The Jeju 4 3 Incident, which occurred on Jeju Island during the US military rule, was the second most tragic event in modern Korean history after the Korean War(Jeju 4 3 Incident Investigation Report Planning Team 2003). It is an unprecedented historical event in which even the basic human rights that everyone should have were violated under historical reasons. However, in order not to repeat this kind of history, we need the courage to think about what we must do, find the answers, and put the found solution into action. To do this, we need to know what human rights have been violated, and what kind of pain those who have been violated and their descendants have suffered. Just knowing is not enough. Knowing with your head and empathizing with your heart makes a difference in behavior. Because I react differently to what happens to me and what happens to others. I wonder why they would react differently. The thought that I could not empathize was the beginning of this article. The social healing of 4.3 cannot be completely healed without forming a consensus.

본 연구의 목적은 여성노인을 대상으로 연구참여자가 살아온 삶의 경험을 통해 겪고 있는 현재 고통의 원인과 맥락을 이해하고 명상상담을 통해 어떤 치유적 경험을 하였고 자신의 삶 속에서 어떻게 실천하며 살아가는지를 탐색하는데에 있다. 본 연구는 노인복지관을 이용하는 노인 중 우울과 스트레스를 경험하는 여성노인을 대상으로 명상상담과 사회복지의 통합적 접근을 내러티브로 연구하였다. 연구기간은 2018년 3월부터 12월까지 이루어졌다. 명상상담의 수행절차는 호흡명상과 느낌명상, 영상관법의 명상적 기법과 상담기법을 중심으로 진행되었으며 연구참여자의 개인적 상황이나 이해에 따라 역할극, 그림그리기, 자애명상 등의 기법도 함께 적용하였다. 자료수집은 연구참여자의 동의를 구한 상담녹음 축어록과 상담현장노트, 상담일지, 심리검사 체크리스트, 감사일기 등을 통해 이루어졌다. 연구참여자의 명상상담 경험에 대한 연구결과는 기술적, 설명적, 치유적, 실천적 내러티브인 4단계로 구성되었다. 연구참여자는 명상상담 경험을 통하여 부정적이던 생각이 긍정적으로 변화되었으며 자신의 고통을 이해하고 치유과정을 통해 고통으로부터 자유로워졌으며 주체적인 삶을 살아갈 수 있게 되었다. 본 연구는 사회복지 현장에서 노인들의 심리, 정서적 치유를 돕는데에 명상상담이 유용했으며 명상상담과 사회복지의 통합적 접근으로서 의미가 있다고 보여진다. 아울러 복지현장의 다양한 대상자에게 유익하게 적용할 수 있다고 사료되며, 학제간 유연성과 확장성을 보여준 연구 자료로 새로운 시도가 될 수 있을 것이다.

In this paper we try to classify three kinds of Peace Island Bridging Culture such as Jeju 4.3 Peace Village, UNESCO Environmental Village and Longevity Village, which compose vision of Jeju Social Healing Villages through villager case studies. We can demonstrate Jeju as one of the world’s historical longevity islands which specialize not only environmental villages as UNESCO World Natural Heritages, Geoparks and Biosphere but also Jeju 4.3 peace village overcoming tragedy of the Jeju Massacre between 1948 50 1954.

As Jeju people hopes to make an effort to find its place for 4.3 Grand Tragedy in the Sun, they will contribute to world peace beyond the Jeju 4.3 Tragedy. It will be a starting point that Jeju people propose to U.S. Congress “the Korea Jeju Human Rights and Peace Island Act 2021". It was meaningful that Jeju National University students suggested their idea about enactment of Jeju 4.3 Reconciliation Act to U.S. Congress at the meeting of both office of Congressman Mark Takano and Congresswoman Judy Chu on May 1, 2019. It may be going forward for us to do Jeju Massacre Consultation based on Jeju 4.3 Reparative Justice with cooperation of both U.N. lawyer and international law professors. It would be a historic achievement in the Human Rights and Democracy in 21st century similar to the Civil Liberty Act 1988 to Japanese Internment cases and the Hong Kong Human Rights and Democracy Act 2019 to Hong Kong democratization.

This study explores the positive effect of cross-cultural activities on social healing and healthy aging. While the life expectancy has increased, the healthy years of older adults have yet decreased. Among elderlies especially those who experienced war-related adversities in their early ages, have limited access to positive cross-cultural activities. The theories of social-connectedness suggest that both perceived social support and objective connectedness to the society promote healthy aging. It is necessary to develop a culturally contextualized approach for their healthy aging while considering individual traits. The present study tries to contextualize the post-adversity and resilience in social network observed among Jeju legacy. With that contextual identification, promoting cross-cultural competence among elderlies is expected to yield positive gain in their aging process. The organized transcultural activities for Korean American elderlies in the U.S. exemplify how cross-cultural interactions promote inclusive social interaction and social healing at grass-root levels.

Jeju ordinary people have a strong feeling of “Existing the Road to Resentment” from fact of the Jeju 4.3 Grand Tragedy. If we look at some kinds of phenomena or events during 2017 and 2018 during era of Moon Jaein Korean government, I would like to tell those symptoms at Korea and Jeju society. 4.3 Grassroots advocates, including victims, survivors’ families, teachers, students, lawyers, artists, filmmakers, local officials, business people, as well as Jeju, Korean, and international scholars, are fashioning next steps for Jeju 4.3 social healing. For instance, in April 2017, eighteen Jeju 4.3 victims asked the Jeju District Court to set aside unlawful 4.3 convictions based on false accusations and resulting in harsh imprisonment. In September 2018, the Jeju court agreed to reopen the survivors’ cases, granting re-trials. These Jeju survivors and their families’ lawsuit reveals the 4.3 Tragedy’s continuing damage and demonstrates the survivors’ courage in still fighting to clear their names and the names of the thousands similarly convicted during Jeju 4.3. In complementary efforts, in July 2017 a Jeju 4.3 delegation submitted to U.S. Congress foreign affairs committee members a signed petition urging U.S. participation in future 4.3 social healing efforts and asking for congressional hearings on the 4.3 Tragedy. And in December 2017, the Jeju people and Korean and international supporters proposed that the Korean government revise the 4.3 Special Act to authorize meaningful reparations for Jeju 4.3 victims and families. Additionally, Jeju justice advocates are in the process of memorializing the 1947 Jeju 3.1 National Liberation Independence Day demonstrations in the nonviolent spirit of the 1919 national liberty demonstrations. In that spirit, the Jeju people are registering the records of 1947 legal cases of 328 people involved in the demonstrations. With the Jeju peace island human rights movement, the justice supporters are also advocating for recognition of the Jeju 4.3 Grand Tragedy under the UNESCO Memory of the World Programme.

The call and the need for reparations grows out of some of the worst abuses humans have inflicted upon one another. In the aftermath of past atrocities, societies often grapple to understand their identity. They routinely struggle to reconcile their contemporary moral standing with their past actions. Pressure from internal and external groups often force governments to publicly denounce past injustices and mistreatment to establish or sustain political legitimacy. Pursuing this brings them squarely into the world of reconciliation and redress. In less than a century, countries on every continent have confronted this issue. Their approaches and outcomes have varied just as widely but lessons from their experience should guide ongoing and future efforts to achieve success.

본 연구는 숲이 가지고 있는 산림치유인자들과 요인들을 활용하여 방과후 산림치유프로그램 활동이 유아의 친사회적 행동과 자아효능감에 어떠한 효과가 있는지를 알아보고자 하였다. 실험대상은 청주시 OO동에 위치한 유아교육기관으 로 산림치유프로그램 활동을 실시하는 실험집단과 산림치유프로그램 활동을 하지 않고 유아교육기관에서 운영하는 프로그램에만 참여하는 비교집단 만3세~5세 유아 남녀 각각 20명으로 하였다. 실험기간은 2017년 4월 10일부터 2017 년 7월10일까지 매주 1회씩 12회로 1시간(60분)씩 실시하였다. 산림치유프로그램 활동 실시 전후에 유아를 대상으로 친사회적 행동과 자아효능감 검사를 실시하고 그 자료는 SPSS 18.0 프로그램으로 분석하였다. 그 결과 긍정적인 행동을 수행할 수 있는 친사회적 행동과, 자신감을 나타내는 자아효능감은 통계적으로 유의미하게 나타났다 (p<0.05). 산림치유프로그램 활동을 실시한 유아들은, 자연과 더불어 또래들과 함께 지내며 긍정적인 생각을 하여 자신감이 향상되었다. 또한 생태지식뿐만 아니라 상대에 대한 배려와 협동심이 증가하였다. 친사회성의 하위요인인 개인정서조 절능력과 대인관계형성능력, 유아교육기관 적응능력, 자아효능감의 하위요인인 신체적 효능감이 크게 향상되어 친사회 적행동과 자아효능감에 긍정적인 영향을 주는 것으로 나타났다.

이 논문은 1907년 대부흥운동과 3.1운동을 통해 회심, 치유, 변형의 관점에서 에큐메니칼 진영과 복음주의 진영 사이의 화해의 길을 모색하고 있다. 회심은 하나님 통치를 향한 개인적, 사회적 변형으로, 정체성과 도덕성과 정치 사이의 상호작용이다. 1907년 대부흥운동은 성령의 역사로 한국교회의 정체성의 원형이 형성되었고, 회심의 결과로 기독교인들의 개인적, 사회적 변형을 도덕적 열매로 거두었다. 기독교 지도자들이 3.1운 동에 참여한 것은 성령의 역사로 그들은 정치적 운동의 지도자이면서 동시에 열정적인 복음전도자라는 새로운 기독교 지도자 상을 보여줬다. 3.1운동 이후에 복음주의자들은 전도를 강조하고, 에큐메니칼 지도자들은 사회적, 문화적, 정치적 변화를 강조하게 되었다. 1907년 대부흥운동에 나타난 정체성 형성과 도덕적 열매들과 3.1운동에 나타난 정치적 참여를 연결시키려는 시도는 복음주의 진영과 에큐메니칼 진영 사이의 화해를 위한 길에 도움이 될 수 있다. 즉 민중을 치유하고 사회를 변혁시키는 성령, 신비와 저항을 강조하는 성령, 삼위일체 하나님에 대한 이해와 가난과 연약함의 영성, 하나님과의 계약 관계는 교회의 정체성, 도덕성, 정치를 연결하는 길이 될 뿐 아니라 양 진영 사이의 화해에 기여할 수 있다.

Can awakening to planetary consciousness open pathways to personal and social healing, reconciliation and redemption in the aftermath of mass suffering like Jeju 4.3? In this article, I aim (a) to identify the characteristics of planetary consciousness using my observations on a peace pilgrimage and case examples from Jeju, and (b) to clarify how planetary consciousness is developed through transformative learning processes. Planetary consciousness is the awareness that all beings, energies and phenomena are profoundly interconnected and interdependent. The development toward planetary consciousness can be understood using models such as the Transformative Learning Process, the Radical Forgiveness Method, and the Social Healing Through Justice Model. Progressing through the stages results in openness to multidimensional thinking and knowing. Individuals and communities who have worked through transformative learning processes demonstrate the possibility of genuine healing, reconciliation and the restoration of justice and dignity. Keywords

The Joint South Korea and United States Jeju 4.3 Task Force on Social Healing Through Justice, proposed here, focuses on potential next steps in view of the strong sense of many that 4.3 reconciliation is "unfinished business." It proposes a creative yet practical way for the United States, South Korea and Jeju people to engage in collaborative 4.3 social healing. Together as Part of the proposed Joint Task Force, they might more fully implement past recommendations and chart and oversee next steps toward comprehensive and enduring social healing “by doing justice." ’This proposal is based on the National Committee’s now-translated Report and the insights of scholars and the work of many of you here, along with others deeply interested in social justice. Those of us not from Jeju, or South Korea, who appreciate your invitation to participate, humbly and respectfully offer this proposal for your consideration with justice in mind.

The Jeju April Third Tragedy saw an estimated 14,000 and possibly many thousands more Jeju Islanders killed amid the political turmoil of a re-merging Korean stated after the Japanese occupation. US troops were stationed on the island province before and during the Tragedy which lasted from 1947 to 1954. The aim of this article is to present theoretical and practical issues of the unfnished business of reconciliation and social healing for the victims of the April Third Tragedy; for survivors, for family members, and for the memories of the decreased. This process requires the engagement of as many of the actors at that time, in order to conclude the story of April 3rd Tragedy. Based on 13 years of’ collaborative efforts setting up a vision of Jeju as World Peace Island, there is now formal recognition of the April 3rd Tragedy event. We have hoped for a future beyond the trauma and tragedy of the Mass-killing of Korea Jeju Islanders during and after the US Peacetime Occupation ( 1947-1954). Even though it has taken 10 years to translate the Jeju April 3 Incident Investigation Report of 2003 into an English edition in 2013, I believe, it provides a cornerstone for Jeju islanders to open a new Age of Social Healing for the Mass Killing of Korea Jeju Islanders ( the Tragedy) while under and then after US Military Peacetime Occupation (1947- 1954).

The purpose of this article is to review the current stage of Korean transitional justice by focusing on the Jeju 4.3 Incidents and to consider some recurring key issues as they relate to past atrocities. As we shall see, there are a number of shared characteristics in the process of Korean transitional justice. First, Korean transitional justice did not exclude the option of prosecution and punishment of former wrongdoers, but it was more focused on the reconciliation by giving proper remedies to the victims. Second, the fact-finding activities were conducted in a relatively short time. Third, huge emphasis was placed on reinstating impaired reputations as part of the remedies for the victims. Fourth, transitional justice was made possible not by the judicial branch but by the legislation of special acts. In Jeju case, a couple of distinctive characteristics are also found: First the Jeju Special Act was a result of compromise among political parties in terms of defining the nature of the incidents; Second, in order to avoid ideological conflicts, the fact-finding and compensation activities were limited to “innocent civilians” in the Act; and (3) They did not take any measures against the wrongdoers who had been praised to be “national meritorious persons.”Transitional justice in Korea has always been closely related to the development of democracy and the rule of law. The remedies given to the victims of the Jeju 4.3 Incidents were closely tied to the political situation that prevailed in 2000, when the Special Act was legislated. The change of social climate under the Kim Dae-Jung government also played an important role in advancing transitional justice in Korea. As the iron wall of anti-communism weakened after military dictatorship collapsed, the Jeju victims gathered courage to approach the authorities to seek their redress. The lawmakers, likewise, found it easier to persuade the conservative public when they legislated the Special Act.

Healing for the Jeju 4.3 survivors and families progressed significantly after the work of the 2000 National 4.3 Committee and the 2005 Truth and Reconciliation Commission. Acting on these investigatory organizations’ recommendations and the expressed desires of the Jeju people, the Korean government began a healing process that included a presidential apology, a government-sponsored museum and an extensive public memorial and gravesite for known victims—albeit without individual reparations. American and Korean scholars also point to the United States’ partial responsibility for Jeju 4.3 and its lack of participation in redress efforts. Acknowledgment of the United States’ historical role in Jeju 4.3 by the Korean and U.S. governments today may be one of the crucial next steps toward genuine reparatory justice for the Jeju people and for Korean society. It may also bolster U.S. legitimacy globally as a democracy actually (and not just professedly) committed to humanrights.The United States grounds its global moral authority as a democracy in its stated commitment to human rights. But a genuine commitment entails acknowledging and actively repairing the damage caused by its participation in human rights atrocities—even decades ago. Its legitimacy as a democracy depends upon doing so—and after two damaging wars the United States needs to bolster its moral authority internationally. If America under President Obama, with its security pivot toward Asia, is to reclaim full legitimacy as a democracy committed to human rights, if there is to be complete social healing for the Jeju 4.3 survivors and families and for the Korean government and people—if the “han,” the deep sense of suffering from injustice, is to be lightened—then the United States needs to mutually and actively engage in the reconciliation process. The time is now.