북한에서는 중등과정 기상학 내용을 지리학 분야에서 배운다. 본 연구는 북한 지리교과서에 나오는 기상학분야 용어를 남한의 지구과학 교과서에서 사용하는 용어와 비교하여 같은 의미이면서 다른 용어 40개를 발췌하여 각 용어에 대해 전남지방 고등학생들이 이해하는 정도를 비교하였다. 용어의 이해도 조사는 전남지역 소재 2개 고등학교 89명을 대상으로 하였다. 고등학생들이 남한 용어에 대한 이해 수준은 북한용어의 이해 수준에 비해 평균적으로 30% 정도 높다. 더운전선, 합치기과정, 하루변화, 비탈면 등 9개의 북한 용어는 오히려 남한 용어보다 이해 수준이 높다. 이해 수준이 보다 낮은 3때 용어 가운데 2때 용어는 북한 고유어를 이용하여 최근 만들어진 것들이다. 남한의 용어 대부분은 한자어, 외래어 등에서 유래한 용어로 이루어져 있으며 대체로 북한 고유어로 새로 만들어진 용어보다 더 높게 이해되고 있다.

This paper reports the current situation of English and English education in North Korea. Two approaches are taken to achieve the goal: One is to examine social attitudes and government approaches to English education. Interviews with defectors from North Korea, newspaper reports and other related literature are used. The other is to analyze middle school English textbooks and research articles to reveal the current practice of English language teaching at schools. The results show that North Korean government and people are interested in learning and teaching English and they take various measures to improve English learning to meet national or individual goals. English seems to be considered as a way of improving their economic situations and finding a better opportunity for many North Korean people. However, English education in North Korea is still limited in terms of resources including learning materials and native teachers of English. Also academic research and practices in English education are still heavily influenced by Kim Ilsung and Kim Jungil’s words so that scientific investigations are limited. It is an impending issue to narrow a gap in English education between South and North Koreas to overcome difficulties encountered in the future.

The number of North Korean defectors has increased in the 1990's. One particular fact is that many North Korean defectors are religious persons living in South Korea. Their motivation for accepting religion was that they had received various types of support from Christian missionaries and/or Christians in foreign countries, or in South Korea itself. This is the result of missionary work on their behalf. There were many who joined churches which had helped them when they came to South Korea. A few of them entered theological college or seminary. Among them some had theological education at underground seminaries in China and performed ministry for North Korean defectors. They entered theological schools for more systematic education. Some started theological education by themselves. Some began it because of North Korea mission. Some are practicing ministry for other North Korean defectors, while others have established churches. This is a very positive aspect for/by North Korean defectors themselves, and area of will continue as mission for North Korean defectors after the reunification of Korea. North Korean defectors convey their difficulties in theological education, but express their need for it. Having a religious life and studying theology are different matters. Many of them stayed outside of the traditional school system for a long time. This makes them quite challenged when adapting to school life. Many also experience the difficulties of foreign languages, and different educational systems, which exist between North and South Korea. The students are lonely and need faithful friends. Although they study theology, they need counseling, to help them have balance and succeed in a new and different environment. Moreover, tuition is one of their real problems and often blocks them in their studies or ability to study. Most of them serve churches, as Sunday school teachers or serve on a North Korean Mission committee within the church. There are many churches in South Korea, but only a few provide these students with a meaningful position in the church setting. Although the students may experience trial and error, in their new life, it is necessary for them to be provided for in the ministerial fields. For their future and the future of the two Korea, it is important for them to have practical experiences of ministry in various fields. South Korean churches should face up to the fact that it is important not only send them to theological schools, but to also nurture them and train them to be faithful and Christ driven ministers. Before entering theological schools, North Korean defectors must seriously consider whether they have a conviction to study theology. Second, it is important for them to have a confession of faith that they live with Jesus Christ as their Savior. Third, they should have correct understanding of theology. Fourth, they must have healthy view of ecclesiology. Fifth, they should open their heart to serve not only in the North Korean mission field, but also in varied areas of ministry. Sixth, although it seems that North Korean defectors have a good Christian faith, it is not desirable to recommend North Korean defectors to study theology without considering their faith and calling. South Korean churches or other supporters should select North Korean defectors through careful conversations and counseling. South Korean churches should nurture North Korean defectors as they grow in their Christian faith. Some of the churches will want to prepare them as future missionaries to their home towns after reunification. They will be in the vanguard of missionaries to North Korea after reunification. Their missionary work probably will be more effective than that of others who will enter the North for the first time.

The article is to find out the task and orientation in Christian missions toward North Korea. First of all, it subscribes the various approaches of Christian missions toward North Korea such as the emic approach, the epic approach, and the holistic approach. Then, it describes the historical changes of the paradigm in the society of North Korea. North Koreans have evaluated Christianity negatively as the spy of the american imperialism. From the end of 1980s, however, they have changed their minds that Christianity must have been a religion of charity for the national unity. Finally, the article concludes that the task and orientation in Christian missions toward North Korea should be cooperative between South and North Korean Christians and future-oriented finding felt-needs of North Korean Christians.

"Ju-chae" ideology can be likened to the driving force that support, maintain, and fosters the North Korean society. Since the defection of Party Secretary general Hwang, Jang Yeup, however, the meaning of "Ju-chae" is being transformed, signifying the construction of a strong fatherland. Nevertheless, "Ju-chae" continues to be a strong ideological strength underlying the North Korean society in general. The 1995 food shortage was an occasion which shook the very foundation of North Korean establishment. The resulting economic reforms initiated in July 1st of 2002 leaves the impression believe that the leading consideration of the North Korean society is economic rather than political. Signs of such changes gave occasion for South Korean churches to reexamine their North Korean mission strategies. In other words, Christianity does not translate into anti-"Ju-chae" nor is anti-Christianity signify "Ju-chae." In between the early years of the North Korean government till the official recognition of religion in 1972 was the Korean war. While the traditionally this period is viewed a period in which the North Korean government attempted to eradicate religion, judging from events, it is a period in which official religion is transformed into an unofficial religion and all religion hostile to the government is eradicated. Christian church is included in this category. The Korean war resulted in anti-American feeling and Christianity was considered as an American religion. Anti-Christian activity became the ideological basis of "Ju-chae" ideology. The self-reliance or Kim, Il-sung-nism which form the basis of "Ju-chae" is linked to attempt to preserve the North Korean establishment from foreign powers. To this point, the North Korean government is viewed as in the forefront of Christian oppression. In reality, North Korea is known to execute believers for their faith. However, Christian leaders are known to hold high offices in North Korea. Furthermore, underground church is known to exist till today. This can be viewed as evidence that the North Korean church, rather than anti-Christian, merely views the Church as anti-government. Thus, "Ju-chae" and Christianity, instead of being antithetical, merely differs in methodology. Any attempt to evangelize North Korea must take into consideration the renewed interest in economy in North Korea. Because North Korea is concentration its energy towards economy, North Korean mission must work to integrate its activities with economic assistance. The fact that North Korean situation can change overnight by the actions of Kim Jung Il is the longstanding problem. Variation in North Korean politics is a handicap. But we must not forget that the economic problems of North Korea is unavoidable and must plan our mission strategy accordingly. Currently in North Korea, the introduction of cell-phone and computers are allowing outside news and information to enter North Korea and this leads to speculation that a return to the past is not an option for North Korea. Therefore, we must look at "Ju-chae" as a difference in type. It is time detailed mission strategy is formed in connection with North Korean economy, particularly in association with the special economic area created in Gae-sung.

본 연구는 효율적인 국립공원 탐방로 관리를 위해 탐방로 이용행태 및 이용 관련 탐방객 인식을 파악하여 탐방로 이용 기초자료의 제공에 목적을 두고 수행되었다. 이를 위해 북한산 및 치악산국립공원의 주요 탐방로에서 이용자 설문조사를 실시하였다. 연구결과, 조사대상 두 국립공원의 탐방로에는 수목 뿌리 노출. 암석 노출, 노폭확대가 주요 훼손유형으로 나타났으며 경사지의 시설도입 및 정비와 훼손된 노면의 정비가 가장 필요한 관리 및 정비의 우선순위로 지적되었다. 본 연구결과를 살펴볼 때, 입지적 특성과 이용목적에 따라 훼손유형이 다르게 나타날 수 있으며 이에 따라 탐방로 정비 및 관리 우선순위도 차별적으로 적용되어야할 것으로 판단된다. 본 연구에서 제시된 결과는 국립공원 탐방로 관리방안 마련에 있어 유용한 기초정보를 제공할 것으로 기대된다.

한국과 북한의 초등학교와 중등학교 과학 교과서의 학습내용을 TIMSS의 분석틀에 따라 비교하고 그 연계성을 조사하였다. 분석 결과 한국과 북한의 과학 교과서 내용은 TIMSS 지구과학 영영 내용 분석틀의 학습요소들을 상당히 많이 공통적으로 다루고 있으나 그 내용의 수준과 범위는 한국의 교과서가 북한의 교과서보다 탐구적이고 정량적으로 기술되어 있는 것으로 나타났다. 그리고 TIMSS의 지구과학 영역 내용 분석틀의 내용요소 총 70개 중에서 한국은 74.4%에 해당하는 52개의 내용요소가, 북한은 67.1%에 해당하는 47개의 내용요소가 초 · 중등학교에 각각 반영되어 있고, 학교급간 관련 정도는 한국의 경우 초등학교와 중등학교 간의 관련성이 높은 반면에 북한은 고등학교 내에서의 관련성이 더 높게 나타났다. 한국과 북한의 과학 교과서 내용요소의 연계성 유형은 한국의 경우 13.4%가 중복, 77.0%가 연계, 9.6 %가 격차를 보였다. 그리고 북한은 14.9%가 중복, 63.8%가 연계, 21.3%가 격차를 보였다. 이로써 한국의 과학 교과서의 내용이 북한에 비해 보다 탐구적이고 정량적으로 기술되어 있으며, TIMSS의 지구과학 내용요소가 보다 많이 반영되어 있고, 내용(개념)의 연계가 보다 잘 이루어져 있음이 밝혀졌다.