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.

지금까지 우리사회는 범죄인에 대하여 개인적 책임에 상응하는 엄정한 처벌 중심으로 대응하고 있다. 그리고 거기에 보태어 처벌 후에도 사회적 낙인을 부여하는 등으로 좀처럼 그들의 새로운 삶을 인정하지 않으려는 사회적 분위기가 존재한다. 그것은 그들에게 또 한 번의 왜곡된 삶을 강요하게 되고 그 결과는 그들을 포함한 우리사회 전체의 질곡으로 되돌아오는 반복성을 띠고 있다. 공공질서를 어지럽히고 타인의 생명과 재산을 위협하는 사회악인 범죄는 그 어떤 이유로도 정당화될 수 없다. 따라서 그들의 행위에 대하여 상응한 처벌을 가함으로써 선량한 시민을 보호하고 사회적 안전을 도모하는 것은 정의로운 행위요 국가의 제 1차적 목적임에 틀림없다. 그러나 범죄의 악순환의 고리를 끊고 범죄로부터 사회를 보호하는 형사정책의 가장 효율적인 방향은 교정 전반에 복지정책을 보다 차원 높게 시행하는 것이라고 생각한다. 전 인류사회가 지향하는 복지사회의 이념과도 맞을 뿐 아니라 그것이 국민의 복지 증진과 사회보호라는 현대국가의 제1차적 사명을 효율적으로 달성하는 것이기 때문이다. 교정복지의 구현이 이렇게 시대적 사명임에도 불구하고 교정학계나 사회복지학계에서 구체적으로 다루어지지 않는 상황의 개선을 위한 초석을 다지고자 하는 데에 본 연구의 의의가 있다. 그리고 그러한 의의를 현실화하기 위하여 본 연구에서는 교정복지 연구의 초기 단계라고 할 수 있는 교정복지의 정체성과 교정복지 구현의 사회적 유용성을 중점적으로 다루었다. 그리고 교정복지의 사회적의의의 활성화를 위한 거시적 차원의 정책적 제언을 제시하였다. 교정복지의 구체적인 프로그램의 개발과 효과성 검증 등의 후속 연구의 견인차 역할을 기대하고자 한다.

This study introduces the significance of a historical method in qualitative research. The historical method has been divided into the introductory and traditional steps and the knowledge and skills that researchers should be prepared for has been examined in each step. Furthermore, this study described the importance of combining the historical method with the various qualitative methods in the social welfare research which inclines toward utilizing the specific qualitative methods: the methods giving spontaneously answers to the cause and effect of the social phenomenon. A suggestion has been made in the possible alternatives incorporating the historical method to the various qualitative methods.

국제적으로 해양의 중요성이 부각되는 가운데 삼면이 바다인 우리나라의 위치적 특성을 고려할 때 해양에 대한 새로운 인식이 제기되고 있다. 이에 해양교육은 해양에 대한 관심과 국민적 소양을 넓히는 것에서 출발하여, 해양에 대한 기본 지식 교육을 바탕으로 인성교육, 영역(영토)교육, 경제교육, 자원 및 환경교육 측면을 고려하여 해양교육의 틀이 구성될 수 있다. 해양지명의 학습은 지명학습, 지도학습의 차원에서 지리교육과의 접점을 찾을 수 있으며 특히 영역(영토)교육의 차원에서 접근하여 지리 교육에서 다루어 질 수 있는 소재이다. 현행 교육과정 체제에서 해양지명의 학습은 교육내용 및 교과서의 구성단계에서 활용될 수 있다. 현실적으로 지리교육 내용 중 해양관련 단원을 학습할 때 탐구활동, 읽기자료의 형식으로 소개할 수 있다.

The aim of this artic1e is to introduce the contour of the history of the EATWOT (Ecumenical Association ofThird World Theologians) from 1976 to 1992 and to point out its significance and tasks from the mission perspective. The international conferences of the EATWOT deal with three issues: analysis of reality of the third world, missionary tasks of church, and reformulation of the third world theology. Characteristics of the third world are poverty and oppression. However these issues cannot be reduced to socio-economic matters. The rea1ity of the third world cannot be understood fully until third world theologians are able to account for the cultural is sues Missionary tasks of church include liberating mini stry, social responsibility for local community, suggestion for an a1ternative value system to capitalism, and recovery of Christian spirituality overcoming dichotomy between faith and life, prayer and action, commitment and every day life. Methodology of third world theology is the commitment to liberation and contemplation. Its authenticity depends upon to what extent it relates to rea1ity. The significance of the EATWOT from the mission perspective is, first of all, in that its theological center shifted from history to creation. Secondly, its understanding of the third world was enlarged by adding the aboriginal, the Indians of Latin America, and even gays and lesbians to the people of Asia, Africa and Latin America. Thirdly, it changed its attitude toward women and ferninist theology through which doing theology itself can be changed. Fourthly, not only socioeconornic analysis but also religio-cultural analysis are necessary for understanding the reality. Fifthly, as time passed, it reahzed the significance of spirituality. Important resources of spirituality could come from other religions, women, and the aboriginal. Sixthly, in relation to methodology of doing theology, the committment to struggle for ju stice and liberation was complemented by contemplation. Lastly, the subject of doing theology is not academic theologians but the faith community. One of important tasks of the EATWOT is how to harmonize the socio-econornic approach and religio-cultural one. In principle, every Christian is a theologian. However, without training the faith community and transforrning it into a hermeneutic community, this principle becomes meaningless. Even though the EATWOT declared “ the irruption of the third world", this irruption failed to bear fruits in the world. The changes in the times such as the collapse of the Eastern Socialist countries, the end of the ‘Cold War’ , the neoliberal global capitalism, and globalization resulted in ‘the world without a1ternatives' or ‘the end of history ’ . One of urgent tasks of third world theology is to suggest the alternative world through integrating personal, social, national, and global issues, and being solidarity with various kinds of NGOs at the local, national, regional and globallevel for the sake of globallife community.

곤충의 분산다형성이란 비상능력과 관련된 다형성으로 그 구체적 내용으로는 시다형성, 비상근다형성 그리고 비상행동변이성 등과 이들과는 별개로 개체군 밀도의존적인 상변이성이 있다. 분산다형성은 시간적으로나 공간적으로 이질적인 서식처 환경에 대응하기 위하여 이동형인 “유시형이나 장시형”과 정주형인 “무시형이나 단시형”을 생활사에 적절히 짜넣은 적응적 형질이다. 점변태곤충류에서는 유충과 성충의 생태학적지위가 중복되여 있어 유충과 성충이 생활공간과 그 밖의 요구조건을 달리하고 있는 완전변태류나 반변태류에 비하여 분산다형성의 예가 대단히 많다. 무시형 또는 단시형곤충은 같은 종의 유시형 또는 장시형곤충에 비하면 초산연령이 빠르고 총산란수도 많은 것이 보통이여서 자연증가율(r)이 크다. 단시형과 관련된 환경요인으로는 서식처의 시간적 영속성이나 공간적 이질성, 먹이조건, 개체군밀도, 온도, 일장 기타 여러 가지가 알려지고 있다 서식처의 환경조건에 대한 분산다형성발현상은 종에 따라 다를 뿐 아니라 암수간에도 차가 있고 같은 종에서도 계통간에 차가 있는 극히 탄력적인 현상이다. 분산다형성의 문제는 생리학, 유전학 그리고 생태학등에 걸친 폭넓은 학문분야로 특히 생태유전학이나 정량유전학분야치 연구는 분산다형성의 유전적본질 구명에 중요하다 하겠다.

A probation system of death penalty can lie halfway between death penalty and life sentence. Since grotesque and crude murder cases continually happen in Korea, it is difficult to abolish death penalty right now. We need to introduce the probation system of death penalty, which may be regarded as an interim stage for abolishment of death penalty. I have investigated the current death penalty system in China and found the following problems: There are many kinds of crimes punishable by death penalty, the appropriate condition is not shown to apply the probation system of death penalty, and the number of execution is the largest in the world. However, the probation system of death penalty has the following advantages: It is a humanistic system to head for the return to society, a positive effect of correction can be anticipated during the probation, and danger of misjudgement can be minimized. Moreover, in regard to the probation system of death penalty, I have explored a range of probation judgement, the probation period, the screening procedures of application, and the cases of remission.

It has passed 10 years since The Society For Korean Language & Literature Corporation Aggregate had offered Nation-wide Test Of Hanja-capability Certificate. Year by year the number applicants grow almost as much as that of College Learning Capability Test. The Test, now become a national license, has great social influence. If not long after, the advantage of this license holder is guaranteed for evaluations of national officers and for employing of teachers, its influence will be more enlarged. Upon this point of time, 10 years from the start of The Test, it will be very meaningful to view in retrospect the footsteps and building environment and to self-evaluate the acting result of, The Society For Korean Language & Literary Research. The Society For Korean Language & Literature, and Korean Hanja Proficiency Test Institute that have lead Co-Using OF Hangul & Hanja Movement. At this paper, we will inspect the language policy of American military administration at Korea at the epoch of liberation from Japan, and the Korean language policy at 1968 and 1969, that become the motive of founding Research Society Of Education For Korean Language & Literature, and also view the meaning of Nation-wide Test Of Hanja-capability Certificate, and the influential role of that for our language education until now, and future prospect.