요즘 교육의 화두는 행복교육이다. 우리 삶의 목적은 누구나 행복이고 따라서 교육의 궁극적인 목적도 행복인데 행복은 그냥 주어지는 것이 아니라 만들어가는 것이다. 따라서 행복도 능력이라는 것이며 어려서부터 길러야할 학습인 것이다. 장애인과 탈북 가정, 그리고 열악한 조손가정이 많은 12학급의 소규모, 교육복지특별지원학교인 본교의 특성 때문에 학교구성원 모두가 행복할 수 있는 방향을 찾기 위해 연구주제를 ‘학교조직의 참여문화 프로그램’을 적용한 공동체 행복지수 높이기로 설정했다. 실천과제 첫번째로 구성원 모두의 관심을 높이고 기반환경을 조성하기 위해 교사들이 교육활동에 전념 할 수 있도록 학교조직을 효율화하고, 원활한 소통로 만들기로 설정하였다. 학부모와 지역사회의 참여를 위한 교육기부 활용은 전문적 지식과 준비된 도구로 많은 도움이 되었지만 초등학생에게 어려운 용어 사용 및 다소 지루한 수업 방법은 개선이 필요하였다. 소외계층의 참여를 위한 대청아카데미와 동생행복도우미 프로그램도 운영, 대청아카데미는 기본학습과 인성체험학습을 병행하고, 동생행복도우미는 대학생봉사활동을 지원받아 돌봄 및 상담, 학습지도의 혜택을 받기 때문에 학부모들로부터 좋은 호응을 얻었다. 실천과제 두 번째로 행복지수를 높이기 위해, 행복노트 활용을 통한 행복동행 프로그램, 고운말 존댓말 사용하기를 통한 예절동행 프로그램, 편지쓰기를 통한 감사동행 프로그램을 운영하여 자존감을 높이고 조그만 일에도 감사할 줄 아는 능력을 기르게 되어 행복지수를 높이는 생활습관화 역할을 하였다. 실천과제 세번째는 지속적인 참여문화 확산을 통하여 꿈과 끼를 키우는 실천장 만들기로 81%의 매우 높은 만족도를 보인 만들어 가는 행복, 꿈찾는 커리어코치 프로그램에서 자신의 진로를 찾아가는 일련의 활동들은 학생들에게 아주 소중한 기회가 되었다. 학생과 학부모가 모두 행복한 방학학교 프로그램에서는 생활지도의 사각지대에 놓이는 방학동안에 다양한 특기와 체험프로그램을 운영하여 80%의 매우 높은 만족도를 얻었다. 본 연구는 학교 구성원들에게 모두 행복교육의 중요성을 인식 시켰으며, 다양한 프로그램 실행으로 학부모들의 학교교육에 관심과 신뢰도가 높아진 결과를 보였다.

본 논문은 ‘한국 농촌에서 통전적 선교를 성공적으로 수행하는 농촌교회들이 있는가? 있다면 그들의 동기, 목적, 특징, 및 당면 과제들은 무엇인가? 그들이 가지고 있는 공통점들로부터 얻을 수 있는 선교적 통찰은 무엇이며, 그것은 어떻게 한국 농촌교회에 보편적인 원리로 적용될 수 있을까?’라는 질문으로부터 시작되었다. 이 질문들에 답하기 위해서 연구자는 먼저 통전적 선교의 신학적 근거가 되는 통전적 선교신학, 선교적 교회론, 웨슬리의 통전적 선교실천을 간략하게 서술한다. 그리고 실제로 오늘 한국 농촌에서 통전적 선교를 성공적으로 수행하는 여섯 개의 농촌교회들을 사례연구하고, 그들이 가지고 있는 공통점들로부터 농촌교회의 통전적 선교를 위한 필수 요소들을 정리한다. 그것은 (1) 정주목회자(定住牧會者); (2) 선교적 교회론(선교적 자기정체성); (3) 지역사회의 필요에 대한 이해; (4) 성육신적 선교의 실천; (5) 통전적 선교의 수행; (6) 교회 안팎 사역의 균형; (7) 도시교회, 농촌교회, 교단본부, 신학교 간의 유기적 연대이다. 오늘 한국의 농촌은 절망과 희망, 위기와 기회, 쇠퇴와 가능성이 함께 공존하는 선교현장이다. 농촌사회의 고령화와 공동화로 농촌교회의 양적 성장이 한계를 드러내고 미자립 농촌 교회들이 산재해 있는 것은 농촌교회의 어두운 현실이지만, 귀농.귀촌 인구의 증가, 친환경 농산물의 생산과 소비증가, 다인종.다문화의 확산, 정주목회자들의 증가는 농촌교회와 농촌사회에 새로운 가능성과 희망을 제시하고 있다. 이런 선교현장에서 더 많은 정주목회자들이 선교적 교회론과 지역사회의 필요에 대한 분명한 이해를 가지고, 성육신적 선교와 통전적 선교를 수행하면서, 도시교회, 교단본부, 신학교와 유기적인 연대를 이루어간다면 농촌사회의 총체적인 변화와 복음화는 더 효과적으로 이루어질 것이다.

본 연구는 평생교육 참여자의 만족도가 지역공동체의식에 영향을 미치며, 이를 통하여 삶의 질과 사회통합에 미치는 영향에 대하여 실증적으로 검증한 연구이다. 연구대상과 분석자료는 2013년 대학 중심의 평생학습 활성화 지원사업 성과보고서를 통한 서울시내 평생교육을 실시하고 있는 6개 대학교 평생교육 참여자 354명을 대상으로 편의표집방법으로 추출하였다. 자료분석 방법으로는 SPSS 18.0과 AMOS 18.0을 이용하여 분석을 실시하였다. 측정도구는 독립변수로 평생교육 참여자의 만족도, 매개변수로 지역공동체의식, 종속변수로 삶의 질과 사회통합으로 구성하여 변수들 간의 관계를 알아보기 위하여 기술통계, 상관관계, 회귀분석, 구조방정식 모형을 사용하여 측정하였다. 연구결과 평생교육 만족도가 지역공동체의식을 통한 사회통합에 미치는 영향이 나타났다(직접효과(.346)으로 유의하였고, 간접효과(.103)와 총효과(.449) 유의함). 또한 평생교육 만족도와 삶의 질에 미치는 영향은 직접효과가 나타났다(직접효과(.074), 총효과(.080)가 유의함). 이와 같은 연구결과를 토대로 평생교육과 지역복지와의 관계에 실천적 함의를 제시하였다.

The Chinese government’s ethnic minority policy is under transition from state-centered approach to market-oriented one. While the role of state such as strict population control, resource allocation, and the guarantee of cultural right is on decrease, the power of market, which promotes destruction and reconstruction of ethnic minority community, is on the rise. Against this backdrop, an observation of the Korean Chinese community reveals that both state-centered construction and deconstruction, and market-oriented reconstruction have existed/exists in the community. This study examines state-centered construction (Mao Zedong era), transition from state-centered approach to market oriented one (Deng Xioping era), and market-oriented approach (post Deng Xioping era) in the process of construction, deconstruction, and reconstruction of the Korean Chinese community. Finally, from the theoretical standpoint of view represented by ethnic and enclave theory, it can be concluded that it is not the consequence of uniqueness of the Korean Chinese community, but a general trend across different ethnic minority groups, although the Korean Chinese community undergoes faster transformation due to the influence of neighboring their home country.

열린 공동체 성장 프로그램은 창의와 인성에 바탕을 둔 학급 운영을 위한 방법론이다. 본 연구는 변화하고 있는 사회적 흐름과 학생들의 정서적 특성을 반영한 학급 운영 프로그램을 통해 창의와 협력, 그리고 소통의 가치관을 길러주고 학생들이 중심이 되는 학급 문화에 대한 인식을 제고하는 데 목적이 있다. 협력적 소양을 함양시키기 위해서 학급 협력 신문의 개념을 도입하여 학생들이 학급 운영 전반에 대한 정보에 대해 수집부터 공유까지 직접 참여할 수 있는 기회를 제공하였다. 창의적 소양을 기르기 위해서 사이버 학급을 체계적으로 설계하여 학생들이 실시간으로 접속하여 그 내용을 재구성하고 정보를 쌍방향으로 처리할 수 있는 여건을 만들었다. 소통의 중요성을 인식시키기 위해서 학습 컨설팅 일지를 구안하여 적용하였다. 학생들은 학습 컨설팅 일지를 활용하여 담임교사와 지속적으로 의사를 교환하고 지도와 조언을 접할 수 있는 기회를 얻을 수 있었다. 각 소양을 함양하기 위한 기본 활동 구조를 앞서 제시한 3가지 영역으로 나누어 연간 지도 계획을 수립하였다. 또한 프로그램의 효과를 높이기 위해 각 영역별 본시학습지도안을 40차시에 걸쳐 준비하여 실행하였다. 이 같은 열린 공동체 성장 프로그램을 통해 학생들은 학급 운영과 담임교사에 대해 높은 신뢰감을 갖게 되었다. 아울러 학급 구성원들과 긍정적으로 협력하고, 자신의 능력을 창의적으로 발현시키기 위해서 노력하였으며 소통의 가치를 지속적으로 실천하는 등 학급 및 학교 생활 전반에 걸쳐 바람직한 태도 변화를 보였다.

This paper focused on the Celtic Christian Community and their mission. In the centuries BC, the northern neighbours of ancient Greece and Rome were known by the description KELTOI means that strangers or hidden ones. The word CEILT is ‘an act of concealing’ from which the word Kilt, the short male skirt of traditional Celtic dress comes and we all know what a kilt conceals under it! They were rural, tribal, always on the move people, as such they were different to the Roman church which identified with the dominant power of the cities. The Roman church was unsure how to respond to these people as they were relational rather than rational, inspirational rather than institutional. Ireland (unlike Britain and Gaul) was untouched by the Roman Empire, thus it was from Ireland that Celtic Christian community had its roots and passion and expansion. The primary missionary movement across Britain which became a hinge in history as much of Europe was evangelised e.g. Patrick to Ireland 432, Columba 560 Ireland to Iona, Aidan 635 to Lindisfarne. Columbanus 591 to France, Italy and so it goes on. There are ancient sites, crosses all across Europe of Irish and Northumbrian saints bearing witness to the mission. The Celtic Mission is life mission or community mission. In the Celtic Christian world every ‘church’ was monastic. So when we talk about the Celtic church it is synonymous with the monastery, with people living in Community. The monastery was a monastic school where the seeking of God was ‘the one thing necessary’ – the very foundation of life. A commitment to Mission, meaning ‘being sent or obedience to the task’ as connecting with people, community on the road, building relationships, exploring spirituality; living in the story and living out the story. For the Community it is engaging in mission out of a context of being in the monastery. Moving into the unknown as well as the known, wandering for the love of Christ. There life may involve pilgrimage and peregrinati in a physical sense and this is certainly part of celtic Christinity’s vision. Mission is a mixture of going, staying, moving on, doing, being, excitement, mundane in the home and market place. Finding God at work in the everyday ordinariness of life as it is. The Celtic Mission is spiritual mission. They love of nature. An awareness of the unity of creation. Columbanus ‘If you wish to understand the Creator, first understand His creation.’ They were aware of the Cross over Creation. That God was to redeem the whole created order. The Celtic Mission is contextualization mission. A deep love of the Scriptures as God’s memory book of relationships and encounter. To listening & learning from the Scriptures, with both the prayerful reading of Lectio divina and studied research of the Bible encouraged. They had a great love of learning but it was a yearning for wisdom not necessarily knowledge. They had a wonderful balance and were known as Saints and Scholars. They wanted to learn how to live, how to follow Jesus as Lord as a way of life. and they concern about combination with their community's life. The Celtics were vigorous, energetic, and passionate. The Celtic missionaries were committed to scripture, to challenge, and to loving those whom they sought to win. May this celtic tradition lead to similar mission today.

The aim of this thesis is to examine the examples of developing missionary attitude through community training of the department of Doxology in Jeonju university founded upon christian principals and to suggest some applicable ways.The purpose of the department of Doxology in Jeonju university is to train students to be sincere pastors, missionaries, ministers and lay ministers with excellence of faithful spirituality and worship art, developing spirituality and intellectuality through theology, missiology and doxology and cultivating character through practical training of worship and praise ministry and the community training. The community training in the department of Doxology is a way of spiritual training. All the students who are involved in the training live together in a dormitory during the terms and are to be trained for their regular and individual devotional life. Through these programs students may know the differences between them and understand each other so that they are more to serve one and another and to be equipped as a man of God. The training includes spiritual training programs such as silent prayer meeting (morning prayer): students start a day with it, all nations prayer meeting : closing meeting of a day, campus prayer meeting and Thursday service of the department of Doxology. Also there are relationship training and leadership training. In June, 2013. the department did a survey to know the missionary attitude of the community. The result shows that the students in the 3rd and 4th grade are reading the whole Bible and having individual prayer time more stably and constantly than the 1st and 2nd grade students.In terms of basic concepts of mission, it also reflects that students seem to recognize the importance of the vision and the calling as they have been in the training for hearing and responding to the Word of God. Moreover, they, who have already learned that there are certain necessities in many fields of mission through all nations prayer meeting, answered that it is necessary to choose appropriate ways for missionary works. They are not just aware of the gravity of a missionary life by answering that they would take a part in a short term missionary work but also fully understanding the emphasis of participating in a missionary work. Also, it lets us know that the students never over looks the importance of intercessory prayer by answering that they would pray for mission continuously. The respondents themselves chose answers evenly among the examples of the programmes of the community training which were either helpful or challenging. At the same time, they confirmed that there have certainly been spiritual experience and growth which have brought maturity in character through corresponding life with the Word and the posture of love and serving.“And let us consider how we may spur one another on toward love and good deeds. Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another—and all the more as you see the Day approaching.” (Hebrews 10:24,25) All Christians are in one community which is united by God, Jesus Christ and the Cross through the Holy Spirit. In spite of that, under the influence of personalization, segmentation and specialization, in this society, excessive rationalism, diversification and individualism are overflowing. Due to it, even christian belief community is loosing its vitality. As the community training requires the trainees to set apart themselves from the world and to live properly according to the call of God for us to be a part of the body of Christ (1 Corinthians 12:27), holding a vision from God, giving themselves to God, within this generation, the community training of the department of Doxology could be a model for developing a missionary attitude of a missionary community following the supreme order of Christ.

This research has analyzed the functional effect on creativity and community sense of children by playing games. The games have positive effects on various fields with social and cultural category. Categorized by discipline effect, learning effect, family effect, remedy effect, prevention and diagnosis effect, the functionality of playing games each has a positive role to improve creativity, imagination, independence, openness and adventure of children and to inspire consciousness of membership and interaction, parts of community sense of children. The research about functionality of the games will contribute to develop new programs not only for children but also for other various subjects and provide a chance to study a positivity of using games.

예이츠는 분열된 아일랜드의 통합을 바랐다. 아일랜드가 종교와 종족, 문화를 아우르는 하나의 공동체가 될 수 있다고 믿었으며, 공동체 내에서 아일랜드의 분열된 계층과 문화를 통합하면서도 고유한 특징을 간직하기를 바랐다. 이러한 바람은 1916년에 발생한 부활절 봉기를 겪으며 확실해지고, 더욱 간절해졌다. 예이츠는 그러한 자기 생각을 ｢1916 부활절｣시에 담았다. 시에 드러난 예이츠의 민족 공동체에 대한 생각은 스피노자의 공동체 개념과 만나 그 의미가 명확해진다.

This paper focuses on the social implication of new media art, which has evolved with the advance of technology. To understand the notion of human- computer interactivity in media art, it examines the meaning of “cybernetics” theory invented by Norbert Wiener just after WWII, who provided “control and communication” as central components of his theory of messages. It goes on to investigate the application of cybernetics theory onto art since the 1960s, to which Roy Ascott made a significant contribution by developing telematic art, utilizing the network of telecommunication. This paper underlines the significance of the relationship between human and machine, art and technology in transforming the work of art as a site of communication and experience. The interactivity in new media art transforms the viewer into the user of the work, who is now provided free will to make decisions on his or her action with the work. The artist is no longer a god-like figure who determines the meaning of the work, yet becomes another user of his or her own work, with which to interact. This paper believes that the interaction between man and machine, art and technology can lead to various ways of interaction between humans, thereby restoring a sense of community while liberating humans from conventional limitations on their creativity. This paper considers the development of new media art more than a mere invention of new aesthetic styles employing advanced technology. Rather, new media art provides a critical shift in subverting the modernist autonomy that advocates the medium specificity. New media art envisions a new art, which would embrace impurity into art, allowing the coexistence of autonomy and heteronomy, embracing a technological other, thereby expanding human relations. By enabling the birth of the user in experiencing the work, interactive new media art produces an open arena, in which the user can create the work while communicating with the work and other users. The user now has freedom to visit the work, to take a journey on his or her own, and to make decisions on what to choose and what to do with the work. This paper contends that there is a significant parallel between new media artists’ interest in creating new experiences of the art and Jacques Rancière’s concept of the aesthetic regime of art. In his argument for eliminating hierarchy in art and for embracing impurity, Rancière provides a vision for art, which is related to life and ultimately reshapes life. Rancière’s critique of both formalist modernism and Jean-François Lyotard’s postmodern view underlines the social implication of new media art practices, which seek to form “the common of a community.”

The article examines the attempts made at economic revitalisation of Ljubljana’s inner city and the consequences or “collateral damage” of this process. A lot of attention is given to the wider socio-cultural context, in which art istic practices are embedded in the city, and to the Slovenian population’s perception of such practices. Artistic groups and their practices are in this sense used as part of an ‘interim development’ strategy, i.e. temporary guests(non-statutory tenants) are warmly welcomed because their (sub)cultural capital happens to cultivate the area, making it "cool" and attractive, but when the value of the area’s real estate begins to rise their low-income status does not grant them any tenant protection. Regardless of the social role they played in revitalising the city, these groups are therefore gradually ousted from neighbourhoods, which quite ironically are often advertised in the real estate market as the city’s "Bohemian" or "cultural" quarters. This makes us aware of the lack of unique alternative or informal spaces, venues for alternative art movements and practices in the cities. These issues are presented on the cases of the alternative spaces of Metelkova and the Rog Factory, both located in Ljubljana’sinnercity.

This study discusses the community of participants in new media-based art of Taeyoon Choi, Wafaa Bilal and Mushon Zer-Aviv in relation to current discourses on social functions of art by Nicolas Bourriaud and Jacques Rancière. Focusing on these artists' participatory projects which aim to provide alternative perspectives on wars between countries, to raise awareness about expanding surveillance systems in city spaces, or to create new public spaces on the web, this paper argues that their works hybridize entertainment culture and political activism to suggest a new model for political art.

Mona Hatoum and community make unlikely bedfellows. From her beginnings as a teenage exile to her maturity as an internationally celebrated artistic nomad, Hatoum defies classification within any single geographical or cultural community. Attempting, however, to locate specific points of contact between her and certain communities in terms of artist‐in‐residence projects in which she participated might be a particularly fruitful way of circumventing her notorious critical resistance to identity and her refusal of homogeneity. This paper starts with Miwon Kwon’s critique of contemporary practices in community‐based art, which locate an essentialising force that isolates a single point of commonality and overlooks authentic differences. It then turns to Jean‐Luc Nancy’s reconceptualization of community as ‘unworked’ and ‘being‐in‐common’ to provide analytical tools for avoiding the dangers of essentialism. By examining the three residencies that Hatoum accepted in the mid‐1990s in the light of Nancy’s observations and theories, and by bringing the idea of artistic nomadism and that of community into juxtaposition, we hope to show that Hatoum succeeds in finding an equilibrium between art and community, and that this sheds new light on the issues raised in recent discussions on such relationship

In this paper, I examine the development of the second stage of Chicano muralism and compare it with the first stage of the Chicano Mural Movement that was born out of the Civil Rights Movement. I then discuss the different aspects of the first stage in relation to the birth of institutionalized public art and question how Chicano murals influenced public art and, conversely, how mainstream public art transformed some of the attitudes and practices of Chicano muralism. Chicano murals initially functioned as a political mouthpiece for Chicano’s human rights and as a tool to recover the Chicano people’s cultural pride and legacy. However, the murals gradually developed into public art projects supported by the city or federal governments, who regarded them as an economic way to effectively communicate with the community. In this process of institutionalization, muralists became increasingly concerned with aesthetic quality and began to work more systematically. For example, amateur artists or community participants who produced the earlier murals were transformed into mural experts. Chicano essentialism and the politically volatile themes used previously were phased out and the new murals began to incorporate diverse subjects and people, for example, native culture, Blacks, and women. This phenomenon reflected the changing emphasis on multicultural understanding. This kind of institutionalization did not always draw positive results. Inadequate funds were the primary concern over the actual subject and creation of the mural work. Artists reduced the strong political metaphors and aestheticized the mural forms. However, their work was productive as well: thorough research on wall conditions and painting techniques was conducted and new processes and designs were developed. This paper examines the murals created for the 1984 Los Angeles Olympic Games, Judy Baca’s works, and the Balmy Alley Mural Environment project in San Francisco’s Mission District. Works by Las Mujeres Muralistas in Mission District, in particular, show case colorful patterns and the Latin American indigenous culture, exploring new interpretations of old icons and design. They challenged the stereotypical depictions of females and presented alternative visual languages that revised the male-centered mural aesthetics and elaborated on the aesthetics of Rasquachismo.

This study focuses on the importance of forming a new community for the Korean immigrant in the United States. In order to do this, I discuss experiences of immigrant life and awakening to the reality of a different culture, and consider the identity of Korean immigrants in a Christian perspective. From arrival until a certain period after, many Korean immigrants do not see objectively what they are facing in reality. They do not have a clear understanding of the American reality. The reality of a grueling immigrant life is overshadowed by their idealistic expectation of the land of opportunity and freedom. After a certain period, Korean immigrants begin to realize their real problems, such as family problem, the race problem and cultural differences. One of serious problems that Korean immigrants face is marginality. The first generation of Korean immigrants has a limit on how much they can assimilate to a huge organization such as America. When Korean immigrants encounter the reality of life in the United States, they become conscious of the problems they are faced with, and realize their present situation. They feel alienated in this wilderness country and have strange feelings because they live in a bi-cultural setting. Then they realize the need of their new identity as Korean-American. It is important to understand the new culture and form a new identity in order to adapt new culture in a foreign country. The Korean immigrant church is a very important place for the Korean immigrant. The church provides a meaning to life, a sense of belonging, and psychological peace of mind to immigrants. Furthermore, the church should participate in social issues in a mainstream society for rights and interests. The immigrant church helps people discover their identity through Christian faith. The church has a threefold function: kerygma, koinonia and diakonia. If there three functions are well combined, the church may help Korean immigrants to develop a new community. Korean immigrants should open their clannish boundary of community. A way to live authentic Korean-Americans is beyond the boundary of Koreanness and interacts with the mainstream society and other ethnic groups. With the identity of Korean-Americans, Korean immigrants move toward a dyanamic society of the United States. Then they can develop a new community in muticultural, multiethnic and multiracial society.

본고는 우원 이호빈목사의 전기적 바탕에서 그가 한 평생 추구한 예수 살기 공동체운동을 역사적으로 검토하고, 오늘 위기 상황에 있는 한국교회에 어떠한 개혁적 대안을 제시하는가 하는 점을 논구하려는 데 그 목적이 있다. 우원 이호빈목사의 한 생애는 그의 가족 경험과 신학의 시절 공동체생활(communal life)을 기초한 예수 공동체영성에 있다. 그의 영성은 교회 개혁을 위한 예수 교회운동으로, 그리고 교회와 사회 개혁을 위한 중안 신학교 설립 운동으로, 마지막에 교회와 사회, 세계의 개혁을 위한 흘리에 자연 공동체운동으로 확대되고 발전하였다. 우원의 삶은 예수를 따르는 것이다. 그것은 곧 예수와 함께 혈연을 넘어선 새로운 가족 공동체로서 예수 공동체를 이루는 것이었다. 운동은 일회적일 수 없다. 우원은 부단히 예수 공동체형성을 위한 노력을 기울였다. 그 결과에 대해 후학들이 무엇이라 평가하든지 그는 예수 공동체운동을 한국 교회 역사 속에서 일관되게 꾸준히 추진한 실천가요, 영성가이다.

In the age of neo-liberal, global capitalism various kinds of human communities are continuously deconstructed and the creation is severely demolished. Under this circumstance diakonia should overcome the dichotomy of giver and receiver, which means the Baal type of diakonia theology. On the one hand, the giver always wants to be a giver/stronger, so that s/he has never accepted help from others and s/he denies the justification by faith. On the other hand, the receiver could be a crippled inside by negating the possibility of becoming a giver. However, there is an alternative model of diakonia, alternative community model. This model is an “alternative” to the neo-liberal, global capitalism and an alternative “community” model rather than an alternative individual one. In this paper, diakonia is defined as a salvation act through establishing faith community aiming at the Kingdom of God. This thesis aims at suggesting some cases of diakonia of Korean Christianity as alternative community models. There are four types of alternative communities: community type (Pulmu school and its local community), church type (Jagun church), church-community type (Baegun church and Hanmaum community, and Multicultural church and the Borderless Village), and NGO type (Youngdungpo-UIM based credit cooperative, Kwanak Self-support Center, and Ulsan Social Enterprise). The missiological significance of these alternative communities is such as: their aim is the kingdom of God and church should be a sign-community orienting toward the kingdom of God; their model is the koinonia of trinity; the close relationship between diakonia and koinonia; members of alternative communities are the little, outcasts, and minjung; we learn from them that the mission paradigm shifts from social mission to life mission; the center of the life mission is economy so that alternative economic community is very important; the importance of spirituality, concentrating toward the inner mind in oder to serve others(people and the creation). Though we are looking for alternative community models, they are particular ones, fit to their own socio-political, cultural and economic traditions and systems. However their missiological significance shows us some contour of a universal picture.

이 연구에서는 과학탐구공동체 구성을 위한 잠재적인 학습 자료로서 자연사박물관의 전시물의 교육적 잠재성을 탐색해보고자 한다. 과학 탐구공동체는 과학적 지식의 습득과 과학 방법의 학습으로 연결되는 과학실습의 한 형태로 제안하였다. 공동체 학습은 주변에서 접하게 되는 과학-기술-사회적인 이슈들을 통해 이루어질 수 있다. 자연사 박물관 전시가 이러한 사회과학적인 이슈들을 포함하고 있다면 이는 자연사박물관의 과학탐구공동체로의 가능성에 대해 고려해 볼 수 있음을 전제로 하였다. 이런 맥락에서 본 연구는 자연사박물관 전시의 사회과학적 학습 자료 잠재성을 탐색하였다. 구체적으로 사회과학적 소재로서 적용 가능한 지진' 학습의 과학탐구공동체 구현을 위해, 첫째 미국 뉴욕시의 미국 자연사박물관과 워싱턴 D.C.의 스미소니언 미국국립자연사박물관의 지진 관련 전시물과 지구과학 교육과정과의 연관성을 분석하였다. 둘째, 두 박물관의 관계자와 인터뷰하여 이와 관련한 박물관의 교육적 의도와 노력을 알아보았다. 마지막으로 과학탐구공동체 구현을 위한 주제와 관련된 자연사 박물관 전시물의 특징을 탐색적으로 분석하였다. 이 연구에서 조사한 박물관의 전시는 교육과정과 관련하여 사회과학적 소재인 '지진'의 다양하고 실제적인 사례와 사건에 관한 풍부한 자료를 제공하고 있었다. 대상 박물관은 지역적 흥미와 사회과학적 이슈와의 연관성에 초점을 맞추어 박물관의 교육적 목적을 달성하고자 했음을 알았다. 지진이란 주제를 관람객에게 적절하도록 하기 위해 전시특성에 있어 원자료나 상호작용적 매체를 이용하여 살아있는 경험의 전달을 강조되고 있음을 알아내었다.