Critical Approaches to Multicultural Education and Their Implications to the South Korean Multicultural Educational Context
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By reviewing literature about diverse approaches to multicultural education in the Western context, this study made an attempt to rethink what multicultural education in the South Korean contexts should be. South Korea is a relative late-comer in the implementation of multicultural education because of the low influence of ethnic or racial diversity. According to a study of multicultural education policies in Korea (Lee & Kyun, 2009) for students with culturally diverse backgrounds, adaptation is highly emphasized by providing them with Korean language classes. For native Korean students, prejudice reduction and tolerance toward others are clearly promoted. Sleeter (1996) argues that reducing prejudice or taking assimilationist approaches are not what multicultural education developers intended, but it is nevertheless a common interpretation. Critical approaches to multicultural education might give an opportunity to reconceptualize culture and diversity and reconsider social problems. We need our own political understanding of societal structures which produce inequality, social injustice, discrimination and oppression. Without inviting both students and teachers to engage in critical reading of the world, curriculum can be superficially multicultural as Derman-Sparks (1989) calls “tourist curriculum.” In the rhetoric of Korean multicultural education, issues of equality and social justice should be discussed as much as issues of race and ethnicity are discussed. Racial issues are important; however, we have our own current issues. We need to consider democratic ways of welcoming labor immigrants, marriage-immigrants,North Korean defectors and Chosunjock.
Abstract
By reviewing literature about diverse approaches to multicultural education in the Western context, this study made an attempt to rethink what multicultural education in the South Korean contexts should be. South Korea is a relative late-comer in the implementation of multicultural education because of the low influence of ethnic or racial diversity. According to a study of multicultural education policies in Korea (Lee & Kyun, 2009) for students with culturally diverse backgrounds, adaptation is highly emphasized by providing them with Korean language classes. For native Korean students, prejudice reduction and tolerance toward others are clearly promoted. Sleeter (1996) argues that reducing prejudice or taking assimilationist approaches are not what multicultural education developers intended, but it is nevertheless a common interpretation. Critical approaches to multicultural education might give an opportunity to reconceptualize culture and diversity and reconsider social problems. We need our own political understanding of societal structures which produce inequality, social injustice, discrimination and oppression. Without inviting both students and teachers to engage in critical reading of the world, curriculum can be superficially multicultural as Derman-Sparks (1989) calls “tourist curriculum.” In the rhetoric of Korean multicultural education, issues of equality and social justice should be discussed as much as issues of race and ethnicity are discussed. Racial issues are important; however, we have our own current issues. We need to consider democratic ways of welcoming labor immigrants, marriage-immigrants,North Korean defectors and Chosunjock.
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