• Journal of Christian Education in Korea
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• v.62
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• pp.257-283
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• 2020

Our current society is experiencing a mass upheaval through globalization: mobility, hybridity, and cultural diversity are part of this world phenomenon. We can say that these changes are a result of people crossing borders due to international travel, immigration, emigration, studying abroad, labor, international marriages, fast and comfortable transportation, and the Internet. According to 2018 UNPD(Untied Nations Population Division)'s data, the international migrants have exceeded 258 million as of 2017. The increased number of migrants signifies that people with various backgrounds move from their own culture to a drastically different one. Interacting with different cultures can give people the chance to experience abundant lifestyles and improve life qualities. During that process, however, the differences between cultures can cause not only misunderstandings, conflicts, and violent collisions, but also xenophobia or radical nationalism. The current society is confronted with a problem: the people cannot stubbornly cling to a homogenous ethnicity anymore, which makes the coexistence between the citizens and immigrants necessary. Through these circumstances, I aim to suggest an educational model and a practical curriculum from a Christian perspective as the aim of this study. It seeks to encourage Christians to flexibly respond to these conflicts and collisions, and to fulfill their social responsibilities faithfully. For this reason, I will explore and seek sharing practical values through both shalom's communality as a theological approach and postconventionality in mature adults as a social-scientific approach. Consequently, I have few requests for the readers. First, approach with openness, understanding, and respect for other culture. Second, see this study as one step of confronting the global problem for coexistence and coprosperity of all social agents in the earth, a limited space. Third, notice that this study uses the interdisciplinary approach (theological and social scientific view) for a shareable, practical value that consistently leads the curriculum of my thesis, and a scientific method to eliminate bias. Lastly, understand that this study will eventually be used in educational practice, and as a result it prioritizes giving thought to the Christian educational environment. This study begins by exploring the conflicts and collisions between diverse cultures of our current society in international and national cases. Afterwards, I will reflect on how we can manage these conflicts and collisions by exploring the social-scientific view, postconventionality in mature adults, the theological view, and shalom's communality as a complement for the postconventionality's personal dimension. In conclusion, I suggest a curriculum that achieves peace as a practical value based on postventionality and shalom's communality for this study's goal.

• Korean Journal of Comparative Education
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• v.27 no.3
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• pp.1-22
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• 2017

This study aims to examine the continuity of national education between prewar and postwar Japan in the context of nationalism and citizenship education by considering the direction and process of educational reform which has been a turning point in Japanese education policy. It explores the limitations of educational reform at the normative level and institutional and procedural level. Meiji Japan needed to form a united group to support modernization while also cultivating obedient people who supported the emperor, and the modern education system played a major role in achieving this task. After Japan's defeat in World War II, the nation sought to change the framework of authoritarian nationalism inherent in Japanese traditional through educational reforms and achieve the goals of democratization and non-militarization. The postwar educational reform has transformed the educational structure, but democracy and peace orientation have not been rooted internally. Under the backdrop of the Cold War, the education returned to the inverse.

• The Journal of the Korea institute of electronic communication sciences
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• v.6 no.6
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• pp.939-950
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• 2011

Eco-friendly development is inevitable for eradicating poverty in developing countries. In order to make Eco-friendly development a worldwide movement, we have to provide education for Eco-friendly development. There are, however, many problems in achieving education for Eco-friendly development. In conducting human education, there should be a certain philosophy as a foundation. The Earth charter, which people from various countries have developed since the World Summit on Eco-friendly Development and on which they have gained an international consensus, including consensus from NGOs, should serve as a foundation to conduct education for peace, human rights and environment. In this paper, I have discussed first the loss of Sustainability, second the loss of the view that human development is the basis for education, third the decline of literacy, fourth the decline of education for women, fifth excessive emphasis on knowledge and rote learning, and sixth the deviation from quality-of-life education.

• The Journal of the Korea Contents Association
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• v.22 no.4
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• pp.468-478
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• 2022

'True education', which was the core ideology of 'the Korean Teachers & Educational Workers Union', is re-appropriated in the new media era. This word, which is actively used by young people, means 'punishment against the object of social condemnation'. One of the characteristics of 'true education contents' commonly seen on the Internet is that it shows a tendency to 'fragmentation'. True educational contents are short in length, and the contents are very local. This reflects the characteristics of a postmodern society where totality disappears and small stories are consumed. Second, the standard for dividing good and evil is extremely 'arbitrary'. Whereas the existing stories of rewarding virtue and punishing vice had universal values such as love, consideration, and peace, the content of true education distinguishes good and evil with an extremely narrow perspective. The way to justify arbitrary standard is to incite public outrage. Third, 'humour' is added. Here, humor is combined with the emotion of hatred, causing the problem of weakening people's critical consciousness.

• Journal of the Korean Institute of Landscape Architecture
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• v.47 no.1
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• pp.57-75
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• 2019

Soundscapes have the potential to help people experience the historical background and cultural traditions by the scenery of a local area and to be used as a cultural and tourism resource. This concept was first explained in detail by M. Schafer and has been developed as a new way of experiencing landscapes using various senses. This research studied the soundscape of Kyodong Island, the so-called "Island of Peace" and designed new cultural acoustic content for education and tourism. Kyodong Island is located right below the Northern Limit Line and the whole island is in the Civilian Controlled Area. The political and economic status of the island has been changed dynamically by the Korean War and the division of the country. These days, the island needs to realize the vision of the "Island of Peace" in a more creative way using local resources, including its "cold war landscape" and the natural scenery of the region. This research applied the concept of a soundscape to document the island, and to reproduce it in an artistic way. A workshop was conducted to learn concepts and techniques of soundscapes with a sound artist. Listening, recording, conducting interviews, and literature research was used to study the soundscape of the island. After that, this research reconstructed the soundscape of the island through a soundscape composition. The main theme of the composition story was the "Hope and Wish for the Harmony and Peace" to show the vision of the "Island of Peace". The initial sub-theme for the introduction part was "First Encounter with Kyodong Island" arranging the representative soundscape, which could be the first impression of the region. The second sub-theme was "War and Tension" using several soundscapes as a metaphor for the tragedy of the Korean War. The third sub-theme was "Everyday Life of Kyodong Island" which described the energy of the present day, after the wounds of the war have healed. The final sub-theme was "Harmony and Peace" using traditional music and keynote sounds of the region as a reminder of the peaceful past, before the war. The recording files were documented as two types of sound maps. One was a two-dimensional map to show the soundscapes from one point of view, and the other used the online application called "Sound Around You". The final artwork was displayed at an exhibition and uploaded on YouTube to be shared publicly. Through this project, we discovered the potential of soundscapes as a medium to preserve the history and local identity, as well as presenting a new vision. The artwork will be exhibited at historically and culturally meaningful places on the Island to utilize the underused places as local tourist attractions and educational resources.

• The Journal of the Convergence on Culture Technology
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• v.10 no.4
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• pp.33-40
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• 2024

The Ministry of Education announced the main points of the 2022 revised curriculum on November 24, 2021. Democratic citizenship education to foster citizenship appears as one of the detailed tasks among the key tasks of the 2022 revised curriculum. We are promoting democratic citizenship education to foster citizenship. Therefore, what does democratic citizenship education specifically mean and what does it consist of? There is a need to look into what methods this should be used for. The purpose of this study is to explore the meaning of democratic citizenship education revealed in the 2022 revised curriculum. The contents of democratic citizenship education for the cultivation of citizenship revealed in the general discussion of the 2022 revised curriculum are analyzed as follows. First, it means education related to democracy and social issues. The specific contents of democracy and social issues are ① peace, ② human rights, ③ gender equality, and ④ cultural diversity. Second, critical thinking education. Third, media literacy education is necessary because democratic citizenship education must respond appropriately to the times in line with social changes such as the emergence of Chat GPT. Fourth, while emphasizing democratic decision-making education, it includes social empathy and communication education. Fifth, it contains local and national community participation and practical education as a method for citizen participation and practice. As described above, democratic citizenship education was specified in the general introduction of the 2022 revised curriculum. In order to carry out such democratic citizenship education systematically, it is necessary to establish the principles of democratic citizenship education.

• Journal of the Korean association of regional geographers
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• v.22 no.3
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• pp.730-744
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• 2016

This study aims to seek for solution to reinforce affective domain in World Geography instruction using travelog. The result can be summarized as follows. First, The World Geography textbooks are given too much emphasis on cognitive domain. This overevaluation is due to the fact that official World Geography curriculum is concentrated in cognitive domain. Second, Travelogs can be effectively used for reinforcing affective domain in World Geography education. They can reinforce the various attitudes and values that students need. I hope that this study could activate discussion on affective domain and graphic skills in geography education.

• Proceedings of the Korea Contents Association Conference
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• 2019.05a
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• pp.159-160
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• 2019

2차 세계대전 당시 독일에 의한 유대인 학살은 인류 역사상 가장 참혹한 만행으로 알려져 있다. 이같은 비극적 과거를 되풀이 하지 않기 위해 세계 곳곳에 이와 관련된 박물관들이 건립되어 희생자를 추모하고, 잊지 않게 하고 있다. 대표적인 곳이 유대인의 본거지인 이스라엘의 예루살렘, 독일의 심장부인 베를린, 그리고 세계 정치의 중심인 미국 워싱턴 DC에 있는 홀로코스트 뮤지엄들이다. 이 발표에서는 각각의 박물관들의 입지가 갖는 메시지와 전시콘텐츠들이 갖는 특성들을 분석해 보고자 한다. 이를 통해 과거사에 대한 기억과 반성이라는 역사교육에 있어서 중요한 사안 해결방안의 일단을 찾아보고자 한다.을 통해 평화와 화해를 이루고자 하는 세계인들의 노력에 대해 이해를 하고자 한다.

• Proceedings of the Korean Institute of Navigation and Port Research Conference
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• 2021.11a
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• pp.231-232
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• 2021

승선근무예비역제도는 미국의 사례와 같이 훈련된 우수한 승선근무예비역을 제4군으로 장기적으로 양성·예비함으로써 평화시에는 국가의 부를 축적하고, 전시, 사변 또는 국가비상시에는 국가안보를 부담시키기 위해 반드시 필요한 제도이다. 우리나라가 동북아 물류거점국가 및 해양강국으로 발전하기 위해서는 필수적인 해양 분야의 전략적 인적자원인 해기인력을 안정적으로 확보하기 위한 승선근무인력의 제4군화 제도의 정착이 반드시 필요하다. 아울러 승선근무예비역제도는 육·해·공 어느 최정예군대에 의해서도 대체할 수 없는 국가필수요원이며, 특히 국가안보와 해운력의 기초가 되는 제4군의 역할을 하는 해운인력은 양성기간이 길고 비용이 많이 소요되며, 한번 교육기반이 무너지면 복원하기 힘든 특성이 있으므로 단순한 직업인으로서의 해기사가 아니라 국가존립을 위한 국가의 사람으로서 국가 백년대계의 근간으로 간주되어야 한다.

• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.153-186
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• 2023

Since the 2000s, Korean society has been transitioning into a multicultural society with a sharp increase in the influx of various non-Koreans including immigrant workers, immigrant spouses, international students, and refugees. As a result, Korea, which had maintained religious peace and coexistence as a multi-religious society, is showing signs of increased risks of social problems such as the surfacing of conflicts between religions. Religion can contribute to the integration and safety of communities in the process of becoming a multicultural society, but at the same time, it requires discussion from an educational perspective because of its ambivalence in potentially causing conflict within communities. Considering that one of the main functions of religion is social integration, religious education is required for the stable settlement of multicultural societies. In recognition of this, discussion regarding a new perspective on religious education is needed to respond to religious diversity and to understand the current society and the means of becoming a global citizen. This new discussion would be a 'general religious education' model that provides an education covering various religious and non-religious worldviews in order to cultivate 'religious literacy.' However, in a multicultural society, while general religious education may be useful in reducing prejudice and discrimination among students in an integrated environment, it should also be recognized that a 'special religious education' would be needed to acknowledge the unique values of each human group. This would be the most effective approach to multiculturalism. Therefore, this study proposes a form of 'cooperative religious education,' which combines general religious education and special religious education as a direction for religious education. In providing readers with background context, this study will review Korean religious policies and religious education, and then present realistic methods that can be implemented in schools.