duration of the instructor's contract, a pension pay for some citizens, and an additional one-month "severance pay" at the completion of the contract. Foreign instructors hold a mixed view of hagwons. Some have complained of poor housing, non-payment, disagreements, and getting fired on the 11th month before they receive severance pay, however many instructors have had no significant issues with the hagwon they've worked at. Some recommend looking at hagwon blacklists or greenlists, but others say they aren't necessarily that reliable. Hagwon owners have complained about the challenge in finding truly qualified teachers. A group of English instructors first formed a labour union at a hagwon in 2005. Hagwons abroad In some English-speaking countries, hagwons exist for ethnic Koreans. In North America, about 75% of Korean-language supplemental schools have affiliation with churches. As of 2006, of the hagwons registered with the Korean School Association of America (KSAA), over 75% were affiliated with Korean churches. There are also secular formal hagwons and secular informal hagwons. The hagwons are equivalent to hoshū jugyō kō (hoshūkō) in ethnic Japanese communities and buxiban in ethnic Chinese communities. As of 2010, every year over 50,000 Korean Americans attend Korean heritage schools. Korean schools were first established in Hawaii after 1903, when the first wave of Korean immigration came to the United States. The modern generation of Korean supplemental schools were first established in the United States in the 1970s. At the time they were weekend schools that had a mission to preserve the Korean-American identity in its students. They taught the Korean language, managed the assimilation of Korean-American children, and offered afterschool tutoring programs. There were almost 500 schools registered with the KSAA by the end of the 1980s. Beginning in the 1990s there were also hagwons that were supplementary academic preparation programs like the ones in Korea. Kang Hee-Ryong, author of the PhD thesis White supremacy, racialization, and cultural politics of Korean Heritage Language Schools, wrote that the Korean heritage schools are "not simply a means of counter hegemony against the racializing forces" but instead the "product of compromises" between different generations of Korean Americans. See also Education in South Korea Ronin (student) Storefront school References Kang, Hee-Ryong (University of Wisconsin-Madison). White supremacy, racialization, and cultural politics of Korean Heritage Language Schools (PhD thesis). 2010. . Zhou, Min, & Kim, Susan S. (University of California, Los Angeles). "Community forces, social capital, and educational achievement: