• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.153-186
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• 2023

Since the 2000s, Korean society has been transitioning into a multicultural society with a sharp increase in the influx of various non-Koreans including immigrant workers, immigrant spouses, international students, and refugees. As a result, Korea, which had maintained religious peace and coexistence as a multi-religious society, is showing signs of increased risks of social problems such as the surfacing of conflicts between religions. Religion can contribute to the integration and safety of communities in the process of becoming a multicultural society, but at the same time, it requires discussion from an educational perspective because of its ambivalence in potentially causing conflict within communities. Considering that one of the main functions of religion is social integration, religious education is required for the stable settlement of multicultural societies. In recognition of this, discussion regarding a new perspective on religious education is needed to respond to religious diversity and to understand the current society and the means of becoming a global citizen. This new discussion would be a 'general religious education' model that provides an education covering various religious and non-religious worldviews in order to cultivate 'religious literacy.' However, in a multicultural society, while general religious education may be useful in reducing prejudice and discrimination among students in an integrated environment, it should also be recognized that a 'special religious education' would be needed to acknowledge the unique values of each human group. This would be the most effective approach to multiculturalism. Therefore, this study proposes a form of 'cooperative religious education,' which combines general religious education and special religious education as a direction for religious education. In providing readers with background context, this study will review Korean religious policies and religious education, and then present realistic methods that can be implemented in schools.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.239-268
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• 2024

Video content is often used as a means of education due to the characteristics of the medium: representation, information delivery, immersion, and experience. In particular, religious films are being used more often in public schools and religious communities to promote understanding and inspiration. The purpose of this study is to examine how Daesoon Jinrihoe utilizes video content via the film, The Road to Peace and Harmony, and the videos that were made for the Museum of Daesoon Jinrihoe Museum. The study will also make suggestions regarding the future use of such contents. In Section 2 of this study, the status of the video contents as currently used by Daesoon Jinrihoe will be examined and analyzed in terms of how the film, The Road to Peace and Harmony, and the videos produced for the Museum of Daesoon Jinrihoe are being utilized. In Section 3, the limitations of Daesoon Jinrihoe's video contents will be considered in that these materials in terms of how these videos are only used within the religious order. There is the potential that such materials could be used in broader society. Lastly, in Section 4, it is proposed that video materials produced by Daesoon Jinrihoe could be used within multicultural religious education in a public setting beyond mere in-group religious education. Through this, it is hoped that Daesoon Jinrihoe will be able to expand as a world religion in a more timely manner than what would otherwise be achieved.

• Journal of Christian Education in Korea
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• v.63
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• pp.407-433
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• 2020

South Korea is currently facing multiculturalism, appropriately demanding broadened view and access to the study of Unification, especially in terms of who should be the subject. In congruence, recent Unification Education studies are proposing values stressed in Multiculturalism to function as the core ground, upon which other traits and contents are to follow. Similarly, Christian Education field is also reflecting the recent trend, welcoming 'everyone' to participate in preparing reunification of Korean Peninsula. However, most studies consist of suggesting and introducing directions for new approaches, not so much of dealing with systems or guidelines for practical practices. Information provided in fragments can rather cause confusion in understanding the concept, and lack of specific guidelines can soon lead to poor performances. In this study, Universal Design for Learning (UDL) is introduced as a methodology to be examined, whether it could effectively embody and systemize the newly emerged Multicultural Christian Unification Education. Therefore, the purpose of this study is 1) to generalize the concept of Christian unification education introduced in the multicultural era and 2) examine whether UDL is suitable for uniformizing and spreading the Multicultural approach of Christian Unification Education. Specifically, this study highly focused on examining whether UDL is a suitable methodology to achieve the goal of Multicultural Christian unification education, while uniformizing the diversities within multicultural Christian Unification Education. Through a thorough research, it was proved that the purpose and characteristics of multicultural Christian unification education are similar to those of UDL in that both focus on accepting heterogeneity as something "different" rather than something "wrong." Also, it was found that the application of the theory and guidelines of UDL can effectively unify while respecting the diverse methodologies used in Multicultural Christian Education.

• Journal of Christian Education in Korea
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• v.61
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• pp.263-294
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• 2020

In South Korea which has become a multicultural society, ethnic and cultural others have suffered from discrimination against them and isolation from society. Multicultural policies and multicultural public education have simply focused on the assimilation of cultural others without providing opportunities to build a reciprocal relationship between Kor eans and cultural others. Noting this reality, this paper proposes intercultural Christian education as a prophetic and educational role of faith communities in society. Intercultural education, intercultural theology, Miroslav Volf's drama of embrace, and Sang-Jin Park's theory of the ecosystem of Christian education offer theoretical foundations for intercultural Christian education. Based on these foundations, the paper discusses the definition and goal of intercultural Christian education and argues for the roles of intercultural Christian education to help Christ ians "SEE" the self, the other, and the community through self-reflection, embrace, and ecological transformation. As intercultural Christian education pursues to nurture Christians to have a respectful and hospitable mindset toward cultural others, such education will help faith communities seek a multi-colored kingdom of God.

• Journal of Christian Education in Korea
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• v.74
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• pp.7-31
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• 2023

The climate crisis threatens Earth's ecosystems and biodiversity. In particular, it can be said that the cause of the global crisis began with human greed. An educational alternative is needed to change the Christian worldview that causes greed. The purpose of this study is to find ways to apply democratic citizenship education to Christian education as an alternative to overcome the climate crisis. The contents of the study to achieve the purpose were first the essence of Christian citizenship education was examined by dividing it into citizenship education, democratic citizenship education, and Christian citizenship education. Second, The model of democratic citizenship education was established by defining its goals, content, methods, and directions within the context of Christian citizenship education. Third, the application plan of Christian education for democratic citizenship education was classified into 7 categories and proposed; environmental education to overcome the climate crisis, ethical education to restore the public role of the church, education to form God's character, education to realize the village education community, education that promotes Christ's peace and Christ education that fosters consideration for multicultural individuals, and literacy education to prevent the negative impacts of digital media culture. Next, the plan to apply democratic citizenship education to Christian education is, first, to reduce human greed and restore God's creation order through environmental education that can overcome the climate crisis. Second, through ethics education to restore the church's public nature, it is necessary to restore the church's role for the church's moral empathy and publicity. Third, through the education that forms the God's character, it is necessary to form a mature character of faith in which personality and faith are harmonious and balanced. Fourth, schools, villages, and churches form a community through education that realizes a village education community so that the members of the village can obtain educational results. Fifth, through education that aims for the peace of the God Christians should be able to live as Christian democratic citizens who achieve peace in the kingdom of God. Sixth, through education that considers multicultural people, faith education that helps them overcome discrimination, exclusion, and hatred toward multicultural people with the love of Jesus Christ and seek a life of coexistence. Seventh, through literacy education that prevents the harmful effects of digital media culture, personal ability to read and write in media should ultimately be improved to the ability to practice socially.

• The Journal of Korean Society for School & Community Health Education
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• v.22 no.4
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• pp.61-75
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• 2021

Objectives: This study aimed to compare the level of depression and the factors affecting depression among marriage immigrant women and Korean married women living in A town. Methods: The study subjects were women living in A town. Marriage immigrant women were purposively sampled subjects who visited the Multicultural Family Support Center and conducted 1:1 face-to-face interviews. Korean married women were randomly sampled and conducted an online survey due to COVID 19. The final analysis subjects were 115 marriage immigrant women and 186 Korean married women. Data were analyzed by descriptive analysis, mean comparison(t-test, ANOVA), correlation anaylsis(Pearson's correlation coefficient) and multiple regression using SPSS 27.0. As a result of comparing the depression levels measured using the CES-D, there was no significant difference in the depression levels between the two groups of marriage immigrant women and Korean married women Results: The significant influencing factors on depression of marriage immigrant women were age(p<.01), religious status(p<.01), period of residence in Korea(p<.1), husband's job (p<.05), subjective health status(p<.1), experience of domestic violence(p<.01), and family relationships(p<.05) and the significant influencing factors on depression of Korean married women were subjective health status(p<.01), age difference with husband(p<.05), experience of domestic violence(p<.05), and family relationship (p<.001). Conclusions: Based on the results of this study, a program for mental health promotion was proposed for marriage immigrant women and Korean married women in community.

• Journal of Family Resource Management and Policy Review
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• v.16 no.4
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• pp.171-194
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• 2012

This study focuses on immigrant women who are married to Korean men and who live in a multicultural family situation in Gyeonggi-do. These women experience acculturative stress and marital conflict and this study aims to determine how social support seeks to mediate the effects of those stressors. The women in this study participated in activities and received services from one of Gyeonggi-do Province's civic organizations, religious organizations, or social service organizations, such as the Social Welfare Agency and the Multicultural Family Support Center. In order to verify the study's hypothesis, the researchers used the following statistical analytical methods : t-test, two-way ANOVA and multi-regression analysis. Analysis of the study's results showed that the highest degree of marital conflict was found in the sub-zones and variables that were personal. Those variable were : the difference in mindset and values (personal domain), economic problems (communal living area), a child's upbringing and education issues (third party area), and the participant's sex life (in the marital relationship). The hypothesis was tested using the research model validation and the results are summarized as follows. First, in order to analyze the relationship between the marriage migration females' acculturative stress and the impact of that stress on marriage conflict, the hierarchical regression analysis was used. It identified that a direct correlation existed between acculturative stress and marriage conflict; where a higher degree of acculturative stress was present, a higher degree of marriage conflict was found. Second, the study found a statistical significance in the correlation and relationship (${\beta}$=.208, p<0.05) between the acculturative stress of the marriage migration female and material support. In other words, the material support can be seen as having a moderating effect on the acculturative stress, which is the independent variable, and the marital conflict, which is the dependent variable.

• Journal of Fashion Business
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• v.24 no.2
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• pp.85-99
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• 2020

The purpose of this study is to investigate the fashioning phenomenon of Muslim women's clothes and its significance for Islamic culture around Malaysia and Indonesia. The study examined the phenomenon of hijab, a cultural symbol of Muslim women, emerging as a 'fashion' rather than folk or religious costume, as well as its significance. As for methodology, the investigator reviewed research reports, previous papers, and literature studies home and abroad since 2010 and conducted an interview with seven female college students from Indonesia and Malaysia and one fashion editor from Malaysia staying in South Korea. The findings suggested that the high level of women's education and entry into society along with the Pop Islamic created an opportunity for hijab among Muslim ladies. The balance between religion and fashion leads to happiness among young Muslim women. Second, the modest fashion and global fashion retrends present a fashion culture and identify the diversity of aesthetic values around the globe. Finally, SNS and hijabista activities have promoted individual means of direction based on hijab to represent the identity of Muslims on SNS, they play an important role in the acceptance of global fashion and the fashioning and globalization of Southeast Asian Muslim clothes. The findings understanding of the consumers and markets of Muslim fashion related to global industries and contribute to the multicultural and diverse aspects of research and development in the field of apparel study.

• Journal of Christian Education in Korea
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• v.70
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• pp.11-35
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• 2022

The purpose of this article is to suggest nine types of educational ministry based on the practical theology in Christian Education. For the purpose this article emphasizes an individual dimension including church, society dimensions. An individual dimension is based on the spirit of post digital era within sociocultural area in different with personal-existential area of the philosophical and theological perspective and life cycle theology area of the developmental psychological perspective. Post digital era means the humanization of digital, digital friendly, and emotional digital cultural characteristics. Post digital generation means child, youth, young adults those who are accustomed with post digital cultural of the post digital era. The educational ministry for the post digital generations categorized into nine types according to correlation with individual, church, and society as a field of ministry and critical scientific method, critical confessional method, and critical correlational method as an interdisciplinary which are composed of Christian tradition and contemporary science. Representative key competencies of nine types in the educational ministry are media literacy, relational identity, communication, high touch, discipleship, making and using media, integrative vocation, collaboration abilities, and home, school, and social resilience in relation with multicultural generations.

• Asian Pacific Journal of Cancer Prevention
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• v.16 no.13
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• pp.5349-5357
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• 2015

Background: Breast cancer is the most common cancer and the leading cause of cancer mortality among women of all ethnic and age groups in Malaysia. Delay in seeking help for breast cancer symptoms is preventable and by identifying possible factors for delayed diagnosis, patient prognosis and survival rates could be improved. Objectives: This narrative review aimed to understand and evaluate the level of in-depth breast cancer knowledge in terms of clinical breast examination and breast self-examination, and other important aspects such as side-effects and risk factors in Malaysian females. Since Malaysia is multicultural, this review assessed social perceptions, cultural beliefs and help-seeking behaviour in respect to breast cancer among different ethnic groups, since these may impinge on efforts to 'avoid' the disease. Materials and Methods: A comprehensive literature search of seven databases was performed from December 2015 to January 2015. Screening of relevant published journals was also undertaken to identify available information related to the knowledge, perception and help-seeking behaviour of Malaysian women in relation to breast cancer. Results: A total of 42 articles were appraised and included in this review. Generally, women in Malaysia had good awareness of breast cancer and its screening tools, particularly breast self-examination, but only superficial in-depth knowledge about the disease. Women in rural areas had lower levels of knowledge than those in urban areas. It was also shown that books, magazines, brochures and television were among the most common sources of breast cancer information. Delay in presentation was attributed mainly to a negative social perception of the disease, poverty, cultural and religion practices, and a strong influence of complementary and alternative medicine, rather than a lack of knowledge. Conclusions: This review highlighted the need for an intensive and in-depth breast cancer education campaigns using media and community health programmes, even with the existing good awareness of breast cancer. This is essential in order to avoid misconceptions and to frame the correct mind-set about breast cancer among women in Malaysia. Socio-cultural differences and religious practices should be taken into account by health care professionals when advising on breast cancer. Women need to be aware of the risk factors and symptoms of breast cancer so that early diagnosis can take place and the chances of survival improved.