KJC Korea
Journal Central

The purposes of this study explore the meaning of Korean history education and instruction method of effective Korean history lesson for women who have immigrated to Korea through international marriage. To this end, 12 international marriage immigrant women who have learned Korean history and have intermediate or higher level of Korean language proficiency were selected as participants. Individual and group interviews were conducted with them and based on the data obtained through in-depth interviews, their purpose of learning Korean history, effective methods of teaching Korean history, the meaning and direction of Korean history education for them were examined. Firstly, the results show that international marriage immigrant women tended to perceive the study of Korean history as a means to naturally adapt to Korean society and have a successful job. Secondly, strategies that are currently used to effectively teach history to international marriage immigrant women include: providing abundant visual materials based on interesting stories such as movies, dramas, cartoons, and photographs; explaining Korean history through comparison with the history of the participants’ home country; and directly visiting historical sites. Lastly, the results show that as international marriage immigrant women learned Korean history, they became more deeply sympathetic to the characteristics of Korean society as well as the sentiments and culture of Koreans. This study suggests that Korean history education for international marriage immigrant women needs to be carried out in consideration of the structural and interpretative nature of historical knowledge, getting out of assimilationist and monocultural perspectives. This study also suggests the need to expand history education to various minority learners in addition to international marriage immigrant women.

As human and material exchanges between Korea and Vietnam become more improve, the two countries need to deeply understand each other's cultures from the standpoint of mutual cultural respect. In this article, among Vietnamese culture, Quan Ho, a folk song for male and female group exchanges handed down in the northern region of Vietnam, was examined. Quan-ho is mainly transmitted in the northern provinces of Bac Ninh and Bac Giang, and is sung in the form of an exchange of love between men and women. Since it was designated as a UNESCO Intangible Asset in 2009, the number of villages singing this folk song has increased to 369 and the number of clubs to 381, and these villages are strengthening economic and social ties by exchanging Quan Ho folk songs. Many young men and women gather in club rooms, halls, and friends' houses every night to practice quan-ho, where same-sex people form a team and exchange songs with other opposite-sex teams. In the folk song village, there are dozens of Quan ho teams for men and women, and folk songs are taught directly from the village elders or parents. The trained Quan ho team visits other villages on a village-by-village basis and exchanges folk songs with each other. In folk songs, the first 'câu ra' is sung by a pair of female singers, and the 'response' (câu đối) is sung by a pair of male singers. Quan Ho has more than 300 melodies and more than 213 melodic variations to express different emotions. Quan ho's lyrics express emotions such as the longing and sadness felt after parting with a lover, and the happiness felt when meeting a lover in figurative language. Quan Ho play an important mediating role in strengthening the bonds between all members of the village community and the village.

The purpose of this exploratory study is to derive types of how Japanese students perceive Korean students. In this study, the Q methodology is used for categorization. The Q methodology is a fusion methodology of qualitative and quantitative research developed by Stephenson. A total of 29 Q-samples were constructed for the Q methodology, and a study was conducted on 39 P-samples. The collected data were processed using SPSS 18.0. As a result of the study, there were three types. The first type is 'cultural intimacy'. This type considers Korean international students as a medium for cultural experiences and shows high intimacy. The second type is 'confirmation of superiority'. This type basically recognizes Korean international students as competitors. These types also recognize the discrimination Korean students face in Japan. In other words, it is also a type that shows a very ambivalent perception. The third type is 'conscious distancing'. These types are conscious of the existence of Korean international students, but do not try to approach them first. They think that there is no relationship between Korean international students and themselves. Based on the above research results, the following implications are presented. First, Japanese students do not want to exclude Korean international students. Second, in order to improve the positive perception of Korean international students, it is necessary to increase the field of cultural exchange.

As the foundation study of Korean language education, this study was aimed at examining the patterns of oriented and ontological metaphors among the conceptual metaphors of 'life' in Korean. As a result, the following conclusions were drawn. First, life-oriented metaphors included: [life up], [life's good state up, bad state down], [life's light up, out down] [life's memory up, forgetting down], and [life's unburden up, and burden down]. Second, in the ontological metaphor of life, there were objects, machines, fragile objects, watches, bowls, and guest metaphors. Among them, it can be seen that the [life is a machine] metaphor conceptualized life experience as having conditions for improving productivity or efficiency. In addition, the metaphor showed a social atmosphere to increase mechanical productivity and efficiency through job search difficulties among young people due to the domination of international financial capital and globalization and lifelong work. In addition, the [life is a guest] metaphor provided one aspect of why we want to move away from the complex networks of human society and live in nature or in isolated areas.

The purpose of this study is to establish basic data for the development of global citizenship education by selecting and analyzing educational films. To this end, this paper categorized the 17 goals of Sustainable Development Goals (SDGs) into six core topics: human rights, peace, intercultural understanding, international cooperation, environment, and sustainable development. Then, a total of 30 educational films were selected in consideration of their relevance to each topic. Next, the selected films were analyzed in more detail, providing information on their proximity to the 17 SDGs, target groups such as elementary, middle and high school, curriculum relevance such as related subject matter, its areas, and learning objectives. This study is the first attempt to list educational films for global citizenship education, and the researchers hope that it has contributed to implementing global citizenship education from various angles in public education in the future.

Education in Multicultural Society requires recognition and acceptance of other cultures in cultural diversity. However, this study attempted to clarify that the realistic boundary in intercultural encounters is dialectical self-understanding. It is clear that recognizing and accepting other cultures is a posture that is essential in a multicultural society, but to what extent should other cultures be recognied and accepted? To find realistic answers to this problem, this study examined Martin Heidegger’s and Hans-Georg Gadamer's ideas, esp. “Heimat(losigkeit)”, “Horizontverschmelzung(= Fusion of Horizon)” etc.What this study attempted to emphasize is that encounter with other cultures enables not only a new understanding of other cultures but also of their own cultures. Therefore, education in multicultural society may be understood as a kind of intercultural interpretation. Recalling the discussion between Heidegger and Gadamer discussed above, the limitation of intercultural interpretation lies in the horizon of the homeland(Heimat). Through Heidegger’s discussion, we looked at the loss of homeland as a sign of existential loss of meaning of life. And Gadamer’s idea, “Fusion of Horizon” shows that the self and the other function as basis for expanding their respective horizons between each other. What Heidegger and Gadamer insisted commonly that the fundamental foundation of understanding lies in self-understanding. Education in multicultural society pursues a dialectical process of a new understanding of own culture.