Earticle

이 연구의 목적은 다문화가족 은퇴 방문교육지도사의 사회적 실천에 관한 생애사 연구 로서, 매킨타이어의‘사회적 실천’의 관점에서 의미를 탐색하는 데 있다. 이를 위하여 I시 두 곳의 다문화가족지원센터에 의뢰하여 7년 이상을 근무하다가 은퇴한 방문 교육지도사 를 각 1명씩 소개받았다. 본 연구의 목적 달성을 위해 연구참여자 인생 여정의 내러티브를 통해 유년기, 청소년기, 장년기 이후의 삶을 살펴봄으로써 관련된 주제를 도출했다. 연구 결과 은퇴 방문교육지도사들의 생애에 나타난 사회적 실천 내용에는 4개의 대주제(보고 배 우는 삶, 책임과 사명감의 정신, 타인을 돕는 이타심 발현, 요구에 부응하는 학습지도)와 8 개의 소주제(섬김의 본을 보여준 윗 세대, 부모는 자식의 그림자, 틀을 깨고 세상에 나서 다, 나는 역사의 증인, 받은 만큼 돌려주는 삶, 나는 방문교육지도사, 탄력적 학습 운영, 이 주여성의 가족을 보듬다)로 나타났다. 연구결과를 통해 다음 다섯 가지 사항을 제언했다. 첫째 방문교육지도사들의 처우개선, 둘째 역할 모호성의 개선, 셋째 실질적인 보수교육의 실행, 넷째 은퇴 시점의 남은 회기에 대한 탄력적 운영 방안, 다섯째 은퇴 방문교육지도사 의 전문성을 살릴 수 있는 신설 프로그램 마련이다.

The purpose of this study is to explore the meaning of McIntyre's 'social practice' as a life history study on the social practice of multicultural family retirement visiting education instructors. To this end, two multicultural family support centers in I city were commissioned to request two visiting education instructors who retired after working for more than seven years. In order to achieve the purpose of this study, related topics were derived by examining life after childhood, adolescence, and adulthood through the narratives of the life journey of the study participants. As a result of the study, In the life of retired education instructors, four major themes (life of seeing and learning, the spirit of responsibility and mission, self-interest to help others, learning guidance to meet needs) and eight sub-projects (old generation who show service, parents break the mold, I give as much back as I receive). Through the research results, the following five points were suggested. First, there are new programs that can improve the treatment of visiting education instructors, second, improve role ambiguity, third, implement practical conservative education, fourth, flexible operation of the remaining session at the time of retirement, and fifth, professionalism of visiting education instructors.

본 연구는 결혼이주 다문화이해교육 강사들이 다문화 교육 과정에서 경험한 한국사회의 다문화인식에 대한 연구이다. 본 연구에는 한국인 남성과 결혼하여 한국에 입국하여 생활한지 7년 이상 된 결혼이주여성들 중 다문화이해교육 강의 경험이 3년 이상 있는 10명을 대상으로 심층 인터뷰를 실시한 후 근거이론 연구방법으로 수행하였다. 개방코딩 절차를 통하여 범주들을 도출하였고, 축코딩 절차를 통해 범주들을 패러다임에 연관시키면서 범주간의 관계성을 파악하였으며, 개방코딩의 절차를 통해 중심범주로. 선민의식, 텃세폭력, 몰이해공포, 동일성의 억압. 다문화경쟁력인식, 타자의 관점수용, 기득권 내려놓기, 사회적 조화, 국가의 확장, 지구화시대의 세계인을 도출하였다. 과정분석을 통해 동일성의 억압으로, 선택강요, 자기성찰, 손 내밀기, 공존의 단계를 도출하였다. 핵심범주로는 비과학적이고 맹목적인 국수주의 인식에서 벗어나 세계화라는 조류에 능동적으로 올라타기로 도출하였다. 연구결과로 상호문화이해교육을 위한 프로그램의 개발과 보급, 다문화이해교육에 이주민의 적극적 활용 및 다문화이해교육의 강사양성을 위한 시스템 구축 및 법적지위 보장을 제언하였다.

The purpose of this paper is mainly to investigate on how a group of marriage migrant instructors feel about the cognizance of multi-culture in Korean society, where they have learned and adjusted their Korean life through the multi-cultural understanding education. For this purpose, this study has performed on the basis of grounded theoretical approach, with in-depth interview of ten people who have the teaching experience of multi-cultural understanding education for three years or more. First of all, this study formed categories in the process of open coding, and the relationship between categories came to grasp with the categories linked to paradigm in the process of axial coding. And then this study reasoned out the central categories as follows: “the conception of chosen people, a territorial violence, non-understanding, suppressed identity, awareness of multi-culture’s competitive edge, sharing viewpoint of other, abandonment of vested rights, social harmony, expansion of state, and a cosmopolitan in the global era.” In the process of analysis, this study revealed several significant elements, such as forcing to select, self-introspection, offering hands, and the stage of coexistence as a result of the suppressed identity. In addition, this paper defined a core of the category as getting out of an unscientific, blind nationalism attitude into getting actively on the trends of globalization. As a result, this paper propose that it is time to take a real hard look at a guarantee of legal statue as a instructor of multi-cultural understanding education and the system construction for training instructors in education of multi-cultural understanding as well as development and dissemination of program for intercultural education and aggressive utilization of an immigrant for multi-cultural understanding education.

본 연구는 다문화가정 방문교육지도사의 ‘관계맺기’ 경험을 심층적으로 탐색하기 위 하여 실시된 내러티브 연구이다. 연구참여자는 인천시 소재 A 다문화가족센터에서 1 세대 방문교육지도사로 12년 이상 근무한 2명의 여성이다. 자료수집은 2022년 1월부 터 3월까지 총 4회에 걸쳐 심층면담을 실시하였다. 연구결과, 방문교육지도사의 관계 맺기 경험은 ‘다문화가족센터 및 동료와의 연대적 관계맺기’, ‘결혼이주여성과의 공존의 관계맺기’, ‘다문화가족 아동과의 포용적 관계맺기’로 도출되었다. 이상의 연구결과에 따라, 방문교육지도사의 실천공동체 형성과 강화를 위한 지원, 방문교육지도사의 역할 갈등과 심리적 소진에 대한 지원, 방문교육지도사의 관계지향적 역량 함양을 위한 보 수교육 영역확대를 제언하였다. 이를 바탕으로 다문화사회에서 공존과 소통으로 나아 가기 위해서는 연대, 공존, 포용의 관계맺기에 기반한 정책 및 프로그램이 필요함이 확 인되었다. 이를 통해 다문화가정 방문교육지도사의 관계맺기 경험에 대한 이해의 폭을 넓히고, 공존과 소통의 다문화사회로 나아가기 위한 시사점을 제공할 수 있을 것으로 기대된다.

This study is a narrative study conducted to in-depth explore the ‘relationship building’ experience of visiting education instructors in multicultural families. Participants in the study are two women who have worked as visiting education instructors for the first generation at the A Multicultural Family Center in Incheon for more than 12 years. Data collection was conducted four in-depth interviews from January to March 2022. As a result of the study, the experience of establishing a relationship with a visiting education instructor was derived as ‘building a joint relationship with a multicultural family center and colleagues’, ‘building a coexistence relationship with married migrant women’, and ‘building an inclusive relationship with children of multicultural families’. According to the above research results, it was suggested to support visiting education instructors to form and strengthen a community of practice, conduct a full-scale survey on the role conflict and psychological exhaustion of visiting education instructors, and expand the area of conservative education to cultivate relationship-oriented capabilities. Based on this, it was confirmed that policies and programs based on relationship building between solidarity, coexistence, and inclusion are necessary to move toward coexistence and communication in a multicultural society. Through this, it is expected to broaden the understanding of the relationship building experience of visiting education instructors in multicultural families and provide implications for moving toward a multicultural society of coexistence and communication.

본 연구는 다문화가정 방문교육지도사의 ‘관계맺기’ 경험을 심층적으로 탐색하기 위 하여 실시된 내러티브 연구이다. 연구참여자는 인천시 소재 A 다문화가족센터에서 1 세대 방문교육지도사로 12년 이상 근무한 2명의 여성이다. 자료수집은 2022년 1월부 터 3월까지 총 4회에 걸쳐 심층면담을 실시하였다. 연구결과, 방문교육지도사의 관계 맺기 경험은 ‘다문화가족센터 및 동료와의 연대적 관계맺기’, ‘결혼이주여성과의 공존의 관계맺기’, ‘다문화가족 아동과의 포용적 관계맺기’로 도출되었다. 이상의 연구결과에 따라, 방문교육지도사의 실천공동체 형성과 강화를 위한 지원, 방문교육지도사의 역할 갈등과 심리적 소진에 대한 지원, 방문교육지도사의 관계지향적 역량 함양을 위한 보 수교육 영역확대를 제언하였다. 이를 바탕으로 다문화사회에서 공존과 소통으로 나아 가기 위해서는 연대, 공존, 포용의 관계맺기에 기반한 정책 및 프로그램이 필요함이 확 인되었다. 이를 통해 다문화가정 방문교육지도사의 관계맺기 경험에 대한 이해의 폭을 넓히고, 공존과 소통의 다문화사회로 나아가기 위한 시사점을 제공할 수 있을 것으로 기대된다.

This study is a narrative study conducted to in-depth explore the ‘relationship building’ experience of visiting education instructors in multicultural families. Participants in the study are two women who have worked as visiting education instructors for the first generation at the A Multicultural Family Center in Incheon for more than 12 years. Data collection was conducted four in-depth interviews from January to March 2022. As a result of the study, the experience of establishing a relationship with a visiting education instructor was derived as ‘building a joint relationship with a multicultural family center and colleagues’, ‘building a coexistence relationship with married migrant women’, and ‘building an inclusive relationship with children of multicultural families’. According to the above research results, it was suggested to support visiting education instructors to form and strengthen a community of practice, conduct a full-scale survey on the role conflict and psychological exhaustion of visiting education instructors, and expand the area of conservative education to cultivate relationship-oriented capabilities. Based on this, it was confirmed that policies and programs based on relationship building between solidarity, coexistence, and inclusion are necessary to move toward coexistence and communication in a multicultural society. Through this, it is expected to broaden the understanding of the relationship building experience of visiting education instructors in multicultural families and provide implications for moving toward a multicultural society of coexistence and communication.

본 연구는 다문화가정 학습지원대상학생의 문해력 집중지원 프로그램에 참여한 지도강사들의 경험과 요구를 분석하여 문해력 중재 과정에서 반복적으로 나타나는 어려움과 교육적 요구를 탐색하고, 현장 중심의 실천적 시사점을 도출하는 데 목적이 있다. 이를 위해 다문화가정 학습지원대상학생을 지도한 강사 12명을 대상으로 FGI를 실시하였으며, 수집된 자료는 질적 내용분석(qualitative content analysis) 방법을 활용하여 분석하였다. 분석 결과, 총 4개의 상위범주와 6개의 하위범주, 10개의 내용범주가 도출되었으며, 주요 결과는 다음과 같다. 첫째, 강사들은 일부 다문화가정 학습지원대상학생들이 제한된 어휘력, 한글 미해득, 문화적 경험 부족 등으로 인해 문해력 학습 과정에서 다양한 어려움을 경험한다고 보고하였다. 둘째, 중재 과정에서 학생들의 학습동기가 향상되고 강사들의 다문화가정 학생에 대한 인식이 긍정적으로 변화하는 등 정의적 측면의 긍정적 변화가 나타났다. 셋째, 효과적인 문해력 중재를 위해서는 짧은 글 제재 활용, 학습 수준을 고려한 소그룹 구성, 보다 긴 중재 회기 운영과 진전도 검사 간격 조정 등의 교수학습 전략이 요구되는 것으로 나타났다. 넷째, 가정과의 연계 지도의 어려움과 다문화 특성을 반영한 맞춤형 교수학습자료의 부족이 주요한 환경적 한계로 보고되었다. 이러한 결과는 다문화가정 학습지원대상학생의 문해력 지원 과정에서 언어적․문화적 특성과 가정 환경을 고려한 맞춤형 지원이 필요함을 시사하며, 다문화가정 학습지원대상학생을 위한 문해력 중재 프로그램의 운영 및 지원 방향에 대한 기초자료를 제공한다.

This study aimed to explore the experiences and educational needs of instructors participating in an intensive literacy intervention program for multicultural students requiring academic support and to identify recurring difficulties and practical implications observed during the literacy intervention process. To achieve this purpose, FGI were conducted with 12 instructors who had taught multicultural students requiring academic support. The collected data were analyzed using qualitative content analysis. The analysis yielded four upper categories, six subcategories, and ten content categories. The major findings were as follows. First, instructors reported that some multicultural students requiring academic support experienced various difficulties in literacy learning, including difficulties in limited vocabulary, insufficient Korean language acquisition, and lack of cultural experiences. Second, positive affective changes were observed during the intervention process, including improvements in students’ learning motivation and more positive perceptions of multicultural students among instructors. Third, effective literacy intervention was perceived to require instructional strategies such as the use of shorter reading materials, small-group instruction based on students’ literacy levels, longer intervention sessions, and adjusted intervals for progress monitoring assessments. Fourth, difficulties in home-school collaboration and the lack of instructional materials reflecting multicultural characteristics were identified as major environmental limitations. These findings suggest that literacy support for multicultural students requiring academic support should consider students’ linguistic and cultural characteristics as well as their home environments. The study also provides practical implications for the development and implementation of literacy intervention programs for multicultural students requiri

본 연구의 목적은 다문화인식개선 체험프로그램 교육경험 연구로 결혼이주여성강 사의 교육 경험의 본질적 의미와 구조를 분석하여 미래 다문화교육의 시사점을 제시 하는 것이다. 연구 목적 달성을 위해 질적 연구 방법인 Colaizzi의 현상학적 연구방법 을 활용하여 연구를 진행하였다. 연구 참여자는 다문화인식개선 체험프로그램 강사의 직무를 수행하는 4명의 결혼이주여성으로 자료 수집은 심층면접 및 전화면담으로 이루어졌다. 연구결과 결혼이주여성 강사의 교육경험은 첫째 7개의 주제와 18개의 중심의미로 분류되었다. 둘째, 주제와 중심의미를 통해 찾을 수 있는 교육경험의 본질은 ‘문화차이 를 극복하고 다문화인식개선 체험프로그램 강사 되기’, ‘다양한 문화의 중재자 역할하 기’, ‘문화적 정체성을 찾아 진정한 한국인으로 거듭나기’ 과정으로 나타났다. 셋째 교육 경험의 이론적·실천적 시사점은 다문화 강사를 ‘문화자본’의 시점에서 볼 필요가 있고, 문화통합을 위한 문화학습과정이며, 다문화체험 교육을 통해 습득한 문화지식은 ‘문화 정체성’으로 귀결되어 ‘외국계 한국인’으로 통합되는 것을 확인하였다. 이러한 다문화 체험프로그램 교육경험의 의미는 결혼이주여성강사의 다문화리터러시 역량 강화를 위한 활용, 개발, 지원 등 환경조성의 필요성이다.

The purpose of this study is to analyze the intrinsic meaning and structure of the educational experience of married migrant women lecturers in a multicultural awareness improvement experience program and suggest implications for future multicultural education. To achieve the purpose of the study, Colaizz’s phenomenological research method, a qualitative research method, was utilized. The participants of the study were four married migrant women who perform the duties of instructors of a multicultural awareness improvement experience program, and the data were collected through in-depth interviews and telephone interviews. The results of the study showed that the educational experiences of the migrant women instructors were categorized into seven themes and 18 central meanings. Second, the essence of the educational experiences found through the themes and central meanings were ‘overcoming cultural differences and becoming an instructor of multicultural awareness improvement experience program’, ‘acting as a mediator between different cultures’, and ‘finding cultural identity and becoming a true Korean’. Third, the theoretical and practical implications of the educational experience were that multicultural instructors need to be viewed from the perspective of ‘cultural capital’, it is a cultural learning process for cultural integration, and cultural knowledge acquired through multicultural experience education leads to ‘cultural identity’ and integration into ‘foreign Koreans’. The implication of these educational experiences of multicultural experience programs is the need to create an environment such as utilization, development, and support to strengthen the multicultural literacy competencies of female lecturers.

본 연구의 목적은 다문화인식개선 체험프로그램 교육경험 연구로 결혼이주여성강 사의 교육 경험의 본질적 의미와 구조를 분석하여 미래 다문화교육의 시사점을 제시 하는 것이다. 연구 목적 달성을 위해 질적 연구 방법인 Colaizzi의 현상학적 연구방법 을 활용하여 연구를 진행하였다. 연구 참여자는 다문화인식개선 체험프로그램 강사의 직무를 수행하는 4명의 결혼이주여성으로 자료 수집은 심층면접 및 전화면담으로 이 루어졌다. 연구결과 결혼이주여성 강사의 교육경험은 첫째 7개의 주제와 18개의 중심의미로 분류되었다. 둘째, 주제와 중심의미를 통해 찾을 수 있는 교육경험의 본질은 ‘문화차이 를 극복하고 다문화인식개선 체험프로그램 강사 되기’, ‘다양한 문화의 중재자 역할하 기’, ‘문화적 정체성을 찾아 진정한 한국인으로 거듭나기’ 과정으로 나타났다. 셋째 교육 경험의 이론적·실천적 시사점은 다문화 강사를 ‘문화자본’의 시점에서 볼 필요가 있고, 문화통합을 위한 문화학습과정이며, 다문화체험 교육을 통해 습득한 문화지식은 ‘문화 정체성’으로 귀결되어 ‘외국계 한국인’으로 통합되는 것을 확인하였다. 이러한 다문화 체험프로그램 교육경험의 의미는 결혼이주여성강사의 다문화리터러시 역량 강화를 위 한 활용, 개발, 지원 등 환경조성의 필요성이다.

The purpose of this study is to analyze the intrinsic meaning and structure of the educational experience of married migrant women lecturers in a multicultural awareness improvement experience program and suggest implications for future multicultural education. To achieve the purpose of the study, Colaizz’s phenomenological research method, a qualitative research method, was utilized. The participants of the study were four married migrant women who perform the duties of instructors of a multicultural awareness improvement experience program, and the data were collected through in-depth interviews and telephone interviews. The results of the study showed that the educational experiences of the migrant women instructors were categorized into seven themes and 18 central meanings. Second, the essence of the educational experiences found through the themes and central meanings were ‘overcoming cultural differences and becoming an instructor of multicultural awareness improvement experience program’, ‘acting as a mediator between different cultures’, and ‘finding cultural identity and becoming a true Korean’. Third, the theoretical and practical implications of the educational experience were that multicultural instructors need to be viewed from the perspective of ‘cultural capital’, it is a cultural learning process for cultural integration, and cultural knowledge acquired through multicultural experience education leads to ‘cultural identity’ and integration into ‘foreign Koreans’. The implication of these educational experiences of multicultural experience programs is the need to create an environment such as utilization, development, and support to strengthen the multicultural literacy competencies of female lecturers.

이 논문은 다문화강사 및 다문화강사양성과정을 수강하는 결혼이주여성을 대상 으로 하여 이들이 경험하는 사회재생산의 공간을 불안정성의 개념을 사용하여 가 정 너머로 확장하는 시도이다. 결혼이주여성은 자신의 생활에 대해 갖는 기대와 실제와의 차이를 경험함에 따라 불안정성이 생산된다. 이 논문은 가정 내 사회재 생산 노동자가 되기를 요구받는 결혼이주여성이 가정 밖에서 경제활동참여자가 되도록 결정하게 된 방식을 분석하여 불안정성의 생산을 구체적으로 확인한다. 첫 째, 결혼이주여성은 가정 내 자신의 사회재생산 노동 의무로 인해 불안전, 저임금 및 일시적인 직업을 자발적으로 선택한다. 둘째, 그녀들의 가정 너머의 노동은 자 신의 능력을 발휘할 수 있게 하고 타인의 무시를 피할 수 있게 하지만, 동시에 그 녀들에게 더욱더 취약한 지위를 부여하기도 한다. 여성의 가정 내 사회재생산 활 동은 유연한 직업을 선택할 수밖에 없게 만드며, 이는 결국 그녀들을 한국 사회의 가장자리로 내몰게 된다. 위의 두 결과를 토대로, 본 논문은 결혼이주여성의 사회 재생산은 ‘아내’에서 다양한 불안정성을 경험하는 ‘노동자’에 이르는 연속체에 위 치하고 있으며, 이주여성은 한국 사회에서 소외된 위치에 자리매김하게 됨을 주장 한다.

The purpose of this paper is to extend the space of social reproduction of female marital migrants who are Multicultural Instructors or students of the Multicultural Instructors Vocational Programs by using the concept of precarity. The women’s experiences are predicated on crafting a felicitous but fictitious work-family balance based on a cost-benefit calculus, but differences between expectations and actual practices produce their precarity. I analyze the ways in which the governance of the women that asks them to be social reproductive labor workers at their homes is slipped over, so the women decide to be income earners beyond their homes. First, despite female marital migrants’ desire to be engaged in professional and high-wage work, they voluntarily choose insecure, low-paid, and temporary work positions due to social reproductive work at their homes. Second, their labor beyond their homes enables these women to exercise their abilities and avoid others’ disrespect, but also gives them a more vulnerable status; the women’s reproduction activities at their homes cannot help but force them to choose flexible occupations, which in turn entrenches them on the margins of Korean society. Based on these results, I argue that social reproduction of female marital migrants is situated in the continuum from wife to worker experiencing various precarities, and that the women are situated in a marginalized social position in Korean society.

The purpose of this paper is to extend the space of social reproduction of female marital migrants who are Multicultural Instructors or students of the Multicultural Instructors Vocational Programs by using the concept of precarity. The women’s experiences are predicated on crafting a felicitous but fictitious work-family balance based on a cost-benefit calculus, but differences between expectations and actual practices produce their precarity. I analyze the ways in which the governance of the women that asks them to be social reproductive labor workers at their homes is slipped over, so the women decide to be income earners beyond their homes. First, despite female marital migrants’ desire to be engaged in professional and high-wage work, they voluntarily choose insecure, low-paid, and temporary work positions due to social reproductive work at their homes. Second, their labor beyond their homes enables these women to exercise their abilities and avoid others’ disrespect, but also gives them a more vulnerable status; the women’s reproduction activities at their homes cannot help but force them to choose flexible occupations, which in turn entrenches them on the margins of Korean society. Based on these results, I argue that social reproduction of female marital migrants is situated in the continuum from wife to worker experiencing various precarities, and that the women are situated in a marginalized social position in Korean society.

This study examined the multicultural efficacy and job satisfaction of multicultural family visiting instructors. The subjects were 750 visiting instructors from 140 multicultural family support centers in Seoul, 6 metropolitan cities, 9 provinces, and other cities and counties. Data were analyzed through frequency, percentages, Pearson's correlations, One-way ANOVA, Scheff$\acute{e}$ post-hoc test, independent t-test, and stepwise multi-regression using PASW 18.0. The findings are as follows. First, there were statistically significant differences in all subscales of multicultural efficacy according to the teaching experiences of the multicultural family visiting instructors. On the other hand, there was a statistically significant difference only in trust in the relationships with multicultural families according to the teaching experiences of the multicultural family visiting instructors. Meanwhile, the independent t-test showed that there was a significant difference only in satisfaction regarding treatment and salary according to the assigned work. Second, the stepwise multi-regression models revealed that three subscales (job performance, trust in the relationships with the multicultural families, job aptitude) of job satisfaction were influenced by multicultural efficacy according to both the teaching experiences and assigned work, but this was no the case for satisfaction about treatment and salary. Regardles of teaching experience or assigned work, teaching efficacy in multicultural efficacy affected all subscales of job satisfaction except for satisfaction about treatment and salary. The implications for future studies are also discussed.

본 연구는 결혼이주여성의 사회참여 경험과 그 의미, 특히 결혼이주여성이 자신의 이중문화 배경을 활용하는 다문화 이해교육 강사 및 통역사 활동 경험의 의미를 탐색하는 것을 목적으로 하였다. 이러한 연구목적을 위하여 1년 이상 다문화 이해교육 강사 또는 통역사로 활동 중인 결혼이주여성 8명을 연구참여자로 선정하여 2023년 3월 8일부터 약 4개월간 일대일 면접을 진행하였고, 이들의 사회참여 경험의 의미와 본질을 파악하고자 Giorgi의 현상학적 연구방법을 적용하여 분석하였다. 그 결과, 377개 의미 단위, 37개 하위 구성요소 및 17개 구성요소를 도출하였고, 이들은 ‘존재와 삶을 둘러싼 여러 장벽’, ‘나’의 일을 통해 즐거움과 당당함을 회복’, ‘녹록지 않은 일터와 일 경험’, ‘스스로와 가족, 사회로부터의 인정’, ‘진정한 다문화 전문가로 성장’의 5개 주제로 구조화되었다. 본 연구결과를 바탕으로 결혼이주여성의 사회참여 경험의 의미를 논하였고 후속 연구를 위한 제언을 제시하였다.

This study explores social participation experiences and their meanings of marriage migrant women, with particular attention to multicultural education instructors and interpreters, where they utilize their bi-cultural backgrounds. For this purpose, eight married migrant women who have been working as multicultural education instructors or interpreters for more than one year were selected as research participants, and one-on-one interviews were conducted for about four months from March 8, 2023, and analyzed by Giorgi's phenomenological research method. As a result, 377 meaning units, 37 sub-components and 17 constructs were derived and structured into five themes: “Barriers surrounding existence and life”, “Recovering pleasure and dignity through ‘my’ work”, “Challenging workplace and work experiences”, “Recognition from self, family and society” and “Growing into a true multicultural professional”. The findings are discussed and suggestions for future research are presented.

The purpose of this study is to examine the implications of the cultural mediation experience of the married migrant women instructors for multicultural understanding. They played an important role as a medium for social integration and how it influenced their perception of their own culture and understanding of Korean culture. In order to achieve the research goal, 11 multicultural instructors were conducted semi-structured in-depth interviews by interview guides. In order to understand their living experiences and derive meaning from each case, they proceeded with qualitative case studies. They felt rewarding and fulfilling their mission to promote their culture and history through cultural mediation experience. They gained pride and patriotism in their own cultures and learned to accept and respect other cultures. And based on experience and understanding, they were able to expand their understanding of Korea and Korean culture. Systematic cultural education based on various experiences and cultural sensitivity should be strengthened to actively serve as a cultural intermediary for marriage migrant women's multicultural concerns.

This study analyzes the Seoul Metropolitan Government's “Visiting Cultural Diversity Education” program using the CIPP (Context, Input, Process, Product) evaluation model, focusing on its operational background, human resource input, instructional processes, and educational outcomes. In the study, multicultural education refers to a public education program in which migrant instructors participate as educational agents to enhance cultural diversity awareness and understanding among members of the host society. The analysis shows that while the program has been flexibly adjusted in response to policy changes, it has encountered challenges in maintaining stable operation and developing a coherent and systematized curriculum. Although migrant instructors are recruited according to established criteria, their professional competence remains largely dependent on individual experience and prior career backgrounds, resulting in variations in instructional quality. Nevertheless, the program demonstrates meaningful outcomes by promoting learners' cultural awareness and showing the participation of migrant instructors as contributing members of Korean society. In particular, the findings indicate the potential to reposition migrant instructors not as one-time cultural informants, but as educators and cultural mediators capable of assuming sustained roles within the public education sector. The results of this study provide a foundation for further discussion on how the roles of migrant instructors can be institutionally designed and supported as multicultural education becomes increasingly integrated into formal curricula and public education policies.

Based on the case of mentoring programs for multicultural understanding education instructors, this study seeks to find out the grievances of multicultural understanding education instructors and suggest improvements accordingly. In fact, we participated in the mentoring program and conducted the research based on the reports we prepared while working as mentors. As a result of the study, the difficulties that instructors felt in the process of multicultural understanding education were as follows. First, difficulty in producing teaching materials such as PPT, second, difficulty in pronunciation and word choice, third, lack of understanding of multicultural understanding education, fourth, lack of technical parts used in actual classes. To solve these problems, a systematic training process is required, and the promotion of mentoring programs for multicultural understanding education instructors is proposed.

Objective: The purpose of this study was to investigate differences in self-leadership and job involvement based on the education levels, majors, and teaching experiences of multicultural family home-visit instructors and the influence of self-leadership on job involvement. Methods: 668 home-visit instructors participated in the online survey from 140 multicultural family support centers in Seoul, 6 metropolitan cities, 9 provinces, and other cities and counties. Data were analyzed through frequency, percentages, Pearson's correlations, one-way ANOVA, $Scheff{\acute{e}}$ post-hoc test, and stepwise multi-regression using SPSS 21.0. Results: The main findings are as follows. First, instructors who were high school graduates had significantly higher scores in self-leadership than the other groups. There was only a significant difference in self-reward of self-leadership based on their majors. There were no significant differences in job involvement based on the education level and major. The greater their home-visit teaching experiences, the higher their scores in self-leadership and job involvement. Second, the stepwise multiple regression model showed that self-expectation, self-goal setting, constructive thinking, and rehearsal of self-leadership explained 49% of the total variance in job involvement. Conclusion: Even though the high school graduates had significantly higher scores in self-expectation, rehearsal, and constructive thinking of self-leadership than the other groups, over-generalization should be avoided because the sample size was relatively small. Based on the finding that greater home-visit teaching experiences was associated with higher self-leadership and job involvement, it would be necessary to improve working condition to prevent instructors from changing jobs. These findings stress the importance of providing opportunities for home-visit instructors to develop leadership, thus improving job involvement.

The purpose of this study was to investigate the differences in optimism, self-esteem and self-leadership according to age, monthly income, and teaching experiences of multicultural family home-visit instructors and the influence of optimism and self-esteem on self-leadership. 668 home-visit instructors participated in the online survey from 140 multicultural family support centers in Seoul, 6 metropolitan cities, 9 provinces, and other cities and counties. Data were analyzed through frequence, percentages, Pearson's correlations, One-way ANOVA, $Scheff{\acute{e}}$ post-hoc test, and stepwise multi-regression using SPSS 21.0. The main findings are as follows. First, there were significant differences in optimism and self-esteem according to age and monthly income. Second, there were significant differences in self-leadership according to age and home-visit teaching experiences. Third, the stepwise multiple regression model showed that optimism, self-esteem and the individual variables had an influence on the self-leadership of home-visit instructor's self-expectation. These results suggest that self-esteem and optimism are important precursors of self-leadership and self-leadership training based on self-esteem and optimism is necessary for self-leadership enhancement of home-visit instructors.

본 연구는 중도입국 청소년들의 교육지원 정책 일환으로 실시되고 있는 다문화예비학교가 어떻게 운영되고 있는지 탐색하고, 이를 바탕으로 발전 방향을 모색하고자 하였다. 이를 위하여 경기도 다문화예 비학교에 배치되어 한국어교육을 담당하고 있는 한국어 강사 6명을 대상으로 개별심층면담을 실시하였 다. 연구결과 첫째, 다문화예비학교는 중도입국 청소년에게 공교육 진입기회를 부여 할뿐만 아니라 한국사회와의 소통 통로로써 중요한 기능을 하고 있었다. 둘째, 다문화예비학교에서 이루어지는 교육과정 에서 중도입국 청소년들의 다양한 국적과 학습격차, 상이한 입학시기로 인해 개별 특성에 맞는 교육기회 제공이 필요하다. 마지막으로 다문화예비학교의 주요 변화 방안으로 중도입국 청소년들에게 학생으로서 의 지위와 소속감을 부여하는 것과 유관기관과의 네트워크 형성으로 통합적 서비스 제공 구축이 필요한 것으로 나타났다. 다문화예비학교에 대한 이해를 제공하고 나아가 향후 중도입국 청소년에 대한 교육정책 수립과 실천 방안을 모색하기 위한 사회적 담론화에 기여하고자 한다.

The present study aims to investigate the operation of multicultural preparatory schools, implemented as a part of education support policy for immigrant teenagers, and to seek improvement measures based on the study findings. To this end, an in-depth interview was conducted individually targeting six Korean language instructors in charge of Korean language education at a multicultural preparatory school in Gyeonggi Province. The study results are as follows. First, multicultural preparatory schools not only provide the opportunity for immigrant teenagers to enter public education but also perform a crucial function as a channel of communication with the Korean society. Second, the curriculum at multicultural preparatory schools needs to offer education opportunities tailored to individual needs based on diverse nationalities of immigrant teenagers, gaps in academic performance, and different time of enrollment. Finally, it was found that as a main strategy for improvement, multicultural preparatory schools need to provide a comprehensive service by forming a network with affiliated organizations while encouraging immigrant teenagers to develop a sense of belonging and status as students. This study intends to promote understanding of multicultural preparatory schools and contribute to initiation of a social discourse that can lead to establishment of education policy and implementation strategies for future immigrant teenagers.