‘사물’로서의 이웃과 결혼이주여성의 목소리 - 『쓰엉』과 『카니발』을 중심으로

구재진 한국현대문학회 2022 한국현대문학연구 Vol.- No.68

The purpose of this paper is to examine the existence of Southeast Asian marriage migrant women reproduced in the novels and to reveal the meaning of the voice of marriage migrant women and the meaning of the ethics of listening. The reproductions of Southeast Asian marriage migrant women with facial heterogeneity and language heterogeneity raise the problem of "neighborhood" surrounding marriage migrant women and the problem of their untranslatable voices. In order to consider these problems, the works that this paper studied are Kang Hee-jin's Carnival, which depicts married migrant Filipino women, and Seo Sung-ran's Thuong, which depicts married migrant Vietnamese women. The two novels deal with the problem of marriage migrant women not only in the family-family framework but also in the rural village-community dimension, suggesting the existence of marriage migrant women as "neighbors." In the two novels, marriage migrant women exist in the ambiguity of "the middle ground between comrades and enemies" and appear as shocking intruders and neighbors as "things" that break the balance. However, on the other hand, marriage migrant women are shown as "desire subjects" rather than just being targeted as "neighbors." On the surface, even though they seems to be resigned and obedient as a wife and daughter-in-law of a family, they are subjective appearances of choosing their own lifes and moving toward their desires. However, it was the hatred and violence of the husband and village-community that returned to them who wanted to realize their own desires, and the final result that the women faced was death. And the death, symbolically or physically, appears to be impossibility of mourning The two novels show the awareness of marriage migrant women's speech, which is rejected to be heard, whether spoken in poor Korean or in the language of their hometown. Therefore, their voices in the works are just as "sounds" or "mumbles" that cannot be translated, not as segmented language with meaning. This is because they are not meant to be talking beings, but only to be beings who play the roles of wives and mothers required by the patriarchal marriage system. In the work, the voice of married migrant women can become meaningful when the voices are listened by whom recognizes and loves them. Through the process of realizing the ethics of listening, marriage migrant women change as new subjects or the life of marriage migrant women is reinterpreted. This is where the meaning of these novels is appreciated. These novels suggest the importance of the ethics of listening to their voices, placing marriage migrant women into village-community framework, not into family-family framework.

Solidarity of Marriage Migrant Women and Their Husbands based on Christian Theology ― A Crucial Way of Addressing Human Rights Violation of Marriage Migrant Women in Korea

곽호철 한국대학선교학회 2012 대학과 선교 Vol.23 No.-

This paper proposes solidarity of marriage migrant women and their husbands based on Christian Theology as a crucial way for addressing human rights violations of marriage migrant women. Marriage migrant women in Korea have been experiencing discrimination and oppression. Specifically, they are exploited,harassed, expelled, or driven to death by their husbands. While human rights of marriage migrant women are directly infringed by their husbands, socioeconomic, political, and cultural situations are the indirect but crucial factor of such infringements. Antagonism between marriage migrant women and their husbands is the result of socioeconomic, cultural, political conflicts. The identification of their husbands as victimizers and an exclusive focus on promoting human rights of marriage migrant women cannot be a sustainable solution, since their husbands are isolated from the solution, with whom they need to construct their healthy family life. A constructive solution for promoting human rights of marriage migrant women is solidarity of marriage migrant women and their husbands. Christian theological concepts, specifically, the image of God and Trinity undergird solidarity of marriage migrant women and their husbands as well as human rights of marriage migrant women. The image of God, which emphasizes sacredness of human beings, provides a fundamental foundation of human rights; The perichoretic relationship of the Triune God, which means a community of care and love, necessitates solidarity of different others. Based on the theology of the image of God and Trinity, Korean churches need to have Christian mission that works toward solidarity of them in such a way as to protect human rights of marriage migrant women,overcoming tribalism and nationalism on the one hand and individualistic faith and a hierarchical church system on the other.

집단미술치료 프로그램이 결혼이주여성의 우울, 자아존중감 및 결혼만족도에 미치는 효과

정선희 한국임상치유예술학회 2013 임상예술치료연구 Vol.2 No.-

The purpose of this study was to examine the effect of group art therapy program on married migrant women's depression, self-esteem and marriage satisfaction. There were three research questions. First, does the group art therapy program have effects on married migrant women's depression? Second, does the group art therapy program have effects on married migrant women's self esteem? Third, does the group art therapy program have effects on married migrant women's marital satisfaction? Among migrant women who were taking Korean language program and Korean culture program designed specially for married migrant women in M city, 14 migrant women participated in this study. They were randomly divided into two groups: seven women in the experimental group and the other seven women in the control group. The experiment took place from July to October in 2009, consisting of eighteen week group art therapy sessions. Any treatment was not given to the control group. Pre-test scores and post-test scores in depression, self-esteem, and marriage satisfaction were compared. Results were as follows: First, the group art therapy program decreased depression of married migrant women. There were significant differences between pre-test scores and post-test scores in experimental group. Second, the group art therapy program had an effect on the self-esteem of married migrant women. The experimental group showed significantly higher self-esteem in post-test than pre-test. Third, the group art therapy program also had an significantly positive impact on the marriage satisfaction of married migrant women. Fourth, married migrant women in the experiment group showed that they felt happier in spite of no changes in their lives during the program. Also, they became more positive and confident to deal with any possible problems in current and future marriage. Thus, it was found out that group art therapy program has a positive effects on depression, self-esteem and marital satisfaction of married migrant women. Also, group art therapy program is expected to help married migrant women learn and adapt Korean language and culture.

결혼이주여성의 사회적 관계망 비교: 이주여성과 일반여성 비교를 중심으로

박순희 ( Sun Hee Park ),조원탁 ( Won Tak Cho ) 한국가족복지학회 2013 한국가족복지학 Vol.18 No.2

본 연구에서는 이주여성과 일반(한국)여성의 사회적 관계망의 출신국별 차이를 밝히고자 하였다. 먼저 출신국별 이주여성 집단을 베트남, 중국, 일본, 필리핀 등으로 나누고 일반여성(거주민) 집단을 포함시켜 모두 5개의 집단으로 구분하여 이들의 사회적 관계망의 크기와 지지정도의 차이를 살펴보았다. 더불어 사회경제적 차이보다는 출신국별 차이를 살펴보기 위해서, 사회경제적 수준을 통제하고 네트워크의 크기와 사회적 지원의 만족 정도가 출신국별 민족집단에 따라 차이가 있는지를 측정하였다. 이를 위해 광주·전남에 거주하는 이주여성과 일반(한국)여성을 대상으로 조사를 실시하였고, 설문지는 이주여성 443부, 일반여성 353부가 자료분석에 사용되었다. 연구결과, 조사대상자들은 이주여성과 일반여성 간에 사회경제적 지위를 비롯한 일반적 특성에 차이가 있었고, 사회적 관계망에도 차이를 나타내고 있었다. 구체적으로는, 관계망의 크기는 출신국별로 차이가 없게 나타났지만 사회적 지원에 대한 만족정도는 차이가 있게 나타났다. 또한 사회경제적 지위를 통제한 상태에서도 출신국별로 유의한 차이를 나타냈는데, 이는 국가 및 민족적 특성이 사회적 지원 만족에 영향을 미친다는 것을 보여준다. 따라서 이주가족을 위한 추가적 사회적 지원이 필요하고, 이주 여성이 사회적 지원을 보다 적극적으로 활용하기 위한 대처기술을 습득하고 사회적 관계망의 구성원과 상호작용을 할 수 있는 방법을 발달시키도록 돕는 프로그램을 제공해야 함을 제안하였다. This study aims to reveal differences in social networks according to country of origin between migrant women and non-migrant Korean women. The migrant women were divided into groups based on their home countries, which included Vietnam, China, Japan, and the Philippines, and then a non-migrant Korean women`s group was included, creating five groups to examine differences in the size of and support provided by their social networks. After socioeconomic status was controlled for to investigate the difference in country of origin rather than socioeconomic status, differences in network size and satisfaction levels regarding social support were measured according to ethnic group and country of origin. In order to do this, the study conducted a questionnaire with migrant women and non-migrant Korean women residing in Gwangju and Jeonnam. The questionnaire completed by 443 migrant women and 353 non-migrant Korean women were used for data analysis. The results suggested that general characteristics including socioeconomic status and level of participation in social networks varied in migrant women and non-migrant Korean women. Specifically, while the size of social networks did not vary across country of origin, satisfaction with social support did vary somewhat. A significant difference was found depending on country of origin even after socioeconomic status was controlled for, indicating that national and ethnic identity influenced levels of satisfaction with social support. Accordingly, a suggestion was made to give additional social support to migrant families and provide programs to help migrant women acquire coping techniques that would lead them to use social support more actively and develop more ways to interact with others in their social network.

사회적 지지가 국제결혼 여성이민자의 가족생활 스트레스에 미치는 효과 분석

박재규(PARK Chae-kyu) 지역사회학회 2010 지역사회학 Vol.12 No.1

본 연구의 목적은 국제결혼 여성이민자가 가족생활에서 겪는 스트레스 수준을 검토하고, 사회적 지지가 가족생활 스트레스에 어떤 영향을 미치는지 분석하며, 그 결과를 바탕으로 여성이민자의 가족생활 스트레스 해소 방안을 제언하는 것이다. 이런 목적을 달성하기 위해 본 연구는 경기도가족여성연구원이 2007년 경기도 국제결혼 여성이민자 810명을 대상으로 수집한 자료를 이용하였다. 자료분석에 의하면, 여성이민자는 시부모 및 배우자 문제로 겪는 스트레스가 가장 높고, 다음으로 자녀문제, 경제적 문제 등으로 나타났다. 여성이민자의 사회적 지지의 경우 이웃교류는 아직 활성화되지 않았고, 시부모 관계에서 어려움을 겪는 여성이 많았으며, 실제 외부 모임에 참여하는 여성도 매우 낮았다. 그러나 본국 동료 만남에 대한 가족의 태도는 긍정적이며, 본국 가족과의 교류도 활발하였고, 신뢰할 수 있는 상담원을 갖고 있는 여성이민자가 상대적으로 많았다. 이러한 여러 가지 사회적 지지 중에서 가족생활 스트레스에 유의미한 영향을 미친 요인은 외부 모임 참여, 본국 동료 만남에 대한 가족원의 태도, 시부모 관계의 어려움, 신뢰할 수 있는 상담원 등으로 나타났다. 즉 외부 모임이 없는 여성이민자의 가족생활 스트레스가 높았고, 시부모 관계에서 사고 및 문화차이로 어려움을 겪는 여성이민자의 스트레스가 높았다. 반면 신뢰할 수 있는 가족 상담원을 갖고 있거나 본국 동료 만남에 대한 가족의 태도가 긍정적일수록 가족생활 스트레스는 낮았다. 이상의 연구결과를 바탕으로 본 연구는 여성이민자의 가족생활 스트레스를 완화시킬 수 있는 사회적 지지 강화 관련 정책을 제언하였다. The purposes of this study are to examine the level of family life stress experienced by international marriage migrant women, to analyze the effects of their social support on family life stress, and to suggest some measures for getting rid of their family stress. In order to do those works, this study used the data of 810 international marriage migrant women collected by Gyeonggi-do Family and Women’s Research Institute in 2007. According to the data analysis, migrant women were found to suffer the most from stresses caused by the conflicts with their parents-in-law and their spouses, and then issues with their children, financial problems, respectively. As for social support for migrant women, communication with the neighbors were not so common, there were many women who had conflicts with their parents-in law, and also, there were not a lot of women participating in the outside activities. On the other hand, the family members showed positive attitudes toward migrant women’s meeting with the fellow migrant women, and physical condition of migrant women were fine. There were relatively a high number of migrant women who had trustful counselors. Of all these social factors, the factors that had meaningful impact on family life stresses of migrant women were found to be as followings: participation in the outside activities, difficulty of relationship with parents-in-law, family members’ attitudes, etc. In other words, stress level of migrant women was more likely to be high, when they had conflicts with their parents-in-law, and didn’t participate in the outside activities. On the contrary, as they had reliable counselor and the family’s attitudes about their meeting with the fellow migrant women gets more positive, their stress level were likely to be low. Based on the findings above, the present study suggests policies to reinforce social support to lower the family life stresses in migrant women.

여성외국인노동자의 생활실태 및 지원 정책 방안 - 충청남도 사례를 중심으로

김영주 사단법인 한국민족연구원 2009 민족연구 Vol.0 No.37

In order to secure basic human rights and workers rights of overseas migrant women workers, the policy actors including the government and civil society of the host country is required to provide them with various types of supports. The needs of overseas migrant women are substantially different from those for international marriage migrant women so that the policy actors need to pay special attention to introducing the policies meeting the particular needs of overseas migrant women. However, neither the central and regional governments nor the civil society in Korea has seen them as an independent policy target group, the same as the international marriage migrant women. The analyses of the overseas migrant women workers provide the useful ideas of what needs to be done by Chung-cheong-nam-do government to assist the women workers to solve the difficulties they confront in their daily life. The policy areas that are to be examined include employment, medical care, and social welfare. Firstly, the government is required to expand the coverage of the medical care service given to these women so that their rights to safe motherhood are protected. Secondly, in order to solve the problem of migrant women having little access to the information service, the government needs to strengthen the information service system, for example, by offering better foreign language service and more information channels in various spheres of those women's life. Thirdly, the NGOs in Chung-cheong-nam-do are urged to pay more attention to the migrant women and consolidate the network between the migrant women and them.

다문화사회에서 이주여성의 몸 경험 : 유목적 체현을 위한 목회상담 연구

송민애 연세대학교 신과대학 2008 신학논단 Vol.54 No.-

This study purports not only to offer practice to pastoral counselors dealing with the transnational married migrant women but also to receive the wisdom through their nomadic embodiment experience. Their nomadic embodiment experience could show the way how the multicultural society has to reach to the Kingdom of God. In the era of "feminization in migration", women's circumstance is conditioned socially, culturally as well as personally. So this study focuses on the woman as the subject who is ignored by the dominant structure of society but rejects to describe the woman as only the subordinate character, It puts emphasis on the priority in order to overcome and resist to the oppressive structure of patriarchy and. racism. Hence the post-colonialism has to be reconsidered in the perspectives of the feminist theologies. The interracial or international married ones have been suffered from the prejudice of races, genders, and classes. These accumulated oppressive phenomena can be reminded of our past memories such as the Japan's military 'comfort women' or more recently "GI brides". These have been affected as the spiral violence such as the pre-victimized could become the post-oppressor. It is the hidden agenda of the 'dangerous memory' among the community members. Therefore, the researcher as the feminist theologian who has experienced the 'outsider within' position is challenged to expose this spiral and hidden violence of this society through the embodied experiences of the migrant women. Also feminist theologians have to help them retaking and keeping their own liberation. The migrant women's embodied experiences are considered spiritually as well as personally and politically in the unrighteous context. As for the research design and methods, the phenomenological case study approach which is employed for the analysis of real experiences and for the theological reflections, respectively. To implement the qualitative research, 12 participants were selected to offer the in-depth interviews and their authentic experiences were analysed as the basic resources for theological reflections. Not only the critical dialogues among the interdisciplinary perspectives in the migrant women's experiences but also the patriarchal theological analysis were reconsidered. Through theological reflections, this study reaches conclusion as follows; First, it has to be criticized that the married migrant women are categorized as a homogeneous group irrespective of differences among women from the dominant group and the systematic arrangement of power in society along the axes of race/ethnicity, gender and class, It needs to dismantle the structure and empower them who continue to struggle so that they may survive and explore their latent capacities. Their marginalized context makes them confusing their identities, but they are not the victimized in the globalized liberal capitalism. They are the subject of the self-determination and responsibility even though their circumstances are very poor. They are eager to help their family members economically and try to find out good opportunity for themselves. They are brave enough to cross the borders. Second, they are involved as "the pseudo members" in the Korean society. They realize that their caste, religious, ethnic, economic, and political differences have created division and caused to be controlled. At first stage of immigration, they tried to do hard to enter into the community but they can not be welcome as the members, In order to survive, they use their strategies to make a mockery of this prejudiced society, It results in deconstruction of the systematic unjustice. Their embodiment experiences were exposed as the hybridity and discrimination. Their identity were oppressed to the assimilation by the dominant host society. This assimilation is the result of the ethnocentric attitude and their hybridity will open the possibility. Third, the meaning of the migrant women's embodiment experience shows that they are posed in slippery "in-between" position such as decontextualized, Post colonial diasporic embodiment. But these factors give them the new identities strategy for the resistance against oppression. Fourth, the result of this study is the epistemological norm is the solidarity. Of course, the women's experience of oppression is the central focus and evaluative norm of feminist theology at the first stage, because their marginalized position cannot be hardly any relationship with the center. So the feminist theologian has to interpret their languages or evaluate their experiences in order to be heard. This process will help not only the migrant women but also the dominant privileged community. To do this the theological reflection and the praxis in the pastoral counselling extract from the Jesus Christ's embodiment as the liberation and salvation "from the bottom not from the upper", If the migrant women's nomadic embodiment experience could be empowered by the feminist theologian and pastoral counsellors, the intersubjectivity and interpathy between theses two parties will be the praxis of the "Kang Kang Sullae" pastoral counselling based on the nomadic embodiment feminist theology.

결혼이주여성의 건강가정·다문화가족지원센터에서의 소외 경험

권인욱(In-wook, Kwon),이병권(Byeong-kwon, Lee),김수영(Su-young,Kim) 한국다문화복지학회 2020 복지와 문화다양성연구 Vol.2 No.2

본 연구의 목적은 결혼이주여성 중 일부가 건강가정·다문화가족지원센터 이용에 있어 소외되는 현상을 이해하고 그 원인을 파악하는 데 있다. 많은 결혼이주여성은 한국 사회에서 여성이자 이주민이라는 이유로 이중적 소외자로서의 경험을 한다. 건강가정·다문화가족지원센터는 결혼이주민과 그 가족의 복지를 증진하기 위한 기관이므로 이러한 결혼이주여성의 이중적 소외를 완화할 것으로 기대된다. 그러나 과연 정말 그러한가, 아니면 결혼이주여성의 이중적 소외를 유지 및 강화하는 측면이 있지는 않은가? 이에 본 연구에서는 결혼이주여성 당사자에게 직접 의견을 묻는 질적 연구방법으로 어떤 결혼이주여성이 어떻게 건강가정·다문화가족지원센터의 이용에서 소외되는지 살펴보았다. 그 결과, 한국 사회와 건강가정·다문화가족지원센터는 결혼이주여성에게 여성이자 이주민으로서 기대되는 특정 이미지를 규정하고 있었고, 그것에 걸맞지 않은 결혼이주여성은 소외를 경험하였다. 따라서 이러한 소외 경험을 줄이기 위하여 방문 서비스, 다양한 취업 지원서비스, 다국어 안내 서비스, 자조모임, 실무자 역량 등을 강화할 것을 제안하였다. The purpose of this study is to understand and determine the causes of the phenomenon of some of the marriage migrant women being alienated from the use of the service at the Healthy Families and Multicultural Family Support Center. Many marriage migrant women experience dual alienation as being both women and migrants in Korean society. Since the Healthy Families and Multicultural Family Support Center is an institution to promote the welfare of married immigrants and their families, it is expected to ease the dual alienation of married migrant women. But is it really so, or is there any aspect of maintaining and strengthening the dual alienation of married migrant women? Hence, a qualitative research was done to identify which marriage migrant women are excluded from the use of the Healthy Families and Multicultural Family Support Center by directly asking to marriage migrant women themselves. As a result, the center as well as Korean society set up specific images expected for marriage migrant women as women and migrants, and marriage migrant women who did not meet the images experienced alienation. Therefore, it was proposed to strengthen visiting services, various employment support services, multilingual guidance services and self-help groups to reduce such alienation experiences.

충남지역 시문학에 나타난 이주여성의 삶과 문학적 장소 - 조민정의 『어디로 가나요, 샬리』를 중심으로

박현이(Park, Hyun-Lee) 한국비평문학회 2022 批評文學 Vol.- No.84

그간 다문화 문학에 대한 연구 및 지역문학과 로컬리티를 논함에 있어 지역의 여성문학, 여성시는 주목된 바가 드물다. 이에 지역에 근거를 두고 활동하는 여성시인과 작품들은 이중으로 지방화되는 결과를 낳았다. 이러한 문제의식에 근거하여 이 논문은 지역의 여성 시문학이 재현해내는 이주여성의 삶과 정체성에 주목하였으며, 충남지역에 연고를 두고 이주여성과의 소통과 경험을 바탕으로 시작한 조민정 시인의 시집 『어디로 가나요, 샬리』를 조명하여 분석하였다. 본 연구의 목적은 시 속에서 재현된 이주여성의 삶이 그녀가 경험하는 일상 속에서 조금씩 변화되고 재구성되어가는 과정을 그들이 발 딛고 서 있는 장소를 통해 가능함을 밝히는 데 있었다. 나아가 기존 연구에서 이루어진 ‘여성성’과 ‘서정’에 초점을 두어 작품을 바라보기보다는 ‘장소’와 ‘경험’을 바탕으로 이주여성들이 경험하는 특유의 정체성, 이들 시가 보여주는 장소감과 로컬리티의 측면에 집중해 성찰하고자 했다. 2장에서는 다문화가족의 일원이 된 이주여성들이 경험하는 여성적 삶과 정체성에 주목하였다. 시 속에서 이들은 태어난 곳의 ‘거기’에도, 결혼하여 정착한 지금 살고 있는 ‘여기’에도 속하지 못하고 장소를 상실한 채 부유하는 탈장 소화된 여성들로 그려지고 있다. 그러나 이들이 곱씹게 되는 언어적 성찰과 문화적 소재를 통한 언어 유희는 장소감에 기반한 정체성의 구성과 실천으로 나아가기 위한 경계 지점을 맴돌고 있음을 알 수 있었다. 3장에서는 시에 등장하는 시적 화자가 ‘연대’의 관점에서 이주여성을 이해하고 소통하기 위한 시도를 부단히 하고 있음을 알 수 있었다. 시적 화자로 분한 시인은 사회적 일체감과 동일시의 시선을 거둬내고 ‘샬리, 티엔, 사이토, 나우’와 같은 이주여성들을 나지막이 부르며 우리가 그간 간과했던 이주여성들의 삶을 들추어내어 조명하며, 따뜻한 연대의 시선으로 진지하게 들여다보고 성찰한다. 시 속 이주여성이 경험하는 장소감은 서정성과 향수를 동반하는 요인에 그치지 않고 그들의 정체성 형성에 중요한 동인으로 작용하며, 이는 ‘지금-여기’ 이곳에서의 삶을 성찰하게 되는 매개로 기능함을 알 수 있었다. 다문화 시에서 형상화되고 있는 이주여성의 삶과 현실을 그녀들의 정체성과 연결시켜 제대로 살펴보기 위해서는 ‘나는 누구인가’라는 질문보다 ‘여기가 어디인가?’라는 질문이 더 중요하다. 장소에서 사람들은 ‘거기’와 ‘여기’의 문화와 습관들을 결합하여 새로운 장소감을 창출함으로써 정체성을 재구성하기 때문이다. 이상에서 살펴본 바와 같이 본 연구는 다음과 같은 의의를 지닌다. 첫째, 그간 지역 문학장에서 이중으로 소외되었던 지역 여성시를 로컬의 관점에서 재해석하는 시도를 통해 지역문학의 복원을 꾀할 수 있다. 둘째, 시 속에 재현된 이주여성의 삶을 서정적 차원의 관점에 가두지 않고, 국적과 로컬, 문화의 위계화의 측면에서 다층적으로 고찰함으로써 이주여성의 삶과 경험에 바탕한 새로운 논의가 가능할 것이라 본다. In the study of multicultural literature and local literature and locality, local women’s literature and women’s poetry have rarely been noted. This resulted in the double alienation of female poets and works operating in the region. This paper focused on the life and identity of migrant women reproduced by local female poetry literature. In particular, it was analyzed by highlighting poet Cho Min-jung’s poems, “Where Are You Going, Shali,” which began based on communication and experience with migrant women in Chungnam. The purpose of this study was to reveal that the life of migrant women reproduced in the poem can be gradually changed and reconstructed in the daily life she experiences through the place. Chapter 2 studied the feminine life and identity experienced by migrant women who became members of multicultural families. In the poem, migrant women are portrayed as women who are not included in the place where they were born or where they are now married and settled, but are dis-placed. However, they are preparing to move toward the composition and practice of identity based on a sense of place through verbal reflection and language pun through cultural materials. In Chapter 3, it can be seen that the poetic narrator in the poem is constantly attempting to understand and communicate migrant women from the perspective of ‘solidarity’. The poetic narrator quietly calls migrant women and reveals and illuminates the lives of migrant women that we have overlooked, and seriously looks into and reflects on them with a warm view of solidarity. The sense of place experienced by migrant women in the poem is not only a factor accompanying lyricism and nostalgia, but also an important factor in the formation of their identity. This study has the following significance. First, it is possible to restore local literature through an attempt to reinterpret local women’s poetry from a local perspective, which has been doubly alienated from local literary circles. Second, by not locking the lives of migrant women reproduced in the poem from a lyrical perspective, a new discussion based on the lives and experiences of migrant women will be possible by multi-layered consideration in terms of hierarchization of nationality, local, and culture.

음식으로 본 한국 여성결혼이민자의 문화적 갈등과 적응 전략

김영주(Young Joo Kim) 한국농촌사회학회 2009 農村社會 Vol.19 No.1

음식을 만들고 먹기까지의 과정들에는 한 사회의 규범, 가치, 권력관계가 반영되어 있다. 이 연구는 한국사회의 여성결혼이민자들이 일상생활에서 부딪치고 있는 문화적 갈등과 그것들에 대한 적응 전략들을 `음식`이라는 프레임을 가지고 고찰하였다. 이 연구를 통하여 여성결혼이민자들이 표면상 `순응`과 `적응`으로 나타나는 현상의 이면에는 많은 문화적 갈등이 벌어지고 있으며 그 과정에서 나름대로의 적응과 생존을 위한 전략들을 구사하거나 시도하고 있음을 나타내고자 하였다. 문화적 갈등과 관련하여 여성결혼이민자와 음식의 관계는 크게 두 가지 측면에서 생각해볼 수 있다 하나는 음식을 `먹는` 행위자의 차원이고, 다른 하나는 음식을 `만드는` 행위자의 차원이다. 심층면접 결과 여성결혼이민자들이 경험하고 있는 음식과 관계된 문화적 갈등유형은 첫째, 한국음식의 강요와 모국음식의 제한, 둘째, 식사준비 등 역할분담을 둘러싼 갈등으로 집약할 수 있다. 그러나 여성결혼이민자들은 가족 내에서 한국음식에 대한 적응과 주체적인 행위들을 동시에 실천하고 있었다. 한국음식과 한국음식 문화에 대한 자발적 순응을 비롯하여 다양한 방식으로의 변용도 이루어지고 있었다. 이 외에도 여성결혼이민자들은 자신의 의지를 역할에 대한 회피와 태만의 방식으로 표출하거나, 부분적으로는 직접적인 저항의 행위를 시도하는 것으로 나타났다. 음식과 관련한 다양한 실천들은 가족의 범위를 벗어나 여성결혼이민자의 모임과 같은 집단적인 형태로 이루어지기도 한다. 모임에서 모국음식은 모국의 정체성을 강화하고 정보공유와 다양한 생활 전략을 습득하는데 필요한 일종의 윤활유 역할을 하고 있다. 그러나 여성결혼이민자들의 음식을 매개로 한 다양한 실천들이 더욱 적극적이고 주체적으로 이루어지기 위해서는 이들의 사회·경제적 임파워먼트 증대가 필요하며, 따라서 앞으로 여성결혼이민자들의 실질적인 임파워먼트 증대에 대한 사회적 관심과 지원이 요구된다. The way that making, eating, and thinking about food reveals norms, values and culturally determined power relations within a diverse society. This paper explores cultural conflicts that migrant women, who are married to Korean men and reside in Korea, confront in their daily life and their strategies to handle conflicts by examining how they make, eat and think about food. The major purpose of this paper is to demonstrate that these women use effective strategies to handle or negotiate conflicts in the process of adapting to their new life in Korea rather than become just victims of conflicts. This paper looks at migrant women as a food eater as well as a food preparer. In order to investigate different forms of cultural conflicts that migrant women encounter at home while eating and preparing food, the researcher conducted the in-depth interviews with 30(??) migrant women residing in the Chung-cheong-nam-do region. The analysis of the interviews suggests two major forms of conflicts. One is primarily caused by migrant women`s husband and his family members who insist them to eat Korean food only or limit their homeland food eating, Another is related to heavy burden of food preparation and setting meals for the entire family members. To resolve the first form of conflict, most of the interviewees have effectively managed to eat their homeland food occasionally, if not always, at home largely by explaining to their family members about safety, tastes, and nutrition facts of their homeland food. In relation to the second form of conflict, some women have refuse to cook/prepare food intentionally in order to reduce their burden of cooking/preparing for the entire family members all the time. Migrant women`s food related activities are also taking place outside home, particularly at the meetings with other migrant women from the same country of origin. Homeland food plays an important role for migrant women to enhance their sense of belonging to their homeland. They also strengthen their bonds with one another by cooking and eating their homeland food together, and at the same time, sharing useful information and survival strategies to handle cultural conflicts. In conclusion, this paper argues that migrant women can enjoy their life in Korea better by having a choice on what to eat and how much they spend their time and energy preparing and cooking for other family members. Therefore, this paper sees that the Korean society needs to pay more attention to the issues related to migrant women and food. Additionally, more policy support to empower migrant women needs providing, which enable them to have more control over their eating and cooking.