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

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

• Journal of the Korean Society of Clothing and Textiles
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• v.36 no.6
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• pp.641-652
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• 2012

This study took the conceptual framework of acculturation styles into the empirical investigation of international students in Korea. This research identifies the differences in acculturation styles, the characteristics of each segment, the effect of acculturation styles on clothing involvement (clothing involvement and risk probability), and the effect of cultural orientation values (individualism and collectivism) as covariates. The participants were international students attending a university located in Seoul. Data from 153 international students were used for statistical analysis. Respondents were grouped into four acculturation styles (integration, assimilation, separation, and marginalization). The assimilation group had the highest mean score of clothing interest. Cultural orientation values showed a significant covariate effect. With individualism as covariates, the main effect of acculturation styles on clothing interest was significant. In clothing product evaluation criteria, the integration group regarded design, fit and trend as most important. The marginalization group showed a mean score that was significantly lower in brand preference and satisfaction; however, the assimilation group had a mean score that was significantly higher.

• Journal of the Korean BIBLIA Society for library and Information Science
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• v.25 no.3
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• pp.77-100
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• 2014

This study aims to investigate the perception of public library users, who are local residences, on the multi-cultural services in public libraries using a series of statistical analyses on a questionnaire survey. The objectives of multi-cultural policies by Korean government are to foster assimilation of the multi-cultural people, social unification of Korean (local) communities, and cultural diversity in the communities. The results from the analyses show that the multi-cultural services in public libraries are understood from the unification and assimilation point of views, and that the perception of the multi-cultural services in public libraries is affected by the libraries' marketing activities, such as advertisements and participation. For the sustainable provision of the services, we suggest that the libraries would better consider 1) multi-oriented services with cultural diversity, assimilation, and social unification, 2) relationship with other multi-cultural agencies in a community, and 3) the perception of local residences on the services in public libraries.

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

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

• Cross-Cultural Studies
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• v.21
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• pp.139-164
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• 2010

Sung Yung Shin was adopted as a Korean infant to an American family. She is now one of the most important writers in Asian American literary field. This paper analyzes the characteristics of her literature, focusing on Skirt full of Black (poetry)and Cooper's Lesson(children's book). Sun Yung Shin uses collage in Skirt full of Black as an effective rhetorical device because it can express her experience as an adopted other in the multicultural American society. She rewrites the fairy tale of Swan Prince in the viewpoint of silence. For a yellow Asian adopted woman, speaking is suppressed. In the end, the attempt to escape from silence is the writer's resisting activity, and the rewriting of the tale is her questioning in place of the princess. I analyses Cooper's Lesson in the viewpoint of transcultural assimilation. Cooper's lesson is accomplished not by his white father but by a Korean settler, Mr. Lee. Cooper's family is a hybrid composed of white American father, Korean mother, and their half son. So this family has many complicated difficulties, though it's small. Mr. Lee who accepted a new language to establish a new identity teaches Cooper the importance of cultural assimilation, which is not a one-sided integration to dominant culture but an intercultural communion while sustaining each culture's singularity. Cooper learns that he should live in an harmonious and balanced life in a multi-cultural society while keeping his own subjective point of view.

• Journal of Families and Better Life
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• v.28 no.6
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• pp.81-94
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• 2010

This qualitative research was designed to explore the use of housing among Korean Chinese people in Harbin, China. Focusing on the use which based on the epistemology of housing adjustment, this was particularly designed to examine its cultural assimilation and acculturation on the way of life course, it employed the in-depth interview on the oral history of 5 interviewees in their 60s and 70s, individualized interviews were conducted from May 28 to 31 in 2010. Key findings were summarized as follows; 1. The free market reform in China resulted in privatization that allowed respondents to become homeowners, and the ownership was viewed as part of family asset centered upon a sense of solidarity. 2. Although homeowners in multi-story houses were responsible to decorate interior spaces, the common features in using interior spaces were found: entrance had no thresholds; kitchen was small, lack of storage cabinets, tile-flooring; washers were installed inside bathroom; and newly built apartment didn't have proper space to store Korean fermented foods. It was observed that housing adaptation outweighed housing adjustment. Those who used to live in Chinese houses with indoor-wearing-shoes or Russian houses with indoor-wearing-slippers were receptive to the use of dining table and bed, and the community heating system discouraged the use of individual electric water heater because of high electricity cost. 3. In daily life, eating habit wasn't much changed to the Chinese style, meals were shared, dish sterilizer was popular, and Kimchi fridge wasn't used. Because of the influence of the Chinese culture, such Korean traditions as ancestral rites and bedroom allocation tradition faded away, but traditional family values remained unchanged. In conclusion, Korean Chinese people experience normative housing deficits and adaptation selectively incurred. It's implied that residential design meets the needs resulting from the dual culture in terms of cultural assimilation and acculturation.

• Korean Journal of Heritage: History & Science
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• v.53 no.2
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• pp.156-179
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• 2020

The Preservation Decree (1933) is the basic law relevant to the conservation of cultural property of colonial Chosun, and invoked clauses from the Old History Preservation Act (1897), the Historic Scenic Sites Natural Monument Preservation Act (1919), and the National Treasure Preservation Act (1929), which were all forms of Japanese Modern Cultural Heritage Law, and actually used the corresponding legal text of those laws. Thus, the fact that the Preservation Decree transplanted or imitated the Japanese Modern Cultural Heritage Law in the composition of the constitution can be proved to some extent. The main features and characteristics of the Preservation Decree are summarized below. First, in terms of preservation of cultural property, the Preservation Decree strengthened and expanded preservation beyond the existing conservation rules. In the conservation rules, the categories of cultural properties were limited to historic sites and relics, while the Preservation Decree classifies cultural properties into four categories: treasures, historic sites, scenic spots, and natural monuments. In addition, the Preservation Decree is considered to have advanced cultural property preservation law by establishing the standard for conserving cultural property, expanding the scope of cultural property, introducing explicit provisions on the restriction of ownership and the designation system for cultural property, and defining the basis for supporting the natural treasury. Second, the Preservation Decree admittedly had limitations as a colonial cultural property law. Article 1 of the Preservation Decree sets the standard of "Historic Enhancement or Example of Art" as a criteria for designating treasures. With the perspective of Japanese imperialism, this acted as a criterion for catering to cultural assets based on the governor's assimilation policy, revealing its limitations as a standard for preserving cultural assets. In addition, the Japanese imperialists asserted that the cultural property law served to reduce cultural property robbery, but the robbery and exporting of cultural assets by such means as grave robbery, trafficking, and exportation to Japan did not cease even after the Preservation Decree came into effect. This is because governors and officials who had to obey and protect the law become parties to looting and extraction of property, or the plunder and release of cultural property by the Japanese continued with their acknowledgement,. This indicates that cultural property legislation at that time did not function properly, as the governor allowed or condoned such exporting and plundering. In this way, the cultural property laws of the Japanese colonial period constituted discriminative colonial legislation which was selected and applied from the perspective of the Japanese government-general in the designation and preservation of cultural property, and the cultural property policy of Japan focused on the use of cultural assets as a means of realizing their assimilation policy. Therefore, this suggests that the cultural property legislation during the Japanese colonial period was used as a mechanism to solidify the cultural colonial rules of Chosun and to realize the assimilation policy of the Japanese government-general.

• Korean Journal of Human Ecology
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• v.19 no.6
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• pp.945-965
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• 2010

The present study examined the cultural competence of university students on migrants and multicultural society in Korea. A total of 11 university students living in Seoul, Gyeonggido and Chungcheondo, were selected for the interview. The participants provided their cultural cognition, cultural knowledge and cultural skill on a variety of issues related to migrants and multicultural society in Korea. Interview results indicated that participants perceived negative and positive affects to Korean society and prejudice about immigrants, thaught economic support as a emergent policy, and didn't experience multicultural society. They wanted to take a trip and learning foreign language. On the cultural skill participants had progressive perspectives about immigrants' right, discrimination and evaluation and had a multiculturism based on assimilation. Implications of the study and directions for future research were discussed. It is needed to educations and programs for development of university students' cultural competence.

• Korean Journal of Child Studies
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• v.27 no.1
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• pp.95-111
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• 2006

In this study of acculturation strategies and adjustment in Korean-Chinese and Chinese-Korean children, 273 Korean-Chinese and 207 Chinese-Korean were asked about levels of assimilation to the mainstream language and culture, ethnic identity, emotional attitude toward their schools, teachers' support, peers' support, and social distance from the mainstream. Results revealed that separation was the most preferred strategy followed by integration, assimilation, and marginalization for both subject groups. Children categorized by separation strategies reported highest scores in school adjustment variables and lowest scores in social distance. There were some differences between Korean-Chinese and Chinese-Korean children in cultural assimilation, ethnic identity, emotional attitude toward school, and teacher's support. These findings were explained by their immigration history and the uniqueness of each mainstream society.

• Journal of the Korean association of regional geographers
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• v.12 no.1
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• pp.16-30
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• 2006

In terms of world system theory, the historical period of Yanbian area was divided into 3 parts: Japan colonial period which was assigned to the periphery of world system, socialist period which escaped from the world system, and the reform-open period that was reincorporated to world system. The cultural character of each period was studied. The conclusions are as follow. During the period of periphery of world system, Yanbian area as an area where the massed Korean people lived, was dominated by Korean peninsular culture. However, Yanbian area was also affected by the Japanese and Chinese cultural assimilation policy. During the period that Yanbian area aparted from the world system, it was affected by the requirement of unique socialist culture assimilation, and traditional cultures were hard to keep. During the period of reincorporation to the world system with lighten of minority policy by Chinese government, traditional national culture begin revived, but due to extend intercourse of Yanbian with China mainland and Republic of Korea, China-Korean culture of Yanbian area was strongly affected by Chinese and Korean culture too.