• Journal of Distribution Science
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• v.15 no.1
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• pp.21-30
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• 2017

Purpose - These days, Korean society with more than 2 million foreigners has made multi-cultural society quickly. Multi-cultural society has become popular and anti multi-cultural phenomenon has grown up gradually against Korea's traditional habits. Research design, data, and methodology - European countries that were said to be multi-cultural society had suffered from terror, riot and other social conflicts. The study examined Koreans' racism and anti multi-cultural emotion to investigate the conditions and causes of anti multi-cultural emotion. Further, this study investigates a prevention of the worst case such as Norway terror and the countermeasures compared to each country's social customs. Results - Koreans are not generous to the foreigners. Foreign countries' cases after failures in multi-cultural society might give future implications on multi-cultural society in Korea. Conclusions - Korean society have not produced new one by introducing another races, nationality and culture not cognizing failure experiences of multi-culturalism like Europe. Nonetheless, Korean society shall not give up multi-culturalism. Korean society shall prepare for multi-culturalism society to lessen social conflict as much as possible and not to neglect anti culturalism emotion producing social conflict, and shall investigate the related causes to lessen anti multi-culturalism emotion and to integrate Korean style of multi-culturalism society for Korea as a tool of nation management.

• Journal of Family Resource Management and Policy Review
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• v.13 no.3
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• pp.85-101
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• 2009

The Multi-cultural Family Support Center provides various educational programs and services for multi-cultural families. However, there are controversies regarding integration and assimilation, ethnic identity and ethnocentrism, and state-sponsored multi-culturalism. From the home economist's perspective, it was necessary to explore the direction of integration of family life culture in the multi-cultural society. This study concluded that there is a necessity to accept foreign culture and create a new culture while still maintaining their and our own cultural identity respectively. For this purpose, integration and assimilation must progress side by side to maintain the cultural identity and stability of multi-cultural families. But, women migrants are to adapt in their everyday life, they need to attend a Korean-language course and take part in a traditional Korean culture program such as having an assimilational characteristics. Also for the happiness of multi-cultural families ultimately not for the confronted problems, it requires sometimes education of changing migrants' own traditional customs and life culture partly. In this sense, educational and cultural programs held by Multi-Cultural Family Support Center are meaningful and their importance in adapting into everyday life must be recognised by all of us.

• Journal of Family Resource Management and Policy Review
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• v.19 no.1
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• pp.23-47
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• 2015

The purpose of this study was to investigate social workers' personal experiences providing social support to multi-cultural family in a multi-cultural family center. The data were collected through in-depth interviews with 14 social workers at the multi-cultural family center, and were analyzed using a phenomenological research method. The major findings were as follows : The social workers' personal experiences with and understanding of social support were classified as 4 categories : 'source of emotional support to the multi-cultural family', 'diverse and systematic educational support', 'excessive demands on material support', and 'daily life support and connection with community network'. The social workers recognized emotional and educational support as essential factors in providing social support to multi-cultural family. However, the social workers' perceptions of material support derived from negative personal experiences stemming from excessive demands and misunderstanding for material support. These results showed that social workers at the multi-cultural family center provided multi-cultural families with social support and that they interacted with community support system and multi-cultural families to increase their satisfaction.

• Journal of Family Resource Management and Policy Review
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• v.14 no.4
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• pp.151-171
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• 2010

Multi-culturalization in our society may be the cause of many problems, but if appropriately dealt with, diversity brought on by multi-culturalization could resolve chronic abuses in education and create a new culture, thereby contributing greatly to national development. The purpose of this study was to examine the current research on multi-cultural education and to provide a normative orientation to multi-cultural education. The literature research was conducted between March 2008 and September 2009. The followings are the findings of this study. First, the results reveal that the appropriate target of a multi-cultural society should not be assimilation, but rather, multi-culturalism. Multi-culturalism has greater adaptability, and the key lies in its respect for human rights, its strengthening of multi-cultural capacity, and its consideration for the minority by moving toward corporate multi-culturalism that aims for equality in results. Second, the first form of multi-cultural education emphasizes neutrality and argues that it is the best way to respect different cultures. This form of multi-cultural education emphasizes neutrality toward "sameness." In this context, sameness means equality of the rights of human beings. The other form of multi-cultural education emphasizes diversity and argues that it is the best way to respect different cultures. It focuses on the recognition of particularity. But it reveals its shortcomings when it excludes interaction not only between an individual and the culture, but also between the insider and outsider of the culture and its social institutions. Thus, multi-cultural education for mutual understanding is suggested. Third, it has been found that pure homogeneous nationalism must be destroyed, but nationalism needs to transform itself rather than be abolished in a globalized and multi-cultural society. Moreover, on behalf of pursuing open nationalism, the self-transformation of nationalism is advisable, in order to for it to overcome its antagonistic and exclusive nature.

• Journal of Home Health Care Nursing
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• v.23 no.1
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• pp.5-15
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• 2016

Purpose: This study was conducted to evaluate health service delivery and attitudes, toward multi-cultural clients amongst community health practitioners (CHPs). Methods: A survey was conducted among 242 CHPs from December 10-22, 2015. The collected data were analyzed using chi-square test, t-test, and ANOVA using SPSS 18.0. Results: General awareness of multi-culturalism varied significantly by CHPs age and language ability. Additionally, utilization of services in accordance with the location of community health centers (CHCs) was significantly higher in rural areas than urban areas CHCs in post-partum maternal & neonate care giver service (in maternal child health), management of health educational programs and management of physical exercise (in implementing healthy life style) and networking resources in & outside of CHCs (in management of chronic disease). Conclusion: CHPs deliver health-care services to multi-cultural clients, but have not received sufficient training or education to serve these clients effectively. CHPs who received multi-cultural and foreign language training had more positive experiences with multi-cultural clients. This supports the needs for developing educational programs to enhance multi-cultural understanding amongst CHPs.

• Journal of the Korean Home Economics Association
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• v.47 no.6
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• pp.21-38
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• 2009

This study examined the resilience factors of multi-cultural families using depth interviews. Thirty-one multi-cultural families(totaling 98 individuals) were interviewed on a range of issues, including the process of marriage, the attitude of international marriage, family relations, social networks, the process of social adaptation, and their needs for specific social services. The resilience theory was used to categorize resilience factors, multi-cultural families. Analysis of results from depth interviews identified three broad resilience factors. The first was related to for belief systems which included 'family's common goal', The second was related to family functioning systems which included 'family cohesion', 'family adaptability', and 'satisfaction for role-expectation'. The third was related to social networking which included 'satisfaction from social activities'. These resilience factors helped multi-cultural families cope with stressful events and risk situations related to every day life. Results from this study imply that multi-cultural families possess the abilities to lead a meaningful and healthy life-style regardless of obstacles such as communication difficulties, cultural differences, and societal stigma.

• Journal of Family Resource Management and Policy Review
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• v.17 no.3
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• pp.81-103
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• 2013

Under the influence of globalization, South Korea has seen a sharp rise in interracial families. South Korean society faces various difficulties since it has not prepared for the stable settlement of families. Therefore, it is necessary to initiate marital education for the settlement of multi-cultural families in a healthy and democratic way. This researcher has developed a marital education program for multi-cultural families. To reflect the special characteristics, this work required the investigation of multi-cultural families in Gyeongsangbuk-do. The purpose of this work is to improve conjugal relations among multi-cultural families in a formative period of family relations to help those families to settle down early. The program consisted of four steps and 12 sessions. It featured an increase in application flexibility to an actual site by session, and includes a worksheet applicable to an actual site to understand the absence of communication and cultural differences in multi-cultural families during a formative period of family relations. In so doing, it was designed to easily perform nonverbal education. This work is expected to contribute to an improvement in conjugal relations of multi-cultural families in a formative period of family relations and help those families to settle down in a stable way.

• Journal of Families and Better Life
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• v.27 no.4
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• pp.103-116
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• 2009

This study aims to investigate the process of family distress to family crisis in multi-cultural families based on Hill's ABCX model. For this study, the qualitative study with depth interview was conducted with 8 multi-cultural families(e.g. husband, wife, child and elderly parent). The depth interview contents were marriage process, family relation or family interactions, social adaptation process, and social services needs. Results showed the followings: First, multi-cultural families had multiple distressors so that these distressors made multi-cultural families vulnerable to family crisis. Second, Hill's ABCX model explained the process of family distress to family crisis in the multi-cultural families in that they had few resources(both individual resources and family resources) and even worse they had negative cognitions about their own multi-cultural family systems. This situation made them difficult to solve their problems and to cope with their distressors. Third, major distressors in multi-cultural families were founded in this study. These were different cultural gap, communication difficulties, social discrimination to multi-cultural families, and lack of social support networks. Discussion will address suggestions about effective family policies for multi-cultural families in order to make them resilient to family crisis and help to well-adjusted in the korean society.

• Journal of Family Resource Management and Policy Review
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• v.20 no.3
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• pp.95-113
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• 2016

This study investigates the potential for multi-cultural youths, given their innate bilingual and dual culture, to be trained as the competent ODA professionals. For the purpose of collecting information, we organized two different kinds of FGI in 2015. The first FGI was conducted with a group of 10 expert participants from August 17 to September 25. The second FGI was conducted four times, from October 5 to October 23, with 13 adolescents from multi-cultural families from Russia, Mongolia, Vietnam, India, Indonesia, Japan, and China. The semi-structured interview items were passed through a formal review process of the Institutional Ethics Committee. Furthermore, with the participants' pre-consent to recording, all recorded data were categorized through the transcription process. The results are as follows. While the potential for nourishing bilingual and dual cultural capabilities are high for the adolescent children of multi-cultural families, the expert group also emphasized the negative aspects of these capabilities being suppressed due to the relatively oppressed family environment. The expert group therefore suggests the following: building parent awareness of ODA human resources, developing an educational career transition roadmap, and providing institutional incentives for ODA. In addition, to some extent, the researchers were able to detect some positive self-esteem among the adolescent children of multi-cultural families as a result of the bilingual and dual cultural competencies required to be ODA personnel. In sum, the research provides insight into the need for national social support for the adolescent children of multi-cultural families, so that their strengths are not extinguished, in order that they might grow up as competent ODA personnel.

• Journal of Family Resource Management and Policy Review
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• v.15 no.3
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• pp.63-81
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• 2011

This study examined social integration policies for multi-cultural families in Korea and the United States through a literature review and internet research. Because the United States has developed and maintained its own culture, this was an appropriate country to compare to Korea in terms of social integration policy. There were four main results. First, both countries enforce assimilation policies for multi-cultural families. Second, most social integration programs and services for multi-cultural families in Korea are carried out by the Multi-cultural Family Support Centers, which are supported by the national and local governments in Korea. However, because the U.S. government has preserved a laissez-faire approach to policies for immigrant families, there are no government-based support centers for multi-cultural families in the United States. Third, both countries focus on the assimilation of multi-cultural families. Nevertheless, the U.S. government promotes a balance between ethnic identity and U.S. citizenship. Fourth, the U.S. government strongly supports second-generation education and development programs that recognize the second generation as a human resource for the future of society. In summary, even though there were some cultural differences between the two countries, the United States' assimilation policies based on ethnic identity would be useful for Korean integration policies. In addition, it is very important to offer opportunities for mutual integration in everyday life between Korean families and multi-cultural families.