제주도 청수공에서 산출된 포자·화분화석군은 낙엽활엽수와 초본류가 주종을 이루고 있으며 풍부하게 산출되는 종류로는 소나무과, 오리나무속, 밤나무속/구실잣밤나무속, 느릅나무속/느티나무속, 명아주과 및 국화과 등이다. 전체적인 식생 조성에 근거하여 2개의 화분 분대를 설정하였다. 하부의 Zone I에서는 오리나무속, 명아주과 등이 우세하며 전반적으로 초본류가 풍부하게 나타난다. 상부의 Zone II에서는 전나무속, 낙우송과-측백과-주목과, 느릅나무속/느티나무속, 벼과 등이 풍부하게 나타나며, 낙엽활엽수가 상대적으로 우세하게 산출된다. 청수공의 포자·화분화석군은 그 조성에 있어 중국의 동지나해 대륙붕에서 설정된 Alnipollenites(Alnus)-Chenopodipollis(Chenopodiaceae)-Compositae 군집대와 잘 대비되며 그 지질시대는 Pleistocene으로 해석된다. 오늘날 식생분포와의 비교 및 우세종의 생태학적 분석을 통하여 청수공 코아는 한랭한 온대 기후 하에서 형성되었으며 당시의 제주도에는 오늘날의 한라산과 같은 지형적 기복은 아직 발달하지 않았던 것으로 보인다.

Roland Barthes (1915-1980) has been a leading French semiotician, philosopher and cultural critics, along with Michel Foucault, Jacques Lacan and Jacques Derrida. Barthes began his academic career as a freelance-writer for Comba during the late 1940s and for Le Lettres nouvelles during the early 1950s in Paris. His early writings on various topics, based on his existentialism and Marxist critique, were collected in Mythologies (1957) and the publication of the book was the beginning of Barthes'semiological research. His early semiology in Mythologies exposes the process of ideological distortions in the meaning of the sign. He calls the distorted sign as "myth." All kinds of sign in modern capitalistic society became "myth" through the process of "a tri-dimensional pattern" in the interaction of the signifier, the signified and the sign. A newly-defined meaning of the sign becomes to function as a new signifier. When this new signifier is interrelated with the signified of the sign tautologically, it produces another "sign" which is called "myth." From the process of "a tri-dimensional pattern" in myth-making, we missiologists may learn some important semiological lessons from Barthes' scholarship. Missionary translators have the similar task in mission field when they want to translate the terms and concepts of Christian faith into the local languages. When they translate the Christian term, they experience the same process of myth-making: the newly-translated term becomes a new sign, to which new religious meanings are accumulating. The sign becomes a new signifier after missionaries' translation of the term. But the most important aspect that we may learn from Roland Barthes's semiology is that it is local people who relate or accumulate new religious meanings into the newly translated terms. Through their acceptance and/or rejection of the term as their religious term, the newly-translated term, i.e., a new Christian sign, begins to possess new Christian meanings.

We present an update on our proposal that during the 'quasar era' (1.5 ≲ z ≲ 3), powerful radio galaxies could have played a major role in the enhanced global star-formation, and in the widespread magnetization and metal pollution of the universe. A key ingredient of this proposal is our estimate that the true cosmological evolution of the radio galaxy population is likely to be even steeper than what has been inferred from flux-limited samples of radio sources with redshift data, when an allowance is made for the inverse Compton losses on the cosmic microwave background which were much greater at higher redshifts. We thus estimate that a large fraction of the clumps of proto-galactic material within the cosmic web of filaments was probably impacted by the expanding lobes of radio galaxies during the quasar era. Some recently published observational evidence and simulations which provide support for this picture are pointed out. We also show that the inverse Compton x-ray emission from the population of radio galaxies during the quasar era, which we inferred to be largely missing from the derived radio luminosity function, is still only a small fraction of the observed soft x-ray background (XRB) and hence the limit imposed on this scenario by the XRB is not violated.

We find evidence of a hard X-ray excess above the thermal emission in two cool clusters (Abell 1750 and IC 1262) and a soft excess in two hot clusters (Abell 754 and Abell 2163). Our modeling shows that the excess components in Abell 1750, IC 1262, and Abell 2163 are best fit by a steep power law indicative of a significant non-thermal component. In the case of Abell 754, the excess emission is thermal, 1 ke V emission. We analyze the dynamical state of each cluster and find evidence of an ongoing or recent merger in all four clusters. In the case of Abell 2163, the detected, steep spectrum, non-thermal X-ray emission is shown to be associated with the weak merger shock seen in the temperature map. However, this shock is not able to produce the flatter spectrum radio halo which we attribute to post-shock turbulence. In Abell 1750 and IC 1262, the shocked gas appears to be spatially correlated with non-thermal emission suggesting cosmic-ray acceleration at the shock front.

This paper began by recognizing the critical issue that the emergence of AIC has impacted on the growth of African Christianity. The purpose of this study is to examine the reasons for the emergence and rapid growth of AICs, to briefly give typology of the churches, to describe the general theological characteristics of the churches, and to evaluate the significance of AICs for missiology. And finally 1 will try to give future direction and development of the churches Many scholars defined African independent church as a church which has been founded in Africa, by Africans, and for Africans. But later many African churches founded by European mi ssionaries became independent. So this term became inadequate and the term African indigenous churches was proposed. As mission-founded churches have been regarded as indigenous, it was also inadequate “ African initiated churches" and “ African instituted churches" are terms that avoid these difficulties. There are six causative factors of the emereæ nce and !!:rowth of AICs with which various scholars agree: ( 1) oppressive colonial situations making AICs be home of Africans as socio- political factor; (2) Protestant denom inationalism creating separate denominations ; (3) Bible translation giving AICs an ability to interpret the Bible; (4) accidental and incidental factors such as personal crisis and various epidemics; (5) strong reaction to western missions and colonialism; and (6) re]jgious factor as the most important one The AICs has contributed to shape African theology. Several theological characteristics of AICs can be pointed out. First, in AIC movement the emphasis on the Holy Spirit is the most crucial. The majority of AICs are of pentecostal type. Pneumatology of AICs is connected with the holistic African worldview. For them spirits pervade every aspect of individual and community life. This is evident in the prophetic and charismatic leaders. However, this view of the spirit can be an extension of traditional re]jgion. It may be a danger of producing syncretism. So AICs need to examine the biblical understanding of the spirit in order to avoid the false prophets who manipulate the Spirit. Second, many scholars point out an overemphasis on pneumatology in AICs so that Jesus may be superseded. But they insist that the divine healer is not the Spirit but Jesus Christ. For them Jesus Christ as the God' s mediator can be seen in the AIC leaders. They do not replace Jesus. Rather they reflect and concretize Jesus Christ. Third, soteriology of AICs is always related to divine healing. Many AICs portray Jesus Christ as the powerf비 conqueror over sickness and affliction. Prophets in AICs are the agents of God’s salvation as they try to meet people’s felt needs. In fact, salvation proc\aimed in AICs is holistic. AIC movements raise important questions for missiology. The remarkable growth of AICs and decline of MPCs request us to c\ose examination of mission methods and strategies of AICs. Before criticizing the movement we need to have an open mind to learn from them. In fact, AICs is an attempt of contextualization in the African context. Though AICs cannot be escaped from the blame of syncretism, if we are keenly aWare that contextualization is a process as it continues to develop more authentic theology which is based on the Scripture and re levant a given context. AICs motivated by the proc1amation of Spiri t- fi lled massage have shown a strong passion for mission. It’s missional effectiveness can be seen in providing the source and motivation of African people’s life.

The use of the Internet and Web-based instruction (WBI), that is, individual instruction delivered wholly or in part via the Internet or an organization's intranet, is growing at an amazing pace in China. This article describes the status of using the Internet and WBI for learning in China, and examines the many cultural and pedagogical implications and challenges presented by WBI in China. The People's Republic of China is the third largest and the most populous country in the world. Because of a weak economic foundation and the difficulty of feeding an immensely large population, China is still a developing country. However, recently, China has been experiencing a rapid growth in the use of the Internet and its Web technologies, and many researchers are looking into the implications and impact of this phenomenon. The purpose of this article is to discuss the cultural and pedagogical implications related to the use of WBI in China. To this end, it synthesizes pertinent literature published both in the Western world and in China to reveal the status of using WBI in China and address the many challenges and issues presented by WBI there.

분명 페터스의 지도는 새로운 지도가 아니며, 그가 주장하는 10가지 신지도학 기준 역시 정적성과 장방형 경위성망을 만족할 경우 대부분 충족시킬 수 있는 것이고, 나머지 역시 모호하고 주관적인 기준임을 확인하였다. 그러나 페터스는 메르카토르 도법이 지닌 약점을 집요하게 과대 선전하면서 자신의 지도가 지닌 평등성을 메르카토르 지도의 유럽중심 식민제국성과 극적으로 대비시켰다. 단지 선전에 탁월한 페터스의 개인적 능력이나 당시의 시대적 분위기만으로 페터스 도법의 대유행을 설명할 수 없다. 어쩌면 페터스는 지도가 지니는 상징성을 훌륭하게 간파하여 이를 통해 자신의 세계관을 전파하려 노력했던 것이다. 결국 페터스 논쟁은 정확성이라는 기술적 관점이 아니라 지도의 상대적 가치에 근거해 지도학의 본질에 대한 논쟁을 유발시켰다는 점에서 지도학에 커다란 영향을 주었다고 볼 수 있다.

극지 환경계에서 발견되는 수은의 농도분포는 봄철 극단적인 소멸과 여름철 고농도의 발현과 같이 특이한 분포 특성을 취하는 것으로 밝혀지고 있다. 이와 같은 극지환경의 계절적 농도분포특성은 일반적으로 알려진 수은의 대기환경학적 특성과 상치되는 현상이다. 본문에서는 북극지역에서 장기간 관측된 수은의 농도자료와 이에 대비한 비교 자료 군으로 서울지역을 중심으로 장기 관측된 자료들을 동시에 이강하여, 극지역 수은분포의 특이성과 환경학적 의미를 여러 가지 관점에서 다양하게 고찰하였다.

We have studied the magnetic helicity of active regions by using the data from (1) the photo-electric magnetograph of the Okayama Observatory (1983-1995) and (2) the video magnetograph of NAOJ/Mitaka (1992-2000). The latitude distribution of helicity showed a tendency that the regions in the north (south) hemisphere have negative (positive) helicities, respectively, which is already known as the hemispheric sign rule. If we look into the sign of helicity as a function of time, the sign rule was less definite or was reversed sometimes in the sunspot minimum phase. We also studied the relation between the magnetic helicity and the sunspot tilt angles, and found that these two quantities are positively correlated, which is opposite to the expectation of a theoretical model. The implications of this cycle-phase dependence of helicity signs and the correlation between magnetic he Ii city and sunspot tilt angles are discussed.