• Journal of Korean Home Economics Education Association
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• v.17 no.2
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• pp.95-112
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• 2005

This thesis attempts to describe motherhood discourses in colonial period based on analysing $\lceil$Shinyeosung$\rfloor$ (1923-1934). The motherhood discourses written in $\lceil$Shinyeosung$\rfloor$ were generally divided as follows : (1) women's motherhood (2) recognition of the children (3) eugenic (4) care and education of the children (5) disease of the children and their nursing (6) pregnancy and delivery. Main writers were also experts like medical doctors and professors. It was science that contributed to highlighting the greatness of mother. Science put emphasis on how 'pregnancy, delivery, care' are challenging and dangerous job. Accordingly, every woman, regarded as a potential mother, was requested to equip herself with all kind of skills in care. As new women's role were restricted within private area, they were cut off from various public issue. This type of motherhood became an essential part of 'modern family'.

• Journal of the Korean Home Economics Association
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• v.40 no.8
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• pp.137-152
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• 2002

The purpose of this study is to analyse the discourses about modem motherhood in Western und Korean society in order to find a new basis for the family policy. The general view that motherhood is merely natural ceased to be valid since the early 1980ties. Nowadays one is rather inclined to define motherhood as a social, cultural and historical fact which goes far beyond the biological dimensions. The concept of motherhood which has been useful to fulfil the industralisation in the modem times cannot be applied to the changed world of our times. The family policy which is closely connected with women must not start from the modem motherhood ideology but from the context of the changed life of woman in our times. I hope that this study could contribute to stimulating the discourse about the family policy which takes into consideration the changed living conditions.

• Korean Journal of Social Welfare
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• v.56 no.2
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• pp.53-70
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• 2004

This study is about family discourses of social workers in Korea. The purpose of this study is to gain suggestions of relatedness between discourse and practice by grasping the contents and meaning of discourses in social workers. 10 social workers in various fields were interviewed for this study. The results are followed: First, social workers understand family as a private space which have a meaning of shelter and refuge. Second, there are gaps between consciousness and practice of division of gender role in family. But social workers generally are inclined toward receiving division of gender role in family and applied to their family practice. Third, monolithic family image have a tendency of versatility in family structure, is inclined toward the division of gender role and myth of motherhood. Fourth, social workers perceived emotional tie as important nature of family solidarity and family as natural institution. Also these discourses of social workers were applied to their family practice. The results of this study reveals possibility that social work practice can be discoursive practice or interpretive practice.

• Journal of Families and Better Life
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• v.22 no.3
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• pp.75-93
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• 2004

This study examined discourses on “wise-mother and good-wife” in the 1920s - 1930s by analyzing the magazine “Shinyeosung.” This study found the following: 1 “Wise-mother and good-wife” was the ideal type for the “new women” during the colonial period. Hut the role of a mother was far more important than that of a wife. 2. The dominant discourse at the time was that the “genuine” new woman was defined by her motherhood, and she could not have a job because raising children was the most Important task for her. Hut in fact, new women wanted to be a wife through free love and marriage. They wished to be a good-wife in the “new (modern) family” for their loving husbands. 3. The Ideas of “wise-mother” and “good-wife” arose from disparate backgrounds. A woman had to nurture her maternal aptitudes; but had to suppress her passion for free love and marriage. Although she had to learn Western methods of bringing up children instead of the traditional one, she was expected to practice traditional virtues of a wife, not Western attitudes. The role of a mother was decided by experts, but that of a wife was decided by husbands. The function of a good-wife was merely a clever handling of her husband, whereas the function of a mother was considered to require professional knowledge. 4. New women could differentiate themselves from “old women” through the roles of wise-mother and good-wife; nonetheless, those roles were forced by society. They did not have any other viable choices.

• Journal of Science and Technology Studies
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• v.5 no.1 s.9
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• pp.93-123
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• 2005

This work has following two research goals. First, IVF treatments that have been recently going on in Korea are reexamined from the perspective of women's reproductive rights. Second, the intimate connection between IVF and therapeutic cloning research, in that remnant embryos and eggs that have been secured through IVF treatments have served as a main source of supply for therapeutic cloning research, has been emphasized. The fact that the influencing power of tradition on Korean families and women and IVF techniques eventually joined their hands in support of therapeutic cloning research is noted. Analysis of experiences of infertility by women in the realms of family, medical care during IVF treatment, and therapeutic cloning research that requires continuous supply of eggs leads to following conclusions. First, in the realm of family, infertile women were not only relegated to the status of abnormality but pressured to question their own womanhood. Under this circumstance, IVF treatment helped to reinforce the traditional concept of biological motherhood, thus categorizing married women giving birth to babies and married women who can't or refuses to do so to 'normal ones' and 'abnormal ones' respectively. Second, in the realm of medical care an infertile woman could rediscover her own body during the process of IVF treatment. By going through the processes of hormone treatment, implantation, conception, miscarriage, and so on, she could realize that her own body is understood in diverse ways to her, her family, and the medical profession. Third, in the realm of the state, IVF treatment that was serving as the main supplier of research materials for therapeutic cloning research has been able to avoid controversy in public discourses since the latter has emerged as a signifier of new national economic workhorse for the 21st century. As therapeutic cloning research went into high gear, the status of women as egg providers began to assume a political dimension. Women as egg providers are called upon to take on a paradoxical role as patriotic contributors to national economy on the one hand and as guardians of sacred 'life' on the other hand. The direction and progress of the research will depend on the ways that women comply, compromise, and/or resist the contradiction brought about by being assigned to assume these two identities: the one as a member of the nation requested to serve as a part of national economic development project, even though considered ineligible for financial recompense, and the other one as a guardian of sacred 'life,' even though she have to serve the research that is allowed to create a 'life' to destroy a 'life.'