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1 The Pennsylvania State University The Graduate School College of Education PLANNING MULTICULTURAL SOCIETY AND EQUALITY IN EDUCATION ON IMMIGRANT WOMEN: A CASE STUDY OF MULTICULTURAL EDUCATION POLICY AND LANGUAGE PROGRAM IN SOUTH KOREA A Thesis in Curriculum and Instrcution by Chorong Jang 2011 Chorong Jang Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Science May 2011

2 The thesis of Chorong Jang was reviewed and approved * by the following: Jamie Myers Professor, Language, Culture and Society Thesis Adviser Patrick Shannon Professor, Language, Culture and Society Thesis Adviser Glendon Blume Professor, Curriculum and Instruction Head of the Department of Language and Literacy Education *Signatures are on file in the Graduate School.

3 ABSTRACT In this master thesis, the author studies on the multicultural education policy on immigrant wives and their ethnically hybrid children (second generation) in South Korea in order to address how Korean language education help their living in a different country and culture. Also, I try to address how these immigrant learners are represented, and what might they gain from multicultural education in South Korea. This study will attempt to answer those questions through a study of current Korean multicultural education policy, especially relating to Korean language learning. Seemingly, the policy reflects the social positioning of immigrant wives and suggests language learning and its practices relating to their diversity. iii

4 TABLE OF CONTENTS Acknowledgements.iv 1. INSTRUCTION Introduction of Socioeconomical origins of Mail-order brides in South Korea... 1 The educational problems... 4 Purpose and focus of the study A REVIEW OF LITERATURE Focus of this review... 9 Conservative multiculturalism Liberal multiculturalism Moving toward Critical multiculturalism Critical Multicultural pedagogy for rethinking the boundaries of race, ethnicity, and gender by Henry Giroux Conservative multiculturalism Developing a border pedagogy practice Multicultural education for identity Current ethnographic researches on post-mail-order-brides marriage and multicultural education for them in South Korea Developing a border pedagogy practice DATA Methods Social and cultural Significance of this study iv

5 Overview on Multicultural education policy in Jeollabuk-do district The open learning center for diverse parents Home based tutoring system for immigrant wives Press story and narrative of immigrant wives DISCUSSION The open learning center for diverse parents Home based tutoring system for immigrant wives Press story and narrative of immigrant wives CONCLUSION REFERENCES APPENDIX 1 A report of Education for Korean Residents Abroad APPENDIX 2 Department for Elementary Education in Jeollabuk-do district (2009).76 v

6 ACKNOWLEDGEMENTS I want to show my appreciation to my parents for their in-depth supporting and love. I regard many thanks to many professors and colleagues, who envisioned and advised my study. vi

7 Chapter 1. Introduction Introduction of Socioeconomical origins of Mail-order brides in South Korea For over thirty years now, a mail-order-bride marriage has been considered as one of the solutions to the problem of unmarried Korean males in rural area who cannot find Korean women to marry (Abelmann and Kim, 2005). According to Korean National Statistics (2005), international marriage including the marriage of Korean males in rural areas accounted for 13.4% of marriage in South Korea. Also, 36% of Korean males in rural areas married through mail-order-brides from Vietnam, China, Philippines, and so on in 2005, and this marriage trend have been increased since. Although there are many concerns about such an international marriage in many academic viewpoints, especially concerning issues about women and the lack of a social welfare system, a mail-order-bride marriage is still perceived as one possible way of marriage. Economically, a shortage of the brides in the countryside had reached a level of crisis for the agricultural economy, thus the government was eager to resuscitate the workforce in rural areas by mail-order-bride marriage (Park, 1996). Due to the concerned number of unpopulated single Korean males, which jeopardizes the Korean rural economic system relying on the family labor, Korean governmental associations begun supporting the mail-order-bride marriage between Korean males and Korean Chinese (Chosen-jǒk) females during the 1990s. 1

8 In the case of a Korean Chinese, throughout the four decades of rapid economical development, many migrants to Korea offered an opportunity to reap the benefits of Korea s comparatively high wages and standards of living hypergamy (Freemen, 2005; Albermann and Kim 2005; Freeman 2005; Constable 2003a; Suzuki 2003a; Jolly and Manderson 1997). To some Korean Chinese women, in particular, who are aware of the economic inequality between these two countries, a mail-order-bride marriage would provide higher socioeconomic living that they desire. To Korean, this marriage, regarding of the same nationalistic root, race, and ethnicity, is considered as a maintenance or reproduction of Korean families (Freeman, 2005). However, during the late 1990s, the many failed cases of the mail-orderbrides marriage and the illusory material motive of these women for their social mobility have been criticized among Korean media (Christine, 2006). After the public media produced the negative images of the Korean Chinese runaway brides who left their spouses after being grant permanent citizenship during the late 1990s, a bride market turned their bride market to other countries. The new bride markets were other countries, especially those where the developed economy of Korean would seem to be attractive to potential mail-order-brides from Vietnam, Malaysia, China and some of Eastern Europe countries. It was obvious that these marriages with other ethnic groups will generate serious conflictions to homogeneity (minjok t ongjilsǒng) so called one blood tie (danil minjok) in Korean culture. However, the government and public discourses romanticized certain ideologies of economical gain and globalization while carrying out such a conviction of improving standard lives. With such a conviction, nowadays, according to a national census on international marriage population between mail-order-bride and Korean males, Korean society now arrived at considerable 2

9 number of diverse ethnic and racial population. Korean National Statistics (2005), the international marriage including the marriage of Korean males in rural areas occupy 13.4% of marriage in South Korea. Although there are many efforts to expand the basic individual Right and welfare system, still the problem of this phenomenon is not only about involved in the Right of diverse, but related to existence of diverse identity. Thus, this study concerns about the embedded unequal notion of citizen and standard lives, especially for immigrant wives in Korea. The educational problems The issues surrounding a mail-order-bride have been an area of academic studies including gender and ethnicity studies in Western and Korean academia. Recently, concerns on regarding the human Right of these brides, social justice of immigrant law, and social acceptance on a mail-order-bride have generated many educational tensions in South Korea. In aspects of empowering democracy and equal opportunities nowadays, many policies and public educational systems for them and their second generation begun to establish in recent years. Along with these efforts, understanding of multiculturalism in publish education aims to remove unequal educational opportunities and social acceptances of other ethnic groups. On the contrary, there are certain ideals of multicultural families established by some of efforts driven by large picture of harmonious multiculturalism. The strong sense of ethnic homogeneity may not have been discussed in relation to acknowledge cultural and racial differences in Korean society. Recently, the issues of discrimination and school bullying in second generation from ethnic or racial diverse parents have appeared in classroom. The 3

10 resent survey by Youth Supportive Program in Jeollanam- do Office of Education reveals that nearly 62% children from the diverse families have experienced bullies in their school because of their of distinctively different looks, their foreign parents, their low Korean language proficiency and more. Almost 16% of the high-school dropout students in this province were from second generation (Minister of Education, Science, and Technology, 2008). It seems that the vulnerable social position of these mail-order brides may be inherited by their children. Also, it implies that the relevant issue of ethnical discrimination might be practiced as endemic experiences in classroom at large. Also, inheritable economical and social problems of the international marriage parents are on the bleeding edge of these governmental efforts for educational inequality in South Korea. In my parent s industrial business, I have seen many industrial workers severely addicted to alcohol, gambling and prone to violent behaviors. Despite the apparent social problems of these Korean bachelors, two of them were able to marry wives from a Vietnam. After six or seven years later, I was allowed to meet one of the workers. Mr. Kim, who married to the Vietnam woman at his last marriage, still seemed to have common symptoms lost teeth, yellowed eyes, darkened skin tone of untreated diabetic and a long history of addiction. This can be the one case of the low working class bachelors in rural area overall is not an unusual example in the studies on international marriage (Freeman 2005; Constable 2003a, 2005; Jolly and Manderson 1997; Pessar 1991; 1995; and Pessar and Mahler 2001). These embedded socioeconomical status of their Korean husband should be considered in these educational attempts. Moreover, these multicultural attempts should have different rage of responsibility to consider unequal classical status in dominant Korean culture by confronting rigid social acceptances of different ethnicities. 4

11 At stake, education in where mirrors prevalent capitalistic and immobile socioeconomic system, the oppressive socioeconomic situation should be one of operant consideration of liberal education, especially for the immigrant wives who might have been located at the center of oppression. Yet there are many public and non-profit organizations that provide supports for them. These supports, which range from public elementary and secondary schools to immigrants human right center, provide Korean language education, training programs for the re-developing human resource of the immigrant wives, and after school programs for their children (Ministry of Education, Science, and Technology, 2008, translated by the writer). Although these educational endeavors must be continued with warm applause, various constructivist criticisms are also accompanied on epistemological and efficient grounds that lead to more inclusive decisions on both political and institutional movements. More significantly, the tensions between inclusion and exclusion of minorities explicitly or implicitly appear in different levels of attempts, yet much of the multicultural education literature for the immigrant women has focused on building collective healing or defendable justices. However, it might potentially dismiss the uncomfortable undergoing conflicts upon these socioeconomic classical and cultural issues while stressing ideological convictions from linier understanding of multicultural society by attempting to solve inattentive and obvious problems. Thus in this study, in which I report on a study of one district s multicultural educational policy with particular attention to their curriculum, the understanding of multiculturalism, and their direction to school transformations for multicultural families, I ask related research questions; 5

12 What is the multicultural education in South Korea? In particular, how immigrant wives are positioned in the multicultural education? Do policies aim at changes in social empowerment? Identities? If there were multicultural educational efforts, how they occur? And how does theoretical understanding of multicultural education alter or lead transformations to oppressive ideologies? Purpose and focus of the study With these questions, I want to describe how educational policies for these women and their family attempt to solve current situations in South Korean. For a primary purpose, I will explore multicultural education discourses from several contexts closely relevant to curriculum and policy. Accordingly, the understandings of multiculturalism within contexts in which focus on building multicultural society and culture will be followed. Finally, I will attempt to criticize how their multiculturalism and its programs and plans can reconcile existing sociocultural issues of those groups of women and their families for the further considerations on political and curricular reformation. As a unit of analysis in this study, language policy can reveal a commonly accepted value and need by the majority of society. Also, it is important to consider the aspect of second language practice, in which provides a lived experience of negotiating meaning and it sets a series of disciplines that reflect the existing hierarchies of structures (Tollefson, 1991; Wegner 1998: 229). In this regards, through looking at policies on language practice, I 6

13 hope this study would significantly foster series of innovative multiculturalism in education in order to highlight the existing problems with existing procedures, resources, and necessitating a reformative Korean language curriculum. 7

14 Chapter 2. A Review of the Literature Multiculturalism, for over forty years, is being acknowledged its significant impact on public education policy, particularly with the issue of minority groups in modern western nation-states. Especially, discussion of democracy and representation of minorities as a proponent of multiculturalism accomplished theoretical and methodological researches linking those issues including cultural/political power and its equality (Torres 1998 p.446). However, it does not mean that its accomplishments overcome its obstacles; rather the challenges of multiculturalism from different paradigms and critiques were expanded inevitably as the central concept of culture and its differences in the material and structural construction around multiculturalism came to interpret different group besides the dominants (Kincheloe & Steinberg, 1997). At this extend, the very concept of representation of culture and its resolution for conflicts are as problematic as a norm of culture in multiculturalism. For much of the history of multiculturalism, these concepts of representation and resolution of conflicts has been flown by different approaches from an idealistic view harmonious multiethnic equal society can be accomplished by it, to multiculturalism more enacting to direct role of unequal power relations and inequality responding to material relationships among cultural representations and conflicts. These broad ranges of multicultural approaches share a belief that multiculturalism should bring out some kinds of changes that either improve the minorities access to main stream or change the mainstream s power and privilege status. This shared foundational belief of multiculturalism need to explore, but I leave it simply as good intentions of 8

15 multiculturalism. However, I do wish to review how these approaches define culture, the core concept of multiculturalism, in particular, concerning their transformative challenge on the unequal cultural relationship between dominant and minority groups in education: I found that the review of literature centered on the core concept of multiculturalism provides more fruitful than others because multifaceted understanding of factors of unequal culture and criticism within and between each approaches would open up multiple solutions for the subject of mail-order bride family and their education. Focus of this review I found the review of literature fell into three approaches of multiculturalism and multicultural education that have been developed in Western academia. Western multiculturalism discourses, especially in North America, have been continuing to explore ethnical and racial issues and to struggle to resolve the tensions between different diversities in schooling and society. I think by exploring existing multicultural discourses in education, this study would find ways to resist the continuum of oppressive situation in South Korea. The literature on multiculturalism discourse will review according to its three distinctive characteristics. In order to conduct, instead of suggesting typology of multicultural discourses or specific research on educational problems, I found three approaches distinctively clarify what culture and what those defined concept of it attempts to resolve for cultural conflicts; (1) conservative multiculturalism; (2) liberal multiculturalism; (3) critical multiculturalism. Secondly, each understanding of social identity-formation within the located indigenous culture, individual subjectivities, and critical multiculturalism will follow. This 9

16 enables the study to explicitly operate the complex identification of individual minorities- immigrant wives- in Korean society. In third part, it is hard not to discuss about multiculturalism literatures without the central subject of this study immigrant wives, from the post- mail-order bride marriage. Regarding to this central matter, especially those who may have been undergoing complexes in South Korea; there is a need to see other studies with different ways of which describe immigrant wives lives and their stories within variety of places and contexts. For example, Nicole Constable, in her ethnographic researches on immigrant right in diverse Asian nations, focused on the lives of mail-order-brides across several Asian countries including Japan, Taiwan and Korea. The part of this review deals with understanding the lived experiences of immigrant wives as well as providing an in-depth ethnographic understanding of their oppressions and sustained unequal status of class in capital society. Conservative multiculturalism The logic of the multi and its assimilability is the core distinction remained highly problematic in multicultural discourses. Conservative multiculturalism understands a culture is fundamentally arising out of cultural mixture, as Lèvi Strauss stated (1994). Also, all human beings are culturally cultivated in ways of which they can hybrid multi cultures and groups in dynamic and flexible despites of determined and systemic ways so that they can hybrid a cultural mixture. Thus, multi culture can avoid essentialized or universalized one s roots of nation-state and traditions as well. Stuart Hall suggested new ethnicities in his discourse of hybridity (1992). In this line, hybridity enable to mingle rootedness of nation or ethnicity by assuming that the hybrid identity development can avoid the homogeneous 10

17 and static developmental sense of culture. Same as hybridity theorists, conservative multiculturalists view rooted ethnicity or nationalism as mythical and misconceived one (May 2003:204 also see Anthias & Yuval-Davis 1992; Chambers 1994; Gilroy 1987). In addition, even if nationalism and ethnic background is strong element of cultural formation, they cannot be the intersection of individual identity. According to hybrid theorists, here are strong productive cultural activities including gender, class and political roles as well (May 2003). On this account, multi identity of minority can be pluralized public sphere such as education as well. When conservative multiculturalism translated into school curriculum and programs, it is suggested to provide broaden ranges of the cultures in society so students are exposed to a great variety of characteristics of the multiethnic and multicultural population. The idealistic goals of conservative multicultural education are to lead integration or assimilation that embraces pluralistic cultural knowledge. This equated nationalism and ethnicity in conservative multiculturalism, however, were argued for its meaningless and decentering cultural afflictions. By treating the relationship between ethnicity and nationalism with race in society, these factors often determine exclusion/inclusion, social hierarchy, and political involvement. Conservative multiculturalism may objectify the categories of race and ethnicity same as the heroesholidays approaches, which provide the fragmented knowledge of culture by introducing national holidays and heroes into multicultural curriculum (Webner 1007a; see also Calar 1997; Modood 1998a). Thus, multi becomes superficial fragments of culture which is not so much pluralistic at all. In fact, the objectifications of nation-states as well as ethnic and religion boundaries in the same way of other cultural activities violate their self-claim of 11

18 continuity and accumulative nature of cultural hybrid because often times, they are where hybrid begins. In a similar vein, a weakness of conservative multiculturalism is turned out when it involves transnational issues. The neutral political states for minorities from immigrants and their development of equal hybrid culture and its representation can hardly conduct in the same way as the those cultural groups who play and benefit from the existing rules of the political and cultural games according to McLennan (2009 p.396). Especially, at the sense of representation, hybridity is merely self-referential and self-congratulatory, as Friedman (1997) argues: hybrids, and hybridization theorists are products of a group that self-identifies and/or identifies the world in such terms, not as a result of ethnographic understanding, but as an act of self-definition indeed, of self-essentializing which becomes definition for others via the forces of socialization inherent in the structures of power that such groups occupy: intellectuals close to the media; the media intelligentsia itself; in a sense, all those [and, one might add, only those] who can afford a cosmopolitan identity ( p.81). Conservative multicultural education entails pragmatic purposes while it highlights the important of integrating knowledge of all culture without in-depth understanding of unequal ethnicity and market places between nation-states onto their content of curriculum, or without the purposes of social reformation. In particular, ethnic minorities who moved from different national roots and have political disadvantages by language, race, regions, would require to hybrid culture and behavior of dominant to survive basic language skills, fragmented 12

19 understanding of cultures to hybrid for survivals. However, these pragmatic needs of multi culture may not entail the recognitions of socioeconomical and racial inequalities, the threatened existing cultural identities for those whom want to emancipate themselves from the bottom line of immigrant status (Olmedo 2009). Liberal multiculturalism The former multiculturalism paid its tension to culture as an object of empirical knowledge as static, totalized, and historically bounded, as something to be valued but not necessarily lived, as Homi Bhabha argues (Bhabha 1994). Liberal multiculturalism at large attempts to explain the role of cultural struggle for equal opportunity in modern world, and seeks to gain cultural authority by constructing autonomous identity and enlarging political choices for who are disadvantaged. Thus, liberal multiculturalism pay its attention to address what factors operate the kinds of power and hierarchical positions. French sociologist, Pierre Bourdieu attempts to define these factors amongst individuals by suggesting his theory of cultural capital. The theory of cultural capital highlighted the way in which cultural capital reproduce its values within institutional sites and its intention of reproduction. According to Bourdieu, human social activity occurs within an economy of practices in which all actions involve material or symbolic profits. Thus, similar to capital which determines economic market s movement and value, cultural capital distinctively deliver symbolical or material powers with its disciplines to gain them in the social spaces. The theory of cultural capital is used to refer a broad system in where a form of power that is not only perceived as power but as legitimate demands for recognition, deference, obedience, or the services of others as Swartz argues (Swartz 1997 p.90). 13

20 Specifically, cultural capital exists in three forms according to Michael Olneck (2009, also see Bourdieu 1986): first, cultural capital is embodied in styles and manners and in modes of bearing intention, and expression. It is also embodied in cultural preferences and affinities, in apparently intuitive responses to valued distinctions and institutional expectations, and in ease and facility with valued ways of knowing and reasoning and with valued schemes of appreciation and understanding. Second, through embodied cultural capital The most obvious form of objectified cultural capital is things designated as cultural.... Third, cultural capital is institutionalized in academic qualifications that credential recipients cultural distinction (p.320). In particular, how do these capital forms operates in education? Bourdieu attempts to define the process of agency via the notion of habitus (Bourdies 1986, 1987, 1989). The notion of habitus entails four key dimensions embodiment, agency, the interplay between past and present, and the interrelationship between collective and individual trajectories (May, 2003). An agency embodies the hierarchical relationship between social groups or individuals in where they struggle to accumulate existing cultural capital so that they can pursuit and reform the legitimacy of inclusion and exclusion. A member of social groups and individual then interdependently practices hierarchical relationships inter- and within structural schemes in order to secure one s culture to warrant their primary capital. For School and education, for example, it can be referred as an agency of maintaining or reproducing the cultural capital s system of values. Schools also simultaneously function as a market in where the acceptable behavior and knowledge determined by cultural capital is 14

21 being acquired via daily practices. The most readable practice of this function of embodiment of schooling is linguistics and literacy practices in school (Bourdieu & Passeron 1997, cited in Olneck 2009). Especially, second language education reflects a commonly accepted value and need by the majority of society. A commonly accepted set of value, Ideology, thus, sets a series of disciplines that reflect the existing hierarchy of power, class, gender, and so on. At stake, language and literacy practice in second language education is considered as dangerous activity because it is designed to exercise these disciplines to learners often without consciousness (Tollefson, 1991). Liberal multiculturalism, thus attempts to erase the neutral perceptions on classroom practices and cast some suspicion on the equal existences of cultural pluralism. Cultural pluralism in light of what cultural capital and how it is to be transformed should be enlarged and dismantled via representation of minority or community culture as valuable knowledge to the classroom and school and revisiting standard, or knowledge/power from school to academics, and this is what multicultural education needs to accomplish. Moving toward Critical multiculturalism Although some of liberal multiculturalists celebrate the success of multiculturalism and its implications on public education policy and representation of minority cultures, there are extensive criticisms on these movements and role of multiculturalism, particularly in education (see, e.g., Glazer 1998; Goldberg 1994; Joppke & Luke 1999; Kymlicka 1995a; Kymlicka & Norman 1999; Taylor 1994; Mat 2003). The primary problem of multiculturalism rhetoric is an aspect of overly concentrated on the common meaning of culture. Among neo-marxism and critical racism, in particular criticizes its misrecognition of power relationship among individuals and group in which material issues of ethnicity and 15

22 races determine unequal opportunities for resources (Troyna 1987; 1983). Instead, multicultural rhetoric largely engages discussions of different cultures and their possibilities of plural existences in order to develop metatheoretical multiculturalism across all contexts social inequality, identity, voice, class, ethnicity and so on. Some of attempts, for example a theory of hybridity might be derived from failed to acknowledge the fundamental inequality that are not flexible for a change. The fundamental inequality, considering the one of primary aims of liberal education, cannot be achieved by building ahistorical individual or group identity or cultural resilience, instead as Kimlicka (1995a) argues in his considering liberty of multiculturalism: The freedom which liberals demand for individuals is not primarily the freedom to go beyond one s language and history, but rather the freedom to move within one s societal culture, to distance oneself from particular cultural roles, to choose which features of the culture are most worth developing, and which are without value. (p.90-91, excerpted from May 2003 p.208) Particular cultural roles, derived from system of society, that are, a product of societal culture. For example, capitalism promotes repressive and unequal political agenda in order to ensure their positions among diversified races and ethnicities, and govern it among discourses as it is a natural way of accepting cultural roles and performing repressive ideologies (Tyson 1999 p.53). Thus, in order to distance oneself from imposed cultural roles within ideologies, that serve the interests of dominant class, the nature of consciousness and contemporary system should be analyzed as well as their practices as legitimatison of a given society (Giroux 1981 p.20). 16

23 Analyzing ideologies to question the natural consciousness directly assigns the need of studying the interrelationship between capital system of a society and objectified social relationship. It should look at representations of social relationship elicited from embedded cultural artifacts and market circumstances. Furthermore, historical consciousness and its practice from where problematic concrete relationships occur need to become an important realm of rethinking, reifying its form and content within social relationships and their cultural roles. Thus, for critical multiculturalism, an ideology, that is, the imaginary picture of diversity for their actual realities of acceptance and inclusion/exclusion, as well as a social system, a program of social construction process. The objects of critical multiculturalism, furthermore, from the cultural differences moving toward the democratic society and public education, need to unpack of those recognitions of: (1) unequal power relationships a feature of the heart of critical multiculturalism ; (2) the subjugated processes of alternative cultural knowledge, principally through the hegemonies and misrepresentations what Paulo Freire (1970) termed ideologies of oppressor ; (3) the ethnic and/or cultural boundaries that may lead in turn to a further (unhelpful) implication of contained and localized boundaries within them (May 2003; Freire 1970, see also Corson 1993; Kincheloe & Steinberg 1997; May 1996b, 2001; Hoffman 1996, 1997). In addition, while these recognitions actively engage the analysis of political recognition and representation of minority/culture, it must maintain a critical perception on authentic and contextual system and its process in where dialectic relationship occur at pedagogical level. This is because in order to objectify the possibility of an emancipation and 17

24 autonomous construction of group/individual identity, critical perception on the flux and reflux of existential reality enables to discover the interpenetration of problems undivorced from reality so that multicultural educational approach explore and lead toward democratic society (Freire 1970). Critical Multicultural pedagogy for rethinking the boundaries of race, ethnicity, and gender by Henry Giroux Henry Giroux s (2005) border crossings approach in order to rethink the nature of power and politics, displayed and disciplined in the educational fields and schooling language, discourse, agency, and identity building. It provides crucial theoretical and pedagogical references for theoretical understanding multiculturalism and its implication to this study. In particular, the former multicultural discourses might not adequately discuss or undermine historical positions of race and ethnicity, or underaddressed them as a included part of political or cultural market of society, especially considering some of them only provide a weak framework for transformative social actions in their models. Rather, within the celebration of cultural pluralism, they had been defined the Other with attempts to blend reduced or totalized segments of culture into policies and education. For example, politics of eliminating racism onto African-Americans in institutional or social level, often involved providing compensatory programs in order to demonstrate equal opportunities for their active social involvement and voice without considering how its material condition and social construction on them, thus, ideologies, are different from what dominant occupy (Giroux, 2005 p.83-88). 18

25 Also, for liberal multicultural education, the social relationship between racism and class, or ethnicity is tied into one category of struggle that should be resolved by building logic of cultural pluralism and de-capitalized culture. In this sense, it is right that racism and class struggle is interdependent throughout history of capitalism, however dominant educational approaches to race and class have reduced struggle and differences, and universalized two complicated struggles of these subjugated groups into the working class ones. Essentialized struggles of the oppressed not only are against its inclusive purpose of multiculturalism, but leave no space for rethinking and challenge of race and ethnicity, while highlighting classical category without critique of the dominant discourses of race or ethnicity (Giroux, 2005). On the other hand, border pedagogy opens up the possibilities of new political and pedagogical recognition of epistemological, political, cultural, and social construction by political and ethical examination of institutional knowledge and social relations. Thus, recognizing the boundaries of ethnicity, race and power as a problem of pedagogy enables to locate how dominant (whiteness) is a function of historical and capitalistic reproduction. Critical exploration on these boundaries and its challenges of border pedagogy Giroux highlights can be paraphrased as: The ongoing exploration on a range of pedagogical strategies and ideologies in a various cultural and geographical borders The continuous needs for crossing of borders as a recourse for theoretical competency and critical understanding 19

26 The urgent need for performative practice to develop individual and social agency that enable learners to directly perform democratic values and practice Critical pedagogical practice for challenge the borders that confine experience and limit politics of crossing diverse geographical, social, cultural, economic, and political borders for global democracy and citizenship Here, it is important to address the different theoretical consideration of history and capitalism in his pedagogy due to its in-depth concerns on the issue of mail-order brides and their public education. At stake, according to Giroux, the notion of history and capitalistic reproduction suggests different logic from postmodernists perspective. First, the notion of history as a tradition was interrogated and rewritten as an individual and collective experiences of struggle rather than spoken and remained by authority of dominant. Thus, at pedagogical level, Giroux claims, tradition should be valued as the partial, specific and particular (Giroux, 2005 p.94). Also, the notion of capital reproduction market fundamentalism is rejected. More than ever, simplistic narrow economic rules and linear capitalistic cultural and social relationships no longer exist: rather, it becomes more complex and interdependent to each other, especially within neoliberal and globalizing economy and its ideology that disseminated power and politics across the nation-states. Developing a border pedagogy practice Practice is the central reification of border pedagogy and the challenge as well. Its reification of border crossing through practices fit for the twenty-century critical multicultural education as well. Through understanding of how relationship between power and 20

27 knowledge works as both the practice of representation and the representation of practice to secure particular forms of authority, as Giroux (2005) points out, students can open up the possibilities of learning within, outside, and against their contextualized boundaries (p.18-23). In particular hegemonic cultural concerns, Giroux suggests several examples of border pedagogy tasks in public education. Also, those examples directly concern the issue of developing critical curricular dealing with moving in and out of borders constructed by different cultural and social powers. In this ways, I think those critical pedagogical practices can be implemented into multicultural curriculum and its policy, especially considering the oppressed racial and ethnic individuals and their social status in South Korea. First of all, border pedagogy attempt to define learners traditional view of their community, language, and space in where the notion of differences and its existence of multiplicity are taken up within different learning situations. Giroux argues that within different learning situations, pedagogical practices respect the notion of difference and its struggle to survive in order to transform the practices into the practice of democratic value in their real life. Withholding this purpose of developing border crossing practice, Giroux suggests distinctive use of language practices reading, narratives, and story of students in his pedagogical practice. Fundamentally, reading conveys the multiple references that constitute different cultural codes, experiences, and language (p.23). In other words, relating to issue of social and cultural relation between power/knowledge, the various forms of power is circulated by all codes of authority in texts. So subjectivity of reader/learner, when they engage texts separated from analytic activities in education, is in danger of regulation and separation from 21

28 own historical and cultural subjects. Border cross practice argues reading and its text primarily attempt to identify its underpinning different ideological viewpoints, interests, codes. Also, reading a text should not be separated from existing students social relations and their knowledge, and most importantly, historical and social subjects of the students. Thus, recognition of own historical and social subjects during reading practice, students must be able to participate their own dialectical analysis on texts and its constructions with a health skepticism. A healthy skepticism, that is an ability to facilitate leaner s critical analysis on text and across other learning situations, enables learner adequately address different contradictory positions from ideology, value, and social relations so he or she is able to define own subjects (p. 108). To teachers, the activity of uncovering underpinning different positions should forge to integrate them into students lives. In other words, related experiences from text, some of which are involved racial and ethnical relationships should be named and call for an interrogation within practice. In order to do so, their voices and social relations should be spoken in practice as a sphere of deconstruction, but of constructing their own historical and social values. Through telling own narrative and story, Giroux (2005) proposes the possibility of practice that can uncover forged relationship between power and knowledge within students lives (p ). In other words, at individual level of learning, narrative should enable students to locate their feelings, struggle, and desire particularly potentially related to their racial and ethnical experiences. These experiences including their voice, histories, and social relation might mirror racial and ethnical ideologies, some of which support dominant discourse, some of which offer support for counter-ideologies. Thus, similar to reading practice, narrative practice of border pedagogy also supports critical engagement and 22

29 interrogation onto those all references of race and ethnicity discourses rather than being silenced about them. Furthermore, these critical engagements should be purposed to be a transgressive practice of empowerment in order to cross borders of social and historical constructions so that students can acquire ability to reform own cultural and political values by remap and decentralize own subjectivity. Following purpose of revaluing own subjectivity within own narrative works, teachers set support student aiming at reexamining their language into their curricular. Besides students teachers also need to speak about their historical and social positions with recognizing own limited subjects and their positioning in and outside of schools. Thus, all members of learning learn about own identities, in where own values and voices are not intimidated or to be allured to follow by other members. This practice of border pedagogy exercises a foundational democratic value of communication as a becoming critical citizens that can achieve transgressive force onto border lines by learning criticism on discourses. Multicultural education for identity In cultural pluralism, identity-building celebrates hybridity. Culturally open to the Others enable individuals and communities avoid narrow, repressive boundary between diversities. Thus, diversity is generated by members of community who are certainly possible to dignify inward traditions and recognize the value of diversity in a balanced way. For individuals, member of cultural group who will jointly attribute to build diverse community are the members who can avoid deconstructive attachment toward historical orientations that are potential to threaten the value of diversity. 23

30 On the other hand, diversity should be limited when it threatens homogeneity within communities or nationality so their foundational boundaries are not dismantled. Bhikhu Parekh argues that this perspective on cultural diversity dismisses moral value of diversity: rather it relies on aesthetic ground to promote development and competition between cultures (Parekh 2002: Bauböck 2001 p.110). Parekh emphasizes moral and political value of diversity and reputes the instrumental value of diversity. According to him, for individual levels, diversity is a constituent and condition of human freedom : it enables them to view their own culture from the outside. For wider society, recognizing the value of diversity is the precondition for an ongoing crosscultural dialogue that mediates conflicting claims of communities (Parekh 2002 p.167). Bauböck (2001) well summarized what Parekh states; (1) no culture embodies all that is valuable in human life and develops the full range of human possibilities ; (2) cultural diversity provides human beings with mini-archimedian standpoints that enable them to view their own [culture] from the outside, tease out its strengths and weaknesses, and deepen their self-consciousness ; (3) The diversity of cultures also alerts us to that within our own ; and (4) it creates a climate in which different cultures can engage in a mutually beneficial dialogue (p.113). Although his theory of diversity might overly value the goodness of human being as a citizen who is able to reconcile conflicts adequately between values that even threaten their homogeneity within community and may not be easily implicated into politic sphere, I found his holistic points on diversity is convincing to multicultural education, in particular considering identity building in dialogues for multicultural society. Current ethnographic researches on post-mail-order-brides marriage and multicultural education for them in South Korea 24

31 As stated above, in order to address what kinds of intellectual voids may exist in this social and educational problem for immigrant women, it is important to overlook existing studies on the phenomenal and ethnographic studies mainly centered the issue of mail-order brides and their lived experiences. So far I understand, the discourse of international marriage is actively discussed in gender study. For reasons, understanding a large concept of gender can distinguish the unequal position of mail-order brides and males, and identify how these relationships is contextualized and fixed among Korean society (e.g., Hondagneu-Sotelo 1999, Lober 1994; Ortner 1996). The issue of migration of women has been studied in many contexts of gender study. Among the studies, the study of Pessar and Mahler (2001) looks at the process of the constructing transnational identities of migrant women. Like other critiques on the migration studies in the 1990s, their gender studies on migration of women had the narrow research focus on women who may be excluded from other population of migration. For example, researchers on their second generation of migration were underresearched. Similarly, gender is not a single entity in a set of social relation in international marriage. Rather, according to Georges Fourton and Nina Glick Schiller (2001), gender as well as operates simultaneously on different geographic scales, largely the national-state. For example, Sarah Mahler (2001) demonstrate how a social location where individual born impacts on the social inclusion and exclusion, advantage and disadvantage, and so on. However, a social location is not only factor to generate problems, also historically constructed hierarchies of class, race, gender, ethnicity and nationality is being practiced within the relationships with others. Thus, it is important to address the lives of migrants with 25

32 other domains as one transactional space such as the economic, political, religious, and so on. The spatial term geographies contribute to the understanding of gender in multiple spatial and social scales. The individual as an active agency take a transnational role gendered geographies of power. The gendered geographies of power is a theoretical framework for analyzing how people practice their power across multiple hierarchies of class and across many terrains. However, this theoretical framework might not be applicable to some groups, especially some of them who might not be aware of multiple layers of power. Also, simplistically saying, people who do not migrate into other society may not be the proper participants to study. Although the limited applicability of this work, this study provides a good theoretical tool to analyze the macro level of conceptual process of changing the meaning of gender, class, identity and ethnicity. Because it provide a large framework to study the migration as an on-going relationship instead of studying them as separated variables female/male. Another prominent scholar who extensively explores issues on mail-order-bride marriage and its post lives in Asian country is Nicole Constable. In her ethnographic researches on immigrant Right in diverse Asian nations and states in a flow of globalizing and neoliberal capitalism, she focus on the lives of mail-order-brides including Japan, Taiwan and Korea. Her ethnographic studies on these women, especially in Korea, revealed what are imaginary hypergamy of mail-order bride marriage with economic motivation and their post lives in ostracized acceptance of gender and other ethnicities (Constable, 2005). Throughout understanding of many cases of lives of immigrant wives, her researches attempt to provide in-depth understanding of their oppressions and sustained unequal status of class in capital society. 26

33 On the other sides of immigrant marriage, Constable (2003a; 2005) stresses out important patterns of contemporary mail-order-bride marriage: cartographies of desire (Pflugfelder 1999) or what Margaret Jolly and Lenore Manderson (1997) describe as sides of desire that are formed by confluences of culture, border crossings, exchanges, and fluid terrain, rather than simple unidirectional flows of power or desire. Resent marriage-scapes both reflect and are propelled by fantasies and imaginings about gender, sexuality, tradition, and modernity (2005 p.7). As Nicole Constable persuadably addresses important patterns of desire within mail-order bride, or transnational marriages, two studies on the marriage between Korean-Chinese (Chosŏnjok) women and farming bachelors by Caren Freeman, Nancy Aberlmann and Hyunhee Kim attempt to explore the issues of not only hypergamy of unequal global economic nation-status but imaginary desires and motivations underneath their marriage (Constable, 2005 p ). In particular, Abelmann and Kim explore a failed case of cross marriage between a Korean bachelor in rural areas and Korean-Chinese woman while focusing on the narratives and stories of those women. Their empirical and ethnographic study on them reveals that within South Korean discourse of transnational marriages certainly conveys the desire of maternal citizenship and social mobility of women as well as romanticized ethnic homogeneity of Korean family, by marrying to someone who continues certain ethic-hood between them. 27

34 Chapter 3. Data Methods The purpose of study is analyzing multicultural education for these ethnically diverse families in South Korea, who are competently located in the center of troublesome social and educational phenomenon. In general, this study will provide the rich description on how multicultural education policy attempts to help those ethnically and racially diverse populations in rural areas and transparently implicates its political ideologies onto the contents. Especially, the purpose of collecting data is guided by critical exploration on: (1) the approaches of multicultural education; (2) the transitional meanings and subjects on diverse cultures and ethnicities; (3) the contributions of these multicultural approaches to phenomenon by looking at the policy of multicultural education in South Korea. This research projects case studies on Multicultural educational project by Ministry of Education, Science, and Technology in 2008 and resembled program plans from Jeollabuk-do province for multicultural families. This study is not only driven by the epistemological interest of the researcher: (1) how language education, indirectly and indirectly, contributes to their being and living in a different country and culture; (2) how the learners who are oppressed and marginalized groups of women are positioned; and (3) what might they gain from learning of language and literacy in order to actively engage cultural and social reconstruction in their circumstances. 28

35 Social and cultural Significance of this study To illustrate the intensity of educational situation, I look at the most apparent statistics in Jeollabuk-do province. I choose this province based on the statistical reason. For reasons, during year , Jeollabuk-do province has increased significant in the number of second generation from mail-order bride marriages. Despite of low distributed population rates in these areas, data from Ministry of Education, Science, and Technology indicated that the number of mail-order bride marriage, especially to total 808 Korean-Chinese and 957 Philippine women had been boomed compared to other provinces in where has similar distributed population (Ministry of Education, Science, and Technology 2008). Also, their higher population rate of second generation and their lack of supporting systems can be assumed based on the higher rate of school dropouts, significant bullying, or exclusive school relationship issues of children from a mail order bride marriage family (Ministry of Education, Science, and Technology 2008). Still, these programs and policies for supporting these new growths of ethnically diverse population South Korea might be in the beginning level. Their collaborative actions and collectivity to understand these ethnographical and phenomenological changes has begun to be addressed in academic literature in last few years. At stake, it is important to describe their multicultural education programs and policies in order to bring out reformative efforts from both research and organizational fields. The data has been briefly overviewed according to its organized programs and its features the open learning center for ethnic/racial diverse parents (Sarangbăng), homebased tutoring system for immigrant wives (post-mail order brides), and a pamphlet of a story 29

36 and a narrative. Before analyzing the data, I will describe the resent history and its accomplishment of setting multicultural educational programs and its curriculum in Jeollabuk-do district. While educational approaches have brought many positive aspects, I discovered some problems between its curricular policy and fundamental dimension of multicultural education. Again, this district and community based organized approaches toward a multicultural society should be encouraged to seek ways of crossing confined and hegemonic borders. Overview on Multicultural education policy in Jeollabuk-do district Multicultural education and its policy in Korea refer the part of resent national education system especially concerned with low literacy, language level of students and their parents, especially for immigrant women in rural areas, who are linguistically and ethnically diverse. As the district addressed, the basic defined function of multicultural education is to develop creative and harmonious human being who can lead globalizing society (Department for Elementary Education in Jeollabuk-do district, 2008, Translated by author). In January 2008, Jeollabuk-do district had launched its multicultural education policy and programs by locating a multicultural educational department for ethnically or racially diverse family, in particular focusing on a mail order bride marriage family. Also, in February 2008 the district issued a guidance pamphlet for diverse parents whose children start pre-k and elementary or in English, Chinese, Japanese, and Korean version so some of them can acquire some basic skills to help them find ways to attain a proper parenting skill comparing with normal Korean parents. This pamphlet for parenting is projected to reform and press more extended language versions in 2009 policy: guides in order to ease individual parents concerns and 30

37 weaknesses to prepare their children s basic Korean language and math skills, and literacy practices, some of which are difficult to acknowledge beforehand contrary to other Korean parents (Department for Elementary Education in Jeollabuk-do district, 2008, Translated by author). The report of policy plan for 2009 offered more subdivided recommendations, from a new division of multicultural education department and multicultural education research team in their district. Among about fifteen recommendations, the major program of which have sequentially implemented from 2008 policy, the district highlights the collaboration and community/voluntary based participation between public and private organization and school, asserting that they offer: a strong process of building network between the district s administration and other non-district organizations in order to develop local human resource and to disseminate public concern and understanding on ethnic and racial diversity and diverse family (Department for Elementary Education in Jeollabuk-do district, 2008, original version can be found Appendix 1, Translated by author) Also, the district s policy on multicultural education focus on adopting new technology such as e-learning Korean language curriculum, interactive online community between diverse parents, and vocational training, especially for immigrant women. However, there is neither reliable research on their learning procedure nor proper evaluation for these curriculum and programs in order to validate its effects. The open learning center for diverse parents 31

38 Although some of open learning centers, especially for adult learners, provide one of the basic language skills and literacy education, the open learning center for diverse families in Jeollabuk-do district, known as Sarangbăng, is provided in public school, some of which have ethnic or racial population in their local districts. The pioneer movement for launching learning center begun in August 2008 across 372 local schools including first and secondary level, and among 4,283 second generations only about 23% of enrolled students have participated this learning program (the census from Department for Elementary Education in Jeollabuk-do district, 2008:2-3, original version can be found Appendix 1, Translated by author). The centers depend on the most of supports and supervisions from the school teachers and the local volunteers, who can be knowledgeable and closely interact with the children from immigrant marriages, but at the same time this system do not provide the local volunteers the adequate training session and qualitative evaluation. Meanwhile, the educational program begun to expand and projected extensive relationship building program between school teachers and diverse immigrants including a counseling in order to prevent and resolve such problems including school bully issues and a low achievement education level of second generation. The district built four steps preparing, performing, evaluation, reflecting steps to keep cohesive instructions and contents of curriculum on Korean language teaching. At the preparing stage, several act should be provided including pre-diagnose and survey their Korean skills and set weekly schedules. Next, at the performing step, teachers and volunteers can coordinate their teaching and teaching contents including Korean literacy and basic math according to their ability. Mainly, the teachers and volunteers are supposed to work individually with provided worksheet-based exercises and a variety of packages for basic literacy, writing, and math skill. 32

39 Then, evaluating their counseling results with analysis should be reported based on the working-sheet format. Throughout four key steps, the district envisioned its efficiencies such as: (1) students from diverse family can cultivate ethics, acquire common morality; (2) the prevention of school bullying; (3) successes on school education and elevated motivation by enhancing literacy and communication skills in Korean; (4) revive the beliefs on public schooling through cultivating whole humanity for inclusive and parallel society (Department for Elementary Education in Jeollabuk-do district, 2008:19, original version can be found Appendix 1, Translated and reformatted by author). Home based tutoring system for immigrant wives The open learning center and home based tutoring man-to-man system rely on its supports of the local volunteers. In addition, many volunteers as a tutor have to teach basic reading, writing, and number skills that may help them adopt different social and cultural settings. In the district s envisions, an individual and a collective approach would resolve problems in low learning ability of second generation from diverse family. Although the roles of the tutor for second generation or diverse parents are not explicitly addressed in this report, it reinforces the aspects of counseling in order to prevent school bullying issues among second generation. Press stories and narratives of immigrant wives The positive outcomes should share across the immigrant wives communities. Thus, the district can share knowledge from their empirical experiences so that it can derive multicultural efforts to the local community. Thus the press of Jeollabuk-do district includes 33

40 successful counseling cases and Korean language/cultural practices. In particular, the district projects diverse parents, especially immigrant women who have migrated from other nation into Korean rural area and inevitably have experienced difficulties summarized as complicated dissonant frictions between Korean families due to Korean language, different marital experiences, struggles for learning Korean language and raising their children. Asserted publication of essay or story of those women in this district aims at: (1) helping diverse parents build and affirm self-identity; (2) assisting their childeren s adoptability onto school environment; (3) improving the livelihood and of diverse parents and the civil Rights (Department for Elementary Education in Jeollabuk-do district, 2008:12, Translated and reformatted by author). On the other hand, it is clear that the press project might not explicitly attempt to address neither their social positioning nor their role in Korean local community. 34

41 Chapter 4. Discussion Overall, Jeollabuk-do district projects its program for its community and its program s participants and resources. Even with a short history of this multicultural approach for diverse ethnic and racial groups, the district explicitly involves the issues of educational inequalities and limitation for these groups. From my attempt to understand district s multicultural approach from teaching basic skills to educate students to become a citizen, I found some of projects seem to articulate and to attempt to integrate some of liberal multicultural aspects into their approaches. However, some of them nevertheless became add-one into a large society, which means that these multicultural attempts in policy do not decenterize the concepts of dominant (McLennan 2001; Goldberg 1994: 20). Hence, to qualify the policy of Jueollabuk-do district in this study, I address these problems by raising the unquestioned ethnical and inequality issues. In my data section, I classified three unique multicultural education programs the open learning center, home based tutoring system, and press stories and narratives for diverse family, in particular for immigrant women, suggested by the district policy. The open learning center (Sarangbăng) The open learning center shows multicultural educational demands of ethnically diverse parents and their children. The program runruing by Jeollabuk-do district supplies their resource from the local public school teachers and volunteers. These teachers and 35

42 volunteers provide multiple acts such as teaching Korean language, basic math skills, and counseling their difficulties. Also, Jueollabuk-do district (2009) set their goal in order to help immigrant wives build identity and community through the open learning center. This approach is illustrated here, The open learning center provides opportunities to organize local communities between immigrant wives and local residents in order to help immigrant wives cultivate their solidarity as a Korean(Department for Elementary Education in Jeollabuk-do district, 2008:12, Translated and reformatted by author). By reinforcing the unified national solidarity as new national identity of immigrant wives, this plan provokes the essential concept of multiple perspectives and identities in liberal multicultural education. Although it represents some degree of social reformations to the local community, it does not infringe the concept of national homogeneity without remap desires of continuous dominancy (McLaren 1994). Then, the desire of homogeneity should be radically or politically removed? First, before answer this question, all societies or small communities tend to structure own ways of constructing their solidarity and homogeneous culture to serve their privileges as an insider, and it certainly involves a nature of exclusion and inclusion. Sometimes it also appears that being homogeneity can be a privilege as Goldberg states (1994): heterogeneity always includes within the possibility of its moment the forces that might render its moment impossible (p. 27). However, both of them, especially in a case of a weak frame of heterogeneity in society, could function as an unequal distribution of power and material resources by the process of formulating normative path of being oppressed. So it is impossible to attempt to challenge old orthodoxies and reformulating new projects of possibility (Giroux, 1994: 314). Thus, the open learning center and its curriculum must foster the 36

43 ongoing challenges and exploration on both counts in order to operate its significant contribution for multicultural education. However it is important to acknowledge those challenges Giroux suggested is not occurred by unilateral regulation or dependency. Rather, members in this learning program should reflect the different understandings of homogeneity and its different acceptation in order to bring out reformative practices. Home based tutoring system Tutors in this policy should regularly visit the diverse families home to help them learn basic literature and skills. It is reasonable effort to help some immigrant wives who are unable to leave their households. This program also reinforces its function as a professional counseling in order to help immigrant wives and their children resolve conflicted situation such as low motivation or opportunity for learning, and low adoptability to Korean culture and society. Although many tutors and volunteers help their livings and basic literacy and language so that they adopt Korean society easily, however potential marginalization and disempowerment can arise in various levels of their actions. The contemporary tutoring system does not explicitly imply the process of negotiation on their actions. This is seriously considered in this tutoring system because many of immigrant wives are under oppression or located unequal social relationship in dominant society than other Korean adult learners. With their constraints, it is important for this project to help these immigrants to find the way of discontinue their disadvantages and illegitimated opportunities. It seems that the district envisioned its successes by cultivating basic literacy and by providing personal counseling, meanwhile did not address these women controversy issues of actual living. For tutors as well, instead of providing worksheet based exercises and reporting their conflictions without 37

44 finding ways of challenge within their performances, the program must build negotiatory collaborations for their actions and judgments, and implement resistible practices into their curriculum. At policy level, a contemporary program for home tutor system only relies on individual tutor s self-regulatory and self-evaluation. For immigrant wives, there is a certain benefit to have a personal tutor such as building close relationship and opportunity to counsel personal problems in depth. However it might prevent these minorities from experiencing various language practices since a home tutor is only one expert who will provide teaching and thoroughly diverse perspectives on the immigrant wives social and cultural circumstances. All learning activities, especially language practices, reference various forms of power involved in danger of regulating and separating from own historical and cultural subjects (Giroux, 2005). Accordingly, home tutor system can limit the efforts to build social recognition on the various forms of power and social relationships by putting individualized instruction and evaluation onto the system. Press stories and narratives of immigrant wives Some of multicultural educational approaches find its way of cultivating false consciousnesses into individual subjectivity by conveying a repressive ideology. Jueollabukdo office of Education (2009) set its plan to help the immigrant wives identity in a new society by Selected success cases of immigrant wives lived experiences will be annually published to improve their identity and self-dignity (Department for Elementary Education in Jeollabuk-do district, 2008: 12, Translated by author). It is argued that by shared their success experiences of different language, culture, family relationship immigrant wives can 38

45 build their individuality within Korean society. However, it gets much disempowered in terms of whose decision will present their narratives and stories and what defined the meaning of success cases will be valued. Apparently, it is addressed that local district s administrators and some of associates will select the successes cases from immigrant wives. For example, the Department for Elementary Education in Jeollabuk-do district publishes a successful teaching story of one local elementary school teacher: There are several programs for children from ethnically diverse family (multicultural family). However, even if my school prepares good quality programs, they showed little interest and seemed timid all the time. This time, I met my student's foreign mother and have a word with her that she will let her kid participate school programs coming semester. During the program, I let her kid see how Korean society developed nowadays and have pride as a Korean. Before the summer vacation, I took them to the field trip to Gwanju Gumho Resort. (Elementary Education in Jeollabukdo district, 2008:112, Translated and reformatted by author) The story overall tried to convey how one teacher attempts the basic language and math practices to her student from ethnically diverse family. And in this part, the teacher introduced how one of school multicultural education programs imposes the partial meaning of being a Korean. On the statement, it can be inferred that knowing the developmental situation in Korea can help the student have a pride as a Korean. Although it is an educational approach to her student, it is hard to find the interrelationship between the living as ethnically diverse one in school and the meaning of being Korean. This story can project subjectivity of her student concerning a member of Korean society. Understanding the developmental level in Korean in 39

46 order to become a member of society might serve the dominant s perspective. And perhaps, it is a dominant s value of judgment: how to define the pride of their origin. It seems that using this story a successful case of teaching practice is aimed at sharing with other teachers who might face with the similar situation. However, it is ambiguous whose definition of the successful teaching practice even though it is hard to find the connectivity of student s living in the different ethnical background. While recognition on existing different social and political values from the student are moved out, the story of the teacher brings her or, perhaps, dominant s historical and cultural subjectivity as a matter of being Korean to practice. Although the multicultural practice, especially using story and narrative should enable students to locate their racial and ethnical experiences in order to construct their own cultural and political values, this published story of one teacher defines such values according to her own, maybe from dominant s ideology. Throughout the representation of narrative and story, its consequences might be caught in deceptive representation of false ideology. On the on hand, illustrated individual subjectivities characterized and classified by dominants value of judgments can demonstrate what the dominant need to build for their living. On the other hand, the acceptance of ethnic populations and diversities can be only explained and transformed by the disciplined ways of dominants. As public intercessor, the district and programs appealed as neutral on the process, yet they can operate a social structure that serves specific ruling interests (Giroux, 1981 p. 143). Rather, story and narratives on implication into curriculum, as Giroux (2005) suggested, should enable students to locate their feelings, struggles, and desire into writing so that students can map their own subjectivity. For teachers, using story and narrative provide the opportunities to observe students historical and social recognitions with the purpose of 40

47 assisting further explorations on structures and ideologies underpinning their subjectivity (p.109). On the matter of helping identity building and their adoptability for immigrant wives, these confined approaches implicitly follow the logic of hybridity. At an interpersonal level, by promoting the value of individual diversity and their persona into public sphere, this publication can repute the value of individual diversity unless it does not violate dominant s structures of belief: it enables both dominant and minority groups to view their own lives in dominant s standpoints. For instance, the representation of narrative and story, immigrant wives with limited Korean literacy would not find proper opportunity to voice their oppressive realities, and accordingly their subjectivity into public sphere. Rather, it is easy for both to draw upon a success and idealized part of living and its story, and essentializing the part as a convincing model for multicultural society. However, the exemptions will not solve neither the district s problems in education and welfare system nor comprise multicultural society. Perhaps, the district only held their government values and politics to continue controlling minority issues under the surface. Similar to other two programs of the Jeollabuk-do district, I primarily concern designed system and potential limitation in their current forms to meet the need of ethnically diverse individual and group. In my analysis, I found that many of features overly focused on the representation of diversity without concerning its conflictions between ethnical and sociocultural boundaries. Moreover, the core object of critical multiculturalism and education to carry out collective social reformation onto social structure are missing. I think overall the proposed programs need to integrate fundamental objects of critical 41

48 multiculturalism and to reflect the immigrant wives demand, instead of depending on market efficiency or concentrating on the construction of bureaucratic system in their attempts. 42

49 Chapter 5. Conclusion and further research Overall, this study attempts to address current multicultural education for immigrant wives and their diverse family. There are multicultural education attempts that lead several efforts to emancipate those oppressed ethnic groups in South Korea and some of them were not able to implicate actual social reformative movement. So far this study accomplished the explication of multicultural education approaches and their conceptual understanding of diversity. Although this research may not reach the point of bringing out reconstructive actions onto multicultural education policy, the study described the continuous needs of further development for theoretical and pedagogical competency, which will be carrying out social reformation and critical recognition for multicultural society in the next step. My primary theoretical and practical concerns on the current multicultural education policy and program is to change the fundamental assumption about neutral or simple ethnicity, which unable to comprehend complex cultural struggles of minority ethnic groups. In other words, such an assumption, ethnic or racial diversity is not inactive and problematic based on static outcomes in Korean society, can undermine the object of multicultural education. Therefore, my primary recommendations onto publics, schools, and adult education are to address the need of recognizing their misconception. Also, it is important to emphasize the language, practices, and policy making processes are not neutral entities. Rather, they are aligned by dominant s interest in historical and capitalistic reproduction. In addition, I want to highlight unequal social and historical positions of minority, in particular immigrant wives, and how their position would enact in public policy and education. 43

50 Of course, we should not essentialize, or totalize our understanding of their oppression as an only one. Instead, our various attempts to maintain critical recognition on the decision making processes should be maintained in order to bring out actions into reality. The central idea from these concerns is that there must be a certain need of reflecting the main idea of multicultural education liberalization into monoculture and society when we need to solve confronted problems from its oppression from monopoly now than ever (Kymlicka, 1995a). This study has certain limits on two field of education. First limitation is that my understanding of multicultural education approaches drawn from the limited context without collecting empirical understanding on immigrant wives and their actual struggles. Secondly, the limit came up from the insufficient scrutiny into the policy decision making process and systematic analysis on its structure. The insufficient scrutiny need to re-attempt to complete this research. It is because in order to modify the reformative changes within the context, competent exploration on its system and structure should accomplish. Thus, for further research and implication of multicultural education and its policy, the study should explore actual interactional decision making process and its implications on learning practices for immigrant wives including other minorities. Furthermore, I need to verify the systematical oppressions in their lives so that social actions can achieve the essential liberalization from multicultural education. \ 44

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56 Appendix 1 Ministry of Education, Science, and Technology. (2008). A report of Education for Korean Residents Abroad 년도 다문화가정학생교육지원계획 교육과학기술부 50

57 다문화가정학생에대한종합지원을위한교육기반구축 다문화교육지원관련부처및교육청과의협의강화 - 다문화가정학생등에대한체계적지원을위해관계부처협력 - 시 도별다문화교육현황모니터링및협의를위한토대구축 시 도별 다문화교육지원협의회 구성 운영 - 교육청, 지자체, 학교, 민간단체등지역내지원역량결집 - 현장수요, 중앙 지방정부의지원정책등을종합적으로고려한지원방안마련유도 다문화교육지원을위한전문적인연구 개발추진 - 중앙다문화교육센터 ( 서울대학교 ) 를운영, 다문화가정학생등을위한교재 프로그램개발및정책방향연구실시 학교 중심의맞춤형교육지원 다문화가정학생의한국어 학습능력향상지원 - 한국어 (KSL) 반, 부모와함께하는한글교실, 방과후학교운영등을 통해다문화가정학생의한국어읽기 쓰기능력향상지원 51

58 - 방문교사제, 대학생멘토링등을통해한국문화이해및 학습지도 상담지원 다문화가정학생의자아정체성 (Identity) 확립지원 - 다문화가정학생이자신의가족및배경등을바르게이해하고긍정적인자아정체성을함양할수있도록상담등지원 - 외국인유학생 * 멘토링등을통해결혼이민자및자녀의모어교육및출신국문화이해를지원하여다원화된인재로육성 * 외국인유학생은한국어 모어등이중언어구사, 출신국문화공유가가능하여다문화가정자녀의긍정적인자아정체성 (Identity) 확립에기여기대 일반학생등의다문화이해교육지원 - 타문화이해 존중교육, 다문화주간 행사, 다문화가정부모활동등을통해일반학생의다문화포용성제고 * ( 예시 ) 결혼이민자학부모를일정기간연수후방과후학교원어민강사 ( 또는보조강사 ) 등으로활용하여일반학생등의인식제고 - 다문화이해교육을위한컨텐츠및프로그램개발 * 순혈주의에대한지나친강조지양, 다문화관련사고가가능한행사기획 교사연수, 학부모연수등을통해다문화관련이해제고 52

59 - 다문화가정학생재학학교의관리직 일반교원연수실시 * 다문화가정학생을일선에서담당하는교사, 교감 교장등의인식전환을 통해학생에대한관심및교육적배려유도, 초등교육단계우선실시 - 다언어학부모용매뉴얼, 학교생활안내제작등정보제공 제도개선및성과확산 학교 지역별다문화교육사업평가체제구축 - 학교및지역에서추진중인다문화교육내용모니터링및평가 * 이를위한평가팀구성 운영및피드백실시 지역별다문화교육우수사례발굴 확산 - 지역별다문화교육모니터링을통해우수사례 (case model) 를발굴하여시 도에확산하고활용유도 - 특성화된정책연구학교운영을지원, 학교별로연구주제특화및성과공유등을통해유의미한정책제안도출 다문화교육정책중장기방향연구실시 - 중장기다문화교육정책수립을위한정책연구추진 53

60 - 다문화교육관련현장의견, 주체별지원내용, 국내외사례분석등을통해중장기정책방향도출및계획수립추진 < 중장기계획주요내용 > 1 실태조사및성과분석 2 다문화교육기반구축 - 다문화교육지원을위한조직및평가체제구축 다문화교육시너지제고를위해부처간, 중앙-지방, 지역내협의체구성 시 도다문화교육정책모니터링및평가체제구축, 우수사례발굴 - 다문화교육추진전담조직 예산확대, 관련제도개선추진 3 지역의다문화교육역량강화및맞춤형다문화교육 - 시 도등현장중심의연구및사업관리, 교육감의다문화교육지원 관련역할강화 - 다문화가정학생대상보수교육 이중언어교육및상담지원, 일반학생의다문화이해 수용성제고 Ⅳ 사업비지원방식 시 도맞춤형교육지원사업실시 54

61 목적 : 교육청중심으로지역사회내유관기관이연계 참여하여 지역특성에맞는다문화교육실시 사업신청 : 시 도교육청 * 2008 년다문화가정학생교육지원계획 의지원정책내용을포함하여 시 도교육청에서다문화가정학생지원사업계획수립 제출 사업지원방식 - 다문화가정학생재학현황, 교육청지원내용및프로그램등을 고려하여교육청별지원액규모결정 * 교육청별로 3 천만원 ~1 억원범위내에서지원 사업공고 ( 교과부 ) 교육과학기술부 시 도교육청 * 기본계획및교육청별교부액 ( 안 ) 안내 시 도교육청에서사업계획작성 제출 사업계획서제출 ( 교육청 ) - 다문화교육지원협의회 구성 : 학교 ( 대학포함 ), 지자체, NGO 등과연계 - 다문화가정학생현황, 지역내수요및프로그램등을 종합고려하여사업계획작성 평가및 예산교부 ( 교과부 ) 시 도별사업계획평가및내용수정 보완 예산교부 : 교육과학기술부 시 도교육청 - 소요예산 : 총 8.5 억원 55

62 사업추진 ( 교육청 ) 다문화교육지원협의회 운영 다문화교육세부사업추진및관리 평가및 우수사례발굴 ( 교과부 ) 시 도별다문화교육추진성과평가 성과보고회및우수사례발굴 확산 정책연구학교운영 목적 - 학교현장에기반한다문화교육관련연구수행지원및운영결과의 공유 확산유도 * 정책연구학교 2 차년도운영에따라학교별로특성화된연구추진 - 다문화가정학생의교육을위한프로그램지원및다문화관련교사 및일반학생의인식제고 지원대상 : 10 개교 지원액 : 100 백만원 (1 개교당 10 백만원지원 ) - 정책연구학교프로그램운영비, 강사비, 교재개발비등 56

63 성과보고회및중장기계획수립추진 목적 - 시도별맞춤형지원사업추진성과공유및우수사례발굴 확산을 위한워크숍및성과보고회추진 - 다문화가정학생에대한종합적인지원방안및중장기계획수립 지원액 : 50 백만원 - 워크숍 / 성과보고회운영비, 우수사례보급을위한자료제작등 - 다문화가정학생지원종합계획마련등 ( 별도예산확보 ) 중앙다문화교육센터 지원 목적 : 다문화가정학생을위한교재 프로그램및교사연수 프로그램등개발을위한전문적인연구 개발수행 지원액 : 434 백만원 Ⅴ 향후추짂일정 시 도별맞춤형다문화교육사업지원 57

64 사업계획공고 : 월중 2008 년사업추진계획설명회개최 : ( 수 ) 시 도다문화교육지원사업계획제출 : ( 목 ) 시 도계획심사및특별교부금교부 : 08.7 월중 정책연구학교운영중간점검 : 월 사업결과보고및평가 : 09.2 월 중앙다문화교육센터운영 중앙다문화교육센터지정 : 08.2 월 ( 기지정및예산교부 ) 사업집행모니터링및중간점검 : 월 최종성과보고및사업비정산 : 09.2 월 첨부 1 다문화가정자녀현황 국제결혼가정자녀 : 18,769 명 ( 07 년대비 39.6% 증가 ) 58

65 학교급별비율 : 초 84.2%, 중 11.7%, 고 4% 로초등학교재학생비율이월등히높음 지역별비율 : 경기 (20.7%), 서울 (12%), 전남 (10%), 경남 (8.2%), 충남 (7.9%) 부모국적별비율 : 일본 (41.0%), 중국 (22.3%), 필리핀 (14.3%) 등 구분 초중고계 인원증감 (%) 인원증감 (%) 인원증감 (%) 인원증감 (%) , , , , , , , , , , 모가외국인인경우가 90.2%(16,037 명 ) 로대부분을차지 외국인근로자자녀 : 1,402 명 ( 07 년대비 15.9% 증가 ) 학교급별비율 : 초 70.0%, 중 22.4%, 고 7.6% 지역별비율 : 서울 (38.2%), 경기 (30.6%), 전북 (8.0%), 경남 (7.7%) 등 부모국적별비율 : 몽골 (26.2%), 일본 (22.0%), 중국 (20.3%) 등 구분 초중고계 인원증감 (%) 인원증감 (%) 인원증감 (%) 인원증감 (%) 59

66 , , , , , 외국인근로자자녀의경우재학현황은파악되나, 체류 신분문제등으로 인해미취학상태인학교밖취학연령대아동에대한파악은어려운실정 1. 국제결혼가정자녀시 도별학교급별현황 ( 기준, 단위 : 명 ) 구분 국제결혼가정학생수 (A) 모가외국인인학생수 (B) 시도 초중고계초중고계 서울 1, ,259 1, ,746 부산 대구 인천 광주 대전 울산 경기 3, ,878 2, ,296 60

67 강원 충북 충남 1, ,476 1, ,380 전북 1, ,384 1, ,290 전남 1, ,869 1, ,837 경북 1, ,292 1, ,238 경남 1, ,530 1, ,490 제주 계 15,804 2, ,769 14,452 1, ,937 비율 (%) 모가외국인인학생비율은국제결혼가정학생수대비임 61

68 62 < 그림 > 지역별국제결혼가정자녀재학현황

69 2. 국제결혼가정자녀지역별현황 구분 시지역학생수 ( 기준, 단위 : 명 ) 읍면지역학생수 시도 초중고계초중고계 서울 1, , 부산 대구 인천 광주 대전 울산 경기 2, ,584 1, ,294 강원 충북 충남 ,012 전북 전남 , ,515 경북 경남 제주

70 계 8,531 1, ,590 7, ,180 비율 54.0% 67.4% 75.3% 56.4% 46.0% 32.6% 24.7% 43.6% 비율은국제결혼가정초 중 고 전체학생대비임 3. 초 중 고국제결혼가정자녀부모출싞국별현황 부모출신국별 시 도 일 본 중국 ( 조선 족 ) 미 국 필리 핀 베트 남 태 국 러시 아 몽 골 인도네시 아 남부아시 아 중앙아시 아 유 럽 기 타 계 서울 부산 대구 인천 광주 대전 울산 경기 강원 충북

71 충남 전북 전남 경북 경남 ,530 제주 합계 7,69 5 4, , ,76 9 비율 외국인근로자자녀시 도별학교급별현황 ( 기준, 단위 : 명, %) 구분서울부산대구인천광주대전울산경기강원충북충남전북전남경북경남제주계 초 중 고 총계 ,402 비율

72 5. 초 중 고재학외국인근로자자녀국적별현황 부모국적별 ( 기준, 단위 : 명, %) 시 도 일 본 중국 ( 조선 족 ) 미 국 필리 핀 베트 남 태 국 러시 아 몽 골 인도네시 아 남부아시 아 중앙아시 아 유 럽 기 타 계 서울 부산 대구 인천 광주 대전 울산 경기 강원 충북 충남 전북 전남 경북 경남 제주 계 ,40 2 비율 첨부 2 국제결혼현황 66

73 외국인과의혼인 ( 단위 : 건, %) 총혼인건수 320, , , , , , ,600 외국인과의혼인 총혼인건수대비 구성비 15,234 15,913 25,658 35,447 43,121 39,690 38, 한국남자 + 외국여자 10,006 11,017 19,214 25,594 31,180 30,208 29,140 구성비율 농림어업한국남자 + 외국여자 1,814 2,885 3,525 3,172 구성비율 자료 : 통계청, 각년도혼인ㆍ이혼통계결과 한국남자와혼인한외국여자의국적별현황 ( 단위 : 건, %) 구성비증감률 계 10,006 11,017 19,214 25,594 31,180 30,208 29, 중국 7,001 7,041 13,373 18,527 20,635 14,608 14, 베트남 ,403 2,462 5,822 10,131 6, 일본 ,242 1,224 1,255 1,484 1, 필리핀 ,157 1, 몽골 , 캄보디아 * * 미국

74 우즈벡 기타 936 1,046 1,263 1,250 1,135 1,192 1, 자료 : 통계청, 2007 년혼인통계결과 (2008.3) 농림어업한국남자와혼인한외국여자의국적별혼인건수 국 적 건 수 계 2,88 5 베트 남 첨부 3 중 국 필리 핀 기 타 계 1, ,52 5 베트 남 중 국 필리 핀 기 타 계 2, ,17 2 베트 중 캄보디 기 남 국 아 타 1, 년도다문화가정교육지원사업추짂성과 다문화교육관련연구를전문적으로수행할기관을 지정 운영하여관련교재 프로그램등개발수행 목적 : 다문화가정자녀교육을위한교재개발, 교사연수프로그램 개발, 정책방향연구등추진 지정대상 : 서울대학교다문화교육연구센터 ( 07.6) 주요기능및성과 - 다문화교육정책수립을위한기초인식조사 68

75 - 우리나라다문화교육정책추진현황, 과제및성과분석 - 다문화가정자녀를위한한국어초급교재, 다문화교사를위한교육참고자료개발 - 다문화교육담당핵심교원양성프로그램개발 다문화가정자녀교육지원공모사업 을실시하여시 도별 특성에맞는사업추진지원 목적 : 시 도별로관련주체가참여하여지역특성에맞는 우수다문화교육프로그램마련 실행을지원하기위해공모사업실시 추진체계 - 시 도교육청, 대학, 지자체, NGO 등지역사회관련주체가참여하는 다문화교육지원협의회 구성 - 14 개시 도다문화교육센터지정 운영 ( 07.7~ 08.2) 추진성과 지역시도다문화센터세부사업명주관기관세부사업명주관기관 서 울 류하문화사 만화로배우는한국어 류하문화사 난민자녀 열국아이학 교 피난처 (2) 정책연구학교 경동초교 69

76 다문화가정부모및또래교육 부산대학교평생교육원 사후관리를위한홈페이지구축 부산대학교평생교육원 부 산 (5) 부산대학교평생교육원 개별교육을위한멘토양성교육멘토를 부산대학교평생교육원 프로그램운영및학술대회 부산대학교평생교육원 활용한학력향상및토요문화체 부산대학교평생교육원 정책연구학교 주감초교 험 다문화가정 자녀 한국이주노동자 다문화교육 한국이주노동자인권 인천 (3) 한국이주노동자인권센터 지원사업 ( 멘토링 ) 다문화이해교육프로그램 인권센터한국이주노동자인권센터 센터운영정책연구학교 센터박문유치원 다문화가정 그림동화책 부부한마음공동체 천주교광주대교구 을읽고한글을 금호평생교육관 프로그램 배워요. 다문화가정 광 주 (6) 천주교광주대교구가톨릭광주사회복지회 다문화가정취학전자녀교육지원 ( 사 ) 다문화가정사랑회 자녀들과함께하는즐거운여름방학캠프 광주광천초등학교 다문화가정 새날학교전일제교육프로그램 ( 사 ) 외국인근로자문화센터 여성들과함께하는주말학교 다문화가정교육지원연구회 프로그램 정책연구학 광천초교 70

77 교 3 개 다문화가정 세부사업 자녀 통합운영 우송한국어교육원 학교교육 우송한국어교육원 조정 보충프로그 대전 (3) 우송대학교한국어교육원 프로그램다문화가정취학전자녀중한국어 우송한국어교육원 램이주여성한국어교육및자녀양육 우송한국어교육원 교육프로그 프로그램 램 정책연구학교 비래초교 다문화교육 을위한교사양성 연수프로그램연구개발및 경기대학교다문화교육센터 경기도내다문화교육현장비교연구 한양대학교다문화연구센터 시범연수 다문화가정 경 자녀들을 다문화교육 기 (7) 경기대학교다문화교육센터 위한보육및다문화교육 성남외국인노동자의집 포럼을통한지역네트워크 경기대학교다문화교육센터 프로그램 구축 운영 다문화가정자녀를위한한국문화교재개발및보급 경희대학교 다문화가정자녀교육멘토링프로그램및사이버상담실운영 경기대학교다문화교육센터 71

78 문화적편견 극복프로그램 원곡고 정책연구학교 미원초교, 양지고 운영 다문화가정 강 다문화가정홈페이지구축운영 속초 YWCA 이해교육자료 ( 멀티미디어자료- 속초 YWCA 원 속초 YWCA 8 종 ) (4) 다문화가정이해교육자료개발보급 ( 서지- 5 종 ) 속초 YWCA 이주민과함께하는문화교실 CCAP 강릉여성문화연대 다문화가정 의구성원에대한언어와문자해득및사회적응력 수정초교삼가분교장 다문화체험강사양성교육 충주결혼이민자가족지원센터 신장 다문화 충 가정의 북 (1 2) ( 사 ) 충북이주여성인권센터찾아가는다문화체험 참가정실천운동본부괴산지부 강점을활용한가족관계증진및 산남종합사회복지관 지역사회 인식개선 사업 문화적 이질감 참가정실천운동본부 다문화자녀 옥천가정폭력 극복을위한 영동군지회 아카데미 상담소 체험학습 72

79 다문화 2 세 보육및 교육으로정체성향상및성결혼이민자의자립을 영동결혼이민가족센터 충북속의세계, 세계속의충북 충청북도여성단체협의회 위한역량 강화 다문화사회를위한전문인력양성프로젝트 나의살던고향은 음성군노인종합복지회관 이주여성 2 세자녀놀이방운영 ( 지구촌새싹놀이방 ) 제천시결혼이민자가족지원센터 다문화 다문화가정자녀날개달기 ( 사 ) 충북이주여성인권센터괴산지회 체험교실운영및도내다문화강사 ( 사 ) 충북이주여성인권센터 육성 한글 충 남 (3) 천안여성의전화 찾아가는다문화가정상담실다문화가정행복교실 천안여성의전화 맞춤교육 및 한국문화 체험학습 충청남도천안교육청정책연구학교 충청남도 공주교육청 부리초병설유치원 전북지역 엄마와 전 북 (3) 전북청소년 연구원 다문화가정자녀비젼캠프다문화가정학부모사랑 전북청소년연구원 전라북도교육청 함께하는다문화학교및캠프정책연구학교 아시아이주여성센터 장수초교 73

80 방및 학생사랑반 운영 다문화교육 지원을위한 지도자 호남대학교 한글문화학교 참여와자치를위한진도사랑연대회의 워크숍 전남 호남대학교 자아정체성 확립 프로그램 호남대학교 다문화가정의가족기능강화프로그램 여수 YWCA (7) 이주여성 주부대학 프로그램 호남대학교평생교육원 다문화교육센터홈페이지구축운영 호남대학교 Edu- Supporters 프로그램 남도대학 정책연구학교 천태초교 초등교원 지역사회 다문화 교육 연수 경북다문화교육센터 주민다문화이해증진 경도대학산학협력단 사업 사업 경북 (3) 대구경북연구원 RHRD 지원센터 다문화 이해증진을 위한 온오프라인 교육 경북대학교장수생활과학연구소 정책연구학교 우곡초교 프로그램 개발 / 적용사 업 경남 (3) 경남여성사회교육원 다문화체험 같은얼굴 다른색깔 경남여성사회교육원 크레용의신나는파티 ( 영상물 ) 경상남도결혼이민자가족지원센터 74

81 자아정체 성확립을위한가족기능강 진주국제대학교부설평생교육원 정책연구학교 안남중 화사업 제 주 (3) 제주외국인 근로자센터 우리는하나 (3 개세부사업 ) 다문화교육센터운영 국제사회가정문화원제주외국인근로자센터 다문화가정 멘토링사업 (4 개 세부사업 ) 제주외국인쉼터 - 지역특성에맞는다문화교육프로그램 (64 개 ) 개발 운영 학교 현장차원의다문화교육방안연구지원 목적 : 학교차원에서다문화가정자녀의학습결손, 정체성혼란 등을방지할수있는교육모델개발등을위해정책연구학교지정 연구학교및과제현황 순시도학교명연구주제명 1 서울경동초등학교 2 부산주감초등학교 3 인천박문유치원 다문화교육프로그램을통한함께만드는어울림세상월별 다문화의날 운영을통한더불어사는공동체의식함양체험중심다문화교육을통한유아의다문화인식증진 75

82 4 광주광천초등학교 5 대전비래초등학교 6 경기미원초등학교 7 경기양지고등학교 다문화가정교육지원프로그램운영을통한세계시민으로서정체성함양지역중심방과후학교및다문화이해교육을통한다문화가정자녀의학교생활적응력신장다문화가정학부모와의연계교육을통한이중언어사용활성화방안주제별다문화체험활동을통한글로벌시민자질양상 8 충남 부리초 병설유치원 다문화교육프로그램구안ㆍ적용을통한유아의 긍정적인또래관계형성 9 전북장수초등학교 10 전남천태초등학교 11 경북우곡초등학교 12 경남안남중학교 다문화가정자녀학습지원프로그램개발적용을통한학습결손및학교부적응해소다문화이해교육프로그램적용을통한학생개개인의자아정체성기르기다문화이해교육프로그램구안 적용을통한공동체의식함양우리문화체험활동을통한다문화가정자녀정체성강화방안 76

83 Appendix 2 Department for Elementary Education in Jeollabuk-do district (2009) 발간등록번호 전북교육초등 돌봄과나눔으로하나되는 다문화교육계획 77

84 전라북도교육청 Jeollabuk-do-Office of Education < 차례 > Ⅰ 다문화가정교육실태분석 주요추진실적 1 2. 다문화가정국적별현황 2 3. 다문화가정자녀현황 3 Ⅱ 다문화교육추진계획 4 1. 추진배경 4 2. 목적 4 3. 방침 4 4. 추진내용 5 5. 사업별세부추진계획 7 6. 다문화가정홍보계획 기대효과 19 78

85 행정사항 20 부록 사랑이란또다른이름으로 / 신태인 얼쑤우리는하나!/ 심원초 다함께행복한따뜻한세상만들기 / 성당초 35 사업명 : 다문화교육추진계획 79

86 Ⅰ 다문화가정교육실태분석 80

87 주요추진실적 순일자행사내용대상비고 다문화가정홈페이지개설운영전국민 알림방, 대화방, 공부방, 자료방 다문화가정교육계획수립다문화가정 교육전담팀구성 14 명 입학전안내자료개발보급 ( 영어, 중국어, 일본어, 한국어,) 300 부 다문화가정만남의날운영다문화가족, 14 개지역교육청 2 개직속기관 다문화가정학부모사랑방운영 초, 중, 고 374 개학교 단위학교 다문화가정학생사랑방운영 초, 중, 고 1,510 명 단위학급 다문화가정가정방문프로그램운영 (7 개교육청 ) 유치원종일반 7 개교육청 9 08, 어린이날큰잔치 초등신입생 288 명 1 인당 10 만원씩 장학금지급 다문화가정생활체험수기공모 5 개국 26 명교육감표창 다문화가정이해지도자료보급 초, 중, 고에 보급 다문화가정화합한마당 900 여명도청, 81

88 ( 말하기, 퀴즈, 장기자랑 ) 결혼이민자센터 학습부진아대학생멘토링 146 명전주, 완주, 김제 전주역사문화탐방 495 명 11 개교육청 다문화가정우수실천사례집 발간보급 초등교사 25 명, 10 개학교 교육감표창 2. 다문화가정이주여성국적별현황 ( 단위 : 명, 월말현재 ) 구분 계 중국 ( 조선족 ) 중국베트남 필리 핀 일 본 태 국 대 만 몽 골 러시 아 인도 네시 아 미 국 기 타 계 4,81 2 1, , 비율 (%) 전주 군산 익산 정읍 남원 김제

89 완주 군 진안 무주 장수 임실 순창 고창 부안 다문화가정자녀현황 ( 단위 : 명, 월말현재 ) 구분 계 중국 ( 조선족 ) 중국필리핀일본베트남태국대만몽골기타 계 4, 비율 (%) 전주시 군산시 익산시

90 정읍시 남원시 김제시 완주군 진안군 무주군 장수군 임실군 순창군 고창군 부안군 Ⅱ 다문화교육추진계획 1. 추진배경 외국여성과한국남성의결혼이매년증가하여다문화가정급증 84

91 다문화가정에대한한글지도프로그램이적고, 한글미해득으로인한자녀교육의어려움이있음. 출신국가와가정과개인에따라한글구사능력의차이가심하고결혼이민자에대한차별과편견이심함 유관기관과협력체제가미흡함 - 법률, 의료, 교육상담등 다문화교육을위한가정-학교-지역사회로연계되는교육시스템의구축이미흡함 다문화가정의생활실태를분석하고이들의안정적인한국생활정착과사회통합을위한지원대책을마련 추진하는것이필요 2. 목적 다문화가정과자녀의삶의질향상및인간의존엄성유지 더불어살아가는창의적인간육성으로글로벌인재양성 다문화가정에게한글및한국문화지도를통한의사소통능력의향상 3. 방침 다문화를이해하고정보를공유할수있는교육환경을조성 교육과정운영과연계한다양한교육활동을전개 다양한체험행사를통해서자율적이고긍정적인태도형성 85

92 다문화교육활성화를위한지속적인지원 가정 - 학교 - 지역사회로연계되는교육시스템의구축 4. 추진내용 전라북도교육청 : 다문화교육전담팀운영 유관기관과협조체제구축 - 전라북도및지방자치단체 - 사회단체및종교단체 - 고등교육기관 ( 각대학교및전문대학 ) - 법률기관 ( 법원, 변호사 ) - 의료기관 ( 종합병원및의원, 보건소 ) 다문화교육전담팀구성운영 - 14 명 - 직업교육 : 경제적어려움해소 : 방과후학교원어민강사활용 - 자녀교육 : 입학전안내자료, 초등학교신입생장학금지급, 학교적응상담및기초학력지도 - 학부모교육 : 언어소통및문화이해 : 한글공부방운영 - 가족만남의날추진 : 시부모, 남편갈등해소 -우리문화소개, 전북교육시책소개, 어울한마당, 고향방문추진, 다문화가정수기공모등 - 홈페이지운영 : 소외감해소 - 알림방, 대화방, 공부방, 자료방 다문화교육연구회구성운영 86

93 - 도내교원및전문직을중심으로교육연구회구성운영 - 교육과정에서이용할수있는다양한프로그램의개발 : 국제이해자료개발보급및학부모및교직원연수실시 다문화가정지도우수사례발굴교육감상시상 지역교육청및직속기관 : 다문화가정학부모만남의날운영 지역교육청및직속기관별자체계획수립추진 - 지역문화소개, 지역교육청특색사업소개, 나라별친교활동등 - 한글공부방운영 - 자치단체및사회단체연계도모 - 홈페이지를통한상담실운영 다문화가정원어민강사활용 다문화가정지도우수사례발굴교육장상시상 단위학교 : 학교별다문화가정학부모사랑방운영 단위학교별학구내학부모사랑방자체계획수립추진 다문화가정자녀가있는전학교별학부모사랑방운영 - 지역문화소개, 학교별특색사업소개, 나라별, 가정별친교활동등 - 다문화가정과자녀와담임교사결연맺기 - 다문화가정과학부모자원봉사자와결연맺기 - 가정-학교-지역사회유관기관과협조체제구축 - 상담활동 : 학생교육문제, 학부모의가정교육문제등 - 학교폭력예방활동강화 - 따돌림, 성희롱, 놀림등 한글및문화이해지도 - 담임교사및자원봉사자 87

94 - 준비단계 : 사전설문, 운영일정, 취지안내학부모별지도시간예약및지도자료, 지도카드작성 - 실행단계 : 월별, 분기별, 학부모의한글구사능력실정에따라자율적운영 - 읽기, 쓰기, 셈하기 - 평가단계 : 학부모한글지도및상담결과분석, 분석결과학생지도및학교교육계획반영 - 환류단계 : 학부모홍보및우수사례집발간 방과후학교다문화가정원어민강사활용 단위학급 : 다문화가정학생사랑방운영 다문화가정자녀와담임간 1:1 결연맺기 : 학습지도, 생활지도, 상담활동강화 다문화가정자녀동네친구와 1:1 결연맺기 : 집단따돌림예방교육, 친한친구맺기, 한글쓰기지도 유치원 : 다문화가정유아교육통합프로그램운영 다문화가정유아교육통합프로그램운영 - 유아를위한전통놀이한마당개최 : 명절별세시풍속한마당 - 유아를위한전통예술교실운영 - 찾아가는가정방문프로그램운영 5. 사업별세부추진계획 유관기관과협조체제구축 88

95 1. 목적 다문화가정에대한관심제고와이해확산 유관기관과네트워크구축으로다문화가정지역인적자원개발 다문화가정의긍정적자아감형성및원만한사회생활태도함양 2. 방침 유관기관과협조체제구축 다문화가정에대한법적, 행정적, 제도적지원확대 3. 추진구조 4. 추진내용 유관기관협조단체 - 전라북도및지방자치단체 : 재정적, 행정적지원 - 사회단체및종교단체 : 차별과편견해소 - 고등교육기관 ( 각대학교및전문대학 ) : 다문화정보제공 89

96 - 법률기관 ( 법원, 변호사 ) : 법률구조, 상담 - 의료기관 ( 종합병원및의원, 보건소 ) : 의료서비스제공 다문화가정교육전담팀운영 1. 목적 다문화가정의사회, 학교생활적응능력신장 다문화가정과자녀의삶의질향상및인간의존엄성유지 2. 방침 다문화가정교육전담팀운영및계획수립추진 한국인으로써자긍심을갖고지역인적자원을창출할수있도록지원 3. 추진내용 다문화교육전담팀 14 명구성운영 - 다문화교육계획수립추진 - 직업교육 : 경제적어려움해소 : 방과후학교원어민강사활용 - 자녀교육 : 학교적응상담및기초학력지도, 입학전안내자료보급 - 학부모교육 : 언어소통및문화이해 : 한글공부방운영 - 어울한마당추진 : 시부모, 남편갈등해소 -우리말, 우리문화소개등 4. 교육전담팀조직도 위원장 교육국장 지원기관 전라북도국제협력과 90

97 부위원장 팀장 간사 초, 중등교육과장담당장학관담당장학사 농업기술원 문화원도지회 결혼이민자지원센터 기획운영분과교원연수분과자료 개발분과홍보 평가분과 교육계획수립 교원연수 우리말지도 교육홍보 지원체제구축 학부모연수 다문화이해 교육평가 초등학교싞입생입학전안내자료발간 1. 목적 신입생을둔다문화가정자녀의입학에대한불안을해소 다문화가정자녀의학교생활적응능력신장 다문화가정과자녀의삶의질향상및인간의존엄성유지 2. 방침 한국어, 중국어, 일본어, 영어로제작보급 다문화가정우리아이초등학교에들어가요 1 부씩을해당다문화가정에우송 91

98 3. 추진내용 초등학교입학전안내자료 - 초등학교 1 학년교과서안내 - 입학식때까지준비해야할학습도구 - 입학전기본학습훈련 - 학교생활적응지도 - 언어생활 - 수개념지도 한국어, 중국어, 일본어, 영어, 베트남어로통합제작보급 다문화가정자녀초등학교신입생장학금지급 4. 협조사항 지역교육청 - 초등학교입학전안내자료홍보및자녀주소록취합제출 학교 - 다문화가정초등학교입학전자녀주소록작성제출 다문화이해교육추짂 1. 목적 92

99 다문화가정에대한편견과차별해소 다문화이해교육으로글로벌마인드함양 다문화교육기반강화및다문화이해확산 2. 방침 일반학생, 일반학부모다문화이해교육실시 -2 시간이상 교원, 관리직다문화이해교육실시 3. 추진내용 다문화이해교육 - 다문화가정인식제고 - 일반학생 - 교육과정, 특별활동, 재량활동시간에실시 - 일반학부모 - 학부모총회나특별교실운영실시 - 전국교장, 전문직연수 (2 박 3 일 ) - 4 월 ~6 월예정 - 도내교원연수 (60 시간 ) - 4 월 ~8 월 다문화가정학부모를활용한다문화이해교실 전라북도다문화가정홈페이지를이용한다문화이해교육실시 4. 협조사항 지역교육청 - 학부모다문화이해교육실시 - 다문화교육담당자지정운영 학교 - 일반학생, 일반학부모다문화이해교육실시 - 다문화교육담당자지정운영 93

100 다문화교육우수실천사례발표대회 1. 목적 다문화가정학생교육, 지도등에대한현장교사의경험공유 다문화가정자녀의학교생활적응능력신장 다문화가정과자녀의삶의질향상및인간의존엄성유지 2. 방침 도내교원을대상으로초, 중등분야로구분하여추진 도교육청에서 1 차선발후전국대회출연 - 교육기술과학부주관 3. 추진내용 대상 : 초 중 고교원 분야 - 다문화가정학생교육지도사례, ( 한국어, 문화교육, 정체성확립 ) - 다문화가정학부모등상담사례 ( 자녀교육상담, 사회적응 ) - 다문화이해를위한교육및다문화적환경구성사례등 - 다문화교육관련영상미디어 ( 사진, 영상등 ) 에대한공모전 - 학생체험수기공모전 94

101 선정기준 - 사례의우수성, 창의성, 적응 확산가능성등 선정절차 - 도교육청에서 1 차선발 ( 초, 중, 고별 1~2 팀 ) - 9 월 - 전국단위발표대회, 최종심사및선발 - 11 월 시상및지원 - 시상 : 도대회 - 교육감표창, 전국대회 - 교육과학기술부장관표창수여 4. 협조사항 지역교육청 - 다문화교육우수실천사례발표대회시, 군대표선발 학교 - 다문화교육우수실천사례발표대회준비 다문화가정생활체험수기공모 1. 목적 다문화가정학부모의자아정체성확립 다문화가정자녀의학교생활적응능력신장 다문화가정학부모의삶의질향상및인간의존엄성유지 2. 방침 전북도내다문화가정대상공모 다문화가정생활체험수기집발간보급 95

102 3. 추진내용 다문화가정생활체험수기집공모 - 한국에이주하여가정생활 - 결혼생활에서있었던일 - 한국어습득과정 - 자녀교육문제 - 가족간의갈등해소 - 이주해서겪었던경험 응모기간 : ~ 원고분량 : 원고자 20~30 매 (A4 5~6 쪽 ) 시상내용 : 상금및교육감표창 4. 협조사항 지역교육청 - 다문화가정에공모계획홍보 학교 - 다문화가정에공모계획홍보 다문화가정화합한마당운영 1. 목적 다문화가정이공동체를형성할수있는기반조성 96

103 다문화가정에게한국인으로서의자긍심함양. 다문화가정자녀신입생에게장학금지급으로성취동기부여 2. 방침 학교에서학부모사랑방을통하여배우고익힌한국어와우리문화생활에적응한사례를발표하는기회제공. 한국의문화에자연스럽게동화할수있도록만남의장마련. 3. 추진내용 한국어말하기대회 - 3 분말하기 - 어휘구사력, 발음, 내용, 체류기간, 관중반응등 한국문화퀴즈대회 - 한국의문화, 역사, 지리, 다문화이해등 - 전통놀이, 전래음식, 받아쓰기, 낱말맞추기등 한마음가족노래자랑 - 다문화가정가족과자매결연한국인가족 - 음정박자, 관중반응, 패션감각, 쇼맨쉽등 명랑운동회 - 지역별어울한마당 4. 협조사항 지역교육청 - 지역교육청별대표선발 - 참가신청서제출 - 지역별화합한마당참석자차량운송 97

104 학교 - 학부모사랑방을통해추진내용지도 다문화교육홈페이지운영 1. 목적 다문화가정과자녀의삶의질향상및인간의존엄성유지 더불어살아가는창의적인간육성으로글로벌인재양성 다문화가정에게쉽게접근할수있는참여형홈페이지로구성 2. 방침 다문화가정학생과학부모, 교사가함께하는참여공간마련 전형적인이미지를탈피한자연친화적이고친근감있는분위기로구성 3. 구성내용 홈페이지주소 : 다문화가정 알림방 - 소식모음 : 다문화가정소식안내, - 테마영상 : 다문화가정행사내용동영상탑재 - 어머니나라 : 14 개국대사관사이트에연결정보공유 대화방 - 아이들키우기 : 아이들키울때도움자료모음, - 정보교환, 궁금해요, 카페 공부방 98

105 - 보물창고 : 다문화가정에대한학교나방송한내용동영상탑재 - 국어공부동영상, - 한국문화동영상 자료방 - 다문화가정에게도움이되는자료모음 4. 협조사항 지역교육청 - 관내학부모, 학생, 교원에게참여및홍보 학교 - 관내학부모, 학생, 교원에게참여및이용안내 학부모만남의날운영 - 지역교육청, 직속기관, 1. 목적 다문화가정과자녀의삶의질향상및인간의존엄성유지 더불어살아가는창의적인간육성으로글로벌인재양성 다문화가정상담실운영으로지역상담네트워크구성 2. 방침 지역별평생학습센터 - 다문화가정상담실운영 지역문화축제와연계한자국문화홍보 3. 추진내용 지역교육청및직속기관별만남의날자체계획수립추진 99

106 - 지역문화소개, - 지역교육청특색사업소개 - 나라별친교활동 - 다문화가정이해지도 - 한글공부방운영 - 자치단체및사회단체연계도모 교육청홈페이지를통한상담실운영 - 학생, 학부모, 생활지도, 학교폭력예방지도등 다문화가정원어민강사활용 - 방과후학생지도강사 다문화가정지도우수사례발굴교육장상시상 4. 협조사항 지역교육청 - 학부모만남의날자체계획수립추진 학교 - 지역교육청행사에협조 다문화가정학부모사랑방운영 - 학교별 1. 목적 다문화가정과자녀의삶의질향상및인간의존엄성유지 더불어살아가는창의적인간육성으로글로벌인재양성 한글및한국문화지도를통한의사소통능력의향상 100

107 2. 방침 학교관내모든다문화가정학부모 - 학부모사랑방계획수립추진 다문화가정가족의교육력제고 - 한국어및우리문화지도, 상담활동 다문화가정학부모, 학생사랑방운영학교 85 개교를 300 만원씩지원함 3. 추진내용 단위학교별학구내학부모사랑방자체계획수립추진 다문화가정자녀가있는전학교별학부모사랑방운영 - 다문화가정과자녀와담임교사결연맺기 - 다문화가정과학부모자원봉사자와결연맺기 - 가정-학교-지역사회유관기관과협조체제구축 - 상담활동 : 학생교육문제, 학교폭력예방-따돌림, 성희롱, 놀림등 한국어및우리문화이해지도 - 담임교사및자원봉사자 - 준비단계 : 사전설문, 운영일정, 취지안내, 학부모별지도시간예약및지도자료, 지도카드작성 - 실행단계 : 월별, 분기별, 학부모의한글구사능력실정에따라자율적운영 - 읽기, 쓰기, 셈하기 - 평가단계 : 학부모한글지도및상담결과분석결과학생지도및학교교육계획반영 - 환류단계 : 학부모성과홍보및우수사례집발간 방과후학교다문화가정원어민강사활용 4. 협조사항 지역교육청 - 장학지도시수시확인 101

108 학교 - 다문화가정학부모사랑방운영계획수립, 추진 다문화가정학생사랑방운영 - 단위학급 1. 목적 다문화가정자녀의학습부진해소및기초학력증진 학습부진누적으로학습동기약화및학교생활부적응해소 한글및한국문화지도를통한의사소통능력 2. 방침 다문화가정자녀가재학하고있는학급 - 학생사랑방계획수립추진 다문화가정재학생기초학력책임지도 3. 추진내용 다문화가정재학생기초학력책임지도 - 다문화가정학생사랑방운영 : 읽기, 쓰기, 셈하기 ( 교사 1:1 결연지도 ) - 다문화가정마을사랑방운영 : 한글익히기 ( 친구와 1:1 결연지도 ) - 다문화가정방과후학습지도 : 무료보충학습 ( 방과후학교자유수강권 ) - 다문화가정자녀기초 기본학력급수제운영 - 읽기, 쓰기, 기초수학급수제운영 다문화가정자녀학력신장방학캠프운영 - 학교별, 학교간방학캠프개설운영 - 학습부진보충학습, 사회성및학교생활적응력신장 102

109 다문화가정학생과담임간 1:1 결연맺기 - 학습지도, 생활지도, 상담활동강화 다문화가정자녀동네친구와 1 : 1 결연맺기 - 집단따돌림예방교육, 친한친구 맺기, 한글쓰기지도 4. 협조사항 지역교육청 - 장학지도시수시확인 학교 - 다문화가정학생사랑방운영계획수립, 추진 다문화가정유아교육통합프로그램운영 - 유치원 1. 목적 다문화가정유아들의학교생활적응력신장 다문화가정이공동체를형성할수있는기반조성 다문화가정에게한국인으로서의자긍심함양. 2. 방침 유치원별교육과정에포함하여실시 한국의문화에자연스럽게동화할수있도록만남의장마련. 3. 추진내용 유아를위한종일제가정방문프로그램운영 - 가정방문을통한한국어, 우리문화지도및상담활동 103

110 유아를위한전통놀이한마당개최 - 명절별세시풍속한마당 ( 추석, 설날, 정월대보름, 단오등 ) 유아를위한전통예술교실운영 우리동요, 동화교실운영 - 전래동화듣기 - 전래동요부르기 유아 - 중고령여성협력망구축을통한자원봉사자활용으로할머니옛날이야기듣기 한마음가족노래자랑 - 다문화가정가족과자매결연한국인가족 4. 협조사항 지역교육청 - 장학지도시확인 학교 - 다문화가정유아교육통합프로그램운영 6. 다문화교육의홍보계획 월홍보제목홍보내용홍보대상홍보방법비고 1 다문화가정교육계획 다문화가정교육계획발표학부모, 교원, 언론매체이용학생도민 2 3 입학전안내자료보급 신입생장학금지급 초등학교신입생입학전안내자료 초둥학교신입생장학금지급 어린이날큰잔치에서지급 다문화가정교육계획시달 학부모, 학생 학부모, 교원, 학생도민 언론매체이용 다문화가정에게송부 언론매체이용 104

111 4 홈페이지소개 5 수기집공모 학생사랑방운영 가족캠프운영 학부모만남의날소개 화합한마당 학교사랑방운영 다문화가정홈페이지안내 - 알림방, 대화방, 공부방, 자료방 다문화가정생활체험수기집발간 언론매체이용 가정통신, 홍보자료 언론매체이용 학생우수사랑방소개 가족전통문화체험 지역교육청우수만남의날소개 다문화가정화합한마당 ( 한국어말하기, 한국문화퀴즈대회, 한마음가족노래자랑 ) 학부모우수사랑방소개 언론매체홍보 가정통신, 홍보자료 언론매체이용 12 우수사례집발간 다문화가정지도우수사례발표 우수지도교원, 학교 - 교육감상 언론매체홍보 우수사례집발간 7. 기대효과 다문화가정학부모사랑방운영을통한학생들의올바른인성함양및학교폭력예방 한국어지도를통한의사소통능력의향상으로학교교육에대한참여와협조로교육의질향상 더불어살아가는인간육성으로학교교육의신뢰회복 105

112 행정사항 보고는반드시엑셀서식 (.xls) 으로작성하여제출 년도지역교육청별다문화교육계획, 실적제출일및서식 가. 만남의날추진계획 - 지역청과직속기관 ( )-< 서식 1-1> 나. 만남의날추진실적 - 지역청과직속기관 ( )-< 서식 1-1> 지역교육청에서는 2 - 가, 나, 다, 라, 마를초, 중, 고등학교별로취합하여 일까지초등교육과로제출하여주시기바랍니다 년도학교별다문화교육계획, 실적지역교육청에제출 가. 학부모사랑방운영계획제출 ( ) -< 서식 1-2> 나. 다문화가정재학생결연현황제출 ( )-< 서식 3> 다. 다문화가정학생초등학교신입생명단제출- ( )-< 서식 4> 라. 학부모사랑방운영추진실적제출 ( )-< 서식 2> 마. 다문화교육우수지도실천사례제출 ( ):A4, 12 포인트, 5 매이상 < 서식 1-1> 다문화가정만남의날추진계획및실적 ( ) 교육청 교육청명일시 장소 참석인원 ( 미취학아동세대수포함 ) 교육내용 비고 106

113 지역교육청관내 다문화가정총세대수 ( 외국인학부모수 ) 간단히요약 ( 예 ) 한국어및 우리문화이해 < 서식 1-2> 다문화가정학부모사랑방운영 ( ) 학교장 순학교명일시장소 참석인원 ( 미취학아동세대수포함 ) 교육내용 비고 학구내다문화가정가정 간단히요약 국가별총세대수 ( 예 ) 한국어및 ( 이주민수 ) 우리문화이해 < 서식 3> 다문화가정학생사랑방재학생결연상황 ( ) 학교장 순학교명학년학생명 국제결혼외국인명학부모명국가명 담임명 학부모자원 봉사자명 지도내용 비고 간단히요약 107

114 ( 예 ) 한국어및 우리문화이해 < 서식 4> 다문화가정학생초등학교신입생명단 ( ) 학교장 순 이주민학부모전화학교학생명번호출신국성명예금주 학생과의관계 은행계좌번호 계좌번호 ( 은행 ) 비고 부록 사랑이란또다른이름으로 108

115 신태인초등학교 1. 들어가는말 1) 학급의실태인근에있는 6 학급학교에근무하다가 2006 년 3 월 1 일자로신태인에전근와서 4 학년을맡은지 3 년째이다. 전에도시골에근무했었지만그때는다문화가정어린이가없었다. 여기에와서 4 학년을담임하게되었다. 재적이 27 명이었는데아직은학교도학생실태도파악이안되고학부모실태도잘모르는상황이었다. 새학년이되면의례히학생기초실태파악을위한설문지를주고써오라고하였다. 올해는 4 학년에다문화가정자녀가 8 명인데그중에 4 명이우리반이다. 작년에는한명있었는데심성도착하고공부도잘해서아이들의신망을받고있는아이라별다른문제가없었다. 올해는남자두명, 여자두명이었다. 남자아이나 과여자아이나 은엄마국적이중국의같은마을이었고사촌간이었지만학습태도, 학습능력, 친구들과어울리는면에서는차이가많다. 여자아이나 는 2 학년초에수도권으로전학을갔다가 2 학년말에다시전학을왔다는것이다. 그러면서아이의태도에많은변화가생겼다고한다. 밝고명랑하던아이얼굴이어둡고말이없어졌다. 그러면서아무의욕도보이지않는다. 전학가서어떤환경에서지내다온걸까? 또다른남자아이신 는위로 6 학년형이하나있다. 엄마의국적은일본이고엄마가외부출입을거의하지않는다고한다. 행동이거칠고예의가없었고때에맞는적절한행동을하지못해서아이들이싫어했다. 또한명의여자아이한 는위로 6 학년오빠가하나있고엄마국적이중국이다. 학교일에관심이거의없고학교행사에참여하지못하여엄마얼굴도잘모른다. 그러나아이는제법책임감도강하고학습태도도바른편이다. 그러나작은일에도쉽게울며울음으로문제를해결하려는경향이있다. 109

116 2) 다문화가정에관심을갖게된동기작년에우연히텔레비전에서담양군청에서하고있는일중에외국인으로서한국에시집와서살고있는주부들의이야기를본적이있다. 한국에서정착할수있도록군청에서도와주고있는것을보여주었다. 한국어강좌, 한국의문화이해, 한국음식만들기, 자녀교육, 취업등을도와줘서한국에잘정착하도록하기위한것이었다. 관심이생겨끝까지보게되었고그네들의삶이우리들이책임져줘야할부분이분명히있음을느끼게되었고기회가닿으면나도도와야겠다는생각을갖게되었다. 2. 지도의실제 1) 교과지도면다문화가정학생들이대체로학업성취도가떨어진다. 그중에가장취약한과목이국어이다. 도구교과인국어가안되니다른과목의공부도어려울수밖에없다. 그리고수학도못하는편이다. 계산능력이부족하니학교에서의수학을따라가기힘들고수업에흥미도없다. 학원도거의다니지않아학습결손이누적되어왔다. 학습부진인학생나 을방과후지도를하기로하였다. 첫째, 국어사용능력을길러야겠다고생각했다. 먼저듣기훈련이필요하다고생각했다. 선생님이나친구들이말할때바라보며말을들을것을자꾸환기시켰다. 평소에선생님이한말이나친구의말을잘알아듣지못해 네? 뭐라고요? 와같은말을자주써서선생님을귀찮게하고친구들이몹시싫어하였다. 그래서다른사람의말을잘듣기위한훈련이필요하였다. 그래서선생님이한말을똑같이반복하여말하는훈련을하였다. 둘째로시도한것은매일큰소리로읽기책을한쪽씩읽어오는것이다. 거의소리를지르다시피큰소리로읽어야만합격을한다. 그리고아이들앞에서매일읽기를 110

117 시킨다. 이렇게한학기를하니발음이제법정확해졌다. 전에는입에서말을우물쭈물하거나다른사람이알아듣지못하게말하였는데자신감이많이생겼다. 그래서자신있게큰소리로읽기가되었다. 셋째로쓰기능력향상을위해노력하였다. 학급에서시도한것은학교에서일기쓰기이다. 집에서일기를써야하나나 은일기쓰기를전혀해오지않았다. 그래서남아서일기쓰기를하고집에가도록했다. 그러나일기수준은 2 학년수준도채되지않았다. 사용하는어휘가단조롭고글씨도맞춤법이많이틀렸다. 먼저맞춤법이틀린것을교정하기위하여매일읽기책한쪽씩을쓰고가도록하였다. 넷째로수학학습능력이엉망이었다. 간단한셈조차하지못해복잡한수의계산은엄두도내지못하였다. 먼저 2~3 학년수준의기본셈하기지도부터들어갔다. 받아올림이있는덧셈, 받아내림이있는뺄셈연습을날마다하도록하였다. 그리고구구단외우기를하루에한단씩날마다하도록하였다. 자신이없고하기싫은표정이역력했지만끊임없는격려와칭찬으로정서적유대를갖도록하였다. 5 월쯤되니제자신감을갖게되었다. 2) 생활지도면나 이의학습부진은그래도지도하면나아지는반면그의생활태도는참으로문제가많았다. 어디서나는지날마다군것질을심하게하고돈을헤프게쓰고다녔다. 엄마가용돈을분수에지나치게많이주는경향이보였고돈이떨어지면엄마나오빠의돈도손을대는것처럼보였다. 둘째는학습준비를전혀해오지않는것이다. 학습준비물은거의가져오지않았고교과서와공책도제대로챙겨오지않아학습이잘이루어지지않았다. 그러면서모둠활동을할때에는잘협력하지않아모둠친구들이같은모둠하기를싫어하였다. 111

118 그래서자아존중감을키워야겠다고생각하였다. 아래의표는나 의자아존중감 향상을위하여실시한프로그램이다. < 자아존중감향상을위한프로그램 > 가 ) 프로그램명 : 다문화가정자녀의자아존중감향상을위한나 ) 운영기간 : ~ 다 ) 참가자 : 다문화가정자녀 2 명, 같은반자아존중감이부족한친구 4 명단계회활동주제활동내용기대효과 초기 진단표출 1 아동초기면접 아동초기면접, 미술치료안내 아동에대한정보와상담 미술치료안내, 행동관찰, 긴장감해소와호기심과 2 프로그램소개자유화라포형성흥미유발 3 내가갖고싶은것 꼴라쥬를통해내가갖고싶은잠재되어있는내면표현것알아보기 4 사전검사 설문지검사 ( 아동우울청도 ) 문제점파악과심리진단, 자기그림투사검사 (HTP) 이해 5 물고기가족화 표현하기쉬운물고기가족이가족에대한내면의심리상태무엇을하고있는그림그리기파악하고감정표출 생활속에서자기감정을 중기 자기인식 6 내마음을열어봐요풍선터뜨리기 7 손장갑만들기 자연스럽게표출하는용기를 6 가지감정을선택한색으로갖게되고내적감정표현, 분할된칸에표현하기억압된감정표출로스트레스해소풍선에안좋은감정들을적어억압된감정표출, 자신의터뜨리어억눌린감정풀기. 장점과단점을찾아손장갑만들어손가락표현함으로써증정적인자아를하나하나에자신의장점과확립하고자아존중감향상. 단점적어보기 8 학교생활그리기 그림을그리면서나은학교생활중에기억에남는학교생활을위한방법과적응력일을그리고이야기하기향상 112

119 종결 자아개념증진 9 나의미래모습 10 나는요리사 미래의꿈과희망을알아보고꿈을이루기위해노력하는 그림으로 꿈을 표현하여자세와자신감갖기, 긍정적 말하기 자아존중감향상 지점토와고무찰흙을이용하여자기주도적참여와자기존재의파티에필요한음식을만들어소중함느끼기파티상차리기 설문지및그림투사검사를통해 11 사후검사 설문지검사. 그림투사검사 자아존중감및자신의변화 인식, 지속적노력다짐 라 ) 프로그램실시후아이들의달라진모습다문화가정자녀인나, 한 와같은반여학생 4 명이처음에는어색해하고모임에억지로차여하였으나회기가갈수록적극참여하는모습을보였다. 친구사이에서도자신감을갖게되었고학습태도가바르게되었다. 엄마와가족에대한불만이많은것으로물고기가족화에나타났으나프로그램이끝난뒤에는엄마를이해하고자랑스러워하는마음으로바뀐것을볼수있었다. 3) 학교행사에적극참여하기다문화가정자녀를위한지원사업이여러가지로펼쳐졌는데학교에서좋은프로그램을준비하고실시하여도다문화가정자녀들은매사에관심이적고소극적이다. 그러나나 의어머니와면담을하여학교에서추진하는여러가지행사에적극보내고참여시키겠다는약속을받았다. 그래서발전하는한국의모습을발견하고한국인으로서의자부심을갖도록하였다. 여름방학이시작되기전학교에서다문화가정자녀들을위해광주금호리조트로현장학습을갔다. 오전에는동물원, 식물원을구경하고여러가지놀이기구를탔다. 소극적이던아이들의눈이반짝이고놀이기구를타고싶은만큼실컷탔다. 이때 2 학년어린동생들을같이데리고다니면서굉장히즐거워하였다. 113

120 점심을먹고오후에는야외수영장에서물놀이를하였다. 굉장히넓은수영장에서 아이들은마음껏물장난을하며서로가가까워지는시간을가졌다. < 학교에서엄마와함께즐거운요리실습 > 여름방학에는나 가족이부안학생해양수련원에서하는해양체험학습을신청하였다. 엄마도직장일로바쁘지만어렵게휴가기간을맞추어서 2 박 3 일동안자녀와함께즐거운시간을가졌다. 고무보트타기를할때에는모두가힘을합쳐노를저어야만앞으로나가는것을깨닫게되었다. 엄마와아이, 친구들이모두함께힘을모아야한다는것, 다른사람을배려하고사랑해야한다는것을깨닫게되었다고한다. 밤에는다른다문화가족들과만남의광장에서캠프파이어를했다. 다문화가정들이정말많음에놀라고같은처지에있는다른시군에서온아이들과손을잡고노래를부르며춤을추고게임을하는동안한형제자매임을느끼게되었다고한다. 11 월에는서울 63 빌딩으로현장학습을가게되었다. 이번에는선선히가겠다고신청을했다. 엄마도동행하게되었다. 부모님과같이하는프로그램이효과가있음을보았다. 엄마들이생업때문에아이들과같이있는시간이적고서로를이해하는것이적었는데부모님과같이하다보니부모는자녀의모습을알게되고 114

121 자녀는부모님이자신을사랑한다는것, 그리고자신들을위해날마다수고하며일한다는것을알게되었다. 11 월 8 일노는토요일아침 7 시에학교에서출발하여서울에가니 10 시 30 분이되었다. 아이들은한강의모습을보고호기심어린눈으로바라보았다. 63 빌딩전망대에서서울의모습을한눈에보고는그광활한모습에놀라워하였다. <63 빌딩으로현장학습을가서즐거운한때 > 점심을먹고씨월드수족관을구경하였다. 돌고래쇼, 바다공주쇼, 물개쇼도보고여러가지진귀한바다생물들을보고좋아하였다. 나 이네엄마는이제다문화가정행사가있다고하면적극참여하는편이다. 그러면서아이의얼굴도많이밝아지고자신감도갖게되었다. 3. 맺는말 다문화가정에대해잘알지도못하고또내가한일들이맞는것인지도모르고체계도없이시도해보았다. 그러나그들도분명히한국인이었고우리모두가보듬고나가야할사회적약자들이었다. 우리모두가개인이가진문제로단정하기보다는그들에대한애정을갖고그들을비난하기전에먼저가진자가, 국가가, 사회가그들에게도움을주어야겠다는생각이들었다. 115

122 나는교육자로서내가맡은반에있는다문화가정자녀들이학교생활에잘적응해서 즐거운학교생활을할수있도록도와주어야겠다는교육자적양심을갖게되었다. 얼쑤우리는하나! 심원초등학교 Ⅰ. 들어가며 본교에는다문화가정이 3 세대이며그자녀들은 4 명으로전체학생수에비해차지하는비중은적다. 드러나다문화시대, 글로벌시대에살고있는요즘농촌사회일수록다문화가정의수는점점늘어나는것으로추정된다. 그러나이주민들은한국어습득에많은어려움을겪고있고, 의사소통조차제대로되지않고있으며, 한국문화에대해깊이있는이해가부족한실정이다. 또한자녀들이엄마로부터질높은학습을받지못해국어사용능력이떨어지고, 친구들과생활하는가운데원활한의사소통이이루어지지않아또래들과어울리는데자신감이결여되어있다. 아동들의이러한문제는부모의한국문화이해부족과언어사용능력의부족으로인해서발생한다. 이에, 다문화가정의어머니들이한국어교육및방과후교육활동을통해사회교육현장에적응할수있는능력을증진하고다문화가정의자녀들의학습지원프로그램을적용하여학교부적응요인및학습결손을해소하고자본운영을계획하였다. Ⅱ. 실천사례 1. 대상 : 관내외국인 4 명과한글미해득자 116

123 2. 시간및장소 : 매주화, 목요일 19:00-21:00 / 본교도서관 3. 교육내용 ⑴ 우리말 글교육 : 자음자와모음자, 기초적인생활국어 ( 인사말, 안부묻기, 장보기등 ), 높임말과예삿말, 속담 ⑵ 전통예절교육 : 인사법과인사말, 명절인사법 ( 큰절 ), 전화예절 ⑶ 문화체험교육 : 지역내문화유적지탐방, 전통놀이, 지역의특징 ( 문화, 지리적 ), 지역의특산물 4. 우리말배움터운영내용가. 우리말 글교육 1) 우리말 글교육의방향가 ) 우리생활에서쉽게접할수있는상황에걸맞는대화내용과단어로내용구성나 ) 시기와지역적특성을고려한상황에따른맞춤식집중훈련다 ) 국제결혼을통한이주여성이라는대상고려한실습위주의교육라 ) 참석이어려운가정을대상으로방문교육실시 : 참석이어려운가정을본교교사가찾아가교육하는맞춤교육서비스실시 2) 우리말 글교육내용 < 1 2 단계 > 단계차시지도내용준비물및유의점 1 한글의자모음자모음표 1 2 한글의음절 3 한글의음절연습 4 안녕하세요! 117

124 5 저는학생입니다. 6 이것은책입니다. 7 이것은제핸드폰입니다. 전화번호 8 제여동생입니다. 가족사진 9 한국어를공부합니다. 10 저기가은행입니다. 통장, 입출금용지 11 은행옆에있습니다. 12 김치를좋아합니다. 김치만들재료 13 우리집은 2 층입니다. 14 오늘은금요일입니다. 달력 15 6 월 15 일입니다. 달력 16 7 시에일어납니다. 모형시계 17 어렵지만재미있습니다. 18 어제뭘했어요? 19 무엇을드시고싶으세요? 음식이름카드 20 고향이어디세요? 지명카드 단계차시지도내용준비물및유의점 1 목이마릅니다. 음료수 2 날씨가좋지않습니다. 날씨그림카드 2 3 내일같이등산갈까요? 4 저는축구를참좋아해요. 5 군청을가려고합니다. 6 저는콜라가먹고싶어요. 118

125 7 어머님께선물할거예요. 포장된선물 8 사과한개에얼마예요? 장바구니, 모형돈 9 저기파란모자얼마입니까? 모형돈 10 차림표좀주세요! 모형차림표 11 고추가참맵군요. 야채 12 열도나고머리도아파요. 물수건 13 증상이어때요! 모형청진기, 가운 14 다시전화하겠습니다. 15 제주도는무엇이유명해요? 양구의특산물 16 지하철이더빠릅니다. 17 통장을만들려고합니다. 통장신청서 18 생일을축하합니다. 케잌, 선물 19 그동안안녕하셨어요? 20 우리집은주택입니다. 집그림카드 3) 지도내용카드구안 활용 우리말과글의교육내용을단계별로선정하여교안을작성활용하였다. 119

126 나. 전통예절교육 1) 전통예절교육의방향가 ) 농업을주로하는어촌이라는점에서농촌과밀접한관계를가지는내용으로구성나 ) 상황에따른인사법과대화법 / 높임말과예삿말, 낮춤말등가족, 이웃과의관계에꼭필요한예절교육다 ) 전화예절, 다도등상황에따른대화법등의내용을우리말 글교육내용에맞추어실습위주로교육 2) 전통예절교육내용 단계차시지도내용준비물및유의점 4 관광지체험 ( 모양성, 판소리박물관 ) 7 이것은제핸드폰입니다.( 전화예절 ) 전화번호 제여동생입니다.( 가정에서의예절 / 높임법 ) 김치를좋아합니다.( 식사예절 ) 가족사진 김치만들재료 19 무엇을드시고싶으세요?( 식사예절 / 높임 ) 음식이름카드 20 고향이어디세요?( 높임말 ) 지명카드 1 목이마릅니다.( 식사예절 / 높임법 ) 음료수 2 2 날씨가좋지않습니다.( 인사법 ) 날씨그림카드 10 차림표좀주세요!( 식당에서의예절 ) 모형차림표 120

127 14 다시전화하겠습니다.( 전화예절 ) 18 생일을축하합니다.( 축하할때높임법 ) 케잌, 선물 19 그동안안녕하셨어요?( 인사법 ) 3) 지도내용카드구안 활용 외국인에게알맞은교육내용을선정하여교안을작성활용하였다. 다. 문화체험교육 1) 문화체험교육의방향가 ) 한국의보편적인생활모습을보여줄수있는곳을체험학습장소로선정하여실제생활에적용할수있는내용나 ) 지역내문화유적지탐방 ( 선운사, 고인돌박물관, 모양성중심 ), 전통놀이, 지역의특산물등고창과관련깊은내용을교육다 ) 고창관내의다양한체험학습장소를하나로묶어서코스화한체험학습방법으로 1 회의현장학습에많은효과를얻을수있도록계획 2) 문화체험교육내용 121

128 아래와같이우리고창지역의문화체험장소를 5 개영역으로선정하여연 6 회의 체험학습코스로편성 운영한다. 가 ) 5 개영역별문화체험장소선정 영역 방법 문화체험장소 - 역사탐방아름다운고창우리고장마을우리고장관공서 인터넷여행우리나라지도에서찾아보기박물관견학관광지산오르기심원면탐방읍탐방각기관방문해보기 1. 우리고장의역사 2. 고창이어디에위치하고있는가? 3. 고창지도그려보기 - 4. 마을이름알아보기판소리박물관, 고인돌박물관모양성, 선운사, 고인돌, 시문학관, 청보리밭용추골, 선운사, 방장산등산로고전, 하전, 두어, 만돌, 월산, 연화리, 용기, 진주, 담암, 죽곡, 도천, 주산, 궁산, 읍내리, 교촌리, 월산리, 백양리, 신상리, 석교리, 성두리, 월암리, 내동리, 노동리, 덕정리, 석정리, 신월리, 죽곡, 중림, 학전, 화산리등군청, 교육청, 도서관, 보건소, 경찰서, 면사무소등 우리고장의 각학교방문고창초, 고창남초, 해리초, 무장초, 흥덕초, 학교 해보기 봉암초등 Ⅲ. 운영후얻은효과및제언 122

129 1. 우리말배움터운영으로얻은효과 가. 지역사회의다문화가정급증현상으로외국인에대한우리문화이해교육이절실하다는지역적요구에부응하여지역사회내의학교신뢰도제고나. 단어중심의언어교육과더불어일상적인생활문화가자연스럽게녹아든예절교육과체험학습을통하여, 언어차이로어려웠던이웃과의관계개선, 가족과의유대감형성등다문화가정의조기정착에기여함다. 궁극적으로우리사회의구성원으로자리잡을다문화가정에대한관심과교육으로바람직한사회구성원으로변화시키는계기를마련함 2. 외국인대상한국어교육을위한제언 가. 한국어교육을담당하는현장에서는이민자들의출신국가별로는물론이고이들의생활여건즉도시, 농촌, 어촌등에따라상황에맞는교재가필요하다는요구가많아, 한국어교육대상누구나이용할수있는범용교재가과연이상적인가하는의문을갖게됨. 나. 단어중심의언어교육과더불어일상적인생활문화가자연스럽게녹아든예절교육과체험학습이반드시병행되어야함. 다. 결혼이민자들의언어문제와관련, 엄마가외국인이기때문에아이들의언어발달이나학습부진이발생한다는부정적시각도경계해야함. 실제보육시설에서의언어사용을관찰할때통상적언어소통능력에서는차이를발견하기힘들다고함. 라. 다문화가정의자녀가적절한시기에교육기회를갖는경우설혹다소의문제가있다하더라도빠르게회복가능함. 편견에입각한진단에의해이들이 123

130 위축되고자신감을상실해가족과사회로부터소외되지않도록세심한배려가필요함. 다함께행복한따뜻한세상만들기 - 다문화행복교육 - 성당초등학교 1. 들어가면서 선생님, 너무고마워요! 우리학교가최고예요. 지난 9 월 2 일 KBS 러브인아시아방송이끝나고로벨리아 000 은어떻게보았는지궁금하여전화했더니하는말이다. 방송에나가는것이많이부담스러웠을텐데그래도흔쾌히허락하고있는그대로의모습을보여주었다. 얼마전에전라북도교육감배육상대회에서큰아들녀석이육상 800m 에출전하여 2 위를하였다고함박웃는모습이선하다. 육상을시작한지얼마되지않은데도대회에출전하여좋은성적을거두었으니그얼마나좋을까? 언제부터인가우리주변에는다문화가정이하나둘씩늘더니이제는국제결혼이주여성, 외국인근로자, 새터민등을가족구성원으로하는다문화가정을쉽게볼수있게되었다 년통계청의자료에의하면우리나라총각처녀의결혼건수의약 12% 가외국인여성과결혼을했고, 그중에서농촌총각의 36% 가외국인여성과살림을차리고있다고한다. 이러한추세는자연히 2 세의증가로이어져재학생수를늘어나게만들고, 문화적갈등과민족적인정체성문제, 사회적응과인권침해의문제등을본의아니게유발하고있는것이사실이다. 124

131 성당면은다른지역에비해다문화가정이많은편이다. 다문화가정자녀도전체학생의 25% 에가깝다. 앞으로농촌의현실에비추어더많은다문화가정이생겨날것이다. 다행이본교의다문화가정자녀들은학습면이나교우관계에서크게우려할만한상태가아닌것으로알고있다. 오히려학교생활에더적극적이고학습능력도우수한아이들이많이있다. 따라서본교에서는다문화가정자녀들을특별히지원하거나그들을위한특별한프로그램을운영한다는것은오히려일반아이들과분리시키고구별짓고다르게보려는관점이라생각하여별도의프로그램을운영하지않는다. 본교에서는주로이주여성들을위한프로그램을운영하였다 년도부터 다문화가정행복프로그램운영을통해한국이해및적응을돕고있으나올해에는 이주여성들의프로그램참여가현저하게줄어들어새로운방안을모색하고있다. 2. 다문화행복교육의필요성 우리학교에는다문화가정자녀들이많다. 다국적다문화사회가이시골마을에펼쳐지고있으니, 앞으로이들자녀들이 50% 가될날도없으란법은없을것같다. 성당면내의다문화가정은해마다늘어나는추세이며따라서가임여성이증가함으로인해서취학대상아동수도비례하여증가하고있다는결론이나온다. 올해도신입생 10 명중에다문화가정아이들이 4 명이고, 유치원아도 12 명중 4 명이다문화가정자녀들이다. 지금은다문화사회이다. 다국적다민족구성원들이이웃사촌처럼, 한마을처럼서로결합하고왕래하며살아가고있는글로벌시대이다. 국제결혼을통하여우리나라에삶의터전을마련한이주여성들에게우리문화와생활을체득하게하여더불어함께살도록도움을주는것이야말로우리사회를더욱밝고아름답게하는일이라고생각하며, 교육이그일면을담당할필연성이있다고본다. 125

132 다문화행복교육프로그램을통해이주여성들의지식정보습득에대한욕구를어느정도해결해주고우리한글과한국문화에대한접촉기회를제공해줌으로써국제이해의폭을넓혀줌과동시에한국인으로써자긍심을가지고살아가는데일조를하여다문화의구성원으로써정체감 (identity) 을갖도록하고자한다. 다문화가정의지원뿐만이아니라다문화사회에대한바른이해의필요성이중요하게제기되고있다. 피부색이다르다는이유로서로차별하지않고소외되지않도록함으로써더불어당당히함께살아갈수있는사회를만드는것은다문화사회에서중요한과제이다. 그러기위해서는체계적인다문화이해교육이아주중요하게제기되고있는것이다. 3. 다문화행복교육의목적 본교에서시행하고있는다문화행복교육은다문화이해교육을통해다문화가정과다문화사회에대한이해를높이고, 여러나라의다양한문화의특성을바르게이해하고더불어함께살아가는사회를만들어가도록하며다문화가정지원프로그램을통해이주여성의알권리를찾아주고이국의삶과문화에친숙하게하여자녀교육과가정의삼을원활하게하여행복감을갖도록함을큰목적으로삼고다음과같은작은목적으로나누었다. 첫째, 다문화체험활동을통해다문화사회에대한이해를높이고함께살아가는사회를만들어가도록한다. 둘째, 다양한교육프로그램을통해이주여성들의한국이해및적응을돕는다. 셋째, 다양한한국문화와관습에대한이해를통하여한국을사랑하게하고이웃과더불어정겹게살아가는긍정적인참여자가되게한다. 넷째, 방학특설프로그램을통하여다양한소질을계발하고취미생활을하게함으로써이주여성의자긍심을높여주고삶의질을향상시킨다. 126

133 4. 다문화행복교육방침 다문화행복교육을운영함에있어다음과같은방침을두고유연성을가지고실시하고자하였다. 가. 다문화이해교육프로그램을개발하고재량활동을활용하여실시한다. 나. 다문화가정자녀들과일반학부모자녀들을분리하여교육하지아니한다. 다. 이주여성들의한국이해및적응을돕는프로그램을지속적으로운영한다. 라. 한국문화이해는체험활동을통하여체득되도록프로그램을상세화한다. 마. 이주여성의인권이나행복권이피해를입지않도록노력하고돕는다. 바. 유관기관및단체와연계한교육과지원의질적향상을모색한다. 5. 이렇게했어요. <2008 다문화행복교육 > 사업대상 영역 세부사업명 종류 인원 ( 다문화 연계 협력기관 비고 ) 다문화 1. 방과후교실 영상미디어교실 운영 본교 5,6 학년 21 명 (10) 한국문화예술교육진흥원익산영상동호회 가정지원프로그 2. 주말학교동아리교실운영 인근 4 개교학생 100 (13) 익산농촌교육연구회익산교육청 램 3. 여름문화교실운영 인근 4 개교학생 78 (15) 익산교육청 127

134 4. 계절학교 해돋이 운영 인근 4 개교학생 75 (11) 익산농촌교육연구회 익산교육청 이주 5. 영어교실 본교 5,6 학년 20 명 (10) 익산교육청 여성강사로활 용 6. 학부모강좌학부모 23 (4) 익산농촌교육연구회 7. 전통문화탐방 학부모 다문화가 정 36 (7) 익산농촌교육연구회 다문화 이해교 육 8. 다문화축제의 날운영 본교 전교생 80 (19) 익산농촌교육연구회 유관기 관연계 9. 유관기관 협력체계마련 - - 익산여성의전화익산농촌이주여성지원센 터 가. 방과후교실 영상미디어교실 - 미디어로세상을 펼쳐라! 운영 목적 : 아이들이이해하고있는이주여성과그녀들의 자녀와가족그리고지역사회를 미디어로표현하고 소통하게하여서로에대한이해와성찰의기회가되도록함. 참가 : 성당초등학교 5, 6 학년학생 21 명 ( 다문화학생 10 명 ) 일정 : 2008 년 4 월 21 일 ~ 6 월 13 일 (13 차시 ) 시간 : 매주월, 수 / 오후 2 시 10 분 ~ 3 시 40 분 128

135 장소 : 성당초등학교 6 학년교실, 컴퓨터교육실 강사 : 익산시민영상동호회 ( 이진행, 서정훈, 곽서연, 국춘호 ) 후원 : 한국문화예술교육진흥원 나. 주말학교동아리교실운영 목적 : 인근 4 개교협력프로그램으로토요휴업일을이용한다양한동아리활동을실시하여학생들의취미및특기를신장시키도록함. 참가 : 성당, 금성, 웅포, 함라 4 개교학생 106 명 ( 다문화가정 13 명 ) 내용 : 축구, 영상미디어, 골프, 인라인, 연극놀이, 십자수, 미술공작 시간 : 토요휴업일 10:00~12:00 후원 : 익산농촌교육연구회, 익산교육청, 삼성고른기회장학재단 다. 여름문화교실 함께배워요! 운영 목적 : 인근 4 개교협력프로그램으로여름방학을이용한다양한문화교실을운영하여작은학교학생들의교류및특기를신장시키도록함. 참가 : 성당, 금성, 웅포, 함라 4 개교학생 78 명 ( 다문화가정 15 명 ) 기간 : ~7. 30 (6 일 ), 8. 4~8. 7 (4 일 ) 10:00~12:00 내용 : 축구, 영상미디어, 골프, 미술, 공작 후원 : 익산농촌교육연구회, 익산교육청, 삼성고른기회장학재단 라. 계절학교 해돋이 운영 129

136 목적 : 1 박 2 일동안우리전통문화, 환경생태체험등을통해배움의즐거움을느끼며, 공동체활동을통해서로이해하고협력하는것을배우도록함. 참가 : 성당, 금성, 웅포, 함라 4 개교학생 75 명 ( 다문화가정 11 명 ) 일시 : ~20 (1 박 2 일 ) 장소 : 정읍우리누리생활관 주제 : 스스로서고더불어사는우리! 내용 : 전통예절배우기, 전통놀이체험, 여름별자리관찰, 하천생태체험 후원 : 익산농촌교육연구회, 익산교육청, 삼성고른기회장학재단 기타 : KBS 러브인아시아촬영 마. 여름영어교실 목적 : 방학동안실시되는영어교실에이주여성을강사로활용함으로써학교교육활동에역할을강화하고자긍심을갖도록함. 참가 : 성당초등학교 5, 6 학년 19 명 ( 다문화가정 5 명 ) 일시 : ~7. 30(6 일간 ), 8. 4~8. 7 (4 일간 ), 8. 11~8. 16(5 일간 ) 강사 : 마티레즈넬다티 (2. 유 00), 로벨리아도로인 (4. 이 00) 후원 : 익산교육청, 익산시청 바. 다문화가정과함께하는학부모강좌 목적 : 다문화가정의이주여성들과일반학부모들이함께참여하여배우는즐거움을느낄수있도록함. 참가 : 성당, 금성, 웅포, 함라초학부모및지역주민 23 명 ( 다문화가정 4 명 ) 130

137 기간 : ~7. 30, 8. 4~8. 7 (10 일간 ) 10:00~12:00 내용 : 천연제품만들기, 여름철요리배우기, 컴퓨터 강사 : 김금화 ( 천연제품만들기 ), 이영순 ( 요리 ), 이두수 ( 컴퓨터 ) 후원 : 익산교육청, 익산시청 사. 전통문화탐방 - 대숲향기는바람에날리고! 목적 : 우리전통문화및자연환경을이해하고사랑하는마음을갖도록함. 대상 : 성당, 금성, 웅포, 함라초다문화가정및학부모 36 명 ( 다문화가정 7 명 ) 일시 : ( 금 ) 08:30~18:00 장소 : 담양 ( 대나무박물관, 죽녹원, 송강정, 소쇄원 ) 내용 : 대나무문화둘러보기, 선비의풍류가흐르는정자탐방 후원 : 익산교육청 아. 다문화축제의날운영 목적 : 본교의이주여성국가를중심으로다양한체험을통해나라별특성과문화를알아보고, 다문화가정에대한이해와더불어살아가는마음갖기 대상 : 전교생 일정 : 7.17( 목 )~7.18 ( 금 ) 교육과정관련 : 재량활동 ( 자기주도적학습 ) 내용 : 나라별개요, 문화재, 음식, 언어, 화폐, 관습, 전통의상등소개및체험 131

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