This paper investigated interaction patterns of L2 learners and their native speaker counterparts in EFL classrooms and proximal social settings. To this end, data were collected from an English cafe at a university (i.e., pseudo-natural setting) and from an English conversation class at a university (i.e., classroom setting). Data analysis focused on teachers" question types, feedback patterns, and learners" responses towards feedback. The analysis based on utterance frequency revealed that students displayed higher participation rate in the pseudo-natural settings. With regards to teacher questions, teachers used more referential questions than display questions in both settings. However, there were twice as many teachers" feedback in the pseudo-natural setting compared to the classroom setting, but the frequent feedback did not slow down the conversation and did not always lead to self-repair. In addition, students in two settings differed in terms of their preferences to feedback in different linguistic categories.

This study focused on the conflict and missional contextualization in Turkey, between Islamism and secularism. This article aims to analyze and relate to the religion of Turkey and Islam, defined what do they cause by conflict and struggle between Islamism and secularism. This study also attempt to apply missional contextualization between Islamism and secularism. Contextualization can be defined as the set of process that yields missional situation in Turkey. It is the process by which Turkey culture become interdependent in aspects of their values, social, economics, and political. It is easy to connect interdependent conflicts through Islamism and secularism in Turkey. The Islamism in Turkey begun by political, social, and cultural motivation with the 19st. This Islamism movement appeals strongly nationalism, liberalism, and modernism in Turkey. This Islamism reveals itself society and community. They are important faith with religion solidarity in their community. The secularism includes Turkey’s constitution, political tradition, social policy, cultural point of view, and religious education. They were complicated the conflict and struggle between Islamism and secularism from a long time in Turkey. The missionary should be consider mission ministry and activity in this Turkey situation. They also careful apply to contextual mission in Turkey. I think that we can be pray to get the Holy Spirit’s support and guide for Turkey’s mission and evangelization.

The term “culturally refracted contexts” means the distorted, twisted, and fixed contexts which have lost the functional roles of the social integration in the specific cultural situations. The author tries to categorize three kinds of the distorted cultural patterns among the culturally refracted contexts of Korean society by using an anthropological method. The first one is related to “distorted nationalism” in a refracted context of the traditional pre-modern culture in Korea. It has been shown up to the society as a phenomenon of worshipping the national forefather Dangun. The second one is to be known as “extremely twisted totalism” in a culturally refracted context of militarism in Korea. It has impacted on the politic, the economy, the religion, and even the education of Korean society. The third one is to be tied with “distorted mammonism” in a culturally refracted context of materialism. It has been rooted and fixed to “extreme ethnocentrism” in Korea. The author, then, argues that Korean churches should have God’s mission to integrate the distorted and twisted society with the gospel of Jesus Christ which brings reconciliation and recovery to the culturally refracted contexts of Korean society. The distorted and twisted contexts of Korean society should be recovered to the grace community of God, the peace community of Jesus Christ, and the mission community of the Holy Spirit. In other words, the “distorted nationalism” in a refracted context of the traditional pre-modern culture in Korea has to be deleted in the society by God’s universal grace. The social oppressed and the weak can be protected and empowered by the grace of God. The “extremely twisted totalism” in a culturally refracted context of militarism in Korea can be nullified by Christ‘s sacrificial peace which brings the culture of resurrection and life. The “distorted mammonism” in a culturally refracted context of materialism in Korea should be transformed into the sharing community to the world by the witness of the Holy Spirit who gives the forgiveness and reconciliation. Korean churches as the community of the Holy Spirit, Jesus Christ, and God the Father should have a social and missional role of integration within the refracted Korean contexts of the distorted nationalism, totalism, and materialism with God’s grace, Christ’s peace, and the Holy Spirit’s sharing witness to the world and the society of Korea.

This study demonstrated the effects of extracts from the mushroom Keumsa sangwhang(Phellinus linteus) (KPLE) on fasting glucose and cholesterol levels in human blood. In this double-blind, placebo-controlled human intervention study, healthy volunteers were randomized to receive 3.3 g of KPLE (n=31) or placebo (n=31) per day by oral administration for 8 weeks. The cholesterol and fasting serum glucose levels were evaluated before and after treatment. The fasting serum glucose level was significantly decreased by KPLE administration (p<0.01), but the total cholesterol, triglyceride, HDLcholesterol and LDL-cholesterol concentrations did not change. This study suggests a possibility that KPLE may be useful as a functional food for the prevention of diabetes mellitus.

Animism was prevalent among people when Protestant missionaries first came to Korea. Since then, Protestant mission brought in great results among Koreans characterized by worshipping spiritual beings. Therefore, by examining the conversion pattern carefully in the materials written by missionaries as well as Korean Christians, one can easily find the significance of “power encounter”. Korean animists are very conscious of “power,” which is believed to be located in the spiritual beings, i.e. gods, ancestors and ghosts. Korean animists believe that the world is populated with lots of spiritual beings surrounding their environment. They not only have lots of traditions related to spiritual beings, but also serve many spirits in homes as well as in their villages. They are afraid of the spiritual beings and try to have good relationships with them. They also believe that anger or jealousy from the spiritual beings cause their everyday calamities. To overcome the problems, they either have to propitiate the spiritual beings with food or materials or coerce them through more powerful spiritual beings. In this context of spirit worship, the Gospel was very difficult to be accepted wholeheartedly by Korean animists. When they thought about accepting the Gospel, they had to deal with the retaliation from the spiritual beings they had formerly served. To accept Christ, they had to confront those spiritual beings. As soon as they accepted the Gospel, the title of the spiritual beings became negative such as “Satan” or “devil”. So they burnt fetishes like clothes, potteries, papers which were considered as the locations where the spiritual beings reside. Burning those fetishes terrorized lots of people who gathered around. Those who accepted the Gospel through such confrontation initially met persecutions from their family as well as their neighbors. But the early Korean Christians had persevered and ultimately overcame persecutions. Only when the family which had burnt those fetishes survived and ever thrived through the processes did family members confirm that God is more powerful than the spiritual beings. The story of the “power encounter” ran rapidly through relatives and neighbors. These kinds of illustrations of “power encounter” resulted in a paradigm shift among the people. They decided to accept the Gospel and became Christians. In short, “power encounter” engendered “people movement” toward Christ. Missiologist Alan R. Tippett’s thesis, the conversion of the animists are through the power encounter types of evangelism, is firmly proved by examining the Korean animists. As Tippett mentioned through his research among Melanesians and Polynesians that “power encounter” brought about “people movement” toward Christ, so did “power encounter” among Korean animists also result in “people movement” toward Christ. Although the animistic beliefs among Koreans nowadays are reduced in comparison to the period of first Protestant missions, many Koreans still resort to divinations and shamanistic rituals. Even many Buddhists seem to have animistic belief rather than the pure Buddhistic concept or perspective. So to approach the Buddhistic people with the Gospel, one has to be prepared with God’s power rather than with one’s knowledge about Buddhistic philosophy. Lessons we received from the Korean animists’ conversion experiences could be wisely applied when we evangelize the Buddhistic people. However, many cases of syncretism and backsliding to heretical movements are also found in Korean church history. When the process of “power encounter” is neglected or by-passed, chances of falling into such pitfalls are high. Without vivid confrontation with the deities which were served before, they cannot commit wholeheartedly to Christ. They can easily slide back to their traditional beliefs and become victims to heretical movements. To escape such negative influence from traditional belief systems, God’s servants working among animists have to examine carefully not to miss nor by-pass the process of “power encounter”. Also they have to consider carefully how to nurture believers with animistic backgrounds. Without appropriate nurturing, new believers with animistic backgrounds can easily backslide to their traditional beliefs. Upon the Word of God, their animistic perspectives and value systems have to be transformed to fit into the Biblical ones. Korean people were blessed when they accepted the Gospel and became God's people. They realized their mission sincerely and have tried to fulfill the great commission. They tried to be used by God especially for the worldwide evangelization. Even today there are many animists all over the world. For them, Koreans' experiences of turning from animists to God's people, can be utilized strategically. One who is thinking about evangelizing the animists over the world can use the “power encounter“ tactics and become a faithful servant of God. The conversion patterns of the Korean Christians can be used effectively in evangelizing the animists of the world when they get wisdom from early Korean Christians’ experiences.

This study was carried out to find out differences about meal conditions and food preference between non-obese and obese elementary school children. Ten children(non-obese 5 and obese 5) from each of the nationwide 192 schools were surveyed by self-developed questionnaire. Total of 1,767 questionnaires(815 from non-obese and 952 from obese children) were collected and data were analyzed using SPSS 12.0 program. The results of the comparative analysis were summarized as follows. There was not significantly different in height between non-obese group(151.0±12.5cm) and obese group(151.2±12.3cm). But BMI was significant difference between non-obese group(18.0±2.2cm) and obese group(27.3±3.2cm). Economical status was not significantly different between 2 groups. But educational level of parents and mother’ job were significant differences between 2 groups. Only 2/3 of the subjects reported to have breakfast at regular basas, regularity of having breakfast was not significantly different between 2 groups. Also regularity of having lunch during vacation was not significantly different between 2 groups. But Reasons of skipping breakfast and lunch were significantly different between 2 groups. Regularity of having dinner, reasons of skipping dinner, intake amount in dinner, and frequency of having snacks were significantly different between 2 groups. But the time required for lunch and dinner were under 20 minutes of 60-80% of the subjects, and were not significantly different between 2 groups. Non-obese group have liked fast foods, fruits & juices, sweets, and cakes & cookies than obese group. Obese group have liked meat & meat products and ramyeon, but they have not eaten those foods frequently because of anxiety about being more fatty. These findings suggested that nutrition education programs include different strategy according to obesity and obese prevention program is needed for non-obese school children.

  In this paper, we study flowshop scheduling problems with availability constraints. In such problems, n jobs have to be scheduled on m machines sequentially under assumption that the machines are unavailable during some periods of planning horizon. The

본 연구에서는 상황버섯 (P. baumii)의 자실체에 발생하는 Penicillium sp.균을 동정하기 위하여, 분리균의 배양적·형태적 특징을 조사하였다. 분리된 Penicillium sp.의 형태적 특성을 조사한 결과, 분생포자의 모양은 타원형이고 직경이 1.8∼2.3 ㎛ 크기로 분생포자를 많이 형성하였다. 분생포자경은 균사로부터 one-stage branch 모양을 형성하였고, matulae는 3∼5개로 길이가 5.2∼7.8 ㎛이며, phialide는 플라스크상이고 크기가 5.7∼7.5×2.2∼2.7 ㎛이였다. Czapek's agar 배지에서 생육시 25℃에서 8일간 균체가 23 ㎜ 생장하였다. PDA 배지 상에서 균총의 형태는 처음에는 조밀한 솜털모양의 백색을 띄었으며 차츰 기중균사가 형성되었고, 점차 회녹색으로 변하였다. 이상과 같은 형태 및 배양적 특징으로 이 균을 P. rubrum으로 동정하였다. 상황버섯 (P. baumii)에서 P. rubrum에 의한 병은 아직 국내에 보고된바 없어, P. rubrum에 의한 상황버섯 (P. baumii) 푸른곰팡이병을 최초로 보고한다.

1. Die Kirche steht heute vor der Herausforderung der Globalisierung. Die ernste und dringende missiologische Aufgabe besteht darin, den Kirchen und Christen zu helfen, die von den negativen Folgen der Glaoblaisierung konfrontiert sind. Es gibt unheimlich viele Probleme, die vom Prozess der Globalisierung verursacht wurden. Aber Ich halte die folgenden Probleme fuer die Gewaltigste, naemlich, die Vertiefung der Armut durch die Polarisierung, Konflik der Religionen, Gewalt, und die Zerstoerung der Vielfaeltigkeit der Kulturen. Das Ziel dieser Arbeit liegt darin, zu untersuchen, welche theologische Herausforderung die Globalisierung mit sich bringt, inwieweit diese Herausforderung im theologischen Ausbildungsprozess in Korea und Taiwan beruecksichtigt wird, und wie das Curriculum fuer den veraenderten Kontext neu konstituiert werden kann. Dafuer habe ich zwei Laenderbeispiele gewaehlt, denn Korea und Taiwan haben sehr aehnlichen historischen Erfahrungen hinter sich, bzw, die kolonialherschaft, die westliche Mission, die politische Unterdrueckung und kirchliche Widerstandsbewegung und die gemeinsamen religioesen Traditionen(Buddhismus, Konfuzi -anismus, Taoismus, Shamanismus etc.). Der Grund dafuer, warum die Tehologie sich fuer die Wirkung der Globalisierung interessiert, liegt insbesondere darin, dass der grosse Teil der Menschen von den sehr negativen Folgen der Globalisierung betroffen sind und darunter leiden. Nicht nur auf der internationalen Ebene, sondern auch auf der Ebene des Binnenlandes vertieft die Globalisierung den Kluft zwischen Armen und Reichen, die Polarisierung der Arbeit und Ausbildung durch die Integration des Weltmarktes, das FTA und die revolutionaere Entwicklung der Kommunikationstechnologie. Die Globalisierung aktiviert die internationale Wanderung der Arbeitskraft und die daraus folgenden interkulturellen Begegnungen. Das Ostasien war und ist heute noch eine multireligioese Gesellschaft. Viele Laender leiden unter der strukturellen Armut. Der ethnische und religioese Konflikt ist die latente Krise, die zu jeder Zeit explodiert werden kann. 2. In Asien haben Korea und Taiwan sehr aehnlichen historischen Erfahrungen: zuerst im sozio-politischen Sinne, die japanische Kolonialherschaft, die Unterdrueckung des autoritaeren Regimes, der Kampf fuer Demokratie, Freiheit und Unabhaengigkeit. Und dann im kirchlichen Sinne, die beiden Laender waren ein Missionsland und die Kirche, insbesondere die presbyterianische Kirche war gepraegt von der kontextuelle Theologie auf Grund der politischen Situation. Dies fuehrte zur Vernachlaessigung des interreligioesen Dialoges. Im Curriculum der theologischen Ausbildung ist der interreligoese Dilaog entsprechend wenig berucksichtigt. Die theologische Ausbildung began in Asien etwa vor 200 Jahren und war von der europaeischen und amerikanischen Mission bestimmt. Die theologische Ausbildung war auch ein Produkt der Missionarischen Theologie. Aber dennoch hat sich die theologische Ausbildung inzwischen sehr viel veraendert durch die aktiven oekumenischen Bewegungen. Der oekumenische Merkmal der theologischen Ausbildung muss sichtbar werden im offenen Verhaeltnis zu anderen religioesen Traditionen, zu anderen theologischen Versuchen und im aktiven Engagement der Laien. Die Theologische Ausbildung in Korea orientierte sich lange auf die USA und Europa und zeigte weinige Interesse fuer die Entwicklung der asiatischen Theologie. In anderen asiatischen Laender ist es m.E nicht viel anders. Es ist an der Zeit, dass die Kirchen in Asien voneinander lernen und versuchen, im kulturell und historisch gemeinsamen Kontext theologisch zusammenzuarbeiten. Die oekumenische Theologie ist nicht ein Disziplin oder ein Anhang der Theologie. Oekumene bestimmt den Charakter und die Orientierung der Theologie ueberhaupt. Theologie ist ihrem Wesen nach oekumenisch oder nicht oekumenisch. Oekumene wird im weiteren Sinne als 'Haushalt' verstanden, bzw. als 'lebendig machen aus der Kraft des Todes'. Die oekumenische Theologie richtet sich nach Leben und Gleichheit des Menschen. Es kann keine Theologie geben, wenn sie die Wirklichkeit der Zerstoerung des Lebens stilschweigend duldet und Gott des Lebens nicht verkuendet. Oekumenische Theologie im Zeitalter der Globalisierung zu treiben, beginnt zuerst mit grundsaetzliche Veraenderung des traditionellen Curriculums aus der Sicht des Lebens, also aus der Perspektive des leidenden Volkes.

In this paper, we discussed a methodology for education of German as a foreign language. In order to see how grammar and a function of communication should be linked, we investigated the way how grammar is dealt with in a chapter teaching “showing the way” as a communicational situation in 8 different highschool textbooks. To maximize the efficiency of teaching a specific grammar factor, we tried to establish which one should be linked to this communicational situation. Two conditions are necessary for this. Firstly, typical sentences for “showing the way” should be expressed by the grammar factor. Secondly, the grammar part associated with the expressions used for the communication situation should be more closely related to this one than any other communication situation. We concluded that the most efficient grammar factors that can be associated with the communication situation, “showing the way” are dative preposition and imperative, and that imperative can also be effectively associated with other communication situations such as “birthday and invitation”, and “health and treatment”.

Total of 36 sweet potato field soils were sampled to survey the occurrence of the root-knot nematodes (RKN). The 61% of sweet potato fields in Haenam, 40% in Iksan and 31% in Yeju were infested with RKN, respectively. Average population density of RKN was 324 juveniles per 300 g soil. The resistance screening of sweet potato cultivars against RKN was carried out by using clay pots in a greenhouse. Average temperature under ground 10 ㎝ in pot was 21.5℃ during the test. There was no difference in number of egg sacs among different inoculation methods, however the egg-inoculation method was easy for treatment and had stable for results. The multiplication ratio of Melioidogyne incognita differed from 6.3 times (Jeungmi) to 63.2 times (Yulmi) by sweet potato cultivars. There were no cultivars showing resistance to M. incognita, but Jinmi, Jeungmi and Borami had resistance to M. arenaria, M. hapla and M. javanica.

본 연구에서는 두 나라에 걸쳐 경영활동이 전개되는 경우 기업에서의 다양한 문화적 배경이 동일한 조직성과에 대한 귀인양식(attribution pattern)에 어떤 체계적인 차이를 보이는지를 알아보고자 하였다. 이를 위해 한국의 반도체 제조 기업에 근무하는 미국인과 한국인 근로자를 대상으로 이들이 자기 회사의 성과를 어떻게 귀인 시키는지를 살펴보았다. 연구 결과, 미국인 근로자는 기업 실적의 책임에 있어서 시장 요인을 더 중요하게 인식한 반면, 한국인 근로자는 오히려 정부 요인을 기업 실적의 중요한 원인으로 인식하고 있었다. 그리고 한국인 근로자가 미국인 근로자보다 회사의 저조한 실적에 대해 더 많은 개인적 책임감을 인식하는 경향을 발견하였으나 연구방법론에 따라 통계적 유의성에 대한 해석에 차이를 보였다. 또한 집단기여에 대한 추가 분석을 실시한 결과 한국인 근로자와 미국인 근로자가 회사의 저조한 실적을 회사 자체의 책임으로 보는 정도에는 차이가 나타나지 않았다. 마지막으로 본 연구 결과의 시사점과 한계, 후속 연구가 논의 되었다.