부산・경남지역 이주민 현황과 이주민 선교의 과제 ―결혼이주여성/다문화가족을 중심으로

황홍렬 한국선교신학회 2012 선교신학 Vol.29 No.-

Over 1.4 million foreigners live in South Korea now. The number of marriage-related immigrants is 125,673 and that of children of multicultural family is 107,689. These facts are brand new ones during the last five thousand year history of Korea. Such a change challenges Korean people and Christians to rethink respectively about their identity. This article aims at describing the current situation of immigrants, especially marriage-related immigrant women and multicultural family, identifying tasks for immigrant mission in Busan, Ulsan and Kyungsangnam-do and searching for the immigrant theology. Methodologies used in the article are: literature study, interview with specialists in immigrant mission, social biography of marriage-related immigrant women, missiology of encounter with other and Post-colonial Feminism. In Busan, the researcher chose four church/mission center/Christian NGOs participating in the immigrant mission in 2009. And he chose five mission centers/Christian NGOs participating in the immigrant mission in 2010. He interviewed with 31 members of multicultural families and with 9 specialists in the immigrant mission. Ninety-nine marriage-related immigrant women responded to the survey prepared by the researcher. The results of the social biography of multicultural family and the surveys of marriage-related immigrant women are: first of all, recovery of ‘normality’ of the multicultural family, for the family has been represented by the mass media as ‘abnormal’ one with family violence: secondly, Christian faith contributes for them to accommodate to Korean culture and to overcome conflicts between husband and wife of multicultural family: thirdly, the international marriage initiated by commercial agencies is blamed as money- exchange-marriage but the reality of such a family life is similar to that of a marriage arranged by a go-between: lastly, marriage-related immigrant women are faster learners of Korean language and culture than migrant workers. Tasks for immigrant mission are: to strengthen the multicultural family by overcoming cultural conflicts, to support for their children education, to establish multicultural faith community, to encourage marriage-related immigrant women to get a job, to suggest education programs for Korean Christians and Korean citizens, and to prevent from religious conflicts through peace education among religious groups.

부산지역 이주민 현황과 이주민선교의 과제 –결혼이주여성/다문화가족을 중심으로

황홍렬 한국선교신학회 2009 선교신학 Vol.22 No.-

Over 1.1 million foreigners live in South Korea now. The number of marriage-related immigrants is 125,673 and that of children of multicultural family is 107,689. These facts are brand new ones during the last five thousands year history of Korea. Such a change challenges Korean people and Christians to rethink about their identity. This article aims at describing the current situation of immigrants, especially marriage-related immigrant women and multicultural family, identifying tasks for immigrant mission in Busan area and searching for immigrant theology. Methodologies used in the article are: literature study, interview with specialists in immigrant mission, social biography of marriage-related immigrant woman/multicultural family, and missiology of encounter with other. In Busan there are four church/mission center/Christian NGO participating in the immigrant mission in 2009. They are the Immigrant Culture Center, the Busan Gangseo Community Welfare Center of YWCA, the Busan Jingu Community Welfare Center of YWCA, and Hanul Church. The selection of interviewees for social biography of multicultural family was suggested by four centers/church mentioned above. Their nationalities and genders are four Vietnamese women, three Peruvian women, two Philippin women, two Korean women, one Chinese woman, one Indonesian woman, and three Korean man. The results of the social biography of multicultural family are: first of all, recovery of 'normality' of the multicultural family, for the family has been represented by the mass media as 'abnormal' one with family violence: secondly, Christian faith contribute for them to accommodate to Korean culture and to overcome conflicts between husband and wife of multicultural family: thirdly, the international marriage initiated by commercial agency is blamed as money- exchange-marriage but the reality of such a family life is similar to that of a marriage arranged by a go-between: lastly, marriage-related immigrant women are faster learners of Korean language and culture than migrant workers. Tasks for immigrant mission are to serve them with love of God, to strengthen the multicultural family by overcoming cultural conflicts, to support for their children education, to establish multicultural faith community, to develop a Bible study program appropriate for multicultural family, to suggest education programs for Korean Christians and Korean citizens, and to prevent from religious conflicts through peace education among religious groups.

부산·경남지역 이주민 현황과 이주민 선교의 과제 : 결혼이주여성/다문화가족을 중심으로

황홍렬 한국기독교학회 선교신학회 2012 선교신학 Vol.29 No.-

Over 1.4 million foreigners live in South Korea now. The number of marriage-related immigrants is 125,673 and that of children of multicultural family is 107,689. These facts are brand new ones during the last five thousand year history of Korea. Such a change challenges Korean people and Christians to rethink respectively about their identity. This article aims at describing the current situation of immigrants, especially marriage-related immigrant women and multicultural family, identifying tasks for immigrant mission in Busan, Ulsan and Kyungsangnam-do and searching for the immigrant theology. Methodologies used in the article are: literature study, interview with specialists in immigrant mission, social biography of marriage-related immigrant women, missiology of encounter with other and Post-colonial Feminism. In Busan, the researcher chose four church/mission center/Christian NGOs participating in the immigrant mission in 2009. And he chose five mission centers/Christian NGOs participating in the immigrant mission in 2010. He interviewed with 31 members of multicultural families and with 9 specialists in the immigrant mission. Ninety-nine marriage-related immigrant women responded to the survey prepared by the researcher. The results of the social biography of multicultural family and the surveys of marriage-related immigrant women are: first of all, recovery of ‘normality’ of the multicultural family, for the family has been represented by the mass media as ‘abnormal’ one with family violence: secondly, Christian faith contributes for them to accommodate to Korean culture and to overcome conflicts between husband and wife of multicultural family: thirdly, the international marriage initiated by commercial agencies is blamed as money- exchange-marriage but the reality of such a family life is similar to that of a marriage arranged by a go-between: lastly, marriage-related immigrant women are faster learners of Korean language and culture than migrant workers. Tasks for immigrant mission are: to strengthen the multicultural family by overcoming cultural conflicts, to support for their children education, to establish multicultural faith community, to encourage marriage-related immigrant women to get a job, to suggest education programs for Korean Christians and Korean citizens, and to prevent from religious conflicts through peace education among religious groups.

부계 국제결혼가정의 삶과 교육에 대한 내러티브 연구: 방글라데시 출신 결혼이주민 남성의 가정을 중심으로

전은희 한국다문화교육학회 2014 다문화교육연구 Vol.7 No.3

The aim of this narrative study was designed to analyze the life and the education of a paternal international-marriage family whose marriage-immigrant man was from Bangladesh. The results are as follow. First, this paper shows the life of Bangladesh marriage-immigrant man’s family. The legal system and social attitude of Korea was not friendly for immigrant-worker and marriage-immigrant man, so that the couple of the family could not help but struggle for their marriage against social biases and institutional obstacles on marriage-immigrant man. After marriage, though the economic difficulties and everyday discrimination, they tried to strengthen the unity of family and leaded atransnational life with other immigrant-workers and Bangladesh relatives. Moreover, all family members including were bilingual even though the linguistic fluency among them varies noticeably. Since the marriage-immigrant man had taken Korean nationality a few years ago, the couple changed their mind and started to consider Korea as their permanent residence. Next, this paper shows the education of Bangladesh marriage-immigrant man’s family. Above all, the couple of the family not only revealed an open attitude on their multicultural background, but also tried to signify their differences affirmatively and positively. The marriage-immigrant man, furthermore, made an effort to show his kids authority and role-model as a father with the support and aid of his spouse and transmit his religious belief and cultural way of life to his kids. The wife of marriage-immigrant man tried not to internalize the partial, prejudiced attitude on the multiculture for herself and get along with the other immigrant-workers around her husband. Based on the above results, this paper examined in what contexts the case family is located coming to the conclusion that there were contexts such as immigrant, cultural, social, domestic and intrepeted the meaning of connections and interactions between those contexts and their life and education. In additon to, this paper drew some institutional, academic, educational implications for the future. 이 연구에서는 방글라데시 출신 결혼이주민 남성의 가정을 중심으로 그 구성원들의 삶과 교육에 대한 내러티브 연구를 수행하였다. 연구 결과를 보면 다음과 같다. 첫째, 이 연구를 통해 방글라데시 출신 결혼이주민 남성이 속한 국제결혼가정의 삶에 대해서 알 수 있었다. 해당 부부는 낭만적 연애를 통해 결혼에 이르고 있었으며, 이 과정에서 주변인들의 반대와 편견, 제도적 무관심을 겪고 있었다. 부부는 경제적 곤란과 차별적 시선을 겪으면서도 가족의 화목을 도모하고 있었으며 이주민 공동체와 방글라데시의 친족적 연망 속에서 초국가적 삶을 살고 있었다. 가족 구성원들은 모두 이중언어 사용자였으며, 부분적으로 이슬람 전통과 문화를 체화하며 살아가고 있었다. 또 한국 거주가 길어짐에 따라 이주민 남성은 한국에서의 영구 거주를 결심하고 있었다. 다음으로, 이 연구를 통해 방글라데시 출신 결혼이주민 남성이 속한 국제결혼가정의 교육에 대해서 알 수 있었다. 해당 가정의 부부는 다문화적 배경에 대해 개방적 태도를 취하고 있었으며 자녀들이 차이에 대해 긍정적으로 지각하도록 유도하고 있었다. 배우자 여성은 자녀들에게 아버지의 권위와 역할을 강조하고 있었으며, 자신의 종교적, 문화적 전통을 지켜나가고자 하는 남편을 지지하고 있었다. 아울러 해당 여성은 자녀들이 다문화에 대한 한국사회의 차별과 편견의 시선을 내면화하지 않도록 자신부터 이러한 차별과 편견으로부터 벗어나고자 하였다. 이상을 기초로 방글라데시 출신 결혼이주민 남성이 속한 국제결혼가정의 이주경제적 맥락, 문화적 맥락, 사회적 맥락, 가정적 맥락과 그 구성원들의 삶과 교육의 관련에 대해 논의하였다. 아울러 부계 국제결혼가정 및 다문화 일반에 관한 정책적, 학술적, 교육적 시사점을 도출하였다.

텔레비전 드라마의 여성 결혼이민자 재현에 관한 연구

김주미(Kim, Ju-Mi),한혜경(Han, Hyekyoung) 부산울산경남언론학회 2009 지역과 커뮤니케이션 Vol.13 No.2

이 연구는 텔레비전 드라마가 재현하는 여성 결혼이민자의 이미지를 분석하고, 그것이 우리 사회의 지배적인 젠더 담론인 가부장제에 지니는 의미를 고찰하고자 했다. 이를 위해 여성 결혼이민자가 주인공으로 등장하는 〈황금신부〉를 기호학적으로 분석했다. 통합체 분석 결과, 여성 결혼이민자는 한국 여성보다 열등한 조건을 가졌음에도 불구하고 최고학벌과 직업을 지닌 한국인 남성과 결혼하는데서 갈등이 시작되며, 그녀가 헌신적으로 한국의 전통적인 여성적 덕목들을 갖춤으로써 그 갈등이 해결되는 구도가 반복해서 나타났다. 계열체 분석결과, 성과 국제결혼이 교차하여 성격과 직업들이 대립되는 모습이 나타났다. 남성은 주체적이고 합리적이며 사회적으로 인정받는 직업을 지닌다. 과거에 그렇지 못한 남성들은 국제결혼을 하며, 그 결혼을 계기로 남성성을 회복한다. 반면에 여성은 세대와 인종에 따라 뚜렷한 대립항을 형성했다. 여성결혼이민자는 현모양처와 수퍼우먼의 성향을 부여받고 통합체분석에서와 달리 한국사회와 인물들의 부족함을 채워주는 존재로 설정된다. 이상과 같이 드라마에서 여성 결혼이민자는 한국인의 차별의식이 낳은 열등한 존재에서 한국 남성의 판타지를 완벽하게 충족시키는 여성으로 재탄생한다. 이는 곧 우리 사회의 가부장제를 유지시킬 새로운 대리인이 설정되는 과정으로 해석할 수 있다. It's required to pay attention to the representation of female marriage immigrants by media, as those immigrants have emerged as a new group of people who are incorporated into Korean society. They are a minority in Korean society, and just a very small number of Koreans meet them in person. Under the circumstances, media could be said to play a fairly important role in determining the way of looking at female marriage immigrants. The purpose of this study was to examine the representation of female marriage immigrants in TV drama, on which there hasn't been dynamic discussion in association with the various roles of media. TV viewers who watch a drama describing a female marriage immigrant are likely to identify that character with real female marriage immigrants they may meet, and the way they look at them is likely to be affected by the drama. That was why this study focused on TV drama as a medium of representing female marriage immigrants. SBS's weekend drama entitled 'The Golden Bride' was selected in this study, which was on the air for six months from June 2007. Since a female marriage immigrant was the main character who determined the flow of the drama, this researcher expected that it would be possible to take a careful look at how the drama represented the external and internal characteristics of the female marriage immigrant from various angles. Syntagmatic analysis and paradigmatic analysis, which were semiological analyses, were utilized to check into how the TV drama described international marriage, the female marriage immigrant and her interaction with Kore an family members. As a result, the typical, patriarchal ideology was still prevailing in the drama that portrayed a female marriage immigrant, though the drama was viewed as a mirror of social changes in large part. The drama was different from news, documentary or entertainment programs in the way of depicting a female marriage immigrant. The latter portrayed female marriage immigrants mainly as marginal women who should be protected, whereas the former represented the female immigrants as the so-called mysterious superwoman who was good at household chores and an excellent performer at work. The findings of the study were differentiated from those of earlier studies, and the fact justified the significance of the study.

International Marriage Brokerage and Human Rights of Immigrant Women

( Kyeong-ok Choi ) 건국대학교 이주사회통합연구소 2017 Journal of Migration and Social Integration (JMSI) Vol.2 No.2

Immigration may be defined to be an act of moving life base by reason of profession, marriage or some other choices to the places that have different culture, language, safety etc. Although such choice is followed by various dangers, nonetheless such immigration trend has been part of life in the globalized society. This thesis will cover subjects laying special stress on female marriage immigrants. In the meantime, the immigration problem cannot be viewed from simple domestic demographic side, but ratherly a horizen should also be opened from the point of globalized universal aspect of human right. Primarily, international marriage contains problems of language, culture, welfare, security, crime victim etc. Furthermore, problem of non-documented stay may arise in case that the immigrants has not acquired Korean citizenship yet due to the reasons like divorce etc. In America, president Obama gave an administrative order on November 20, 2014 in order to solve the problem for non-documented immigrants. The point of this administrative order contains “a purpose of stopping family separation by means of postponement of deportation but not giving amnesty to the non-documented immigrants” and it puts emphasis on that “as the amnesty belongs to the right of Federal Congress, it cannot be linked to any acquirement of permanent residency or citizenship, and also that immigration is extended to the filed of investment and technology at the same time with heightened security of border for prevention of entry by illegal immigration.” As such is the case, the significance of crossing the border in way of life gives rise to education problems for them and their offsprings including those like cultural, language and security problems. Therefore, this thesis will cover problems that may possibly even cause them to divorce due to unsatisfied marital life with husband, laying stess on female marriage immigrants, and in such case, problem of marriage mediation(II), protection countermeasure for female marriage immigrants(III), and problem of marriage and immigration(IV).

국제결혼 이주여성의 삶의 만족에 대한 문화적응 매개 효과 연구

서재복,권인탁,임명희 교육종합연구원 2016 교육종합연구 Vol.14 No.1

The purpose of this study is to conduct correlation analysis of social support, cultural adaptation, and life satisfaction of international marriage women immigrants living in Korea by examination their level of recognition of those factors, as well as to verify the mediating effects of sub-factors of cultural adaptation in the relationship between social support factor and life satisfaction. To achieve the research objective, a survey was carried out on 207 international marriage women immigrants living in Yeosu region. The results of the research are as follows: First, the average score of the variables of social support, cultural adaptation, and life satisfaction of international marriage women immigrants is M=3.09 for social support, M=2.80 for cultural adaptation, and M=3.40 for life satisfaction respectively, which indicates cultural adaptation of international marriage women immigrants is at a normal level. Compared to cultural adaptation, they showed a higher level of recognition of life satisfaction. Second, social support factor and cultural adaptation factor of international marriage women immigrants had a significant correlation with life satisfaction. Third, the result of putting in emotional support, appraisal support, and material support—sub-factors of social support recognized by international marriage women immigrants—shows emotional support, appraisal support, and informational support had effects on life satisfaction mediated by integration; integration had partially mediating effects in emotional support, appraisal support, and informational support; and assimilation too had partially mediating effects in informational support. The conclusion of this study is as follows; First, the international marriage women immigrants in Yeosu region who participated in the survey showed a high level of recognition of social support, cultural adaptation, and life satisfaction, and there was a high complementary correlation between the factors. Second, the relationship between life satisfaction on the one hand and emotional support, appraisal support, and informational support on the other as perceived by the international marriage women immigrants in Yeosu region who participated in the survey was partially mediated by integration, which indicates the correlation between integration and life satisfaction. Third, in the relationship with life satisfaction, informational support proved to be partially mediated by assimilation, which indicates a high level of correlation with life satisfaction. As for suggestions to make following the results of this study, first, for social adaptation of international marriage women immigrants, various efforts are needed including respect, love, trust, and attention as well as recognition of international marriage women immigrants and job placement; second, international marriage women immigrants need to adapt themselves to Korean society by accepting the new culture while keeping the culture of their native country; third, for enhancing life satisfaction of international marriage women immigrants, they need to find ways to improve satisfaction with themselves and live an independent life.

베트남결혼이주여성의 혼인의 특징과 국제결혼의 제도적 개선 방안

문흥안 한국법제연구원 2013 법제연구 Vol.- No.44

Ever since Korea and Vietnam reestablished diplomatic relations, the two countries’bond has become stronger than ever, augmenting the range of exchange between them in almost every possible field including politics, economy, society, and culture at such a high speed. Among many, an increase in number of Vietnamese immigrant women in international marriage is worthy of close attention. Since 2010, Vietnamese has topped the proportion of total foreign women married to Korean men, having surpassed Chinese. Nonetheless, the quick international marriage between Korean men and Vietnamese women, which usually happens without sufficient time to get to know about different cultures and languages, has not only raised problems for people concerned, but numerous social issues as well. Recognizing these problems, a number of government departments have provided various support on policies and legal issues toprotect multicultural families as a means of social integration and settlement support. Nevertheless, the support policies until now have been generalizing all of the immigrant women in international marriage as people subject to protection. Thus, considering every immigrant women as people in need, and trying to help them with various social issues have caused the government a high cost and low efficiency. This thesis emphasizes the point that through the cases of Vietnamese immigrant women in international marriage, there should be a specific support plan for specific people in need, reflecting various traits of different cultures and societies, in order to ease their settlement in Korea. Moreover, it suggests detailed plans for improvements on legal and institutional problems. Although the Vietnamese government forbids commercial agents for international marriage, many of agencies are still active and to help the immigrant women, who desire to return and resettle in Vietnam in case of divorce, this thesis suggests legal and institutional remedies for Korean and Vietnamese government. The composition of the thesis follows below: Part II on social and cultural traits of international marriage between Korean men and Vietnamese women. Part III on institutional problems and plans for improvements regarding settlement of immigrant women in international marriage. Part IV on legal and institutional problems and plans for improvements regarding divorced immigrant women and their return to Vietnam. Part V on conclusion. Divorce is not a flaw anymore nowadays, but in case of Vietnamese immigrant women ininternational marriage, an inadequate legal system hampers their resettlement process. Cases of not being ableto remove their own names from the family register due to poor financial and legal abilities are often identified and it is both the Vietnamese and Korean governments’duty to acquit their ethical responsibilities by seeking ways to institutionally and financially support them. 이 논문에서는 한국과 베트남의 사회・문화적인 이해와 상호 의사의 소통이 전제되지 않는 결혼의 위험성을 줄일 수 있는 방안을 제시하였다. 또 이혼한 후, 한국국적을 취득하지 못하여 베트남으로 귀환하는 이주여성이, 법적 조치를 완전하게 마무리 할 수 있는 방안을 제시하여 이들의 베트남에서의 재정착에 도움을 주고자 하였다. 전통적으로 자녀양육에 대한 집착이 강한 베트남여성이 모성본능을 뒤로 한 채 어쩔 수 없이 베트남으로 귀환하는, 한국에 남겨둔 한국인 자녀의 어머니에 대한 최소한의 윤리적 책임이 있기 때문이다. 구체적 방안으로 첫째, 혼인성립 절차를 강화한다. 베트남은 결혼・가족법 제14조에 의한 법집행을 엄격히 하고, 우리나라는 결혼사증 발급절차를 통하여 혼인의 진정성과 지속성을 담보하도록 하는 것이 바람직하다. 둘째, 국제결혼 당사자의 소양교육을 강화한다. 결혼이주를 희망하는 결혼당사자들이 각각 상대방 언어로 소통할 수 있는 능력을 함양하고 서로 상대국의 사회와 문화를 이해하도록 교육프로그램을 강화한다. 국제결혼중개가 베트남에서 불법적임을 감안하여, 한국과 베트남의 비영리단체를 중심으로 베트남에서 결혼이주희망 여성에 대한 한국어교육과 한국의 문화를 교육시킨 후 한국남성들과 교제를 할 수 있는 기회를 적극적으로 제공하는 방안을 강구할 필요가 있다. 향후 베트남결혼이주여성의 행복한 결혼생활을 담보할 수 있을 뿐만 아니라, 이들이 한국내에 정착하는 과정에서 지불하게 될 사회적・경제적 비용을 절감할 수 있으며, 베트남결혼이주여성의 인권보호에 크게 기여할 수 있을 것이다. 셋째, 베트남결혼이주여성에게 책임없는 사유로 혼인이 단절되는 경우 간이귀화 요건을 완화하여야 한다. 남편의 사망이나 폭행을 피하기 위한 가출 등 이주여성에게 책임없는 사유로 이혼하는 경우, 이주여성에게 간이귀화의 요건을 완화하는 것이 합리적이다. 넷째, 이혼 후 베트남으로 귀환하는 여성들의 재정착에 장애가 되는 호적문제를 해결하기 위한 입법적 지원이 필요하다. 이혼한 베트남결혼이주여성의 귀환에 따르는 법률적 미비는 이들의 베트남 재정착에 큰 방해가 된다. 경제력・법률적 능력의 부족으로 이혼에 따르는 호적정리 하지 못한 경우, 베트남 정부뿐만 아니라 한국정부도 적극적으로 이의 정리를 위해 제도적・재정적 지원을 할 수 있는 방안을 모색하여 최소한의 윤리적 책임을 다 해야 할 것이다. 우선 우리나라는 대법원 등록예규 제361호에 준한 ‘한국남성과 베트남여성의 이혼에 관한 절차’를 제정해 이혼에주제어:베트남결혼이주여성, 국제이혼, 국제결혼, 결혼중개업법, 이혼, 국적법, 결혼이주여성필요한 서류의 상호교부를 제도화함으로서 스스로 호적정리를 할 수 있도록 한다.

다문화시대 여성결혼이민자의 시민권에 관한 연구

장윤수(Jang Yoon Soo),김혜련(Jin Hui Lian),강군(Jiang Jun) 전남대학교 글로벌디아스포라연구소 2011 전남대학교 세계한상문화연구단 국제학술회의 Vol.2011 No.2

After 1990s, the marriage immigrant is increasing rapidly, and the number of marriage immigrants living in South Korea has reached 139,050 by 2010. It is obviously that in as little as 10 years the number of resident foreigners is dramatically increasing. With the advent of the globalization era, the multicultural phenomenon and the rights of vulnerable groups began attracted much attention and one of the issues is the citizenship of immigrant. Although the female marriage immigrants have become new members of Korean society, they still can not become the real Korean citizen actually. Under such a background, centered on the Chinese females, this paper analyzes the citizenship status of the female marriage immigrants with T.H. Marshall’s citizenship theory. That is, this paper through dividing the citizenship of the female marriage immigrants into civil right, political right and social right, investigates the difficulties and the degree to achieve the citizenship in their process to get the legal citizenship. In this paper, through interviewing 10 Chinese female marriage migrants and the results are as follows: First, during the process to obtain the legal citizenship, the female marriage immigrants confronted with many difficulties. In extending their resident visa, especially for applying for permanent residence and naturalization, they have to get the assistance and approval from their husbands. Second, the female marriage immigrants are restricted by many factors in the process of enjoying the civil right, political right and social right, so the rights they enjoyed are the restricted citizenship. As for the civil right, although they have confronted with a lot of difficulties in melting into Korean society, the basic rights involving individual freedom has been guaranteed. In the political rights, Korean society has offered political right to the female marriage immigrants who have held the permanent residency and citizenship, but they are not active in enjoying the political right. As for the social right, it is manly attached to their husband and children. Owing to the economic discrimination, social and culture exclusion as well as other reasons, the female marriage immigrants in Korean society still can not achieve their full citizenship. As new members of Korean society, the female marriage immigrants are beginning to realize their civil rights, and they are also starting to take a series of activities. In order to solve the immigration problems in Korean society, the government should take some measures to protect the citizenship of these female marriage immigrants.

부산지역 이주민 현황과 이주민선교의 과제

황홍렬(Hwang Hong-eyoul) 한국선교신학회 2009 선교신학 Vol.22 No.-

Over 1.1 million foreigners live in South Korea now. The number of marriage-related immigrants is 125,673 and that of children of multicultural family is 107,689. These facts are brand new ones during the last five thousands year history of Korea. Such a change challenges Korean people and Christians to rethink about their identity. This article aims at describing the current situation of immigrants, especially marriage-related immigrant women and multicultural family, identifying tasks for immigrant mission in Busan area and searching for immigrant theology. Methodologies used in the article are: literature study, interview with specialists in immigrant mission, social biography of marriage-related immigrant woman/multicultural family, and missiology of encounter with other. In Busan there are four church/mission center/Christian NGO participating in the immigrant mission in 2009. They are the Immigrant Culture Center, the Busan Gangseo Community Welfare Center of YWCA, the Busan Jingu Community Welfare Center of YWCA, and Hanul Church. The selection of interviewees for social biography of multicultural family was suggested by four centers/church mentioned above. Their nationalities and genders are four Vietnamese women, three Peruvian women, two Philippin women, two Korean women, one Chinese woman, one Indonesian woman, and three Korean man. The results of the social biography of multicultural family are: first of all, recovery of 'normality' of the multicultural family, for the family has been represented by the mass media as 'abnormal' one with family violence: secondly, Christian faith contribute for them to accommodate to Korean culture and to overcome conflicts between husband and wife of multicultural family: thirdly, the international marriage initiated by commercial agency is blamed as money- exchange-marriage but the reality of such a family life is similar to that of a marriage arranged by a go-between: lastly, marriage-related immigrant women are faster learners of Korean language and culture than migrant workers. Tasks for immigrant mission are to serve them with love of God, to strengthen the multicultural family by overcoming cultural conflicts, to support for their children education, to establish multicultural faith community, to develop a Bible study program appropriate for multicultural family, to suggest education programs for Korean Christians and Korean citizens, and to prevent from religious conflicts through peace education among religious groups.