2008년 인도 오릿사 기독교인 박해와 향후 선교적 과제

진기영 한국선교신학회 2009 선교신학 Vol.20 No.-

In the end of August 2008, atrocities against Christians of Khandamal district of Orissa state in India occurred by Hindu mobs driven by Bajrang Dal, the youth wing of Hindu World Council: 59 people were killed, 18,000 were injured and 159 churches were damaged, along with 4,400 houses. Apparently, this communal violence was erupted from the antipathy of Hindu nationalists towards conversion movement of Christian missionaries. Yet, inwardly, the poor Khands tribe felt jealous of rich Panas tribe after being converted to Christianity. The Bajrang Dal attempted to take advantage of such communal tension for the political purpose of taking seats in the upcoming 2009 general election. Communal violence happens dime a dozen in India. Yet, recently, the target of Hindu nationalists was directed to Christians in the tribal areas of Orissa rather than to Muslims, previously the major enemy of Hindus. The reason was the steep increase of Christians in this district due to missionary activities. The leaders of Hindu nationalists were in the grip of fear and vented their anger over this issue. According to the ideology of Hindutva(Hinduness), Indian nation has to be necessarily a Hindu nation and the Hindus alone are the true sons of the soil. Moreover, the non-Hindus are a menace, the polluted to be purged, if they would not be assimilated to Hindu way of life. The feature of nationalism of K. Hedgewar of Rashtriya Swayamsevak Sangh was cultural nationalism which elevated India to the goddess of motherland. From the perspective of Hindutva, the conversion of Hindus to non-Hindu religion is an anti-national activity, thus, they should put it down by all possible means. Likewise, the communal ideology of the Hindu nationalism is exclusive, chronical, and subjected to violence. In this regional context, Christian missionaries should respect Hindu gods and goddesses and understand their faith and Hindu nationalism rather than villify them. In order to avoid unnecessary clash, it is recommendable for Christians to involve in inter-personal evangelism and establishing house churches rather than in building churches and institutions. Missionaries should encourage the local Christians to be financially independent so that Christianity can be presented as a genuine spiritual religion. Urban middle class Hindus should be the target of missionaries, moving from the previous lower strata of Hindu society.

인도 오릿사 기독교인 박해와 향후 선교적 과제 ―2008년 사건을 중심으로

진기영 한국선교신학회 2009 선교신학 Vol.20 No.-

In the end of August 2008, atrocities against Christians of Khandamal district of Orissa state in India occurred by Hindu mobs driven by Bajrang Dal, the youth wing of Hindu World Council: 59 people were killed, 18,000 were injured and 159 churches were damaged, along with 4,400 houses. Apparently, this communal violence was erupted from the antipathy of Hindu nationalists towards conversion movement of Christian missionaries. Yet, inwardly, the poor Khands tribe felt jealous of rich Panas tribe after being converted to Christianity. The Bajrang Dal attempted to take advantage of such communal tension for the political purpose of taking seats in the upcoming 2009 general election. Communal violence happens dime a dozen in India. Yet, recently, the target of Hindu nationalists was directed to Christians in the tribal areas of Orissa rather than to Muslims, previously the major enemy of Hindus. The reason was the steep increase of Christians in this district due to missionary activities. The leaders of Hindu nationalists were in the grip of fear and vented their anger over this issue. According to the ideology of Hindutva(Hinduness), Indian nation has to be necessarily a Hindu nation and the Hindus alone are the true sons of the soil. Moreover, the non-Hindus are a menace, the polluted to be purged, if they would not be assimilated to Hindu way of life. The feature of nationalism of K. Hedgewar of Rashtriya Swayamsevak Sangh was cultural nationalism which elevated India to the goddess of motherland. From the perspective of Hindutva, the conversion of Hindus to non-Hindu religion is an anti-national activity, thus, they should put it down by all possible means. Likewise, the communal ideology of the Hindu nationalism is exclusive, chronical, and subjected to violence. In this regional context, Christian missionaries should respect Hindu gods and goddesses and understand their faith and Hindu nationalism rather than villify them. In order to avoid unnecessary clash, it is recommendable for Christians to involve in inter-personal evangelism and establishing house churches rather than in building churches and institutions. Missionaries should encourage the local Christians to be financially independent so that Christianity can be presented as a genuine spiritual religion. Urban middle class Hindus should be the target of missionaries, moving from the previous lower strata of Hindu society.

힌두 선교와 예수 박타(Yeshu Bhakta) 모델

진기영 ( Ki Young Jin ) 한국복음주의선교신학회 2015 복음과 선교 Vol.32 No.-

Only 2.2% of Indian population are Christians among 1.2 billions and 95% of Christians come from the lowest caste and tribal people. Why was the Gospel blocked to the high caste and urban middle class people without having any chance to hear it? It is because the Gospel was preached mostly to the lowest and poor people while it has not been preached to the high caste and middle class people due to their low receptivity. The lukewarm response, however, is caused not only by their problem in case of the main line people, but also by the traditional Hindu mission model which has built the high wall against evangelism. The traditional missionary model in India has been a separatist model or extraction model which segregates the converts from their own society keeping their faith pure and unadulterated from idol worshiping pagan culture. The good point of this model is to keep Christian identity without having the worries of syncretism. Yet the way of life and method of evangelism they take is foreign and so cor-rupted in terms of religious purity that the mainline people could not and would not accept it. The fatal mistake is that the converts are demanded to leave their own community shifting to the lowest caste called“Christians”. Such a shift of social status made the hearts of higher caste closed to the Gospel. Unlike the previous model, Yeshu Bhakta(believer) model does not recommend converts to be separated, but to stay within the existing community following and witnessing to Christ. The reason why followers of Christ are able to testify Christ within the dominant Hindu culture without worshiping idols is that Hinduism allows believers to choose their own favorite God(Ishta Devata) rather than to force any singular God and faith. Thus Yeshu Bhakta follow the Sadguru Yeshu, the one and true master and mediator, although they follow the rules of society. They multiplied themselves rapidly by Satsang, an indigenous truth-communication method, in the North India as well as in the South India among higher caste Hindus. Yeshu Bhakta model can make a break through among high castes and urban middle class people who had been closed for ages long to the Gospel. In addition, it enables mission without spending much money by adopting an indigenous house satsang method.

인도 박띠(Bhakti) 신앙에 대한 개혁주의 선교적 접근

진기영(Kiyoung Jin) 한국선교신학회 2011 선교신학 Vol.26 No.-

Christian population of Tamil Nadu and Kerala is between threefold and ten times higher than that of the rest of Indian states. A major reason is that these regions have become the epicenter of Bhakti movement roughly since 7 century AD. Hindu faith has been widely misconstrued by the outsiders or generalists as having impersonal multifarious Gods with no absolute dependence on God for their salvation. As it is partly true, it is also true that a majority Hindus believe personal monotheistic God with the salvation by faith. Dutch missionary scholar Johannes Bavinck, for example, pointed out that Bhakti concept of grace is totally different from that of Christian faith. The Bhakti faith is certainly different, and yet many common points can be located in the Bhakti literature which might be used as necessary contact points for missionary communication. According to soteriology of Southern school(Tengalais) of Bhakti faith, a kitten can be rescued only by yielding to its mother cat from the burning bushes just as Christians being saved only by the grace of God. Bhakti Gods are personal supreme Gods who demand their devotees an exclusive worship to themselves. Since the Bhakti Hindus found themselves as hopeless sinners, they repeat mantras and bathe into the holy rivers yearning for forgiveness. It is strikingly noteworthy in presenting Christian faith in relation to the indigenous faith and culture, although it is conflicting to Christian doctrines in many points. Korean reformed tradition is known to oppose the general revelation in the indigenous faith and culture. Yet what conflicts is not the reformed tradition, but the fundamentalist position in a strict sense. Although Bavinck supports the unique revelation in Christ, he does not necessarily deny the partial light or incomplete knowledge of God in non-Christian worlds as was given by God. Chai Eunsoo also acknowledges that Egyptian gold is also gold. Therefore, it should admit the function of common points between Bhakti faith and Christian faith as necessary starting points and ideas to present Christian gospel message to Bhakti Hindus, although differences should be carefully examined by specialists.

내부고발 동기요인 간 관계의 구조: 언어네트워크 분석

진기영(Jin KiYoung),박흥식(Park HeungSik) 한국부패학회 2015 한국부패학회보 Vol.20 No.3

이 연구의 목적은 내부고발자들을 대상으로 심층 인터뷰를 실시, 내부고발 동기요인의 유형과 관계 구조를 밝히는 것이었다. 내부고발 동기요인에 관한 선행연구의 체계적 검토 후, 외부형 내부고발자 14명에게 내부고발 결심과 행동의 동기를 묻는 심층 인터뷰를 실시하였다. 인터뷰 결과를 텍스트로 전환한 후, 언어 네트워크 분석(semantic network analysis) 기법을 이용, 동기요인 핵심단어 행렬을 작성하였다. 다음 Ucinet 프로그램을 이용, 내부고 발 동기요인의 구조를 언어네트워크 지도상의 각 노드 간 연결강도, 거리, 연결 및 아이겐 벡터 중심성을 분석하였다. 내부고발 동기요인 언어네트워크 분석결과, 공공기관과 교육•연구기관은 ‘책임’이 동기요인 연결 및 네트워크의 가장 중심을 차지하였고, 다음은 ‘사회적 책임,’ ‘개선’이었다. 민간기업은 국민 및 사회적 ‘기대,’ ‘비리,’ ‘시정’이 높은 중심성을 나타 냈다. 전체적으로 ‘책임,’ ‘사회적 책임,’ 국민, 사회적 ‘기대,’ ‘개선’의 중심성이 높았다. 이 연 구는 내부고발 동기요인, 이들 간의 관계 구조의 이해, 그리고 부문 간의 특성에 맞는 윤리적 행동의 보장과 촉진, 내부고발 절차 및 보호제도의 개발, 직무교육과 훈련의 설계에 기여한다. The purpose of this study was to explore the factors that motivated whistleblowers to disclose wrongdoing and the relational structures of those factors comparing public, education/research, and business organizations. In-depth interviews were conducted with 14 Korean former whistleblowers who reported misconduct to an outside agency, such as the media, law enforcement, or special protective agencies, 4 from public organizations, 6 from education/research institutions, and 4 from businesses. The interviews were transcribed into texts, eliminating superfluous words. Using these results, we identified the words that most frequently appeared and their relational networks and calculated the centrality index and eigenvector of the networks with Ucinet. The results of this analysis revealed that the public and education/research organization whistleblowers used the words responsibility and social responsibility most often, and these words were centrally located in the semantic network of motivating factors. In the business organizations, the factors that motivated the research participants to blow the whistle were public expectation and correction, suggesting that the two factors have a rich set of semantic links and a central role in shaping whistle-blowing behaviors. The current study provides a content-based understanding of what motivates a whistle-blowing behavior.

한국 교회의 인도 선교 패러다임 전환

진기영(Jin, Ki-young) 한국선교신학회 2010 선교신학 Vol.23 No.-

Thirty years have passed since the first Korean missionary Youngja Kim had arrived in India in 1980. Korean missionaries have filled up the vacancy of Western missionaries after they had gone home. They have done excellent job particularly in the field of church planting where the Western missionaries found it hard. Unfortunately, however, Korean missionaries have worked tirelessly without having any chance to get feedback from Indian natives and churches. This article shows the present situation and some problems of Korean missions. Its aim is to evaluate Korean missions in India by the reflection on Indian culture and Indian critic of foreign missions carried out in India. Korean missionaries have worked mainly among so-called the scheduled caste people and the scheduled tribe, namely the lowest strata of Indian society. The religion of S. C. and the S. T. is Buddhism, Sikhism, Animism and Totemism unlike the mainline Hinduism. The Korean missionaries' work is mostly focused on church planting, along with teaching ministry in seminaries and schools, and social service. Indian Christians examined themselves and confessed that 90% of their evangelistic efforts are carried out among about 4% Christians of their country. They proposed that their focused missionary efforts should be made among the main line caste Hindus who have not heard the Gospel. Secondly, Indian Christian leaders like R. C. Das demanded that foreign financial assistance should be stopped right now unless western missionaries would ruin the native initiative and the spirit of self-reliance which is essential to the fulfillment of Indian evangelism. Thirdly, they suggested that church building is culturally irrelevant in India where spirituality is raised by parents and elders rather than by the appointed paid Christian workers. Based on these criticism, Korean missionaries have to shift the traditional paradigm of missions in India as following. First, Korean missionaries should strike a balance by focusing on missions among the higher caste Hindus or middle class people in cities. Second, Korean missionaries should stop the financial assistance to the Indian workers and churches, and rather plant the independent spirit and the gospel faith.

1910년 에딘버러 대회 선교신학의 재발견

진기영(Jin,Ki-young) 한국선교신학회 2010 선교신학 Vol.24 No.-

Contemporary scholarly attention is still paid to the Christian message in relation to non-Christian religions of Commission IV in 1910 Edinburgh Conference, since the historical and cultural context of 1910 against Christianity is same to the present and the sympathetic message of Commission IV could be an effective model also in today's unfavorable context. The Christian message of T. E. Slater, the representative of fulfilment theology, to Hinduism was that God does not leave the Hindus but inspires the Hindu sages in preparation for the acceptance of the Christ as the fulfilment and completion of their ideals by the work of Logos. A. G. Hogg rejected such a sympathetic approach, although it was a minor opinion among missionaries in 1910, based on similarities between Hinduism and Christianity and proposed a method of contrast by which he disturbed the equilibrium of Hindus and presented the distinctive Christian message which might be an answer to the newly created need for them. Hendrick Kraemer, a semi-Barthian, almost buried the tolerant message of fulfilment theology by his 'Biblical Realism' in which non-Christian religions were put to the crisis and their alleged agreements with Christianity was totally rejected. He returned to the message of confrontation and condemnation, although he presented a nice front of contact points called ‘genuine concern’. In the course of years, the sympathetic message of fulfilment theology was revisited by some Catholic writers and scholars under the context of interreligious conversation in the late 1960s. Nonetheless, the conservative missionaries, few and far between, still held on to the negative- only message to the Hindus which prevented the caste Hindus from coming to the Gospel. In the mean time, the Indian Christian leaders have presented the sympathetic Christian messages to their people in contrast to the missionary circles. K. M. Banerjea was one of the disciples of Alexander Duff, the typical conservative, but he presented Christ as the fulfilment of the Vedic concept of divine sacrifice. Sadhu Sundar Singh left also the message of sympathy in which Hinduism was regarded as a channel to be filled with Christ, the living water. As seen above, the sympathetic message is an effective model to Hinduism these days as well as in 1910 Conference, since it makes Hindus feel at home, although it keeps the uniqueness of Christ. Of course, both the liberalists and the traditionalists might not be happy with the position of fulfilment theology. Yet we should remember that the sympathetic message is what has brought the Hindus to Christ during the last 150 years.

이미지 생성 인공지능 모델의 비교 분석을 통한 게임 제작에서의 활용 가능성 연구

진기영(Jin, Giyoung),한태우(Han, Taewoo) 한국일러스아트학회 2024 조형미디어학 Vol.27 No.3

기술의 눈부신 발전으로 인해 우리는 점차 4차 산업혁명에 가까워지고 있으며, 4차 산업혁명의 주축이 되는 인공지능(AI)의 발전 또한 빠르게 이루어지고 있다. 딥러닝과 같은 인공지능 기술이 크게 발전함에 따라, 창의력이라는 인간의 고유한 강점마저도 인공지능이 따라잡고 있다. 특히 ChatGPT의 출현으로 생성형 인공지능(Generative AI)에 관한 관심이 급증하였다. 본 논문에서는 생성형 인공지능 중에서도 이미지 생성형 인공지능의 현황과 게임제작에서의 적용 가능성을 탐구한다. 이미지 생성형 인공지능 모델들이 게임제작에 어떻게 활용될 수 있는지 사례를 조사하고, 현재 가장 대중적이고 접근성이 높은 4개의 이미지 생성형 인공지능 모델(Stable Diffusion XL, NovelAi image generation, Midjourney, Nijijourney)을 선정하여, 각 모델이 생성한 이미지를 바탕으로 게임제작에서의 활용 가능성을 여섯 가지 분야로 나누어 분석하였다. 또한, 설문조사를 통해 객관적이고 다각적인 시각에서 각 인공지능 모델을 평가하였다. 분석 결과, 애니메이션 콘셉트의 그림은 NovelAi image generation 인공지능 모델이 우수한 것으로 나타났으며, 다른 경우에는 Nijijourney와 Midjourney 모델이 더 뛰어난 성능을 보였다. 그러나 학습에 사용된 그림의 저작권 문제, 일정하지 않은 그림체, 복잡하고 세밀한 부분을 제대로 표현하지 못하는 문제 등 이미지 생성형 인공지능의 여러 한계도 확인되었다. 이러한 문제들을 해결하기 위해 단일 일러스트레이터의 학습, 분할식 학습, 프롬프트 카테고리화 등의 인공지능 모델의 활용 방안을 제시하였다. As technology continues to achieve remarkable advancements, we are gradually getting closer to the 4th Industrial Revolution, with artificial intelligence(AI) as its main driving force. The rapid development of AI technologies, such as deep learning, has even enabled AI to cache up with creativity, once considered a uniquely human strength. The advent of ChatGPT has particularly spurred interest in generative AI. This paper explores the current state of image generation AI, a subset of generative AI, and its applicability in game production. In this paper, we investigate how these models can be utilized in game production by examining various cases. We selected four of the most popular and accessible image generation AI models-Stable Diffusion XL, NovelAI Image Generation, Midjourney, and Nijijourney. We analyzed the applicability of these models across six different fields based on the image they generate. Additionally, we conducted a survey to evaluate each AI model from an objective and multifaceted perspective. The analysis revealed that the NovelAI Image Generation model excels in producing animation style artwork, while the Nijijourney and Midjourney models performed better in other cases. However, the study also identified significant challenges with image generation AI, such as copyright issues due to learning from existing artworks, inconsistent art styles, and difficulties in rendering complex and detailed elements. To address these issues, we suggested several approaches, including learning from a single illustrator, split learning, and categorizing prompts to enhance the usability of AI models.

여성의 BMI에 따른 인구사회학적 특성 및 건강행동 특성비교

손애리(Aeree Sohn),진기영(Ki-Young Jin) 한국보건교육건강증진학회 2008 보건교육건강증진학회지 Vol.25 No.4

The purpose of this study was to identity the variables which affect BMI and the relationships among BMI and socio-demographic variables and health-related behaviors among women in Pajoo city. A self-report questionnaire was used covering questions regarding health, eating habits and health related behaviors such as smoking and drinking behavior, exercise, weight management, etc. Test of significance for differences between the groups were performed with χ²-test and hierarchial regression. The level of BMI has a positive relationship with age, married status, and weight management among Pajoo citizens in Korea. This study may be utilized in preparation and planning for dementia prevention programs and policies of older people. Also it can be useful for developing and enhancing various health programs and policies when applied appropriately.