KCI등재
다문화사회에서 이주여성의 몸 경험 : 유목적 체현을 위한 목회상담 연구 = The Bodily Experiences of Migrant Women in Multicultural Society:A Pastoral Counseling of Nomadic Embodiment
저자
송민애 (연세대학교 연합신학대학원)
발행기관
학술지명
권호사항
발행연도
2008
작성언어
Korean
주제어
KDC
231.05
등재정보
KCI등재
자료형태
학술저널
수록면
237-277(41쪽)
제공처
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.
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