[박진숙의 캐나다 몬트리올 낭만 생활기] 날개옷을 꺼내 입고 찾아간 낭만의 도시, 몬트리올

박진숙 메이데이 2020 Paper Vol.256 No.-

멀티미디어 매체를 이용한 웹 기반 윤리교육 학습모형 개발

박진숙,강병도,김선경 한국정보기술응용학회 2007 한국정보기술응용학회학술대회 Vol.2007 No.1

8-9세기 발해와 일본의 경제외교와 大宰府

박진숙 고구려발해학회 2006 고구려발해연구 Vol.22 No.-

『전 세계에 살아남은 마지막 흑인의 죽음』에 나타난 언어의 탈영토화와 영원회귀의 반복

박진숙 한국현대영어영문학회 2013 현대영어영문학 Vol.57 No.1

Park, Jinsook. “Deterritorialization of the Language and Repetition in Eternal Return in The Death of the Last Black Man in the Whole Entire World”. Modern Studies in English Language & Literature 57.1 (2013): 97-113. The purpose of this study is to examine Suzan-Lori Parks` The Death of the Last Black Man in the Whole Entire World through Deleuze`s deterritorialization of the language and repetition in eternal return. Deleuze states that minor literature does not define its meaning; rather, it offers ``the line of escape`` by ceaseless violation, involvement, resistance, subversion, and deterritorialization of the language. He delineates Black English as a minor language. Parks` African- American Vernacular English deterritorializes a major language by deconstructing and reassigning meaning to the language. Her ``repetition with revision`` is associated with Deleuze`s ``difference`` and ``repetition``. Parks` revision and repetition displaced ``variation`` and ``becoming`` of language used to define Deleuze`s philosophy. Parks` main character, BLACK MAN WITH WATERMELON, has recurring death and returning scenes which are compared to Deleuze`s ideas of the death instinct and repetition in eternal return. Parks suggests a wide range of interpretation and possibilities for affirmative black aesthetics, recognizing the ``fabricated absence`` of black history in America by the black man`s death and repetition in eternal return. (Namseoul University)

미국 여성운동과 한국 여성운동의 비교 試論

박진숙 이화여자대학교 한국여성연구원 2001 여성학논집 Vol.18 No.-

This study compares the women's movements in the US and Korea in order to find out how modernity has affected women's lives and identities and what possibilities and limitations they faced. Although it may appear misguided to attempt to compare the women's movements in these two countries because they are different in every respect including historical, cultural, and societal backgrounds, after reviewing the extant literature on this topic, the preliminary hypotheses for cross-cultural analyses on women's movements presented by Diane T. Margolis was adopted for this study. Among Margolis' assumptions, the first three turned out to be valid in large part: i.e. (1) women's movements tend to be larger where industrialization and urbanization lead to increased education and expanded roles for women, (2) women's movements will tend toward more radical ideologies where women's educational and occupational status more closely parallels men's and where a greater proportion of women are in the labor force, (3) women's movements will reflect the national political structure - the mere pluralistic the nation's politics, the more pluralistic and variegated will be the women's movement and its organizations. However, the remaining hypotheses - such as (4) official pronouncements of gender equality may have a debilitating effect on women's movements, (5) women's movements are weakened by the appearance of foreign influences, especially in countries suffering from compromised autonomy either from a colonized past or from a beleaguered present, (6) official governmental committees can function as a spur to autonomous organization, but they cannot on their own, address controversial issues such as violence against women - do not hold out in the US and Korean cases. Therefore, the hypotheses should be modified with further analyses and discussions. Accordingly, a second method was also employed: i.e. a comparison was made between common women's issues/agenda emerging from the women's movements in both countries - family law, family planning/abortion, and sexual violence/violence against women. These issues were differently interpreted and developed in the two countries. Especially, the abortion issue, strictly speaking, has never been a feminist issue in Korea, while in the West and America the issue on women's rights to abortion was raised from the first in their women's movement. In contrast family planning (abortion) was undertaken as a means of birth control as a part of the governmental National Economic Development Project in the late 1960's and 1970's in Korea. Nevertheless, because this case clearly illustrates the differences between the socio-cultural contexts in both countries, it was included. These three issues are also very good examples to reveal Confucian patriarchal elements which are deeply rooted in Korean social and cultural backgrounds, and they are, at the same time, common feminist issues in Western women's movements. Among them, the issues on 'sexual violence/violence against women and girls' including 'comfort women'(who were forcibly drafted by the Japanese Imperial Military) have recently been recognized as an important issue in Korean society as well as by women's movements in Korea compared with other women's issues. Women in America (and Europe) as well as Korea suffered from quite similar forms of oppression and discrimination in the past traditional society. However, in the course of different modernization and industrialization processes, women's status was impacted differently. The women's movement in Korea has steadily developed, although it was gathered or dispersed by ideologies and/or agendas in connection with national political situations. From the early 1990s with the collapse of the Communist Bloc, Korean activists from 'progressive women's NGOs' faced debates about the identity of the women's movement. As a result, the independent identity and sphere of women's movement was reconfirmed and the subjects of women's movements came to include various social categories such as housewives and women clerical workers etc. And the activities of women's movements started to cover increasingly practical and concrete issues such as the environment, education, and sexuality, which were controversial issues in society. Furthermore, women's issue-based organizations were newly established: for example, the Women's Network for the Environment and the Korea Sexual Violence Relief Center. At this stage, the Korean women's movement may be said to have become closer to the American/European women's movements in its perspective and viewpoints. Attempts to tackle women's issues ('comfort women' related to the issue of 'women's rights in war' in particular) with international women's networks also emerged. So what are the future directions and tasks for the women's movement in Korea? Generally speaking, the overall goal may be encapsulated as to adhere to the principle of 'equality' and strive to establish a society that respects the values of 'life' and 'communal coexistence'. In other words, the women's movement should continue to make efforts to achieve gender equality in all facets of society and at the same time facilitate reforms centering around women specific issues such as women's body and sexuality including abortion, reproduction, child care, rape, prostitution, and sex trafficking across national boundaries. In short, the main task and direction should be the globalization of the women's movement and women's issues.

『전 세계에 살아남은 마지막 흑인의 죽음』: 흑인음식과 역사의 재현

박진숙 한국현대영어영문학회 2019 현대영어영문학 Vol.63 No.4

The purpose of this paper is to examine how Parks uses food as a powerful metaphor in The Last Black Man for recalling the African-American’s memory and history. The watermelon in BLACK MAN WITH WATERMELON stands for the tortured black man’s history, fried chicken in BLACK WOMAN WITH FRIED DRUMSTICK implies a black mammy’s economical exploitation at home and the field respectively. Watermelon and fried chicken have been vital food images that continue to denigrate black subjects. Pork, grease and ham also mean tainted foodways or meals of African-Americans, referred to as soul food. However, Parks challenges mythical images with figures who have names related to soul food. The action of the black man comes back home and his black wife takes care of him to survive is repeatedly resurrected. BLACK WOMAN WITH FRIED DRUMSTICK is not represented as a stereotype faithful mammy but as a narrator of the story, a nurturer, a powerful motherlike figure who heals her family and others. Also, Parks imposes the oppressed, LOTS OF GREASE AND LOTS OF PORK and YES AND GREENS BLACK-EYED PEAS CORNBREAD to rewrite erased African-American history.

박태원의 통속소설과 시대의 ‘명랑성’

박진숙 한국현대문학회 2009 한국현대문학회 학술발표회자료집 Vol.2009 No.3

The confucian transformation of Korea

박진숙 Ewha Womans University Press 1997 Asian Journal of Women's Studies(AJWS) Vol.3 No.1

초록없음

지방자치와 자치단체의 복지행정

박진숙 경영행정대학원 1995 최고경영자과정 논문집 Vol.4 No.-

ARDRA와 DGGE를 이용한 Halichondria panicea 해면의 공생세균 다양성

박진숙,Park, Jin-Sook 한국미생물학회 2015 미생물학회지 Vol.51 No.4

제주도에서 채집한 해양 해면 Halichondria panicea의 공생세균 군집구조를 배양에 의한 ARDRA와 비배양에 의한 DGGE 분석 방법에 의하여 조사하였다. 16S rRNA gene-ARDRA 분석을 위해 변형된 Zobell 배지와 Marine agar를 이용하여 120균주를 선별하고 제한효소, HaeIII와 MspI을 사용하여 ARDRA type을 구분하였다. ARDRA type으로부터 유래한 16S rRNA gene 염기서열 분석 결과, 알려진 세균 종과 96% 이상의 유사도를 나타내었으며 Alphaproteobacteria, Gammaproteobacteria, Bacteroidetes, Firmicutes 등 3문 4강이 관찰되었다. 그 중 Alphaproteobacteria가 우점하였다. 같은 해면, H. panicea의 DGGE 분석을 위해 total genomic DNA로부터 16S rRNA gene를 증폭하여 DGGE fingerprinting을 수행한 결과 14개의 밴드가 관찰되었다. 각 밴드의 16S rRNA gene 염기서열은 알려진 세균의 염기서열과 100%의 유사성을 나타내었으며 대부분의 염기서열은 uncultured bacteria에 속하였다. DGGE 분석으로부터 미생물의 군집은 Alphaproteobacteria, Gammaproteobacteria, Acidobacteria, Actinobacteira, Bacteroidetes, Cyanobacteria, Chloroflexi 등 6문 7강으로 나타났다. ARDRA와 DGGE 방법에 의해 Alphaproteobacteria, Gammaproteobacteria, Bacteroidetes가 공통적으로 발견되었으나 전체적인 공생세균의 군집구조는 분석방법에 따라 차이를 나타내었다. 배양에 의한 방법보다 비배양 방법에서 더 다양한 세균군집구조를 나타내었다. Culture-dependent ARDRA and culture-independent DGGE were employed to investigate the bacterial community associated with the marine sponge Halichondria panicea collected from Jeju Island. A total of 120 bacterial strains associated with the sponge were cultivated using modified Zobell and Marine agar media. PCR amplicons of the 16S rRNA gene from the bacterial strains were digested with the restriction enzymes HaeIII and MspI, and then assigned into different groups according to their restriction patterns. The 16S rRNA gene sequences derived from ARDRA patterns showed more than 96% similarities compared with known bacterial species, and the isolates belonged to four classes, Alphaproteobacteria, Gammaproteobacteria, Bacteroidetes, and Firmicutes, of which Alphaproteobacteria was dominant. DGGE fingerprinting of 16S rRNA genes amplified from the sponge-derived total gDNA showed 14 DGGE bands, and their sequences showed 100% similarities compared with the sequences available in GenBank. The sequences derived from DGGE bands revealed high similarity with the uncultured bacterial clones. DGGE revealed that bacterial community consisted of seven classes, including Alphaproteobacteria, Gammaproteobacteria, Acidobacteria, Actinobacteira, Bacteroidetes, Cyanobacteria, and Chloroflexi. According to both the ARDRA and DGGE methods, three classes, Alphaproteobacteria, Gammaproteobacteria, and Bacteroidetes, were commonly found in H. panicea. However, overall bacterial community in the sponge differed depending on the analysis methods. Sponge showed more various bacterial community structures in culture independent method than in culture-dependent method.