• 기독교교육논총
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• 제70권
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• pp.175-206
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• 2022

본 연구에서는 유아 신앙에 관한 이해를 확장하기 위해 질적, 양적자료를 함께 수집하고 분석하는 혼합연구 방법을 사용하였다. 우선 18명의 연구참여자와 면담한 내용을 범주로 나누고 범주가 도출된 빈도를 계산하였다. 면담에서 언급된 내용을 75개 서술문으로 만들어 중요도를 5점 평정척도로 평가받음으로 유아기 신앙에서 더 중요하거나 덜 중요한 개념을 발견하였으며, 탐색적 요인분석을 통해 하위요인을 발견하였다. 면담에서 빈번하게 언급된 범주는 어려움 가운데 발현되는 믿음, 종교적 행위, 가정에서의 신앙교육, 교회에서의 신앙교육, 하나님을 향한 사랑과 믿음, 기독교 세계관(정체성) 확립 순이었다. 높은 점수를 받은 서술문은 하나님에 대한 인식, 신학적 개념, 종교적 행위, 가정의 신앙교육, 교회의 신앙교육에 포함되는 내용이었다. 반면 발달상 나타나기 어렵거나 추상적인 내용, 말씀에 기초한 가치 판단과 갈등 해결, 복음 전도에 관한 서술문은 낮은 점수를 받았다. 요인분석을 통해 추출된 하위요인은 가정과 교회를 통한 신앙교육, 하나님에 대한 인식과 종교적 행위, 복음에 기초한 정체성, 복음에 기초한 성품, 신앙에 기초한 위기 극복이었다. 결론적으로, 유아기 신앙에 관한 혼합연구의 결과는 다양한 방법을 활용했음에도 하나님과의 관계, 종교적 행위, 기독교 세계관(정체성), 가정의 신앙교육, 교회의 신앙교육, 믿음을 통한 위기 극복 등으로 거의 유사하게 나타났다. 본 연구의 결과는 유아기 신앙교육에서 무엇을 어떻게 가르칠 것인가에 관한 아이디어를 제시하였다는데 의의가 있다.

• 대순사상논총
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• 제35집
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• pp.393-426
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• 2020

과거에 성지는 주로 고고학적 규범에 근거하여 호명되면서 종종 단일의 고정된 정체성을 부여받았으나 최근의 추세는 좀 더 포괄적으로 역사적, 맥락적 해석과 연동하여 유연하게 접근하고 있다. 성지는 시공간을 초월하여 다양한 변화를 경험해왔으며 권력과 권위의 복잡한 상호작용을 내재한 다층적인 종교정체성을 드러낸다. 이런 관점에서 대순진리회 도장의 종교적 상징과 이미지, 그리고 공간구조에 내포되어 있는 다층적인 의미는 세계유산이라는 새로운 정체성의 재정립을 가능하게 한다. 이 연구는 성지의 역사적 가치만큼이나 순례와 같은 영적 추구 행위가 동등하게 주목받고 있는 가운데, 유네스코 세계유산위원회가 지향하는 탁월한 인류의 보편적 가치를 통해 도장의 세계유산등재 가능성을 탐색한다. 이를 위해, 기존 종교유산의 사례로 그리스 아토스수도원공동체와 네팔 룸비니를 소개하고 종교유산이 어떤 방식으로 운영되고 있는지 고찰하며, 최종적으로는 도장의 문화유산으로서의 가치성을 실증적으로 검증한다.

• Acta Via Serica
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• 제2권2호
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• pp.47-68
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• 2017

To the Greeks, the Ottoman era was a "Dark Age" one that comprised a threat to their Greek Orthodox identity. The identities of Orthodox and Hellene were integral parts in the construction of their national history. In fact, the Morea Uprising, which began in 1821, was symbolized by a priest blessing the Greek flag in Aya Lavra Church. One of the most common national myths is religious oppression of the Christian population during the Ottoman Era, namely Turkokratia. They identified Ottomans as Asian barbarians who did not let Greeks practice their religion freely, and who furthermore forced them to change their religion. These kinds of beliefs, which might be taken as religious propaganda, are today still highlighted both in Greek textbooks and in publications supported by the church and books and newspapers published in their affiliated institutes. The underlying truth behind all these propagandist statements is Islamophobia. The existence of Islamophobia in the Balkans, where religious nationalism is intense, has caused nations to hold to these kinds of mythical beliefs. Most of the time the stories and narratives have been used for history building. The objective of this paper is to demonstrate the effect of the anti-Islam propaganda of the church in Greece on the state and the people using Greek sources. The references are Greek religious textbooks and books and newspapers published by church-supporting publishing houses.

• 대순사상논총
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• 제25_1집
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• pp.87-119
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• 2015

Typology of religious organization is a useful analysis from the stand point of sociology of region. A study on the change of type of religious organization according to typology is a academic responsibility. This study can also make a religion prepare theoretical shape for the future of the religion. Although Daesoonjinrihoe now becomes a established sect, Daesoonjinrihoe should retain characteristics as a alternative sect. This feature as a alternative sect is an important identity of Daesoonjinrihoe which was established to criticize and overcome established sect. Dotongjingyeong is an ideal world of Daesoonjinrihoe. The foundation of Dotongjingyeong as an ideal world is essential value and reason of existence of Daesoonjinrihoe. For this reason, Daesoon jinrihoe should not just maintain its position but lead to reach the Dotongjingyeong here and now. Dotongjingyeong which should be built here and now is beyond Daesoonjinrihoe as a religious organization, because Dotongjingyeong is new heaven and new earth. Daesoonjinrihoe should put an guard against trial and error through change of type. Otherwise, Daesoonjinrihoe can not retain characteristics as an alternative sector. Now Daesoonjinrihoe may be at a revolutionary turning point for the foundation of Dotongjingyeong.

• 대순사상논총
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• 제18권
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• pp.81-99
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• 2004

This text discusses trends in the construction of religions since the Meiji Era, using Konkokyo and Restoration Shintoism as examples. The construction of religions is applied here as the process of a deliberate acceptace of religious images as a discourse of "Civilization" endowed with "kyougi" or "Doctrine" and "kyousoku" or "Rules of Instruction." Winding through a meandering path, these constructed religions do not take precedence over "Jikyou" or "State Religion." Yet, "Jikyou" for a while was fixed in its own fragemented self-imagery. As for Shinto, in 1900, the Office of Shinto Shrines became independent from the Office of Shrines and Temples in the Department of Domestic Affairs, and clearly Shinto and Shinto Shrines were part of secular state ideology. In the Bakumatsu and Meiji Periods, it ultimately was cut off from Restoration Shinto, thereby achieving this development on its own. This tells of the formation of an entirely new and modern Shinto within a secular "Jikyou." Konkokyo, moreover, as a religion establishes "kyousoku" and "kyougi." As a Shinto sect, it takes steps on the path toward recognizing a self-identity, namely as religious Shinto. As a result, dogmatization and systemization progress, and "Byoukinaoshi" or "illness-recovery" from the Tokugawa Period weathers. Also, as for progress in the Shinto religious order, from its foundation, the characteristics of a unified state and religion emerge, and thus there is an acceptance of significant restrictions. This dillema continues to persist as a problem in postwar Japan. Shedding light on Tokugawa Era practice also sheds light on where we can now take religious concepts.

• 비교문화연구
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• 제38권
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• pp.297-329
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• 2015

Since 1989 about one million Jews from Former Soviet Union have immigrated to Israel. Now Russian speaking Jews are the second largest ethnic groups after the Israeli Jews who were born in Israel. Although FSU Jews have returned to their ethnic homeland, they continue to live as 'foreigners' due to a cultural distance between sending and receiving society, such as, lack of knowledge about Jewish tradition and religious practice and low level of Hebrew proficiency. Because of this reason FSU immigrants tend to continue remain strong ties with Russian language and culture. There are several reasons for such a relatively slow process of language shift of FSU Jewish immigrants, the language shift to Hebrew. Firstly, majority of FSU immigrants moved to Israel since the 1990s are older than 45. Secondly, their first residences in Israel are mostly located in small and mid-sized cities, where the proportion of Russian speaking immigrants is more than 30%. And finally they consider Russian culture is 'superior' to Israel's Levantine culture. For many Jewish diasporic communities, Judaism was a dominant factor for self-consciousness, but because of Soviet regime, aimed to break all the religious institution including Jewish, Soviet Jewry was uprooted from their religious traditions. Besides about 30% of FSU immigrants are not defined as Jews by the Jewish religious law(Halakhah). And many of them are reluctant to convert to Judaism. FSU Jewish immigrant agree that Israel must be a Jewish state, but for them 'Jewish' does not include religious elements. FSU immigrants consider that religious affiliation of citizens of Israel should not affect their civic rights.

• 비교문화연구
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• 제38권
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• pp.265-295
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• 2015

This article is concerned about a reason for which Cervantes participates an arabic author named Benengeli and morisco translator in his work instead of christian author. From the multi-cultural point of view, the time in which Don Qujote was published, belongs to the Golden Age. In other words, the society can not be supported by the ideology of Purity of Blood in that the morisco, converso (Christian Jewish) have been permitted to coexist in the name of christian proselyte or New Christian despite of invisible discrimination. An invisible discrimination is based on the prejudice and negative stereotype of Old Christian against the New Christian. Cervantes offers an o open space for readers to participate in the creative reading, giving up the absolute authority of author named Benengeli. The deep-rooted prejudice against morisco or muslim author makes the readers of Don Quijote do reinterpret the contents and have question about his sincerity. This disbelief is partly on the basis of hypothesis that Don Quijote would be passed on orally by an arabic or morisco. Leaving the hypothesis alone, Romance, festival performances of morisco or the aljamia literature in the Iberian Peninsula have the chivalry or knights of the Occident. The chivalry in Romance of morisco means that morisco would seek assimilation into the mainstream of Occidental Christian community. At the same time, morisco would be faced with the dilemma of loss of religious identity. But Taqiyya, islamic doctrine, offsets the dilemma between yearning to assimilate into mainstream and religious conscience of morisco in that Taqiyya permits morisco to convert to Christianity in case that they are in danger of life or the following risk. From this point of view, There is no room for doubt about the fact that Taqiyya contributed to social assimilation or multicultural society of the Iberian Peninsula. It has been a long time since a narrow-minded religious dogma and ideology became a anachronistic relic in multicultural society of Spain such as the Purity of Blood. From a relative viewpoint, Don Quijote provides a ground for the collective intelligence among christian, muslim(morisco) and converso through a liberal community between readers and authors who form a pluralistic society.

• 비교문화연구
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• 제36권
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• pp.5-35
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• 2014

This study attempts to give a review of social media users' choice of a particular name for the sake of signaling identity cues and interaction with the others. The social media names could be classified into different categories such as traditional/cultural anthroponyms, nicknames and fictitious IDs etc. Out of these categories, it is the phenomenon of choice and construction of fictitious social media IDs by Pakistani social media users which has been reviewed and scrutinized in this particular article. This study examined fictitious IDs of Pakistani social media users from Critical Discourse Analysis and System Functional Linguistics perspectives and demonstrates how nationalistic, ethnic and religious identities are negotiated, constructed, deconstructed and reconstructed by the social media users through a particular ID choice.

• 한국콘텐츠학회논문지
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• 제14권10호
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• pp.776-787
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• 2014

도시 내의 종교시설집적지를 종교문화타운으로 조성할 경우 각 종교가 지니고 있는 사랑 봉사 화해와 소통 등의 바람직한 가치를 결집시켜 도시공동체의식을 회복하고 도시의 사회문화적 역량을 크게 제고시킬 수 있을 것이다. 또한 이를 통하여 도심재생과 지역활성화 효과도 기대할 수 있다. 본 논문에서는 종교 문화시설이 집적되어 있는 안동시 목성동 일원을 종교문화타운으로 조성하여 지역의 교육 문화를 선도하는 중추적인 역할 수행과 함께 지역 활성화의 동력으로 성장할 수 있도록 활성화 방안을 강구하였다. 다종교가 한곳에 모여 있는 종교문화타운의 정체성을 확립하기 위하여 화해와 소통, 봉사를 주제로 개발 컨셉을 설정하였다. 기존 종교시설을 중심으로 개발 컨셉에 따라 공간으로 재구성하고 운영 활성화 프로그램을 제시하였다. 또한 종교타운이 도시재생의 거점이 될 수 있도록 주변지역과의 연계발전방안, 지역주민과의 협력 제체 구축에 대한 방안, 행 재정적 지원체계 구축방안을 제시하였다. 종교문화타운이 활성화 되면 주민의 삶이 질이 향상되고 지역경제 활성화의 원동력이 될 수 있다.

• 디지털융복합연구
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• 제13권1호
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• pp.495-502
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• 2015

청소년들의 건강한 자아정체성 형성을 목적으로 하는 "(가제) SAVE ME, LOVE ME" 라는 심리 기능성게임 시나리오의 주제는 조건 없는 사랑(무조건적인 사랑)을 자원으로 딜레마들을 해결하는 과정에 의한 내부적 승인 획득이다. 1인칭 시점 액션게임으로 청소년의 일상적인 삶의 딜레마를 다루는 이 게임의 특징은 청소년들이 받는 여러 심리적 스트레스를 치료하기 위해 종교 지혜 내러티브 중 기독교 예수의 '돌아온 탕자' 비유의 모티브를 사용한 것이다. 게임의 기획 의도는 다양한 스테이지 별로 청소년들의 건강한 자아정체성을 해치는 위협요인들의 상징을 배치, 여러 캐릭터가 제공하는 이야기들이나 몬스터를 파괴하는 등의 액션을 통해 긍정적인 자아상 확립을 돕는 것이다. 게임의 장르는 모바일 게임을, 게임 형식으로는 다양한 형식의 인터랙션이 가능한 액션 게임을 채택하였다.