교회 공간의 문화화가 영적, 양적 성장에 미치는 영향 연구

김휘정 한국복음주의실천신학회 2012 복음과 실천신학 Vol.26 No.-

공간을 창출하고 의미를 부여하는 것은 인간이지만, 이 공간은 다시금 인간 삶의 형태를 통합적으로 재형성한다. 더 나아가 인간과 공간의 상호작용은 문화화로 나타난다. 공간을 어떻게 조성하느냐에 따라 상이한 장소성이 생산되며, 인간은 이로부터 서로 다른 장소감과 정체성을 부여받는다. 수많은 공간 중에서도 교회 공간은 다소 독특하다. 그 이유는 교회 공간이 수직적으로는 신과의 만남이, 수평적으로는 인간과의 사귐이 일어나는 성스러우면서도 일상적인 터전이기 때문이다. 본 연구는 교회 공간의 문화화가 영적ㆍ양적 성장에 영향을 미친다는 것이다. 이를 입증하기 위해 이론적 틀로 물리적 요인과 심리적 요인으로 나눠 설문을 진행하여 분석하였다. 분석 결과 두 요인을 통해 개인적으로는 영적 성장을 경험하게 되고 공동체적으로는 양적 성장이 일어나고 있음을 확인하였다. 이를 바탕으로 교회 공간의 문화화 접근 모색으로 다양한 경험, 원활한 소통, 참된 쉼을 제공할 수 있는 진성한 장소성의 재발견과 교회 공간이 지향해야할 공간으로 하나님, 이웃, 젊은이 그리고 사회적 약자와 함께하는 교회 공간을 제시하였다. It is human being who creates space and defines its meaning but also this space makes human beingslife style integrately. Moreover the interaction between human being and space causes enculturation. The different sense of place can be made according to how to compose the space and human beings are given the identification and different sense of place by this. Among various spaces, the church space is somewhat special. Because the church space is holy and ordinary place where people meet with God vertically and make relationships with another horizontally. This study asserts that the church space enculturation affects spiritual and quantitative growth. To prove this, a questionnaire was made and analyzed divided into physical and psychological causes. As a result of this analysis, it was confirmed to experience spiritual growth as an individual and quantitative growth as a community. With the approach of enculturation of church space, this paper presents re-discovery of the placeness that can offer various experiences, active communication, genuine rest. And also it shows church space where God, neighbors, the youth and the social weak should stay together.

A Critical Evaluation of the Incarnational Model for Mission and a New Proposal for the “Embodied Agency” Incarnational Model

김다니엘 한국복음주의선교신학회 2019 복음과 선교 Vol.46 No.-

The purpose of this thesis is to examine the current controversy regarding the so-called “incarnational” model for ministry and mission and to propose a crucial dimension of “embodied agency” which can help enhance the overall vision of this model. In the past, the concepts, such as “incarnational life,” “incarnational ministry,” and “incarnational mission,” have generally implied the imitative principles of contextualization or enculturation based on Christ’s incarnated life. The primary critique against such a position questions whether Christ’s unique experience of incarnation can actually serve as a model for Christian ministry and mission in general. However, it can be argued that there are clear Scriptural teachings which would warrant the necessity of following the examples of Christ and being Christlike in all our ways of life, ministry, and mission. But it also needs to be acknowledged that what is often advocated as “incarnational” model in the contemporary church and mission contexts may seem quite superficial an imitation of some stereotypical understandings of culture or behavior pattern related to Jesus. What is proposed in this thesis is that the focus of the incarnational model should not primarily be on the principles of contextualization or enculturation, but on the concept of “embodied agency,” which is the essential understanding of Christ’s incarnation. We must remember that the incarnation of Christ meant firstly and literally that “the Word became flesh,” in the sense that Christ became a living, animated, bodily human being. Thus, Christ became a truly dynamic human “body-in-action” for the purpose of embodied agency of God. This means that only in terms of this bodily (somatic), actional (kinetic), and intentional (teleologic) pattern of incarnational model should we engage in talks about contextualization or enculturation. The implication for ministry and mission, and life in general, then, is that the incarnational model should be understood as following the examples of Christ as the premier embodied agent of God having the grace and agility to perfectly adapt to all kinds of contextual and cultural settings for the sake of God-ordained ministry and mission.

Acculturation and the Family : Core vs. Peripheral Changes among Korean Americans²

Choi, Yoonsun,Kim, You Seung 재외한인학회 2010 在外韓人硏究 Vol.21 No.-

The traditional cultural characteristics are challenged and negotiated in the process of acculturation; some characteristics are discarded, others are maintained, still others may get strengthened, new characteristics from the new cultures are adopted, and possibly a new hybrid of a culture of family socialization may emerge. The focus group interviews conducted with Korean. American parents and their children attest to the complexity of this process mixed with core and peripheral changes. The study findings show that Korean .American families appear to live more distinctly in the Korean culture than the mainstream Western culture, and the parental cultural adaptation is, at least at this point, minimal. Korean immigrant parents show reluctance and resistance to change, except in some of the areas that they believe are necessary and potentially helpful to their children. Family values are core values that parents are eager to maintain and transmit to their children. Korean.American parents are also deeply concerned that their children are growing up as a racial and cultural minority, which, they believe, is likely to impede children?fs development and future prospects. To protect their children, parents focus quite intensely on ethnic socialization within the family . a pattern that is shared among many Asian subgroups, particularly among Chinese and Vietnamese immigrant families, because they strongly believe that a clear sense of ethnicidentity and the deliberate preservation of the tradition helps buffer the risks and negativities derived from being an ethnic and cultural minority in the U.S. Youth, mostly second.generation immigrants, have internalized the Korean traditional family values and behaviors, probably more than their parents think that they have a sign of successful enculturation. Unlike parents?f fears, children do not seem to suffer greatly from identity confusion. The overall responses suggest that Korean. American youth are aware of their minority status and cultural differences but have a positive and strong sense of ethnic identity as Korean.Americans, which also might be a sign of successful familial ethnic socialization. 문화변화는 한 문화가 새로운 문화를 접했을때 일어나는 변화로 그 과정에서 기존의 전통적인 문화 양상이 새 문화와 다를 경우, 어떤 부분은 소멸되고, 어떤 부분은 유지되기도 하며, 또 어떤 부분은 이전보다 더 강화되기도 한다. 이러한 동화과정에서 새 문화의 특징이 수용되고, 결과적으로 두 문화가 독특하게 어우러진 새로운 문화가 형성되게 된다. 미국계 한인가정 부모와 청소년 자녀를 상대로 한 본 연구결과는 핵심적 변화와 주변적변화가 동시에 공존하는 복잡한 문화 변화 과정을 좋은 예로서 보여준다. 논문결과는 미국내 한인가정이 주류사회 문화인 서구문화권보다는 대체로 한국문화권의 특징을 보이고, 적어도 현 시점에서는 이민 1 세대인 부모들의 문화변화는 극히 적다는 것을 나타낸다. 한인부모들은 자녀들에게 도움에 될 것이라고 인식하는 부분을 제외하고는 변화에 대해 소극적이고, 특히 가족에 관한 전통 가치관은 자녀들에게 물려주려는 의지가 높다. 부모들은 특히 자녀들이 미국내에서 인종적, 문화적 소수민족으로서 당면할 사회적 불이익을 걱정하여 가정 내에서 민족의식을 강화하는데 힘쓴다. 이러한 양상은 다른 아시아계, 특히 중국계나 베트남계, 가정에서도 나타나는 양상으로, 강한 민족의식과 전통 문화유지가 미국 내에서의 인종적, 문화적 소수민으로서 겪어야하는 불이익을 완충하고 여러 부정적면을 극복하는데 도움이 된다고 생각하는 데서 기인한다. 대부분이 이민 2세인 한인 청소년자녀들은, 부모들이 생각하는 것 보다는 더 많이 한국의 전통적 가족 문화를 내재화하고 있고, 문화습득이 잘 되어 있는 것으로 나타났다. 또한 부모들이 우려하는 것과는 달리 자기정체에 대한 혼란함을 많이 겪지 않으며, 본인들이 소수민족이라는 것과 문화차이를 잘 인식하며, 한인계 미국인으로서의 긍정적이고 강한 정체감을 갖고 있다. 이는 성공적인 가족 내민족 사회화의 증거라 할 수 있겠다.

어린이에게 영성은 존재하는가?

유선희(Sun-Hee Yoo) 연세대학교 신과대학(연합신학대학원) 2013 신학논단 Vol.71 No.-

This study began with the question, “Does spirituality really exists for children, who developmentally have not reached a level of maturity?” In other words, this paper seeks to search for answers to questions such as: first, does children’s spirituality really exist? second, how is Christian spiritual formation for children possible? third, is there new principle of knowing and teaching method for spiritual formation for children? forth, what is core of Sofia Cavalletti and Karen Marie Yust for spiritual education for children and what is their limit? For this purpose, the author explores the questions focusing on the educational principles of Cavalletti and Yust.<br/> Based on the research, Cavalletti and Yust both reveal that spirituality does exist for children even if they are developmentally not mature. Both Cavalleti and Yust emphasize that because children’s spirituality is not something that is automatically revealed, children’s Christian spiritual formation can be maximized through educational efforts that are intentional. While Cavalletti emphasizes educational environments for children’s religious normalization, Yust focuses on cultural environment for children’s religious enculturation.<br/> They both strongly request that Christian Education not only acknowledge and pay attention to children’s ‘innate’spirituality that’s been typically glossed over in the past, but actually take actions on educational practices for “Christian” spiritual formation. In other words, we discover that Christian Education needs to emphasize both children’s spiritual innateness(nature) and Christian nurturing(nurture). Additionally, Christian children’s education needs to pay a particular interest in children’s spiritual capacity that’s been neglected and implement spiritual pedagogy that will fully manifests children’s spirituality. In other words, Christian children’s education needs to be a holistic principle of knowing and teaching method. This study began with the question, “Does spirituality really exists for children, who developmentally have not reached a level of maturity?” In other words, this paper seeks to search for answers to questions such as: first, does children’s spirituality really exist? second, how is Christian spiritual formation for children possible? third, is there new principle of knowing and teaching method for spiritual formation for children? forth, what is core of Sofia Cavalletti and Karen Marie Yust for spiritual education for children and what is their limit? For this purpose, the author explores the questions focusing on the educational principles of Cavalletti and Yust.<br/> Based on the research, Cavalletti and Yust both reveal that spirituality does exist for children even if they are developmentally not mature. Both Cavalleti and Yust emphasize that because children’s spirituality is not something that is automatically revealed, children’s Christian spiritual formation can be maximized through educational efforts that are intentional. While Cavalletti emphasizes educational environments for children’s religious normalization, Yust focuses on cultural environment for children’s religious enculturation.<br/> They both strongly request that Christian Education not only acknowledge and pay attention to children’s ‘innate’spirituality that’s been typically glossed over in the past, but actually take actions on educational practices for “Christian” spiritual formation. In other words, we discover that Christian Education needs to emphasize both children’s spiritual innateness(nature) and Christian nurturing(nurture). Additionally, Christian children’s education needs to pay a particular interest in children’s spiritual capacity that’s been neglected and implement spiritual pedagogy that will fully manifests children’s spirituality. In other words, Christian children’s education needs to be a holistic principle of knowing and teaching method.

이주여성들의 문화적응 어려움과 교육참여 경험

박진영(Park, Jin Young) 한국평생교육학회 2009 평생교육학연구 Vol.15 No.2

이주여성 대상 사회통합정책의 일환으로 교육프로그램이 관과 민을 중심으로 활발하게 진행중이다. 그러나 이주여성들에 대해 대체로 한국문화만을 강조하는 한국사회 분위기로 이주여성 대상의 교육프로그램 또한 한글교육 및 한국문화이해교육 등이 중심을 이루고 있다. 이에 본 연구에서는 이주여성 12명을 대상으로 심층면담을 통해 첫째, 이들의 문화적응 어려움, 둘째, 문화적응 어려움과 관련한 교육참여 경험에 대한 인식 등을 분석하였다. 연구결과 이주여성들의 문화적응 어려움으로는 동화를 강조하는 한국사회, 이주여성들의 문화적응 유형 통합유형에 대한 욕구 강함, 자녀의 한국문화 적응 성공이 적응의 완성 등의 주제를 도출하였다. 문화적응 어려움과 관련한 교육참여 경험에 대한 인식으로는 교육을 바라보는 이주여성들의 시각 한국사회 적응 차원과 스트레스 해소 차원, 경제력을 갖춘 독립된 주체가 되기를 바라는 희망과 직업교육에 대한 강한 욕구, 문화교류프로그램은 자신감 생성원 등의 주제를 도출하였다. Education programs for society integration on migration women are in progress around the government and the nongovernment. But Hangeul education and Korean culture education are the center for migration women, because the atmosphere of korea society emphasizes only Korean tradition. By interviewing with 12 migration women, this study analyzed the difficulty of enculturation and recognition on education participation experience which migration women have experienced Extracted subjects are as follows. First, the enculturation difficulties of migration women are 'Korea society emphasizing assimilation', 'strong need about integration pattern'. Second, the education participation experiences of migration women are 'the view of migration women to education enculturation dimension and no stress dimension', 'desire as subject with economic power and the strong need of vocational education', and 'cultural interchange education as confidence creation source'.

Acculturation, Enculturation, and Ethnic Identity: Comparing American-raised and Foreign-raised Asians in the U.S.

Jennifer Bordon,Ze Wang 한국상담학회 2018 Journal of Asia Pacific counseling Vol.8 No.2

Asian individuals in the U.S. may have different psychological states depending on whether they are American-raised Asians (ARAs) or foreign-raised Asians (FRAs). Distinguishing factors that may affect how they internalize such psychological states are acculturation, enculturation, and ethnic identity. This study examines how ARAs and FRAs experience acculturation and enculturation differently in terms of how this impacts their ethnic identity and mental health. The sample comprised 46 ARAs and 64 FRAs living in the U.S. Results suggest that ARAs had higher levels of acculturation whereas FRAs scored higher on enculturation, as expected. Findings also revealed no interactions between FRA/ARA status on acculturation/enculturation levels and ethnic identity. However, main effects were more prominent regarding the impact of cultural factors on mental health. For example, affirmation, belonging, and commitment to one’s ethnic identity appeared to serve both groups in buffering against depression and improving satisfaction with life. Practical implications and future directions are discussed.

다문화가정 어머니의 문화적응 스트레스가 아동의 부적응에 미치는 영향 -자아탄력성의 조절효과를 중심으로-

이지영 ( Ji Yong Rhee ),이주연 ( Ju Yeon Lee ) 대한아동복지학회 2012 아동복지연구 Vol.10 No.2

본 연구에서는 다문화가정 어머니의 문화적응 스트레스가 아동의 부적응에 미치는 영향에서 자아탄력성의 조절효과를 살펴보고자 하였다. 연구결과를 살펴보면 첫째, 다문화가정 어머니의 문화적응 스트레스, 아동의 부적응, 자아탄력성 간의 관계를 살펴보기 위하여 상관관계 분석을 실시한 결과는 다음과 같다. 다문화가정 어머니의 문화적응 스트레스와 아동의 내재화 부적응, 외현화 부적응과는 정적 상관관계가 나타났다. 아동의 자아탄력성과 부적응과의 상관관계에서는 내재화 부적응, 외현화 부적응과 부적 상관관계가 나타났다. 둘째, 다문화가정 어머니의 문화적응 스트레스가 아동의 부적응에 미치는 영향을 살펴본 결과 어머니의 지각된 차별감이 높을수록, 문화충격 정도가 높을수록 다문화가정 아동의 외현화 부적응 정도는 높다는 것을 알 수 있다. 어머니의 지각된 차별감이 높을수록, 두려움이 클수록, 문화충격 정도가 높을수록, 사회적 고립, 열등감, 불신 등의 스트레스 수준이 높을수록, 다문화가정 아동의 내재화 부적응 정도는 높다는 것을 알 수 있다. 셋째, 다문화가정 어머니의 문화적응 스트레스가 자녀의 부적응에 미치는 영향에서 자아탄력성의 조절효과를 살펴본 결과 다문화가정 아동의 인지적 탄력성, 정서적 탄력성, 의지적 탄력성, 영적 탄력성이 높을수록 다문화가정 어머니의 문화적응 스트레스가 아동에게 미치는 영향을 감소시켜 자녀의 외현화 부적응, 내재화 부적응 수준이 감소하는 것을 알 수 있었다. 이상의 결과에서 볼 때, 다문화가정 어머니의 문화적응 스트레스는 자아탄력성의 조절작용을 통해서 자녀의 외현화 부적응과 내재화 부적응에 영향을 미치고 있음을 알 수 있다. This study investigates the influence of mothers` enculturation stress on children`s maladjustment in multicultural FAMILIES, with an emphasis on the control effect of ego-resilience. The results of this study are as follows: First, it analyzed the correlations among mothers` enculturation stress, children`s maladjustment and ego-resilience in multicultural families. The study found there is a negative correlation between mothers` enculturation stress in multicultural families and children`s externalizing, internalizing maladjustment. Furthermore, it was found that children`s ego-resilience is a negative correlation in children`s internalizing maladjustment and externalizing maladjustment. Second, the study investigated the control effect of ego-resilience under the influence of mothers` enculturation stress on children`s maladjustment in multicultural families. It was found that children`s ego-resilience similarly makes a negative effect on their externalizing and internalizing maladjustment.

다문화가정 어머니의 문화적응 스트레스와 부모스트레스가 자녀의 부적응에 미치는 영향 -가족기능의 조절효과를 중심으로-

이지영 ( Ji Young Rhee ) 한국가족복지학회 2012 한국가족복지학 Vol.17 No.2

본 연구는 다문화가정 어머니의 문화적응스트레스, 부모스트레스가 자녀의 부적응에 미치는 영향에서 가족기능의 조절효과를 살펴보고자 하였다. 서울, 경기, 인천의 다문화가정지원센터, 결혼이민자쉼터, 지역아동센터, 종교단체의 다문화가정지원사업단 등 총 35곳의 다문화가정 어머니와 아동 총 270쌍을 대상으로 하였다. 본 연구의 연구결과 첫째, 다문화가정 어머니의 문화적응 스트레스와 가족기능의 문제해결, 의사소통, 역할, 정서반응, 정서관여, 행동통제, 일반기능에서 부적 상관관계가 나타났다. 어머니의 부모스트레스와 문제해결, 의사소통, 역할, 정서반응, 정서관여, 행동통제, 일반기능에서 부적 상관관계가 나타났으며, 자녀의 내재화 부적응, 외현화 부적응과의 관계에서도 부적 상관관계가 나타났다. 다문화가정 어머니의 문화적응 스트레스, 부모스트레스가 자녀의 부적응에 미치는 영향을 살펴본 결과 어머니의 지각된 차별감이 높을수록, 문화충격 정도가 높을수록, 자녀양육 스트레스가 높을수록, 경제적 문제 스트레스가 높을수록, 일과 가족의 갈등 스트레스가 높을수록 다문화가정 자녀의 외현화 부적응 정도는 높다는 것을 알 수 있었다. 둘째, 다문화가정 어머니의 문화적응스트레스, 부모스트레스는 가족기능에 대하여 통계적으로 유의한 부적 영향을 미치며, 가족기능은 자녀의 부적응에 대하여 통계적으로 유의한부적 영향을 미치는 것으로 나타났다. 다문화가정 어머니의 문화적응 스트레스와 부모스트레스는 가족기능의 조절작용을 통해서 자녀의 외현화 부적응과 내재화 부적응에 영향을 미치고 있음을 알 수 있다. In this research, an investigation of the control effect of family functions as influenced by the mothers` enculturation stress and by parental stress on maladjustment in the children of multicultural families is undertaken. The study found the following: first, correlations among mothers` enculturation stress, parental stress, children`s maladjustment and family functions in multicultural families were noted. There is a negative correlation between mothers` enculturation stress in multicultural families and family functions, problem-solution activities, communication, roles, emotional responses, behavior control and general functions. In addition, a negative correlation was noted between mothers` parental stress and the family functions of problem-solution activities, communication, roles, emotional responses, behavior control and general functions. Finally, there is a negative correlation between the children`s internalization of maladjustment and their externalization of maladjustment. Second, a control effect of family functions as influenced by mothers` enculturation stress and parental stress on children`s maladjustment in multicultural families was investigated. Statistically, mothers` enculturation stress in multicultural families has a similar negative effect on family functions. According to the statistical findings, parental stress has a similar negative effect on family functions. The similarly in family functions has a negative effect on children`s externalization and internalization maladjustment.

국제결혼 이주여성의 문화적응과 건강관련 스트레스의 비교분석

윤희중(Hee-Jung YOON) 한국글로벌문화학회 2012 글로벌문화연구 Vol.2 No.2

The purpose of this paper is to analysis on a sociodemographic characteristics difference between enculturation stress and health-related stress of woman in international marriages. The Survey polled the 250 the immigrant women in North Jeolla Province, 198 of which replied. Frequency analysis, factor Analysis, correlation analysis and ANOVA by a statistical package, SPSS for windows(release 11.5) were used to analyze each variable. The followings are the results of statistical analyses. First, The higher woman in international marriages(the immigrant woman) cognitive enculturation stress, the greater they level of health-related stress. when the immigrant woman have insufficient communication with Koreans, especially, can have a negative effect on their health. and the greater the immigrant woman experience discrimination against their children, the higher they feel some enmity toward the people around the immigrant families. Second, this paper found that six conditions of sociodemographic characteristics related to difference between enculturation stress and health-related stress of woman in international marriages. (1)the immigrant women who are less than age 29 have higher cognitive of "discrimination against their children" and "enmity toward the people around the immigrant families" than the immigrant women over the age of 30. (2)the immigrant women who have a low-level of education have higher "enculturation stress" and "health-related stress" than the immigrant women who have had higher education. (3)the immigrant women who acquired Korean nationality tended to have higher "enculturation stress" levels than those who cannot. (4)the immigrant women who have had higher standard of living have higher "communication", "enmity toward the people around the immigrant families", "health-related stress" than those who don’t. (5)the immigrant women who are under fifteen years of the length of a marriage tended to have higher "enculturation stress" levels than those who have lived more than 15 years. (6)the immigrant women who are in very good or excellent health have higher "communication", "enmity toward the people around the immigrant families", "health-related stress" than those who are in bad health. However, Its little difficult to generalize the results to the whole country, since the survey is limited to the specific region.

결혼이주여성의 문화적응유형과 삶의 만족도에 관한 연구

전리상,조홍중 한국융합학회 2019 한국융합학회논문지 Vol.10 No.2

This study is positive research to figure out enculturation types and to analysis influence of enculturation types on life's satisfaction of the marriage immigrant women. By precedent study, enculturation types was classified by integration factor, separation factor, assimilation factor and marginalization factor. To achieve objectives of study, we carried out sampling, survey and statistical analysis. According to result of study, integration factor and assimilation factor were appeared positive influence and separation factor was appeared negative influence statistically on quality of life of them. Therefore for quality of life of the marriage immigrant women, it need to develop interact system with native persons, support opportunity to associate with koreans, and promote fair treatment and interaction of koreans for them. And government have to execute multiculturalism policy more than assimilation policy. this study have that was samples’s regional limitation, few variables limitation, and cross-sectional research’s limitation. Therefor it needs more wide and depth research than this for future. 본 연구는 결혼이주여성에 대한 문화적응 유형을 파악하고, 이 유형들의 삶의 만족도에 대한 영향을 확인하기 위한 실증적 연구다. 이를 위해 선행연구를 통해 문화적응유형을 동화 요인, 변화 요인, 주변화 요인, 분리 요인 등으로 구분하였다. 본 연구의 목적을 달성하기 위해 광주광역시에 거주하는 결혼이주여성을 대상으로 설문조사를 실시하여 자료를 수집하고, 통계프로그램을 활용해 분석하였다. 연구결과, 문화적응유형들 중 통합 요인, 동화 요인 등이 결혼이주여성들의 삶의 만족도에 정(+)적인 영향을 그리고 분리 요인은 부(-)적인 영향을 미치는 것으로 나타났다. 이것은 결혼이주여성들이 우리나라에 잘 적응하면서 살아갈 수 있도록 결혼이주여성의 본국 가족, 친구 등과의 교류장치 개발, 또한 한국 사람들과 어울릴 기회 확대, 한국 사람들의 친근한 처우와 교류 촉진 등이 필요하다. 또한 한국에서의 거시적 정부정책도 동화주의 정책 보다는 다문화주의를 지향할 필요도 있다. 본 연구는 표본의 지역적 한계, 삶의 만족도에 대한 영향 변수의 한계, 횡단적 연구로의 한계 등으로 앞으로는 더 폭넓고 깊은 연구가 필요하다.