Earticle

본 논문은 우리나라에서 최초의 사회사업교육을 전개한 김덕준의 성장배경과 유학시절 그가 학습한 교 과과정, 그리고 사회복지교육계에 미친 영향을 서술적으로 연구하는 것을 목적으로 시도되었다. 김덕준 은 청소년 시절 일본의 기독교 사회개혁가이자 목사인 가가와 도요히코가 저술한 책을 읽으면서 감동을 받았다. 그가 쓴 일기에 의하면 매일 아침 본인도 빈곤문제 해결을 위해 ‘한국의 가가와 도요히코’가 되 게 해 달라고 하나님께 기도했다. 이러한 꿈을 갖고 있던 그는 1938년 19세의 나이에 일본 도시샤대학에 입학 한국인으로서는 최초로 사 회사업학을 공부한다. 그리고 고향인 함경북도 회령에 가서 교사로 근무하다가 북한이 공산화되는 것을 느끼고 서울로 내려온다. 서울에 와서 YMCA에서 자원봉사활동에 참여하다가 중앙신학교(현, 강남대학 교) 설립을 준비중에 있던 이호빈 목사와 운명적인 만남이 이루어진다. 1951년 한국전쟁중인 부산 피난 지에서 사회사업학과 학생 모집을 하고 1953년 제1회 학생을 모집 사회사업교육을 시작했다. 1957년에 는 사회사업교육여건이 좋지 않았음에도 불구하고 한국사회사업학회를 창립, 1981년에는 한국기독교사회 복지학회를 창립하고, 양 학회의 초대회장을 역임하였다. 본 논문에서 가장 큰 의미는 1938년 도시샤대학에 입학한 김덕준이 공부했던 교과과목과 당시 근무했던 교수진의 자료를 수집 살펴보았다. 이 밖에도 초창기 우리나라에 사회사업교육이 전개된 배경과 그가 미 친 업적 등을 분석해 보았다.

The purpose of this paper was to conduct a descriptive study of the growth background of Deok-Joon Kim, who developed the Korean social work education in the initial stage, the curriculum he studied while studying abroad, and the influence he had on the social welfare education. Kim's journey begin as a teenager inspired by the writings of Toyohiko Kagawa, a Japanese christian social reformer and evangelist. According to his diary, he prayed every morning to God to make him ‘Korea's Toyohiko Kagawa’ and to solve the problem of poverty. Having this dream, he entered Doshisha University in Japan in 1938 at the age of 19, becoming the first Korean to study social work. He then returned to his hometown, Hyeryung, Hamgyungbuk-do, and worked as a teacher, but when he realized that North Korea was becoming communized, he relocated to Seoul. In the capital city, he engaged in volunteer work at the YMCA and had a fateful meeting with Pastor Ho-bin Lee, who was preparing to establish Joongang Theological Seminary (Present Kangnam University). In 1951, social work students were recruited in the Busan refuge area during the Korean War, and in 1953, the first students were recruited and social work education began. In 1957, despite challenging conditions, he founded the Korea Academy of Social Work and served as its first president. Furthermore, in 1981, he established and became the first president of the Korean Academy of Christian Social Welfare. The biggest significance of this paper is that it collected and examined the subjects studied by Deok-Joon Kim who entered Doshisha University in 1938, and the data of the professors during that time. Additionally, it provides insights into the early days of social work education in Korea and its achievements.

이 글은 서서평(Elizabeth Johanna Shepping)의 주요 활동을 정리하고, 광주이일학교에서 교육활동, 이일 학교의 재학생과 졸업생과 함께 한 사회활동, 양녀와 이일학교 출신 전도부인 등의 사회복지사업을 연구하 였다. 그녀는 1912년에 의료선교사로 조선에 와서 1934년에 별세할 때까지 22년간 제중원, 구암예수병원, 세브 란스병원 등에서 간호사로 일하고 조선간호부회를 창설하였다. 광주 금정교회에서 확장 주일학교를 이끌고 교회를 개척했다. 부인조력회를 최초로 조직하여 전국화시켰으며, 과부와 고아 등을 위해 광주이일학교를 설립하여 전도부인과 사회사업가 등으로 양성하였다. 그녀는 첫 사역지인 제중원에서 평생의 동역자인 로버트 윌슨 원장, 최흥종 목사를 만났다. 동갑인 세 사 람은 의사·간호사·목회자로서 힘을 합쳐 나환자 등 무의탁자, 극빈자와 병자 등을 치료하고 간호하며 보호 하였다. 그녀는 1922년에 주로 가난하여 학교에 갈 수 없는 여인들을 상대로 ‘전도부인 양성학교’를 개교하였다. 1926년에 친구 로이스 닐(Ms, Lois Neel)이 준 후원금으로 벽돌로 3층 교사를 짓고 ‘광주이일학교’로 불 렀다. 4개의 교실과 1개의 사무실을 갖춘 학교는 정부가 공식 인정한 3년제 사립학교(보통과, 성경과)였다. 서서평은 평생을 독신으로 살았지만 13명의 딸과 1명의 아들을 양자로 키웠고, 38명의 전도부인들과 함께 살았다. 광주이일학교는 보통과를 통해 기초교육을 시키고, 성경과를 통해 여성 전도자를 키웠다. 이일학 교는 학교이면서 생활공동체이었고, 학생들의 자립을 추구하는 자활센터이며 선교단체이고 절제운동을 하 는 사회운동기구이었다. 1961년에 이일성경학교는 전주 한예정과 통합되어 오늘날 한일장신대학교로 발전 하였다. 서서평의 사회구제에 영향을 받은 많은 기독교 지도자들이 사회복지시설을 설립하였다. 또한, 서서평의 양 딸과 이일학교 출신 전도부인(전도사) 등이 선교와 복지활동을 계승 발전시켰다. 양딸 곽애례는 고흥읍교 회를 중심으로 선교활동을 하였고, 이홍효는 계명여사에서 전도사와 전서노회 여전도회장을 역임하였다. 제자인 김화남 전도사는 전남성노원을 설립하고, 이정희 전도사는 전도부인들과 함께 이일성로원을 발전시 켰으며, 오복희 전도사는 동광원과 귀일원에서 활동하였다. 교사인 홍승애 전도사는 ‘사랑의집’에서 봉사하 였고, 조아라는 성빈여사와 계명여사를 설립하는 등 광주YWCA를 통해 여성운동과 사회운동을 발전시켰 다. 이 밖에도 많은 이일학교 출신자와 전도부인 등은 교회 여성지도자와 사회사업가로 살았다. 여성지도 자를 키워 이 땅을 하나님의 나라로 만들겠다는 서서평 선교사의 꿈은 동역자, 자녀, 제자들에 의해 구현 되고 있다. 섬김을 통해 성공한 삶을 산 서서평은 많은 사람들의 마음 속에 살아있다.

This article summarizes the main activities of Seo Seo-pyeong(Elizabeth Johanna Shepping) and researches educational activities at Gwangju Neel School, social activities with students and graduates of Neel School, and social welfare programs such as adoptive women and evangelical women from Neel School. Seo-pyeong came to Joseon as a medical missionary in 1912 and worked as a nurse at Jejungwon, Guam Jesus Hospital, and Severance Hospital for 22 years until her death in 1934, and founded the Joseon Nursing Association. Seo-pyeong led an extended Sunday school at Geumjeong Church in Gwangju to pioneer a church. The first women’s support group was organized and nationalized, and Gwangju Neel School was established for widows and orphans to train them as evangelical women and social entrepreneurs. Seo-pyeong met with lifelong collaborators, Director Robert Wilson and Pastor Choi Heung-jong, at Jejungwon, her first ministry. The three of the same age, as doctors, nurses, and pastors, joined forces to treat, care, and protect the mediocrats such as lepers, the poorest, and the sick. Seo-pyeong opened the First Lady Training School in 1922 mainly for women who were poor and could not go to school. In 1926, she built a three-story teacher with bricks with a donation from her friend, Lois Neel, and called it ‘Gwangju Neel School.’ The school, which had four classrooms and one office, was a three-year private school (ordinary and Bible) officially recognized by the government. Seo-pyeong raised 13 daughters and one son as single children all her life, and lived with 38 evangelical ladies. Gwangju Neel School provided basic education through the ordinary course and raised female evangelists through the Bible course. Neel School was a school and a living community, a self-support center for students’ self-reliance, a missionary organization, and a social movement organization that exercised moderation. In 1961, Neel bible School was integrated with Jeonju Hanjeol and developed into Hanil Jangshin University today. Many Christian leaders who were affected by Seo-pyeong’s social relief established social welfare facilities. In addition, Seo-pyeong’s adoptive daughter and the evangelist from Neel-school succeeded and developed missionary and welfare activities. Kwak Ae-rye, the adoptive daughter, performed missionary activities centered on Goheung-eup Church, and Lee Hong-hyo served as a preacher and the president of the former Seonho Association at Keimyung Women’s Association. His pupil, Kim Hwa-nam, established the Jeonnam Seongnowon, Lee Jeong-hee, developed the Neel-sung Senior Citizen Center with his evangelical ladies, and Oh Bok-hee worked at Donggwangwon and Gwiyilwon. A teacher, Hong Seung-ae, served at the House of Love, and Jo A-ra developed women’s movements and social movements through the Gwangju YWCA by establishing Seong-bin and Keimyung Women’s Association. In addition, many graduates of Neel School and evangelist ladies lived as church women leaders and social workers. Seo-pyeong’s dream of raising female leaders and making the land the kingdom of God is realized by his fellow workers, children, and disciples. Seo Seo-pyeong, who lived a successful life through serving, lives in the hearts of many people.

In the wake of the Sino-Japanese War, the enlightenment movement of the Chinese Red Cross began to emerge. Educated people used newspapers and magazines such as Xinbo as a means of promoting the Red Cross. Sun Zhongshan, Sun Gan, Lu Shufan, Shen Dunhe, and others introduced the Red Cross rescue knowledge system to China, and on March 10, 1904, the Chinese Red Cross Society was born. During the Republic of China era, the Chinese Red Cross movement entered a period of modernization and development, during which field ambulance services, organizing public medical and health services, developing social aid and welfare services, and participating in international rescue were the main tasks of the Red Cross. In the early years of the founding of the new China, the Chinese Red Cross was successfully reorganized during the period of socialist construction. During the planned economy, the Chinese Red Cross returned to its legitimate place, participating in battlefield ambulance services to the United States and North Korea, actively conducting patriotic health campaigns in China, and engaging in civilian diplomacy. While domestic Red Cross activities stagnated during the Cultural Revolution, overseas Red Cross operations continued to operate normally. The promulgation of the Chinese Red Cross Society Law in 1993, during the market economy, was a landmark event. During this period, the idea of "building a Red Cross cause with Chinese characteristics" was put forward, emergency rescue work was carried out in an orderly manner, and humanitarian assistance and services were continuously expanded. In addition, the ability to mobilize humanitarian resources has been greatly strengthened, humanitarian cultural dissemination has been carried out in depth, exchanges between the Hong Kong, Macao and Taiwan Red Crosses have been deepened, and the role of members of the international Red Cross movement and civil diplomacy has been effectively played. Members of the international Red Cross movement and civilian diplomacy have effectively played their roles. At the same time, the organizational system and governance structure of the Red Cross have also been gradually improved. Entering a new era, the Opinions on Strengthening and Improving the Work of Party Organizations issued by the CPC Central Committee in 2015 and the Reform Program of the Chinese Red Cross Society issued by the General Secretary of the State Council in 2018 emphasized that the Chinese Red Cross cause is an important part of the socialist cause with Chinese characteristics and that the Chinese Red Cross Society is a bridge and link for the Party and government to reach out to the public in the humanitarian field. The Red Cross work with Chinese characteristics has been developing for nearly 120 years and has made remarkable achievements, but now faces many opportunities and challenges.

以甲午战争为嚆失, 中国红十字的启蒙运动开始兴起. 有识之士以《申报》等报刊为载体, 宣传红十字. 孙中 山、孙淦, 陆树藩, 沈敦和等将红十字救护知识系统引进中国. 1904年3月10日中国红十字会的诞生. 民国时期, 中国红十字运动进入近代化发展时期, 这一时期, 战地救护, 举办公共医疗卫生事业, 开展社会救助和福利事业 及参与国际救援是红会的重点工作. 新中国成立初期, 社会主义建设时期中国红十字会成功改组. 计划经济时期, 中国红十字会回复合法席位, 参与了抗美援朝战场救护, 在国内大力开展爱国卫生运动, 同时积极开展民间外交. 文革时期, 国内红十字事业停滞, 国外红十字事业正常运转. 市场经济时期, 1993年《中国红十字会法》颁布具 有里程碑意义. 这一时期, 提出了“建设有中国特色的红十字事业”, 应急救护工作有序开展, 人道救助和人道服 务不断拓展, 人道资源动员能力显著增强, 人道文化传播深入开展, 港澳台红十字交流逐步深入, 国际红十字运 动成员和民间外交作用有效发挥. 同时, 红十字会的组织体系与治理结构逐步完善. 进入新时代, 2015年中共中 央印发《关于加强和改进党的群团工作的意见》以及2018年国务院办公厅印发《中国红十字总会改革方案》等, 强调中国红十字事业是中国特色社会主义事业的重要组成部分, 中国红十字会是党和政府在人道领域联系群众的 桥梁和纽带. 中国特色的红十字事业经历了近120年的发展, 取得了非凡的成就, 但也面临着机遇和挑战.

우리나라 보육의 역사는 1921년 태화여자관에서 빈민 아동을 위한 구제사업으로 시작되었고, 근대 유치 원은 일제강점기 부산에 거주하는 일본인 자녀를 위해 1897년 설립한 ‘부산유치원’으로 알려져 있다. 당 시 보육과 교육의 개념은 명확한 구분 없이 사용되었으며, 이후 1961년 ｢아동복리법｣의 제정으로 탁아 소의 개념이 빈민구호와 수용의 개념에서 아동의 복리증진을 위한 기관으로 한 단계 더 나아가게 된다. 1968년 탁아소는 ‘어린이를 보호하고 교육한다’라는 의미의 ‘어린이집’으로 개칭하게 되고, 1991년 ｢영 유아보육법｣의 제정으로 그동안 다원화되어 있던 탁아 관련 주무 부서를 보건사회부로 일원화하게 된다. 이는 보육과 유아교육이 보건사회부와 교육부로 완전히 이원화되는 결과를 가져왔다. 2004년 ｢영유아보 육법｣의 전면 개정으로 어린이집과 유치원의 기능이 더욱 유사해졌고 우리나라가 OECD를 비롯한 세계 여러 나라의 보육 경향에 맞추어 나가는 계기가 되었다. 이후 정부의 정책에 따라 유보통합을 위한 구 체적 방안이 제시되었고 현재 2025년 유보통합 실행을 앞두고 있다. 저출산과 여성의 사회진출로 인한 돌봄과 교육에 관한 중요성이 제기되고, 유보통합이 국가적 과제가 되어 있는 상황에서 우리나라의 보육 시설의 역사적 변천 과정과 유보통합의 추진 배경 및 해외 사례를 살펴보고 향후 유보통합의 과제를 고찰하였다.

The history of childcare in Korea began in 1921 as a relief project for poor children at the Taehwa Social Hall, and the modern kindergarten is known as the Busan Kindergarten, which was established in 1897 for Japanese children living in Busan during the Japanese occupation. At that time, the concepts of childcare and education were used without a clear distinction, and later, with the enactment of the Child Welfare Act in 1961, the concept of a daycare center moved from a concept of poverty relief and accommodation to an institution for the promotion of children's welfare. In 1968, daycare centers were renamed "daycare centers," which means "to protect and educate children," and in 1991, the "Infant Child Care Act" was enacted, unifying the departments in charge of daycare that had been diversified into the Ministry of Health and Social Affairs. This resulted in the complete separation of childcare and early childhood education into the Ministry of Health, Labor and Welfare and the Ministry of Education. In 2004, a comprehensive revision of the Infant Childcare Act made the functions of daycare centers and kindergartens more similar and brought Korea in line with childcare trends in the OECD and other countries around the world. Since then, the government's policies have been presented in specific plans for the integration of education and childcare, and are currently preparing for the implementation of the reserved integration in 2025. As the importance of care and education has been raised due to the declining birthrate and women's entry into the workforce, and the integration of kindergartens and daycare centers has become a national issue, we examined the historical evolution of childcare facilities in Korea, the background of the promotion of the integration of kindergartens and daycare centers, overseas cases, and future challenges.