일부도시 혼기 여성들의 성신위생에 관한 지식의 조사

김명숙,Kim Myoung Sook 대한간호협회 1969 대한간호 Vol.8 No.1

피부호흡을 위한 수기(手技)body진동 요법의 개발

김명숙(김여진) ( Myoung Sook Kim ),박경수 ( Kyoung Soo Park ) 한국자연치유학회 2017 Journal of Naturopathy Vol.6 No.1-2

피부호흡을 위한 手技body 진동요법(MBVT)의 개발은 전신에 분포하고 있는 경락의 경혈 자리를 중심으로 경혈 부위 피부호흡을 도와주기 위한 목적이다. 근육을 조절하는 중요 경혈에 수기진동으로 느슨하게 늘어진 피부를 탄력 있게 만들기 위하여 MBVT 전체 12코스를 개발하였다. 피부호흡을 위한 수기요법의 시작은 미골 상부의 요수에서부터 시작하여 다음 순서대로 적용하였다. 요수, 팔료, 흉추와 중초, 기립근과 상초, 모상근막과 백회(GV20), 노수(SI10)과 삼각근, 노궁(PC8), 합곡(LI4), 열결(LU7)과 후계(SI3), 용천(KI1)과 태충(LR3), 무릎 뒤 오금의 위중(BL40)과 위양(BL39)들을 차례로 MBVT를 적용하였다. MBVT를 관리 받은 대상자는 경직된 근육이 이완되고, 피부호흡이 좋아져서 얼굴 안색이 밝아졌다. 또 느슨하게 늘어진 피부가 탄력 있게 수축되는 걸 수기진동 후에 바로 확인할 수 있었다. 개발한 MBVT는 신체에 분포해있는 중요경혈을 진동시켜 막힌 피부호흡을 도와주는 피부미용의 새로운 수기요법이다. 피로로 경직된 근육이 이완되어, 피부호흡이 활발해지므로 인해 얼굴 안색이 밝아지면서 동시에 느슨하게 늘어진 피부에 탄력이 부여되므로, 피부 자연치유에 새로운 관점전환을 제안하는데 유용한 요법이라 판단한다. The development of manual body vibration therapy (MBVT) for skin respiration has the purpose to help the skin respiration by stimulating the skins around acupoints on the meridians that are crossing through the whole body. To make the loose and droop muscles tight and elastic by stimulating the main acupoints controlling the muscles through the manual vibration, the 12 courses of MBVT were developed. The manual vibration for skin respiration starts from GV2 on the upper part of coccyx and moves in the following order: B31-33, thoracic vertebrae and Jungcho, erector and Sangcho, galea aponeurosis and GV20, SI10 and deltoid, PC8, LI4, LU7 and SI3, KI1 and LR3, BL40 on the crook behind knee and BL39. The patients who were taken care of with the MBVT have experienced the relaxation of hardened muscles, and their faces got brighter because of the enhanced skin respiration. Right after the manual vibration, they recognized that their loose and droop muscles became tight and elastic. The MBVT developed here is an new manual esthetic technique to smoothen the stuffy skin respiration by vibrating the main acupoints distributed in the whole body. Therefore, this MBVT seems a new useful and innovative therapy in natural skin treatment.

한국과 중국 곤면제도와 실제

김명숙(Myoung Sook Kim) 한국복식학회 1997 服飾 Vol.31 No.-

Kon-myun was worn by the ancient Chinese and Korean rulers as ceremonial dress during special rituals, such as worshipping heaven and ancestors, marriage, or funerals. Kon-myun consists of two major parts-Myun(the royal headpiece)and Kon-bok(the main bodypiece) - as well as other articles of clothing(skirt, footgear, etc.). There were regulations set in ancient books describing in detail the make of the Kon-myun, number of ryu(旒)and symbol(章文) to be used, all which applied to each ruler depending on rank and status. This study is aimed at examining the consistency of the Korean and Chinese in following the regulations as seen in relics which have been recovered from the past. Based on historical findings, it seems that Korean Kon-myun came to Korean from China during the Three Kingdoms peirod(about the 6th century). It was also worn in the Koryo (936∼1392), and Chosun(1392∼1896) Dynasties and the Taehan Empire(1896∼1910). In studying Konmyun in Korea, the researcher studied a book from the early Chosun Dynasty, Kukjo-oryeuiseorye(國朝五禮儀序例 圖說), and a book from the late Chosun Dynasty, Kukjosangrye-bopyun(國朝喪禮桶編 圖說), to find the guidelines and rules applying to the Kon-myun tradition. Slight differences were found across time in the supplementary articles of clothing, as seen in Uigwe Pokwan-doseols(儀軌 服元圖說), explanations and drawings of Kon-myun. The researcher used uigwes of funerals of kings(國葬都監儀軌) of the Chosun Dynasty and observed change over this period of time. However there was a clear consistency: the king`s Kon-myun consisted of 9ryu-myun 9chang-bok(9族冕9章服) while that of the price consisted of 8ryu-myun 7chang-bok(8族冕7章服). For the Taehan Empire, the researcher used Tae-han Yae-jun(大韓禮典) which shows the emperor`s Kon-myun to have consisted of 12ryu-myun 12chang-bok(12族冕12章服). To study how the regulations were put into practice, relics were uncovered from the periods being studied. A portrait of King Ik-jong(翼宗), remnants from King Ko-jong`s(高宗)Kon-bok, and a photograph of Emperor Sun-jong(純宗), all were in close adherence to the regulations outlined in the books. In China, Kon-myun was worn by emperors from the Han(漢) to the Ching(淸) Dynasties. the researcher investigated Kon-myun especially in the Ming(明) Dynasty. The Kon-myun regulations, as read in Tai-ming-hui-chan(大明會典), changed through all four periods. To study the faithfulness of practice to law Ding-ling(定陵), the tomb of Emperor Shin-jong(神宗) who ruled during a period of the Ming Dynasty, was unearthed and the remains of the Emperor`s Kon-myun were analyzed. The Kon-myun consisted of 12ryu-myun 18 chang-bok(12族冕18章服), and there were other differences in color, symbols, and wearing method when compared to the regulations. It can be condulded that the Chinese Kon-myun tradition was not in strict adherence to the regualtions established by law books. This is in contrast to the Korean Kon-myun tradition which showed little deviation. Further study is needed to understand why there was this difference in tradition and ritual.

조선후기 면복의 변천

김명숙(Myoung Sook Kim) 한국복식학회 1983 服飾 Vol.7 No.-

Myung Bok originated in China was introduced into Korea in ancient times. Some evidences show that it had settlled down as our own official robe already under Koryon Dynasty. And Koryo made her own regulations on Myun Bok. Kook Cho O Rye Eui(國朝五禮儀) of Chosun Dynasty has comparatively detailes explanations on the way of cutting and shapes and materials. And the regulations are modeled after those of Ming China. But is has been impossible to know whether the regulations of Kook Cho O Rye Eui were strictly kept or not, because we have not enough remains through which to see it. And then we got very useful materials, Eui kue(儀軌), which are well known but have not been used in studying the history of costumes. Every Kook Chang Do Gam Eui Gue(國葬都監儀軌) have the provision of the so-called Pok Wan(服玩) set which includes the imitations or the full set of Myun Bok. And the provisions show us the illustrations colored in detail which help us understand the real shapes and the transformations of Myun Bok. After surveying the Pok wan provisions, author arrived at conclusions as follow; 1) Myun Boks are not always made in the same shape and colors. 2) The Provisions of Kook Cho O Rye Eui were not always kept strictly due to the lack of detailed directions.

결혼피로연 음식에 대한 충북지역 주민의 인식 및 만족도

김명숙(Myoung Sook Kim),김기남(Ki Nam Kim) 충북대학교 생활과학연구소 2007 생활과학연구논총 Vol.11 No.1

  The purpose of this study was to investigate the perception and satisfaction of wedding reception foods among 320 residents in Cheongju and Chungju cities of Chungbuk Province, who have participated in wedding receptions and who had experiences in eating wedding reception foods. As for wedding reception food, 55.0% of the respondents said that the kinds of food were adequate, which showed general satisfaction. Sixty five point three percent replied that there were some differences in food items at every wedding reception. The different items were "food taste"(61.8%), "food hygiene"(11.4%) and "food freshness"(11.4%) in order. The reasons why they left food at wedding receptions were "no taste"(35.8%), "less freshness"(23.3%) and "too much food"(21.7%) in order. Fifty three point seven percent showed a preference on buffet. Among them 53.7% said that the reason why they like buffet was "not to leave food". In relation to satisfaction on wedding reception foods, seasonal menu and workers" kindness were the lowest. The items to be improved which the satisfaction degree was low but the importance degree was high were food hygiene, food freshness and tableware cleanliness in order. In conclusion, the strict inspection of hygiene for the wedding reception food and kindness education for employees should be required to improve customer"s satisfaction.

서구 페미니즘 문화의 버자이너 상징에 대한 연구 ─ 이리가레의 성적 차이 이론의 관점에서

김명숙(Kim, Myoung-sook) 한국여성연구소 2022 페미니즘 연구 Vol.22 No.2

이 글은 버자이너를 전면에 등장시켜 서구 페미니즘 문화사에 족적을 남긴 작품들을 이리가레의 이론으로 분석해 버자이너 상징의 함의들을 추출한다. 분석대상은 이브 엔슬러의 『버자이너 모놀로그』와 주디 시카고의 〈디너 파티〉, 나오미 울프의 『버자이너: 새로운 전기』다. 이 작품들과 이리가레의 이론은 서로 간의 차이에도 불구하고 성적 차이에 기반한 페미니즘이라는 점에서 상호 수렴된다. 세 작품 속 버자이너 상징들과 이리가레의 이론이 교차하는 지점들에서 이끌어낸 버자이너 상징의 함의들은 다섯 가지다. 즉 여성의 섹슈얼리티와 욕망, 여성의 정체성과 주체성, 여성의 계보와 유대, 여성의 신성 그리고 성차화된 권리다. 첫째, 버자이너 상징은 억압되고 소외돼온 여성의 섹슈얼리티와 성적 욕망을 의미한다. 둘째, 버자이너 상징은 여성의 정체성과 주체성을 의미한다. 버자이너는 여성 몸의 일부인 생식기에 그치는 게 아니라 여성 그 자체를 환기하는 은유이자 상징이다. 셋째, 버자이너 상징은 여성의 계보와 유대를 의미한다. 넷째, 버자이너 상징은 여성의 신성을 의미한다. 여성의 신성은 여성이 주체성을 획득하고 여성들 간의 유대를 형성하는 데 필수적인 조건이다. 다섯째, 버자이너 상징은 성차화된 권리를 의미한다. 성적 차이와 그를 보장하는 윤리는 성차화된 권리와 시민적 토대 없이 실현될 수 없다. 버자이너 상징에 대해서 본질주의적이고 보편주의적이라는 비판이 있다. 이와 관련해 최근 관심이 높아지고 있는 신유물론과의 대화가 필요하다. This article analyzes 3 works that have had a significant impact on western feminist culture by bringing the vagina to the fore, using Irigaray’s theory. In this way, the implications of the vagina symbols are extracted. The 3 works analyzed are Eve Ensler’s The Vagina Monologues, Judy Chicago’s <The Dinner Party>, and Naomi Wolf’s Vagina: A New Biography. Despite their differences, these works and Irigaray’s theories converge with each other in that their feminisms are based on sexual difference. This paper suggests five implications of the vagina symbols derived from communications at the points where these vagina symbols and Irigaray’s theories intersect. That is, female sexuality and desire, female identity and subjectivity, female genealogy and bonds, female divinity and sexuate rights. First, the symbol of the vagina means the sexuality and sexual desire of women which has been oppressed and marginalized. Second, it signifies the identity and subjectivity of women. Vagina does not just refer to the genitals that are part of a female body, but is a metaphor and symbol that evokes the woman herself. Third, the symbol of the vagina signifies the genealogy and ties of women. Fourth, it signifies the divinity of women. The divinity of women is an essential horizon for women to acquire subjectivities and form bonds between women. Fifth, the vagina symbol represents sexuate rights. Sexual difference and the ethics that guarantees it cannot be realized without sexuate rights and civic foundations. There are criticisms of the vagina symbol for being essentialist and universalistic. In this regard, it is necessary to pay attention to new materialism, which has recently been attracting attention.

간호사의 경력몰입과 조직몰입의 관계에 관한 연구

김명숙(Myoung Sook Kim),박영배(Young Bae Park) 한국간호행정학회 1999 간호행정학회지 Vol.5 No.3

초등 교과학습의 논리와 심리

김명숙 ( Myoung Sook Kim ) 한국초등교육학회 2007 초등교육연구 Vol.20 No.1

비만 여성의 영양교육과 운동 중재가 체중감량과 유지에 미치는 영향

김명숙(Myoung Sook Kim),최미숙(Mee Sook Choi),김기남(Ki Nam Kim) 대한지역사회영양학회 2007 대한지역사회영양학회지 Vol.12 No.1

This study was performed to investigate the effectiveness of nutritional education and exercise intervention on reduction and maintenance of weight. The subjects were 24 obese women whose body mass index (BMI) was over 25 kg/m2. Nutritional education was performed once a week and swimming was done three times a week throughout this 12 week program. The subjects were recalled 1 month after the program was complete. Nutrient intakes were assessed by 24 hour recall method. Also food habits, dietary behaviors and nutritional knowledge were investigated by self-administered questionnaires before and after the weight control program and one month after completing the program. Height, weight, body composition and blood levels were measured before and after the weight control program and one month after completing the program. During the 12 weeks of the weight control program, body weight significantly decreased from an average of 69.7 kg to 65.8 kg and to 65.1kg after one month (p < 0.05). Body fat and BMI also significantly decreased (p < 0.01). Cholesterol and blood sugar levels decreased after 12 weeks and increased one month after completing the program. After taking nutritional education, the nutritional knowledge scores increased. Calcium intake significantly increased after completing the education and one month after completing the program (p < 0.01). Iron intake significantly decreased from an average of 12.1 g to 11.3 g after completing the program and increased to 15.5 g one month after completing the progrom (p < 0.001). We concluded that our nutritional education and exercise program was effective for reducing and maintaining weight. (Korean J Community Nutrition 12(1) : 80~89, 2007)

문학의 위기에 관한 담론 -프랑스와 한국의 경우

김명숙 ( Myoung Sook Kim ) 한국비교문학회 2012 比較文學 Vol.56 No.-

Literature crisis is not limited to one nation but a worldwide phenomenon. This article analyzes french discourses and korean`s focusing on actual literary situation. French critics owe current problem to education reform and decline of “sacred monsters, monstres sacres”. From 1980`s, systematic standardization by french government in higher education institution has caused level downward of nation. Moreover, great artists who sacrifice their lives to art, so-called “sacred monsters” in 19, 20th century has disappeared. Besides, few big publishers which monopolize literary market compete into publishing best sellers which wouldn`t be so often great pieces. In Korea, first of all, literary situation is aggravating mostly because of digital culture which prevails in every domain. People are addicted easily to digital appendice rather than to books representing analogue culture. Under the circumstances, it is not strange that readers like to read “easy” books instead of difficult ones which are needed to think and reflect. Thinking and criticizing culture is replaced by “fast” culture, in other words, digital and “click” one. Secondly, it is gone that letters have power by themselves, Literary works are not any more created exclusively by few number of authors but by anybody, It makes inevitably hard in distinction between great works and disqualifying books, this article propose three directions in order to restore the power of literature. At first, publishers have to make an effort to give chances to different and unique voices which are independent to public taste. Secondly, critics must give right guidelines to readers. They must not be satisfied to actual abundant books but show their decisive choice by throwing away trash. Finally, readers have to stand by good authors even if their works are not attractive. These efforts could make potential sacred monsters great authors and give a hope to today`s literary situation.