• Korean Journal of Culture and Social Issue
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• v.26 no.3
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• pp.167-194
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• 2020

In this study, we tested the hypothesis that a woman who claims sexual assault would be evaluated more negatively, and the suspected man would be judged more leniently, when the woman is agentic. In addition, we expected that this phenomenon would occur because the agentic accuser does not conform to the 'sexual crime victim' stereotype or feminine norms, and considered these as mediator variables. We also postulated that male (vs. female) participants would have a less positive regard of the agentic accuser and tested participant gender's moderating effects. Contrary to our hypothesis, participants criticized the agentic (vs. non-agentic) woman who claims sexual assault less and perceived her more positively and truthfully, and more likely to judged the suspected man to be guilty and recommended longer sentences. However, we observed the expected moderating effects of participant gender, so that male (vs. female) participants evaluated the agentic accuser more negatively. Mediation analyses yielded results on perceived truthfulness that were consistent with our hypothesis: Participants thought of agentic accuser as less feminine, which predicted less perceived truthfulness. Also, the less the agentic accuser was perceived to be feminine, male participants blamed her more while female participants had more positive impressions of her.

• 한국사회복지학회:학술대회논문집
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• 2005.04a
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• pp.469-492
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• 2005

본 논문은 성 통합적 관점에서 가족정책의 재구조화에 대한 논의를 전개함으로써 몇 가지 주목할 만한 결론에 도달했다. 첫째는 가족정책의 관점이 노동하는 주체의 관점에 섰을 때 일과 가족 양립의 문제가 특정성의 문제가 아닌 보편적 시민의 문제가 된다는 점이다. 즉 허구적 믿음에 근거한 공 사적영역의 분리를 (성별구분 없이) 노동하는 주체의 관점에서 통합시킬 때 공적가치인 정의의 문제와 사적가치인 보살핌의 대림이 해소될 수 있다는 것이다. 둘째는 노동주체로서 남성과 여성의 통합성과 현실적 문제로써 여성과 남성의 차이에 근거한 '이해'의 상이함을 반영하기 위해서는 가족정책의 틀은 가족 구성원이 노동하는 장소에 따라 구분해야 한다는 것이다. 셋째는 가족정책의 틀에 따라 가족정책을 가족영역과 시장영역으로 나누었을 때 가족정책의 내용은 가족구성원이 노동권과 부모권(모성권+부성권)을 실현하는데 장애가 되는 요인들을 완화 제거하는 정책이어야 한다는 것이다. 마지막으로 가족정책의 방향은 여성과 남성이 생계부양과 보살핌의 책무를 함께 나누게 하는 것이다. 이는 노동하는 주체의 관점에서 허구적인 공 사적영역의 분리를 통합시켜 내는 것으로, 궁극적인 가족정책의 지향점이라고 할 수 있는 보편적 일과 가족 양립을 실현하는 길이라는 것이다.

• Journal of Christian Education in Korea
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• v.63
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• pp.317-345
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• 2020

The dissolution and reconstruction of the male-centered social structure is being requested, but the Korean church still call on women and understand women's roles by limiting them based on traditional 'normal family ideology' and matherhood discourse. However, considering women's various aspects of life, life cycle, and individuality, confining women to existing biological maternal discourse is not suitable to help women grow as subjective leaders and contribute to society. The Korean church needs to find a new curriculum that encourages women to form subjective beliefs. In the life of Christian women of the period of port-opening, we can examine the process of the Korean Christian women establishing the subjectivity of the challenges of Protestant theology, which included stereotypes, gender division of labor, and matherhood discourse. Korean Christian women shared the oppressive experiences of traditional patriarchy after passing silent and receptive perceptions, forming a subjective perception of their injustice and seeking liberation. And it was able to act as a subject of faith by forming a procedural and constructive awareness within a sympathetic and relational community. The Korean church should reconstruct the Christian women's curriculum by reflecting on the curriculum that women formed themselves over 100 years ago.

• Journal of the Society of Cosmetic Scientists of Korea
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• v.25 no.3
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• pp.101-122
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• 1999

The history of make-up can go back to the beginning of human being and it can’t be separated from women’s life. The change of history and women's position have given make-up different form and meanings. So make-up becomes another text which can read social·cultural specialty. This study has tried to find out make-up as women culture for women have experienced make-up in a specific situation for a long time and a suit of make-up experience from self-retrospect and made an open channel for women and this paper checked out the possibility of alternative make-up culture. This research used new audience theory of cultural studies which is used for communication study and studied active meaning-construction process and its resistance pleasure. This study saw women as independent subjects not passive victims and how make-up has been different meanings in women’s life. And what pleasure is made and how the way of resistance made constructed in the regulation of make-up.

• Journal of Christian Education in Korea
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• v.62
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• pp.227-255
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• 2020

This paper aims to explore the nature of the making of speaking subject in early Korean Protestantism, focusing on the educational spaces for women. Traditional women could become a speaking subject through various educational programs provided by Protestantism in modern Korea. Especially three kinds of educational space played the crucial role of making women a speaking subject. The first was Bible class established for women in rural areas. Since most Korean women were unable to read and write, Protestant churches taught them Hangul[Korean alphabet] before teaching the Bible. Korean women studied the Bible in Bible class, Women's Bible School, and Women's High Bible School. Through this education, traditional women were liberated from the world of ignorance and obedience, and then become a speaking subject. The second was speeches and discussions that have emerged in institutional spaces such as mission schools for girls and women's organizations. Students at mission school were able to learn how to express their opinions by way of public speaking and discussion classes. Women were able to become speaking subjects in the process of learning such techniques of modern language. At that time, representative discussion spaces were Lee Mun-hoe, Joyce Chapter, and YWCA. The third was testimony and dialect. Unlike sermons and public prayers, which were only allowed to male elites, testimony and dialectics are a form of speech that transcends gender or status constraints. Especially in the space of the revival movement, women confirmed their dignity through active testimony, and their religious identity was strengthened in the process. Dialect also served as the language of liberation for women suffered and alienated from male-dominant culture. Dialect is a device that exercises the right to speak against transcendental authority. Furthermore, in Protestantism of early modern Korea, the speaking subject's act of speech was elevated beyond personal matters to social issues, women's issues, and ethnic issues.

• Journal of the Korean association of regional geographers
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• v.14 no.1
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• pp.40-53
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• 2008

A case study has been conducted on the changes in the identity and agency of international marriage migrant women who experienced a shift from a immigrant worker to a foreign spouse and a Korean citizen. The life histories of the eight female migrants living in Gumi area, a representative inland industrial complex in Korea, have been investigated by in-depth interview. The aim is to examine how the female migrants reconstruct and interpret their lives. The results reveal that the identy of a female migrant is flexible depending on her social positionality. The identities established from the past experiences in their native countries have been changed by their situations and conditions in Korea. The female immigrants recognize that their problems have been an important issue both in government policy and mass media. However, the female migrants express a strong revolt against the fact that they are considered as underclass victims or innocent people from underdeveloped countries. This implies their ambivalence toward international marriage that they selected subjectively. There is a finding to show a new possibility; the Transnational Marriage & Family Support Center supported by Government may provide a good ground for the female migrants to be a active group agent. The results illustrate that the international marriage migrant women could not be classified into a single group as wives. Called for are diverse researches reflecting the complex situations of migrant women.

• The Journal of the Convergence on Culture Technology
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• v.4 no.3
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• pp.27-32
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• 2018

The study chose two people, KimSamuidang(1769~1823) and GangJeongildang(1772~1832), as concrete examples representing the common female writers in the late of the Joseon Dynasty. And study the recognition on reality and consciousness of orientation in the poetic literature. KimSamuidang is commit to the revival of his family to pass the test. And exchange with husband through active study literature and practice wife law. She left the largest number of works as a female writer during the Joseon Dynasty. GangJeongildang is a Confucian scholar and poet of the late Joseon Dynasty. She also spent her whole life sewing and suffering from disease, trying to create a dying family. Teaching her husband's education, she established self-recognition, encouraged and supported learning. They had a equality sense of marriage couple as academic friends, encouraging each other to study, and by passing the test, they tried to raise their families. Also, although poor in rural life, the mind was the Independent women who pursued comfortable life.

• Proceedings of the Korea Contents Association Conference
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• 2019.05a
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• pp.59-60
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• 2019

2016년 개봉한 <말레피센트>는 디즈니 애니메이션 영화 <잠자는 숲속의 공주>를 원작으로 한 판타지 영화이다. 원작 <잠자는 숲속의 공주> 이야기를 바탕으로, 기존의 전통적인 공주와 왕자의 사랑이야기를 벗어나지 않으면서, 마녀가 진정한 사랑을 깨닫는 이야기로 각본되었다. 이러한 각본의 특징은 최근 반복적인 이야기 구조에서 벗어나 시청자와 공감대를 형성하려는 스토리로써 크게 성공하고 있다. 때문에 디즈니 애니메이션의 캐릭터 변화에 대한 연구를 통해 최근 여성 가치관의 변화에 관한 연구가 필요하다. 이를 위해 본 연구에서 디즈니 애니메이션의 대표작품을 선정하고 주요 여성 캐릭터를 대상으로 외모측면, 권력 및 계급 측면, 젠더 측면 등의 캐릭터의 대비를 진행하였다. 연구결과 전통적인 여성 캐릭터 이미지와 의미는 능동적이고 주체적으로 변화되고 있는 것으로 확인되었고, 현 시대가 공감하는 여성의 가치를 중심으로 스토리를 더욱 현실감 있게 표현하여 영화를 성공으로 이끌 수 있었음을 알 수 있었다.

• The Journal of the Korea Contents Association
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• v.13 no.1
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• pp.269-277
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• 2013

The purpose of this study is to capture how marriage migrant women, who are burdened with the luggage of the social, cultural, and historical 'past,' reconstruct their own 'experiences in reality' as subjective agents after their immigration into a new space. By applying a phenomenological method, this study analyzes the world of life in which marriage migrant women come to have experiences in the dimensions of bodilihood, spatiality, temporality, and relatedness. As a result of the analysis, marriage migrant women never think of their bodiliness as the subject of discrimination though they have some differences in skin colors and cultural aspects, and make efforts to overcome prejudices in reality withtheir pride of body. As for the spatiality, marriage migrant women attempts at a spatial turn in which they reconstruct a novel sociocultural space. With respect to the temporality, marriage migrant women recognize themselves not as passive subjects who only resent reality but as being prepared for future actively. As for the relatedness, marriage migrant women show life in which they pioneer their own areas on the basis of extended personal relations.

• The Journal of the Convergence on Culture Technology
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• v.8 no.1
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• pp.395-402
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• 2022

The film House of Hummingbird intersects Korean modern history and personal history through the eyes of a teenage girl, and closely explores how patriarchy and Korean capitalism leave traces and internal impressions on the growing up of the female subject. This film is a meaningful text in terms of showing what changes can occur when the subject is transformed from a boy to a girl in the narrative of growth and when a feminist point of view is entered. House of Hummingbird reveals the weakness of the patriarchal symbolic order through the gaze of a teenage girl in the episodic narrative composition, and also discovers the possibility of close relationships and bonds between women in the gaps. In particular, Yeong-ji, the main character girl Eun-hee's Chinese language school lecturer, is a new female character that has never been seen in Korean teenage films. As a result, in House of Hummingbird, we meet a new female subject who negotiates the pain of growth in a 'good enough' condition.