INTRODUCTION

Entering a global era, migrations and diasporas have become new subjects in

mission studies. The phenomenon of these migratory and diasporic movements constantly

creates an intercultural environment where the people from one culture have to cope with

the situation from another culture for their adjustments.

Examination of such an environment provides resources for the study of the

various needs of foreign people in a host country and the corresponding mission strategy.

In this sense, it is important to study the coping mechanisms for intercultural adjustments

for missiological purpose. On the other hand, intercultural experiences always are mutual

learning with bidirectional interactions. People of the host nation also find out their own

problems through intercultural encounter. Therefore, the proper attitude and response to the

new challenge should benefit both sides.

After college, I continued my ministerial training in the Philippines, to study and

serve as a missionary. I learned to love with the Philippines and the Filipinos and I thought

of the Filipinos more often. After graduating from PBTS (Philippine Baptist Theological

Seminary), I went to the United States as a CPE (Clinical Pastoral Education) trainee. As a

pastor, I have the willingness to help people who are in crises. There were lots of cases that

I had to deal with people who have had special problems. In those years, I came to know

something is there: later, I found out that it was coping mechanism.

In year 2006, I applied as an English teacher at an international school in Beijing,

China. I also served in an underground seminary in China and in the Middle East as SEE

(Seminary Education by Extension) facilitator. I experienced and dealt with difficult

adjustment issues in the intercultural settings: the school settings, the hospital settings, and

1
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even in the community on personal basis. Through these experiences, I came to realize the

importance of coping mechanism in intercultural adjustment.

Korea is facing a new challenge of global era as the nation with a long mono-

ethnic heritage has more than a million foreigners working and living in the country. This

number keeps increasing with swift rate. Among them, the Filipinos, one of the largest

diasporic groups in the world are working and residing in various sectors in South Korea.

Unlike the homogenous Koreans, the Filipinos are the people with multi- ethnic, linguistic,

and cultural heritages.

This research explores the coping mechanisms of the Filipino diasporas in Korea

and its missiological implications for the Korean church, using both literary and empirical

methods. The observations of the encounter between somewhat contrasting two traditions

provide thought-provoking suggestions to the church and mission leaders in Korea. A new

missionary situation poses a great challenge to traditional patterns of mission in the Korean

church.

The Research Problem and Its Setting

Korea, once a hidden hermit nation, has made tremendous efforts to get

international recognitions among global communities in such a short time. Mono-ethnic,

mono-linguistic, and mono-cultural characteristics of Korean people probably have fueled

accelerated growth. And the result? It can be simply put this way: “Korea in the world; the

world in Korea.”1 Now facing the most multicultural situation for the first time in her

history, Korea experiences a transition toward a multicultural society.

This situation force Korean people to interact with other ethnic groups. Many

foreigners also experience enormous challenges in totally different cultural situations. How

1
Now we have foreigners representing more than 200 countries residing in Korea among the total
237 countries in the world.
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to cope with the new environment and to adjust themselves in different cultural settings are

imminent issues at hand. Understanding of those people who moved to Korea and how

they cope with will provide relevant information for the Korean church to think about how

we treat and equip them.

With this kind of awareness of the general diasporic situation, this research is

conducted with special reference to the Filipino diasporas in Korea. So the questions are

naturally arising. What types of coping mechanisms are found among the Filipinos in

Korea for their intercultural adjustments and what are the missiological implications of the

findings for the Korean church?

The research problem and its setting cover the statement of the problem, sub-

problems, hypotheses, delimitation, limits of the study, and definition of terms.

The Statement of the Problem

Against this background, the central question to seek in this dissertation is as

follows: What are the findings of the coping mechanisms for intercultural adjustments and

the cross-cultural experiences among the Filipinos in Korea that imply the significance of

diaspora mission for the Korean church?

The Sub-Problems

To answer the above research problem, the researcher poses the three sub-

problems.

The first sub-problem is as follows: What are the foundational studies of diaspora

mission, the Filipinos in general from historical, cultural, and religious backgrounds, and

theoretical frameworks of coping mechanisms?

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The second sub-problem is as follows: What dominant types of coping

mechanisms can be identified among the Filipino diasporas in relation to intercultural

adjustments in Korea?

The third sub-problem is as follows: What are the missiological implications of the

findings especially for the Korean church?

Hypotheses

This research has three hypotheses. These three hypotheses are set in relation with

each sub-problem. They are as follows:

The first hypothesis is that foundational studies of diaspora mission, the Filipinos

in general from historical, cultural, and religious backgrounds, and theoretical frameworks

of coping mechanisms will shed light on their coping mechanisms for intercultural

adjustments in Korea in particular. (sub-problem 1)

The second hypothesis is that the identification of the dominant types of coping

mechanisms among the Filipino diasporas in Korea will lead to a formulation of concrete

and appropriate ways to meet their intercultural needs. (sub-problem 2)

The third hypothesis is that the findings of the dominant coping mechanisms

among the Filipino diasporas in Korea will enhance the significance of ‘diaspora mission’

as the most appropriate strategy for the Korean church. (sub-problem 3)

Delimitation

The study of coping mechanisms in this research is limited to the Filipino

diasporas in South Korea. Other ethnic groups are not included in this study. For this

reason, generalization is carefully made within the boundary of this delimitation.

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Limits of the Study

Delimitation made in this study is another limit in this study. Those specificities,

i.e., “Filipinos” and “South Korea,” cannot fully furnish the explanation of intercultural

adjustments in general. However, the findings and conclusions through the analysis of the

data from this population and sample could possibly provide a reference to the study of a

similar group under similar conditions.

Definition of Terms

“Korea” in this study refers to South Korea. Korea has been divided into the North

and the South in 1945 right after the independence from Japanese colonialism. North

Korea is closed politically and diplomatically to the most of international communities

including the Philippines.

“Filipinos” refers to Filipinos who currently live in South Korea. Most of them are

Overseas Filipino Workers.

“Coping mechanisms” refers to survival tools which people use in order to handle

stresses, pain and cultural changes that foreigners experience in the life of a host country.

The concept of coping is expressed in plural form (coping mechanisms) rather than in

singular to denote many different modes. Further specific modes of the coping mechanisms

are explained in details in the following chapters.

“Intercultural adjustments” refers to conscious efforts to adjust oneself into mainly

a new cultural setting that creates an environment where the specific coping mechanism

takes place. Therefore, the concept of “intercultural adjustments” is broader than the

concept of “coping mechanisms.” Intercultural adjustments indicate a process rather than

an achievement. When people leave their home culture and move into a new culture, they

can move in one of two directions: (1) with empathy, acceptance, and identification, that
 6

will result in adjustment and success; (2) with apathy, rejection, and dissociation that will

result in maladjustment and ultimate failure.2

“Diaspora missiology” refers to “a missiological study of the phenomena of

diaspora groups being scattered geographically and the strategy of gathering for the

Kingdom.”3 Diaspora missiology is a study on how God’s mission is fulfilled through the

diaspora, combined with a research of the biblical, theological, and missiological

perspectives of diaspora mission.

The Importance of the Study

Since the coming of thousands of foreigners in Korea, diaspora studies are

emerging as a new trend in academia. Even though there are numerous studies done about

the diasporas of the ethnic Koreans such as the Korean-Chinese, Korean-Russian, Korean

Japanese, and Korean-American, few have been written about the particular foreigners like

the Filipinos.

Still little were written about the issues of the diasporas’ intercultural adjustments

in light of a missiological point of view while there are lots of books, articles, and

researches are being published on the general intercultural adjustments in its relationship to

the clinical, social, and mental psychology.

The significance of this research lies in three aspects of contributions it could

make: cultural, missiological, and ministerial.

First, this research highlights the significance of intercultural environments and the

cross-cultural experiences for the formation of the identity of God’s people. This study

searches for the coping mechanisms found in the Bible to provide support from biblical

2
Stephen A. Grumlan and Marvin K. Mayers, Cultural Anthropology (Grand Rapids, MI:
Zondervan Publishing House, 1988), 23.
3
Enoch Wan and Sadiri Joy Tira, eds., Missions Practice in the 21st Century (Pasadena, CA:
William Carey International University Press, 2009), 27.
 7

point of view as well.

Second, this research highlights the significance of diasporic situations to

implement a missiological strategy. The researcher sees diaspora mission as a timely task

to reach out to the diasporas currently living in Korea, enabling to address their needs for

intercultural adjustments. This research seeks to find effective and relevant communication

modes to present the gospel to foreigners according to their cultural needs.

Third, this research highlights the significance of ministerial adjustments to

critically evaluate the current ministries of the churches in Korea, to diagnose the weakness

and strength. For this, the researcher traces the nature of the ministry of the Korean church

in history, to map out the significant milestones, landmarks, and signposts. This research

emphasizes that both Koreans and the Filipinos could mutually enrich each other.

In the end, this research with special reference to the Filipinos in Korea with

empirical data makes a contribution to the further study in this area, and adds a

comparative aspect to the other ethnic groups in intercultural, diasporic, and ethnographic

studies.

Research Methodology

This research is developed using two major research methods: literary research

method and field research method. The approach is to be mainly interdisciplinary: biblical,

historical, anthropological, religious, intercultural, and missiological.

A literary research method finds out precedent literature on this topic. It also seeks

the biblical and anthropological theories about intercultural adjustment among foreigners

living in a host country, thus providing a coherent view of intercultural adjustment from a

biblical perspective as a basis for addressing the needs of expatriates in a host country.
 8

Donald McGavran4 tells about many variations of the world missions from different

denominational, national, or biblical roots though all were united in a common belief.

Nevertheless, the goal of mission in the world is to win the souls of men and women to faith

in Jesus Christ. According to McGavran, some questions are raised; what is the essence of

mission activity, and is it derived from biblical foundations?

As McGavran mentions, systematic reinterpretation of the basic concepts of mission

is not a game but still need to be changed if it is necessary. During the sixties, in Geneva,

London, Berlin, and New York, there were proposals of new theory and theology of mission.

But the new mission must be criticized if it is not well equipped for the effective mission of

today. Following the new patterns of the society in a new technical system is important as

well as maintaining the real core of missions today. In addition, we need to have new mission

proposal, which bears more realistic approach with theological affirmation in the Bible. Since

there are many new changes in missions, the proposal of new mission strategy is of necessity

to be systemized with reinterpretation of the concepts of mission.5

Justice Anderson6 also provides clear viewpoint about missiology: its nature for

missiologists to establish their own theology of mission and to apply it in each missiologists’

target mission field. He explains about God’s mission and human’s missions. “When

redeemed mankind becomes the agent of God’s mission; when God‘s mission becomes the

task of God’s elected people,” missiology happens that very time. Missiology enlarges

human being to follow God’s redemptive current! God has his own divine purpose for all

human beings that God want to redeem his chosen people. We call this mission. Anderson’s

4
Donald A. McGavran (1897-1990) was dean emeritus and former senior professor of mission,
church growth, and South Asian studies at the School of World Mission, Fuller Theological Seminary in
Pasadena, California

5
Arthur F. Glasser and Donald A. McGavran. Contemporary Theologies of Mission. “New Mission: A
Systematic Reinterpretation of the Concepts of Mission,” (Grand Rapids, MI: Baker Book House, 1983), 47-61.

6
Justice Anderson, Emeritus Professor of Missions, Southwestern Baptist Seminary; Missionary to
Argentina.
 9

theology of mission partly helps us to make our own framework to meet the need of missions

to be consistent with God’s mission.

Anderson points out 6 concepts. He explains about the theology of mission relates to

the missionary nature of God, the theology of mission is the missionary nature of the Bible,

the theology of mission includes the missionary nature of the church, the theology of mission

involves the missionary nature of the Christian ministry, and the theology of mission relates

to the missionary nature of the Holy Spirit. His philosophy of mission partly explains 9

important key words as follows; “individualism, ecclesiasticism, colonialism,

associationalism, pneumaticism, supportivism, institutionalism, ecumenicalism, and

Pentecostalism. These philosophies should be studied, evaluated, compared, and appropriated

by missiology. In part, his cross-cultural strategy suggests that communication principles are

engaged to lead the mission of translation of the Bible and the interpretation of the biblical

truths in the expression of the new culture.

The Christian missions is essentially God’s mission. The local congregations will

be spiritual community of Christ in the world. The place and purpose of the Holy Spirit

must be emphasized in a theology of mission though His churches. His church and people

must strongly point out spiritual renewal in missions (missions of humans) with mission

(mission of God). The researcher fully agrees with Justice Anderson worldview of

missiology. But, missiology still needs to go far more and develop its practical and its

theological identity with our journey.7

David J. Bosch8 proposes that first to reflect on what mission meant in successive
7
Justice, Anderson. An Overview of Missiology: Missiology An Introduction to the Foundations,
History, and Strategies of World Missions (Nashville, Tennessee: Broadman and Holman Publishers, 1998),
1-17.

8
David Jacobus Bosch, (December 13, 1929- April 15, 1992) was a member of the Dutch
Reformed Church, Professor of Missiology at the University of South Africa in Pretoria, and author of
Transforming Mission: Paradigm Shifts in Theology of Mission (1991) - a major work on post-colonial
Christian mission.
 10

periods up to the present and then, in the final part of the book, to draw the contours, in

broad strokes, of a contemporary paradigm for mission. The Christian churches have,

through the centuries, brought out and interpreted its mission.

Bosch explains the historico-theological subdivisions developed by Hans Kung.

Hans Kung says that “the entire history of Christianity can be subdivided into six major

paradigms. “1. The apocalyptic paradigm of primitive Christianity. 2. The Hellenistic

paradigm of the patristic period. 3. The medieval Roman Catholic paradigm. 4. The

protestant (Reformation) paradigm. 5. The modern Enlightenment paradigm. 6. The

emerging ecumenical paradigm.” These six periods reveal a specific idea of the Christian

faith. Each of these six periods show a distinctive idea of Christian mission. Bosch

attempted to outline what mission meant through these six periods.

The researcher agrees with Bosch’s idea. After all, the process to interpret past will

lead to the understanding of the present, the future and more. One crucial way for Christian

theology to explore its relation for the present is to make sure its own past, to permit its

self- definitions to be dealt by the early Christian’s self-definition. The paradigm theory of

Thomas Kuhn gave insight that the total objectivity is a wrong idea, and that knowledge

belongs to a community and is impacted by the dynamics operative in such a community.

There are growing sense that we live in an era of transformation from one direction of

understanding reality to another. There is a great sense of dislike with the Enlightenment

paradigm and a search for a new movement to and understanding of reality. Some are

searching for new paradigm, but on the other hand, a new paradigm is already presenting

itself. Paradigm shifts in theology points out that Scripture approaches us in the form of

human words, which are really contextual and moves moreover, to different interpretations.

All Christians who should give and take on the basis of dialogue between them is possible.

On paradigms in missiology, Bosch wants to point out that we are dealing with a
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world fundamentally different from that of the nineteenth century. The new situation

created new paradigm: across the globe, the situation challenges us to an appropriate

response. The radically changing world challenges us to practice a transformational

interpretation. The main point is, there needs to be a theological response which transforms

our situation first before we involve ourselves in mission to the world. As missiologists, we

also need to be reminded of our foundation, not only in order that we might have comfort

but even more that we might discover direction and new paradigm.9

Enoch Wan’s10 article started with introduction to diaspora paradigm. Etymological

word for diaspora, and as well as other terms like diaspora, migration, emigration and

immigration to express the movement of around the world are also addressed. Some

observations done in diaspora are identified as international migration. It also observes the

factors that speed up the drift of diaspora and the rapid processes of economic,

demographic, social, political, cultural, and environmental change, which rise from

decolonization, modernization, and uneven development. Diaspora is a growing trend

which is impressive for “members of between 1% and 2% of the contemporary world

population. Wan also introduces the various forms and factors of multiple Diasporas.

Historical records on the expansion is included. Islam spread because of migration of

Muslim and emigrated Europeans expanded the Christianity. The Emergence of Islam and

Christianity into truly global religion historically covered the several areas. The south to

north migration movement is called one of the aspects of globalization in the past three

decades. The phenomenon of diaspora posed both opportunities and challenges to Christian

community – the unity in the context of diversity in pluriform and more complex than

previous centuries because of diversity in use language, worship styles and multi- and
9
David J. Bosch, Paradigm Changes in Missiology: Transforming Mission, Paradigm Shifts in
Theology of Mission (Manyknoll, New York: Orbis Books, 1991) 181-189.

10
Dr. Enoch Wan is the senior mission scholar in residence and chair of the Division of
Intercultural Studies at Western Seminary, Portland, Oregon. He is the director of the Doctor of Ministry
Program, Western Seminary and Associate Professor of Pastoral Theology.
 12

meta-cultural society. Islamization is one of the phenomena of recent explosive number of

Muslims immigration to Europe and how the case study can brings challenges and

opportunities in Spain.

The very important part of this article is Missiological implications of the

Phenomenon of Diaspora and theology of Christian Missions. World Council of Churches

understood and sponsored the search for an emergence of theology of Christian missions in

terms of multiculturalism and ethnicity, inter-racial relationship and Christian hospitality.

Theoretical formulation occurred in different contexts and circumstances. New way of

conceptualizing non-spatially or borderless deteriotorization, a new way of conceptualizing

culturally in a multi-cultural and multi-ethnic society was introduced by calling American-

Korea, American Japanese, etc. The requirement of a new scenario of interdisciplinary

approach, utilizing theories and methodologies of sociology, anthropology, demography,

statistics, etc in needed diasporic research. Those methodological implications are a new

paradigm, multicultural approach to Christian missions, mission at our doorstep with

internal mission, reverse mission and common mission, multi-dimensional perspective and

Holistic mission, new approach- diaspora management networking and partnership, new

awareness-wisdom required, altered ecclesiology in Christian countries, positive factor:

demographic diaspora facilitates Christian expansion, positive factors: reachable and

receptive, Negative factor-statistically challenging, and conclusion.11

The researcher sees diaspora mission as a timely task to reach out to the

expatriates currently living in Korea, enabling to address their needs for intercultural

adjustments. This research sought to find effective and relevant communication modes to

present the gospel to foreigners according to their cultural adjustments. Nam-Shin Cho

11
Enoch Wan, , Sadiri Joy Tira, and Luis Pantoja, Jr. Scattered (Manila, Philippines: LifeChange
Publishing, 2004), 103-121.
 13

points out that when gospel proclaimed it brings acknowledgement and change and Holy

Spirit makes gospel alive in their intercultural adjustments.12 It attempted to identify

concrete and appropriate ways to address their intercultural needs based on established

theories of intercultural coping mechanisms, and intercultural adjustments.

The whole research focused on intercultural adjustments among Filipinos in a

transitioning, mono-cultural society like Korea. Two basic concerns addressed here. First,

what patterns of intercultural adjustments do expatriates develop in a transitioning mono-

cultural society? Second, what attitudes can be identified among expatriates for

intercultural adjustments in a shifting mono-cultural society? These questions related to the

area of intercultural communication. To communicate missiologically, Jea Bum Lee

suggests that Korean Christians must see diaspora missions as important undertakings for

their missions and relocate their missionaries to communicate with diasporas who are in

Korea.13 Communication is an important component of this research.

Since the coming of thousands of foreigners in Korea, some Christian

organizations and churches tried and conducted several researches and tried addressing the

needs of the foreigners but their efforts do not sometimes produce good results. Likewise,

Christian organizations and churches’ Diaspora mission theology is not stable enough to

communicate and meet their intercultural needs and wholistic needs. Eung-Seob Kang

points out that gospel has strong power of openness to people and their wholistic needs.14

A field research method takes the forms of the questionnaire survey and

12
Nam-Shin Cho, History and Theology of the Sermon (Hwaseong City, Gyeonggi: Yaeil
Theological Seminary Publishing, 2006), 189.

13
Jae Bum Lee, Introduction to Missiology (Hwaseong City, Gyeonggi: Yaeil Theological
Seminary Publishing, 2000), 20.

14
Eung-Seob Kang, Understanding of Biblical Perspective (Hwaseong City, Gyeonggi: Yaeil
Theological Seminary Publishing, 2006), 223.
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interviews, focusing on the coping mechanisms among the Filipino diasporas. The

examination is made on their hardship, intercultural stress, and emotional adjustment.

In summary, the significance of this research is its implications for missiological

and ministerial concerns. This research will make a contribution to the further study in this

area, and add a comparative aspect to the other ethnographic study.

Chapter Outline

Chapter One provides the foundational studies of diaspora missions. And Chapter

Two provides the foundational studies of the Filipinos, and the theoretical framework for

coping mechanisms based on literary research. These chapters consult relevant books,

essays, journal articles, dictionary references, and other pertinent data. The nature of

diaspora movement is analyzed according to the religio-theological models as well as

socio-economic ones. Historical, cultural, and religious surveys are made on the Filipinos

in general and the Filipino diasporas in Korea in particular. Theoretical framework of

coping mechanisms with special reference to David Straker’s “Changing Mind” theory is a

preliminary study prior to the actual survey of the coping mechanisms of the Filipinos in

Korea in the following chapter.

Chapter Three is developed using the outcomes of the field survey questionnaire.

The questionnaire surveys the behavioral and attitudinal patterns according to the five

categories of the coping mechanisms. The questionnaire is distributed to the selected

Filipino diaspora groups in Korea. The obtained information of the questionnaire is

tabulated, analyzed, interpreted, and categorized to discover the patterns of the coping

mechanisms.

Chapter Four integrates and synthesizes the major insights from the previous

chapters. The findings of the survey are analyzed in order to identify the dominant coping
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mechanisms among the Filipino diasporas in Korea for their intercultural adjustments.

These empirical findings are integrated with the coping mechanisms found in the Bible to

provide a coherent view of the cross-cultural experience as the cognitive process for the

divine formation of the identity of God’s people in diasporic situation as missional agency.

The results of the findings provide missiological implications for the Korean church.

The Research Population

The population of this research is the Filipino diasporas in South Korea. The total

size of population is 42,291 according to Korea Immigration Services as of September 30,

2012. This group includes all religious backgrounds, genders, social positions, different

financial situations, educational backgrounds, different dialects, and family backgrounds.

However, this population is very diverse in terms of behavior, attitude, worldview, value

system, dialect, religious practice, culture shock levels, adjustment processes, life style,

and family relationship. Therefore, this diverse population group provides crucial and

interesting outcome to articulate, evaluate, and develop the intercultural adjustment

mechanisms for the contemporary diaspora mission movement.

At the first stage of sampling, the major groups were selected to define their

adjustment problems and adjustment levels. At the second stage of sampling, 120

participants were selected as informants, representing the Filipino diasporas in the world to

focus on the psychological aspect of intercultural adjustments among expatriates in a

transitioning mono-cultural society.

The Research Instrument

The instrument for collecting data is the “Coping Mechanisms Scale,” which the

researcher developed for this specific ethnic group. The following steps are conducted.

First, the researcher develops an item pool in relation to the research topic. Twenty
 16

questions have been formulated based on the research made on the topic. Each is

designated under the specific sub-scales: (1) Avoidance Mechanism, (2) Defense

Mechanism, (3) Attack Mechanism, (4) Adaptive Mechanism, and (5) Cognitive

Mechanism.

Second, the questionnaire pools statements with corresponding sub-scales and is to

be distributed to a validation panel consisting of experts in diaspora, practitioners of

diaspora ministries, and counselors with international experience.15

Third, the validation panel checks and validates the questionnaire pool according

to the clarity and meaningfulness of each question. Twenty questions are submitted for

validation process. Each question is to be validated based on the 5-point Likert Scale that

best indicates how the statement applies to them and their approach to adjusting. Category

1 demonstrates the lowest clear and relevant stage. Category 5 demonstrates the highest

clear and relevant stage. Their alternative choices are demonstrated in the following scale:

1 = the item is IRRELEVANT and UNCLEAR

2 = the item is RELEVANT but UNCLEAR

3 = the item is RELEVANT and CLEAR

4 = the item is VERY RELEVANT and CLEAR

5 = the item is VERY RELEVANT and VERY CLEAR

Fourth, after receiving the validated instrument, the researcher then figures the

average score of each question using Microsoft Excel. Each question contains item 1

(Irrelevant and Unclear), item 2 (Relevant but Unclear), item 3 (Relevant and Clear), item

4 (Very Relevant and Clear), and item 5 (Very Relevant and Very Clear).

Fifth, interpretation and change recommended by the validation panel are applied

for clarity and relevance. The reversed questions in the revised questionnaire are intended

15
The validation panel consists of experts from the North America, Philippines, Hong Kong, and
South Korea.
 17

to make the survey unpredictable and not boring. The instrument consists of statements

with each question having six different degrees of agreement to choose from. The

corresponding numbers are the following: (1) I strongly disagree, (2) I moderately

disagree, (3) I disagree, (4) I agree, (5) I moderately agree, and (6) I strongly agree. The T-

test scale is intended to show the relevancy of the statement through the high or low score

it contains.

Procedure for Collecting the Data

The researcher uses the following instruments or tools: (1) A letter of introducing

the questionnaire sent to the leaders of the Filipino community (Appendix D); (2) A

questionnaire sent to the selected groups to conduct a survey (Appendix D). The

questionnaire is distributed to the selected Filipino groups in Korea for their participation.

The distributed copies of the questionnaire are to be collected by the researcher

individually to enhance the rate of responses as much as possible.

Procedure for Analyzing the Data

The outcome of the field survey based on the information obtained through the

questionnaire is analyzed and the information gathered from the field survey helps to find

the possible predictions of the research. To analyze the data, the following steps are taken.

First, the survey questions are put together as a collected whole. By utilizing the

Microsoft Excel, all data entries are encoded with their separate identification and code

numbers. The respondents’ answers are encoded with five variables estimated for the mean.

Second, the researcher’s statistician runs the data on the Statistical Procedures for

Social Sciences (SPSS 10.0) program for conducting statistical analysis. The research

analysis for the correlation coefficient comprises of five variables.

 18

Third, the demographic data are encoded in SPSS 10.0 program. These data

comprise of gender, age, age upon arrival in Korea, civil status, number of children in the

Philippines, spouse living in Korea, religious backgrounds, social positions, financial

situations, contact with family, educational backgrounds, length of stay in Korea, and rate

of Korean language proficiency.

Fourth, the researcher analyzes the demographic data for the significant difference

of response among the group with the use of ANOVA (Analysis of Variance). A descriptive

analysis is utilized for frequency and percentage. Further analysis is done with significant

differences using MANOVA(Multivariate Analysis of Variance). T-test is used for the

analysis of the difference of two groups. These mixed methodologies in analyzing the data

are utilized with the aid of the statistician to validate the accuracy of the findings.

Reporting and Analyzing the Data

The relevance of coping mechanisms for intercultural adjustments among the

selected Filipino diasporas in Korea through Avoidance Mechanism, Defense Mechanism,

Attack Mechanism, Adaptive Mechanism, and Cognitive Mechanism is examined by the

results of the field survey.

The results of the data are interpreted and become the basic sources for the

findings. The relevancy of coping mechanisms for intercultural adjustments among the

selected Filipino diasporas in Korea is profiled through the collected data. Important

information and outcome are also pointed out. The objective analysis that is taken from the

result of the methodology finds out the outcome of the evaluation.

Finally, the significant discoveries to the purpose of this research are presented for

the Korean churches, mission organizations and Christian minded NGOs in tables, charts,

and other possible visual presentation that will help in explaining the research outcomes.
 19

The venues of this research are conducted in the following libraries in the Republic

of Korea: Torch Trinity Graduate University, Seoul; National Library of Korea, Seoul;

Evangelical Lutheran Seminary, Gyeonggi-Do; Calvin University, Yongin; Chongshin

University, Seoul; Presbyterian College and Theological Seminary, Seoul; Korea Baptist

Theological University, Daejeon; Soongsil University, Seoul; Yonsei University, Seoul; and

Seoul National University, Seoul. Further research is conducted in the government-related

agencies and other educational institutions located in South Korea.