• Journal of the Korean Society of School Health
• /
• v.8 no.2
• /
• pp.233-243
• /
• 1995

A survey has conducted on two hundred high school students of the first and second grade by way of questionnaine in Seoul. The purpose of this study on the information from the survey is to cstimate the level of awareness and probe how they feel and what they wish on sex. X2 inspection is designed to assess general aspects of responded contents by way of percentage and examine degree of satisfaction on previously experienced sex education and demand for sex education. The result is as follows. 1. As a result of the examination of degree of awareness on sex of respondents, 62% delines sex as human relationship including moral values for harmony between men and women. 64% of the men and 70% of the women say that sex is a natural thing. It comes to the conclusion that most of the respondent sgenerally consider sex positive. On chastity, 68.5% of the respondent answer that it means physical chastity, 12.5% that chastity before marriage should be kept, and 43% that it should be kept as far as possible. Most of them pespond that it should be kept. 2. As a result of the examination on the contents of sex, they answer they know well in the order of masturbation(72%), pregnancy(76%), and sex(63%). Contraception, abortion and ejection are contents they poorly informed of. 3. As a result of the examination on experienede of sex education, 83% of men and 100% of women have experienced sex, education, but their degreeof satisfaction to it is very low. And 49% of the whole is dissatisfactory to it. There is some difference between male and female students.(p=0.000) That result translates that female studeuts are educated on sex tjhrough more systematic subjects than male ones. In addition, it turns out that teenagers get most information on sex through friends, seniors, and mass media such as videos, TV and radios. Correct and systematic sex education is need because wrong information on sex culd be taught and bring them to misbehave. 4. 87.5% of the respondents answer that sex education is necessary, so that degree of necessity for sex education, turns out to be very high. Also the main subject that should perform sex education is in the order of school(50%), Society(24.5), home(18.5%). They respond that most appropriated period for the beginning of sex education is about elementary school age(43%), and 34% believes it to be put ahcad of elementary school age. Anurse teacher accounts for 54% for the main subject that addresses sex education, to male students visit teachers are most favored for 50%. As a result of those, it could be concluded that most high school students want sex education from responsible persons who have systematic and professional knowledge on sex. 5. In order to perform proper sex education by the above results, better educational effects are obtained when characteristics and natures of teenagers are known and most wanted knowledge by them is taught in priority in times of planning sex education. Besides, the contents of sex education suitable for each school should be planned before elementary school age and sex education should be performed in accordance with students' demand. In addition, sex education should be attentively performed by home, all organizations of society as well as school. Therefore, sex education will play a great role in making teenagers reestablish their conception on sex when the traditional and moral value systems of our country and the new value systems which are being formed under the influence of the western culture are in harmony.

• Journal of the Korean Society of Clothing and Textiles
• /
• v.3 no.1
• /
• pp.1-11
• /
• 1979

This is a study on angels' costumes in religious paintings, especially as this relates to the questions of concepts and theological symbolism. Angels, as spiritual creatures in Christian thought, play the role of praising God's glory, as messengers of God, the role of guarding Israel and the Church, and protecting or punishing human beings. Sometimes the angels appear in incarnate form. They display no sexual differences and are not able to procreate. The angels' funtional classification being thus; nevertheless, they are pictured in various costumes and appearances according to characteristics of the paintings. The angel Michael appears as a man of dignity when pictured as a guard; the angel Gabriel in the annunciation is often portrayed as a woman of mystical beauty. Under the Renaissance, the mighty cherubim and seraphim at Yahweh's throne are degraded as plump child-angels, or winged child-heads looking alike Eros or Cupid. They have become playful and all too obviously non-heavenly chrubs, accepted features of the Temple decorations. However, cherubim are often depicted as naked or wrapped around with a piece of cloth and accompanied with wind, which symbolizes the Glory of God. The angels, costumes without seam are hung over or wrapped around the body, and when sewn they are simple and ample enough that they fall in a great many folds. However, by the 14C. angels are mostly dressed in costumes common to all Europe, and after that angels gradually appear in folk costumes; for example Italian, Flemish, etc. Dalmatic, the typical costume of Byzantine often shows up as angels' dresses even after the period. Originally the dalmatic was the Roman tunic to which Eastern influences added. The Roman clavus on the tunic had gradually lost distinction until, by the Imperial epoch, it was worn by the lowest servants. It was proudly therefore, as 'The servants of God', that the early Christians are shown wearing the clavus on their wide, ungirdled, sleeved dalmatics. In addition to their costume, angels have some other distinct charateristics. First, angels have a halo around their head; this symbolizes their holiness. Second, angels wear a narrow diadem or a queen's crown that seems to denote their glorious status close to God's throne. Third, the cloth band across the breast resembles a priest's stole, which suggests the sacred role of a priest and symbolizes the grace santified. Fourth, lilies in the annunciations are symbols of Mary's virginity. chastity, innocence and heavenly bliss. Angels hold palms or olives in their hands. The former denote prosperity. beauty and the Christians' reward after death; the latter represent peace and amity. the imperial crown made of olives means victory. Fifth, angels in paintings always have a pair of wings, which can be traced to scripture where cherubim and seraphim are described as having pairs of wings. Angels' wings often have colors of the rainbow, and the rainbow is compared to God's glory. Sixth, generally artists paint angels' costumes as white, blue, green, gold and purple. Other colors such as red rarely appear. According, to scriptures it is believed that angels should be depicted 'as white as snow'. According to the biblical expressions of angels as lightning, sun or a pillar of fire, angels should be described as creatures of light. Nevertheless being a form of art, religious paintings may differ in their presentation according to an artist's inspiration and intention. Since religious paintings illustrated above were almost all done before the Reformation, symbols of colors used in the Catholic Church will also be mentioned. The white color symbolizes chastity, purity, brightness, delight and divinity. Green represents new birth, eternal life, spiritual revival and the expectance of the grace of God. Blue, the color of sapphires, denotes chastity and truth. Red, the color of rubies, represents divinity, love and religious passion. Violet is the color of dignity, indicating the sovereign, royal or imperial power and the great Sacrifice of Christ. As mentionad above, angels' costumes were expressed in accordance with contemporary patterns or as indicated in the Bible, and accesories and colors correspond with Christian symbols. Therefore these facts should be taken into consideration when it comes to the study of costume history.

• Sijohaknonchong
• /
• v.22
• /
• pp.115-142
• /
• 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 Korean Society of School Health
• /
• v.12 no.2
• /
• pp.339-356
• /
• 1999

The purpose of this study is to analyze the factors which influence the college student sex behavior. The results can be used as the basis to establish health polices and a health promotion program to reduce the risks of sexual behavior of college students. The study subjects were random selected from college students in Kyonggido. The 335 subjects were selected from 4 schools including three colleges and one university. The self-administered questionnaires were distributed to 350 students, 335 of which were analyzed (after excluding the 15 incomplete or inaccurate data). The study took place between December 7-19, 1998. Regarding the analysis method, the SPSS program was used. The relationship between social and demographic characteristics and relevant factors was identified through Chi-squared test. The major findings of the study were follows: 1. Of the 335 respondents, thirty seven percent of men and ten percent of women had already experienced sexual intercourse. Significantly more males had experienced sexual experience than women. The majority of students, living with both their parents had less sexually experience than that living without their parents. There were religious differences, that students who believed in buddhism had more sexual experience than christian or catholic students. Students who reported drinking alcohol frequently had more sexual experience than those who didn't and it was statistically significant (${\chi}^2=47.6$ df=4 p=0.000). 2. Sexual awareness was relatively low. High level group of sex knowledge were less sexual experience than middle or low level group (${\chi}^2=6.038$ df=2 p=0.049). Women were more sexually aware than men (${\chi}^2=20.814$ df=2 p=0.000). Groups who had sisters and brothers were more sexually aware than those who few sisters and brothers. 3. Sixty one percent of respondents said that chastity before marriage should be kept but twenty four percent of them felt that it was unnecessary. Opponents to chastity before marriage had more sex experience than those for. It was statistically significant (${\chi}^2=48.967$ df=2 p=0.000). Those who agreed with the questionnaire point 'Even if people are not married, if they love each other, they can have sexual intercourse.' had more sexual intercourse than those who didn't agree. Those who agreed with the questionnaire point 'Even though people doesn't like, they can still have sexual intercourse.' had more sexual intercourse than those who disagree. On this point, men were three times higher of the opinion than women. So we can see the difference in the perception between men and women. As a result of this study, sexual awareness influences sexual attitudes and sexual attitudes influence sexual awareness influences sexual activity includes poor knowledge and uninformed attitudes about sex. Therefore sex education is needed and it is very important to reestablish concepts about sex.

• Journal of the Korean Society of Costume
• /
• v.19
• /
• pp.195-207
• /
• 1992

palestein had been a part of Islamic culture before Israel was established after World War II and their daily lives had been totally affected by the Korean, Consequently, the idea of clothing, types of women clothes and it's characteristics reflected in the Koran have been studied and the results are as follows: First, the idea of clothing reflected in the Koran emphasizes the equality of the sexed and treats women as men's equal partner. Second, in the Koran there is almost no reference on men's clothes, but it only recommends women to wear veil to cover their faces and bodies when they go out. The Koran argues that it is not to restrict women but to protect them. Third, due to it's geographical location, Palestinian clothes had been affected by it's neighboring areas, and the gumbaz-a kind of coat - is one of the examples of Turkish origin. In the beginning the gumbaz had been worn by upper class Palestinian women and subsquently by urban Nazareth women. They used to slip on gumbaz on their heads and shoulders. Fourth, In Palestein they wore jacket over coat or dress. The emboridered jacket from Bethlehem was mostly worn their wedding dress. Fifth, the headdress and face-veil in Palestein are the most unique ones and married women decorated headdress and face-veil with gold or silver coins which they received as wedding presents, and wrapped all their coin decorations in black cloth when husbands are dead. Bedouins decorated not only with coins but also with shells, buttons, stones and beads to articulate their chastity, social status, aestheticism, religion and magic.

• Fashion & Textile Research Journal
• /
• v.4 no.4
• /
• pp.327-338
• /
• 2002

The analysis and examination of this study are focussed on the external deconstruction trend expressed in the works of Jean Paul Gaultier. The external deconstruction is a way of expression faithful to the literal meaning of 'deconstruction' and is the applied case of exposure, destruction, poverty, and decomposition as they are. The method and scope of this study are from 1980's to present, and the followings are the results of this examination focussed on the various literature of philosophy, aesthetics and literary criticism, and the domestic and foreign fashion journals. The exposure phenomena through the deconstruction expressed repeatedly in the works of Gaultier deconstructed the fixed idea of 'the inner wear should be worn inside the outer wear' and at the same time denied the dichotomical interpretation of the exposure and suppression, the traditional beauty and decadent beauty, the chastity and unchastity, the asceticism and sexuality, and obscured the notion of the inner wear and outer wear. The destructive deconstruction expressed in the works of Jean Paul Gaultier introduced the elements such as hippy, punk, and kitsch, slashed before making dresses, crumpled unseemly like wastepaper, or made dresses with textures like paper scraps, and through destroying textures, yielded shock effects and tension. Poverty, through borrowing from the outwardly poor-looking elements of design, i.e. the patch work, decolor, dye, fading, fringing, incompletion, and handmadeness, liberated dresses and their ornaments from the outside. The traditional dresses were dresses having certain forms with formative beauty, but Gaultier disassembled dresses and raised questions about the logic of dresses themselves.

• Fashion & Textile Research Journal
• /
• v.10 no.2
• /
• pp.138-146
• /
• 2008

Opera costumes are a tangible medium to directly affect how opera singers performed. Therefore, stage costumes have been designed in various ways to reflect intentions of directors. This study examines modernization of opera costumes. For this study, the author worked as one of costume design staff for "Faust" which was played in Sung-Nam Art Center from November 24, 2005 to November 27, 2005 in commemoration of the opening of the center. The following outcomes of the supporting actors are drawn from this study. Martha wore a grey jacket and a long skirt with slash. Grey suit symbolized chastity but tight long skirt with slash means sexy. Valentin wore military and combat uniforms to express that he was a soldier. The military uniform represented the situation before the war and the combat uniform symbolized the situation after the war. Rather short trousers, a white tweed jacket, purple flower ornament, a light green vest, and a beret were used to express Wagner, who looked ridiculous and always tried to flirt. Overalls, a blue jumper, and a scarlet baseball cap were used to make Siebel look naive and homely. Modern opera costumes now help reduce the time and space between stage and audience, improve economic efficiency and meet the audience's needs for various style.

• Journal of the Korean Society of Costume
• /
• v.51 no.7
• /
• pp.5-20
• /
• 2001

The purpose of this study is to determine aesthetical characteristics of the Japanese traditional wedding dress for women by analyzing such dresses' aesthetical senses. For the purpose, the study showed four types of the dress, Zunihidoe, Iro-uchicake, Chiromuku, Hurisode and their photographed stimuli to subjects and then obtained data using the seven scale measures of meaning differentiation consisting of 25 pairs of adjective words. Results of the study are described as follows : Aesthetical senses shown in the Japanese traditional dressing dress for women included six factors in total, among which attractiveness was found as the main factor, followed by chastity. For the four types of the dress, its main factor while the remaining four types, were found having dignity as their main factors. adjective words which largely accounted for aesthetical senses included uncomfortable, unique, bright, dignity, classical, ornamental and beautiful, suggesting that the Japanese traditional wedding dress for women is somewhat unfunctional, high in dignity and aesthetic beauty. Aesthetical senses were most different according to nationality (Korea and Japan) when they were analyzed in terms of nationality, gender and whether of specialization or non-specialization.

• Journal of the Korean Society of Clothing and Textiles
• /
• v.21 no.4
• /
• pp.677-688
• /
• 1997

The purpose of this study was to find out the symbolism of religious costume which has showed the religious belief system through costume practice and culture. Indian Religious costume each has its own mark was investigated in this study. In India, religion is a way of life. It is an integral part of the entire Indian tradition. The results were as follows; India's several main religions are Hinduism(About 80% of population) , Islam (About 11% of population) , Sikhism(less than 2% of population) , Jainism(less than 1% of population) , Buddhism(less than 1% of population) and Christianity(About 3% of population but excluding here) Religious faith system which symbolized Godhood, spiritualty, ascetics, restraint, chastity, sacred and dignity gave a certain shape to each color, ornaments, dressing and marking of religion costume. In connection with religion costumes, there were Hindu's Tika, sacred ash, long hair, knot and holy band (Yajnopavita) , Buddhist's kayysa and tonsures, Jams' no covering, Muslim's chador and skullcap, Sikh's turban (with no cutting hair) , comb, steel bracelet, drawers, sword or dagger. The characteristics, head especially of thebody and white in the colors were made much account for India religion costume. Traditional costume seems to be worn at the present times in India. But apparently these costume associated with religion costume because of Hindu more than 80% of population.

• Women's Health Nursing
• /
• v.9 no.1
• /
• pp.80-91
• /
• 2003

Purpose : This study is to define the structural patterns of gender roles of women as perceived by co-eds. Method : Q-methodology was used on 174 statements collected through interviews with women aged between 20 an d 50. 38 Q-samples were selected from 330 Q-population. The Q-samples were administered to 29 co-eds. Result : Analysis of Q-type obtained by QUANAL program revealed three types of subjectivity in the perception of gender roles. Type 1, role is characterized by the tendency to play down the female gender role and think that women's body is an essential factor in forming the female gender role. Type 2, rejects motherhood image obedience and chastity dictated by male chauvinism. Type 3, shows a tendency to believeth at female gender cannot be separated from maternity and that women's basic role is housekeeping. The three types were common in believing in self-development and equal rights through economical in dependence.