• Korean Journal of Adult Nursing
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• v.25 no.1
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• pp.83-94
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• 2013

Purpose: The purpose of the study was to examine the sexual behavior and awareness of sexually transmitted diseases (STD) among the elderly. Methods: Subjects were 599 elderly living in a metropolitan area who completed a structured questionnaire. Data collection was from September 6, 2011 to January 17, 2012. The data were analyzed by using percentage and ${\chi}^2$-test. Results: Approximately 25% of the subjects reported a sexual life. Age, gender, education, family type, presence and health of spouse, health state of the subject, past occupation, dwelling pattern, and economic state made statistically significant difference in sexual behavior. Fifty five percent of the respondents reported no knowledge of STD. Factors such as age, gender, education, presence of spouse, and past occupation were statistically significant in terms of awareness of STD. Conclusion: Age, education, and presence of spouse should be factored in to understand the sexuality of the elderly as well as to develop sexuality counseling programs that provide adequate information for each individual.

• Research in Community and Public Health Nursing
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• v.12 no.1
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• pp.71-80
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• 2001

In an attempt to measure the needs of sexuality education according to sex. grade. type of school. this study was carried out. For this study, the questionnaires were given to 600 students of 4 high-schools in Seoul from March to April. 1999. Students never being received sexuality education were 32.5%. Even though in students being received sex education, the answer of being very instructive was only 2.2%. The needs of sexuality education in boy-student was high in sexual behavior and relationship domain as compared with the girl-student, especially high in masturbation and sexual dysfunction. In girl-student, the needs of sexuality education were high in abortion. sexual damage. In third-grade, the needs of sexuality education were high in personal skill domain as compared with the first and second-grade. And the second-grade's needs were high in sexual behavior domain. In academic school students, the needs of sexuality education were high in sexual behavior and sexual health domain as compared with vocational school. In conclusion, a variety of systematic sex education programs suitable for each characteristic of adolescence should be in need of being developed to the base on the sex educational needs of the students.

• Journal of the Korean Society of Costume
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• v.57 no.5 s.114
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• pp.166-182
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• 2007

The purpose of this study is to reinterpret sexuality represented in fashion since the latter half of the 19th century in a contextual view, on the basis of Foucauldian idea of post-structural sexuality. As for research methodology, literary research was undertaken from the conception of sexuality to a historical review of the culture and dress. Foucault maintains the view of plural sexuality, which floats by power relationship between dominant and oppositional discourses in a specific historical context. In contextual approach sexual ideology codified in fashion since the latter 19C shows the following aspects: First, the traditional sexual ideology in the latter 19C is a capitalist value, which gives a priority to bourgeois man's profits, and the Victorian discourses of sexuality constructs the dichotomized fashion of the period. Next, the former half of the $20^{th}$ C is regarded as the period of conformity rather than opposition with various alternatives appropriated to the mainstream, so the traditional sexual ideology in fashion of this period is still preserved. Finally, in post-capitalism period of the latter 20C a variety of anti-fashion visualized plural sexuality from the enormous oppositional discourses. Although it doesn't all mean deconstruction of sexuality in fashion by the anti-fashion re-appropriated without oppositional meanings, pluralization of sexuality implies dynamics of sexual discourses in the next historical period. As a result, fashion since the latter 19C has been changed as a means for expressing age and sexual desire out of gender and class. And mainstream fashion in even postmodern period keeps the modern value on the center of the hegemonic heterosexual masculinity though the increase of Androgynous Femininity in women's fashion may connote the meaning of femininity. The plural sexuality represented in fashion has a contextual flexibility, thus sexuality floats with a specific socio-cultural context and fashion represents a masquerade as an identity vehicle.

• Journal of the Korean Society of Costume
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• v.57 no.4 s.113
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• pp.126-142
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• 2007

The second part of this study is to typify plural sexuality articulated with fashion images in men's and women's popular fashion magazines in Korea since 2000 and ultimately to infer sexual ideology codified in modern fashion by a framework of this study, the socio-semiotic model. From this, sexuality represented in modern fashion was typified as follows: in women's fashion Traditional Femininity, Glamor Femininity, Androgynous Femininity, Babydoll Femininity and Genderless sexuality, while in men's fashion Traditional Masculinity, Macho Masculinity, Androgynous Masculinity, Adolescent Masculinity and Genderless sexuality. The conclusion of this study is as follows: First, modern fashion has been changed from a means expressing gender and class into a sign vehicle representing the new ruling system of age and sexual desire. The binary oppositional sexuality on center of man in the 19 C capitalist period has been gradually pluralized towards the post-capitalist period. Next, mainstream society in Korea is still positioned in the traditional heterosexuality, keeping the vertical power relationship between man and woman even in the post-modern period. However, the fact that both Traditional Femininity and Androgynous Femininity acquire the position of dominant femininity connotes the change of modern femininity. Finally, plural sexuality represented in modern fashion has family resemblance and it shows contextual flexibility within contemporary period as well as a historical context. As a result, sexuality floats with a specific historical and socio-cultural context, and fashion as a material culture represents a masquerade as a identity vehicle, which constructs and de-constructs sexuality at the same time.

• Korean Journal of Social Welfare Studies
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• v.41 no.4
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• pp.5-44
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• 2010

The main purpose of this study is to critically examine the existing theoretical as well as analytical scope of 'sexual minority' in Social Welfare, and to (re)construct and expand it incorporating feminist theories on sexuality. The body of literature on sexual minority or homosexuality in social welfare in Korea as well as in the West can be characterized as two distinct features: first, medical discourse leaning on pathological perspective which perceives homosexuality as a disease or defect, homosexual as a pervert; and second, human rights perspective premised upon the idea of diversity and multi-culturalism, both which are anchoring at 'essentialism.' Based upon the understanding of sexuality as a social construct, we argue that feminist insight on sexuality can lead to reconceptualizing homosexuality and reorienting theories and practices in social welfare. From radical feminism to postmodern queer theories, feminists have developed diverse ideas and complex theories on sexuality and homosexuality, including the concept of 'compulsory heterosexuality,' 'lesbianism as political resistance,' and 'performative gender.' For feminists, particularly, sexuality which is constructed in the complex power matrix of dominations to producing and maintaining inequalities and discriminations is not merely a distinctive variable, but one of the important organizational principles such as gender, class, race, age, and nationality. This epistemological principle will hopefully shed lights on alternative 'knowledge' on homosexuality in social welfare, and lead to significant contribution to its critical expansion in theory and practice.

• Journal of the Korean Society of Costume
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• v.44
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• pp.37-56
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• 1999

In clothing, a tendency of Bisexuality is in case of wearing clothing of the opposite sex, the mixing of modeling principle and characteristic of man and woman, the exclusion characteristic of sexuality that present sexlessness-the third sex. They-Designer Gabrielle Chanel, YSL, Giorgio Armani-give characteristic of man's fashion to women's fashion. However, the consciousness in design is different. Chanel apply principle of man's suit to woman's wear to express authority and power about gender image, hereby she express women liberation and equality of man and woman based on social ideology through fashion especially, she express women's sexual independency and self assurance to her clothing. YSL express liberal and bold women that pursuit reasonal and liberal life in 1970. As he apply tailoed suit's rigidity to women's wear, he made 'pants look' universal in women's wear through“Dress for success”in modern life. Armani apply successful modern image to women's wear, so he express women's image of confident intellegent as well as feminine image. He focus women's new image as man living liberal and indivisual life excluding social category rather than will of equality of man and women. Gernreich break sexual prejudice and release women freely, furthermore, as he express concern of sexuality pursuit liberty of mankind surpassing sex distinction with women liberty. Gianni Versace pursuit mix and extinguishment of sexual image many-sided, and break fixed idea of sex, and reprovide feminine and masculine image. So his design tend homosexuality because he regard women's glamor and ostensible sexuality as standard of beauty, he apply this to man's wear as well as women's wear. With this, he expresses sensitive and liberal man's that break characteristic of Gender that symbolize power and authority in man's wear through 'Without ties'.

• Journal of Christian Education in Korea
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• v.67
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• pp.301-337
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• 2021

The researcher looked at the differences in views and various controversies surrounding Korean youth sexuality education in the wake of the Nth Room incident, which had a great impact on modern Korean society. Sex education for adolescents in Korea can be divided into public sex education through school sex education and the Youth Sexuality Center, and conservative/traditional Protestant sex education. Public sex education is partly influenced by feminist sexual ethics and comprehensive sex education abroad. Based on gender sensitivity and the right to sexual self-determination, four major projects are prevention of sexual harassment, prostitution, sexual violence, and domestic violence. However, the school sex education standard was criticized for stereotypes of gender roles and gender-discriminatory content, reinforced distorted myths about sexual violence, and exclusion of sexual diversity and various family types. Conservative/traditional Protestantism is based on the normal family ideology such as bisexual marriage, premarital chastity, and sexual ethics recognized only within marital relationships. It is a form of confrontation with public sex education while strongly opposing it. The researcher first analyzed the characteristics of public sex education, conservative/traditional Protestant sexual ethics and sex education, feminist sex ethics and sex education, and overseas youth sex education, respectively, while composing the curriculum for Korean youth sexuality education. And as a more fundamental solution to youth sexuality education, I pointed out that there are limits to asceticism, premarital chastity, gender sensitivity and sexual self-determination education, and found an alternative to the concept of body and sex in feminist theology. The researcher pointed out that it is necessary to reconceptualize the body and sex under the recognition that the most fundamental cause of distorted sexual culture is dualistic sex and understanding the body, centering on the research of various feminist theologians. And this was conceptualized into three concepts: holistic sexuality, mutual solidarity understood in relationships with others, and sexuality as a spirituality that extends to the global community. And with each curriculum, 1) Holistic Sexuality: Breathing, Narrative, Making the Shape of One's Body and Mind 2) mutual solidarity : Feeling the Breath of Others, Media Literacy through Conscientization, Sending a Good Wind 3) Sexuality as a spirituality that extends to global concern: It was proposed to pay attention to nature and to co-cultivate it, to listen to the earth's moans and create a new way of life, and to write a prayer with the earth and fellow living beings.

• Journal of the Korean Society of School Health
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• v.17 no.1
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• pp.41-53
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• 2004

Purpose : In an attempt to analyse gender-egalitarianism related to the general characteristics, sexual consciousness and behavior in middle school students, this study was carried out. This study will provide data that can be used to develop sexuality education programs on the basis of gender-egalitarianism. Method : The subjects were 141 students (70 boys and 71 girls) in 4 classes that were randomly selected from among 8 classes of first graders in a coeducational middle school, in Seoul. For the evaluation of gender-egalitarianism, a Gender Egalitarianism Scale modified by the researcher was used. Results : Major findings were as follows: 1. Gender-egalitarianism was significantly higher in girls compared with boys. All of the boys and girls, had high gender-egalitarianism in the aspect of woman's ability in groups without sexual discrimination, but low gender-egalitarianism in woman's sexual conversation and style of dress. 2. Gender-egalitarianism in boys who had experienced intersexual physical contact, categorized as holding hands, embracing, kissing, and petting, was significantly higher when compared with inexperienced boys. 3. Gender-egalitarianism significantly increased as the father's education level increased as well as the father's open-mindedness. Factors influencing gender-egalitarianism was social acceptance, the mass media, the attitudes of the school teachers, and the attitudes of older and younger student in school. Conclusions : Based on these results, boys' gender-egalitarianism was lower than that of girls. Systematic education on gender-egalitarianism, combined with sexuality education, is necessary for middle school students, especially boys. In the long term, social acceptable the, mass media, school and home life should be changed for the achievement of the equality of the sexes.

• Journal of the Korean Society of School Health
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• v.15 no.2
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• pp.167-182
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• 2002

The purpose of this study was to examine the factors related to adolescence' post-sexual assault attitudes and behaviors. 906 students from 5girls high schools completed self-reported questionnaires. Independent variables are sexual attitudes, rape myth acceptance, perceived importance of sexuality education, parent sexuality education, parent closeness, parent superintendence, family functioning and socioeconomic variables. The data were analyzed by Factor Analysis, Correlation Analysis, Stepwise Multiple Regression Analysis using SPSS program. The significant influencing factors were home sexuality education, perceived necessity & importance of sexuality education, parent closeness, parent superintendence, family functioning, grade, vocational school, rape myth(rapists are mentally ill, dating partner would not be rapist. rapists are stranger), sexual attitudes(sexual permissiveness, gender equality, family planning, STDs & prostitution, marriage and divorce and abortion), and dating experience. Examination of barriers to post-sexual assault coping behaviors and attitudes is critical component of victim recovery and rape prevention. This study would gives basic information to the effective prevention and coping program development related to sexual assault.

• Journal of English Language & Literature
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• v.56 no.6
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• pp.1105-1117
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• 2010

This study traces out female identity and sexuality in George Du Maurier's novel, Trilby. The heroine's sexuality in this novel plays some interesting roles invoking both male gaze and male homosocial desire. There seems to have been lots of debates about female subjectivity and gender relations in the Victorian age. George Du Maurier tries to redefine female identity which had been divided into two aspects in the age: angel and demon. When he describes Trilby's identity, the fixed duality as fallen, demonic and autonomous women might have been considerably fluid. Rather than returning to the old boundaries of female subjectivity and identity through his heroine, he unwittingly describes the female role as an erotic organizer. As Du Maurier shows that Trilby's identity plays a conduit role for male homosocial desire, he created the tension between masculinity and femininity and revealed a changing relationship between female nature and male culture as well. Furthermore, when George Du Maurier in his novel opened a new possibility for an erotic organizer through his heroin, Trilby, he seems to have represented the more fluid female role in the patriarchal culture that asked only some fixed roles for women.