Learning experiences of North Korean defectors in light of cultural frames of reference, social positioning, and identity construction in the context of theological education in South Korea

Since the mid-1990s, there has been an unprecedented wave of North Korean defectors to South Korea. This study is particularly concerned with a group of North Korean defectors in South Korea who are acquiring theological education in South Korea. Eighteen North Korean defector theological students and graduates (hereinafter "consultants") were selected and interviewed. The purpose of this research was to gain an in-depth understanding of the learning experiences of these consultants in the context of South Korean theological education. Bodies of literature that this study analyzed included transformative learning, situated learning, social positioning, postmodern identity with narrative identity construction, and social capital. This interpretive qualitative study adopted the naturalistic inquiry postures.;The research concern was three-fold: (1) to examine ways in which the consultants' cultural frames of reference and life experiences prior to coming to theological education affected their learning experiences in South Korea; (2) to understand how the consultants' unique social location affected their learning experiences and how it involved positioning and negotiation and construction of identities; and (3) to discover the implications of their experiences as a means for preparing for the theological education that will be established in North Korea.;Four major categories were identified as salient cultural frames of reference and prior experiences that affected their learning: (1) Juche ideology; (2) Confucian, collectivistic, and large-power distance cultural traits; (3) encounter with Christianity and mission homes in China, and (4) socialist education in North Korea.;The consultants' experience of prejudice and discrimination indicated that being a North Korean defector at this particular time in South Korea bears certain stigmas or stereotypes. This hindered their learning through various modes of participation in communities of practice at Korean churches. The consultants engaged in positioning and identity construction by contesting negative stereotypes, locating their stories in Christian narratives, and emphasizing the unique social purpose as critical content of their collective identity. Consultants' stories reflected normative and identity formation of what kind of pastors they were becoming.;Envisioning future theological education in North Korea, findings revealed that theological education in North Korea should be qualitatively different from that in South Korea, ranging from admission standards, curriculum, the teaching and learning process, and school models to its ethos to develop pastors who can address and manage the unique issues that arise from the particular context of North Korea.