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이효선 ( Lee¸ Hyo-sun ) 동국대학교 영어권문화연구소 2013 영어권문화연구 Vol.6 No.2
This paper is to clarify the ambivalence of black motherhood in terms of the mother-son relationship between Eva and Plum in Toni Morrison's Sula. In Sula, the maternal roles of black mothers are radically different compared to that of white mothers. Black mothers struggle to survive under the slavery, poverty, and absence of father and husband. Under the poor circumstance, the central duty of black mothers are to protect physically and preserve their children from danger and death. They practise their motherhood to keep safe, to secure food, and to protect their children. Also they protect children from the hurts of the racist and sexist culture, and teach their children how to protect themselves so they can resist the patriarchal culture. This study analyzes the maternal practice of Eva in two different scenes of the Eva and Plum. In the first scene, Eva save baby Plum from life-threatening constipation by shoving the last bit of food she had up his ass, and in the second scene, Eva kills Plum because she can't stand for his drug addiction. Many critics debate on the positive and negative maternal acts of the ambiguous perspective on Eva's murder of Plum. Some critics interpret Eva's murder of Plum as the preservative love for children's survival under the slavery experience, but the others condemn Eva's murder of Plum as the mimicry of the paternal violence. In this paper, I suggest that Eva kills her son to protect him against the self-degradation derived from the racist and patriarchal society. I claim that Eva's murder of his son is to save his life with preserving love of motherhood, which is the same as the first scene in which Eva cuts her leg to get the money for sparing Plum's life from the extreme starvation and disease.
20세기 초중반 한중일 고무제(製)신발의 조형성 및 수용양상 비교 연구
이효선(Lee Hyo Sun),홍나영(Hong Na Young) 한복문화학회 2015 韓服文化 Vol.18 No.4
The purpose of this study is to compare the rubbers cultures in Japan, China and Korea in the early and mid-20th century. This study also aims to review the inflow background of western rubber shoes into the three countries and morphological characteristics of Jika-tabi, Rubber Taoxie and Go-musin, and aspects of acceptance of rubber shoes in the three countries. This study looks at time periods ranging from the 1920’s when rubble shoes were used by people in the three East Asian countries as part of their costume culture to the year of 1945, which marked the beginning of modern day in Korea. In Japan, rubber shoes were not that much worn by the people because of the country’s climate. Laborers, however, wore one kind of rubber shoes called Jika-tabi that were made of Tabi attached to rubber sole, replacing straw sandals previously commonly worn. In Shanghai, China, people wore rubber overshoes called Rubber Taoxie because of heavy rainfall throughout a year and topography. Rubber Taoxie were favored for its cheap price, lightness and comfort. On the top line of the shoes, there are round, quadrangular and yuanbao-shaped Rubber Taoxie. In Korea, a rubber shoe called Go-musin was developed as part of traditional Korean costume design. Go-musin for men is decorated with patterns on the toe symbolizing in straight-tip of leather shoes and heel symbolizing in Korean straw shoes. Go-musin for women is decorated beautiful shape that looks like Danghye or Unhye. Go-musin became common shoes of Korea until the late 20th century, enjoyed by people across social class.
자폐 범주성 장애(ASD) 유아 및 아동의 그림교환의사소통체계(PECS) 적용 중재에 관한 고찰 : 국외 실험 연구 중심의 분석
이효선(Lee, Hyo-Sun) 한국자폐학회 2008 자폐성 장애연구 Vol.8 No.2
본 연구에서는 자폐 범주성 장애(ASD) 아동을 대상으로 그림교환의사소통체계(PECS)를 활용한 중재를 적용한 연구의 효과를 검토하였다.