• Journal of the Korean association of regional geographers
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• v.17 no.4
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• pp.357-380
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• 2011

This paper is, first of all, to explore what kinds of character are implied in Korean policies and support programme for foreign immigrants, secondly to analyze immigrants' recognition on them in terms of their types and dwelling places, and finally to suggest some measures to improve policies and support programme. Policies for foreign immigrants are often classified into three models of assimilation, of differential exclusion, and of multiculturalism, but the marginalization of foreign immigrants is suggested either as a new model or as implied in all of those models. As a result of questionary survey, it is found out that foreign immigrants, irrelevant to their type, recognize their policies as mixing those characters. Finally, multiculturalism with distributive equality and recognition justice to overcome marginationalization, network governance for foreign immigrant policies to reflect their needs and participation, and sustainable and multicultural programmes for improving regional identity, ensuring covil rights, supporting comprehensive welfare, and multicultural education are suggested as measures to improve foreign immigrants' quality of life.

• Journal of Ethics
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• no.77
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• pp.73-112
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• 2010

This study aims to explore the character and problem of multicultural society in Korea in terms of the concept of moral panics. Its major issues are dealt with as follows: Firstly, this essay will apply two concepts of culture in multiculturalism - the pattern of meaning and a study of perfection- to three degrees of multicultural members: by individual, by groups and by a society as a whole. In this approach, moral panics of multicultural society in Korea have been manipulated by the secondary definitions like Korean government and media. In this study, however, the resource of the panics would be seen as nationalism in Korean history. To remove it in this essay, the conception of the pattern of meaning, which makes members understand others outer their norms, should be harmonized with that of a study of perfection by which they have identities. Secondly, the main subject of multiculturalism in Korea should at least be majority (groups)-Korean, not minority (groups)-foreigners. A stereotype of foreigners by majority is an image distorted by nationalities and races. People, for example, with the white skin from advanced countries are recognized as superior, while those born in the countries of Southeast Asia are, consciously or unconsciously, discriminated and have low positions due to socio-economic stratification in Korea. In this sense, a study of multicultural society in Korea should go forward to the inner direction to majority, because it is one of the real moral panics in Korea. In conclusion, it is important that there must be a study of identity which we can have of others in multicultural studies of Korea. It enables us to meet the conception of diversity. In that Korean government and media have neglected the danger of nationalism, it is also necessary that this study have any foundation of morality in ethics, which can give useful alternatives to the given polices of the secondary definitions.

• Journal of the Korean association of regional geographers
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• v.15 no.5
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• pp.635-654
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• 2009

Recently, concepts of multicultural society and/or multiculturalism have been not only widely discussed across several disciplines, but also actively promoted in government's policy, as the in-flow of foreign immigrants has increased rapidly. This paper suggests the term 'multicultural space' instead of multicultural society in a sense that both international migration of immigrants and their accommodation to a certain locality presuppose a spatial dimension. This paper also points out that the term multiculturalsim should be used very carefully, because this term includes a normative character implied in a sense of recognition of ethnic and cultural diversity and difference on the one hand, and an ideological one reflected on strategic policies of capital and the state on the other. On the basis of recognition of these problems, this paper tries to reformulate spatially the concept of muticultural society which has been supposed to be constructed due to rapidly increasing foreign immigrants, emphasizing some usefulness of multi-scalar approach. It then analyzes economic and political contexts of transnational migration, providing a criticism of multiculturalism as an ideological logic of capital and the state in transnational captialism. Finally it put a stress upon importance of struggle for spaces of recognition as a new glocal ethics in the age of post-globalization.

• Journal of Digital Convergence
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• v.6 no.3
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• pp.149-158
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• 2008

This study identifies the present status of multicultural broadcasting programs as multicultural phenomenon is spreading throughout Korean society and it discusses how a local broadcasting has to reflect locality and multicultural characteristic. A notion on the local of multimedia and multichannel time is expanding as a concept of emotional and psychological territory over geographical space. Therefore the locality should reflect attachment and interests of its members as well as disseminating multicultural reality. A locality for broadcasting should accept differences, reflect a cultural diversity, and satisfy its dynamics. The purpose of this study is to inquire whether a local broadcasting is performing its function as a local press and a place forpublic opinions by examining how they reflect reality of local, where an inflow of Immigrants and their cultures are altering the place as a multicultural society, and what Programs they propose. This study also presents media education for immigrants, revitalization of community, multicultural education about local citizens, and practical use of multicultural contents and small output radio as a source of supply for local broadcasting program in order to harmonize production of multlcultural media contents In local society.

• International Area Studies Review
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• v.13 no.2
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• pp.145-167
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• 2009

This study aims to examine attitudes of Korean workers towards foreign workers and predictors of their attitudes. The data for this study come from a survey conducted among 500 Korean workers employed at the companies which also hire foreign workers in Gyeonggi and Incheon areas. The findings reveal that a little more than half of Korean workers agree to give foreign workers the same labor rights as Korean workers and to allow them to bring their family members into Korea while a little less than half of them do not agree to grant residentship or citizenship to foreign workers. Attitudes towards foreign workers tend to be favorable with increase in perception of multiculturalism, period of working experience with foreign workers and education, and with decrease in feeling of threat from foreign workers.

• The Journal of the Convergence on Culture Technology
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• v.9 no.1
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• pp.321-326
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• 2023

Interculturalism presents a philosophy for understanding cultural differences in the multicultural era and for resolving various conflicts that may arise from intercultural differences. While multiculturalism focuses on the coexistence of diverse cultures, interculturalism seeks active interaction between different cultures. We study the hit drama <Crash Landing on You> as an example of media literacy for intercultural education. We will discuss cultural differences and interculturalism in dramas, and analyze aspects of intercultural dialogue specifically. Through this, we would like to consider that this drama is an effective media text of intercultural education.

• Cartoon and Animation Studies
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• s.32
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• pp.335-361
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• 2013

This study examines the ethnoscape of TV dramas on three Korean nationwide television channels from 2005 to 2012 by breaking down how many non-Koreans appear and how they are represented. Among all TV dramas, 6.4% show non-Korean characters of which are generally supportive or small roles. These characters are categorized into four groups: adoration, sympathy, proximity, and other. The adoration group consists mostly of white males from USA or Europe that have professional careers such as medical doctors or lawyers and are positively represented with attractive appearance and nice character. On the other hand, the sympathy group is made up of Southeast, Central Asians and blacks. They are mainly represented as an underprivileged group: females and low-paid workers. In the proximity group are the Japanese and Chinese characters. The Japanese are often represented as rich people that are highly competent or are able to easily cooperate with Koreans. This result shows that Korean TV dramas provide racial and ethnic stereotypes. Though rarely, some dramas represent various lives of foreigners and racial others in Korea. This study contributes to the establishment of sound multiculturalism by analyzing representation of racial others in TV dramas and internalized stereotypes of foreigners in the diverse and multicultural Korean society.

• The Journal of the Korea Contents Association
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• v.5 no.3
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• pp.151-157
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• 2005

There are successful multinationals like McDonald's, and International hotel chain. The reason is efficiency managing diversity workforces. Therefore, purpose of this study suggests practical guidelines to handling global workforce for creative ideas, diversity for network, and pool for superiority workforces. 1. The company or university we provided by training program for cross-culture seminar, and education program for global culture & manner. 2 The employees express their perceptions and feelings in their own language, the discussions were videotaped, and used for decreasing misfactors such as misperceptions, misevaluations, and mistrust. 3. It builds up various program for understanding cultural difference like seminar, world business manner, and costume & food culture for each country. 4. Top manager should keep in mind that cross-culture has diversity and consistency at the same time.

• Journal of the Korean Geographical Society
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• v.42 no.5
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• pp.675-690
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• 2007

It has been widely believed that the ethnic relations in Honolulu and Hawai'i in the early twentieth century were little associated with racist ideology because the white race was minority in terms of the racial composition. In reality, however, the racial and ethnic issues have played a major role in forming the past and present relations among ethnic groups. This study shows that the white-supremacy ideology exerted a strong influence on minority groups in Honolulu throughout the immigration and settling-down process, as much as in the mainland U.S. Clear occupational stratification and residential segregation among the ethnic groups in Honolulu represented almost the same situation as in mainland cities. The social segregation and spatial propinquity of their residential neighborhoods facilitated the construction of dichotomized identity: "Local" versus "Haole". Such transformed identities were a product of on-going inter-ethnic negotiation process embedded in the non-white multi-ethnic neighborhoods.

• Journal of the Korean Society of Clothing and Textiles
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• v.34 no.9
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• pp.1429-1441
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• 2010

This study examines the post-national trends of the $21^{st}$ century fashion that has embraced multiculturalism. This study conducted a literature view to explore the concept of multiculturalism and the background of post-national phenomena appearing in contemporary fashion. In addition, as a case study, the author used local and foreign fashion magazines and collections published between 2000 and 2009, in addition to other related materials available on the Internet. The objective was to analyze photographic materials in which post-national features are reflected. From this study, the post-national trends in $21^{st}$ century fashion that adopted multiculturalism are as follows: The first is that oriental culture is more actively embraced. In the past, the tendency of embracing the oriental culture was mainly developed with a focus on China and Japan, but recently the tendency has spread to Southeast Asian countries and national/ethnic minorities that include Mongolians and Tibetans that is present in more active ways that reflect oriental sentiment and philosophy as well as adopts simple images. Second, $21^{st}$ century fashion based on multiculturalism broadens the interest in the understanding of nations in the regions of Africa, Middle East, and South America and uses regional folk costumes or indigenous characteristics to create new things instead of staying within a fixed paradigm. Third, as horizontal transfer is involved in ways of looking at culture, $21^{st}$ century fashion shows a post-national tendency to use regional cultures and folk costumes of the occidental world that includes North and West Europe in addition to non-mainstream regions (as considered so far). Fourth, dress elements of many heterogeneous national cultures are combined to create multinational images difficult to define in terms of a specific national culture or clothing style.