context. But it is not universal and it is gendered. The current time when the political turmoil surrounding medical technology, discourse, and bodily matters is violently intra-acted is the time to carefully account and respond to the alternative definitions of human beings that M has rejected.

• Journal of the Korean Geographical Society
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• v.43 no.6
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• pp.894-913
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• 2008

This study examines scale issues in the contemporary feminist migration literature. Scale appears as important, yet poorly understood concept in this field of study. The increasing attention to the feminization of migration requires not only gendered, but also scalar-sensitive approaches. Feminists criticize the conventional approach to the migration as a gender-blind approach that privileges national scale around which migration processes are organized. Claiming multiscalar and interscalar analyses, they propose investigations ranging from macro to micro processes which include globalized gendered division of labor, transnational family networks, and reproduction which takes place in and through the bodies and homes of migrant women. The migrant women, the major actors in recent transnational migration, cross various borders: the national boundaries and the public and private divides, in particular. This crossover can unsettle patriarchal gender relations which have been established based on the physical and symbolic division of nation-states and public/private spheres. Blurring these divisions accompanies social construction of various scales. The transnational family networks of migrant women, for example, show the construction of a transnational scale by migrant women as well as globalization from below. This paper points out misunderstandings of scale in the feminist migration literature and attempts to fill the gaps by introducing the meanings and implications of scales developed mostly by feminist geographers. In so doing, it promotes the interdisciplinary communication.

• Journal of Korean Philosophical Society
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• no.122
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• pp.85-134
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• 2018

In this article, I will provide a philosophical discourse on digital sexual violence that is a technological version of male violence. First, critical analysis of the mechanism of the spatiality and the temporality of the hidden and illicit camera is developed to focus on the immeasurable damage of this violence. I elaborate a notional division between digital sexual violence and cyber sexual violence. Secondly, the ease of taking images of women's bodies and the rapid transmission of these images through the advancement of digital communication technology and hyperconnectivity, lead to use these images as a new digital monet for men. They consolidate their male solidarity by reaffirming female inferiority and humiliating women. Thirdly, the invention of the structure of the new affect to resist to digital sexual violence is crucial. For that, it would be necessary to pass from the sexual shame to the sexual displeasure and to the socio-political indignation. These would create another opportunity to resist to digital sexual violence.

• Sijohaknonchong
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• v.22
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• pp.115-142
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• 2005

Woman is individual than social. passive than active and defensive than offensive. In addition. they taught that these characters are femine in the middle ages and the feudal ages. The closed and limited society was common to women in the feudal society. But there were many classes in women society from the humble maids to the queen in Chosun Dynasty. And Kisaeng(a singing and dancing girl) was free in comparison with the noble women. But Kisaeng were also limited as woman. They could write literary works according to the playing with poems and something like that with the men of intellectual class. But this also gave them sorrows. In the feudal Chodun Dynasty. men recognized the noble women specially and this is the special quality of Chosun. The Confucianism which was the existense thought of Chosun. discriminated between men and women. But women studied secretly and wrote poems pouring their thoughts and emotions. Maechang wrote many Shijo (Korean verse) with the delicacy description and the real expression. The reason Chosun woman Maechang could wrote Shijo which is free from the feudal limitations is that she was Kisaeng, She had a love as a Kisaeng who had to play with the intellectual men. But she loved Yu hee-kyoung. So she preserved chastity for him and waited only him. This is the love of both body and soul. And love with Hu kyoon friendship which is far from love. The limited love because of the spatial parting and the discrepancy of the social position is the most sorrowful. 10 years love with the intellectual men such as Hu kyoon is a friendship with poems. It was not love, so they had to temperate. So they love each other as a literary friend. We can see the feminist Hu kyoon, and see Hu kyoon who loved the literature and assert the renovation. Maechang was free from the chastity but she preserved it because of her proud. She dreamed the fairyland as Hunansulhun. Because she couldn't realize love. She ended her literature and Kisaeng life at 38 years old. There are literature of nansulhun as a noble woman and of rnaschang as a Kisaeng in Chosun Dynasty.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.17 no.4
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• pp.312-318
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• 2016

This study examined the influence of a Mindfulness Based Compassion Meditation Program on the brain activation and stress of elderly women who experienced loss of spouse using 2 channel EEG (Electroencephalography). The total number of subjects was 60, consisting of elderly women aged from 65~75years of in Y county; 30 in the experimental group and 30 in the control group who were checked by EEG before and after the study. The study was conducted from August to November, 2015. The Mindfulness Based Compassion Meditation Program was designed for the convergence of body and mind integration with compassion meditation for the purpose of developing love, sympathy, and compassion. The treatment was conducted once a week, for 60 minutes at a time, over a period of 16 weeks. The results in the experimental group showed an increase in the Activity Quotient (ATQ) Rt(82.51/85.83, p<.013) and AntiStress Quotient (ASQ) Lt (74.711/71.17, p<.050). The Activity Quotient shows the mental function and behavior tendency in the brain, while the AntiStress Quotient shows the state of physical and mental relaxation. The Mindfulness Based Compassion Meditation Program was shown to influence the brain activation and stress of the elderly women using the practical application of neuroscience.

• Korean Journal of Social Welfare
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• v.60 no.3
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• pp.5-30
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• 2008

The purpose of this study is to propose a practical intervention program for the women who got out of prostitution. For the research we selected the seven women who had ever engaged in prostitution by snowball sampling. Qualitative data were accumulated by in-depth interview and private documents collection. We analyzed the raw data following the Mandelbaum's conceptual frame ; dimension of life, turning point and adaptation. In analysis of the dimension of life, home, religion and occupation were represented as main thems. Home was interpreted as the reconstruction of existential field that assumes their fault and others. Religion was interpreted as the phenomenological field that develops their potentiality and peculiarity. Occupation was interpreted as the restraining means aganist returning to prostitution. In analysis of the turning point, we found a common theme : dis empowering the discourse power by body-politics. In analysis of the adaptation, we found three propositions as fellows: 1) "Living with stigma internalized by themselves" 2) "Living as anonymous being and absconding" 3) Expunging the past disgrace through shifting of social status. Based on the above results we proposed practical approaches for them.

• Women's Studies Review
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• v.27 no.1
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• pp.3-36
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• 2010

This paper is based on the certain point that 'the indigenous', which have long been occupied by the Asian patriarchy or the local communities, now calls for the repositioning in the feminist context. 'The indigenous', in one part, generally refer to the matured long-standing traditions and practices of certain regional, or local communities, as a mode of a place specific way of endowing the world with integral meaning. In the narrow definition, it points to the particular form of placed based knowledge for survival, for example, the useful knowledge of a population who have lived experiences of the environment. In the other part, 'the indigenous' could be criticized in the gender perspectives because it has been served as an ideological tool for patriarchy and sexism, which have undermined women's body and subjectivity in the name of the Asian traditional community. That's why the feminists with sensitivity to the discourses of it, may perceive it very differently, still hesitating dealing with the problem. However, even if there are tendencies that the conservatives romanticize local traditions and essentialize 'the indigenous', as it were, it does not exist 'out there'. Then, it could be scrutinized in the contemporary context which, especially, needs to seek the possibility towards the alternatively post - develope mental knowledge system. In the face of global economic crisis which might be resulted from the instrumentalized or fragmented knowledge production system, it's holistic conceptions that human, society, and nature should not be isolated from each other. is able to give an insightful thinking. It will work in the restraint condition that we reconceptualize the indigenous knowledge not as an unchanging artefact of a timeless culture, but as a dynamic, living and culturally meaningful system towards the ecofeminstic indigenous knowledge. And then, indigenous renaissance phenomena which empower non-western culture and knowledge system and generate increased consciousness of cultural membership. Thus, this paper argues that the indigenous knowledges which have been underestimated in the western-centered knowledge-power relations, could be reconstructed as a potential resources of ecological civility transnationally which reconnect individuals and societies with nature.

• The Journal of the Korea Contents Association
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• v.15 no.9
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• pp.342-350
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• 2015

This study was done to explore the meaning and nature of life world on female college students with atopic dermatitis. The hermeneutic phenomenological method which was developed by Van Manen was used. Methods: The data were collected in two months through individual in-depth interviews using open-ended questions. A total of nine women with atopic dermatitis participated in the study. Results: Essential themes that fit into the context of the four existential grounds of body, other people, space and time were: rage against the body, the conflict with symptoms, unacceptable life, continued efforts. Conclusion: This study provides deep understanding of female students with atopic dermatitis who are relatively alienated from society. Based on the results of the study, health professionals could develop effective nursing interventions to improve quality of life of these women.