대중문화시대의 영성 : The Irreverent Spiritual Quest of Generation X

백은미 이화여자대학교 한국문화연구원 2001 한국문화연구 Vol.1 No.-

사이버시대의 다중정체성 형성에 대한 종교의 역할과 과제모색

백은미 한국기독교교육정보학회 2006 기독교교육정보 Vol.13 No.-

보건관리전문기관 추진 사례

백은미 한국직업건강간호학회 2014 기타 자료집 Vol.2014 No.11

국내외 건설업 근로자 정신건강 현황

백은미 대한건설보건학회 2023 대한건설보건학회 세미나 Vol.2023 No.09

교육신학 전통에 대한 여성주의적 비판과 방향모색

백은미 한국기독교교육정보학회 2001 기독교교육정보 Vol.2 No.-

Women, who try to listen women's voices in religious education, often are disappointed in the lack of sufficient study of women's issues and perspectives in religious education In the ares of religious education, women still keep silence or sporadically raise their low or high voices. In this paper, I argue for the necessity of feminist religious education by reflecting critically on the history of religious education and suggest a feminist vision of religious education. Throughout the history of religious education, many educators have emphasized the importance of religious education in human life, and each person has suggested her/his this own goal, content, and method of religious education. The goal, content, and method are closely connected to the educators understanding of God, humanity, the world, the Bible and teaching and learning. However, women's experiences have not been seriously considered in these traditions. Women need to raise questions about the diverse understandings of religious educators from a feminist perspective. I raise five questions in this paper. First, the exclusive male images of God make women experience alienation and disappointment in the process of teaching and learning. Feminist religious education needs to create new images or metaphors of God to overcome the patriarchal images of God. Second, male-dominated Christian teaching and practice deny the affirmation of females as an authentic image of God and reinforce a symbolic hierarchy, God-male-female. Feminist religious education needs to challenge the false ideology, which justifies women's inferiority and the sinfulness of women's body, and to cultivate women's self-affirmation as the image of God. Third, fundamental and evangelical education stresses the Kingdom of God by the world evangelization. Progressive and liberal religious education is concerned with the reconstruction of society. However, women already have negative experience with the images of the Kingdom of God and the democracy of God as the vision of the world. Feminist religious education needs to emphasize women's responsibility to care for the world as God's body. Fourth, feminist religious education points out the fact that the Bible was written in the context of patriarchal cultures, and it has been used to reinforce male-dominated societies and religion. Feminist religious education needs to develop new methods to interpret the Bible from women's perspectives. Finally, unlike authoritative and hierarchical teaching method, feminist religious education needs to construct more creative, caring. nurturing and healing methods. In feminist process of teaching and learning, each woman may have passion to be the subject of education, to construct cooperative learning method, to create new knowledge, and to build authentic relationship among women. In this paper, I raise many questions about religious education with voice as a woman who engages in religious education. These questions will be answered by women's wisdom, creativity, and spiritual power through educational praxis. Women need to collect their dispersed low and high voices and to construct new feminist religious education.

예수의 비유를 통해 본 비판적 성인학습의 과제

백은미 한국기독교교육학회 2016 기독교교육논총 Vol.47 No.-

Korean society has lost many important social values during the period of rapid economic growth and industrialization, leading to the formation of a society focused on materialistic ideals. Christian churches have also underlined the importance of material blessings from God, and sought to become megachurches. It is extremely difficult for anyone to avoid the influence of this significantly corrupt structure and the consequences of its existence in both Korean society and the church. The need for critical pedagogy for Christian adults has become urgent, as it is now imperative individuals become aware of the aforementioned crisis. Christian adults must be educated on how to interpret and analyze the crisis, participate in various critical discourse about the crisis, and help transform society. The purpose of this study is to explore the important tasks of the critical adult learning, by studying Jesus’ parables which are ideal models of critical pedagogy for Christian adults. I will study critical theories of adult learning, with a particular focus on theories influenced by Paulo Freire and Jürgen Habermas, to better understand the critical theory of Christian adult learning. Also, I will investigate the literary criticism of John Dominic Crossan and Bernard B. Scott, and the social-scientific criticism of William Herzog to better study Jesus’ parables. This study points out five characteristics of Jesus’ teaching that used parables. First, Jesus helped adults have opportunities for self-reflection through self-confrontation. Second, Jesus challenged conventional beliefs and systems, and encouraged adults to develop post-conventional thinking and faith. Third, Jesus encouraged people to critically analyze personal problems in their social contexts. Fourth, Jesus awakened people's numbness of other's suffering, and empowered them to foster compassion and empathetic solidarity. Finally, Jesus showed the vision of the Kingdom of God and urged people to participate in transformative activities. Based on important insights from Jesus’ educational methods shown in the parables, I suggest three tasks of critical learning for Christian adults. First, the church needs to make an effort to form learning communities for public faith. Second, Christian adults need to participate in project groups in order to find and clarify social issues for critical reflection and public discourse. Third, Christian education should empower adults to foster empathetic solidarity and practice social diakonia. 한국 사회 전반에 걸쳐 도덕적 위기, 사회적 갈등, 위험한 사건들이 일상화되고 있다. 한국 교회는 이러한 위기상황에 대한 명확한 인식을 토대로 교회의 공적역할을 모색하고, 구성원들에게 공적신앙을 교육해야 한다. 특히 사회적 위기에 중요한 책임이 있는 성인들이 현실을 비판적으로 성찰하고 공적담론을 형성하여 사회를 변화시킬 수 있도록 돕는 성인교육이 절실히 필요하다. 이 논문은 한국 기독교 성인들을 위한 비판적 성인학습의 필요성을 논하고, 1세기 팔레스타인의 사회적 상황에서 비유를 사용하여 비판적 성인학습의 이상적인 모범을 보여준 예수의 교육방법의 특성을 연구한다. 예수는 비유를 사용하여 일상의 언어와 주제를 가지고 현실 문제에 대해 주체적이고 비판적으로 사고하도록 하고, 대안적인 가치를 추구함으로써 삶을 변화시키도록 도왔다. 예수는 비유를 듣는 사람들이 자신의 모습에 정직하게 대면하여 자기성찰을 하도록 도왔고, 탈인습적 사고와 신앙을 형성하도록 도왔다. 또한 비판적 사회의식을 형성하도록 돕고, 연민과 공감적 연대를 형성하여 공동체적 희망과 실천을 이루도록 도왔다. 이러한 예수의 교육적 특성을 밝혀내어 한국 교회의 비판적 성인학습의 과제를 세 가지로 제시하고 있다. 첫째, 한국교회는 성인들이 현실 문제를 공론화하고 비판적으로 성찰하여 공적책임을 수행하도록 하는 학습공동체를 형성해야 한다. 둘째, 비판적 성찰과 공적담론의 주제를 다양하고 효과적으로 선정하기 위해 평신도들이 주도하는 공동연구를 활성화해야 한다. 마지막으로, 개인과 사회의 변화를 이끌어내고자 하는 공감적 연대와 사회적 디아코니아를 위한 교육과정을 개발해야 한다.

청소년 폭력예방을 위한 기독교교육: 부모교육과 미디어 리터러시 교육을 중심으로

백은미 한국기독교교육학회 2018 기독교교육논총 Vol.56 No.-

Youth violence is becoming increasingly collectivized and brutalized, and is now seen amongst younger age groups, despite the fact there are various violence prevention programs being implemented with the support of government-level measures to lessen the severity of youth violence. Domestic violence and media violence have significant influence on youth violence, and form the circle of violence. Adolescents who experience domestic violence at home tend to display aggressive behaviors in conflictive situations, and can become insensitive and tolerant towards violent acts. The media continues to influence youth development by exposing younger age groups to violence. Actual violent experiences, including domestic violence, continues to be portrayed in the media. Parenting education and media education are essential in preventing youth violence, given the close correlation between domestic, school, and media violence. Parenting education needs to help parents reflect on the understanding of God, that influences self-understanding as a parent. Parents must learn how to understand and express their own feelings and desires, as well as to understand their children’s feelings and desires. Parenting education also needs to help parents form and understand the meaning and orientation of life based on Christian faith, and such education should to create homes as learning spaces with Christian values. It must educate parents about how to live as a responsible citizen and be a righteous disciple of Jesus Christ who seeks to create a community of peace and life, in opposition to a culture dominated by violence. Media education needs to use media literacy education to encourage teenagers to critically analyze media text and creatively produce new media based on Christian values. 청소년 폭력의 심각성으로 인해 정부차원의 대책마련과 더불어 각종 폭력예방 프로그램이 시행되고 있지만, 청소년 폭력은 점차 연령이 낮아지고 집단화, 잔인화, 일상화의 양상을 띠고 있다. 청소년 폭력에 큰 영향을 미치는 것이 가정폭력과 미디어폭력이며, 이 경험이 폭력의 악순환의 고리를 형성한다. 가정폭력을 경험한 청소년은 가정에서부터 폭력을 학습하게 되고, 학습된 폭력은 갈등상황에서 공격적인 폭력행동으로 나타나고 폭력행동에 대해 둔감하고 폭력을 용인하는 태도를 내면화한다. 또한 미디어의 폭력성에 지속적으로 노출되어 공격성이나 폭력성에 영향을 받으면 현실에서도 폭력행동을 나타내기도 하고, 가정폭력을 포함하여 현실의 폭력피해경험이 미디어상의 폭력성으로 표출되기도 한다. 이처럼 가정폭력, 학교폭력, 미디어폭력의 밀접한 상호연관성을 고려할 때, 청소년 폭력예방을 위한 부모교육과 미디어교육이 시급하다. 먼저 부모교육으로는 부모로서의 자기이해에 영향을 주는 하나님에 대한 이해를 성찰해 보도록 하고, 부모 자신과 자녀의 감정과 욕망을 올바로 이해하고 표현하도록 돕는 교육이 필요하다. 또한 기독교 신앙에 바탕을 둔 삶의 의미와 지향성을 형성하도록 돕고, 가정을 기독교적 가치를 담은 배움의 공간으로 만들 수 있도록 돕는 교육이 필요하다. 마지막으로 폭력이 지배하는 문화에 대항해서 평화와 생명존중의 공동체를 만들어가는 예수의 올바른 제자이자 책임 있는 시민으로 살아가는 길에 대해 교육해야 한다. 다음으로 미디어교육은 보호주의적 접근방식에서 벗어나 청소년들이 기독교적 가치를 토대로 미디어를 비판적으로 분석하고 창조적으로 생산할 수 있도록 하는 미디어 리터러시 교육이 필요하다.

직장 내 괴롭힘 방지 조치에 따른 건강영향에 대한 비용편익분석

백은미,백수연,이성숙,최은희 (사)한국직업건강간호협회 2022 직업건강연구 Vol.4 No.3

Purpose : This study conducted a cost-benefit analysis on workplace harassment to identify factors caused by bullying in the workplace and included an analysis of the cost and benefit. Method : This study was based in the year 2017 when the cost benefit analysis was done. As costs preceded benefits, the estimated period of cost and benefits was set for 10 years. The subjects were total of 12,790,043 full-time workers from 324,841 workplaces of over 10 employees in 2017. In addition, the government's expenses to prevent workplace distress were classified into prevention, response, and management of harassment. The expenses were covered for education booklets, manual development, employer recommendation monitoring, fact-finding survey, and counseling on workplace harassed workers. Benefits ncluded decreases in suicide deaths, occupational diseases, mental health problems, and physical health problems. Results : First, the net profit of the cost benefit analysis on the health effects of workplace bullying was 244,630,019,026 won, and the benefit was 2.35 times higher than the cost even if the benefit was reduced by 14%. Second, as a result of increasing the cost by 140% and reducing the benefit by 14% through sensitivity analysis, the benefit was 1.45 times higher than the cost. Conclusion : In this study, a policy alternative should be presented to prepare effective workplace bullying prevention and follow-up measures in Korea by conducting a cost-benefit analysis on workplace bullying. It is proposed that research on the effect of preventing bullying in the workplace be conducted in the future. 목적: 본 연구는 직장 내 괴롭힘의 비용편익 분석을 통해 직장 내 괴롭힘으로 인한 관련 요인을 확인하고 비용 발생과 그에 대한 편익의 분석에 관한 연구이다. 방법: 본 연구의 비용편익분석의 시점은 2017년을 기준으로 하였으며, 비용이 먼저 발생하고, 편익은 시간적 관계가 후에 발생함에 따라 비용과 편익의 추정 기간을 10년으로 보았다. 연구대상은 상시근로자 10인 이상의 전 사업장에 적용하는 것으로 2017년 기준 종사자수 10인 이상인 사업장은 324,841개, 근로자 수는 12,790,043명이었다. 직장 내 괴롭힘 예방을 위해 정부가 부담해야 하는 비용은 예방·대응·대처로 구분하여 교육자료·매뉴얼 개발, 사업주 권고 모니터링, 실태조사, 직장 내 괴롭힘 근로자 상담 등에 소요된다. 편익으로는 자살사망 감소, 업무상 질병 감소, 정신건강문제 감소, 신체건강문제 감소 등이 있다. 결과: 첫째, 직장 내 괴롭힘의 건강 영향에 대한 비용편익분석은 순이익은 244,630,019,026원이었으며, 편익은 비용에 비해 2.35배로 높은 것으로 나타났다. 둘째, 민감도 분석을 통하여 비용을 140%로 증가시키고, 편익을 14% 감소시키어도 비용에 비하여 편익이 1.45배 높았다. 결론: 본 연구에서 직장 내 괴롭힘에 대한 비용편익 분석을 통해 효과적인 예방대처와 사후대처를 할 수 있는 정책 마련을 제안한다. 향후 직장 내 괴롭힘 방지에 대한 효과에 대한 연구 수행을 제안한다.

QR 코드를 활용한 밀폐공간 질식재해 예방 교육자료 개발

백은미 대한건설보건학회 2021 대한건설보건학회 세미나 Vol.2021 No.12

외국의 건강검진제도와 시사점

백은미,오재일,나민오 대한건설보건학회 2020 대한건설보건학회지 Vol.2 No.1

Purpose: The purpose of this study is to provide basic data for improving the national health screening program in Korea by researching foreign health screening programs. Methods: We reviewed laws and regulations related to health screening programs in Japan, Germany and the United States. And we searched Riss4u, Google Scholar, and Pubmed. Results: Japanese, German, and American institutions were compared. Unlike Korea, Japan and Germany had penalties that imposed heavy fines on employers for not conducting health checkups. Conclusion: Like Japan and Germany, there is a need for a system that imposes fines rather than fines for not performing health check-ups. And in order to prevent lifestyle-related diseases, which are representative of cerebro-cardiovascular diseases, it is necessary to re-evaluate the tests that have been reduced or eliminated from the national health screening program.