본 연구의 目的은 우리나라 청주여자교도소 矯正施設에 수용되어 있는 女性無期受刑者들(34명)의 사회인구학적 特性과 교정실무상에 있어 수형자의 地位에 관하여 분류, 제시함을 목적으로 하고 있다. 본 논문은 矯正에 있어서 性認知的 觀點 土臺에서 性的 弱者이자 矯正分野에 있어서의 소수자인 女性無期受刑者에 관하여 실무적으로 再構成하여 體系的으로 모색하는 것으로 意義있는 硏究라고 할 것이다. 최근 6년간 우리나라의 女性無期受刑者에 관한 受刑現況 統計에 따르면, 2004년 5월 27일 현재 40명선을 유지하고 있다. 본 연구의 조사기준 당시보다 女性無期受刑者가 17.6%(빈도 6)가 증가한 것으로 나타났다. 여성무기수형자의 사회인구학적 특성을 다음과 같이 요약하였다. 年齡別 分布는 40대가 38.2%로 가장 많았으며, 이들의 평균 연령은 45.6세, 血液型은 O형이 43.8%로 가장 많으며, 평균 수형기간은 8년3개월이었다. 여성무기수형자들의 신봉하고 있는 대부분의 宗敎는 基督敎로 73.5%였으며, 학력은 高卒이 29.4%로 가장 많았다. 入所前의 결혼상태는 旣婚이 62.5%로 가장 많았다. 이들의 經濟生活水準은 中流生活(73.5%)이라는 특징을 이루고 있다. 罪名別로 볼 때 殺人罪가 88.3%를 차지하였다. 최초의 家出 평균 연령은 16.8세(6명, 18%), 최초 飮酒 평균연령은 24세(27명, 80%) 이었으며, 폭력조직에의 가입사실은 한 명도 없었다. 여성무기수형자의 취미․특기를 보면, 음악 감상과 요리이며 각각 26.5%로 가장 높은 응답을 보여주었다. 身體的 精神的 障碍가 있다는 응답은 8.8%(3명)이었다. 여성무기수형자의 지위로는 첫째, 特別團束의 대상자이며 둘째, 逃走 等 主要 矯正事故防止 管理對象者이다. 셋째, 敎育․敎化에 있어서의 地位는 受刑者敎育生 選定․精銳職業訓練生 選定, 敎化受惠 對象者 등에 있어 制限的 地位에 놓여있어 各種 處遇에 있어 不利한 入場에 있다는 것을 확인하였다. 女性無期受刑者의 處遇에 있어서 改善方向으로는 무기수형자의 필요적 가석방제도의 신설이 필요함을 강조하였다. 無期受刑者에 대한 各種 處遇制限을 발전적으로 撤廢되어야 함을 강조하였다. 본 연구는 우리나라의 女性無期受刑者에 대한 最初의 硏究라는 점에서 意義있는 연구라는 意味를 부여할 수 있을 것이다.

Recently general trends in female crime increased quantitatively. It seems that this phenomenon results from the increased social activities of females due to their improved social and economic status. Of course female crimes arise from biological, physiological, psychological and social factor. The aim of this study is to present a countermeasure to prevent female crimes. Therefore, about countermeasures to prevent female crime. I try to take on conclusion proposing subsequent plan first of all female crime should approaches under victimology. I present following plan emphasizing point that must ready a basic treatment program in female's characteristic. 1. Correctional facilities for only female inmate should be established. 2. Vocational program should be provided to rehabilitate the female inmate. 3. Program for maintaining relationship with children are considerably needed in case of incarcerating female inmates. 4. Community treatment for female inmate should be expanded. 5. Medical service for only female inmate should be established.

This paper is an attempt to read “Easter 1916,” one of W. B. Yeats's best-known political poems, in terms of its representation of women and the related politics of sexuality. In the second stanza of the poem where the poet describes four rebels of the Easter Rising, he shows Countess Constance Markievicz. the woman whom Yeats knew so well from his childhood in Sligo. Besides her, the writer of this paper proposes the possibility of reading other two woman images in the poem: Maud Gonne and Cathleen ni Houlihan. By discussing these described or suggested images of women, this paper tries to show that they represent the "terrible beauty" which the poet says the rebels of the Easter Rising have generated.The first woman this paper chooses for discussion is Countess Markievicz. The poet describes her mainly as a woman whose "voice grew shrill" because of her spending "nights in argument," and then compares her present shrill voice with the "sweet" voice she had when she was "young and beautiful." In order to understand the intent of the poet's emphasis on Countess Markievicz's "shrill" voice, the present writer reads one passage from Yeats's journal, where he regards "the shrillness" of voices of "the political class in Ireland" as the result of "the cultivation of hatred as one energy of their movement." In another similar passage, Yeats relates this hatred to "the sexual abstinence, so common among young men and women in Ireland." Based on this reading of Yeats's prose passages, this paper concludes that Countess Markievicz's shrill voice reveals her hatred and her negative attitude to sexual matters. The next part of the paper deals with two women characters, Maud Gonne and Cathleen ni Houlihan. Although she does not appear in the poem, Maud Gonne is suggested in the poem by her similarity to Countess Markievicz and by the poet's mentioning of her husband John MacBride. To support the presence and importance of Maud Gonne in the poem, the writer of this paper briefly reads two poems of Yeats--"A Prayer for My Daughter" and "Among School Children"--where he describes her in a very similar way to the description of Countess Markievicz in "Easter 1916." Another woman, Cathleen ni Houlihan, is also suggested in the poem, because, in terms of symbolic images, she seems to have led the rebels to the battlefield of the rising. This paper reads Yeats's play Cathleen ni Houlihan to show that she also can be understood in this poem in a negative way: she symbolizes the hatred and its resultant sexual abstinence of the rebels. In this way, like Countess Markievicz and Maud Gonne, she can represent the "terrible beauty" of the Easter Rising. Lastly, this paper considers another image of woman which appears in the last and fourth stanza, where the poet ends the poem by naming the rebels "As a mother names her child / Where sleep at last has come / On limbs that had run wild." The writer of the paper thinks that the poet needs this image of mother to mitigate his critique of the rebels which he has done in the third stanza, especially by using the image of stone. By becoming a real mother himself, unlike another "terrible" mother of Ireland, Cathleen ni Houlihan, the poet can arrive at a reconciled and balanced position, and accept the rebels in their contradictory and tragic state.

The importance of third-world missions has been emphasized in the 20th century. The Holy Spirit uses third-world churches and their rnissionaries to evangelize many unreached people of the world. At this point, we need to study the roles of women leadership from a rnission-historical and field need-oriented perspective. Along the way, we may find the meaning of women leadership development that serves third-world rnissions. God called female leadership as well as male leadership to serve the world and to accomplish the Great CommImission. Women leadership in the history of modern missions showed outstanding comrnitment and excellence in serving the people in the rnission fields. Their main role in rninistry prevailed in educational, medical, translation, benevolent, and evangelical works. In this article, some outstanding women leadership cases are included, such as Lottie Moon’s story and three women leaders who are working in Islam mission fields. As a result of the ministries of these women leadership, many women in the third- world not only receive spiri tual salvation, but also get their social status be upgraded. Suggestions regarding contemporary mission strategies for the third-world missions are sumrnarized according to geographical, religious, and urban mission perspectives. Many women leaders are needed to serve Africa, Asia, and Central and South America in educational, medical and praise ministries, and many kinds of social works. Women in Confucianism, Hinduism, and Islam have been suffering according to their traditional customs and cultures. They need helping hands from Christian women leadership in order to be freed and receive emancipation from the darkness. In a post-modem world, the urban discipling mission strategies also demand women leadership to meet its various and holistic needs In conclusion, women leadership are crucially needed in the thirdworld missions. Female leadership, combined with male leadership, can complement their callings to accomplish the Great Comrnission. Therefore, women leadership development in Christian churches should be encouraged to go and make disciples in the third- world mission fields. Actually, women are consisted of two-thirds of the Christian congregations in the world. The women who are called by God should be developed to save and help women in non-Christian worlds. It is very important and urgent task before us today.

여성범죄자 고유의 특성과 욕구, 강점, 및 문제점에 기인하여 기존 남성중심의 교정처우와는 다른 성별 중심의 교정 프로그램 개발이 필요하다. 여성과 남성의 차이점을 학습과정, 관계형성 방식, 범죄경로, 생활여건 측면에서 비교하면 여성범죄자를 위한 성-적합 교정 프로그램은 특히 타인 및 가족과의 관계형성이 지속적으로 유지되는 지역사회 교정 측면에서 더욱 중요하다 하겠다. 본 논문은 지역사회에서 보호관찰을 받고 있는 여성범죄자 149명의 특성을 분석하여 이들에 대한 성-적합 교정모형을 위한 기본원리를 제시하려는 의도로 진행되었다. 전체 여성범죄자를 10대 청소년집단과 사기ㆍ횡령집단, 폭력집단, 절도집단 네 그룹으로 구분하여 프로파일한 결과 연령과 범죄유형에 따라 가출, 약물, 흡연, 거주지, 경제상황 등의 변수가 집단에 따라 서로 다른 것으로 나타났다. 성-적합 교정모형 개발은 기본이념과 안전성(safety), 관계성(connection), 강점(empowerment)을 강조하는 환경여건, 그리고 인지ㆍ정서ㆍ행동 변화를 필요로 하는 운영기준, 성-적합 교정모형에 적합한 개별 평가 항목이 요구되는 것으로 나타났다. 일반화된 성-적합 교정모형원리에 근거하여 지역사회 교정 분야는 물론 향후 수강명령과 사회봉사명령과 같은 세부집행 프로그램에서도 다양한 성-적합 교정 프로그램이 지속적으로 개발, 평가, 연구되어야 할 것이다.

This study investigated the influence of package design of female cosmetics on the purchasing preferences of view. The subjects of this study were the consumers of female cosmetics from their twenties to the forties. and were 195 consumers who dropped int

본 연구는 여성노인에 의한 범죄는 여성노인의 빈곤한 상황과 관련이 있을 것으로 예측하였다. 이러한 가정을 가지고 본 연구는 여성노인들의 사회경제적 상황이 법태도의 형성에 어떠한 영향을 미치는지를 살펴보고자 하였다. 빈곤에 의해 형성된 부정적인 법태도는 범죄행위를 유발할 수 있는 위험요인이될 수 있기 때문이다. 조사는 60세 이상 여성노인을 대상으로 하였는데, 계층을 고려한 층화표출(stratified sampling) 방법으로 수집된 자료 중 433부를 분석대상으로 하였다. 여성노인들의 사회경제적 요인들은 “학력”, “직업”, “용돈조달방법”, “용돈의 양”, “가구형태”, “배우자의 사망여부”이다. 한편 법태도는 “법차별성에 대한 인식”과 “법준수태도”로 구성되어 있다. 조사결과, 사회경제적 상황이 안정적인 여성노인들일수록 법적용의 차별성에 대한 태도와 법준수태도 모두 긍정적인 태도를 보이는 것으로 나타났다. 경제적으로 비교적 안정적인 여성노인들은 경제적으로 불안정한 여성노인들에 비하여 법이 차별적이지 않다고 생각하고 있으며 법에 대한 준수태도도 강한 경향을 보였다. 반면에 빈곤한 여성노인들일수록 법태도가 부정적이어서 법이 차별적으로 적용되고 있다고 생각하고, 법을 준수해야 한다는 태도도 약한 경향이 있는 것으로 나타났다. 여성노인의 범죄행위에 대한 빈곤의 효과를 탐색한 본 연구의 결과가 시사하는 바는 다음과 같다. 첫째, 범죄통제정책은 사람들의 법태도에 영향을 주는 요인이 무엇인지에 대한 이해가 바탕이 되어야 한다는 점이다. 구체적으로 여성노인에 대한 범죄통제에 있어 사회경제적으로 소외되어 있는 여성노인 계층의 규범의 형성에 특별히 관심을 가져야 할 것으로 사료된다. 둘째, 여성노인범죄를 예방하는 정책은 보호적 관점에 입각하여 접근해야 한다는 점이다. 남녀가 불평등한 사회에서 경제적인 소외로 인한 여성노인들의 빈곤은 범죄의 원인으로 작용할 수 있다. 따라서 자립능력이 없는 여성노인들의 경제적안정을 보장할 수 있도록 사회적지원을 강화하는 것을 통하여 여성노인의 빈곤문제를 해결하는 것이 여성노인에 의한 범죄예방에 중요할 것으로 보인다.

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.

This study is on issues of Muslim women’s predicament in Islamic culture, exarrurung these issues with the purpose to presenting the Christian mission imprative and its approach to Muslim women who are under oppression of Islamic systems. The hypothesis of this study is that the discrimination against women is due to Islamic social systems, which have been intensified according to the rulers' disposition supported by Islamists. Pakistan is a representative case of it. Pakistan established a Muslim state separately at the time of the independence of India from British rule, and required an attempt to solidifY the nation consisting of various ethnic groups under Islam for the social and political stability. Since political leaders have recognized Islamization as an effective means for Pakistani solidarity, they have established social systems by introducing Islamic laws as a part of Isamization. Islam has functioned importantly in uniting various component segments of society, and has been the ideology and crucial motive for the founding of Pakistan. The revival of the Islamic •fundamentalism in Pakistan was supported by rulers who thought of Islam as the ideology to solidify the nation. The impact of Ismization on the social status of women has been serious because women’s low place in that culrure in grounded on Isalmic Scriprure, Qur’an and Islamic traditions, Hadith. The gender discriminative references implied in Qur’an and Hadith have helped social systems to justify the discrimination against women over the time. Their usual practices are the purdah, the punitive law, the evidence law, the revenge and compensation law, and the family law. Those gender discriminative sαial systems have given rise to the domestic violences against women as well as restriaion of sphere of women, and the violences against women such as the honor killing in Pakistan have increasecL The honor killings in the name of the family honor have become a serious problem in Islamic countnes. Recently, the static of women’s education reveals an increasing nU01ber of women in education and in high position in Pakistan society. But many women in lower classes are still in illiteracy and poverty, and those women observe purdah，an Islamic social system. The image of women in God's Kingdom is srudied for understanding of the missions perspective toward muslim women who are segregated and have lost their rights under Islamization. The heaven which muslims describe is a paradise to be given to faithful Muslim men, where beautiful women among other compensation are prepared. πlÏs description of heaven suggests that women is subordinated to men. This srudy argues that the true image of women in the God's Kingdom is accomplished by liberation through Christ from patriarchism at the level of social structure and oppression by dark spirirual powers. To present true liberation to Muslim women, Christian misslon should be a rrusslon being with them, sharing their suffering, and thereby giving rise to transformation in their life and spirit. That is termed incarnational missions, which need hermeneutics considering the social and cultural contexts. The contextualization, however, should not allow the culture in which oppressing human right is justfied in the perspectibe of cultural relativism

The purpose of this study is to examine female violent crimes in Korea. The topic of female violence has long been neglected and understudied. Because women only represent a small proportion of violent offenders, little scholarly work identifies characteristics or situations that increase women's risks for violent offending. But, female violent criminals has shown an increasing trend. For, this reason, there is a need to examine female violence. Court trial records were used to study the realities of female violent crimes. The important results from court trial records are as follows： Female violent offenders tend to have shorter criminal records than male violent offenders. The most popular reason for committing violent crime among female criminals was 'because of anger', followed by 'because of quarrel'. In 60% of female violent crimes was there a personal relationship between the victim and the offender. 50% of male violent offenders committed violence toward stranger. The actions of the victims in female violent crimes were aggressive. However, the actions of the victims were not as aggressive as those of the female violent offenders. Based on reviewing characteristics of female violent crime, it suggest several ways for effective countermeasures.