결혼이주여성과 한국여성의 상호문화변용

송민애 ( Min Ae Song ) 성결대학교 다문화평화연구소 2017 다문화와 평화 Vol.11 No.1

결혼이주여성과 한국여성의 상호문화변용의 자료를 수집하여 근거이론으로 분석한 결과, 자녀양육, 언어, 직업이나 이웃 등의 접근성과 정보교류의 맥락적 요인은 중심현상인 `중층 공간에 위치`한 다문화 주체들의 친밀한 교제나 평형 유지 등과 밀접한 관련을 보였다. 그리고 다문화 주체들의 성격, 이중국적, 해외경험 등의 개인적 자원이나, 가족과 사회 지지체계의 관계적 자원 그리고 신앙 경험의 중재적 조건에 따라 중심현상의 강도에 변화를 야기하며 마주하기, 경계 넘나들기, 경계허물기, 상호의존하기, 상호존중하기의 단계들로 나타나는 작용/상호작용 전략을 통해 중심현상을 구체적으로 설명하고 있다. 결과적으로 결혼이주여성과 한국여성들의 상호문화변용은 그 관계가 지속됨에 따라 다문화적 지평 확장으로 나타나는데 그 변화의 정도나 차원에 따라 개인적, 사회문화적, 세계적 차원에서 개별성, 통합성, 상호성으로 나아가는 다문 화적 지향을 보여주었다. This study was conducted to confirm the results of the mutual acculturation with Korean Women as well as the only acculturation of the immigrant women. These multicultural subjects exposed their own stories and were analysed as the positive as well as negative interrelationship between them. The principal formation might be founded as the acceleration or the impediments for their mutual interaction. Generally the immigrant women as well as Korean women faced many difficulties and felt prejudices while their raising children in the patriarchal society. Therefore their mothering experiences between them might be mediators for understanding each other. These mothering process might help them extracting the result of more active mutual acculturation. This study explores the vivid experiences of the immigrant women as well as the Korean women. It was based on the qualitative research method, a series of in-depth interviews conducted on 19 participants who comprised of 9 immigrant women and 10 Korean women. The data was collected and were analyzed according to the grounded theory within the theory of qualitative research methods. From the analysis, the core phenomenon that persists in the process was analyzed by `located in the intermediate spaces`. This core phenomenon was emerging from the causal conditions of their acceptability of the multicultural phenomenon, passively or actively. The contextual conditions behind this phenomenon were affected according to the dimensions of information that they could access to and exchange each other. The immigrant women and Korean women interact more easily rather than the other community members and their experience of raising their children could identify themselves as a multicultural entity and empathy for maintaining close relationships. These multicultural subjects were mediated conditions of these personal, social, and religious resources. At this core phenomenon and interventional condition were shown their context through the relationships. Their personal sense of acculturation were analyzed as not only conflicts and incorporation but also acception. In other words, interactions of these multicultural entities exist in the intermediate space can reach out beyond the boundaries. Acceptance and avoidance degree for their multi-cultural phenomena as their boundary extension through the lapse of time. To become as the inner group members, the community barriers had to be collapsed and need a process of mutual dependence and mutual respect. There is a specific change is confirmed in 5 steps. Step 1: facing, step 2: boundary crossing, step 3: boundary break down, step 4: interdependence, step 5: respect to each other. The results presented in accordance with these action / interaction strategies were able to see that the subject of multicultural immigrant women can be changing the cultural horizons of Korea women through the process analyses. Finally the consequences were made and divided into individuality, integration. There is reciprocity gradually expanded. These changes might be caused of the change in the personal, social, cultural, and global levels. The discussion within this study used a sociological, educational, and counselling perspectives on the context of multicultural and global society and proposed the paradigm shift. Especially this study proposed that the praxis in pastoral counselling even in the perplexed and confused spaces. Therefore, this study found out that the Kingdom of God can be exposed in the diversity and unity through the mutual acculturation process and supporting of all members of community.

국내 학습장애 및 학습부진 학생 관련 테크놀로지 활용교육 연구 동향 분석 및 프로그램 특성 고찰

송민애(Min-ae Song),허유성(Yusung Heo) 한국특수교육교과교육학회 2022 특수교육교과교육연구 Vol.15 No.2

본 연구의 목적은 학습장애 및 학습부진 학생 교육에서 테크놀로지 활용과 관련된 국내 선행연구를 분석하여 연구 동향, 활용 프로그램의 특성, 중재 효과를 알아보는 것이다. 이를 위해 최근 10년간(2012~2021년) 국내 학술지에 게재된 논문 33편을 선정하여 분석하였다. 주요 결과를 보면, 첫째, 국내 학습장애 및 학습부진 학생 대상의 테크놀로지 활용교육은 꾸준히 진행되고 있지만, 양적 측면에서 제한적인 수준으로 나타났다. 실험연구와 프로그램 개발 연구가 가장 많았다. 둘째, 프로그램을 보면, 모바일러닝과 지능적 첨단학습이 가장 많았으며, 교육내용은 학습태도, 읽기 이해, 철자 쓰기 등이 상대적으로 많았다. 교수·학습 방법은 명시적 교수의 비율이 가장 높았다. 셋째, 종속변인은 학습태도 및 동기와 읽기, 수학에 관한 것이 많았다. 논의에서는 학습장애 학생을 위한 테크놀로지 활용교육에 관한 시사점과 향후 연구 방향성을 제시하였다. The purpose of this study was to investigate research trends, characteristics of programs, and intervention effects by analyzing previous domestic studies related to the use of technology in education for students with learning disabilities. A total of 33 studies published in domestic academic journals over the past 10 years(2012-2021) were selected and analyzed. According to the key results, first, technology related studies for students with learning disabilities in Korea progressing steadily, but it was found to be limited in terms of quantity. Experimental research and program development research were the most frequent. Second, looking at the programs, mobile learning and intelligent cutting-edge learning were the most common, and learning attitude, reading comprehension, and spelling were relatively common in educational content. For teaching/learning methods, the ratio of explicit teaching was the highest. Third, in terms of effectiveness, there have been many studies on learning attitude and motivation as dependent variables, and most of them have positive effects. In the discussion, implications for technology application education for students with learning disabilities and future research directions were discussed.

Epigenetic Study of XIST Gene from Female and Male Cells by Pyrosequencing

김환희,윤여진,송민애,이수만,Kim, Hwan-Hee,Yun, Yeo-Jin,Song, Min-Ae,Lee, Su-Man The Korean Society for Reproductive Medicine 2010 Clinical and Experimental Reproductive Medicine Vol.37 No.1

목 적: X 염색체 불활성화는 여성과 남성 사이에 X 염색체의 유전자 발현 유지를 위해 여성의 X 염색체 중 하나가 불활성화 되는 현상이다. 이러한 X 염색체 불활성화는 해독되지 않는 XIST 유전자에 의해 조절된다. XIST 유전자는 오직 불활성화된 X 염색체 에서만 발현되고, 활성화된 X 염색체 에서는 발현되지 않는다. 따라서 체세포에서 활성화된 X 염색체의 XIST 유전자는 promoter 부분이 메틸화 되어있고, 불활성화된 X 염색체에서는 메틸화가 거의 되어 있지 않다. 연구방법: 본 연구에서는 정상 여성과 정상 남성의 XIST 유전자의 promoter와 5'-end 지역의 메틸화 차이를 측정하기 위해 정상여성과 남성의 혈액에서 DNA를 추출하여 파이로시퀀싱 (Pyrosequencing) 방법을 통해 XIST 유전자의 총 8부분의 CpG 영역 (-1696, -1679, -1475, -1473, -1469, +947, +956, +971)을 분석하였다. 결 과: 총 8부분의 CpG 영역을 분석한 결과, promoter 부분인 CpG 1-5 영역 (-1696, -1679, -1475, -1473, -1469)에서는 여성과 남성의 메틸화 정도에 차이가 없었다. 그러나 5'-end 부분인 CpG6-8 영역 (+947, +956, +971)에서는 여성이 45.2% 49.9% 44.2%, 남성이 90.6%, 96.7%, 87.8%으로 메틸화 정도가 차이를 나타냈다. 결 론: 따라서 본 연구에 사용한 방법은 XIST 유전자의 메틸화 패턴의 차이를 기존의 방법보다 신속하고 정확하게 분석할 수 있다는 장점이 있기 때문에 유용하게 사용될 수 있을 것이다. Objective: X inactivation is the silencing one of the two X chromosomes in female mammals for gene dosage on the X-chromosome between female and male. X inactivation is controlled by X inactive-specific transcript (XIST) gene, untranslated RNA. XIST is expressed only from the inactive X (Xi), not expressed from the active X (Xa). The Xist promoter is methylated on the silent Xist allele on the Xa in somatic cells, and less methylated on the Xist-expressing Xi. We investigated the difference of XIST methylation pattern of the promoter and 5'-region of XIST from male (XY) and female (XX) subjects. Methods: The direct quantification of XIST methylation is required for clinical application of normal XX and XY blood. Methylation percentage of eight CpG sites (-1696, -1679, -1475, -1473, -1469, +947, +956, +971) of XIST gene were diagnosed by pyrosequencing. Results: We directly quantitated the methylation percentage of the promoter and 5'-end of XIST by pyrosequencing. The average methylation percentages at CpG6-8 sites (+947, +956, +971) were 45.2% at CpG6, 49.9% at CpG7, and 44.2% at CpG8 from normal female and normal male were 90.6%, 96.7%, 87.8%, respectively. Nether CpG 1-5sites (-1696, -1679, -1475, -1473, -1469) had any effect on XX and XY. Conclusion: This method is sensitive for quantifying the small percentage change in the methylation status of XIST, and may be used for diagnosis.

다문화사회에서 이주여성의 몸 경험 : 유목적 체현을 위한 목회상담 연구

송민애 연세대학교 신과대학 2008 신학논단 Vol.54 No.-

This study purports not only to offer practice to pastoral counselors dealing with the transnational married migrant women but also to receive the wisdom through their nomadic embodiment experience. Their nomadic embodiment experience could show the way how the multicultural society has to reach to the Kingdom of God. In the era of "feminization in migration", women's circumstance is conditioned socially, culturally as well as personally. So this study focuses on the woman as the subject who is ignored by the dominant structure of society but rejects to describe the woman as only the subordinate character, It puts emphasis on the priority in order to overcome and resist to the oppressive structure of patriarchy and. racism. Hence the post-colonialism has to be reconsidered in the perspectives of the feminist theologies. The interracial or international married ones have been suffered from the prejudice of races, genders, and classes. These accumulated oppressive phenomena can be reminded of our past memories such as the Japan's military 'comfort women' or more recently "GI brides". These have been affected as the spiral violence such as the pre-victimized could become the post-oppressor. It is the hidden agenda of the 'dangerous memory' among the community members. Therefore, the researcher as the feminist theologian who has experienced the 'outsider within' position is challenged to expose this spiral and hidden violence of this society through the embodied experiences of the migrant women. Also feminist theologians have to help them retaking and keeping their own liberation. The migrant women's embodied experiences are considered spiritually as well as personally and politically in the unrighteous context. As for the research design and methods, the phenomenological case study approach which is employed for the analysis of real experiences and for the theological reflections, respectively. To implement the qualitative research, 12 participants were selected to offer the in-depth interviews and their authentic experiences were analysed as the basic resources for theological reflections. Not only the critical dialogues among the interdisciplinary perspectives in the migrant women's experiences but also the patriarchal theological analysis were reconsidered. Through theological reflections, this study reaches conclusion as follows; First, it has to be criticized that the married migrant women are categorized as a homogeneous group irrespective of differences among women from the dominant group and the systematic arrangement of power in society along the axes of race/ethnicity, gender and class, It needs to dismantle the structure and empower them who continue to struggle so that they may survive and explore their latent capacities. Their marginalized context makes them confusing their identities, but they are not the victimized in the globalized liberal capitalism. They are the subject of the self-determination and responsibility even though their circumstances are very poor. They are eager to help their family members economically and try to find out good opportunity for themselves. They are brave enough to cross the borders. Second, they are involved as "the pseudo members" in the Korean society. They realize that their caste, religious, ethnic, economic, and political differences have created division and caused to be controlled. At first stage of immigration, they tried to do hard to enter into the community but they can not be welcome as the members, In order to survive, they use their strategies to make a mockery of this prejudiced society, It results in deconstruction of the systematic unjustice. Their embodiment experiences were exposed as the hybridity and discrimination. Their identity were oppressed to the assimilation by the dominant host society. This assimilation is the result of the ethnocentric attitude and their hybridity will open the possibility. Third, the meaning of the migrant women's embodiment experience shows that they are posed in slippery "in-between" position such as decontextualized, Post colonial diasporic embodiment. But these factors give them the new identities strategy for the resistance against oppression. Fourth, the result of this study is the epistemological norm is the solidarity. Of course, the women's experience of oppression is the central focus and evaluative norm of feminist theology at the first stage, because their marginalized position cannot be hardly any relationship with the center. So the feminist theologian has to interpret their languages or evaluate their experiences in order to be heard. This process will help not only the migrant women but also the dominant privileged community. To do this the theological reflection and the praxis in the pastoral counselling extract from the Jesus Christ's embodiment as the liberation and salvation "from the bottom not from the upper", If the migrant women's nomadic embodiment experience could be empowered by the feminist theologian and pastoral counsellors, the intersubjectivity and interpathy between theses two parties will be the praxis of the "Kang Kang Sullae" pastoral counselling based on the nomadic embodiment feminist theology.