This study came up with some educational measures for the Korean Buddhist culture that could allow female marriage-migrants to form their identities as Koreans through cultural characteristics of Korean Buddhism and to help them live their lives in Ko...
This study came up with some educational measures for the Korean Buddhist culture that could allow female marriage-migrants to form their identities as Koreans through cultural characteristics of Korean Buddhism and to help them live their lives in Korea.
Buddhism widely puts together traditional Korean religions and is seen in various aspects of life and in different forms of culture. Also, it has laid foundation for the development of Korean culture, not to mention remaining a traditional religion. In particular, Buddhist temples are easily accessed by foreigners and thus serve as a cultural property for tourists along with traditional Korean religions. Accordingly, understanding Korean Buddhist culture largely contributes for female marriage-migrants to smoothly settle down in Korea.
The chapter 1 focuses on statistical data and research data related to female marriage migrants to examine the overall status of female marriage-migrants in Korea, and examines previous studies related to Korean cultural education that sets them as the research subjects.
The chapter 2 analyzed integrative Korean textbooks and Korean culture textbooks for Buddhist culture education measures for female marriage-migrants. Most of the cultural textbooks were introducing Seokguram Grotto, Bulguksa Temple, and Printing Woodblocks of the Tripitaka Koreana and Miscellaneous Buddhist sculptures, or the cultural properties designated by USCO.
The chapter 3 conducted a survey for selecting the contents of Buddhist culture education. The survey questions were made by classifying 65 female marriage-migrants of multi-cultural family support center into categories according to their personal information, religious life in their home-countries, Buddhist culture experiences in Korea, and the preferences over Korean Buddhist cultural experiences.
The chapter 4 reflected the requirements of learners and the results of analyzing traditional Korean cultures to select Buddhist culture education and set-up the stages of Buddhist culture education. With regards to the cultural items, they were selected in a way that reflects the modern era in which traditional culture and contemporary culture are well assigned, and are classified into categories: beginners, intermediate, and advanced.
The chapter 5 selected intermediate-level Buddhist cultural items and suggested making lotus lanterns for cultural activities in classes, and staying in temples as an outside-class activity, all for teaching measures.
This research aimed to recognize the necessity of Buddhist culture education for female marriage-migrants in Korean language education, and to suggest a class model by selecting educational contents. This is expected to be significant thanks to its attempt to include religious culture in Korean education and hopefully there would be more research conducted in this field from now on.
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