Thirty years have passed since the first Korean missionary Youngja Kim had arrived in India in 1980. Korean missionaries have filled up the vacancy of Western missionaries after they had gone home. They have done excellent job particularly in the field of church planting where the Western missionaries found it hard. Unfortunately, however, Korean missionaries have worked tirelessly without having any chance to get feedback from Indian natives and churches. This article shows the present situation and some problems of Korean missions. Its aim is to evaluate Korean missions in India by the reflection on Indian culture and Indian critic of foreign missions carried out in India. Korean missionaries have worked mainly among so-called the scheduled caste people and the scheduled tribe, namely the lowest strata of Indian society. The religion of S. C. and the S. T. is Buddhism, Sikhism, Animism and Totemism unlike the mainline Hinduism. The Korean missionaries' work is mostly focused on church planting, along with teaching ministry in seminaries and schools, and social service. Indian Christians examined themselves and confessed that 90% of their evangelistic efforts are carried out among about 4% Christians of their country. They proposed that their focused missionary efforts should be made among the main line caste Hindus who have not heard the Gospel. Secondly, Indian Christian leaders like R. C. Das demanded that foreign financial assistance should be stopped right now unless western missionaries would ruin the native initiative and the spirit of self-reliance which is essential to the fulfillment of Indian evangelism. Thirdly, they suggested that church building is culturally irrelevant in India where spirituality is raised by parents and elders rather than by the appointed paid Christian workers. Based on these criticism, Korean missionaries have to shift the traditional paradigm of missions in India as following. First, Korean missionaries should strike a balance by focusing on missions among the higher caste Hindus or middle class people in cities. Second, Korean missionaries should stop the financial assistance to the Indian workers and churches, and rather plant the independent spirit and the gospel faith.

This paper is intended to explore three models of Islam mission from a perspective of religious studies. Instead of traditional overemphasis on sudden conversion, these new models seek for social transformation. among Muslims. Due to the prejudice and misconception of Islam, we often fail to understand Muslims from their points of view. The comparative studies of the Bible and Qur'an and the field research and interview of Mosque and Muslim communities help us to understand Islam sympathetically. Traditional studies of Christian-Muslim relations pay more attention to similarities between Islam and Christianity than differences. In order to enhance openness to Islam, partners in dialogue should be honest to their own faiths. Sharing faith with partners will lead to the mission of dialogue. This dialogue is not a tool for evangelism but the mission itself. World Council of Churches and Roman Catholics have particular guidelines for Islam mission. In conclusion, mission studies includes religious studies. Various methods of religious studies will strengthen Islam mission and its strategies in different areas.

창의성 교육이 많이 대두되고 있는 가운데 유아들의 창의성 교육은 많이 이루어지고 있지만 초등학교 때부터는 일률적인 보편화된 교육으로 인해 창의성 교육의 중요성이 많이 떨어지고 있다. 초등학생들이 가장 즐겨하는 놀이는 컴퓨터 게임이다. 이 게임을 활용하여 다양한 학습을 하는 이른바 에듀테인먼트 교육이 많이 이루어지고 있다. 하지만 현재 서비스되고 있는 다양한 에듀테인먼트 게임들은 재미와 학습 두 가지 요소를 모두 충족시키기에는 많은 어려움이 있다. 본 연구에서는 초등학생들이 즐기고 학습까지 가능한 어드벤처 게임을 제안하고 구현하고자 한다. 이 게임은 5가지의 독립된 시스템으로 구성하였으며 게임의 재미 요소에 중점을 두어 미션 수행이 주로 이루어진다. 지역을 설정하여 그 지역의 역사와 문화를 공부하면서 자연스럽게 게임을 즐기는 사이 창의성이 향상된다. 본 연구에서 제작한 게임으로 게임을 즐기기 전과 후의 설문 조사를 통해 게임을 즐긴 초등학생들의 창의성이 향상되었음을 확인하였다.