This paper intends to examine the significance of the “Minjoong Misool(People's art)” of the 1980s emerged in Korea in its social, cultural, and art historical context. This paper also aims to provide an analysis of the meaning and form of the individual artist's works, which have been overlooked under the dominant discourse that has emphasized their political role as a collective group. In particular, this paper scrutinizes the work of “Critical Realists” by examining the way in which they perceived Korean society in the early 1980s and visualized their experiences of the period. The figurative art newly emerged in the early 1980s challenged the formalist Modernism, which was adopted into Korea and translated into monochrome paintings and the work of the conversative academicism of the 1970s. The figurative art encouraged a social communication and moreover it intended to criticize the conflicts in the political, economical, and social domains in Korea. The targets of its critique include the unavoidable results of the unprecedented development of economy, various social phenomena of the post-industrial society, and the growth of the commercialized kitsch culture. Along with Shin, Hak-chul's work that incorporates collage technique since the 1980s, the work of some members of “Reality and Utterance” and “Im- sul-nyun” exemplify their critical interests in disclosing the false dream of wealth and happiness by both referring to and drawing on the utopian fantasy manipulated and distributed by mass media and commercial advertisements. This paper pays particular attention to Nouvelle Figuration emerged in France and Europe during the 1960s, which is comparable to the new figurative art emerged in Korea during the 1980s. Nouvelle Figuration criticized the autonomy in art isolated itself from political and social reality after WWII, in particular the indifference of Informel and abstract art as well as American abstract art. Moreover it became rather politicized around May of 1968. Given that French Nouvelle Figuration was introduced in Korea in 1982 and made a significant contribution to the formation of figurative art in Korea, it should be noted that the new figurative art emerged in the 1980s in Korea cannot be categorized merely in relation to People's Art. This paper intends to critically redress the notion that People's art was formed in the particular political, economical, and cultural context of Korea independent of the contemporary artistic practices outside Korea. It will provide a critical examination and analysis of the content and form of the new figurative art, from which People's Art was germinated, in the global context.

본 논문에서는 수형자가 교정시설에 수용되어 출소 후 사회로 귀환하여 재범의 유혹을 극복하고 성공적으로 사회에 정착하기까지의 일련의 사회복귀과정을 위해 단계별로 교정기관과 지역사회가 어떤 처우를 시행해야 하고 상호 연계 되어야 하는지에 대하여 논의하였다. 수형자 사회복귀 과정의 단계는 크게는 수형기간 중 사회복귀능력 함양 단계, 출소 전 사회복귀 준비 단계, 출소 후 사회 정착 단계로 나눌 수 있다. 각 단계마다 심리적 내적 요인과 환경적 외적 요인에 대한 적절한 진단과 처우가 이행되고 또 단계 간의 유기적 협력에 있어 공백이 없어야 할 것이다. 최근 한국은 행형법이 전면 개정되고 교정조직이 승격되는 과정에서 수형자 사회복귀에 관련한 조직을 한 단계 강화하였고 나아가 사회복귀 프로그램 등 소프트웨어에 대한 개발과 시행에 박차를 가하기 시작했다. 이러한 시점에서 사회복귀 과정에 대한 더욱 효과적인 처우 체제와 프로그램을 운영할 수 있는 실효성 확보 방안에 대해서 다음과 같이 모색해 보고자 하였다. 첫 째, 수형자 사회복귀와 관련한 조직인 교정, 보호, 갱생 기구 간에 유기적 협력 체제가 강화되어야 하며 이를 위한 협력시스템을 추진하거나 교정·보호 행정을 통합하는 기구 승격을 이룬다면 효율성이 극대화 될 것이다. 둘째, 사회복귀의 첫 고리는 수용초기부터 적극 강구되어져야 하며 이를 위해 가족관계 유지 회복을 위한 접촉 확대, 문제행동에 대한 적극적이고 장기적인 심리치료, 사회복귀를 겨냥한 실질적인 직업훈련이 병행되어야 할 것이다. 셋째, 출소준비 단계에 있어 수형자의 사회복귀를 위한 제반 요인에 대한 분석과 계획을 수립하고 출소 후 갱생 단계에 이르기까지 연속성있는 관리를 전담할 조정관(큐레이터) 직을 신설함과 동시에 사회적응을 위한 개방처우의 확대가 필요하다. 넷째, 출소 후 사회정착 단계에서 실질적 갱생보호 지원이 가능한 시스템을 마련하고 이를 뒷 받침할 수 있는 인적 물적 자원이 확보될 수 있도록 관계부처와 사회자본의 적극적인 협력과 네트워크를 이끌어 내야 하겠다.

There are 55 nations which accept Islam as a religion in the world. Among them Asia has the most Muslim population. In the beginning of the 21st century Muslims have a trend of spreading out throughout the world, and they have their own common festivals. Those are festivals called the Minor festive day and the Major festive day. These are the greatest festive days of Islam to be held from the 70 days after Ramadan finished. The festive days are called a mass worship service. These festive days become the spiritual connection point which the rich share beasts with the poor. Islam id begins from the point that Abraham offered a living beast as a sacrifice to God at the Genesis of the Old Testament. Id festival is the duty of all Muslims in the Islam world and is to show the mind to submit to Allah. Islam id is the festival to pray for service and achievement, the day of thanksgiving and celebration, the day of triumph, the day to collect the fruits of good deeds and service, and simultaneously the spiritual union and the festival to have the meaning that purifies the souls. Even if festival is kept by all people, it is the time when a patriarch kills a beast and share it with relatives and all people with pleasure. But that Abraham offered Isaac as a sacrifice contains the redemptive principle to redeem a life, that is, the symbol of Messiah to come. This is aimed to seek for the contact point of the Gospel in the Christian perspective through this Islam id festival. It is important for us to see the contextual communication to be united with the audience and the phenomenon to occur in the mind of a receiver for the cultural sharing and message sending. And through the ministry to be shown by action, instead of rejection symptom against the culture we can seek for the contact point. Above all things, we can send through the cultural situation in this festival of Islam, the form and meaning of culture, the core of the Gospel, and the redemptive death of a Lamb as a sacrificial offering by exchanging the religious information as a contact point to send the Biblical truth. We must make Islam id festival the opportunity of the Gospel message.

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 research is to find out how the resort industry influences on local community. The residents in Gwangju, Chuncheon, Wonju in Gangwon were the targets for accomplishing this goal from August 10th to September 20th in 2007. We first examined the differ

이 연구는 일본지학교육학회가 발간한 『지학교육(地學敎育)』에 게재된 논문을 통해서 일본의 지구과학교육 연구 동향을 분석하는 데 목적이 있다. 연구 대상은 1998년부터 2003년까지 6년 동안 발간한 총 129편의 논문이다. 일본의 『지학교육(地學敎育)』은 1년에 6회 발간되고 있으며, 매 학회지마다 평균 4편 내외의 논문이 게재되고 있다. 연평균 20편 내외로 꾸준하게 발간되고 있지만, 발행 횟수에 비하여 논문의 수는 비교적 적은 편이다. 이 학회지에 게재된 논문 당 연구자의 수는 단독인 경우가 눈에 띄게 많다(약 60%). 내용별로 살펴보면, 지질학 관련 교육 논문이 가장 많으며(41.1%), 해양학 관련 교육 논문(1.6%)과 과학교육학적 논의를 한 논문(1.6%)이 가장 적다. 일본의 지구과학교육 연구의 특징을 나열하면 다음과 같다. 첫째, 일본에서 쉽게 접할 수 있는 자연 재해인 화산, 지진, 쓰나미 등을 다룬 논문이 많다. 둘째, 지역을 기반으로 한 야외 지질조사나 화석에 관한 논문이 상당 부분을 차지한다. 셋째, 환경교육을 지구과학교육에 접목시키려는 시도를 하고 있다. 넷째, '컴퓨터와 지구과학교육' 같은 새로운 교육 방법을 받아들이려는 노력을 보이고 있다.

In Korea, nation and nationalism are undeniable justice, absolute virtue andmoreover system of desire. From the late Chosun Dynasty when the Korean Peninsula hadto survive from the critical situation of being the arena of competition, and through thecolonial period under Japanese imperialism, nationalism became stronger as a logic ofsurvival. The policy of seclusion under closed and exclusive nationalism that didn’trecognize the world situation well enough, eventually gave more pain to the nation.Nationalism in colonial Korea which was as reformed nationalism and on the other hand,as intransigent, resisting nationalism. Since the purpose of this writing is not for clarifyingthe argument raised on Korean nationalism, there is no use mentioning how it went withthe change of time. But we have to focus on the fact that the word‘nation’whichappeared under the influence of popular revolution and capitalism meaning‘a group ofpeople’, was translated and understood as a racial concept for strengthening the unity of‘single-race nation with five thousand years’history. First of all, there is nationalism used to fortify the system. ‘The Charter of NationalEducation’and‘The Pledge of Allegiance’were ornaments to intensify the ruling ideologyand dictatorship to militarize entire South Korea for‘settling Korean democracy’professednationalism. Also, another ruling ideology armed with‘self-reliance’put North Korea intothe state of hypnosis called nationalism. Nationalism, claiming‘nation’outwardly, but inreality, being an illuminating, instructing ideology isolating each other was indeed a bodywith two faces. This made‘nation’in Korea mysterious and objective through work suchas. The statue commemorating patriotic forefathers’and picture of national records’inSouth Korea art. Nationalism used to strengthening the system encountered the magical‘single-race’and made‘ghost’being an extreme exclusion to other nations. We can findpedigreed pureness not allowing any mixed breeds from the attitude accepting western art-via Japan or directly- and making it vague by using the word Korean and Asia. There’s nationalism as a resistant ideology to solidify the system on the other side. Itcame out as a way of survival among the Great Power and grew with the task of nationalliberation to became as a powerful force facing against the dictatorship dominating SouthKorea after the liberation. This discussion of nationalism as a resistance ideology was activein 1980s. In 1980, democracy movement against the dictatorship of 5th Republic originatedfrom military power which came out suppressing the democratic movement in Gwangju,spread out from the intellects and the students to the labors, farmers and the civilians. It is well known that the‘Nation-People(Minjoong)’s Art Movement could come out under thissocial condition. Our attitude toward nationalism is still dual in this opening part of 21st century. Onone hand, they are opposing to the ultra-nationalism but are not able to separate it fromnationalism, and on the other, they have much confusion using it. In fact, in a single-racenation like Korea, the situation of being nationalism and jus sanguinis together can causedual nationalism. Though nationalism is included in the globalization order, it is evidence that it’seffective in Korea where there are still modern fetters like division and separation. Inparticular, in the world where Japan makes East Asia Coalition but exposed in front ofnationalism, and China not being free from Sinocentrism, and American nationalism takingthe world order, and Russia fortifying nationalism suppressing the minority race after thedissolution of socialism, Korean nationalism is at the point to find an alternative plansuperior to the ruling and resisting ideology.

The purpose of this study was to investigate the management and the operation of badminton society clubs, the activities of members and the utilization of sporting goods , in order to provide the basic data for increasing the perception of the badminton s

This study examined food sharing characteristics revealed in the modern Korean society by both interpreting phenomena and analyzing literature. Diet was said to be the least influenced by western modernization in Korea. Concerning this matter, one of the important explanations to be considered would be a strong influence of 'the first settlement effect' in culture, as reviewed elsewhere. Sharing food means not only sharing food itself but also sharing communal solidarity. The latter was strongly emphasized in Korean food culture due to his own historical grounding. Some examples revealed in current Korea included sometimes too much generous treat when eating out, even saliva allowed food sharing, too much food provision, and too many restaurants. 'Dutch treat' observed in many occasions of food sharing in Korea was also viewed as a product of historical experience, which was related to the degree of traits of feudalism in modern societies as feudalism was based on a sort of a give and take contract. The association of the degree of traits of feudalism and communal solidarity was explored by comparing so called different meal treat manners between Koreans and Japanese, that is, more generous attitude among the former. The concept of communal solidarity was also examined with respect to Koreans' side dish sharing behaviors which sometimes accompanied seemingly insanitary saliva sharing. In addition, provision of too much food was analyzed by relating this manner to a traditional 'hand over dining table' custom. Traditionally, food on a dining table was not supposed to be only for those sitting on the table. Even though the 'hand over dining table' was no longer well preserved at present time, its cultural traits appeared to be well prevailed in the modern Korean society. Finally, an increase of restaurants as well as an increase of eating out occasions were postulated with respect to the notion that restaurants were the places for ascertaining communal solidarity while sharing foods. The above analyses suggest the importance of the influence of sharing originated from his/her own historical grounding for better understanding of modern Korean food culture.

The article is to find out the task and orientation in Christian missions toward North Korea. First of all, it subscribes the various approaches of Christian missions toward North Korea such as the emic approach, the epic approach, and the holistic approach. Then, it describes the historical changes of the paradigm in the society of North Korea. North Koreans have evaluated Christianity negatively as the spy of the american imperialism. From the end of 1980s, however, they have changed their minds that Christianity must have been a religion of charity for the national unity. Finally, the article concludes that the task and orientation in Christian missions toward North Korea should be cooperative between South and North Korean Christians and future-oriented finding felt-needs of North Korean Christians.

KISTI(한국과학기술정보연구원)는 학회 업무 관리, 학술정보 관리를 학회가 어려움 없이 처리하도록 지원하고자, 학회 정보화 사업의 일환으로 학회 학술정보 유통체제 전 과정을 온라인화하고 쉽게 관리할 수 있도록 한 『KISTI-ACOMS(KISTI-Article COntribution Management System: KISTI-학회논문투고관리시스템)』을 개발하여 2001년부터 학회에 무상으로 보급하여 왔다. 최근 KISTI-ACOMS를 이용하고자 하는 학회의 요청이 더욱 확대되고 있어, KISTI는 많은 학회의 특성들을 의견수렴하여, KISTI-ACOMS의 표준화를 목표로 보완해 나가고 있다. 본 연구는 KISTI-ACOMS를 기반으로 구축한 한국환경생태학회의 학회논문투고관리시스템의 기능에 대해 살펴보고, 향후 시스템에 필요한 기능 및 명세를 기술함으로써 한국환경생태학회의 개선된 온라인논문투고관리시스템을 제시한다.

Today, the world is marked by confusion and conflicts caused by a lack of leadership. The advance in science and civilization did not bring about a united and harmonious community. Rather, it the opposite phenomena is on the in crease . ln short, excessive materi ali stic affluence has made the soul of mankind desolate. Furthermore, many more people suffer from poverty and the feeling of alienation. The resulting sense of mutual distrust, accentuated by the feeling of comparative deprivation, and the generation gap has led to a state of conflict and confrontation. Thjs state is marked by a tendency towards globalization which is ruled by the logic of power and economics. This in tum has brought about the opposing trend towards regional bloc based on cultural homogeneity. The current general state of affairs calls for a leader capable of providing the necessary leadership to solve the global crisis and confusion and mediate conflicts and reestablish order The current world leadership is lacking in piety and moderation which led them to fa Jl as slaves towards power and materialism. They display clear signs of moral f1aws as they foster distrust among the people, making them move about in confusion amidst the insecure and uneasy world. The res ult of this is a strong distrust towards the current leadership. Thus, the leadership capable of solving these problems must not only be able to realize harmony and unity but must be based on the fundamentally alσuistic， cornmunal and ever-σustful faith of Christian spiri t. The answer, then , lies in the scriptural leadership based on Christian faith. The Scripture teaches us the meaning of true leadership through the image of self-sacrifice. What enables the leader to overcome self-love and see things in an objective way, gives him the ability to control himself, work for the kingdom of God, seek after the spirit of love and unity and overcome all obstacles is the leadership deriving from mission spirit. Historically, young Christians have taken a leading role in this matter. In particular, during the eighteenth century which is marked by confusion, fear and conflicts, young Christians such as Wesley and Whitfield had attempted to solve the many social, political, and economical problems through the practice of spiritual and religious movements such as spiritual revival movements and student mission movements. The reason they were successful was because the young Christians were visionaries armed with open-mindedness and adaptability. The young Christian mission leadership burns with a sense of altruistic purpose and they are filled with a vision, constantly examines themselves and praying for guidance in order to stay true to God’s purpose. As long as they accentuate the vision received from God, grow into leaders deserving of trust and responsibility, maintain the healthY and balanced development of body and spirit, train in the di scipleship, and add hurnility to these, then, they can acquire σue leadership qualities as light and salt to the world. The leadership crisis of the world can be overcome by young Christian mission leadership characterized by its oneness, unity and harrnony, mutual love, efforts to reduce division and conflict, trust and responsibility. The cause of leadership void in the wor1d is selfcenteredness that inhibits efforts to overcome oneself. There can be no alternative world leadership save by following the teachings of Jesus who died for others and taught others to do likewise. Through such leadership, we can overcome unreasonable and conflicting state of affairs and work towards changing the world ruled not by the will of people but where God’s righteousness flows like a river.