• Korean Journal of Childcare and Education
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• v.14 no.1
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• pp.63-85
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• 2018

Objective: The goal of this study is to examine child care center teachers'awareness of parents through a metaphor analysis. Methods: Metaphorical expressions and reason-statements were collected from 276 teachers. Metaphor analysis was used through categorizing and assorting by meanings. Results: The teachers' metaphorical image expressions of parents were analyzed by using 13 metaphorical expression words and 3 categories which included, influence on teacher's attitudes, parent-teacher relationships, and parents' attitudes. Metaphorical image expressions that had a high ratio were 'a companion' and 'a client.' First, child care center teachers had images of parents that parents provide courageous energy to them, and images of clients who demand service instead of being parents. Second, child care center teachers had images of parents that parents cooperate with teachers for the sake of their children. Third, child care teachers had images of parents that parents need help with their children. Conclusion/Implications: This study suggests that teachers will be able to positively correct their awareness of cooperative parent-teacher relationships by reviewing their metaphorical expressions of parental images.

• Journal of Christian Education in Korea
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• v.77
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• pp.203-223
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• 2024

This study aims to reflect on how the experiences in the interrelationship between parents and children affect the formation of God's image and how it affects the formation of healthy Christian identity. We will explore the implications of this research on education for the formation of healthy Christian identity for children. Based on the theories of God's image by Erickson, Freud, and Rizzuto, we examine in-depth how the parental image that children acquire in their relationship with their parents is related to the image of God, which is the basis of their lives. Parents are like caregivers, guardians, and absolute beings that enable their children's survival and safety from their birth. The parental image that a child has through interaction with their parents has a close relationship with the image of God. Amid the existential limitations and restrictions faced by children and parents, negative experiences such as oppression, punishment, and anger that children receive from their parents leave various psychological wounds inside the child. What is important here is that the summation of negative experiences inflicted on the child should not exceed the appropriate level that the child can endure. In addition, children should be guided to feel the following in their relationship with their parents. Children need to be nurtured to feel basic trust from their parents. If these important premise is not observed, the distorted parental image will lead to distorted God's image. Unreliable or violent images of parents will pose a serious threat to the formation of constructive faith or healthy Christian identity. Based on this premise, this study claims a substantial shift from oppressive, authoritarian, and one-directional ways of education to those of mutual, liberational, postconventional education. Finally, this study closes its inquiry by providing constructive direction and alternatives for the development of healthy Christian identity for Children.

• Fashion & Textile Research Journal
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• v.9 no.3
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• pp.286-294
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• 2007

Dolbok, the first birthday suit, is a formal suit a person puts on for the first time after birth. It not only a symbolizes of Korean customs or traditions, but also represents transmitted ideas, values and lifestyles of Koreans. In this nation where strong preferences for son prevailed, dolbok for boy was specially important. 1.Styles of weaing Dolbok are classfied into trousers and jeogori, baeja, magoja, durumagi, jeonbok, sagyusam and yongpo styles in accordance with what kind of clothes was finally worn. 2. Accessories of dolbok for boys included dolddi, dol jumeoni, gulre, bokgeon, hogeon and tarae baeseon. 3. Dolbok of trousers and jeogori, baeja or magoja style simply consisted of 2 to 4 units of clothes. It was usually worn by ordinary people, and strongly imaged as common. Dolbok of durumagi or jeonbok style was a combination of 5 to 6 units of clothes and mainly worn by noble and royal families. It was remarkably formal, but quite brilliant. The suit for first birth anniversary which was sagyusam or yongpo was made in accordance with court rules and used by the royal family, It consisted of 7 to 8 units of clothes. Dolbok of sagyusam or yongpo style used invariable, simple patterns and colors, but had strong images of courtesy and dignity. 4. Regarding accessories of dolbok, the long-hanged goreum was a symbol of parental wishes for the $baby^{\circ}{\emptyset}s$ health and longevity and dolddi was joined by dol jumeonisymbolizing the wealth and prosperity of the baby. In addition, hogeon was a hat whose shape was the head of tiger symbolizing wishes for bravery and health and tarae beoseon was childlen's socks that had seams, symbolizing prosperity, on the fore edge. Seon for sagyusam was used as a symbol of preventing diseases or evil spirits to protect the health of the baby.

• Sim-seong Yeon-gu
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• v.26 no.2
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• pp.149-188
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• 2011

This thesis presents the research of analytical psycholoy in respect of Jindo Dasiraegi. In a funeral of Jindo, situated in the southern island of Korea, there is a theatrical performance which is called Dasiraegi(rebirth). This research manifested a basic, universal meaning of psychological approach related the implicit of death in performing theatre from a analytic psychological point of view. The characteristics of this theatrical feast are like these ; 1) funeral festival 2) entrance of clown(the existence of antipole and conflict) 3) eroticism 4) active participation of female character 5) difficulty in her delivery 6) the moment of joy thanks to childbirth. The prerequisite of this feast should be a propitious mourning of person dying old and rich. That is, after having a complete life, it could be an entire death. Three main roles in Dasiraegi ; a bat-blind buddhist devotee, a strolling actor teasing men, an apostate monk, theses characters lock horns in a form of triangle conflict relations, then they keep a balance with a fake mourner as a protagonist , modulator and narrator. These characters are indeed clowns who manifested a metaphor as a decent, sacred and reasonable part of shadow regards group consciousness. The alive and the deceased, mourner and fake mourner, piety and confusion, wail and laugh, silence and grumble, death and birth, diverse antipole all coexist then theses are in harmony. The blind devotee and the monk are in antipole, the entertainer(anima) provokes a conflict between them. The infant is a solution as same as a result of conflict. This conflict seems to be eased by birth of a baby which is a symbol of wholeness(ganzheits) but the conflict of antipole is reenacted as insisting his parental right so this solution is leaving the baby to the chief mourner who is fourth character and the first beginning. Unconsciousness, hereby, is negotiating with appeared reality. The Images in unconsciousness are conscious and this new energy in unconsciousness is proceeding towards consciousness, then it became a therapeutic power for the loss of consciousness. Dasiraegi is the play of consolation much more for the alive than the deceased. The death signified not a loss but a resurrection and this intends a transition of new leading independent role for the alive. These make us have more prudent consideration concern the double sense of renewal for the dead and the alive. It is preserved as only a form of drama on stage after disappearance of Dasiraegi in a funeral recently. Dasiraegi was a manifestation of unconsciousness for compensation about the unilateral attitude of group consciousness to the strict death excessively. Therefore, this will enable reflect the relativeness and the attitude which regards the death as the end today.