• 제목/요약/키워드: Family court

검색결과 103건 처리시간 0.023초

조선시대 궁녀의 직무와 복식에 관한 연구 (A Study on Court Ladies' tasks and Costume in the Joseon Dynasty)

  • 김소현
    • 복식
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    • 제61권10호
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    • pp.55-71
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    • 2011
  • Court ladies' tasks were largely divided into two. First, if there is a royal family event, such as the royal family's wedding or feast, they followed the rules and regulations of work division that was defined in "Gyeonggukdaejeon". Secondly, during normal days, they were divided into Jimil (至密), Chimbang (針房), Subang (繡房), Sesugan (洗手間), Saenggwabang (生果房), Naesojubang (內燒廚房), and Oesojubang (外燒廚房) and took charge of female work that was needed daily at the palace including serving, cooking, laundry, needlework, embroidery, cleaning, and nurturing. This organization was operated by different palaces such as the daejeon(king's palace), daebijeon(queen dowager's palace), junggungjeon(queen's palace), or sejagung(prince's palace). Court ladies were selected among female slaves of the government office or naesusa(a ministry of royal household properties). Although commoners were forbidden to be selected, they sometimes became court ladies voluntarily for financial reasons or because of the will of their parents. Court ladies had different appearances according to the division they belonged to. The court girls of Jimil, Chimbang, and Subang wore saeangmeori while court girls from other places had braided hairstyles. At Jimil, they wore all different kinds of chima(skirt) and jeogori(jacket). Usually, court ladies wore navy chima, jade jeogori, green gyeonmagi(top jacket) with the uyeomeori hairstyle. When working in the evening, they wore pink jeogori or yellow-green jeogori, navy chima with the jojimmeori hairstyle for easiness to stay up all night and work. Navy chima was worn by court ladies. If there was a royal family event upper court ladies wore uyeomi, black or green wonsam, and stewards wore garima and dangui.

The Concept and Historical Background of Custody Evaluation

  • Lee, Myung Hoon;Chung, Dong Sun;Moon, Duk Soo;Kwack, Young Sook
    • Journal of the Korean Academy of Child and Adolescent Psychiatry
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    • 제31권2호
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    • pp.53-57
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    • 2020
  • This article reviews a wide range of literature on the standards and process of child custody evaluation in the US, and proposes custody evaluation standards appropriate to Korea. Custody evaluation refers to the process of making psychiatric and psychological evaluations of each parent and the child during a custody dispute and presenting to the family court a report of custody evaluation with the aim of safeguarding the best interests of the child. In the past, it was thought that children arethe fathers' possessions or that younger children should be raised by the mother; however, currently, custody rights are evaluated in accordance with the principle of the best interests of the child. The principle is all-encompassing and vague and hence, the court makes increasingly more requests to mental health professionals for custody evaluation. Since the Seoul Family Court introduced the expert consultation system in 2017, the involvement of mental health professionals in child custody decisions has increased in Korea. Custody evaluators should try to be neutral and find the objective facts, keeping in mind that their role is to aid the court in making a custody decision.

협의이혼 청구자의 원가족 경험 분석 (Analyses of Experiences of family of Origin among the People Filing Consensual Divorce)

  • 전영주;이성희
    • 가정과삶의질연구
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    • 제24권5호
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    • pp.191-203
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    • 2006
  • This study examined the experience of family of origin among those who decided consensual divorce. Questionnaires regarding family relationships, alcohol problem, domestic violence, and health in family or origin were distributed to 500 people who visited Busan Family court for filing divorce and 3% questionnaires were collected by the staff of the Family court in April, 2004. As for analyzing the data, using SPSS/WIN 10.0 program, t-test and ANOVA were conducted. The results of analyses are as follows. First, more respondents tended to report that theirs parents' marital relationship was bad in their childhood than parent-child relationship. Second, 41% of all respondents reported that their parents have had alcohol problems, and 32% reported that there had been domestic violence between their parents. Third, the overall score of health in family of origin was lower than the medium score, which implies the lower health in family of origin among the divorce deciders. Lastly, there were some differences in experiences of family of origin in terms of some demographic variables such as gender, education, and religion. Women tended to perceived their family relationship more positively than men did. Also, highly educated group of divorce deciders reported lower parental alcohol problem and higher health in family of origin than the group of lower education. Respondents which had specific religions reported that their parents have had less alcohol problems, and higher health in family-of-origin.

도시형 한옥의 안마당 사용실태에 관한 기초적 조사 -서울 북촌마을을 중심으로- (A Study on a Application of the Inner Court in Urban Traditional Housing - Focused on the Bukchon Village, Seoul -)

  • 박현옥;김현아;백혜선;이상미
    • 한국디지털건축인테리어학회논문집
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    • 제6권2호
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    • pp.39-46
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    • 2006
  • "Urban traditional housing" means a type of urban housing which retains characteristics of traditional Korean houses for ordinary people. It is a form of housing created in the process in which traditional Korean ways of life are applied to swift modernization. In Korea's traditional housing, the "court" functioned as a living space that promoted family bonding. The space of the court still remains in the urban traditional housing. However, rapid popularization of the westernized housing form, i.e., apartments, resulted in standardization and westernization of our housing and living patterns, and as a result, the court in urban traditional housing came to lose its original meaning. The objects of this study are residents of urban traditional housing. By studying them, this research aims, firstly, to understand the meaning of the inner court, secondly to analyze correlation between the residents' consciousness of the inner court and their use of the space, and ultimately to find various possible forms of our future housing. For this research, twenty six houses in the Gahoe-dong area in which urban traditional houses are densely built up were investigated. According to the result of this research, the inner court in current urban traditional housing is a space existing inside a house but directly exposed to outer air at the same time. It is a private but shared space. It contributes to forming a pleasant atmosphere by facilitating ventilation and providing sunlight. In addition, it is a living space that actively reflects the Korean living style that values family life.

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A Study on the Types and Functions of the Red Blinds(朱簾) used in Playacting Stages of the Royal Court in the Late Joseon Dynasty

  • Seok, Jin-Young;Han, Dong-Soo
    • Architectural research
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    • 제19권1호
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    • pp.13-19
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    • 2017
  • In banquets of royal courts held in the late Joseon Dynasty, a procedure that follows the customs as well as physical components to follow that procedure were necessary. A noticeable trait of the red blinds(朱簾) is that they are seen in the naeyon(內宴) types of banquets, which is mostly centered on the queen dowager and relatives, and they function as a makeshift facility that divide the different banquet spaces according to the hierarchy of the royal family. Furthermore, the red blinds within the court played an important role in the procedure of the banquet along with the incense, as it was drawn upon the queen dowager's appearance to signal the beginning, and folded out again to signal the end. This indicates that they were of higher importance within the banquet space. The red blinds used in the playacting stage of the royal court not only segmented the space, but also upon being taken down, expanded and integrated the banquet hall, thereby maximizing the playacting stage. Once the banquet was finished, the red blinds within the court were once again folded out so as to restore dignity to the space. The red blind is a symbolic item that could open the private space of the court so as to enable communication with the public space, and also close it off to restore privacy. Also, the layout of the banquet space was divided by the red blinds into primary, secondary, and tertiary hierarchal space, according to the status of the royal family and the banquet attendants. In other words, the red blinds played an important role in its the symbolic meaning in the national precedent as well as distinguishing the hierarchy of space within the naeyon banquet in the royal court.

독일 연방헌법재판소에 의한 자녀 양육비 보상 기준의 변화 (Changes in Child Care Compensation Criteria by the German Constitutional Court)

  • 이신용
    • 한국사회정책
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    • 제25권2호
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    • pp.165-189
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    • 2018
  • 보충성원칙의 영향을 받아 1950년대와 1960년대에 형성된 독일 가족정책은 국가의 역할은 최소화 하고, 부모의 역할은 최대화했다. 하지만 독일 연방헌법재판소는 자녀 양육비에 대한 부모의 경제적 부담을 보상하는 수준은 보충성원칙이 아니라, 기본권을 따라야 한다고 판시했다. 연방헌법재판소는 기본법 제1조가 규정하는 국가의 인간 존엄성 보호 의무를 판결의 출발점으로 삼았다. 연방헌법재판소는 기존에 지급되었던 아동수당 혹은 자녀공제의 수준이 의회가 제정한 사회부조법의 자녀표준급여 수준과 같거나, 그 이상일 경우에만 아동의 존엄성이 보장되는 것이라고 판시했다. 아울러 연방헌법재판소는 국가가 사회부조의 자녀표준급여 수준만큼 부모에게 자녀 양육비를 보상하는 것은 기본권 제6조 제1항의 국가의 가족 보호 의무라고 보았다. 또한 연방헌법재판소는 사회부조의 자녀표준급여 수준으로 모든 부모에게 자녀 양육비를 보상해야 기본법 제3조가 선언하는 평등권이 실현된다고 보았다.

대한제국기 서구식 문관 대례복 제도의 개정과 국가정체성 상실 (A Study on the Revision and the Loss of National Identity of Western-styled Court Costume in the Daehan Empire)

  • 이경미
    • 복식
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    • 제61권4호
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    • pp.103-116
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    • 2011
  • The purpose of this study is to investigate the revision of the western-styled court costume in the Daehan Empire. For this purpose, 1) historical documents were reviewed, 2) one set of the court costume of Chigimgwan and another set of the court costume of Juimgwan were probed, 3) the photos of people wearing court costume were analyzed. The results of this study are as follows. First, the $14^{th}$ Imperial order of "official costume statute" had been revised in 1904, 1905 and 1907 through official gazettes. The last version of official costume statute enacted the more detail than the first rule. Second, the $15^{th}$ Imperial order of "official costume rules" had been revised in 1904, 1905, and transformed into official costume rules reform on $12^{th}$ Dec., 1906. The revision in 1905 made gold embroidery of court costume more simple than the first rule. The form of court costume was totally revised by change of the shape of adjusting on the top in the revised rule of 1906. Third, the revision in 1905 was actually manufactured and worn by the people because it can be confirmed in the relics of the court costume of $2^{nd}$ Chigimgwan in Yonsei University Museum, and the court costume of juimgwan in Kwangju Municipal Folk Museum. The relics made by the revision in 1906 had not been reported until now, but they can be confirmed in the photos left. Fourth, the sovereignity of the Daehan Empire was actually lost by $22^{th}$ Imperial family order which urged the servant having the title of nobility of Japan to wear the court costume of Japan. Therefore, the endeavor of the Daehan Empire which wanted to establish and develop the costume system of modern independent nation was discontinued.

조선후기 궁중연향 시 숙설소와 중배설청의 배치와 운영에 관한 연구 -궁중연향의궤를 중심으로- (A Study on Layout and Operation of Suk-seol-so and Jung-bae-seol-cheong at Court Banquets in the Late Joseon - Focusing on Uigwe(Ritual Manual) for Court Banquets -)

  • 경세진;조재모
    • 건축역사연구
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    • 제24권6호
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    • pp.67-82
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    • 2015
  • With regard to Gung-jung Yeon-hyang(宮中宴享; court banquet), the frequency of banquets that were held at one time beginning Mu-ja J in-jak(戊子進爵; a royal banquet held in 1828) in 1828 (the 28th year of King Sunjo (純祖)'s reign). In proportion to this frequency, there was an increase in the need and importance of Suk-seol-so(熟設所; a kitchen built in temporarily house for court banquet) and Jung-bae-seol-cheong(中排設廳; a temporary place to put offerings) as a space to assist court banquets. Although Suk-seol-so was a temporary but large-scale facility, it was frequently used for long periods. This facility was flexibly established using the variability of Dong-gung(東宮; Palace for Crown Prince) and enhanced the efficiency of censorship and security in conjunction with palace gates and Suk-wi-cheo(宿衛處; guard station, guard room). In addition, it was reused according to the period when the nation and royal family gave finances or banquets. Jung-bae-seol-cheong was established in the place connected to the central space of court banquets and worked as buffer space to resolve the tension on the day of the event. The location where Jung-bae-seol-cheong was established enabled us to confirm the applicability of Bok-do(複道; corridor) connected to Chimjeon(寢殿; royal residence) when holding court banquets. In short, Suk-seol-so and Jung-bae-seol-cheong were auxiliary spaces, but were considered importantly in the palace operation when holding court banquets.

한국 의료법에서 후견주의 이념의 수용, 변형 그리고 거부 - 치료중단에 대한 법원 판결을 중심으로 - (Acceptance, Modification and Rejection of Paternalism in Korean Medical Law)

  • 김나경
    • 한국발생생물학회지:발생과생식
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    • 제14권2호
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    • pp.143-154
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    • 2010
  • 이 글은 연명치료의 중단에 관해 서로 상반된 결론을 내렸던 보라매병원 판결(대법원 2002도995)과 신촌세브란스병원 판결(대법원 2009다17471)이 전통적으로 의료사회를 지배했던 의사후견주의 혹은 가족주의적 후견주의의 이념을 어떠한 방식으로 수용하거나 변형 또는 거부하고 있는지를 분석한다. 보라매병원 사건에서 법원이 '의사'의 자연법적 의무를 강조한 것은 의사가 자연법 발견의 능력이 있음을 전제하는 전통적인 의사후견주의적 인식에서 출발한 것이긴 하다. 하지만 법원은 종국적으로는 자연법 발견의 최종적 주체를 '법원'으로 상정함으로써 스스로를 환자에 대한 독자적 후견인으로 규정한 셈이 되었다. 뿐만 아니라 법원은 환자 가족의 결정 역시 법원의 자연법적 결정 뒤로 물러나게 함으로써 가족주의적 후견주의로부터 탈피했지만, 법원의 우월성을 드러낼 뿐 가족의 결정이 가질 수 있는 의미를 충분히 존중하지는 못했다. 신촌세브란스병원 사건에서는 이와는 달리 환자의 자기결정권이 갖는 의미가 무엇인지를 좀더 명확히 언급한다. 뿐만 아니라 자기결정권의 행사범위는 '내용적'으로, 그리고 '시간적'으로도 확대된다. 하지만 이 판결 역시 진정한 의미에서의 의료적 자율성에 대한 인식을 충분히 보여주진 못했다. 법원은 의사나 병원윤리위원회의 결정의 중요성을 인식하면서도 행위에 대한 실체적인 판단의 권한을 여전히 유지하고 있는 듯하며, 환자가족의 결정을 중시하긴 하지만 여전히 정황에 대한 (법원의) '객관적' 판단을 강조함으로써 결정주체로서의 권위를 포기하지 않는다.

New Calendar, Old Social Class, and Buddhist Tradition: A Case Study of Wekmasuk Wundauk U Latt and His Family Members

  • Oo, Myo
    • 수완나부미
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    • 제12권1호
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    • pp.131-142
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    • 2020
  • This article explored how the introduction of the Gregorian calendar transformed the Buddhist traditional practices of a noble class family who lost power in the royal court during the emergence of the British in Upper Myanmar. It examined in micro-level, the said changes by way of Wekmasuk Wundauk U Latt's diary, which recorded the social and economic conditions of Mandalay, then the capital of the Myanmar kingdom, from 1886 to 1898. When Burmese kings reigned in Mandalay, the court closed on Sabbath day, when the Buddhist Burmese went to monasteries to fulfill religious obligations. The introduction of the Gregorian calendar turned Sunday into a regular day off, which left Sabbath day to be used for more work. This prevented the then noblemen to attend to monastic duties as they had to use the day, for example to go to the bank to draw their pension. This research reveals that the Gregorian calendar has transformed the day off from "holy day" to "holiday."

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