The object of this study is to evaluate the Korean traditional food culture education program which was developed in the prior study. In order to evaluate the effect of the program on the students’ knowledge of traditional food culture and their food habit, the program was practiced for 82 students in 4 elementary schools located in Seoul and Kyungki province during 16 weeks from Mar 1, 2005 to July 23, 2005. The pretest and the post-test were performed using an evaluation tool which is composed of evaluation sections for the perception and knowledge of the Korean traditional food culture, Korean children’s food habit and food preference for the Korean traditional food and fast food. The validity of evaluation was proved through the control group in the pretest and the post-test. Descriptive analysis and paired t-test were performed using SPSS/WIN 12.0 Statistic Package in order to compare the results of the pretest with those of the post-test after the education. The perception of the students who took the class for the Korean traditional food was slightly improved (p<0.05) and their knowledge was also increased (p<0.001) after the education while no difference was found in the control group. Moreover, the subjects’ food habit (p<0.001) and their preference of the Korean traditional food (p<.05) were increased respectively but their preference of the Western fast food was decreased(p<.01). These results indicate that the education program evaluated in this study has the effect of altering the subjects’ food habit or food preference as well as of introducing the knowledge of the Korean traditional food culture.

Inevitably, Korean-Americans have had to suffer an ethnic identity crisis in living between Korean culture and American culture. Sometimes they ask themselves “Who am I? Where do I belong in between Korean society and American society? Am I a Korean or an American?” This is the Korean-American’s trouble and wrestling for ego synthesis in the middle of the American culture. There are bigger gaps between assimilated children and parents who are not readily assimilated into American culture. The author is very concerned about the outlook for the future of the Korean-American family situation, especially in the generation gap problem. As a possible answer to this circumstance, the author researches the missiological importance of Korean-American’s identity education through the use of the Jewish model, who successfully maintains their own identity despite their long periods of Diaspora history. In section 1, the author deals with the nations which have survived and will survive in the future, especially concentrating on Arnold Toynbee’s theory about challenge and response, and the three essences of the collapse of civilization. Another main focus of this section is Jewish education as an important identity keeping tool. In section 2, the author discusses the Jewish and the Korean-American in the viewpoint of assimilation models, especially based on the Gordon, Won-mu Hurh, and Kitano’s analysis about assimilation. In comparison with Piaget’s external assimilation and internal accommodation, Gordon’s social structural assimilation theory is applied to the Jewish model as a good model of the Korean-American’s identity education method, and Gordon’s cultural assimilation theory is applied to the African-American model. Won-mu Hurh’s four models are mentioned in this section. Kitano’s four cells also are dealt with in this section. In section 3, the author deals with Yong-soo Hyun’s vertical culture and horizontal culture as a good answer to the Korean-American's identity question. In section 4, the author handles the role of parents as important teachers of their children. In section 5, the author deals with the role of the Korean immigrant church as an important place of the Korean-American’s identity education. In all sections, the author compares the Jewish model with the Korean-American situation.

Communication, culture and language cannot be separated from teaching the foreign language. In other words, the successful communication between different cultures required not only linguistic fluency but also cultural competence. Nonverbal expression involved deeply with the cultural dimension of language is rarely taught in language class because it has largely focused on the expression as the language form for a long time. As a result of this fact, it demands to the educational necessity of them. It is needed to be aware of the cultural nonverbal pattern for the effective communication. This study is an attempt to explore the nonverbal expression that has not been much interesting so far in the process of communicating. Therefore, it examines the pattern of the nonverbal expression, the other studies related with this, and Korean textbook represented the nonlinguistic utterance for the purpose of this study. Finally, as based on this research, this study suggests the necessity to teach the nonverbal utterance and the educational plan about them.

中等學校漢文科敎育은 國家單位敎育課程의 범주에서 학교의 지도하에 이루어지는 교과학습의 한 영역이다. 2001년 중학교부터 실시된 第7次敎育課程은 현재 모든 中等學校에 적용되고 있으며, 2005년은 그 4~5년째를 맞고 있다. 그 시작 초기부터 많은 비판과 문제점이 제기되었던 제7차 교육과정은 漢文科敎育에도 적잖은 문제점을 낳고 있다. 敎育課程의 문제는 國家單位의 制度的事案인 동시에 敎科內的問題로, 실제적으로는 그 교과 責任者의 敎育課程設定과 運營에 대한 문제로 歸着된다. 본 연구는 대전광역시 중등학교 漢文科敎育을 중심으로 2002년과 2005년 敎育課程에 대한 學校級別편성 사항을 살펴보고, 그 運營實態와 문제점과 改善事案에 대해 논의한 것이다. 이 같은 연구의 목적은 교육과정에 대한 國家的次元의 制度的改善요구와, 또 이를 실천할 수 있는 새 漢文科敎育課程案에 대한 연구에 있다. 논의된 주요 사안을 제도적 측면과 교과 내적 문제로 정리해 보면 다음과 같다. <제도적 측면> 첫째, 국어 교과의 종속적 범주에서 벗어나야 한다. 둘째, 한문을 국민공통기본 교과에 포함시켜야 한다. 셋째, 교육용기초한자나 全敎科의 주요 漢字語를 수록한 한자 교과를 신설해야 한다. 넷째, 전통문화와 인성교육을 위한 한자ㆍ한문 혼용 교과를 개설해야 한다. 다섯째, 한문교육을 강화할 수 있는 교육 정책을 범국가적으로 추진해야 한다. <교과 내적 문제> 첫째, 제7차 교육과정의 성격ㆍ목적ㆍ목표 등에 대한 실천과 반성의 기회를 가져야 한다. 둘째, 초등학교부터 한자ㆍ한문교육의 당위성을 입증할 연구 자료가 구비되어야 한다. 셋째, 교육용기초한자와 모든 敎科의 漢字語를 다룬 교재를 개발하여야 한다. 넷째, 인성교육ㆍ전통문화 교육 중심의 한자ㆍ한문 혼용 교재를 개발한다. 다섯째, 한문교육의 과제를 연구하고, 그 필요성을 홍보할 단체를 운영해야 한다. 지금까지 論議한 漢文科敎育課程에 대한 제반문제는 國家的課題인 동시에 漢文科교육이 해결해야 할 事案이다. 그러므로 새 교육과정이 논의되기 전에 漢文科敎育課程의 편성ㆍ운영에 대한 체계적 연구가 선행되지 않는다면, 앞서 논의한 여러 事案의 前轍은 반복될 수밖에 없다. 미래 漢文科敎育의 成敗는 敎育課程의 배치와 운영에 있다 할 수 있으므로, 漢文科교육은 제7차 한문과 교육과정에 대한 철저한 분석과 함께 최적의 대안을 찾아야 하며, 궁극적으로는 미래 韓國敎育을 先導하는 새로운 誕生이 되어야 할 것이다.

The number of North Korean defectors has increased in the 1990's. One particular fact is that many North Korean defectors are religious persons living in South Korea. Their motivation for accepting religion was that they had received various types of support from Christian missionaries and/or Christians in foreign countries, or in South Korea itself. This is the result of missionary work on their behalf. There were many who joined churches which had helped them when they came to South Korea. A few of them entered theological college or seminary. Among them some had theological education at underground seminaries in China and performed ministry for North Korean defectors. They entered theological schools for more systematic education. Some started theological education by themselves. Some began it because of North Korea mission. Some are practicing ministry for other North Korean defectors, while others have established churches. This is a very positive aspect for/by North Korean defectors themselves, and area of will continue as mission for North Korean defectors after the reunification of Korea. North Korean defectors convey their difficulties in theological education, but express their need for it. Having a religious life and studying theology are different matters. Many of them stayed outside of the traditional school system for a long time. This makes them quite challenged when adapting to school life. Many also experience the difficulties of foreign languages, and different educational systems, which exist between North and South Korea. The students are lonely and need faithful friends. Although they study theology, they need counseling, to help them have balance and succeed in a new and different environment. Moreover, tuition is one of their real problems and often blocks them in their studies or ability to study. Most of them serve churches, as Sunday school teachers or serve on a North Korean Mission committee within the church. There are many churches in South Korea, but only a few provide these students with a meaningful position in the church setting. Although the students may experience trial and error, in their new life, it is necessary for them to be provided for in the ministerial fields. For their future and the future of the two Korea, it is important for them to have practical experiences of ministry in various fields. South Korean churches should face up to the fact that it is important not only send them to theological schools, but to also nurture them and train them to be faithful and Christ driven ministers. Before entering theological schools, North Korean defectors must seriously consider whether they have a conviction to study theology. Second, it is important for them to have a confession of faith that they live with Jesus Christ as their Savior. Third, they should have correct understanding of theology. Fourth, they must have healthy view of ecclesiology. Fifth, they should open their heart to serve not only in the North Korean mission field, but also in varied areas of ministry. Sixth, although it seems that North Korean defectors have a good Christian faith, it is not desirable to recommend North Korean defectors to study theology without considering their faith and calling. South Korean churches or other supporters should select North Korean defectors through careful conversations and counseling. South Korean churches should nurture North Korean defectors as they grow in their Christian faith. Some of the churches will want to prepare them as future missionaries to their home towns after reunification. They will be in the vanguard of missionaries to North Korea after reunification. Their missionary work probably will be more effective than that of others who will enter the North for the first time.

When we closely look into Korean particle usage of Korean learners, we can find many misuses in Japanese language learners even if Japanese language has similar word order and particles structure as well as English Korean language learners whose language is different to Korean in language order and no particles structure. The purpose of this study is to find out the actual condition, how the Korean particles education for Korean language learner is being processed to make clear how various type of misuses in particles usage of Korean language learner are resulted from the Korean language education locale, the correlation between manifold particles misuse and korean language learning contents in language learning locale. To bring these actual Korean particles education condition, firstly we are going to examine the frequent Korean particles misuse of Korean language learners, and then compare the Korean education locale for particles. These comparison will be helpful to suggest the efficient method of Korean particles education to prevent misuse in Korean particles of learners and make good material for the meaningful learner centered education for Korean particles.

"BE-SE-TO Belt"에 속한 우리 한국은 16억 인구가 사용하는 국제문자인 漢文을 모르고는 낙오자를 면하기 어렵다. 이 논문에서 우리 나라 한문교육의 과제와 대책을 제시하였다. 첫째, 北韓과 日本의 漢文敎育의 실태를 통하여, 우리나라 公敎育에서의 한문과 교육의 문제점을 논하였다. 둘째, 교육부는 漢字 文盲者를 양산하는 잘못된 교육정책으로 일관하고 있다. 이를 정상화시킬 수 있는 5개항을 제시하였다. 셋째, 신세대에 적합한 한문 교수방법 5개항을 제시하였다. 우리는 한문교육의 문제점에 대한 모든 책임을 교육부의 敎科課程이 잘못 개편된 탓으로 전가해서는 안 된다. 신세대의 취향에 맞는 다양한 교수법의 개발 등을 통하여 학생들이 스스로 한문교과를 선택하여 공부할 수 있도록 敎授者들이 그 動因을 제공하여야 한다. 본고에서 논의한 것들은 우리나라 한문교육의 산적한 과제를 해결하는 방안의 전부는 아니다. 그러나 한문교육 정상화를 위하여 중지를 모아 해결해 나간다면 21세기 한문교육을 발전시킬 수 있다. 또한 "BE-SE-TO Belt"에서 앞장서서 21세기를 선도할 수 있는 인재를 양성하는 것이 우리들의 임무이자 과제이다.

1973년에 漢文敎育科가 신설된 지 30여 년이 지났다. 漢文敎育科가 有能한 漢文敎師 養成이라는 본래의 설립 취지와 목적을 바르게 정립하고, 이를 실현하기 위한 교육과정의 편성과 운영은 잘 이루어지고 있는지 살펴보아야 할 시점이 된 것이다. 본 연구에서는 현대 교육에 적절한 한문과 교육과정을 (1)교과 내용학을 충실히 다루는 형태와, (2) 교과 교육학을 중심으로 편성하는 형태, (3) 여러 교과를 통합한 통합 형태. (4) 인터넷 등 사이버 공간에서 교육할 수 있는 Cyber 中心 敎育課程 등으로 분류하여 제시해 보았다. 각 영역별 내용을 요약 정리 해 보면 다음과 같다. 첫째, 교과 내용 중심형 교육과정은 한문 원문 및 관련 자료의 이해를 기본으로 교과 내용을 세분화 한 것이다. 기초 영역은 `기초한문`, `한문학 개론` 등의 교과목을 철학 영역은 한·중 순수 철학의 내용을, 역사 영역도 한·중 역사 관련 내용을 산문 영역과 한시 영역은 한·중 순수 산문과 소설 그리고 한시의 내용을 교과로 제시하였다. 종합 영역에서는 `한문 작문`, `한국 한문학사`, `중국 한문학사` 등 순수 한문학의 종합 교과를 설정했고, 교과 교육학에서는 한문과 교육의 기본 교과 내용을 중심으로 구성하였다. 둘째, 한문교육과 교과 교육 중심형 교육과정은 한문 교육의 기본 지식 함양과 현장 교육의 실제적 적용을 중심으로 교과를 설정한 것이다. 즉 한문과의 철학 영역·역사 영역· 산문 영역·한시 영역 등 모든 영역에서 한문의 기본 지식을 근간으로 현장의 교육 방법이나 평가 등을 접목한 형태이다. 본 교육과정은 사범대학이 특성을 가장 잘 반영한 교육과정 모형이다. 셋째, 한문교육과 통합 교과 중심형 교육과정은 문·사·철의 교과 영역의 한계를 넘어 주제 또는 내용 통합 방법으로 교육과정을 운영하려는 형태이다. 본 교육과정을 한문교육과에서 개설할 경우 한 학기 강의로 심도 있는 교과 교육이 어려울 가능성도 있으므로, 강좌를 Ⅰ,Ⅱ,Ⅲ의 형태로 운영할 필요도 있다. 넷째, 사이버 교육과정은 미래 漢文科 敎育이 기존 교육과정의 제약을 받지 않고 Cyber 공간을 통해 자유롭게 다양한 학습기회를 제공해야 주어야 한다는 취지에서 설정한 모형이다. 本 師範大 漢文敎育科 敎育課程에 대한 模型 硏究는 궁극적으로 漢文科 교육의 質的 成長을 圖謀하기 위한 人的, 制度的 整備를 念頭에 둔 것이며, 본 연구를 계기로 새 시대에 적절한 한문과 교육과정의 수립과 질적 성장이 이루어질 수 있기를 기대해 본다.

The main goal of this study is to review the role of the age factor in foreign language education and to discuss its implications in Korean English education. ‘The younger, the better', under the critical period hypothesis, has recently played a critical role in the introduction of English language education to young children in Korea and the public and the govemment seem to be highly dependent upon the hypothesis when they decide children’s English education. For example, the English education program in Korean elementary schools is an offspring of this theory. This study, however, casts a doubt on the effect of age on English education by reviewing theoretical and experimental studies focusing on whether age or the critical period hypothesis is a meaningful factor to validate the early exposure of foreign language education and its following success. Findings from foreign language education in US, French immersion programs in Canada and other foreign countries and adult second language leaming and studies dealing with the critical period hypothesis were critically reviewed to provide evidences to such argument that age is not a primary factor to determine early English education in Korea. On the contrary, time or the amount of exposure to the English language should be a more critical factor in a context where a very limited exposure to the target language is only possible. A list of generalizations and implications are also provided.

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.

Nowadays Korean society including colleges and universities is paying great attention to teaching such practical subjects as English and Computer under the banner of internalization or globalization. In this stream of the modern age Chinese (literacy) programs are losing their ground day after day. Hence the author diagnosed the present status and problems of Chinese education executed in two colleges to locate the correct place of college Chinese education and to come up with the outline of the lessons that the students really want to take. A survey showed that 90 percent of the students agreed to the necessity of Chinese education, that their own knowledge of Chinese were limited, and that they were making efforts to improve their proficiency through individual study and by attending the classes offered. However, their basic interest in and knowledge of Chinese didn`t go beyond knowing the names of the works that were printed in the highschool textbooks, and they showed much interest in currently used characters or the old phraseology rather than the sentences. Some question items of the survey revealed that the students wanted to learn as much Chinese as they could read the newspapers. They simply want to learn words of Chinese characters, not the sentences from which we can discover the ideal or the view of value of our ancestors. This means that the present curriculum of Chinese education which focuses on sentence reading doesn`t meet the students` needs. In this respect, the author has thought about the lessons or materials that will fit into the stream of the age and meet the challenges. First of all we offer a curriculum with special focus on idiomatic Chinese and lead the students in the classroom to work on currently used Chinese words, not the sentences from the past literature. Second, we utilize the format of a special lecture series such as English TOEFL instead of offering a regular course. Third, we let the students have a broad choice toward Chinese literacy by offering subdivided courses like Chinese Novel, Chinese Poetry, Old Phraseology, Confucian Bible, and so on. We teachers should never forget that the fast-changing society and the new generation of students require us to adapt our Chinese education in colleges to the new stream and to the new tastes.