• 한국콘텐츠학회논문지
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• 제21권4호
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• pp.498-508
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• 2021

본 연구의 목적은 간호조직에서의 억압에 대한 개념의 속성을 파악함으로써 억압에서 벗어나기 위한 교육개발에 기초자료를 제공하고자 함이다. 간호조직에서의 억압에 대한 속성, 선행요인, 결과요인을 밝히고자 Walker와 Avant의 방법을 이용하였고 2006년부터 2020년까지 발표된 국내 및 국외 선행연구 최종 17편을 선정하여 분석에 이용하였다. 개념의 속성은 낮은 자아존중감, 권한의 부족, 수평적 폭력이었다. 선행요인은 억압자, 위계적인 조직구조, 주변화이었으며, 결과는 직무만족도, 조직침묵, 환자안전 및 간호의 질로 나타났다. 연구 결과를 고려해보면, 간호조직 내의 억압을 벗어나기 위해서 간호사는 병원의 위계적인 근무환경 개선과 전문 간호사로서의 자기 인식이 중요하다. 따라서 간호사의 근무환경과 자기인식을 개선하기 위한 효과적인 교육 프로그램 개발이 필요하다.

• 한국산업보건학회지
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• 제29권3호
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• pp.420-429
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• 2019

Objectives: The purpose of this study was to test the prescribed mediating effect of a sense of job oppression by considering the relationship between emotional labor and work satisfaction. Methods: This study was carried out using the data published in 2016 by the Korea Labor & Society Institute in An Investigation of Quality of Life and the Working Environment in the Service Industry. The data were collected from 638 workers at department stores. Data were analyzed using descriptive statistics, correlation, and multiple regression with Baron and Kenny steps for mediation. Results: After investigating the mediating effect of a sense of job oppression in the relationship between emotional labor and work satisfaction, it was confirmed that the effect was partially meaningful. It was also determined that the greater the intensity of their emotional labor was, the lower was their satisfaction with their working life. Additionally, the workers felt that the greater their sense of job oppression, the lower was their sense of satisfaction with work. Conclusions: In order to increase work satisfaction, it is required for guidelines for reducing job oppression and the intensity of emotional labor to be proposed or established.

• 한국과 국제사회
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• 제1권2호
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• pp.33-84
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• 2017

이 논문은 1970년대 유신체제 시기 박정희 대통령의 집권욕과 폭압성을 주제로 통일주체국민회의의 반민주성, 대통령긴급조치의 위법성, 부마항쟁진압의 폭압성에 관한 사례연구로 구성되어 있다. 즉 유신헌법 제정으로 제도화된 대통령 선출기구인 통일주체국민회의, 대통령이 장기집권을 위해서 대학생과 재야세력을 탄압하기 위한 수단으로 단행한 대통령긴급조치, 그리고 유신체제와 박정희 대통령의 집권욕과 폭압성에 대해 저항하고 폭력에 맞선 부마항쟁으로 되어 있다. 이 사례 분석을 위한 연구방법으로는 인과관계 측면(유신체제의 성립과 붕괴), 법 제도적 측면(유신헌법과 대통령긴급조치), 그리고 행태적 측면(박정희 대통령의 집권욕과 폭압성)을 적용했다. 유신헌법을 통해 제도화된 통일주체국민회의와 대통령긴급조치에 의한 유신체제의 성립으로 박정희 대통령은 집권욕과 폭압성에 의한 장기집권에 집착했다. 그리하여 시대정신과 민주헌정의 기틀을 유지하지 못한 것이 대학생과 시민들의 반체제운동의 일환인 부마항쟁을 촉발시키면서 유신체제가 붕괴되기까지의 과정을 이 논문에서는 고찰하고 있다.

• 영어어문교육
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• 제13권4호
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• pp.253-270
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• 2007

The purpose of this paper is to illuminate how Suzan-Lori Parks reveals colonized oppression and violence in a black woman's body in Venus. The body of Hottentot Venus is an 'object' of white male spectators' gazes and a dissection from a medical study. The report on her pathologic anatomy gives the audience the illusion that the body of a black woman is inferior to those of others. Not only 'subjective' aesthetics, but also 'objective' medicine makes us confuse 'fact' with 'truth' about black women. By publicly exhibiting her erotic body, Venus is represented as a singular emblem for nineteenth-century colonial discourse on race and sexuality. Her body stands for the powerful signifier of raped Africa. A distinctive feature of black Venus is her raciality. The ownership of her body is only transferred from Mother-Showman to Doctor Baron. She had no right to her ownership. Her body is an object of hatred and curiosity and at the same time a site which is represented by conflicting desires. Parks' eventual goal in Venus is to investigate 'hindsight' of Venus Hottentot, 'the past' and 'the posterior'. As the meaning of original chocolate can be regained, the insulted and damaged body of Venus should also be recovered and resurrected.

• 한국시조학회지:시조학논총
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• 제43권
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• pp.95-122
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• 2015

본 논문은 문학의 보상성을 기초로 한다. 즉 기녀(妓女)와 기녀시조(妓女時調)를 대상으로 그들 집단이나 작품의 중심에 있는 애정의 문제를 문학의 보상성에 근거하여 파악해 보려는 것이다. 구체적으로는 기녀라는 집단의 특성에서 야기되는 모성(母性)의 억압과 이에 대한 보상의 관계에서 기녀시조를 조망하였다. 본격적인 논의에 앞서 여성과 모성의 관계를 고전시가 전반을 통하여 살펴보았다. 그 결과 향가에서부터 고려속요, 규방가사와 개화기 가사 및 민요에 이르기까지 다양한 장르의 작품에서 모성이 발현되거나 모성을 주지로 삼고 있음을 알 수 있었다. 하지만 여성이면서도 여성의 지위를 온전히 획득할 수 없는 기녀들은 모성 표현의 기회를 상실했거나 억압하며 살 수 밖에 없는 처지였다. 이것은 기녀시조 창작에도 일정부분 영향을 미쳤을 텐데, 이러한 억압의 보상으로 말미암아 기녀시조는 몇 가지 특징을 지니게 된다. 억압의 보상이란 측면에서 봤을 때 기녀시조가 지니는 특성은 세 가지로 범주화 할 수 있다. 애절한 사랑의 헌신, 대담한 욕망의 표현, 재기발랄한 언어유희가 그것이다. 애절한 사랑의 헌신은 기녀시조에서 일반적으로 찾아볼 수 있는 모습으로, 현실에서의 애달픔으로 인해 그만큼 간절하게 사랑을 희구하는 것이다. 대담한 욕망의 표현은 사랑을 주지로 삼는다는 점에서는 전항과 일치하지만 전자가 소극적인데 반하여, 내재된 욕망의 대담함을 드러내며 적극성을 띈다는 점에서는 상반된다. 재기발랄한 언어유희는 수사적 표현과 관련되는 것인데, 중의적 표현이나 동음이의어가 여기에 포함된다. 요컨대 기녀집단에게 모성의 억압은 발분(發憤)의 계기가 되었을 것으로 추측할 수 있다. 그래서 사대부의 유배체험이 유배문학으로 발전하였듯이 이 또한 기녀시조의 발전에 일조하였을 것이라고 본다.

• 한국사회복지학회:학술대회논문집
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• 한국사회복지학회 2002년도 국제학술대회 자료집
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• pp.181-202
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• 2002

• 한국의류학회지
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• 제32권5호
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• pp.808-820
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• 2008

The costume of Islam cultural area has been affected by the strict social structure, formed by religion, and traditional costume of Islam has been maintained up to these days under the influence of religion. Islam Traditional Costume, which is the succession of the traditional costume of southwest Asia region, became armed with the form of closed costume due to the chastity and oppression. There are figurative features of Islam Folk Costume; first, the dimensional form due to the ampleness, covering the body, second, the reinforcement of closed form such as chador and burqa, third, the symbolism such as the adornment or incantational ornament, which has been inherited from the former times of Islam era, fourth, the color, simplified with black and white. The aesthetic values of Islam folk costume are represented with 'The beauty of abstinency', suppressing the ornamentation and color, caused by the strict social atmosphere under the influence of the form of traditional costume and religion, 'The beauty of concealment' due to the closeness, with affluent costume forms, covering the body and even concealing the face, and 'The beauty of symbol' which is demonstrated with incantational ornamentation of face and interior decoration. In some nations amongst Islam nations, the wearing of hijab is strictly regulated but black chador and burqa are regarded as negative symbols, representing the closeness and oppression of Islam. It is the product of Orientalism from the western perspective. The Islam Hijab culture is the symbol of oppression towards women, but, on the other hand, it is the device to protect women and the traditional culture, symbolizing the identity.

• 영미문화
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• 제9권1호
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• pp.185-219
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• 2009

This article aims to illuminate the comic characters and their humor in Dickens's novel David Copperfield in Bakhtinian point, and to clarify what the humorous characteristics are, and how they contribute to his reinforcement of socially critical messages in this novel. So far this novel has been called the only one of Dickens's comic novels, even though it includes lots of social critical meanings. But it is true that Dickensian critics couldn't make sure of the clear reasons why it is both very interesting and critical. Furthermore, it is also true that this novel has been criticized as a clumsy one in the realistic, psycho-analytic, dramatic angle. This approach to Dickensian comic characters through Bakhtinian fool, clown, and rogue concepts here could make up for or correct such criticisms, and reevaluate Dickens's humor and social criticisms in the context of general public culture. Bakhtin believes oppression by social ideologies prevent us from having good mutual relationships and divides our society. He thinks laughter liberates us from such oppression and restores our good relationships. As he applied his concepts based on the laughter of Middle Ages to Rabelais's novels, and examined what the authentically liberating power in Rabelais's laughter is, this article could clarify the liberating power of laughter by Dickens's comic characters, such as Mr and Mrs Micawber, Dick, Miss Betsey Trotwood and Miss Mowcher. In this novel, they often lead comic happenings, and such happenings are very similar to carnival-amusements including burning the dummy of the czar who has oppressed his or her citizenry. Especially, Dickens's comic characters's social criticisms, in the case of this novel, contain many complaints of social marginers, even though he has been labelled as being conservative politically. They always criticize the ideological absurdities in their society through the humorous words and behaviors in their comic happenings, like those of a carnival fool or clown in his or her amusements. This shows Dickens achieves both laughter and social criticism in David Copperfield by using Rabelaisian characterization-devices based on his general public culture. Like Bakhtin and Rabelais, Dickens seems to have believed that when we all truly liberate ourselves from the oppression of social ideologies, we can have desirable relationships between ourselves, and also solve social problems positively.

• 한국의류산업학회지
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• 제17권1호
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• pp.64-73
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• 2015

This paper examines the characteristics of Hungarian women's costumes under the Reign of the Habsburg Empire in the $19^{th}$ Century. Since the beginning of the $19^{th}$ century, the Habsburg Empire inflicted strong oppression on Hungary. Under the influence of the European upper class, exaggerated and sumptuous costumes were fashionable in the Hungarian Aristocracy. They preferred blouses decorated with colorful embroidery, pleated sleeves, gorgeous beads and lace, long pleated skirts with velvet borders, corsets decorated with delicate embroidery, coats adorned with lace, and capes. However, Hungarian nationalists protested against the Habsburg Empire's oppression; consequently, Hungarian national costumes expressed a sense of resistance and solidarity. The results of the study are as follows. The Hungarian women's costumes were different from women's costumes of the Habsburg Empire in regards to headdress, bodice, apron, pattern and shoes. The Hungarian women's headdress consists of the parta and veil. The bodice is richly adorned with colorful embroidery and differs from skirts in color and material. The Hungarian women's apron is distinct from the Habsburg Empire as a unique Hungarian item. Finally, Hungarian costumes are characterized by the Oriental pattern and short boots with metal heels.

• 한국가정과교육학회지
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• 제9권2호
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• pp.143-160
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• 1997

The purpose of this study are to analyze the images of‘home life’through the goals of 1st-6th secondary Home Economics education curriculums and to identify the images of ‘home life’held by undergraduate students(83). As results, in the goals of 1st-6th secondary Home Economics education curriculums, 1) the term of ‘home life’is used most frequently, and ‘home life’is confused with ‘daily life’. 2) ‘Home life’is used directly or expressed with clothing life, food life, shelter life, consumer life, etc. in the curriculum goals. 3) ‘Home life’is dealt differently with ‘family life’. 4) The image of “home life”has showed traditional sex role identification. In the replies of undergraduate students, the images are classified with following：1) the images of ‘home’were expressed warmth(hearth), relexation(ease or comfort), sharing, basic unit of society, and conflict and oppression. 2) The images of ‘home life’were expressed hearth, sharing, conflict(interaction), relexation(ease or comfort or sability), routine(act or household art), basic unit(shelter), responsibility and obligation, and reproduction(biological meaning). 3) The images of ‘daily life’were expressed routine(simplicity of boring or routine acts), comfort(stability), oppression, diverse activities in everyday, human relationship, and social life.