• American Studies
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• v.44 no.2
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• pp.211-229
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• 2021

Toni Morrison's A Mercy (2008) describes Jacob Vaark, an early settler from England, and his grand house that symbolizes the American Dream in the 1680s. The source of his success is colonialism and slavery, as revealed by four female characters-a white Englishwoman Rebekka and three non-white women Florens, Sorrow, and Lina. Analyzing how the novel compares the women's experiences with nature and natural objects, this paper draws on ecofeminism as a theoretical frame of analysis to examine the novel's hitherto overlooked representations of naturalized women and feminized nature. The paper analyzes how the novel represents oppressions and exploitations of the four women in relation to nature that is similarly appropriated and developed by European men. The paper maintains that the novel does not represent these "naturalized" women as powerless and passive but portrays them as growing characters who resist patriarchy, colonialism, and capitalism.

• American Studies
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• v.42 no.2
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• pp.57-78
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• 2019

The story of Lizzie Borden has served as a creative impetus in the American imagination; following the hundred years after the Borden murders, a remarkable body of creative work has been produced. Ann Schofield asserts that the Borden story has become an "ur-text for the contemplation of power, of patriarchy, [and] of sexuality" (92). In reading Mary Wilkins Freeman's "The Long Arm" (1895), this essay re-considers Schofield's claim that the Borden story and its subsequent renditions enable a revisionary take on female subjectivity and resistance to patriarchal order. More specifically, this essay examines how Freeman's text (one of the first to fictionalize the saga of Lizzie Borden) reflects back the gendered subjectivity in the in the gothic mirror for us to consider whether that reflection began as an image of subjection or that of autonomy.

• (The)Study of the Eastern Classic
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• no.73
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• pp.65-89
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• 2018

This paper was triggered by the idea that the culture of ancestral rites and the patrilocality, which entail the excessive sacrifice on the part of the wife, that eventually led to the coinage of the expression, "housewives' holiday stress," is perhaps not the age-old traditions it claim to be, but rather a recent phenomenon. The purpose of this paper is to reveal that the loss of housewife's authority is the product of "becoming yangban (aristocrats)," which was a culture that was in fashion in the late Joseon dynasty. Until the late Joseon dynasty, women, in particular, the married women maintained an autonomous life which allowed them the authority to an extent, based on their properties that they brought from and the ties that they maintained with their original family and. However, such authority of the housewives disappeared since the invasion of Joseon by Japan and Qing in the year of Imjin (1592) and Byeongja (1636), respectively, as the daughters were excluded from receiving inheritance in a desperate attempt to maintain the impoverished family after the wars. However, patriarchy based on neo-Confucian custom and convention of patriarchal clan system could not spread to the entire population immediately after the wars, as it was impossible to include everyone in the aristocratic class (yangban). It was due to the increase of aristocrats within the continued social changes that occurred after the wars that the neo-Confucian patriarchy became the norm and ethical standard in Joseon society. Also, the theory of propriety in neo-Confucianism that everyone from the emperor down to commoners must abide by the patriarchal clan system was realized through Zhuzi jiali, i.e. Master Zhu's Family Rituals, which institutionalized the system of family rites by setting up ancestral shrines in every household. For the aristocrats who lost their financial footing, the only basis they could rely on to prove their aristocratic lineage is the strict compliance with the rituals. Also, for the once commoners who turned into aristocrats one day had to emphasize the formal propriety in order to distinguish themselves from the commoners. Hence, the culture of "becoming yangban" in the nineteenth-century Joseon was what solidified the patriarchal rituals, decorum, and clan system. As a result, women have become subordinated to the husband's families, which forced the women, i.e. the housewives to serve them and sacrifice themselves for them. At times, women self-imposed such restraints on them as they led themselves into believing that it was necessary to maintain the family for their sons.

• The Research Journal of the Costume Culture
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• v.16 no.5
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• pp.963-978
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• 2008

This study examined the images and formative features of female characters portrayed in fantasy films. This study aimed at providing an applicable theory to modern fashion by reconsidering the images of women appearing in fantasy films and arranging fantastical features reflected in costumes of female characters. The followings were the results of the study: The first divine nature that human beings discovered was woman nature. The discovered stone worked of the prehistoric age had a meaning of the great mother of universe and expressed a positive image. Such positive images of the goddess were variously differentiated to negative images or reduced in their roles and meanings in the settlement process of patriarchy as well as sociocultural transition. The foremost examples of negative image were expressed as grotesque, destructive, otherness, sensual, and exotic. The positive image of a goddess in fantasy films was not especially emphasized. On the other hand, the negative images of the goddess and the case of costumes were variously expressed as well as emphasized the typicality of the negative image of the characters. It was reconsidered that the typical features of characters in fantasy films were a result of the image of women following sociocultural transition. In addition, it was confirmed that such result was being reflected in film costume.

• Korean Journal of Adult Nursing
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• v.21 no.5
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• pp.504-518
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• 2009

Purpose: The purpose is to explore the illness experience of Korean women with breast cancer using feminist phenomenology. Methods: Data were collected by individual in-depth interviews from ten women with total mastectomy. The data were analyzed using Colaizzi's method from feminist perspective to reveal implicit socio-cultural norms that oppress women with breast cancer. Results: Two categories and seven major themes emerged: cancer-related experience (1) unfairness of having breast cancer; (2) being confined to the gaze of the others; patriarchy-related experience (3) hardness of being daughter-in-law; (4) struggling to keep on being good mother; (5) continued housework as duty; (6) recognizing self as precious wife, and (7) awakening of true self. All participants felt it was very unfair to get breast cancer because they had done their best for roles of mother, wife, and daughter-in-law. They struggled to free themselves from the social disgrace like the roles imposed by the patriarchal society. By awakening their true selves, they could manage a balance between other-oriented life and self-oriented life. Conclusion: Oncology nurses need to provide psychosocial support for women with breast cancer in finding their true selves in a traditional patriarchal society where women are oppressed and breast cancer is stigmatized.

• Journal of Families and Better Life
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• v.7 no.1
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• pp.59-78
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• 1989

The purpose of this study is to clarify the value orientation about family life between the older generations and college student. For this purpose, questionnaire were distributed to the older generations and college students in Seoul. Among them 920 data were obtained To obtain the family value scale, item analysis through pearson's correlation and factor analysis were used in pretest, frequency distribution, percentile, mean , t-test , and step-wise multiple were used for data analysis. The results are summarized as follows. 1) Male college students show traditional tendency and female college students show modern tendency especially sex-role attitude, ancestor worship attitude, patriarchy attitude. 2) Male and female of the older generations how traditional tendency. 3) The older generations show traditional tendency, college students show modern tendency, especially sex-role attitude and kinship attitude. 4) Male adults and male college students show traditional tendency. 5) Female adults show traditional tendency , female college students show modern tendency. In female, generation gap is more serious than males. 6) the most influencial socio-demographic variables on family value consciousness of the older generations are the religion and education, In case of college students, sex, major, religion, family income grown-up area effect on their value consciousness about family life, Based on the above findings , we should develop school education and many social programs to reduce the generation gap.

• Journal of Families and Better Life
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• v.9 no.2
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• pp.267-284
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• 1991

The Purpose of this study is to explain marital power processes perceived by Korean urban husbands. To do the task, this study examined the possibility of classifying the power processes and the effect of resources by using resource theory and normative resource theory . The main results were as follows. 1) Power precesses are classified into five factors, such as, 'induction'. 'isolation' quarreling' 'carelessness' and 'withdrawal of love'. Induction, which makes control attempts by using verbal, indirect communication strategies, is proved to be the most factor. 2) Power resource variables are proved to be significant in their effects on the power processes. That is, objective are proved to be significant in their effects on the power processes. That is , objective resources are influencing on 'induction' and 'isolation' behavior and subjective variables are influencing on the other control attempts, Thus, it is found that including subjective variables as well as objective ones is very important. Above all, that the concept of the centrality of patriarchy is supported to be an appropriate concept for the study on the marital power processes i8s a fruitful result in research. But the variances explained by resource variables are relatively small. It is suggested. therefore, further study should include more significant subjective resource variables.

• Women's Health Nursing
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• v.3 no.2
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• pp.250-267
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• 1997

The wife-abuse is a seriously threatening factor with victim's wellbeing and health. This study was performed to analyze the victims' experiences of wife-abuse to prepare the basis of nursing intervention for them. The participants of study were 96 women who counseled with W counselling center for wife-abuse from January 1996 to August 1997 in Cheju. Data were gathered through the unstructured interviews(telephone, face-to-face and letter) by trained 3 members of the center. The collected data were analyzed to reveal the characteristics of wives and husbands, the modes of wife-abuse, the influences of abuse to wives and the coping styles of wives. The modes of wife-abuse were analyzed and classified using the power and control wheel model of Pence et al. The results of study unveiled that the wife-abuse behaviors were used to control the wife physically, sexually, economically, and psychologically and to maintain the abuse situation. We have to understand the dominant regime of our society, ie the patriarchy that controls the women's labor power, production power and personality, to approach the victims' of wife-abuse and to provide the proper nursing interventions for them.

• Journal of Digital Convergence
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• v.12 no.3
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• pp.399-414
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• 2014

The Princess Bari, an epic song passed down orally among the korean shamans, describes the process of its heroine's becoming a shaman. The life of a shaman coincides with the image of Mother Goddess that created human beings in that her role was to connect the life here and hereafter in Korea. Princess Bari, an abandoned daughter, experiences the world of death, sacrifices herself completely for her parents, devotes to her husband and gives birth to seven sons. She is a Mother Goddess who embraces fecundity and fertility, creation and destruction, and life and death. Furthermore, she is a "warm-hearted Mother Goddess" who takes the deceased to their last journey with maternal care. The number "seven", known to be a very significant number in human lives and the world after death, symbolizes how princess Bari had to be born as the seventh girl of her parents, not as the fifth or the sixth.

• Journal of the Korea Convergence Society
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• v.10 no.2
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• pp.175-182
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• 2019

China, more than any other countries in the world shared similar ideological system with Korea historically. That is confucian patriarchy, which later combined with socialism and capitalism respectively. Therefore, the hardship that modern chinese women had to go through in the course of great social changes would provide meaningful cross cultural insights in various women issues in Korea. Thus this study attempts to focus on Ding Ling, who is considered to be one of the first women that brought the feminism up in China. One of her early works, and from Yan'an days were analyzed to mirror current feminist movement.