현 시점을 기준으로 피교육자인 초등학생 입장에서 효과적이고 사실적인 그리고 상황적 배경을 잘 활용할 수 있는 공교육 대상 통일교육의 한 방법으로, 초등학생 대상 통일교육 목적의 기능성게임의 개발과 활용을 제언하고자 한다. 대상 집단을 공교육 대상 초등학생으로 한정하는 이유는 입시 위주 교육 체제에 따라 교육 과정 내 통일교육이 중, 고등학교에서 실행되기 어려운 여건이라는 점과 초등학생 때의 통일교육은 성장 과정에서 국가관 형성에 지대한 영향을 끼치게 되기 때문에, 자칫 통일교육이 잘못 실시되면 올바른 민족관과 통일관의 형성에 장애가 될 수 있다는 점에 기인한다. 이를 위한 연구 방법으로 교육 목적의 기능성게임의 사례 연구와 효과 분석을 통해 통일교육 내용의 게임화에 따른 효과를 도출하여, 통일교육의 문제 해결 및 개선을 위한 기능성게임을 어떻게 개발하고 활용할 수 있는지를 풀어본다.

본고에서는 경남지역 통일신라시대 토성 중 시굴 및 발굴조사와 발표자가 지표조사상에서 확인된 성곽을 중심으로 이 시기 토성의 특징과 축조주체 및 목적에 대해서 간략하게 살펴보았다. 이제까지의 내용을 간략하게 정리하면 아래와 같다. 통일신라시대는 신라가 삼국을 통일하면서 시작되었다. 이 시기 경남지역은 이전 시기와 달리 왜구의 방어를 중점을 둔 축성이 이루어졌으며, 이러한 양상은 조선시대까지 변함없이 이어졌다. 통일신라시대 토성의 특징 중 가장 두르러지는 것은 해안가에 집중적인 축성이 이루어졌다는 점이다. 그 정확한 이유는 알 수 없으나 안정적인 해로의 통제와 대 왜구 방어에 중점을 둔 축성이 아니었나 생각된다. 그리고 토성의 규모는 길이900∼2,000m 사이의 토성들이 바닷가와 내륙 등 다양한 위치에 축조되고 있는 점으로 보아 길이 약 900∼2,000m 사이의 토성들이 주로 축성된 것으로 보인다. 그리고 경남지역 통일신라시대 토성들은 모두 내․외벽 기저부에 기단석렬을 배치한 뒤 성벽을 쌓았다. 기단석렬은 평행한 것과 사직선을 이루는 것으로 나누어지지만 시기성을 적극적으로 반영하지는 못한다. 또한 영정주 간격 역시 정형성을 찾기 힘들 정도로 다양하다. 주목되는 점은 기존에 알려진 것과 달리 영정주를 중심으로 좌․우의 판축토가 동일한 것과 판이하게 다른 것으로 나누어지는데 판축토가 달라지는 양 끝부분을 한 구간으로 보는 것이 타당하다고 할 것이다. 토성벽의 내․외부 퇴적토에서 출토되는 다량의 기와편들은 성벽의 구조를 밝히는데 중요한 단서를 제공한다는 가정하에 4가지 정도의 가능성을 검토해 본 결과 와적여장 및 성벽 상부 덮을 때 사용하는 개와였음을 확인하였다. 그리고 이 시기 토성의 축조주체는 신라사회의 변화 궤를 같이하므로 축조주체 역시 변하였을 것이다. 즉 삼국통일 후에서 9C 전반에서 중반 정도까지는 중앙 정부의 영향력이 강하였다고 생각된다. 그 이후 호족들의 세력이 커지는 9C 후반에서 10C 초반에는 새로운 토성을 축성하는 경우도 있었을 것으로 생각되지만 기존의 토성을 최대한 활용하였을 가능성이 높다. 이러한 토성들은 고려시대 초 조운제가 운영되면서 최대한 활용되었으며, 토성이 축조되어 있지 않은 지역은 새로운 축성을 통하여 안정적으로 해로를 통제한 것으로 보인다.

본고에서는 먼저 문무좵신문왕대 축조된 것으로 기록되어 있는 주좵소경의 성을 구체적으로 비정하고 그 특징을 드러내고자 하였다. 신라-당 전쟁기에 축조된 漢山州晝長城,國原城(옛 薍長城)은 각각 남한산성과 대림산성에 비정할 수 있었고, 신문왕대에 축조된 주좵소경의 성 역시 평지 시가지 인근의 산성으로 파악하였다. 이들은 입지와 규모로 보았을 때 삼국 시대에는 거의 요구되지 않았던 지방 도시 거주 지배층의 피난성 기능을 염두에 둔 것으로 이해되었다. 따라서 성벽의 양상은 오히려 기존의 거점성에 비하여 정연하지 않은 것으로 나타나는데 따라서 이 시기 성벽 축조의 표준을 보여주기 어려운 측면도 있다. 한편 소경의 중심 지역에 나타나는 평지 토성은 신라 말이나 대체로 고려 시대에 축조된 것으로 보인다. 이들은 통일기의 坊구획과 잘 맞지 않는다는 점에서 그것이 무의미해진 시점에, 상시적인 방어 시설이 필요해진 상황에서 조영된 것으로 보아야 할 것이다. 신라-당 전쟁기에 축조된 한산주 주장성이나 국원성(옛 완장성)은 실제로 한산주 및 국원소경에 거주하고 있었던 왕경인들의 장기적인 입보처로 사용되었을 가능성이 있다. 전쟁의 위협이 사라지면서 다시 평지를 중심으로 시가지가 정비되었을 것인데, 한산주의 경우에는 8세기에 들어 기존의 거점성인 이성산성이 새로이 정비되는 양상을 보이고 있으며, 국원소경의 경우에는 현 충주시내에 새로운 시가지가 조영되었을 가능성이 크다. 그렇지만 한산주에서는 9세기에 들어 이성산성보다는 다시 남한산성이 활성화되는 양상이 나타나며, 그보다 늦은 시기에 국원소경에서는 평지 시가지를 둘러싼 부정형의 토성이 조영된 것으로 보인다.

The unification mission of the Korean church is carried out with more Diakonia than Kerygma. It has the positive effects on the national product as well as on the food-and nutrition status in North Korea, besides on the personal relations between South and North Korea. It has also the positive mission effect in North Korea, although that is not confirmed exactly with number. But because of the exclusionism of the North Korean regime transparency and efficiency of the aid become hot issues and induced the ‘South-South conflict’. Not only that, the humanitarian aid is under the strong influence of the political situation. Moreover in the year 2010 because of the attacking Chunan-Ham and the bombardment Yunpyung-Do the diaconal activity of the Korean church must be closed. In order to exceed these limitations an another diaconal method can be proposed. That ist the commercial aid with return beside the contributive aid without return. The commercial aid with return has not few advantage: ⑴ It ist a international business, that is political neutral furthermore protected by government. ⑵ The commercial aid produces value-added, that can be the self-supporting ground for the partner. ⑶ Therefore the commercial aid does not induce the partner to fall in the ‘Samaritan’s dilemma’. ⑷ The commercial aid is self-sustaining and can be enlarged, if it makes a profit. ⑸ The material resource of aid is invested in business and in production system, not concentrated on a place. ⑹ The commercial aid does not make ‘agent problem’, nor the problem of low transparency and low efficiency on the level of the contributive aid. But what ist more important, is the harmony of Korean churches to make a unified organization, that takes care of the commercial aid. This organization can concentrate the unification power of the Korean churches, because it could treat the problem of the internal competition between Korean churches themselves, the overlapping of aids, the monitoring etc. In the end the harmony of Korean churches determines the time of the Unification in the korean peninsula.

In understranding the essence of the Korea traditional Architecture, it is important to consider the jointing methods of architectural members, architectural technologies, etc. Especially the purpose of this study is understanding on the Jointing Method of Wooden Members in the period of Unified Silla Architecture. It's conclusion is summarized as follows. 1. A section of column has very close to do with the foundation stone. The structures of foundation stone and column are generally concluded by butt joint, arrow-head joint, housed joint by Grang-e method. Judu is structured by arrow-head joint. And, in general, beam is structured by Sagaematchum Chumcha and sagaljudu of Dori direction. At the head of Pyungju and the body of Goju, Changbang is structed by Jangbumachum with arrow-head joint or by jumukchang- machum. Also, it is surmised that Gyisoseum and Anssolim methods had been applied to columns from former ages. The example can be found at Bagjae Mireuksaji stone pagoda. Bagjae Mireuksaji stone pagoda taking wooden-pagoda form adopts Gyisoseum and Anssolim methods. We can also find such a sort of methods from other stone constructions like Budo, etc. 2. Injahwaban is structured by short Changbumachum with arrowed-head joint at upper members, and by Anjangmachum at the lower part. This sort of Gongpo style can be seen in the mural painting of tomb of Koguryo and in Buplyungsa, Buplyunsa, Bupkisa-located in Japan, which are influenced by Bakjae or Unified Silla. It is considered that at the end of the late United Silla, Injawhaban had been replaced with Chumcha and Soro on the Pyungbang under influence of Dapo style from China.

This study is examine the scales applied to buildings in the age of Unified Silla through construction sites excavated and its results are as follows; First, scales used in the age of Unified Silla were varied like Jucheok, Dangcheok and Hancheok, but it was generally accepted that Dangcheok was used in Yeongjocheok Since it was found that the scales applied to Dabotap at the Bulguksa temple and main building of the Gameunsa temple belonged to Goguryeo, Yeongjocheok scale used early in the age of Unified Silla was transitional and it was thought that Goguryeocheok and Dangcheok were used togethar. Second, according to actual rulers in Korea, china and Japan, the length of Dangcheok(ruler used in Chinese Tang era) mostly belonged to the extent of $29.25cm\;{\sim}\;30.5cm$(central value: 29,71cm). Third, plane features of main building of temple are assumed that it had five rooms in front compartment until the 7th century and then it was diversified to three, five and seven compartment. The size of compartment was same in the scale of front Eokan and Hyeopkan until late 7th century, but since then the dimension of Eokan tended to be wider than Hyeopkan. It was judged that the front Eokan used triple scales like 9, 12, 15, 18 cheok. Fourth, the length of residential structures was 17.5cheok${\sim}$36cheok and Bcheok was commonly used for front side of structure, The length of official structures was 8.4cheok${\sim}$36.3cheok which is similar to residential structures. However it has been confirmed that each of 9cheok, 12cheok, and 15cheok has been used for Eokan and Hyeopkan which gave presumption that triple scales was used for the measure.

The North Korean mission is inseparable from the South-North unification policy. In addition, the opinions of neighboring counties are also important. Such are the perimeters of the North Korean mission. This study attempts to examine North Korean mission, particularly the reconstruction of North Korean Church within the process of South North unification process. The reconstruction of the North Korean Church, as North Korean mission and unification movement, is a policy issue amidst the unification process. It is a policy that can create a basis within the North Korea and effectively manage the personnel, financial and mission resources of the South Korean Church. At the same time, the reconstruction of the North Korean Church joins the reunification process of the Korean peninsular with the North Korean mission purposes. The current situation is created by the ideological conflict between the conservative versus liberal elements within the Korean Church in regard to the North Korean mission and unification movement. In addition, there is a great disparity in the approach towards the reconstruction of the North Korean Church. The problems are three-fold: 1) Who is the protagonist of the North Korean mission? Is it the South Korean Church? or is it the North Korean Church? In case it it’s the latter, the term North Korean mission does not apply. 2) The phrase “North Korean mission” implies an imbedded view of the South North division. 3) Should the North Korean “Chosun Christian Association” be accepted as a partner in the North Korean mission? Or should it be viewed as a mission object? The best means of North Korean mission is to have the “Chosun Christian Association” take the leading role in the reconstruction of the North Korean Church. Since, however, it is the South Korean Church that is taking action to prepare for such an event, mutual cooperation between the two is essential. The reconstruction of the North Korean Church cannot be achieve by the South Korean Church alone. In addition, the reconstruction of North Korean Church is linked to the Korean war, a factor behind the division of the Korean Church into the liberal and conservative camp. The anti-communist stance of the South Korean regime was another factor that unified the right wing Christians. Attempts by the “Korean Christian Association” to reconstruct the North Korean Church within this approach involved, not only efforts to reconstruct the North Korean Church, but various aid programs. However, such aid programs were commonly perceived to be the work of mission organizations and not the conservative South Korean Church. Furthermore, the “Korean Christian Association,” which advocated the reconstruction of the North Korean Church, were mistakenly criticized as an organization that were only interested in the reconstruction of the Northern Church. Therefore, the reconstruction effort of the Northern Church must be newly reinterpreted. The role of the Church, from a mission history perspective, is to be a bridgehead of mission, a center of training for workers, and center of mission field. As such, though the reconstruction of the Northern Church is premature, efforts to prepare for such an event, financial preparation, training center for mission workers and confidence building between the South and North through information and assistance projects can be viewed within the context of the unification process. The North Korean mission through the reconstruction of the Northern Church within the context of the unification process can promote the unification capability of South and North. It is futuristic unification policy of the Southern Church. Precedents for the reconstruction of the Northern Church must be found from similar cases following the liberation from Japan and post-Korean war and examined strategically. The North Korean mission must conclude with the reconstruction of the North Korean Church.

The recent nuclear crisis triggered by North Korea on October 9, 2006 and the subsequent changes of political environment of the Korean Peninsula and surrounding superpower countries demand the Korean Christians to think seriously about the impending future of the South-North relationship and the possibility of the reunification of two Koreas no matter what kind of process may be taking place during the course of reunification. Even the possibility of sudden collapse of the North Korean regime has been cautiously proposed. At least many politicians and observers agree to the reality that the Koreas are in the first stage of reunification after the historical South-North Summit Talks in 1990. What does Korean Christianity do for the impending reunification of the Koreas? Do we have a master plan for the future other than the old paradigm of nationalistic approach by the radical proponents of “Unification Theology” during the 1970s and 1980s? Do we have a mission plan for North Korean Christianity after the reunification other than the imperialistic church planting based on South Korean Christians' denominational lines? What if there is a sudden collapse of North Korea? The present author aims to provide a comprehensive outlook for the leaders of South Korean Christianity to review the possible scenarios of reunification process by examining the expecting results of reunification and/or collapse. The author predicts that there will be (1) massive migration of North Koreans to South Korea (2) minor territorial conflict with China (3) the rapid dismantle of North Korean society (4) the rapid rise of unemployment rate (5) the rise of anti-North Koreans sentiment (6) the dissatisfaction of North Koreans increases. To verify these predictions, the author investigates the preceeding case of reunification in Germany, the role of East German Church in the process of reunification and the following results, and the lesson that could be gathered from the cases of North Korean refugees who have tried to settle in South Korean society. As conclusion, the present author suggests to South Korean Church to prepare the followings: (1) the theological enterprises for the soft-landing of North Koreans' Ju-che Philosophy (2) the theological articulation for preventing social anomie among North Koreans (3) Making South Korean churches as a strong mediating structure to make a political space (4) Interpreting the Christian Gospel with the theology of peaceful reconciliation and mutual endurance (5) Becoming a member of reunification governance (6) Paradigm shift from “nationalistic strategy” to “global-dimension reunification plan”.

The 1974 nation's christianizing reform had become an important long-pending question for Korea's unification. During 1980 and 1990 the KNCC and WCC established, using democracy and the people as a medium, roads for independent unification. It was then, when the liberative and conservative fractions of the Korean Christianity had disputes about the view toward the identification of North Korea. At the end there will be a nation's christianizing reform in a shell of liberative unification which is actually filled with conservative thoughts. This is the mission and the way of the Korean Church. Following below, there are results from analyzing treaties worked by ten South Korean Christian scholars themed on this issue. 1. The nation's christianization in the perspective of unification based on international and domestic situation studies. The direct experiences of the unification research workers, studies based on nation's christianizing reform about the North Korean Church and data from North Korea are the most reliable research materials. 2. Korea's unification plan and nation's christianizing reform established through evangelism'sliberalism. The liberalism's way of the nation's christianization reform has been to pursue for news about who actually holds the power for independency and democracy and thus create a road for unification. 3. The North Korean MissionPolicy Researcher's view of actualization of nation's christianization reform is not based on unification but missionary strategies. Their idea is to set up the whole nation's christianization reform concept and doing social work and spreading the good news to revive followers for strategic purposes and afterwards proceeding with a spiritual movement. The question here is having this vast discourse on the unification what news to put into the nation's christianization reform. If it had been only for strategic purposes, now is the time to set aside differences between fractions and concentrate on reconciliation, forgiveness and a unified settlement on how to proceed. How to achieve that is still left to solve. Although in the liberal's unification approach, may not be the direct statement about nation's Christianization reform so apparent, it is significant in creating a road for unification. What is left to solve in the future is how to get an agreement of the North Korean Mission Policy Organizations and graft every Christian societies together to cooperate and get an integreated statement.

Zum jetzigen Zeitpunkt mag es noch eine wissenschaftliche Fantasievorstellung sein, über die Reform des Strafvollzugs auf dem Gebiet Nordkoreas nach der koreanischen Wiedervereinigung zu sprechen, schliesslich ist die Herstellung der koreanischen Einheit ein politisch sehr komplizierter Prozess. Trotzdem muss man sich bereits jetzt auf die koreanische Einheit und die damit verbundenen rechtlichen Probleme vorbereiten. Diese Notwendigkeit wird besonders deutlich, wenn man die Nachwirkungen der deutschen Wiedervereinigung betrachtet. Ich denke, dass eine Untersuchung zur Reform des Strafvollzugs auf dem Gebiet Nordkoreas bereits heute dringend geboten ist und für die Zukunft des gesamten koreanischen Strafvollzugs von nicht zu unterschätzender Bedeutung. Natürlich unterscheidet sich die koreanische Situation von der deutschen im November des Jahres 1989 in wesentlichen Punkten. Dennoch denke ich, dass auch etliche politische und rechtliche Probleme nach der koreanischen Vereinigung den deutschen ähneln werden. So ist Korea in der glücklichen Lage, dass es bei der Lösung dieser Probleme von den deutschen Erfahrungen lernen kann. In diesem Aufsatz möchte ich zunächst analysieren, wie der Geltungsbereich des Strafvollzugsgesetzes auf das Gebiet der ehemaligen DDR ausgedehnt wurde und welche rechtlichen Probleme damit in der Praxis verbunden waren(II). Im Weiteren möchte ich die Festsetzung einer einheitlichen Bemessungsgrundlage für alle Gefangenen nach der koreanische Wiedervereinigung untersuchen sowie den Orientierungsrahmen zur Reform des Strafvollzugs auf dem Gebiet Nordkoreas diskutieren(III). Abschliessend soll aufgezeigt werden, welche Konsequenzen diese Änderungen für das koreanische Strafvollzugsgesetz haben wird(IV).