The purpose of this research was to identify how students used social media during their experience with study abroad programs that focus on social and environmental sustainability. Key research questions included: Did students and program faculty directors perceive social media as beneficial or challenging to program goal? How did social media contribute to the overall learning process? How can this knowledge inform the design and implementation of future study abroad experiences? Surveys were conducted with students participating in three study abroad programs in three countries with varying levels of internet access. We found that most students used social media as a familiar support system to help acclimate to a foreign land, through the formation of cohesive peer groups and establishment of communication channels with family and friends. However, both students and program directors acknowledged the challenges of social media dependency. We conclude that judicious use of social media, when coupled with conscious immersion into the local environment and culture can enhance study abroad programs; and offer suggestions for future program planning.

Roots of the March First Movement as Non-violent, Ordinary People’s Search for Justice The March First Movement of 1919 in Korea, widely accepted as a new type of movement based on the nonviolence and engagement of ordinary people, has attracted many scholars to study its historical character. Yet, there are few studies on the roots of the Movement spirit. This paper introduces a unique approach, offered by Moon-Young Lee. Lee traced the roots of the Movement in four moments in a Korean history: first, ideals of ancient Koreans; Pungryu-do in Silla dynasty; Donghak and Christian movement at the end of Joseon dynasty. Lee examined the character of the agent, goal to be achieved and the means to achieve the goal in each of four moments. Comparing the four, Lee found out that there are continuity and evolution in the four moments, which explain the extraordinary feat by ordinary people in the non-violent peaceful demand of independence.

This essay is a reflection on the significance of U.S. accountability to the struggles of Jeju Islanders for reparations. Under international law, a strong case can be made for the United States’ obligation to acknowledge its role in the Jeju atrocities and to provide compensation to the victims.1 Addressing the United States’ responsibility for complicity in these actions will prove controversial, no doubt, for it has significant implications not for U.S. actions in other parts of the world but for all states engaged in military occupations or acting through surrogate governments. These legal and political ramifications diminish the likelihood of voluntary remedial action by the United States, and the international legal system is ill-suited to compel compliance. Nonetheless, even if Jeju Islanders are ultimately unable to obtain full satisfaction from the United States government for its role in the atrocities to which they have been subjected, I believe that recognition of the international legal obligations incurred by the U.S. in that process can reinforce the legitimacy of their claims, thereby aiding in the restoration of their dignity and supporting their on-going struggles for self-determination.

The aim of this paper is to illuminate some aspects of the Jeju 4.3 Grand Tragedy (the Jeju Tragedy) education and informing process. We hope to not only with these aspects show some aspects of moral origin of the Jeju World Peace Island movement, but to share a culture of peace with world citizens through world civilization education cross the Pacific at a local, national and global level. In addition bring liberty to the cause of national freedom of the SAM IL movement of 1919 in Korea. it actualizes itself as a peace buffer zone locally, nationally and globally through the “Jeju World Peace Island Treaty JWPIT,” based on international agreement of the Six Talks Nations because “it is believed that that they (Jeju islanders) will follow the pattern of the SAM IL movement of 1919 with the participants imbued with the spirit of sacrifice to life and liberty to the cause of national freedom (G-2 Summary Report)” as a moral origin of Jeju World Peace Island. Globally, one New Haven teacher has been working on an elective course called “The Power of Culture in a Multicultural World” in which to use social studies tools to investigate the meaning and importance of culture. Jeju offers an excellent opportunity to explore a culture that few New Haven students are familiar with. It will be for students to use the Jeju idea of turning troubles into opportunities, as a vehicle for addressing local issues” (“New Haven Learn- Teach Jeju 4.3,” New Haven Independent: March 29, 2017). Another New Haven teacher in his history class explains the different components of genocide. “Although the Jeju 4.3 events are not deemed genocide by the international community, using this as a lens to understand broader concepts seemed really exciting.” Jeju offers educators an opportunity to teach the curriculum but instead of gratuitous death and violence, there is a legacy of hope, healing, reconciliation and remembrance.” (Ibid, New Haven Independent: March 29, 2017). Locally and partially on the global level, “The Resurgence of Jeju 4.3 Social Healing Advocacy of “PETITION FOR A JOINT SOUTH KOREA AND UNITED STATES JEJU 4.3 INCIDENT TASK FORCE TO FURTHER IMPLEMENT RECOMMENDATIONS AND FOSTER COMPREHENSIVE AND ENDURING SOCIAL HEALING THROUGH JUSTICE” (March 27, 2014). The petition supports a combined solution to social healing for numerous survivors of Jeju 4.3. Based on interviews with members of the Jeju 4.3 Victim Family Association, 20% of them are now elderly and require expensive medical care and assistance. Many continue to suffer from psychological trauma (PTSD). It serves as a beacon of international peace in the same vein as May 24, 2015’s event, “Women Cross DMZ Demilitarized Zone.” Jeju itself aims to serve as a “Peace Buffer Zone” between the two Koreas among 6 Nations Talks within the framework of the Jeju World Peace Island Treaty, similar to Costa Rica. Never before has the need for a Peace Island in the region been so vital, with China stretching its reach across the ocean, and President Trump flexing his muscles against North Korea, the time has come for serious peacemaking, that is, prevention of conflict. It’s a real time to think about actualization of Jeju World Peace Island Treaty for Peace between two Koreas.

As I became familiar with how pervasive 4.3 tragedies affected Jeju people, I was struck how the need for mourning is far from over, even after more than 60 years after the tragedy. Wasn’t President Roh Moo-Hyun’s apology on behalf of the Korean government enough? Not even close; it simply opened the opportunity to bring the truths of 4.3 to the open, and to finally let the needs of the victims be publicly known, and discussed, and to be acted on. Broadly speaking, my awareness, and education and listening to historical accounts of 4.3 lead me to believe that there are three levels of understanding and interaction between all involved actors of 4.3 for reconciliation to be successful; for the victims of 4.3 to have a sense of closure.. The three levels of possible involvement for the victims and families are at the personal, community and international levels. Without all three being present there will be no closure, no reconciliation, for the victims, or the next generation of their families.

Starting in 1990, the Jeju Branch of Teachers conducted a 4.3 history trip for the nation’s teachers. Discussion of 4.3 used to be prohibited but with the rise of conscious history teachers, they started to share the sites of pain from 4.3 along with sites of pain from modern history. Starting in 2001, Nationwide 4.3 joint classes were implemented; 4.3 learning CDs were produced and distributed to classrooms and other learning sites which cause a lot of friction with the Office of Education. It was painful but the groundwork for 4.3 education was being laid. In 2003, The Provincial Office of Education published “Jeju 4.3 Incident Education Materials: Overcoming Pain and talking of Peace” which provided an opportunity for teachers to officially educate about 4.3. After this in 2008, The third edition of “Overcoming 4.3’s pain and talking of Peace” Teaching materials for Elementary school students, Middle school students, and teachers and the 4.3 Damage Report were published. However, for eight years, 4.3 Educational materials have not been issued.

In this study, the anxiety about Jeju 4.3 was perceived to be passed down from generation to generation, and it was approached from the perspective of a historical trauma. From the interviews with my father from 2008 to 2014, and the anxiety expressed concerning 4.3, which was discovered during the in-depth interviews with the grandparents and succeeding generations who attended the social work practice class at Jeju National University in 2013 and 2015, was recognized as a universal phenomenon. In 2016, a social healing program was conducted through 3 generations communication between elderly people living in Chongsu, Hankyong-myeon, Jeju-si, Jeju-do, and students and parents who volunteered for the Social Welfare Foundation Chongsu. In the intergenerational communication program, it was found that not only the 4.3 experienced generation but also the 2nd generation who were forced to be silence about it were anxious about the expression of 4.3. and it was the 2nd generation being identified with an overall lack of awareness of 4.3 and the refusal of discussing it. The third generation felt as if Jeju 4.3 had been a historical event a long time ago or they learned about it from their grandparents. In this way, Jeju 4.3 observes that generations of trauma have been transferred from generation to generation. In order to confirm the cause of this traumatic event, the national daily newspapers Donga Ilbo(1962-1999), Kyung Hyang Newspaper (1947-1999), Maeil Business Newspaper (1966-1999),Hankyoreh Newspaper (1989-1999) were analyzed by the key word Jeju 4.3 in the Naver news library[1]. And it was analyzed how the national press had reported about 4.3 from 1947 to 1999. In particular, the titles and contents of the news reports were analyzed through the spectrum of "safety" according to the first condition of Herman's trauma healing, and Bronfenbrenner's PPCT system theory. In the Naver news library, daily newspaper including the Dong-A Ilbo, the Kyunghyang Shinmun, and the Maeil Business Newspaper had reported Jeju 4.3 as a Communist Party riot until 1987. However, other aspects of Jeju 4.3 began to be reflected since 1988. But The Hankyoreh newspaper had reported it as the Jeju 4.3 uprising since 1989. The newspaper reports did not take into consideration the anxiety and fear that Jeju residents had experienced since 1948, but rather revealed limitations of reporting from the ideological point of views of the left and right. This study analyzed the sense of safety which residents could feel about Jeju 4.3 from the perspective of the 2nd silenced generation of residents unrelated to the ideology of right and left.As a result of the analysis, the sense of safety or security secured by the whole system among the macro, the exo, the mezzo, and the micro systems, Bronfenbrenner suggested becomes the starting line of recovering the historical trauma concerning Jeju 4.3. If this sense of safety or security is not secured, individual memory and mourning will have limitations in the healing of trauma. Therefore, the historical trauma of Jeju 4.3, which has been handed down through generations in the silence of 70 years, should be solved by the central government policy in terms of the macro, exo, mezzo, and micro systems.

Korean government has made continued efforts to aim the communicative method as the national object of English education since the 6th curriculum. However, a number of researches have reported that there are consistent problems in English education instructions in public schools. Students in Korea including Jeju have suffered from communicative competence such as speaking and writing since public schools in Korea have focused on grammar-translation method. This research focuses on the differences exists among undergraduate students’ perceptions on the effectiveness of university English curriculum in Jeju. The participants in this research are the first and second year undergraduate students in the Department of Tourism English for the spring semester of 2017 in Jeju province. The data were collected in May, 2017 by distributing survey questionnaire to the students in four classes. Six questions in the questionnaire were used to measure how participants perceived the importance of various goals regarding English instructional approaches. Participants tend to be more interested in Communicative language teaching (CLT) than the traditional English instruction (TRA).