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Cultural Immersion Project: Research, Events, And Interview Paper
Jero E Jenkins
Liberty University
FSPC504: Multicultural Considerations in the Helping Professions
Professor D. Tetrault
November 29, 2025
Cultural Immersion Project: Research, Events, And Interview Paper
Part 1: Research
Introduction
The culture of Korea is rich and diverse and it has been impacted by the Confucian
philosophy, centuries of history and shaped by modernization. According to Choi et al. (2013),
cultural identity of the Korean communities has developed into a fusion of both ancient values
and contemporary life experiences as they traverse across the world particularly the United
States. Studying Korean culture involves considering the intra- and inter-group variations that
appear as generational relations, territories, and language differences that influence everyday
life and communication. Such cultural factors play great roles in attitude, beliefs and behavior
related to family roles, education, communication and social status. At the same time, the
Korean immigrants and the Korean Americans have had a historic and present-day
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discrimination that has had its toll on their psychological health and resource access (Kim et al.,
2024). The discussion of these experiences offers a needed background in the choice of
culturally responsive treatment methods. This part of the research thus reviews Korean cultural
underpinnings, experiences of oppression, and evidence-based interventions grounded in the
Multicultural and
Social Justice Counseling Competencies (MSJCC).
Four Cultural Elements
Inter-group and Intra-group Characteristics
The heterogeneity of Korean and Korean American groups is due to the variety of
cultural, linguistic, generational, and regional aspects. The Korean nationals are highly collective
oriented as they share a common language, stringent educational standards and social norms
premised on collectivism. However, Korean Americans are highly diverse because of several
differences based on migration, generational status, and exposure to English. The first-
generation immigrants speak Korean language at home and conform to traditional customs as
compared to second and third-generation Korean Americans who speak fluent English and
uphold American communication models (Bui, 2025).
The cultural expression on the Korean side is also affected by regional and urban/rural
differences. Other lifestyle trends, including global media exposure and international trends are
usually quoted by those who were raised in Seoul. Nevertheless, even the countryside Korean
population are closer to extended families and the traditional norms (Nam, & English, 2025).
New immigrants are more likely to follow Korean etiquette than older U.S. residents, as they are
at different levels of cultural adjustment.
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Intra-group diversity is also brought about by religious and community affiliations. The
Korean Christian communities in the U.S. often show a high level of social cohesion, whereas
the Korean Buddhist family adheres to other ritual, holiday, and spiritual beliefs. Further
differences emerge in migration routes: Korean Americans who arrived after 2000 tend to be
more exposed to digital learning and mobile devices, whereas those who entered on student
visas face a different academic strain than those who came to the country through family
reunification (Liu & Carrington, 2022). Some of the other distinct experiences are those of
Korean adoptees raised in families in the United States, who undergo various cultural exposures
and identityforming stages. In other contexts, Korean American students often complain of high
academic pressure, and the adults complain of work identities premised on job types,
immigration status and residence period (Nam, & English, 2025).
Common Attitudes, Beliefs, and Values
The family is vital in Korean life, and parents require the youth respect seniors, and the
older siblings. They also serve as caregivers, or offer guidance to the younger family members.
Group needs are more dominant than personal needs in most cases, as family harmony and
social stability are based on cooperation and mutual commitments. Education is considered one
of the major avenues towards long-term security, and students are under pressure to perform
better in school (Hyun, 2001). Having a job and hard work are not only appreciated but also
promoted supporting sentiments that hard work is not only a good thing to do but a
prerequisite to success. Because of this emphasis, Korean families invest a lot of resources and
trust in teachers and education. Schools are regarded to be consistent with the family’s
commitment for a better future for their children.
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Kim et al. (2001) assert that interpersonal relationships between Koreans are marked by
politeness, emotional, and unspoken self-restraints especially settings where a lot is expected.
Daily routine and foreseeability are valued in their daily life as a family, as such systems are
believed to bolster discipline and happiness. The elderly are still honored, and it is one of the
reasons that affected daily life decisions, vacation, and relations between the two generations.
In addition, most of the Korean Americans keep in touch with the extended family in Korea, via
digital communication, thus the culture does not lose its continuity due to distance.
Prominent Customs, Practices, and Behaviors
Korean culture and traditions put stress on the family, respect to elders and customs of
the community. The Korean New Year celebrations tend to be a family affair with ceremonies of
reverence to elders (Choi et al., 2013). Chuseok comprise sharing meals and other activities
dedicated to the ancestors. The majority of individuals in these holidays prepare rice cakes,
grilled meat, and other traditional side dishes. Food reinforces their cultural identity. The culture
of eating together is founded on the aesthetics of communal eating instead of serving food on
individual dishes, and politeness is expressed by such gestures as pouring the drinks into the
other person. Respect amongst the younger adults is largely manifested in the slight turning of
their heads when taking alcohol in the presence of elders.
Household practices are also seen to display cultural values. The majority of families take
off their shoes before entering into the house, offer when visiting family, and they want to be
punctual at school or any other social gathering (Kim, & Ryu, 2005). Even the educational
practices are also salient whereby the children usually participate in after-school and weekend
Korean-language programs to maintain academic performance and culture.
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The social life is also built around groups, and when people get together, it is usually
through group activities rather than personal ones. The community feeling is usually fostered by
Korean churches in the United States through fellowship activities and weekend events. Most
Korean employees at any work place would not publicly defy their leaders to ensure that
harmony prevails in the work place. In addition, any personal questions about age, education, or
marital status are also typical during the initial acquaintances, which may allow establishing the
right communication norms and the level of respect. The immigration trends in the United
States.
Immigration patterns to the United States
The arrival of Koreans in the United States has been done in waves which have been
brought about by historical events, federal policies, and changes in the economic conditions.
This was greatly enhanced with the 1965 immigration and Nationality Act of the U.S that
opened the gates of Korean immigrants in great numbers particularly between 1970 and 1990
under family reunification schemes. The Korean war brides had entered the U.S. prior to 1953
through military relations, but the Korean adoptees came in the 1970s to early 2000s through
the international adoption programs (Min, 2011). Starting in the 2000s, the Korean student
population in U.S. colleges grew, and since 2010, the population of Korean professionals in
technology, business, and education has grown as more jobs became available.
Min (2011) claimed that settlement patterns reveal a concentration in California, New
York, New Jersey, Texas, Illinois, and Georgia, and the population in the Southeast is growing
rapidly. North Carolina has a large number of Korean Americans in Charlotte, Raleigh, and
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Greensboro, and smaller but growing Korean businesses, churches, and language centers in
Winston-Salem. There is a high level of transnational relationships with families in Korea, as
many travel regularly and communicate online with their relatives.
The rate of immigration also decreased in 2018 due to visa limitations and Korea's
economic recovery; at the same time, some Korean Americans returned to Korea to work in
growing Seoul-based industries. Recent immigrants who entered through educational systems
are more fluent in English than previous immigrants. In communities, Korean Americans remain
actively involved in small-business ownership, particularly in areas where ethnic communities
are long-established, and most elderly immigrants turn to Korean churches for social support.
Historical And Current Oppression
According to Kim et al. (2024), Korean immigrants and Korean Americans have been
subjected to various forms of oppression determined by the racialization, immigration policy,
and social exclusion at different times. This was the case with the Korean immigrants in the
early 1900s who had to endure discriminatory working conditions, housing segregation, and
denial of a political voice. During the twentieth century, immigration restrictions and racial
orders did not give Korean families a full opportunity to become a full-fledged U.S. society.
Gradually, Korean Americans have still been targeted by discrimination and racialized, as well as
experiencing increased anti-Asian violence in times of tension in the country. The most
memorable instances are the Los Angeles uprising in 1992, when Korean-owned enterprises
were overrepresented when it came to destruction, and the COVID-19-driven increase in anti-
Asian hate crimes
(Tessler, Choi, & Kao, 2020).
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Korean immigrants are facing workplace discrimination, such as discrimination based on
their accent, lack of promotion, and stereotypes of them being too compliant or a model
minority as well (Young, Kim, & Golojuch, L. (2021). There are educational issues facing Korean
American students, where their personal hypothetical expectations of high family expectations
are contrasted with the school settings that do not usually pay much attention to their mental
health requirements. Representations in the media often bring about distorted or exoticized
stereotypes of the Koreans, which have led to a lot of misperception.
Structural barriers such as the lack of access to culturally competent healthcare,
language barriers, and economic obstacles to the small business owners are still influencing the
well-being of Korean Americans. The psychological consequences of these types of oppression
may include acculturative stress, anxiety, identity conflict, and intergenerational tension (Liem,
2003). Despite these issues, Korean American communities have responded with robust
community action. These undertakings draw on a major portion of resilience and collective
power to face historical and current oppression.
Treatment approaches
Mindfulness-Based Interventions (MBI)
Mindfulness-based interventions have been increasingly used with Asian Americans, and
the study outlines several considerations that are highly applicable to Korean Americans. Many
cultural principles of Koreans, such as collectivism, filial piety, and interdependent identity,
influence how people perceive stress, express emotions, and seek help. Since Korean Americans
tend to experience acculturative stress and conflicting demands between the U.S. and
traditional Korean ideals, mindfulness can be a culturally appropriate strategy, assuming that it
is adjusted in a thoughtful way. The study observes that a significant percentage of the Asian
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populations perceive distress in mind-body terms, with in most cases emotional distress
manifesting itself somatically, as opposed to verbal expression (Masuda, & Qinaʻau, 2022). Such
a cultural inclination is consistent with mindfulness practices, which focus on care and
awareness of the breath, scanning the body, and non-judgmental attention to physical
sensations. Moreover, the Korean American attendance of counseling is highly affected by the
family structure and the relationship requirements. Mindfulness will be more effective when
presented as helping a family remain in harmony, rather than just personal wellness, since it is
expected to foster respect, a sense of duty, and balance in society. Mindfulness can also lessen
the stigma by offering mental-health support in a secular/ wellness-based context that is more
tolerable in communities that believe in perseverance and social status.
In terms of MSJCC, this method is highly culturally responsive. It recognizes how the
history of immigration, language barriers, and collectivist values affect clients' experiences.
Mindfulness-based counselors who work with Korean Americans must also be aware of their
power relations, change their style of communication to cultural norms, and legitimize the
sociocultural requirements, including academic pressure, work demands, and family needs. The
intervention is also in line with the MSJCC values as it equips clients with skills that enable them
to self-regulate, internalized stigma, internalized stigma, and resilience to face their cultural
context.
CBT for Korean Americans
The paper examines the potential of CBT to be used with Korean American people and
couples who are victims of situational couple violence (SCV). It determines cultural risk factors,
particularly shame, low self-esteem, anger-management issues, and poor communication,
which facilitate SCV in the context of the Korean American situations based on the interviews
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with eight therapists. According to therapists, CBT helped their clients develop healthy
behaviors and relationships (An, 2025). Remarkably, they discovered that standard CBT should
be culturally modified, as clients' distress is internalized and responded to differently due to
their shame and norms. Therapists noted that working with Korean American clients to change
behavior (rather than directly addressing their cognition or emotional state) is frequently
effective. This gradual pacing enables clients to develop trust, feel secure, and slowly acquire
new ways of doing things, after which they will have to undergo emotional or cognitive
restructuring.
This modified CBT incorporates fundamental principles, considered through a
multicultural and social-justice counseling lens. First, it identifies cultural and contextual
determinants of mental health and interpersonal relations, including shame culture,
interdependence, and collectivism values that form communication and conflict within Korean
American families. Therapists are culturally competent and power-aware by adjusting the
intervention to honor these values (e.g., slowing the pace, focusing the intervention on
behaviors, and adding additional psychoeducation). Second, the focus on developing a robust
therapeutic relationship will reduce the risk of mistrust, respect clients' cultural comfort, and
enhance their safety. Third, this method empowers clients by providing practical skills that
support autonomy and agency in their cultural setting.
Part II: Events
Two Attended Events
Event 1: Korean Language and Culture Workshop, Korean School of the Triad
I went to a Korean language and culture workshop at one of the Korean Churches in
Greensboro. It was hosted by the Korean School of Triad and took place on a Saturday, from 10
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in the morning to 12 noon. The participants were greeted by volunteers, who also provided the
schedule. There were approximately twenty participants, Korean immigrants and American born
Korean adults. It was led by a Korean teacher who moved to North Carolina in 2012. She
explained a brief history of Korean immigration to the United States, and described the way
early immigrants settled in western cities and then subsequent waves settled in different states
such as North California. She also described honorific speech patterns and the reason why such
trend express respect toward older adults. The instructor also described the role of family and
indirect speech as a way of avoiding confrontation.
The participants practiced greetings in small groups. Another thing is that Korean adults
explained why tone and phrasing matters in everyday communication. The instructor presented
customs associated with Chuseok and Korean New Year. She also talked about food preparation
practices and ancestor remembrance, and had one of the volunteers share samples of rice
cakes.
A discussion of identity in North Carolina concluded the session. Korean Americans
explained how they struggled to uphold Korean language at home, and parents highlighted that
weekend classes assisted children to become more conscious of their cultural history. As such,
this event underscores how Korean school maintains language, structure, and shared values in
the region.
Event 2: Korean Cultural Festival at H Mart, Cary
This Korean cultural festival took place at H Mary in Cary. It took place on a Sunday, from
2 pm to 4 pm, and various Korean families, students, and visitors attended performances and
events. A group showing culture existed here and practiced traditional dances and shared the
meaning of their holiday. A tent displayed household items that were used in ancestor related
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ritual. There were tasting tables with home cooked meals prepared by families, and a
calligraphy table where visitors could write their names in Korean script. An older person
explained Hangul`s history and how it came to be created by King Sejong. There was also a
young volunteer who explained the way festivals help sustain cultural identity among second
generation youth. Another thing that I found interesting is how families taught children how to
bow to elders. One of the Korean American fathers explained his relocation to New Jersey and
mentioned the community`s growth. The festival demonstrated that food, music, and shared
activities reinforce cultural bonds across generations.
Three Key Things Learned About the Culture
Insight 1: Strong Community Education Networks Influence Cultural Identity
Both events revealed that Korean communities in North Carolina depend heavily on
communal learning spaces to sustain language and values. The Korean school workshop made it
clear that weekend programs are key areas where cultural learning takes place. Korean parents
attending the workshop stipulate that these initiatives are means of providing children with
structure and connection to family history. The H Mart festival substantiated the fact that
cultural learning goes beyond the classroom and occurs during community-based gatherings.
Korean elders instructed calligraphy and the history of Hangul, while younger adults directed
cultural practice stations and responded to questions concerning holidays.
This trend demonstrated that the Korean culture is imparted via face-to-face teaching
and not individual learning. This insight is not mentioned in my research since research studies
concentrated more on immigration data and values, and less on the way learning happens
within communities. As such, comprehending such education network assists a counselor
identify the significance of group-based learning for Korean American families.
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Insight 2: Korean Elders Hold Central Roles in Cultural Continuity
The two events underscore the impact of elders in teaching traditions. Elders clarified
honorific language, holiday traditions, and bowing practices, and most families deferred to
elders for questions about history or tradition. Such dynamic was not present in the research
because research articles concentrate more on family hierarchy, but seldom explain how elders
function in day-to-day community environments. Seeing elders relate with young people gave
me a better understanding of the way respect is practiced. This observation exposed that fact
that elders are cultural anchors.
Insight 3: Cultural identity Strengthens Through Share Public Events
The festival revealed that communal events assist families to sustain their identity in
diverse environments. Korean food, music, and dance established a shared experience between
generations. Parents also used the event to educate children on rituals and holiday meanings.
Such insight in not present in my research since most studies concentrate on private family
practices. Observing these public events showed me the way cultural identity remains active via
participation.
Part III: Interview
Background of Interviewee
Mrs. Park was born in 1982 in Busan, and she then left the country in her late teens in
search of a dream life in United States. Her early years were life in a big and crowded block of
apartments with her parents and two other siblings. She recalled how her family always had
frequent family meetings where seniors could dictate day-to-day activities, and told how her
grandmother was the heart of the family as she would come up with meals and family
arrangements. She also recalled learning to respect elders at an early age via strict expectations
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at home. In 1999, her father securer employment in a textile company, which forced them to
relocate to North Carolina.
Mrs. Park explained fear in the first initial months because of limited English and contact
with Korean families. She would use the help of old cassettes of English lessons to prepare to go
to school. It was also difficult for her in school due to her accent, and she was bullied in her first
year because fellow students failed to comprehend her Korean food during lunchtime. When
performing group projects, the teachers assumed that she remained silent. As such, she worked
hard to understand class content since her school did not offer English language support
programs at the time. She also claimed that until her second year, she spent most of her lunches
alone before meeting a Korean American student. She also joined a local Korean church that
assisted her family to establish social support in Winston Salem, and several youth programs
where Korean and Korean American students assisted each other.
Mrs. Park explained the pressure that her parents had to face in her young years due to
long hours and economic demands. She even resorted to a part time job during high school in
order to pay her bills. The family also used Korean church volunteers to translate on their behalf
when they visited a doctor, and she recalled this incidence when she took her father to meet
the doctor and the doctor was talking to him loudly to make him understand better. As such, she
felt embarrassed because the visit left her father in a state of confusion.
Mrs. Park said that these early life experiences influenced her desire towards community
service. She told me that her resilience came from her parent`s strong belief in education and
stable routines. Her family was also very encouraging as they celebrated whenever she got good
grades. Mrs. Park proceeded to receive a scholarship to study at a local community college, and
subsequently received a business degree at a local university. She notes that her family has also
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found long-term stability with the help of the community and perseverance as they can cope
with any situation.
Key Cultural Events of Interviewee
Mrs. Park claims that her family holds the Chuseok as the most significant holiday. She
prepares rice cakes and displays of fruits every year for an ancestor remembrance table, and her
family has to bow down in front of this table to pay respect to past generations. Regarding
Korean New Year, she explained that younger members of the family bow down to their elders.
She also trains her two children to bow correctly and how to use respectful greetings.
Mrs. Park talked about church activities that assist Korean families in the area. For
instance, her Winston Salem church has cultural classes, tutoring, and meal gatherings, and she
frequently volunteers in children`s programs to aid in teaching language phrases. She also
termed her marriage as a significant cultural experience due to the fact that she put on
traditional attire as part of the ceremony. Elders directed the ceremony and blessed the couple
with wishes of good health and happiness.
Mrs. Park explained negative cultural experiences when she was discriminated in public
areas. She remembers an encounter at a store, where a customer accused her of causing a
national health crisis. As such, the incident impacted her public confidence for a few weeks, and
she had to seek help from her church`s group to process the experience. Mrs. Park explained
how cultural teachings assisted her to react with calm behavior during such stressful
encounters.
Careers choices also reflected cultural expectations. Mrs. Park decided to take business
as a major since her parents promoted stable careers. Now, she works in administration in one
of the local colleges, and she is assisting Korean students with their registration forms and
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financial aid questions. She enjoys her job since she knows the stress that newcomer
immigrants experience, and introduces her social roles as a mediator between Korean elders
and younger generations of Korean Americans. She stated that younger students prefer her
advice as she is knowledgeable about culture.
New Cultural Knowledge Learned
The interview indicated that Korean families in Winston Salem depend on small informal
networks instead of wider community centers. Mrs. Park explained how women groups within
churches act as emotional support settings. This observation is not in the events or research
because those settings presented more formal community structures. As seen in the interview,
first-generation immigrants experience an emotional load on having to meet family-related
needs and cultural expectations simultaneously.
Mrs. Park explained how guilt had affected Korean adults after they are victimized when
they feel that they were below the family expectations. Such emotional pressure does not
appear with the same depth in my research. Another observation is the way Korean immigrant
women take on roles as cultural tutors in daily life. Mrs. Park explains how she directs children
and youth via traditional greetings and respect rituals. Such knowledge will inform a counselor
of the fact that women usually become cultural anchors in Korean homes.
The interview revealed the way cultural traditional impact career decisions. Mrs. Park
described that she faced pressure to choose stable career paths that respect family
expectations. This understanding broadens the way Korean adults view long-term planning. As
such, these additional insights help reinforce future counseling practice with Korean individuals,
as they reveal the link between duty, identity, and daily stress.
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Summary
The interview experience has taught me that direct questions regarding cultural
background should be well-timed whenever talking to a member of a group with which I do not
associate well. People open up more when the counselor is patient and tolerant. I also got to
know that a majority of clients are stressed due to their family commitments, and this becomes
more apparent when I ask about daily life activities and not the overall feeling. I have also
realized that cultural identity is more obvious when clients share practical situations as opposed
to abstract values. Trust also increases when I appreciate the strengths of the client before
talking about issues. Also, little positive actions during sessions are more important than
sophisticated approaches, since individuals react to reliable communication and respect.
When dealing with diverse clients, I will request them to elaborate how family roles,
community expectations, and day-to-day pressures affect their choices. Another thing is to use
examples that go in line with the client`s lived experiences to make the counseling process feel
relevant. I will enquire early in the treatment about the client`s preference of structured
sessions or open format sessions. I will also check the way the client defines comfort, respect,
and privacy during sessions, and include questions about support networks, since most clients
depend on cultural groups, faith groups, and family circles.
Another thing is to ask about cultural values that impact problem-solving because these
values shape the choices of the client. It is also good to slow my pace when necessary,
particularly when dealing with clients who acquired English as a second language. I will have to
clarify all the treatment steps since foreseeable structure enhances credibility with most clients
irrespective of the cultures. The last thing is to maintain cultural awareness during treatment,
not only during intake.
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