• 가정과삶의질연구
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• 제22권5호
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• pp.265-281
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• 2004

This study aims at studying dual-earner couple's household work time and life satisfaction in modern times. To reach this goal, dual-earner couple's variable of society and population, income for working hours, attitude of sex's role and working hours time were classified as individual variable of study model. In the end of 2000, positive analysis was completed through dual-earner couples' frequencies, percentage, means, paired-samples T Test, one-way ANOVA, duncan test, multiple regression and path analysis to 112 Korean couples in 'Research material for comparative analysis of family's time use in Korea and in the United States' performed by Lee, Ki-young, along with 3 person in the end of 2000. The time of household work performance at home at this stage is about 30 hours. 90% of 30 hours was given by housewife who was working for another job. In the aspect of dual-earner couple's life satisfaction, the life satisfaction is a little over the level of average. In variables couple's life satisfaction, wife's life satisfaction was additionally influenced by variable of wife's profession, age difference of couple, wife's household work time husband's household work time and wife's sex-role attitudes in oder. Husband's life satisfaction was perfectly influenced by his level of education, his household work time and wife's sex-role attitudes.

• 가정과삶의질연구
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• 제29권6호
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• pp.185-199
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• 2011

The aim of this study was to grasp the context of family life education under the Joseon Dynasty. As a first step to attain this goal, we used Yi Duk-Hong's Bubuyubyeoldo as our main material and examined the meaning of 'bubuyubyeol'(夫婦有別) in family life education as it was defined during the Joseon Dynasty. As a result, we found that 'bubuyubyeol' implied the strict avoidance of the opposite sex in the relationship between a couple and others as well as within the marital relationship. We also determined that in the family life education, 'bubuyubyeol' was closely related to 'bujayuchin'(父子有親), a concept that refers to the ethical relationship between parents and children. This concept also, formed the basis of social relationships. These results imply that contemporary family life education will be more effective and efficient 1) when it presupposes a common basic concept pertaining to the contents of object-specific education as well as overall family life education, and 2) when direct education programs are executed in harmony with indirect education.

• Journal of Preventive Medicine and Public Health
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• 제54권5호
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• pp.376-379
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• 2021

Elemental mercury exposure can result in significant toxicity. Source decontamination and remediation are often required after larger elemental mercury exposures, but the details of these processes are infrequently reported. In the case described herein, a 64-year-old woman and her husband were exposed to elemental mercury in their home after the husband purchased it online for the purpose of recreational barometer calibration. After the mercury reportedly spilled during the calibration process, a vacuum cleaner was used to decontaminate the affected surface; this led to extensive mercury contamination of the home. The couple was relocated from the home while remediation occurred over the course of several weeks. Vacuum cleaning of an elemental mercury spill can lead to extensive volatilization and recirculation of mercury vapor. For smaller mercury spills, careful removal of visible mercury beads by using an eyedropper, cardboard, and masking tape is recommended. Larger spills require professional decontamination and remediation and may necessitate involvement of governmental resources. Vacuum cleaning should not be used as an initial method of decontamination after elemental mercury exposure. Careful attention to source decontamination can reduce the emotional and financial costs associated with extensive remediation after elemental mercury exposure.

• 비교문화연구
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• 제26권
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• pp.509-533
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• 2012

The purpose of this study is to examine the sociolinguistic competence of female marriage-immigrants through analyzing their free colloquial discourse. Because previous studies on female marriage-immigrants have not been performed based on the natural illocutionary data, an accurate diagnosis of their communication method will be necessary for the efficiency of the Korean education aimed at them, and for the development of their communication ability. For this study, the colloquial discourse situation from five female marriage-immigrants from China, the Philippines and Vietnam was recorded. The sociolinguistic characteristics were analyzed centering on the use of designation, respect terms, and regional words. 'Eomma' was used as a designation for their husband's mother, which means that 'intimacy' worked for the designation of their husband's mother. The respect-word classes for others were limited to the 'haeyo' form and the 'hae' one, and the reception for listeners was often discarded. In addition, the influence of regional words was found in the vocabulary and grammar, and the more proficient the Korean language, the more frequent the regional word occurrence. Based on the above result, the teaching method of Korean for the immigrants shall be suggested as follows: the teaching has to focus on respect words positively influencing the relationship with the counterpart.

• 영어영문학
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• 제64권2호
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• pp.239-252
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• 2018

Many critics on William Faulkner's As I Lay Dying have read Addie Bundren as the disrupter of patriarchal power. By raising a question about the usefulness of language, which is the symbolic power of patriarchy and having an affair with the preacher Whitfield outside her wedlock, Addie directly challenges patriarchal power. From a quite different vantage point, however, we can read Addie as the faithful protector of the norm of whiteness in the South in light of the social hierarchy. As a former school teacher, Addie is from middle class before her marriage. By her marriage to Anse, who is a lower-class white, Addie has class anxiety that her social status in the stratum of whiteness could be degraded from a middle to a lower-class white, "white trash," which means that she is not white enough to be considered as the normative whiteness. Especially, Addie's anxiety increases due to the fact that her lazy husband is reluctant to work and relies on her neighbors, causing her family to be entrapped at the bottom in the stratum of whiteness. Therefore, she decides to take revenge on her husband after giving birth to her second child Darl by asking Anse to bury her dead body in her familial burial site in Jefferson. By rendering her family to suffer the hardship during her funeral procession, not only does she succeed in taking revenge on Anse on the surface, she regains her social status as a middle-class white by being buried in Jefferson fundamentally.

• 영어영문학
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• 제64권1호
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• pp.95-116
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• 2018

Although acclaimed as George Eliot's masterpiece, Middlemarch: A Study of Provincial Life (1871-72) has been attacked by feminists since shortly after it was serialized. The main cause of feminist criticism is that she portrays her heroine, Dorothea Brooke, in an androcentric viewpoint and describes her lived experiences through male discourses. In order to identify what such feminist criticism originates in, this article places the novel in the sociopolitical contexts where Dorothea lived while authoring herself, and then analyzes it with M. M. Bakhtin's two important concepts, self-authoring and architectonics. As a result, Middlemarch has many shortcomings in the phases of the heroine's self-authoring and eventually the architectonics. In case of self-authoring, Eliot does not fully explain Dorothea's responses to her first husband and egoistic priest Edward Casaubon, and then her second husband and English-Polish dilettante Will Ladislaw until she reaches her ultimate marriage conclusions. Incessant authorial intervention obstructs the heroine's smooth interactions with her two husbands. In addition, the novel does not provide any sufficient comments about Dorothea's responses to Middlemarchers' opinions even if handling their opinions in the heroine's self-authoring influences the novel's persuasiveness. Dorothea's story has proved its own limitations by its frequent omissions and authorial intrusions. In Bakhtin's terminology, Middlemarch does not properly contain I-formyself, the-other-for-me, and I-for-the-other. It can be said that these shortcomings resulting from Eliot's cross-dressing narrative have caused attacks by feminists.

• 한국보건간호학회지
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• 제23권1호
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• pp.101-112
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• 2009

Purpose: The study was to assess marital satisfaction. needs for help, and stress of immigrant women. Method: The study employed a descriptive design of data collection. Structured Questionaires were given to the subjects; 144 women who immigrated to Korea through marriage. The data were then analyzed using $x^2$-test, one way ANOVA, and Pearson's Correlation. Results: Stress of immigrant women was significantly different according to their nationality. Housework was the highest among stress domains, the next were finance, husband, parents in law, health, children, and friends. Among these, the subject's stress was significantly correlated to the domains of husband and parents in law. The level of immigrant women's marital satisfaction was significantly different according to their job. Immigrant women's Korean proficiency was correlated to marital satisfaction and their marital satisfaction was significantly correlated to stress. Needs for help of immigrant women were rated in the following order : communication, the raising of children, culture and institution, finance, employment, socialization, marriage problem, discrimination, and self development. Conclusion: The findings of this study could be useful to help develop new programmes, and to support existing projects that help immigrant women integrate into Korean society.

• 동양고전연구
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• 제73호
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• pp.385-414
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• 2018

이 글에서는 유교적 종법질서에 변화가 일어난 19세기 격변기에 가문 경영의 주체로서의 여성. 특히 문중에서 종부로서의 지위를 가진 여성의 구체적인 삶의 여정을 한글편지를 통해 재구성해 보았다. 해남윤씨가 8대 종부 광주이씨는 혼인 초부터 남편의 부재로 전통사회의 일반적인 환경에서 벗어났기 때문에 자신이 학습 받은 남성중심의 사회적 질서가 아닌 자신만의 독자적인 정체성을 찾으려는 시도를 하였다. 광주이씨는 종부로서의 지위를 자신이 찾고 자신이 지킬 수밖에 없는 독립적인 주체로 자신을 인식한 것이다. 광주이씨가 종부가 되어 해남윤씨가로 왔을 때 종가의 가세는 많이 기울어져 있었다. 이러한 경제적 어려움은 그 당시 사회적 흐름인 노비제도의 변화로 인한 노주(奴主) 관계의 갈등과 수세의 감소 때문이었다. 그리고 시숙들의 간섭은 종가의 경제적 형편을 더욱 어렵게 했다. 광주이씨는 종가에서 종부로서의 자신의 지위를 확고히 하고 피폐해진 종가를 바로 세우기 위하여 지친들의 간섭에서 자유로울 수 있는 방법으로 종부의 입후권을 이용하였다. 그 때까지 해남윤씨가에서 이루어진 입양은 모두 지친간에 이루어졌는데 광주이씨는 시숙들의 간섭에서 자유롭고 종부로서의 자신의 위치를 굳건히 할 수 있는 장치로 입양문제를 이용한 것이다. 따라서 시숙들의 이해관계에서 자유로울 수 있도록 오히려 멀리 있는 일가 중에서 양자를 골랐다. 광주이씨는 또한 종부로서의 권위를 확고히 하는 데는 종가의 경제권을 장악하는 것이 가장 필수적인 요건이라고 생각하였다. 그 당시 가정 경제를 지탱하는 가장 중요한 수단인 노비노동을 자신을 중심으로 결속시키기 위해서도 자신이 종가의 경제권을 제대로 행사해야 한다고 생각했다. 남편은 물론 자신의 피붙이 하나 없는 종가에서 광주이씨는 19세기라는 사회적 격변기에 종가를 바로 세우고 이름뿐인 종부가 아닌 명실상부한 종가의 안주인으로서의 자리를 차지하게 되었다.

• 심성연구
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• 제27권1_2호
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• pp.1-27
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• 2012

이 논문의 목적은 한국 민담에서 대극의 합일(coniunctio oppositorum, Vereinigung der Gegensötze), 신성혼(hieros gamos, göttliche Hochzeit) 주제를 다루어보는 것이다. 한국 민담 <구렁덩덩 신 선비>는 동물형상의 배우자를 맞이하는 민담 중의 하나이다. 특히 여성주인공이 남성의 동물 배우자를 맞이하는 민담이다. 이 민담은 아플레이우스(Apuleius)가 소개한 그리스 민담 <아모르와 프쉬케>와 그림 형제 모음 민담 <노래하며 날아오르는 종달새>와 비교할 수 있다. 민담에 등장하는 동물들은 신성(神性)과 통한다. 동물들은 본능에 충실한 삶을 살기 때문에, 종(種)의 집단무의식의 법칙성을 고스란히 실현하고 있다. 1) 동물성은 자아중심적 태도가 배제되어 있어서 인간 이하의 본능적 측면뿐 아니라, 인간성을 초월한 신성도 함께 나타낸다. 민담에서 주인공이 동물이 되는 경우 개별적으로 지나치게 강조된 일방적 의식의 태도를 교정하고, 보편적 인간성을 획득할 기회가 된다. 동물이 되어 지내는 동안 주인공은 자연계의 다른 생명체의 의미와 가치를 알아차릴 수 있는 경험을 하기 때문에, 신이한 자연의 지혜를 획득하게 된다. 결국 동물 형상은 상징적으로 집단적, 보편적 삶의 가치를 실현하는 존재이므로, 자아의식에 치유적으로 작용하고, 전체성에 이르도록 기여한다. 민담의 동물 형상들은 모두 무의식의 보상적 내용을 반영하고 있다. 동물의 형상으로 등장하는 무의식의 내용들은 자아의식에 수용되기 어려운 본능적 충동으로 이해될 것이기 때문에 그 자체 의식에 대극적이다. 민담에서 다루는 대극의 합일은 자아의식에 의하여 어떻게 무의식적 정신이 수용되고 이해될 것인가를 보여주는 것으로 이루어진다. 그렇지만 주인공이 동물이 되는 것은 물론이고, 동물 배우자를 만나게 되는 것도 심한 의식 수준의 저하를 가져오는 심적 사건이다. 동물이었던 주인공이 인간성을 회복하는 것이나, 동물 배우자를 인간으로 변환하게 하는 일은 모두 의식 수준을 회복하는 작업에 해당한다. 동물에서 인간성의 회복이나 인간 수준으로 끌어올리게 될 때, 무의식의 보상적 내용이 의식의 삶에 반영될 수 있다. 민담 <구렁덩덩 신 선비>는 남성 배우자가 구렁이 형상을 하고 있다. 여성주인공이 구렁이를 신랑으로 맞이하여 혼인을 함으로써, 구렁이의 허물을 벗게 한다. 그리고 여러 시련을 겪어내고, 어려운 과제를 완수함으로써 진정한 남녀의 만남을 성공적으로 실현한다. 결과적으로 여성주인공이 신성을 획득하는 것이고, 동물 배우자와의 결합은 신성혼을 의미한다. 우리는 이 민담을 통하여 여성의 자아의식이 무의식과 관계하여 어떻게 대극의 합일 및 전(全)인격적 실현을 하는지를 살펴볼 수 있다.

• 동서간호학연구지
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• 제13권2호
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• pp.160-169
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• 2007

Background: Hwa-Byung is known as a specific Korean cultural syndrome which corresponds to DSM-IV(MMPI). Some Korean women who have experienced heart aching anger(Hwa-Byung) complain physical pains as well as psychological problems. As for these physical pains, upper limb arthropathy(e.g. golf elbow pains, tennis elbow pains, or shoulder-joint pains) have not been paid attentions. In spite of not having done her excessive physical endeavor or exercise, some Korean middle aged women complain those arthropathy pains. And they go round orthopedics, pain clinics, and oriental medicine clinics. Purpose: This study was practiced in Severance Oriental Medicine Clinic. The oriental medicine doctor had a question about the major origin of upper limb pains which were not caused by excessive physical endeavor. To answer the question, this study has been practiced. In the process of interview with some those women, the major cause of those syndromes has been revealed as Hwa-Byung. The purpose of this study is to discover the meanings of the women's life who have been experienced Hwa-Byung with upper limb arthropathy. Results: These upper limb arthropathy can be explained by meridian theory. Shoulder-joint pain and golf elbow with Hwabyung can be explained by Heart meridian of hand-shoyin and the points of these pains are in the flow of this meridian. Tennis elbow with Hwabyung can be explained by Small intestine meridian of hand-taiyang and this point is in the flow of this meridian. The results of interview with 9 middle aged women was analyzed and interpreted according to Spradley's method of ethnography. The analysis revealed three core cultural themes : 1) There are certainly external cause to provoke Hwa-Byung. A patricentric family system, husband's playing around with another woman, cruel treatment by husband's family, or financial failure may be present anteriorly. 2) The chief existing condition is the discord between husband and wife. The stoppage of mutual communication, lacking in understanding, unfeeling, heartless, or unsympathetic is an major phenomenon of married life. So the important factor is not the sexual relations or problems but the discords of communication. 3) The feeling of anger, the sense of nihility, the desire to escape, and the effort to forgiveness coexist together. At a glance, they seemed to be a process. For example, anger seemed to present at first, then nihility seemed at second, then escape seemed at third, and then forgiveness seemed at last. But at point of visiting clinic to be treated, they are mixed up together as if in a jumble.