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As the popluation of immigrants has gradually increased since 2000, a view on multiculturalism in Korean society is being actively carried out. Korea is a society dominated by very strong single-ethnic ideology and pedigreeism. But multiculturalism, which has to accept a wide range of different values, is causing ideological, policy and cultural confusion in Korea in many fields.

A study on the Origin and Development of Korean Single Nationalism
A description of this national emergence from the perspective of Europe is divided into three ways. (Schneider, 1978)

The first type is the concept of a civil nation formed by the bourgeois class winning political power through the civil revolution on the basis of economic power in the form of a national state that emerged by the development of social productive forces, such as United Kingdom and France.

The second type is the case of Germany, a nation formed by appealing for the unity of social members against the ideological and mystical national spirit of the ruling class to overcome the situation of division in the absence of a national state because the bourgeoisie was weak.

The third type is the Slavic type of southeastern Europe, which has emerged as a counter-intuitive ideology against the domination and suppression of immigrants. Korean society is one of the third types.

For a description of a South Korean nationalist origins is more complicated.

The first is the bloodline-centered interpretation of the Korean people, which defines them as the product of nature with the same bloodline and destiny. Regardless of whether the existence of a pure-blooded nation is possible in reality, this belief is based on a single lineage and has lasted for thousands of years. It is also emotionally connected to the attention of a single culture and currently appears in Korean society.

The second is to view Korea’s single nationalism as the product of modern ideology formed at the end of the Joseon Dynasty. Conceptually, there is an explain that the Korean people were originated in the early 20th century when Korea was integrated into a modern world system and followed by the emergence of ethnic history. In other words, it is the history of the Korean people that emerged as a replacement for the previously existing history of dynasty, which in turn created the concept of the Korean people, which is the origin of Korea's monolithic nationalism.

The third points to Korea's unique experience, stressing that Korea has long been stable in territorial division, and that there has been a sociocultural foundation that will shape ethnic identity as the bureaucratic state has continued for a long time.(Duncan, 1998)

Park Kyung Tae(2008) said, about Korean nationalism, Korean ethnic group race was a ‘mythical entity’ that filed a gap during Japanese occupation. In addition, he argues that Korean nationalism has been reinforced since the Korean war to hid internal disparties caused by division, dictatorship, and rise of capitalism.

Shin (2006) viewed that the two authoritarian states in Korea called for sacrificing individual rights and promoted ethnic, blood-related nationalist ideologies to justify them. Community nationalism based on blood ties has inspired the development of "authoritarian collectivism" in South Korea, and in "socialist-free socialism" North Korea has developed a belligerent nationalism into a governing ideology, not socialism in its name but in its content. After all, single nationalism of Korea has been reinforced since Japanese occupation and liberation.

Opinions on the Character of Multiculturalism in Korea
Multiculturalism in Korea is just an early stage of beginning, with critics pointing out that it is more of a foreign management policy focusing on ethnocentrism, government-led, foreign workers' management, and marriage-oriented adjustment of women than on co-existence multiculturalism.

First, Korean multiculturalism is deeply reflected in the view of assimilation or ethnocentrism. There are moves to identify migrants as objects of teaching, engagement and sympathy and make them "true Koreans." In Korea, the term ‘multiculturalism’ appears to be ostensibly speaking of understanding, tolerance, harmony ,but in practice, it serves to reaffirm and strengthen unity or homogeneity in modern national unit societies.

Second, it is pointed out that multiculturalism in Korea is limited to ways to achieve social integration, targeting a limited category of migrant-focused women such as marriage immigrants and migrant workers. The multicultural discourse being produced by the Korean academic community is focused on a narrow range, such as the adaptation of migrants, without serious consideration of various and empirical philosophies, theories and concepts in a multicultural society.

Third, there are views that define multiculturalism in Korea as government-led multiculturalism and identify it as a new form of foreign management policy. The rationale for this claim is that the government-led multicultural policy has the nature of pure blood and patriarchal assimilation policies, and by limiting policy subjects to marriage-immigrant women and foreign workers, they are only interested in integrating into Koreans or gaining labor. It also points out that the goals and directions of multiculturalism policies are one-sidedly determined by the government.

Fourth, Korean society has not given up on the character of single culture. This means that foreigners and migrants living in Korea are more likely to integrate into unity than diversity. The preference for collectivism among Korean, the tendency to strictly distinguish inner and outer groups, discrimination by stereotypes, and the tendency to negatively evaluate minorities show the character of monoculturalism.(Choi In-Chul, 2008)

Fifth, there is criticism that Korea's multiculturalism is focused more on prescription-oriented policies than on discourse, cause analysis and exploring the historical peculiarities of Korean society. It is true that many multicultural studies in Korea have paid more attention to short-term prescriptions such as how how to incorporate minorities and migrants into Korean than identifying the cause of single nationalism.

Korean society does not have such a high proportion of migrants, and the resulting social conflict does not appear on the surface yet. But if deeper discussions on what kind of multicultural society to create and the analysis of the special nature of Korean society are not done closely, there would be a risk of serious conflict and huge social costs as the population of inflow increases and multicultural society changes into more complex forms.

Schneider, 1978/ San Ho-sang, 1992/Duncan, 1998/Park Kyung Tae(2008) / Shin (2006) /Cho in Chul(2008)

the confusion of multicultural concepts
South Korea first used the name "multicultural" as a policy in 2008. But the concept of "multiculturalism" is directed toward a national-centered culture. When the Support for Multicultural Families Act was enacted in 2008, civic groups and the government included international marriage families, foreign immigrant families and refugee families. However, in the final legislative process, the scope of multicultural families was replaced with the concept of pedigree-centered and nationality-centered “international marriage family”. As a result, multiculturalism in Korea has been narrowed down to the issue of international marriage families, while non-nationalized migrants have been left out of multicultural policies. Thus, the difference between the policy values sought by the Korean government and those pursued by "multiculturalism" is causing confusion.

Government-initiated multicultural interagency confusion and policy confusion
As there is confusion in the concept of multiculturalism, it is not clear whether the unit of multicultural policy is marriage immigrant individual, national family, nationality acquisition citizen or foreigner. It is unclear whether the nature of multicultural policy is also a multicultural family policy or a “foreigner” policy. Marriage immigrants and children of multicultural families have not yet acquired Korean nationality. In the case of multicultural policy targeting the public, it is not clear whether they are subject to multicultural policy or foreign policy. Its content is also filled with totality or identity toward Koreanization or internal Korean wave.

The Policy of the Multicultural Family Focused on the Confucian and Northeast Asian cultures
Most of the multicultural families naturalized in Korea are China, Confucianism, and Northeast Asia. There is a serious cultural bias. The social integration completion system in the process of the Ministry of Justice's immigration policy is a process in which Korean nationality can be acquired through the process of understanding Korean language and culture. However, if you look at multiculturality through naturalization of Korea, it is centered on Confucianism and Northeast Asia. Although international marriages tend to be centered on Northeast Asia, it is a public fact that there is a distance between non-Confucian and non-Northeast Asian in the process of residence permit. In other words, government-initiated multicultural of Korea is the center of Northeast Asia and government-initiated multicultural is far from the multicultural policy in terms of 'Migrants Global Citizenship' as it takes a discriminatory policy against other Southeast Asian countries.

Strengthen compliance with multicultural human rights
In 1999 and 2007, the United Nations Conference on the Elimination of Racial Discrimination warned of the dangers of racial discrimination caused by rampant bloodism and excessive mononationalism in Korean society. In 2009, the UN Commission on Human Rights called for the improvement of refugee human rights issues, such as by prolonging the period of application for refugees. The human rights situation of migrants in Korea recommended by the International Human Rights Institution was concentrated on migrant workers. The South Korean government has been criticized by the UN Human Rights Treaty for monitoring human rights treaties. In order for Korea to move toward a desirable multicultural society, it is necessary to address the definition of “multiculturalism” and human rights.

Overcoming multicultural policy based on assimilation and Confucian cultural identity
Multiculturalism simultaneously includes the normative argument that the policy of voices of various cultural groups should be based on the pursuit of cultural diversity in government policies related to all social issues. But Korea multicultural policy is dominated by assimilation. At present, domestic multicultural policy mainly consists of the policy of expanding minority participation in mainstream society and social integration policy. In particular, Korean multiculturalism should go beyond international marriage family policies centered on Confucian and Northeast Asian cultures.

Strengthening global citizenship by balancing diversity and social integrity
Integrality lacking diversity will lead to cultural oppression and hegemony.Diversity lacking integrality will lead to sectarianism and cracking. Diversity and unity, therefore, must coexist in multicultural nation-states.

When countries are united around democratic values, they can protect the rights of different cultures, races, languages, and religious groups, and they can enjoy cultural democracy and freedom. In democratic societies, ethnic groups and immigrant groups must have the right not only to participate in the civil culture of the state but also to maintain their own culture and language.

Formation of Vision and Philosophy of Multicultural Society Living with Migrants
The vision and philosophy of a multicultural society cannot be “competitiveness”. Along with the vision and philosophy of a multicultural society co-exist beyond competition, it should be worth it in the formation of a "good" society. The value of multiculturalism and multicultural society is not wrong, but problems arise when we take control of people by means of “multiculturalism” and lead them to their own culture through exclusion. In particular, as the world's economy becomes harder and unemployment increases, the formation of a “multicultural society vision and philosophy of living with migrants” is more important. The definition of a multicultural society, which strengthens the global citizenship of immigrants as the socially disadvantaged, needs to be embodied through the vision and philosophy of a multicultural society.

Conclusion
The center of multiculturalism should always be 'human'. The government's multicultural policy should also enable the human life of those who stay in Korea as well as those of Korean nationality in the public domain. However, if the government promotes multicultural policy and people fall into political, social, economic and cultural means and tools to strengthen the competitiveness of nations, corporations and peoples in globalization, multicultural policy becomes another tool of oppression and order. If this phenomenon persists in Korean society, social confusion such as racism, social conflict, and cultural conflict will only increase in Korean society. In this sense, multicultural policy must protect the human rights of those who have no choice but to live and migrate, and protect the “global citizenship” of the marginalized.

Korean multiculturalism denies even the merits of foreign nations with unfounded pure bloodism, and unification and homogenization are problems of human discrimination and alienation by strengthening competitiveness as economicism of totality. Migrant workers and married migrant women should not be viewed as labor force or bearing tools. In particular, the situation should be eliminated, at least if their rights are violated by the issue of "residence permitment." It is important to reestablish relations through the majority and minority mutual cultures and to establish new era relations arising from diversity and differences.