• 대순사상논총
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• 제19권
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• pp.193-211
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• 2005

Korean religionist have actively participated in the movements of national security and peace, human rights and dignity, freedom and equal rights, and other social issues. Recently, either progressive or conservative religionists have strongly shown their different approaches in solving social issues, i.e., national security and peace in connection of 'national security law.' A few religious leaders' public views have been misused by some politicians. It is important for both the religionists and journalists in religious newspapers how to bring a harmonious resolution among the people who are either in conservatism or in progressivism. Social participation of religionists is both to respond to the timely situation of civil society and to realize freedom, equality, and peace to the society. Although the principle of the separation of religion and state was established to secure both the right of politics and the freedom of beliefs, political groups have either utilized or suppressed religions. Some politicians have also wrongly applied separation of religion and state by excluding religious aspects in public schools. Religionists and journalists of the religious newspapers should not provide one-sided prejudice but to provide objective information and its righteous analysis to guide people in the right direction to solve social problems. Also, religious newspapers should open a field of discussion how to resolve some issues between the 'national security law' and freedom.

• 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.

• 기독교교육논총
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• 제70권
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• pp.75-106
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• 2022

일간지 사설이 생산하는 종교담론은 종교의 '신앙 정체성' 담론이기 보다는 '사회관계성' 담론이라 할 수 있다. 사회관계성 담론으로서 개신교 담론에 대한 이해는 한국적 상황에서 진행되는 사회구조적 변동을 배경으로 새롭게 접근할 필요가 있다. 언론이 생산한 공공담론은 사회현실 자체를 사실적으로 반영하기보다는 시공간적 특수성을 전제로 일정한 가치와 잣대로 해석된 현실을 보여준다. 본 연구는 일간지가 생산한 개신교 담론을 구성주의 관점으로 접근한다. 특히 사회구조적 변동으로써 한국적 상황을 세계화(Globalization)론으로 바라본다. 본 연구의 목적은 일간지 사설의 내용분석과 담론분석을 통하여 21세기 한국 상황에서 사회와 개신교의 관계성을 성찰하는 것이다. 사회언론이 생산하는 한국 개신교 담론에 대한 분석적 고찰은 사회와의 건강한 소통을 위한 기초 작업이며 하나님 나라를 추구하는 기독교교육의 실천적 역할과도 연결된다. 최근 18년간(2004~2021) 일간지 사설이 생산한 한국 개신교 담론을 분석한 결과 한국사회와 한국 개신교의 상호충돌적 만남이 광범위하게 진행되고 있음을 발견하였다.

• 가정과삶의질연구
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• 제22권2호
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• pp.97-107
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• 2004

The purposes of this study were compare the leisure attitudes, leisure activities, and leisure constraint among three different generations - teenagers, adults, and elderly adults. Data were obtained from a Questionnaire completed by both male and female lived metropolitan, and aged over 13. Using the factor analysis, this study classified the types of leisure attitudes. The leisure attitude was divided to 4 factors - reducing stress, self-realization, family activity, and surplus time. In order to compare the attitudes, activities, and constraints of leisure among three different generations, ANOVA was used The findings of this study are as follows: First, there were significant differences between teenager group and the others. The teenagers (n=107) recognized the leisure as a mechanism of reducing stress, or as just surplus time. They liked sports, computer games, travels, and reading books, but were not likely to like leisure activities shared with family members. Their leisure constraints were significantly larger than those of the other groups. Teenagers' constraints of time, money, and skills could be leisure barriers. Second, adults group (n=123) attached importance to the family leisure activities. They liked to spend time with their family members, but they seemed to be relatively passive in most types of leisure activities. They like to read newspapers and magazines, and to participate in religious activities. Third, elderly adults' (n=86) purpose of leisure activities was to improve the health condition, and to develop relationships with their friends. They liked sports such as swimming and aerobic dance, travels, religious activities and community service activities. Their good health condition and economic resources could decrease the leisure constraints.

• 한국지역지리학회지
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• 제14권2호
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• pp.141-158
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• 2008

본 연구의 목적은 초국적주의적 관점에서 한인의 러시아 극동지역이주를 분석하는 것이다. 분석결과에 따르면 한인들의 종교적 의식, 언어사용, 집단송금, 민족사업, 이주자 신문 및 이주자 협회 등이 한인 이주민들의 초국적주의적 정체성 형성에 큰 역할을 하였다. 특히, 관련문헌에서 초국적주의 형성에 있어서 필수적인 요소로 간주되는 세계화라는 현상이 존재하지 않았음에도 불구하고, 한인들은 이주지와 정착지간의 초국적주의적 연계성을 유지할 수 있었다는 점에서 한인의 러시아 이주는 큰 의의를 가진다. 또한 일본의 식민지 지배 및 러시아 혁명과 같은 이주지와 정착지에서의 상황적인 변화가 한인이주자들의 초국적주의 형성에 중요한 역할을 하였음이 본 연구에서 밝혀지고 있다.

• 한국언론정보학보
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• 제39권
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• pp.385-427
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• 2007

본 연구는 사학법 개정문제를 다룬 언론보도를 통해 뉴스가 중요한 사회적 갈등이슈를 어떻게 형상화하는지, 나아가 각 신문사가 제시하고자 하는 중심 논조와, 중심 논조를 통해 구조화되는 전체 프레임을 레이코프와 존슨의 은유분석을 적용하여 살펴보았다. 각각 보수, 진보, 종교계를 대표하는 $\ulcorner$조선일보$\lrcorner$, $\ulcorner$한겨레$\lrcorner$, $\ulcorner$국민일보$\lrcorner$를 연구대상으로 분석한 결과 조선일보와 국민일보는 '자유는 재산이다'와 '전쟁 은유'를 통해 사학법 개정 국면을 전체적인 프레임 속에서 장면화 또는 형상화하고 있었다. 그러나 이 두 신문사의 전체 프레임이 완전히 동일했던 것은 아니었다. 조선일보에 비해서 국민일보는 종교의 자유 또는 신앙의 자유를 강조하였다. 반면에 한겨레는 '앞은 좋은 것이고 뒤는 나쁜 것이다'와 '전쟁 은유'를 통해 조선일보나 국민일보와는 정반대 방향의 전체 프레임을 통해 사학법개정 국면을 장면화하고 있었다.

• 미술이론과 현장
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• 제4호
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• pp.123-144
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• 2006

Foreigners who arrived in Korea after the age of enlightenment were Japanese, Chinese and 'Westerners' who were Europeans and Americans. The westerners were diplomats who visited Korea for colonization or for increasing their economical profits by trading after the spread of imperialism, and tourists curious of back countries, artists, explores and missionaries to perform their roles for their religious beliefs. They contacted with Korean cultural and educational people as missionaries and instructors during Japanese colonial period. In 1945, the allied forces occupied Korea under the name of takeover of Japanese colony after Japan's surrender and the relation between foreigners and Korean cultured men enter upon a new phase. For 3 years, American soldiers enforced lots of systems in Korea and many pro-American people were educated. This relationship lasted even after the establishment of the government of Korean Republic and especially, diplomats called as pro-Korean group came again after Korean War. Among them, there were lots of foreigners interested in cultures and arts. In particular, government officials under American Forces who were influential on political circles or diplomats widened their insights toward Korean cultural assets and collected them a lot. Those who were in Korea from the period of independence to 1950s wrote their impressions about Korean cultural assets on newspapers or journals after visiting contemporary Korean exhibitions. Among them, A. J. McTaggart, Richard Hertz and the Hendersons were dominant. They thought the artists had great interests in compromising and uniting the Orient and the West based on their knowledge of Korean cultural assets and they advised. However, it was different from Korean artist's point of view that the foreigners thought Korean art adhered oriental features and contained western contents. From foreigners' point of view, it is hard to understand the attitude Korean artists chose to keep their self-respect through experiencing the Korean war. It is difficult to distinguish their thought about Korean art based on their exotic taste from the Korean artists' local and peninsular features under Japanese imperialism. We can see their thought about Korean art and their viewpoint toward the third world, after staying in Korea for a short period and being a member of the first world. The basic thing was that they could see the potentialities through the worldwide, beautiful Korean cultural assets and they thought it was important to start with traditions. It is an evidence showing Korean artists' pride in regard to the art culture through experiencing the infringement of their country. By writing about illuminating Korean art from the third party's view, foreigners represented their thoughts through it that their economical, military superiority goes with their cultural superiority. The Korean artist's thought of emphasizing Korean history and traditions, reexamining and using it as an original creation may have been inspired by westerners' writings. 'The establishment of national art' that Korean artists gave emphasis then, didn't only affect one of the reactions toward external impact, 'the adhesion of tradition'. In the process of introducing Korean contemporary art and national treasure in America, different view caused by role differences-foreigner as selector and Korean as assistant-showed the fact evidently that the standard of beauty differed between them. By emphasizing that the basis to classify Korean cultural assets is different from the neighborhood China and Japan, they tried to reflect their understanding that the feature of Korean art is on speciality other than universality. And this make us understand that even when Korean artists profess modernism, they stress that the roots are on Korean and oriental tradition. It was obviously a different thought from foreigners' view on Korean art that Korean artists' conception of modernism and traditional roots are inherent in Korean history. In 1950s, after the independence, Korea had different ideas from foreigners that abstract was to be learned from the west. Korea was enduring tough times with their artists' self-respect which made them think that they can learn the method, but the spirit of abstract is in the orient.