방사선조사에 의해 피질이형성증 백서의 전기행동학적, 병리조직학적 특징

최하영,Choi, Ha-Young 대한신경외과학회 2000 Journal of Korean neurosurgical society Vol.29 No.7

Purpose : Neuronal migration disorder(NMD) is a major underlying pathology of patients with intractable epilepsy. The role of NMD on seizure susceptibility or epileptogenecity, however, has not been documented. Methods : External irradiation of total amount of 250 cGY was performed to the fetal rats on days 16(E16) and 17(E17) of gestation. After delivery, the rats of 230-260g were decapitated for the histopathologic study. Epileptog-enecity of the NMD was studied by observing electroclinical events after intraperitoneal kainic acid(KA) injection in the control rats and NMD rats. Results : Histopathologic findings revealed focal and/or diffuse cortical dysplasia consisting of dyslamination of the cerebral cortex and appearance of the cytomegalic neurons, neuronal heterotopia in the periventricular white matter, dispersion of the pyramidal layer and the dentate gyrus of the hippocampus, and agenesis of the corpus callosum. Abnormal expression of neurofilaments protein(NF-M/H) was characteristically observed in the dysplastic neurons of the neocortex and hippocampus. Early ictal onset and prolonged ictal activity on EEG and clinical seizures were observed from the NMD rats unlike with the control rats. Conclusions : Exteranl irradiation on the fetal rats produced NMD. And the rats with NMD were highly susceptible to kainic acid provoked seizures. This animal model would be useful to study the pathophysiology of clinically relevant NMDs.

철도 차륜 플랜지 손상 저감을 위한 차륜 형상 설계

최하영(Ha-Young Choi),이동형(Dong-Hyoung Lee),이종수(Jongsoo Lee) 대한기계학회 2011 대한기계학회 춘추학술대회 Vol.2011 No.10

Wear and fatigue damage of the railway wheel and rail affects the safety and maintenance of the railway vehicle. To reduce the damage of wear and fatigue in wheel and rail, it is necessary to optimize wheel profile by solving the multi-objective function problem, because it is generally recognized that wear and fatigue damage occurs concurrently in most railway environment. This paper proposes an optimum profile of railway wheel that can simultaneously reduce the wear and fatigue while running on the curved track. The vehicle dynamics analysis was performed to analyze the dynamic characteristics according to the variation of wheel profile. For the genetic algorithm based multi-objective optimization, Pareto-optimal solution obtained from NSGA-II(Non-dominated Sorting Genetic Algorithm-II) is used to acquire an optimum profile of railway wheel which can reduce the wear and fatigue. It was found that an optimum wheel profile not only reduces wear and fatigue of wheel than initial wheel profile, but also shows good results of a derailment and lateral force.

일.가족 및 일.생활 상호작용 관련 개념과 척도 비교 : 균형, 양립, 전이, 갈등, 촉진을 중심으로

최하영(Ha Young Choi) 한국가족정책학회 2022 가족정책연구 Vol.2 No.1

본 연구의 목적은 일⋅생활 상호작용 관련 개념들의 의미와 척도를 종합적으로 비교하여 그 중요성이 커지고 있는 일⋅생활 균형 관련 연구의 발전 방향성을 제안하는 것이다. 연구대상은 일⋅가족 및 일⋅생활 상호작용과 관련하여 국내외 학술지에 게재된 학술논문, 단행본, 정부 및 국제 조직 산하 연구기관의 레포트와 해당 연구들에서 사용된 설문지이다. 2000년대 국내 학술지의 연구 동향을 살펴본 결과, 균형, 양립, 전이, 갈등, 촉진이 일⋅가족 및 일⋅생활 상호작용과 관련하여 주요하게 연구되는 개념들이었다. 해당 개념들의 이론적 정의와 사용되는 척도를 비교한 결과, 일⋅생활 균형의 이론적 의미를 반영하는 척도가 거의 없고, 전이를 측정하는 척도로 균형을 유추하는 연구 관행이 주요한 한계점으로 나타났다. 일⋅생활 균형이 내포하는 실제적 의미를 제한적으로 혹은 왜곡하여 이해할 수 있는 한계를 극복하고 이론적 개념과 실증연구 측정 사이의 괴리를 줄이기 위한 실천적 제언을 제시하였다. This study comprehensively compares the meaning and scale of concepts related to work-life interaction and proposes the development direction of research related to work-life balance, the importance of which is growing. The study subjects are academic papers, books, reports from research institutes under the government and international organizations published in domestic and foreign journals, and questionnaires used in such studies. Examination of the research trends of the 2000s revealed that balance, compatibility, spillover, conflict, and facilitation were concepts that were mainly examined in terms of work-family and work-life interactions. A comparison of the theoretical definition of the concepts and the scales used indicated that few measures reflect the theoretical meaning of work-life balance, and the research practice of inferring balance as a measure of spillover was found to be a major limitation. The results imply that the limitations of current measures could limit or distort the practical meaning of work-life balance. Reducing the gap between theoretical concepts and empirical research measurements should therefore be the significant goal of future research.

CIS의 한인선교사의 앞으로 10년 후 전망에 대한 소고

최하영 ( Choi Ha Young ) 아세아연합신학대학교 신학연구소 2017 ACTS 신학저널 Vol.32 No.-

2017년 6월 6일~9일까지 제19차 CIS선교대회가 상트페테르부르크에서 열렸다. 그 동안 12개 지역에 개최되었으며 25년이 지났다. 현재 많은 선임선교사들이 앞으로 10년이면 자신의 사역지에서 새로운 방향으로 모색을 할 시기이기도 하다. CIS한인선교사들에게 11개 문항의 설문지에 9개국 82명으로부터 응답을 받았다. 이 중 여성 선교사는 33%였다. 이들 응답자 중에 10년 후 60대 이상 선교사가 63%로 고령화된다. 이들의 은퇴에 대한 대비가 필요하다. 즉 파송교회와 선교단체는 은퇴 선교사를 위한 연금가입을 의무화하고, 은퇴선교사를 위한 주택을 마련해 주어야 할 것이다. 응답자 중 2000년 이전에 파송된 선교사는 41%, 2001년~2010년은 34%, 2011년 이후 25%로 감소하고 있다. 그러므로 은퇴선교사 및 선임선교사들이 신임선교사 발굴과 한국교회선교 동원 등 촉진제(Catalyst) 역할을 해야 할 것이다. 선교지에서의 갈등 및 위기를 만났을 때의 해결책으로 약 64%가 상당히 비밀이 보장되는 본인 혹은 가족을 통해 해결한다고 하였다. 이에 선교단체와 파송교회는 이런 선교사들을 살펴 전문적인 치유 방법을 찾아야 할 것이다. 만일 이양 및 위임을 한 다음 어떻게 하겠는가?에 대하여 62%가 이양 및 위임을 하고 자신의 사역지를 떠나겠다고 하였다. 70세 혹은 은퇴하게 되면 11%만이 모든 것을 내려놓고 노후를 잘 보내겠다고 하였다. 그러므로 89%가 은퇴 후에도 여러 모양으로 선교를 계속하겠다고 하였다. 이에 선교사들의 은퇴 후의 사역 준비가 절실하다. 또 다른 질문으로, `앞으로 10년, 우리는 무엇을 할 것인가?` 에 대해 약 81%가 현재 사역지에서 보다 더 다양한 사역을 지속하겠다고 하였다. 한편, 동료 선교사에게 하고 싶은 충고는 32%가 언어를 철저히 배우라는 것이다. 그리고 29%가 현지인 및 동료 사역자간 협력하라고 하였다. 이와 같이 10년 한인선교사 대부분이 현지 사역을 지속하기를 원하고 있었다. 이에대한 한국교회와 파송단체, 선교사 자신이 사전에 준비를 잘하여 하나님께 영광돌려야 할 것이다. From 6 to 9, June 2017, the 19th CIS mission conference was held in St. Petersburg. It has been held in 12 regions over the past 25 years. Currently, many senior missionaries are in search of a new direction in their ministry in the next decade. So this topic is “What will we do in the next 10 years?” The questionnaire of 11 questions received responses from 82 people from 9 countries of the CIS Korean missionaries. Of these, 33% were female missionaries. Among these respondents, missionaries aged 60 or older will become aged 63% after 10 years. They need to be prepared for retirement. In other words, the sending churches and mission organizations will have to provide pensions for retired missionaries and provide housing. Respondents of the missionaries commissioned before 2000 is 41%, 34% from 2001 to 2010 and 25% since 2011 has decreased gradually. Therefore, retired missionaries and senior missionaries should act as Catalysts, such as finding new missionaries and mobilizing churches in Korea. About 64% of the solutions when confronted with conflicts and crises in the mission field were solved by themself or their families, which are highly confidential. Therefore, we need to approach more missionaries and find more professional healing methods. What would you do if you transferred and delegated? 62% said they would transfer and delegation and leave their ministry. At age 70 or retirement, 89% said they would continue their mission in various ways after retirement. Therefore, it is necessary to prepare for ministry after retirement. What will we do in the next 10 years? About 81% of the respondents said that they will continue to do more variety in ministry than in the current ministry field. On the other hand, 32% of the advice they give to fellow missionaries is to learn the language thoroughly. And 29% said they should cooperate with local and fellow ministries. In the next 10 years, I would like to encourage all of us to know another chance and challenge.

블루스 전통에서 바라본 제니스 조플린의 위반: 공연을 중심으로

최하영 ( Ha Young Choi ) 한국영미문화학회 2014 영미문화 Vol.14 No.1

While Janis Joplin is generally known as a hippie rock star of an untimely death to Korean audience, she is more strongly evoked in the image of blues mama in American context. Blues, definitely based on African-American vernacular tradition, is defined as a matrix, which is "a point of ceaseless input and output, a web of intersecting, crisscrossing impulses always in productive transit," to borrow Houston A. Baker`s expression. This article explores how her life and music can be understood in blues tradition, especially in terms of personal and social transgression for which she was criticized, focusing on her blues performance. First of all, born and growing up in southern Texas between 1940s and 1960s, she expressed her innate suspicion against segregation and white supremacy, actively embracing rich black musical heritage of the area. Second, against the normative social and moral expectation of a middle class white woman to be a suburban housewife, she sought her own desire, whether it was professional ambition or sexual possibility. Third, beyond the selling image of a heterosexually lascivious blues mama, she dared to be a homosexual and bisexual, while it was not publically acknowledged. Along with her alcohol and drug dependence, such transgressions against normative social expectation were not made without her inner conflict, leaving a trace of trauma, hesitation, and the blues. While she was "buried alive in the blues," as a sacrifice at the altar of the 1960s, she still remains "alive" provoking "fire inside of everyone of us."

장애학생을 위한 국내 재택,순회교육 순회교육 연구의 동향

최하영 ( Ha Young Choi ) 한국특수교육문제연구소 2011 특수교육저널 : 이론과 실천 Vol.12 No.4

본 문헌분석의 목적은 장애학생을 위한 재택ㆍ순회교육에 대한 지난 10년간 국내 연구의 동향과 연구의 특성을 살펴보는 것이었다. 이를 위해 2001년부터 2011년 6월까지 국내 학술지에 게재된 교육연구방법론을 사용한 18편의 연구를 선정하여 분석하였다. 선정된 18편의 논문은 발표연도별 연구의 수, 순회교육의 유형(통합교육형과 분리교육형), 연구 주제별, 연구 참여 대상자, 그리고 연구 방법별로 나누어 분석되었다. 총 18편의 논문 중 16편은 조사 연구로 그 중 2편은 설문과 면담법을 활용한 연구였고, 2편은 실험연구였다. 재택ㆍ순회교육 관련 연구 주제는 통합교육형 순회교육, 재택ㆍ순회교육의 실태 및 요구조사, 지역사회 참여, 보조공학, 치료지원, 직무만족도와 스트레스 및 소진특성, 그리고 가족특성에 관한 주제로 연구가 이루어지고 있었다. 총 1,843명의 연구 대상자가 참여하였는데 대부분은 재택ㆍ순회교육 담당 특수교사(78%)가 차지하였다. 분석 결과를 토대로 재택ㆍ순회교육의 연구동향과 더불어 추후연구를 위한 제언들이 제공되었다. The purpose of this analysis was to review studies on residential and itinerant education for students with disabilities in Korean peer-reviewed journals between 2001 and June 2011. Total 18 studies were identified based on the analysis criteria. These studies were reviewed by five major categories: (1) the number of studies in every year, (2) type of residential /itinerant education, (3) themes of studies on residential/itinerant education, (4) participants of each study, and (5) methodology of each study. Findings indicated that two out of 18 reviewed studies dealt with in terms of itinerant education in general education schools, and the rest of them were studies on residential and itinerant education for students with severe/profound disabilities. Survey was conducted for 16 studies, among them two studies conducted survey and interview and two studies were experimental studies. Comments on current research and relevant issues for future research are discussed.

우크라이나 기독교 역사를 통한 선교 전략

최하영 ( Choi Ha Young ) 한국복음주의선교신학회 2017 복음과 선교 Vol.39 No.-

우크라이나는 블라지미르 왕과 그의 백성들이 988년에 세례를 받은 이후 1029년 간의 정교회 역사를 갖고 있다. 그런데 이 정교회가 들어오기 이전에 이미 이 지역에 복음이 전파되었다. 기원전 10세기 스키타이(Scythia) 제국 중에 이 땅에는 사르마티안인(Sarmatians)이 살았다. 200년경 터툴리안은 이 사마르티안인에게도 복음이 전해졌었다고 하였다. 사도 도마의 제자 아다이(Addai)의 제자 아가이(Aggai)가 120년 경에 코카서스(Caucasus)와 우크라이나 지역에 복음이 전해졌다고 하였다. 또 5세기 알란족(Arran)에게 로마 가톨릭의 주교가 있어 백훈족(Hephthalites)에게 선교사로 파송할 정도로 이 지역은 복음이 왕성하였다. 9세기 시릴(Cyril)과 메소디우스(Methodius) 형제가 슬라브 문자를 고안하여 성경과 전례서를 슬라브어로 번역하면서 루시 공국의 중심인 키예프에 동슬라브인(Eastern Slavs)의 슬라브 정교회 문명이 시작되었다. 몽골(Mongol)제국의 바투(Batu)가 1240년 키예프 공국을 점령하자 모스크바 공국(1283~1547)에서 루시 정교회 대주교구를 모스크바로 옮겨갔다. 1589년 러시아 정교회 모스크바 총대주교구(The Patriarch of Moscow)로 승격되면서 러시아 정교회 시대가 도래한 것이다. 프로렌스 연합회의(1458년)에 따라 처음으로 키예프에 정교회와 가톨릭이 함께 공존하는 7개의 모스크바 정교회 교구와 9개의 키예프 가톨릭 교구를 두었다. 1580년 우크라이나어로 된 오스트리흐 성경(Ostrih Bible)을 발간하였다. 그리고 교회 절기를 가톨릭의 그레고리우스력에서 율리우스력에 따랐다. 1590년 처음으로 정교회와 가톨릭교회가 연합하여 우니아트 교회(the Uniate Church, Greek-Catholic)를 반포하였다. 1632년 모길라(Peter Mogila 1596~1647)가 신학교(Collegium)를 세워 라틴어로 서방의 교육 방법을 사용하였다. 한편, 우크라이나 농민들은 정교회를 고수하여 헤트만 흐멜 리츠키(Hetman Bohdan Khmelytsky, 1595~1657)가 가톨릭 폴란드를 방어하기 위해 1654년 모스크바 공국(Muscovite)의 도움을 받았다. 그러나 1686년 폴란드가 러시아와 영원한 평화(Eternal Peace) 협정을 맺으면서 1991년 독립할 때까지 러시아가 우크라이나를 지배하였다. 그 후 우크라이나 농민들은 정교회를 지키기 위해 1734년부터 여러 차례 무장봉기(Haidamaki)를 일으켰다. 1922년 우크라이나 자치 정교회(Ukrainian Autocephalous Orthodox Church, UAOC)을 세웠다. 1989년에 우크라이나 그리스-가톨릭교회(Ukrainian Greek-Catholic Church, UGCC, Uniate)가 다시 합법화되었다. 그리고 1990년 우크라이나 정교회 키예프 대주교구(Ukrainian Orthodox Church Kiev Patriarchy, UOC-KP)가 설립되었다. 1992년 우크라이나 정교회 모스크바 총대주교구(Ukrainian Orthodox Church Moscow Patriarchy, UOC-MP)도 회복이 되었다. 현재 우크라이나 정교회(UOC-KP, UOC-MP, UAOC)는 약 68%와 가톨릭(UGCC, URC)이 12%인데, 개신교(Protestant)는 2.5%에 불과하다. 그러므로 이 땅에 바른 신앙과 말씀이 정착되기를 소원해 본다. Ukraine has 1037 years of Orthodox history since King Vladimir and his people were baptized in 980. But, before this Orthodox Church, the Gospel was already preached in this area. The Sarmatians lived in this land during Scythia in the 10th century BC. Around 200s, Tertullian said that the Samaritan had also the gospel. Aggai, a disciple of Addai, a disciple of Apostle Thomas, said that the gospel was proclaimed to the Caucasus and Ukraine around 120 AD. In the 5th century, this area was full of gospel that the Arran had Roman Catholic bishops and sent missionaries to the White Huns (Hephthalites). In the 9th century, the Cyril and Methodius brothers devised the Slavic script and translated the Bible and the liturgical books into Slavic, and the Slavic Orthodox civilization of the Eastern Slavs began in Kyiv, the center of the Rus Principality. When Batu of the Mongol Empire occupied Rus Principality of Kiev in 1240, the Principality of Moscow (1283-1547) moved the Archdiocese of Kyiv to Moscow. In 1589, it became the Russian Orthodox Patriarch of Moscow. In 1458, according to the Synod of Florens, for the first time Kyiv had Orthodox Church and Catholic Church together with seven Moscow Orthodox Parishes and nine Kyiv Catholic Parishes. In 1580, the Ostrich Bible in Ukrainian was published. And the Orthodox Church followed holidays by the Julian calendar instead of the Gregorian calendar of the Catholic Church. In 1590, for the first time the Orthodox Church and the Catholic Church united and proclaimed the Uniate Church (Greek-Catholic). In 1632, Peter Mogila (1596-1647) founded Collegium and used the Western method of education in Latin. On the other hand, the Ukrainian peasants adhered to the Orthodox Church, and Hetman Bohdan Khmelytsky (1595-1657) was helped by the Moscow Muscovite to defend Catholic Poland in 1654. However, in 1686 Poland and Russia signed the Eternal Peace agreement, and Russia dominated the region until Ukraine became independent in 1991. After that, since 1734, the Ukrainian peasants caused several uprisings (Haidamaki) to defend the Orthodox Church. In 1922 founded the Ukrainian Autocephalous Orthodox Church (UAOC). In 1989, the Ukrainian Greek-Catholic Church (UGCC, Uniate) was re-legalized. In 1990, the Ukrainian Orthodox Church Kiev Patriarchy (UOC-KP) was founded. In 1992, the Ukrainian Orthodox Church Moscow Patriarchy (UOC-MP) was restored. Currently, the Orthodox Churches of Ukraine (UOC-KP, UOC-MP, UAOC) 68% and Catholic (UGCC, URC) 12%, but Protestant is only 2.5%. Therefore, I wish Christianitys right faith and word to be established in this land.

J-파괴하는 RC 보-기둥 접합부의 전단강도 평가

최하영(Choi, Ha Young),박종욱(Park, Jong Wook),김병일(Kim, Byoung Ill),이정윤(Lee, Jung Yoon) 한국콘크리트학회 2012 한국콘크리트학회 학술대회 논문집 Vol.2012 No.5

정교회신앙에 뿌리를 둔 우크라이나 교회의 역사와 선교적 과제

최하영 ( Ha Young Choi ) 한국복음주의역사신학회 2013 역사신학 논총 Vol.25 No.-

Eastern Orthodox Church permeated in custom and convention of Ukraine as much as Ukrainians say that they are Orthodoxy believer from their birth. The naturalization of the Orthodox Church has been well combined with the indigenous belief that was popular around 10th century near the Dnieper river. Faith and theology of the Orthodox Church has close relationship with iconolatry. In AD 787 in the seventh Ecumenical Council, the Second Council of Nicaea the use and veneration of icons was restored from suppression. In AD 848, after finishing controversy about icon, the Orthodox Church spread across Bulgaria, Moravia and Kiev. Kievan Rus was established by Oleg in 879. In 945, Olga of Kiev was baptized by Orthodox Church first, then her grandson Vladimir was baptized in 988. Consequently, Eastern Slavs which are nowadays Ukrainians, Russians, and Belarusians became Orthodoxy believers. Eastern Orthodox Church permeated in custom and convention of Ukraine as much as Ukrainians say that they are Orthodoxy believer from their birth. During reign of Yaroslav, son of Vladimir, Rus had the golden age and reached the zenith of its cultural flowering. Already having 16 eparchies, Golden Gate, Saint Sophia Cathedral and Kiev Pechersk Lavra, Rus had great influence upon Europe. However, fall of Kievan Rus by Mongol invasion of the 1240s and Golden Horde`s domination over northwest of Ukraine for 240 years, separated Eastern Slavs politically and religiously. During this period, Roman Catholic Church sent priests of Dominican and Franciscan in order to convert Rus Orthodox Christians; however, the priests failed to convert who already were strong followers of faith and culture of Orthodox Church. Meanwhile, after Mongol invasion, Lithuania took rule of the West of Ukraine though victory upon Golden Horde. In 1363 they occupied Kiev. In 1385, as Lithuania reign over Poland, the area had being influenced by Roman Catholic. According to council at Florence in 1458, Kiev went under Pope`s control. Therefore, the Kievan Rus eventually had seven Moscow Orthodox Eparchies and nine Autonomous Eparchies under Roman Pope`s control. After Rus Orthodox Archdiocese moved to Moscow in 1328, Ivan the Great III married with Byzantine emperor`s cousin Sophia in 1427 and became the legitimate successor to Constantinople Eastern Orthodox Church. In 1589 Moscow became a Russian Patriarchate and got equal position and prestige equivalent to Roman pope. By Union of Lublin, Polish Rzeczpospolita(Polish―Lithuanian Commonwealth) ruled western area of Ukraine and in 1565 dispatched Jesuit priests. At the same time, by the influence of the Protestant Reformation, Lutheran and Calvinist were welcomed by Rus nobles. In 1580, Ostrich Bible, the first printed bible was published in Ukraine. To preserve Rus Orthodox Catholic culture, Lviv Brotherhood established school and published Orthodox books. The Jesuits, the Orthodox Brotherhood, and the Protestant nobles in Polish Rzeczpospolita had religious conflicts which eventually caused social political problems. Hence, in 1596, at the Brest Council for Church union the Uniate Church was established. However, the Schismatic farmers and serfs upraised against this event; the leader of the uprising was Cossack Hetman. Cossacks found Zaporozhian Sich on the south―east of Ukraine in 1553. Zaporozhian Cossacks elected their own leader, who was called Hetman, and any important decisions had been done in Rada. The center of their national consciousness was the Kiev Pechersk Lavra. When Hetman Bohdan Khmelnytsky ruled central part of Ukraine, Polish Lithuanian - Commonwealth frequently invaded this area. Thus, the Hetman requested support from Duchy of Moscow, and they made a Treaty of Pereyaslav in 1654 which promised Russian protection over Ukraine. Since then Russia protected and ruled this area until Ukraine became independent in 1991. In 1686 Russia and Poland signed the Eternal Peace Treaty which stated Poland`s possession of western part from Dnieper river and Russia`s possession of eastern part. This event remarkably has influenced religion, culture and politics of Ukraine. Rus nobles in Poland territory tried to convert Orthodox Christian farmers into Roman Catholic, so farmers upraised against in 1734, 1750, 1768. Hence, in 1773, Russia and Cossacks have driven Poland out completely and gave Galicia to Austria. Austria flourished Greek―Catholic in this area and in 1808, Lviv became major archiepiscopal of Greek― Catholic Church. In 1785, Russia put almost all area of Ukraine, except some western area, under the Russian Orthodox Church. As Ukrainians` national consciousness has been raised, they founded university in Kharkov in 1805 and in Kiev in 1834 to be cores of the nationhood. Taras Shevchenko published “Kobzar” in 1840 and increased national awareness. In 1890, first political party was established in Lviv, in 1917, the parliament Rada was established and in January 1918 Ukraine declared independence. At the same time, All ―Ukrainian Church Council also had held. In 1922, reconfirming Ukrainian Autocephalous Orthodox Church`s decision, the worship service would be done in Ukrainian, and conventional long clothes and hair would be abolished. In the late 1980s, with the Perestroika in the Soviet Union, the relig ion in whole Ukraine also seemed to be reformed. In 1989, Ukrainian Greek― Catholic Church (UGCC) has been legalized. In August 1991, Rada declared independence, for the first time since Ukraine was fallen by Mongol 750 years ago. In November 1991, Ukrainian Orthodox Church―Kiev Patriarchy was founded. In May 1992, Ukrainian Orthodox Church Moscow Patriarch (UOC MP) was determined to remain from the other sect. Ukrainian Orthodox Church is divided into four. Currently Ukraine`s religion has 35,184 churches and organizations that belong to 55 religious orders. Among them, 51% is Ukrainian Orthodox Church and 29.1% is Protestants. Meanwhile, only 2% of population is Protestants. Like so, despite Ukraine had not have an independent country for 750 years after fall of Kiev Rus, it could preserve identity as a Ukrainian because of Rus Orthodox Church that had been settled 240 years before its fall. Because Ukraine has its root in Orthodox Church, therefore, the mission work in Ukraine should be done strategically with patience.

예비일반교사의 통합교육에 대한 인식 척도 타당화 연구

최하영 ( Choi Ha-young ),송지아 ( Song Ji-a ) 대구대학교 특수교육재활과학연구소 2017 특수교육재활과학연구 Vol.56 No.4

본 연구의 목적은 호주의 Sharma와 Jacobs(2016)에 의해 개발된 통합교육에 대한 일반교사의 인식 척도(Educators’ perceptions about inclusive education)를 국내 타당화하는 것이다. 이 척도는 통합교육에 대한 태도(Attitudes towards Inclusion Scale)와 통합학급에서 교수를 실시할 의도(Intention to Teach in Inclusive Classroom Scale)를 포함한 두 부분으로 개발되었다. 본 연구에서는 두 부분을 하나의 척도로 타당화가 이루어졌다. 3개의 대학에 재학중인 308명의 예비일반교사가 본 연구에 참여하였다. 척도의 17개 문항은 번역되어 특수교육전공의 교수와 일반 및 특수교사에게 내용타당도를 검증받았다. 그 후 탐색적 요인분석과 확인적 요인분석을 통한 구인타당도와 신뢰도를 검증하였다. 탐색적 요인분석 결과 선행연구와는 다르게 3개의 요인이 도출되었다. 탐색적 요인분석을 바탕으로 확인적 요인분석을 실시하였다. 3개의 요인(자문, 신념, 느낌), 12개 문항이 타당한 것으로 나타났고, 표준화 회귀계수 결과 모든 문항이 통계적으로 유의한 것으로 나타났다. 최종문항의 신뢰도를 살펴본 결과 전체 Cronbach’s α값은 .855였고, 각 하위요인의 문항내적일치도는 .801~.841에 있었다. 결론적으로 본 연구에서 타당화한 척도는 예비일반교사의 통합교육에 대한 인식을 타당하고 신뢰롭게 측정하기에 적절한 척도라 할 수 있다. 본 연구의 의의, 제한점 및 후속 연구에 대한 방향을 논의하였다. The purpose of the study is to examine the validity of the scale developed by Sharma and Jacobs(2016) in Australia to measure educators’ perceptions about inclusive education with Korean pre-service teachers. The scale was originally developed as two parts: AIS (Attitudes towards Inclusion Scale) and ITICS (Intention to Teach in Inclusive Classroom Scale). In the study, these two parts were combined into one scale. Data was collected by 308 pre-service teachers in three different universities in Korea. Seventeen items from the scale were translated into Korean and content validity was assessed by a group of professors specialized in special and inclusive education. Construct validity and reliability were tested by using EFA (Exploratory Factor Analysis) and CFA (Confirmatory Factor Analysis). The results of EFA revealed twelve items in three factor-construct, which was different from the previous study. Based on the results of EFA, CFA was conducted. The results revealed that three factors(consulting, belief, feelings) and twelve items were valid, and that regression coefficients of all subordinate factors were statistically significant. Regarding the reliability of the final scale, Cronbach’s α value of the scale was .855, and that of subordinate factors ranged from .801 to .841. In conclusion, the scale of teachers’ perceptions about inclusive education was verified to be a valid and reliable scale to measure pre-service teachers’ perceptions about inclusive education. Implications, limitations and suggestions for further research were discussed.