[수상작_이진아] 특별한 날 외 5편

이진아 고요아침 2017 한국동시조 Vol.- No.4

아밀리아 러니에의 『유대인의 왕 하느님 만세』 에 나타난 여성적 영성

이진아 한국문학과종교학회 2001 문학과종교 Vol.6 No.1

The purpose of this article is to study Aemilia Lanyei s spirituality and its relationship to the culturally constructed femininity in the early modern period. In $quot;Salve Deus Rex Judaeorum.$quot; Lanyer's religious experiences are very feminine, in terms that they frequently are represented through such female activities as preparing food, birth, lactation, and mirror watching. This means that her spirituality was constructed by the ideas of femininity which were formed by a male-centered culture and supported by religious(Judeo-Christian) ideologies. Lanyei s female spirituality inherits the legacies of religious women in late medieval Europe. whose devotions emphasized the meditation on the passion of Jesus, and the incarnation and the humanity of Christ. Food themes were also located at the heart of their religious practice. To them as well as to Lanyer, the tortured body of Jesus is the bread of life and his blood the drink of life. When crucified Jesus becomes food, he becomes female, because woman's body is often referred to as food. Jesus also became female, when he was clothed in fleshly humanness only from Mary. Incarnate Word. Jesus disturbs the dichotomy of western thought that the man is spirituality and woman is flesh. This dichotomy is again disrupted and man becomes flesh, no better than woman, when Lanyer's passion story as a $quot;mirror$quot; reflects that ignorant. frail and weak men are responsible for Jesus' death. This subversively means that woman, the image of man, not of God, becomes God-like through Jesus, and thus equal to man. The mystery of incarnation also demolishes the boundaries between classes. since Jesus, the heavenly king, humbled himself to be born as one among the low, the weak and the oppressed. Lanyer as a woman from the low class who prepares spiritual food for her patronesses, has stronger affinities with Jesus than her noble readers. Lanyer fully accepts and internalizes the femininity constructed by society and religion, and fashions her female spirituality through that femininity. At the same time she finds in the incarnation and passion of Jesus the subversive powers to go beyond the cultural boundary of femininity and to proclaim the equality between man and woman, and the high born and low born.

노인주간보호서비스 담당 사회복지사들이 경험하는 업무와 역할에 대한 질적연구

이진아 한국노년학회 2013 한국노년학 Vol.33 No.4

This study aims to analyse and to understand the meaning of day care services for the elderly and of the roles among social workers who provide such services. For this purpose, a phenomenological qualitative research methodology was used in order to analyse the experience of 9 social workers with in-depth interviews. Throughout this study, three themes such as the ambivalence about day care services for the elderly, the expectation of becoming a multi-tasking social worker, and present anxiety and future expectations are discussed. Based on these themes, suggestions for day care services for the elderly, especially from the perspective of service providers are provided as follows: first, unification or simplification of document form, second, counseling and supervision for social workers, third, necessity of paying for reasonable salaries and for higher manpower standards, fourth, development of program for social workers' professionalism and of accessibility to such programs, and finally finding effective way of continuing volunteer activities, are discussed. 본 연구는 노인주간보호 서비스를 담당하고 있는 사회복지사를 대상으로 하여 서비스 제공자로서 그들이 경험하는 주간보호서비스와 자신들의 역할에 대한 의미를 분석하고 파악하는데 그 목적이 있다. 이러한 목적을 달성하기 위하여 본 연구에서는 9명의 사회복지사들과의 심층 면담을 통한 현상학적 질적 연구방법을 사용하여 그들의 경험을 분석하였다. 연구결과를 살펴보면, 세 가지의 주제 즉 주간보호서비스에 대한 양가감정, 다양한 업무 수행을 위한 만능사회복지사, 그리고 현재의 어려움과 미래에 대한 희망이라는 주제가 나타났다. 이러한 연구 결과를 바탕으로 노인주간보호서비스 특히 서비스 제공자인 사회복지사 관점에서의 발전방안을 살펴보면 다음과 같다. 첫째, 중복되는 행정적 업무를 줄이기 위한 문서양식의 통일화와 간결화, 둘째, 사회복지사에 대한 상담과 슈퍼비전의 제공, 셋째, 현실적인 보수의 지급 및 인력기준의 강화, 넷째, 전문성 강화를 위한 프로그램의 개발 및 접근성의 개선, 그리고 마지막으로 자원봉사자들의 지속적인 자원봉사 활동 유지를 위한 효과적 방안모색을 제안하였다.

『선녀여왕』의 일 권에 나타난 성결의 덕의 성별화

이진아 한국밀턴학회 2000 중세근세영문학 Vol.10 No.1

The purpose of this article is to explore the genderization of holiness in the context of Christian ideas of humans and Christian life in the early modern period when religion like other areas of society is gendered and its activities reflect gendered human relations. Holiness in the first book of The Faerie Queene is fashioned in the frame of androcentric Christian views on humans in which man as the perfect image of God is generally assumed to be superior to woman. In this paradigm of salvation, women's salvation is set to be dependent to men's. Good/holy women are supposed to be chaste, silent and obedient. In the protestantism of the early modern period, woman's religious perfection is to be achieved in the realm of home, as is suggested by women in the house of holiness. In this vein, Redcrosse's journey is generally interpreted to be the way of perfection which every human is supposed to follow. Women's holiness in Book One, has not been carefully observed as an independent. However, my point is that the hierarchically gendered demarcation of holiness is blurred by holy women's spiritual power. With active voicing and roles in the way of salvation they transgress into the traditional realm of men's holiness. Their behaviors are similar to those of Wisdom, the female divinity of Yahweh in the Old Testament, thereby proving that women are created in the image of God as beings equal to men.

현대건축에서 맥락 드러내기의 새로운 방향성 모색 : 들뢰즈ㆍ가타리의 “기관 없는 신체” 개념을 중심으로 Focused on Deleuze & Guattari's idea of "Corps sans Organes"

이진아,권태일,이동언 대한건축학회 2004 대한건축학회논문집 Vol.20 No.8

Context in architecture cannot be intentionally conceptualized and reduced to materialness but rather ‘the virtual of context' that has been flowing and changing continuously. Because it is not so much the representation by habitual memory as the presentation that truly means the creation. Therefore, this paper investigate into a new direction of contemporary architecture in terms of actualizing true meaning of context through Deleuze and Guattari's idea of ‘Corps sans Organes' that has the character opened to all directions and making creativity; ‘the plan of consistence'.

GIS와 행정정보를 이용한 산사태 위험지 평가

이진아,조연희,서환석,이정수 한국산림과학회 2009 한국임학회 학술발표논문집 Vol.2009 No.-

The Impact of Prior Victim-Police Interactions on Subsequent Police Utilization for Intimate Partner Violence

이진아,장정현,황의갑,이승욱 대한범죄학회 2022 한국범죄학 Vol.16 No.3

The purpose of this research was to examine whether the quality of police interactions affected IPV victims’ willingness to re-contact the police for help with subsequent IPV. Using data obtained from the National Impact Evaluation of Victim, this research used several indicators of victim-police interactions in IPV situations. This research entailed statistical analyses with a sample of 925 women who had been physically, sexually, or psychologically abused by an intimate partner and had contacted the police for the abuse. It was found that the more victims perceived the police as supportive in helping them and as effective in securing their safety, the more likely they were willing to contact the police. The results also revealed that the more victims felt control over the responses and actions of police officers to their needs, the more likely they were willing to contact the police. Finally: victims’ future intentions to contact the police for help with IPV were significantly diminished if they had ever been arrested as a result of calling the police. All in all, the quality of victim-police interactions is crucial for IPV victims’ help-seeking behavior and has a considerable impact on their subsequent help-seeking from the police. Implications for policing practices to promote consistent police responses for IPV victims are discussed.

1960-1970년대 파월 군가를 통해 본 파월 담론의 사회적 구성

이진아 동아대학교 석당학술원 2024 석당논총 Vol.- No.89

이 연구에서는 1960-1970년대 파월 담론이 사회적으로 구성되었던 양상에 대해 파월 군가를 중심으로 살펴보았다. 이를 위해, 동아일보 와 대한뉴스 등을 포함하는 1960-1970년대 신문 자료와 영상 자료 등을 검토하였다. 이 연구의 결과는 다음과 같다. 당시 파월 군가는 한국 사회에서 파월장병을 둘러싼 환송식과 환영식, 위문공연, 국민대회, 라디오방송 등에서 국민적으로 공유되고 있었다. 파월 군가는 단지 베트남전쟁에 참전했던 군인이나 군대의 노래가 아니었던 것이다. 이 노래들에서 공통적으로 ‘싸우고 이겨서 돌아올’ 남성성이 표상되고 있었다. 파월 군가는 파월장병이라는 정체성과 존재방식을 구성하는 하나의 사회적 기제로서 작동되었다. 즉 파월하는 한국 남성의 이름이 맹호, 청룡, 백마, 비둘기, 십자성 등을 통해 음악적인 차원에서 반복적으로 호명되었다. 이는 1960-1970년대 파월 군가를 통해 발현되었던 담론의 효과를 보여주는 것이라고 할 수 있다. 그 이유는 파월장병이 노래를 직접 청취하거나 합창하지 않더라도, 음악이 일상적이고 주기적인 차원에서 현실의 행위자에게 모방적으로 체화되고 있었기 때문이다. This study examined the social construction of Powell’s discourse in the 1960s and 1970s, focusing on Powell’s military song. For this purpose, newspaper materials and video materials from the 1960s and 1970s, including Dong-AIlbo and DaehanNews , were reviewed. The results of this study are as follows. At that time, Powell’s military song was shared nationally in Korean society at farewell ceremonies and welcome ceremonies surrounding Soldier Powell, consolation performances, national conventions, and radio broadcasts. Powell’s military song was not just a song for soldiers or troops who participated in the Vietnam War. In these songs, the masculinity of ‘fighting and winning and coming back’ was commonly represented. Powell’s military song operated as a social mechanism that constituted the identity and way of being of Powell soldiers. In other words, the name of the Korean man who is fighting was repeatedly called out at a musical level through the fierce tiger, blue dragon, white horse, dove, and cross star. This can be said to show the effect of the discourse expressed through Powell’s military song in the 1960s and 1970s. The reason is that even if Soldier Powell did not directly listen to or sing the song, music was imitatively embodied by real actors on a daily and periodic level.

식민지 조선의 위문대와 여성 예인의 존재방식

이진아 동아대학교 석당학술원 2022 석당논총 Vol.- No.84

In this article, I tried to examine the way of existence of female entertainers in the comfort group of colonial Joseon in the 1930s and 1940s. Within the moving comfort group, Korean women, including gisaeng, belonged hybridly. They toured all over the Joseon Dynasty, performing consolation entertainment with dance and music, and non/voluntarily donated money for condolences to the imperial military and national defense donations. They imaginatively compensated for the damaged identity of colonial masculinity under the name of patriotic gisaeng or patriotic waitress. However, the comfort group has also become a multi-layered space for female artists to emerge. Im So-hyang, Ma Geum-hee, Kim An-ra, Jang Si-yeon, and Kim Sook-ja were able to be reborn as ‘masterpiece dancer/singer’ through the female body and voice. 이 글에서는 1930-40년대 식민지 조선의 위문대 안에서 여성 예인의 존재방식을 고찰하고자 했다. 이동하는 위문대 안에는 기생을 포함하는 조선인 여성이 혼종적으로 소속되어 있었다. 그녀들은 조선 각지를 순회하면서 무용과 음악으로 위문연예를 선보였으며, 황군위문금과 국방헌금까지 비/자발적으로 헌납하였다. 이들은 애국기생 혹은 애국여급이라는 이름으로 식민지 남성성의 훼손된 정체성을 상상적으로 보완하고 있었다. 그렇지만 위문대는 여성 예인이 새롭게 출현하는 중층적인 공간이 되기도 했다. 임소향, 마금희, 김안라, 장시연, 김숙자 같은 경우 여성 신체와 목소리를 통해 ‘명무명창’으로 거듭날 수 있었기 때문이다.

『변화의 칸토』에 나타난 자아 위기

이진아 한국중세근세영문학회 2017 중세르네상스 영문학 Vol.25 No.2

Noting that Spenser’s Mutabilitie Cantos registers the general crisis and change of Europe in the early modern era and the poet’s perception of it, this paper illumines the poem with the concept of self, and shows that the subversive claims of Mutabilitie anticipate the dissolution of Spenser’s Christian-Platonic idea of self and the emergence of new self-concepts since the 17th century. Mutabilitie is a precursor of Decartes, Locke, and their successors in the discussion of self and identity. Her shaking of the extant hierarchy of the Aristotelian and the Christian-Platonic world in turn affects the microcosmic world of humans and disturbs the foundation of human self. Mutabilitie’s views of human beings and life and death contain an early modern germination of the ideas of modern self, the self-concepts that would dismantle Spencer's firmly believed non-material, immortal, divine substance of self. Her subtle mentioning of mind, not soul as the immortal constituent of a person, foreshadows Descartes’s choice of mind as the core of self and identity. Mutabilitie denies the existence of eternal soul after death, materializing self. This materialization of self is parodied in the act of Faunus, who has made the divine chastity of Cynthia a voyeuristic object. Mutabilitie’s disclamation of the existence of soul after death predicts Locke’s idea of self which puts consciousness at the center of self and identity without consideration of the immortal substance of person. Her doubt of any immortal, immutable constituent within human beings could be related even to the post-modern ideas of no-self or an unimportance of identity.