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영어

The Jewish population following the exile and up to the New Testament period apparently expanded in an unusual way. The Northern Kingdom’s citizens never returned after being
deported to Assyria. Judah was carried into Babylon from where a relatively small group later returned to Palestine. The spread of Jewish citizens and their tremendous growth during these
centuries could not be accounted for in terms of their biological multiplication.
The characteristics of Jewish religious life in the Diaspora contributed directly to the making of converts and indirectly to the spread of Christianity later on. First the institution of Jewish
synagogue supported a strong religious life. Second the translation of Hebrew Scriptures into Greek influenced the religious order.
It is difficult to overestimate the significance of the synagogue in the religious life of the Diaspora. Wherever male leaders could be found, the Jewish community built a synagogue, which
became the religious and social center of the Jewish life.
The synagogue could never have become a suitable substitute for the Temple however it served primarily as a teaching institution；hence its leader was the rabbi, not a priest. The synagogue became a Jewish education agency.
The history of Korean Diaspora can be divided into four periods. The first period was between the 1860s and 1910(Under Japanese colonialism). In this period, farmers and laborers crossed the boarder of Korea in order to flee poverty, famine, and persecution.
The second period was between 1910 and 1945 also during Japanese colonialism in Korea. People who lost their land and means of livelihood began to move to China, Manchuria, and
Japan. In addition, political refugees and fighters for national independence left Korea in order to develop an independence movement. Thus, they had to leave their country, Korea
The third period was between 1945 and 1962. This was the time South Korea became liberated and established an emigration policy after the establishment of a new government. In this period, many people went to America, Canada, and western countries through Korean War orphans, women marrying American soldiers, children of mixed races, adoption, and studies abroad.
The fourth period was between 1962 and the present time.
Except for those in China, Japan, and Russia, major migration was due to a need to work abroad. Especially, since the U.S.A. allowed immigration, manyrich people and professionals
migrated to the U.S.A. and Canada in order to increase their social position.
The characteristics of Korean Diaspora are as follows. First, although Korean emigrants endured difficulties due to distinction and exclusion, as time passed, their social status became middle class, due to their endurance, hard work, and diligence. Second, they focused on business rather than being officials in the government or soldiers. Third, through economic stability of the first generation, the 2nd generation began to work as professionals in society. Also, we must understand the migration of Korean’s moving from rural areas to inner cities.
Fourth, Korean emigrants have attempted to retain their ethnic identity while living in China, Russia, and Japan where they have a long history of migration, but when we compare them with
emigrants to U.S.A. and European countries, Koreans are losing their national and cultural identity.
The characteristics of Korean Diaspora education systems are as follows first Hangul(Korean) language school, second, Han kook(Korean) Academy and third Hangul Moon Hwa Won(Korean
cultural Language). These educational agencies teach Korean letter, culture and history and help to retain Korean identity.
In order to maintain Korean identity, the writer proposes that first, emphasis be placed on education that is both pleasing to God and teaches us to obey God’s Word. Second, support from
Korean government must be provided to educational agencies.
Third, partnership must be developed in all educational regions of the country. Fourth, institute the use of the cyber education system. Fifth, education should be given concerning the need of
unification of South and North Korea.
Just as the Jewish community built a synagogue which became the religious and social center for Jewish life, Korean’s have embraced the Christian faith and built the Church as a religious
social center for its Korean community. The former curse of false religions brought only poverty and war while faith in the God of the Bible has brought blessings and prosperity to South Korea’s
people and this fact must be understood clearly. Continuing to educate our children in the right ways of the Lord will insure Korean people’s future growth and someday lead to its
dispersed citizens returning home.

한국어

중간기라 함은 구약과 신약 사이의 기간을 말한다. 유대인들은 앗시리아(B.C. 722)와 바벨론 침공(B.C. 586)으로 말미암아 포로가 되어서 삶의 터를 잃고 디아스포라로서 지중해 연안에 흩어져 살았다. 조국을 떠나 흩어진 유대인들은 민족 보존의 중심을 신앙과 교육에서 찾고자 하였다.
회당은 성전의 기능과 교육의 기능을 가지고 있는 기관이기는 하지만 유대인의 교육이 일차적인 목표였다. 따라서 회당에서의 지도자는 제사장이 아니라 랍비였다. 회당과 회당주변의 독립된 건물에서 진행된 교육은 공식교육기관으로 자리 잡게 되었다. 기독교교육을 연구한 많은 학자들은 이스라엘의 민족의식 형성이 주요 관심사였던 이 시기를‘유대주의교육시대’라고 부른다.
한인들의 디아스포라도 따지고 보면 유대인과 비슷한 일면이 있다. 특히 1910년의 한일합방과 함께 일제의 강점기가 시작되자 정치적인 이유로 인해서 고국을 떠나게 되었다. 그 당시 한인 디아스포라 교육은 중국과 일본을 중심으로 민족 교육을 시켰다. 오늘날 세계에 흩어진 한인 디아스포라들은 750만 명으로 추산된다. 그들을 위한 민족정체성 교육은 한글학교, 한국학교, 한국교육원 등의 교육 기관들이 민족 교육을 시행하고 있다. 한국정부, 현지 종교기관들이나 사회단체에서 교육을 지원하고 있다.
그러나 앞으로 민족교육이 더욱 발전하기 위해서는 신앙 교육의 증대, 주재국 정부와의 효과적인 파트너십 교육, 사이버의 활용을 통한 한민족의 다양한 교육 그리고 통일을 향한 하나 됨의 교육이 절실히 요구된다.