This study was carried out in order to investigate Korean food acculturation by married immigrant women and how it affects their children’s eating habits. Using an in-depth interview method, 26 domestically residing married immigrant Chinese, Vietnamese, and Indonesian women in Korea were surveyed to investigate adaption to Korean food at the time of their immigration, their current dietary life, their preferred Korean food, major factors in managing their children’s eating habits, etc. The results reveal that depending on the married immigrant women’s country of birth, which plays an important role in a family’s dietary life and health, acculturation phenomena occurred in which the specific eating habits of each country were grafted into Korean food. Furthermore, due to their school-age children’s display of acceptance of both their homeland’s and Korea’s food culture, we believe that this can become a pivot point for non-governmental diplomacy where Korean food can be understood along with the mothers’ countries.

The aim of this study was to investigate the change in women’s somatotype with aging. The subjects were 1,123 women aged 40~69. Their anthropometric data were from the 6th Size Korea. The data were analyzed by factor analysis and cluster analysis. Seven factors were extracted: body mass, body length, back shoulder, arm length factor, front interscye factor, body rise factor, and shoulder angle. The upper body types of middle-aged and elderly women were classified into five types: skinny, short stout body type with forward posture, composite, tall & full body type, and short & skinny. The skinny and composite body type appeared more often than the short stout body type in the early 40s of Korean women. Starting in the mid-50s, composite body type was less often found. However, the number of women with short stout body type increased. In the 60s, the number of women with short stout and tall & full body types decreased. These results reveal that the body types of middle-aged and elderly women changed with some pattern with aging. And women in their early 40s, mid-50s, and 60s women had different body shapes and postures.

The purpose of this study is to survey the wearing and purchasing situation related to brassieres between Korean and Chinese women and to analyze the differences among them. This study utilized a survey targeting 397 women in their 20's in Korea and China. The results were as follows: First, Korean women considered that their breasts are conical in shape, whereas Chinese women considered their breasts to have a flat shape. With regard to breast size, those of Chinese women are larger than those of Korean women. Moreover, Chinese women expressed a high rate of dissatisfaction with their breasts. Second, regarding the wearing condition of brassieres, while Korean women expected their brassiere to converge their breasts to the center, Chinese women expected their brassiere to support the breasts. It was found that many of them were dissatisfied with the shoulder straps and the center front wire. Third, in the results pertaining to the purchasing brassieres, although both Korean and Chinese Women mainly visited brand name stores to buy brassieres, compared with Chinese women, Korean women prefer to shop at home to buy the brassieres. In addition, they considered the compensation effect, size, activity, fabric and fit as the most important selection criteria when purchasing a brassiere.

The purpose of this study was to define Korean adolescent girls' brassiere size demand features in order to improve the suitability of junior brassieres for adolescent girls. The subjects for the data collection were Korean teenage girls from age 13 to 17 (n=492). Their body size was collected by conducting anthropometric measurement. The results of this study show that not only the growth of height, but also the growth of the body length is almost finished at the age of 15. The brassiere cup size, which shows the breast growth directly, increased remarkably at age 13 to 14, and once again at age 17. The demand for brassiere band size 70 appeared generally high among all ages. The research also suggests that the band size 60 and over 85 is also needed among the teenage girls. In matters of the brassiere cup size, junior brassieres over B-cup size are also necessary for teenage girls with big breasts to support their heavy breast weight. These results imply that the junior brassiere companies should improve their brassiere size range to fit the teenage girls' breasts properly.

오늘날 사회생활에 있어서 과거와는 달리 여성의 권익신장과 여성의 활동범위가 확장되면서 그와 더불어 여성범죄가 증가추세를 보이고 있는 실정이다. 이는 어느 국가사회를 막론하고 공통적인 추이를 보이고 있다. 특히 한국사회는 급격히 산업화․민주화가 진행되면서 한국 고유의 전통적․보수적제도가 축소되고 일부 여성들의 자유개방․황금만능주의적 풍조 등이 만연되면서 여성 범죄는 그 증가 추세일로에 있으며, 여성범죄자의 재범률이 높은 상황이다. 따라서 이러한 한국사회의 여성범죄의 추이와 그 주요 특징 등을 분석하여 여성범죄의 예방과 그 대책방안을 강구하여 본다. 그 방안으로 우선적으로 교정시설내 여성수용자의 교정처우상의 문제점과 그 개선방안 을 제시하는 것이 여성범죄의 예방을 위한 주요 교정정책이라 하겠다. 그 주요 개선방안으로 여성교정시설의 대체와 증설, 직업훈련의 확대와 다양화 가족유대관계 프로그램 강화, 가택구금과 일과후구금제도 도입 및 여성수용자 교정처우의 전면적 개방화를 제시하였다.

After liberation from Japanese colonial rule in 1945, there was the three-year period of United States Army Military Government in Korea. In 1948, Democratic People’s Republic of Korea, and Republic of Korea were established in the north and south of the Korean Peninsula. The Republic of Korea is now a modern state set in the southern part of the Korean. We usually refer to Koreans as people who belong to the Republic of Korea. Can we say that is true exactly? Why make of this an obsolete question? The period from 1945 when Korea was emancipated from Japanese colonial rule to 1948 when the Republic of Korea was established has not been a focus of modern Korean history. This three years remains empty in Korean history and makes the concept of ‘Korean’we usually consider ambiguous, and prompts careful attention to the silence of ‘some Koreans’forced to live against their will in the blurred boundaries between nation and people. This dissertation regards ‘Koreans’who came to live in the border of nations, especially ‘Korean-Japanese third generation women artists’ who are marginalized both Japan and Korea. It questions the category of ‘Korean women’s art’that has so far been considered, based on the concept of territory, and presents a new perspective for viewing ‘Korean women’s art’. Almost no study on Korean-Japanese women’s art has been conducted, based on research on Korean diaspora, and no systematic historical records exist. Even data-collection is limited due to the political situation of South and North in confrontation. Representation of the Mother Country on the Artworks by First and Second-Generation Korean-Japanese(Zainich) Women Artists after Liberation since 1945 was published in 2011 is the only dissertation in which Korean-Japanese women artists, and early artistic activities. That research is based on press releases and interviews obtained through Japan. This thesis concentrates on the world of Korean-Japanese third generation women artists such as Kim Jung-sook, Kim Ae-soon, and Han Sung-nam, permanent residents in Japan who still have Korean nationality. The three Korean-Japanese third generation women artists whose art world is reviewed in this thesis would like to reveal their voices as minorities in Japan and Korea, resisting power and the universal concepts of nation, people and identity. Questioning the general notions of ‘Korean women’and ‘Korean women’s art’ considered within the Korean Peninsula, they explore their identity as Korean women outside the Korean territory from a post-territorial perspective and have a new understanding of the minority’s diversity and difference through their eyes as marginal women living outside the mainstream of Korean and Japanese society. This is associated with recent post-colonial critical viewpoints reconsidering myths of universalism and transcendental aesthetic measures. In the 1980s and 1990s art museums and galleries in New York tried a critical shift in aesthetic discourse on contemporary art history, analyzed how power relationships among such elements as gender, sexuality, race, nationalism. Ghost of Ethnicity: Rethinking Art Discourses of the 1940s and 1980s by Lisa Bloom is an obvious presentation about the post-colonial discourse. Lisa Bloom rethinks the diversity of race, ethnicity, sexuality, and gender each artist and critic has, she began a new discussion on artists who were anti-establishment artists alienated by mainstream society. As migration rapidly increased through globalism lead by the United States the aspects of diaspora experience emerges as critical issues in interpreting contemporary culture. As a new concept of art with hybrid cultural backgrounds exists, each artist’s cultural identity and specificity should be viewed and interpreted in a sociopolitical context. A criticism started considering the distinct characteristics of each individual’s historical experience and cultural identity, and paying attention to experience of the third world artist, especially women artists, confronting the power of modernist discourses from a perspective of the white male subject. Considering recent international contemporary art, the Korean-Japanese third generation women artists who clarify their cultural identity as minority living in the border between Korea and Japan may present a new direction for contemporary Korean art. Their art world derives from their diaspora experience on colonial trauma historically. Their works made us to see that it is also associated with post-colonial critical perspective in the recent contemporary art stream. And it reminds us of rethinking the diversity of the minority living outside mainstream society. Thus, this should be considered as one of the features in the context of Korean women’s art.

This study examines and compares the address terms in Korean textbooks and questionnaires, which are aimed at married migrant women. The results of the study show that among the eight major Korean address terms, the frequent uses of the kin and kinship address terms are founded in the Korean textbooks and married migrant women. Because they are bound by marriage, married migrant women talk more frequently with their husbands, parents-in-law, and relatives than the others. Moreover, due to their recent migration to Korea, they do not only connect with others but also cannot converse well in Korean. The results also illustrate that a few terms of address exist in Korean textbooks. While all address terms in Korean textbooks coincide with standard speech, some address terms revealed in questionnaires are not appropriate for standard speech. “obba” and “name (married migrant women)” are most frequently used between married migrant women and their husbands. Further, “ya, eo-i” is more frequently used by parents-in-law and relatives for addressing married migrant women. The address terms such as “obba,” “name,” and “ya, eo-i” are incorrect address terms for expressing the relationship between a husband and a wife—family. Both parties concerned with Korean textbooks and Korean education must devote considerable space, and time to teaching the address terms so that they can be used efficiently by married migrant women.

This paper examines the recent exhibitions that reflect feminist global issues initiated and discussed by feminist artists, critics and curators in the U.S. and Korea. While the feminist exhibitions such as <Global Feminisms> and <WACK!> maintain strong western feminist legacies by accepting women artists from other cultures who learn the western feminist idioms, Korean feminist exhibitions attempt to expand its discourse to the feminist artists in the neighboring countries in Asia while respecting Korean traditions and positions. In this new terrain, the emergence of Incheon Women Artists’ Biennale further complicates the meaning of feminist-initiated exhibitions. The biennale, initiated by local women artists untrained by feminism, gradually grows into a large-scale global event and challenges the current status quo of Korean artists who have been divided into feminists and non-feminists, regional artists and global artists, progressives and conservatives, and etc.

The purpose of this study was to analyze the gender role changes of Korean women reflected on their costumes during 20th century. To analyze the diachronic gender role changes, social environments(education, job, economy, family systems, mass-media) of 20 th century were inquired by 10 years and comparatively analyzed with 680 images of representative costumes each periods. The results are as followed. 1) 1900s～1910s: The most representative women's gender role was a wise mother and good wife. Therefore the adopted western costume, a symbol of civilization, were represented women as a passive and sexual object of man. 2) 1920s～1930s: 'Shin Yeosung (Modern Girl)' was the representative gender role of that time. They were the symbol of enlightenment and new education. Their costumes influenced to the changes of traditional Hanbok in functional side. 3) 1940s～1950s: In World War II. a strong and stubborn women were wanted to support their family. They threw feminity and changed their costumes into an active and functional 'Mombbe'. 4) 1960s～19970s: Women asserted Gender equality and resisted the traditional women's gender role. Mini Skirts and Unisex costumes were symbolic costumes reflecting the changes. 5) 1980s: The self confidence of women's gender role affected the androgynous look and bodyconscious look in modern fashion. 6) 1990s～2000s: Now, the dichotomy of gender role is not no longer effective way to understand the social changes and fashion trend rather than personal characteristics and lifestyle trends.

우리나라의 경우는 단일민족, 순혈주의에 대한 자긍심으로 인해 다문화 및 다인종에 대해 배척의 역사였다. 그러나 결혼의 만혼화, 미혼농촌남성들의 증가 등으로 1991년 “농촌 총각 결혼시키기” 사업에서 시작된 국제결혼은 1995년을 기점으로 하여 급격히 증가하였다. 통계청에 의하면 2007년 현재 11만 명의 결혼이주자가 존재하며 2020년에는 결혼이주가족이 전체 가족의 20%를 차지할 것으로 전망하고 있다. 반면 결혼의 증가와 더불어 이혼도 급속도로 증가하고 있다. 통계청(2007)이 발표한 “한국인과 외국인 부부의 총 이혼 건수”는 8,828건으로 전년도의 6,280건과 비교해 40.6%가 증가한 것으로 나타났다. 또한 이주여성긴급전화 1366의 상담도 증가하고 있으며, 주요한 상담내용으로는 가정폭력, 부부갈등과 더불어 가족갈등이 5,681건으로 전체의 28.1%를 차지한 것으로 나타나 가족 및 배우자와의 갈등이 결혼생활에 가장 큰 어려움으로 작용하고 있음을 알 수 있다. 일방적인 한국의 문화와 남성중심의 가족이데올로기를 강요하는 데서 파생되는 문제점들을 극복하고 그 해결방안과 관련하여서는 다음의 6가지를 제시하고자 한다. 첫째, 결혼이주여성들의 각 출신국의 언어를 전공한 대학생 및 동아리와 사회복지전공 자원봉사자를 발굴하여 찾아가는 서비스를 제공할 수 있도록 육성해야 한다. 이를 위하여 사회복지학계 및 실천가들이 협력하여 “다문화 전문가 양성을 위한 교육 및 훈련” 커리큘럼 및 모형개발을 늦었지만 시급히 마련되어야 하겠다. 둘째, 결혼이주여성들의 개별적 욕구를 반영하여 프로그램개발과 지속적인 사례관리가 이루어져야 한다. 셋째, 선배 결혼이주여성들과 후배 결혼이주여성들과의 “멘토링 관계구축”과 더불어 지역사회 관련 기관의 사회복지사에 의한 지속적인 모니터링을 통해 관리하는 방안이다. 넷째, 결혼이주여성들의 “자기정체성 확립”을 도울 수 있는 역량강화프로그램의 개발로의 전환이 시급하며, 양국 간의 협력체계구축을 통해 국제결혼의 시작부터 끝까지 지원해줄 수 있는 움직임이 정부차원에서 이루어져야 하겠다.다섯째, 개입에 있어 그들의 욕구와 자기결정권을 존중해주고 당사자 중심주의가 전제되어야 하며, 인종차별 금지 및 사회참여의 기회균등과 관련한 법적․제도적 장치가 마련되어야 하겠다.여섯째, 가족 및 사회전반을 대상으로 이주여성들의 출신국가와 한국문화가 쌍방향으로 소통하고 타문화에 대한 수용성증진을 도울 수 있는 프로그램 개발이 이루어져야 하겠다.

한국에 있어서 여성범죄는 남성범죄에 비해서 현저히 적은 편이었지만 1980년대 이후부터는 계속적으로 증가추세를 보이고 있다. 이는 한국사회가 급속히 산업화, 민주화가 진행되는 과정에서 한국고유의 대가족 제도가 무너지고 핵가족제도로 변화되면서 여성들의 가치관이 많은 변화를 하게 되었으며, 무분별한 외래문물의 도입, 지나친 이기주의 발생 등은 물질만능주의와 개인주의의 사회분위기를 형성하게 하였다. 특히 1990년대 후반 발생한 한국의 IMF 상황은 가장의 실직으로 인한 남성의 권위상실을 초래하였으며 여성이 생활전선에 나서는 사례가 증가하여, 지금까지는 보수적이며 남성 의존적이던 여성의 역할이 큰 변화를 가져와 가사나 자녀를 돌보는 일에 소홀하게 되었으며, 이로 인해 파생된 부부간의 애정의 결여는 이혼, 탈선 등으로 이어져 결국에는 가정이 붕괴되는 등 여성범죄의 결과를 초래하는 결과를 가져오기도 하였다.따라서 최근 한국사회의 변화에 따라 급증하고 있는 여성범죄에 대하여 그 원인과 동기 등 여성범죄를 유발하는 여러 가지 요인을 분석 검토 하여 여성범죄를 사전에 예방하는 제도적 보완이 어느 때보다 절실히 필요하다 할 수 있겠다.

The purpose of this study was to identify the perceptional dimensions and patterns of Korean traditional food and to find the determinants of the patterns. Data were collected from 305 Korean housewives living in Mongol, and were factor and cluster analyzed. The results revealed two different dimensions and patterns i.e., high involved vs. low involved groups. Descriptive statistics showed that perceptional pattern types are likely to vary depending on socio-demographic and cultural background of Korean traditional food. Similarities and differences in perceptional patterns between high and low involved groups of Korean Mongolian are discussed, and future implications for globalization of Korean traditional food culture are provided.

Korean churches and mssions have been influenced by their cultural regulations on women issues. Women were treated as inferior beings, who is destined to take role in less irnportant positions in Korean traditional society. In response, a protestant missionary established the fìrst school for Korean women and girls in 1886, as she preached the Gospel. As a result, socio-political leadership opporturlÌties were given to women in contemporary Korean society. However, the churches were reluaant to change their hierarchical concept on women and women leadership, which influenced rrusslOnaries’ lives, works and their rnission fìelds. This concept of women inferiority suppressed female church members and missionaries; it not only belittled thernselves but also affected the relationship with their male partners in ministry. To cope with these difficulties and to help Korean ffilSslOnaries, here we need to do critical contextualization. For the missiological process, we will study God's intentions for the status of women and their leadership through exarrurung the discussions between the complementarians and the full participationists on the issues. In the first and second Genesis, God created Man as male and female in his image and blessed them to rule over all creatures in the earth. Both in the cultural command in Gen.1:27,28 and the creation story in Gen.2: 18-24, we can see the equality of women in their human dignity, status and leadership role. It is dear that Jesus, the Son of God in the Gospels, also demonstrated his view on women in equal status and equal in discipleship and leadersþip for the kingdom of God. The Holy Spirit also affirmed the equality of women both in status and ministty through pouring out Himself according to his promise in Joel 2:28,29. Apostle Paul in his new creation theology, through Gal.3:28, prodaimed the equality of women both in spiritual and sκial bases. Even in the two difficult passages, 1Cor.14:34,35 and 1Tim.2:11,12, we found that Paul was not to teach universal truth but to exhorr them to apply in their special contexts. Moreover, Paul also showed his view on women in equality both in dignity of personality and ministty, by induding many women as his coworkers for his missionart works. As we learned above, to treat women in equal status and leadership role is right in the sight of God who is love and justice. Therefore, the hierarchical concept of Korean Church and missions should be transformed in the light of the biblical foundations of women in equal status and leadership, as a missiological prαess of critical contextualization. As we know, two• thirds of the Korean Church are consisted of women. The Korean Church should recover the equal status of their woman members in their hurnan dignity created in the image of God, and their leadership roles based on being outpoured by the Holy Spirit. I suggest that this biblical knowledge should be taught at seminaries and Bible study groups in the Korean Church--from children to the elders, from women to men, and from laymen to pastors. As a result, women in the Korean Church and ffilSSlon will develop thernselves to contribute for the kingdom of God. Healthy relationships and improved teamwork with their male partners are also expected. My hopes are that the synergy effect thus created in Shalom will help accelerate His kingdom come in the whole eanh.