Nurturing Faith for Korean Youth Diaspora as the Next Generation

Young Woon Lee 한국기독교교육정보학회 2014 Journal of Christian education information tech Vol.0 No.26

This study describes Korean diaspora and Korean diaspora churches: titles of the Korean diaspora according to areas, history of the Korean diaspora, population by regions, and issues of the Korean diaspora. For titles of Korean diaspora, there are six different terms such as Dongpo, Joseonjok, Kyopo, Anykkang, Goryeoin for Kareisky, and Jaewekookmin. The history of Korean diaspora was divided into four periods: (1) Financial diaspora period before Japanese annexation (1860-1910), (2) Political diaspora period during the Japanese annexation (1910-1945), (3) Social diaspora period during the confusion (1945-1962), and (4) Educational diaspora period as new immigration (1962-present). This study examines the population of overseas Korean diaspora by year and by regions. In the second part of this study, the author describes Korean diaspora churches and educational institutes as the way of nurturing faith for Korean youth diaspora, the next generation of Korean diaspora. Finally, the author suggests several ways of nurturing faith for Korean youth diaspora such as church planting for Korean diaspora communities in the host countries, youth retreats and educational conferences, development of coworker-ship between Korean diaspora churches and Korean missionaries, and Korean diaspora mission/education conferences.

한인 디아스포라를 위한 기독교교육적 함의

김효준 장로회신학대학교 기독교사상과문화연구원 2012 장신논단 Vol.44 No.4

The purpose of this article is to find the implications of Christian education for the Korean diaspora including Korean citizens as well as non-Korean citizens living in other countries. Since the number of Koreans who live in other countries is over 7.2million, it is a difficult job to deal with the implications of Christian education for the Korean diaspora because of the different Korean diasporas’ contexts. However, I try to analyze the relationship between the Korean diaspora, the Korean diaspora churches,and the efforts of the Korean diaspora churches in America to encourage second and third generation Korean Americans to build up their own identity as faithful Korean American Christians. After dealing with them, I realized that the Korean diaspora churches have emphasized on both the ethnic-centered Christian education and the multicultural Christian education according to the trends of the Korean immigrants’ history. The Korean diaspora churches focused on the Korean ethnicity through teaching the Korean language and cultures in order to achieve the independence of Korea, and afterwards through actively participating in the Korean democratic movement. Also,the Korean diaspora churches contributed to the church growth by evangelizing the alienated and deprived Korean immigrants into the church life. As bridgebuilders,the Korean diaspora churches have played the role of mediators between the Korean diaspora community and the mainstream society. Therefore, I suggested four implications of Christian education as follows: 1) to reinforce and extend the family-centered church community, 2) to form the Korean diaspora’s identity, 3) to cooperate with other ethnic groups for the Kingdom of God,and 4) to create synergies through cooperating with other Korean diasporas’ mission networks beyond local boundaries. 본 논문은 한인 디아스포라들을 위한 기독교교육적 함의를 찾는 데 목적을 두었다. 전 세계 흩어져 있는 재외국민이 720만 명을 넘어서는 시점에서 이처럼 큰규모와 각 나라의 다양성 때문에 한인 디아스포라를 위한 기독교교육적 함의를 다루는 것은 단순한 작업이 아니다. 이러한 제약들 속에서도 본 연구는 한인 디아스포라의 역사, 한인 디아스포라와 한인 이민교회들의 관계성, 대표적인 사례로서 미주한인 디아스포라의 정체성 형성과 신앙교육에 대한 연구를 시도하였다. 역사적으로 보면 초기 한인 디아스포라가 세운 교회들은 한국 근대사와 현대사의 전환 시기에 한국문화교육을 통해서 민족정체성을 형성하며 독립운동에 일조하였고, 후에는 한국 민주화운동에도 일조하였다. 또한 비기독교인인 소외된 이주자들의 복음화를 통해서 교회를 성장시켰다. 그리고 한인 공동체와 지역사회를연결시키는 중재자로서의 역할을 감당하며 지역사회에 대한 교회의 시대적 사명을 잘 감당하여왔다. 이후 한인들의 해외 이주가 더욱 활발히 진행됨에 따라서 한인 디아스포라를 위한 기독교교육은 한인 디아스포라중심의 민족교육과 타문화권을 포함시키는 탈민족 중심교육 또는 다문화 중심교육으로 크게 구분되어진다. 이러한 시대적 흐름의 분석과 더불어 필자는 한인 디아스포라에 대한 기독교교육적 함의를 네 가지로 다음과 같이 제안하고자 한다. 첫째, 가정중심의 교회공동체를 강화, 확대하기. 둘째, 기독교 한인 디아스포라의 정체성을 확립하기. 셋째, 민족공동체를 넘어서 하나님 나라의 확장을 위해 선교에 협력하기. 마지막으로 지역공동체를 넘어서 타지역 한인 디아스포라 선교 네트워크와의 협력을 통한시너지를 창조하기.

재일조선인 문학의 이중언어 현실과 언어 의식

하상일 한민족문화학회 2024 한민족문화연구 Vol.88 No.88

The main debate in discussions about Korean-Japanese diaspora literature since liberation has centered around the ideologies rooted in language, ethnicity, and nation, and their relevance to literary works. This perspective biases understanding of Korean-Japanese diaspora literature through external perspectives defined by North and South, rather than viewing it from within as a subjective viewpoint. Korean-Japanese diaspora literature contains internal complexities that defy uniformity based on specific languages, generations, and ideologies, with the most contentious issue being the dual-language reality of using both Korean and Japanese. The linguistic patterns in Korean-Japanese diaspora society can be categorized into cases where the mother tongue (Korean) matches or mismatches with the native language. The former pertains to the first generation born in colonial Korea and later liberated in Japan, while the latter includes those born in Japan post-liberation who have always lived there, and those born in colonial Korea who received Japanese education and practically do not know Korean. Generally, the mother tongue and native language are often mixed without discrimination of meaning, yet in Korean-Japanese diaspora society, distinguishing between them is necessary. The term "mother tongue" often emphasizes the identity between language and country or the association of language use with national or ethnic identity, but in current Korean-Japanese diaspora society, rather than alignment, the predominant case is mixing, making language a highly debated issue in Korean-Japanese diaspora literature. For Korean-Japanese diaspora, using Korean as a mother tongue suggests a linguistic opposition to Japanese as the dominant language within Japan. Strategies that a minority language can adopt toward a dominant language appear as assimilation, coexistence, and resistance. Coexistence can be further divided into passive and active differences, resulting in four main scenarios: first, abandoning one's language and assimilating into the dominant language; second, resisting the dominant language through the ethnic language; third, passively using both the dominant and mother languages; fourth, actively using both minority and dominant languages as a lingua franca. In Korean-Japanese diaspora literature, language usage is limited to these three scenarios of assimilation, resistance, and coexistence. Additionally, as a special situation, the issue of translated works in Korean-Japanese diaspora literature is related to the ideology of conflict and confrontation between North and South Korea, so it should be carefully examined. The creative activities of using the mother tongue in Korean-Japanese diaspora literature have been aimed at preserving the ethnic identity of Korean-Japanese, who have been gradually assimilated into Japanese society since liberation. It can be understood as a result of the will to resist oneself against the practical limitations of living in the colonial power Japan. Even if they admit the inevitability of using Japanese as Korean-Japanese, they strategically choose to use their mother tongue consciously in writing and creative activities. The coexistence of the mother tongue and Japanese in Korean-Japanese diaspora literature faithfully reflects the bilingual reality of Korean-Japanese diaspora society. Most Korean-Japanese diaspora members are familiar with Japanese as a daily language, and the reason for their lack of proficiency or the impossibility of creating their mother tongue itself can be found there. Choosing the coexistence method, which recognizes and accepts the appearance of Korean-Japanese diaspora society in a bilingual reality beyond the confrontation of the native and Japanese languages, reflects the reality that Korean-Japanese diaspora literature has been performed in a very small minority since the third generation. Therefore, it aims to achieve the individuality and uniqueness of Ko... 해방 이후 재일조선인 문학 논의의 주요 쟁점은 언어, 민족, 국가에 토대를 둔 이데올로기와 작품의 관련성이었다. 이러한 관점은 재일조선인 문학을 내부의 주체적 시선으로 이해하지 않고 남과 북에 의해 규정된 외부의 시선으로 획일화한 데서 비롯된 편향된 시각이다. 재일조선인 문학은 특정 언어와 세대 그리고 이념의 문제로 획일화하기 어려운 내부의 복잡성을 지니는데, 가장 쟁점적인 문제는 우리말과 일본어를 동시에 사용하는 이중언어 현실에 있다. 재일조선인 사회의 언어 양상은 세대에 따라 모어와 모국어가 일치된 경우와 모어와 모국어의 불일치를 드러내는 경우로 구분할 수 있다. 전자는 해방 이전 조선에서 태어나 식민지 시대 일본으로 건너가 그곳에서 해방을 맞이한 재일 1세대에 해당하고, 후자는 일본에서 태어나 해방 이후에도 줄곧 일본에서 살아온 재일 2세대 이후의 경우와 식민지 조선에서 태어나 조선어가 아닌 일본어 교육을 받아 사실상 조선어를 모르는 상태에서 해방 전후 일본으로 건너가 정착한 경우로 세분화할 수 있다. 일반적으로 모어와 모국어는 의미의 변별 없이 혼용되는 경우가 많지만 재일조선인 사회에서 모어와 모국어는 구분될 필요가 있다. 대체로 모국어라는 표현은 언어와 국가의 동일성을 강조하거나 언어의 사용이 국가 혹은 민족적 정체성과 결부되는 양상이 뚜렷한데, 현재 재일조선인 사회에서 모어와 모국어는 일치되는 경우보다는 혼재된 경우가 대부분이어서 재일조선인 문학에서 언어의 문제는 상당히 첨예한 논란거리가 된다. 재일조선인에게 모국어로서의 조선어 사용은 지배언어로서의 일본어에 대한 대항 언어적 성격을 지녔다는 점에서 일본 내에서 소수 언어로서의 지위를 강하게 드러낸다. 지배언어에 대하여 소수 언어가 취할 수 있는 전략은 동화, 공존, 저항의 세 가지 양상으로 나타나는데, 공존의 양상을 소극적/적극적 차이로 구분하면 크게 네 가지 경우가 있을 수 있다. 첫째, 자신의 언어를 버리고 지배언어에 동화하는 경우, 둘째, 지배언어를 거부하고 민족어를 통해 저항하는 경우, 셋째, 지배언어와 모국어를 동시에 사용하는 소극적인 경우, 넷째, 소수 언어와 지배언어를 공용어로 함께 쓰는 적극적인 경우가 있다. 재일조선인 문학에서 언어의 사용은 앞의 세 가지 경우에 한정된다고 할 수 있는데, 차례로 동화, 저항, 공존의 양상으로 정리할 수 있다. 이에 덧붙여 특수한 상황으로 번역어로서의 재일조선인 문학의 양상이 있는데, 해방 이전 일본어로 창작한 작품을 해방 이후 우리말로 번역한 경우, 반대로 해방 이전 조선어로 창작한 작품을 일본어로 번역하여 재출간한 경우 등을 들 수 있다. 이러한 번역의 문제 역시 재일조선인 사회의 언어 문제가 남북한의 갈등과 대립이라는 이데올로기와 깊이 연관되어 있다는 점에서 중요하게 살펴봐야 한다. 재일조선인 문학에서 모국어를 사용한 창작 활동은 해방 이후 점점 일본 사회에 동화되어 가는 재일조선인의 민족적 정체성을 지켜나가기 위한 것으로, 재일 1세대 이후 세대의 변화를 거듭함에 따라 민족교육의 위기가 가속화되는 현실에 맞서 모국어의 회복을 통해 민족정신을 올바르게 정립하기 위한 것으로 이해할 수 있다. 이는 식민지 종주국 일본에서 살아가는 자신들의 현실적 한계에 맞서 스스로 저항하고자 하는 의지를 반영한 것으로, 재일조선인으로서 ...

한인 디아스포라네트워크를 통한 선교자원동원 활성화 연구 ―한인디아스포라포럼(KDF)을 중심으로

김광성 한국선교신학회 2014 선교신학 Vol.35 No.-

The diaspora mission is one of the major issues in global mission work, which has arisen as one of the tasks to be carried out by cross-cultural diaspora groups that have global networks traditionally such as Chinese speaking people, Indian and Filipinos diaspora, and also Koreans who now have finances and skills. Taking this historical opportunity, this author will try to define the concepts of the diaspora and the diaspora mission based on the sense of calling, outline the current status of Korean diaspora mission network, and present the direction of Korean diaspora mission. The missional meaning of the history of the Korean diaspora can be summarized as follows. Firstly, it is commonly held that the Korean emigration started from the middle of the 19th century, which is late compared to other nations. Secondly, the history of Korean emigrants is the history of Korean diaspora mission. Thirdly, the Korean diaspora mission spread very rapidly and widely. Fourthly, the history of Korean diaspora is the history of the overseas Korean churches. Fifthly, the history of Korean diaspora becomes more meaningful when it is reviewed in relation to the current global mission of the Korean Church. The Korean Church Mission implies two concepts, mission of the Korean Church, and mission for the Korean Church. Likewise, diaspora mission has dual meanings, mission for diaspora and mission by diaspora. Moreover, as the word ‘diaspora’ is used as a complex concept, diaspora mission could be expanded in three ways for Korean situation today: first, the mission of the Korean Church through Korean diaspora (or ‘toward’); second, the mission of the Korean Church for (or ‘through’) the immigrants in Korea; third, the mission of the Korean Church for (or ‘through’) cross-cultural diaspora in other regions other than Korea. The history of Korean diaspora is the history of the Korean diaspora mission. The Expansion of Korean diaspora expanded the overseas mission of the Korean Church. The mission movement for Korean diaspora started from North America and extended to the world. This has been a driving force of calling out Korean diaspora to mission field, and presented a new direction for global mission of the Korean Church. In the process, Korean diaspora produced various mission networks. This is a good model for the world mission, which should be promoted through union and agreement with one another. The future global mission of the Korean Church should be carried out through cooperative networks with global churches. Also, the Korean diaspora mission will be a foundation that will expand to the global mission of the Korean Church through cooperation with cross-cultural diaspora and the Global Church.

Nurturing Faith for Korean Youth Diaspora as the Next Generation

이영운 한국기독교교육정보학회 2014 Journal of Christian education information tech Vol.0 No.26

This study describes Korean diaspora and Korean diaspora churches: titles of the Korean diaspora according to areas, history of the Korean diaspora, population by regions, and issues of the Korean diaspora. For titles of Korean diaspora, there are six different terms such as Dongpo, Joseonjok, Kyopo, Anykkang, Goryeoin for Kareisky, and Jaewekookmin. The history of Korean diaspora was divided into four periods: (1) Financial diaspora period before Japanese annexation (1860-1910), (2) Political diaspora period during the Japanese annexation (1910¬-1945), (3) Social diaspora period during the confusion (1945-1962), and (4) Educational diaspora period as new immigration (1962-present). This study examines the population of overseas Korean diaspora by year and by regions. In the second part of this study, the author describes Korean diaspora churches and educational institutes as the way of nurturing faith for Korean youth diaspora, the next generation of Korean diaspora. Finally, the author suggests several ways of nurturing faith for Korean youth diaspora such as church planting for Korean diaspora communities in the host countries, youth retreats and educational conferences, development of coworker-ship between Korean diaspora churches and Korean missionaries, and Korean diaspora mission/education conferences.

한인 디아스포라 네트워크를 통한 선교자원동원 활성화 연구 : 한인디아스포라포럼(KDF)을 중심으로

김광성 한국기독교학회 선교신학회 2014 선교신학 Vol.35 No.-

The diaspora mission is one of the major issues in global mission work, which has arisen as one of the tasks to be carried out by cross-cultural diaspora groups that have global networks traditionally such as Chinese speaking people, Indian and Filipinos diaspora, and also Koreans who now have finances and skills. Taking this historical opportunity, this author will try to define the concepts of the diaspora and the diaspora mission based on the sense of calling, outline the current status of Korean diaspora mission network, and present the direction of Korean diaspora mission. The missional meaning of the history of the Korean diaspora can be summarized as follows. Firstly, it is commonly held that the Korean emigration started from the middle of the 19th century, which is late compared to other nations. Secondly, the history of Korean emigrants is the history of Korean diaspora mission. Thirdly, the Korean diaspora mission spread very rapidly and widely. Fourthly, the history of Korean diaspora is the history of the overseas Korean churches. Fifthly, the history of Korean diaspora becomes more meaningful when it is reviewed in relation to the current global mission of the Korean Church. The Korean Church Mission implies two concepts, mission of the Korean Church, and mission for the Korean Church. Likewise, diaspora mission has dual meanings, mission for diaspora and mission by diaspora. Moreover, as the word ‘diaspora’ is used as a complex concept, diaspora mission could be expanded in three ways for Korean situation today: first, the mission of the Korean Church through Korean diaspora (or ‘toward’); second, the mission of the Korean Church for (or ‘through’) the immigrants in Korea; third, the mission of the Korean Church for (or ‘through’) cross-cultural diaspora in other regions other than Korea. The history of Korean diaspora is the history of the Korean diaspora mission. The Expansion of Korean diaspora expanded the overseas mission of the Korean Church. The mission movement for Korean diaspora started from North America and extended to the world. This has been a driving force of calling out Korean diaspora to mission field, and presented a new direction for global mission of the Korean Church. In the process, Korean diaspora produced various mission networks. This is a good model for the world mission, which should be promoted through union and agreement with one another. The future global mission of the Korean Church should be carried out through cooperative networks with global churches. Also, the Korean diaspora mission will be a foundation that will expand to the global mission of the Korean Church through cooperation with cross-cultural diaspora and the Global Church.

선교학 분야 한인디아스포 연구 동향과 과제 - 선교학 영역 한인디아스포라를 대상으로 연구한 학술지 논문(2001-2019년) 데이터 분석을 중심으로

김광성 ( Kim Kwang Seong ),이강욱 ( Lee Kang Wook ) 한국복음주의선교신학회 2019 복음과 선교 Vol.47 No.-

The purpose of this study is to analyze the Korean diaspora research trends in the field of missiology at a time when interest and research on Korean diaspora are increasing in the field of missiology and to set the direction of future research. The researchers put up an article “A Study to The Necessity of Korean diaspora Research for the Region of ASEAN.” Therefore the research team will analyze Korean academic papers that have been researched on topics related to the Korean diaspora in the field of missiology and exclude academic papers from the list. In this study, I searched Korean journal articles on the subject of Korean diaspora through the Research Information Sharing Service System(RISS) provided by the Korea Institute of Education and Research Information and converted the data into Excel for classification and review. As a result, a total of 44 academic papers submitted under the theme of the Korean diaspora were extracted from the field of missiology. The researchers found three implications of this study. The first problem is that the area of residence in the Korean diaspora, which is studied, is biased. Second, the Korean diaspora study in the field of missiology does not have the continued research results of researchers in the field of missionary practice. Third, it is necessary to foster experts who continuously study the Korean diaspora. There are three ways to address these problems: First of all, it is to train experts in Korean diaspora research by region. Next, community-specific meetings should be organized, and research should be activated for various regions. Finally, it is necessary to analyze the Korean diaspora group and support various academic work to secure the research results derived from the group.

아세안(ASEAN)지역 거주 한인디아스포라 연구의 필요성에 대한 고찰 : 선교학 영역 한인디아스포라를 대상으로 연구한 학위논문(1982-2018) 데이터 분석을 중심으로

김광성 ( Kim Kwang Seong ),이강욱 ( Lee Kang Wook ) 한국복음주의선교신학회 2018 복음과 선교 Vol.43 No.-

Today, international migration is ever more widespread and is occurring in every corner of the world. Its importance is increasing both economically and politically. Migration is a megatrend of the 21st century, and one out of every seven people on earth is a migrant. According to the statistics released by the government, as of 2016, one-seventh of the total population of Koreans live abroad as diaspora. In this era of migration, studies in the field of Korean Diaspora are actively being carried out in the academic world. Since the 1980s, research on the Korean Diaspora has been carried out in the field of missiology. The purpose of this study is to analyze the research trends within the field of missiology by analyzing the statistical aspects of domestic theses on the theme of Korean Diaspora and based on this analysis to present the direction of future research. In missiology, study with a subject on Korean Diaspora began in 1982. Since then, ongoing research has been conducted, and 81 theses have been submitted up to 2018. The results of analyzing the research trends by thesis subject are as follows: First, in the field of missiology entering the 2000s, the number of dissertations related to Korean diaspora increased sharply. Between 1982 and 1999, an average of 1.1 dissertations was published annually, increasing to an annual average of 3.6 in the 2000s. Second, there is a strong tendency of research in concentrated regional areas. Of the total theses, 26 dissertations focused on the Korean Diaspora residing in China, accounting for 32% of the total theses published during that period followed by 12 US (15%) and 8 CIS regions (about 10%). A significant number (57%) are concentrated in the study of the Korean Diaspora in China, the United States, and the CIS. Third, the research topics include research on Korean Diaspora as missions target, research on Korean Diaspora as missions resource, missions through Korean Diaspora and research on Korean Diaspora (Korean church, history). The desirable direction of Korean Diaspora research in the field of missiology discovered through statistical analysis of previous research is as follows: First, Korean Diaspora study should be a balanced research that respects both the Korean Diaspora and the mother country rather than centered on mother country alone. Second, along with academic achievement, Korean Diaspora study should garner support and cooperation from the Korean Diaspora. Third, we must overcome the biases of regional research. Fourth, it is necessary to apply diverse research methods to Korean Diaspora and publish an encyclopedia and white paper containing research result, researcher demographic, research trend, characteristics of Korean diaspora society and construct an archival structure as well. Fifth, there is a need for research on economics and other fields on top of politics, culture and society of Korean Diaspora. Based on the results of this study, this paper proposes an integrated study on the Korean Diaspora living in the ASEAN region. If appropriate integrated research is carried out, it will be possible to expect the strategic importance of missions in ASEAN region, securing interdisciplinary dialogue between missiology and humanities and social sciences, building a database for establishing diaspora missions strategy and forming a Korean Diaspora missions network.

중국 코리안 디아스포라 노인세대의 민족정체성 연구: 중국 연길시를 중심으로

안병삼,허성태 한국동북아학회 2011 한국동북아논총 Vol.16 No.2

The point of this study is about ethnic identity of old korean diaspora in China. After analyzing the ethnic identity of old korean diaspora in China, the results of the research can be summarized as follows. First, old korean diaspora in China who use a Korean alphabet their everyday life. The portion of using Korean alphabet accounted for 84.3 percent. Second, When looking about the understanding of Korean language and culture, the ethnic identity id indicated to be higher when they can freely use Korean language, enjoy korean diaspora's food, and well keep korean diaspora's traditional customs and festive days. Third, old korean diaspora in China who gradually assimilated into the China culture. they also agree with this opinion in principle. Fourth, old korean diaspora in China who do not agree that their sons and daughters married with Chinese race, because they think marriage have to do same race each other. What Diaspora in the age of Globalization should do is not only to adapt to the politics, economics, and society of the host country, but also to play an important role to both the host country and homeland while maintaining their cultural identity. in the environment of Globalization both the host country and homeland of diaspora aim to pursue their benefits by using Diaspora. And the Diaspora also hope to maintain the relationship between their host country and homeland. 본 논문은 한국의 근ㆍ현대사에서 중국으로 떠난 코리안 디아스포라 노인세대 197명을 대상으로 중국 현지 설문 조사를 실시하여 그들이 가지고 있는 생활 인식과 민족정체성에 대해 분석하였다. 본 연구의 주요 결과를 요약하면 다음과 같다. 먼저, 연구대상자의 일반적 사항에 따른 생활 인식의 설문 조사 결과는 다음과 같다. 첫째, 중국 코리안 디아스포라 노인세대들은 중국에서 살아오면서 가장 힘든 시기로 72.4%가 문화대혁명시기를 꼽았다. 둘째, 중국 코리안 디아스포라 노인세대들이 중국에 살게 된 가장 중요한 원인으로는 71.6%가 중국이 고향이기 때문이라고 답했다. 셋째, 중국 코리안 디아스포라 노인세대에게 중국은 조국이라고 응답한 경우가 50.3%를 차지하였다. 넷째, 중국 코리안 디아스포라 노인세대들이 소수민족이라는 이유로 차별을 당한 적이 있는 지에 대해서는 ‘전혀 없다+별로 없다’의 응답이 약 52%로 ‘약간 있다+매우 많다’의 약 19%보다 더 높게 나타났다. 다음으로, 연구대상자의 일반적 사항에 따른 민족정체성에 대한 설문 조사 결과는 다음과 같다. 첫째, 일상생활에서 주로 사용하는 언어는 조선어라고 응답한 경우가 84.3%로 가장 많은 비중을 차지하였다. 둘째, 중국 코리안 디아스포라 노인세대들의 한국어 실력은 ‘약간 잘 말할 수 있다+아주 잘 말할 수 있다’의 응답이 약 55%로 ‘전혀 말하지 못한다+약간 말할 수 있다’의 약 19%보다 휠씬 높게 나타났다. 셋째, 중국 코리안 디아스포라가 점차 한족과 동화되어 간다고 생각하는지 여부에 대해서는, ‘약간 그렇다+매우 그렇다’라고 인정하는 응답이 약 67%로 ‘전혀 그렇지 않다+그렇지 않다’라고 부정하는 약 15%의 응답보다 더 높게 나타났다. 넷째, 중국 코리안 디아스포라 노인세대의 자녀가 한족과 결혼했는지 여부를 보면, ‘그렇지 않다’는 응답이 75.6%로 ‘그렇다’의 7.6%보다 압도적으로 높게 나타났다. 이 결과는 아직까지 많은 중국 코리안 디아스포라들이 결혼할 때에는 다른 민족보다는 민족적 동질성이 강한 같은 민족과 하는 경우가 많다는 것을 알 수 있다. 다섯째, 중국 코리안 디아스포라 노인세대의 자녀가 한족과 결혼하는 것을 반대하는지 여부에 대해 살펴보면, ‘매우 반대한다+약간 반대한다’의 부정적인 응답이 약 69%로 ‘찬성한다+매우 찬성한다’의 약 13%보다 더 높게 나타났다. 여섯째, 중국 코리안 디아스포라 노인세대들은 자식들이 타민족과 결혼하는 것에 반대하는 이유는 민족동질성이 강한 같은 민족끼리 결혼해야 한다는 것이었는데 45.9%로 가장 많은 비율을 차지하였다. 찬성하는 의견으로는 ‘민족은 중요하지 않다’가 19.2%로 가장 높게 나타났다. 일곱째, 중국 코리안 디아스포라 노인세대가 생각하는 가장 먼저 해결해야 할 시급한 문제로는 ‘한족으로의 동화’로 33.2%가 응답하였다. 여덟째, 중국 코리안 디아스포라 노인세대의 민족에 대한 자부심은 ‘그렇다+매우 그렇다’의 긍정적인 응답이 약 76%로 ‘전혀 그렇지 않다+그렇지 않다’의 약 6%보다 압도적으로 높게 나타났다. 아홉째, 중국 코리안 디아스포라 노인세대가 민족의 역사, 전통, 관습 등에 대해 이해도는 ‘그렇다+매우 그렇다’의 긍정적인 응답이 약 81%로 ‘전혀 그렇지 않다+그렇지 않다’의 약 1%보다 압도적으로 높게 나타났다. 열째, 중국 코리안 디아스포라 노인세대는 한국으로 돌아가서 말년을 보내고 싶 ...

조선족 디아스포라와 경계인의 거리(距離) 문제 연구 - 장률의 영화 <군산: 거위를 노래하다>, <후쿠오카>, <경주>를 중심으로

조동범 사단법인 한국문학과예술연구소 2024 한국문학과 예술 Vol.52 No.-

Today, the term diasporano longer refers exclusively to the dispersal of Jewish people who were forced to leave their homeland after losing their place of residence. It now broadly encompasses all individuals who have left the foundations of their lives behind. Furthermore, unlike in the past, the concept of diaspora is not confined to ethnic dispersion. Diaspora is categorized into social and political diaspora as well as personal diaspora. Social and political diaspora manifests as collective and structural patterns shaped by social and political issues, while personal diaspora unfolds on an individual level through migration, travel, studying abroad, or adoption. As a filmmaker of Korean-Chinese descent, Zhang Lu develops his works primarily around the Korean-Chinese community. He raises historical and social issues by portraying the lives of those who, after the first wave of Korean-Chinese diaspora, were left as "others" in their new environments. This exploration not only delves into the identity of Korean-Chinese people, including Zhang himself, but also seeks to reveal their existence as autonomous and existential subjects. Zhang’s films examine the issues arising from the Korean-Chinese diaspora from various perspectives, situating them within the relationships between South Korea, China, and North Korea. The themes of Korean-Chinese diaspora, identity, and broader concerns regarding the Korean ethnic community serve as central driving forces in his narratives. This paper focuses on Zhang Lu’s works Gyeongju, Ode to the Goose, and Fukuoka, collectively referred to as the "Urban Trilogy," which evoke themes of the Korean-Chinese diaspora. While Zhang has actively addressed issues surrounding Korean-Chinese people and North Korean defectors in other films such as Grain in Ear, Dooman River, and Border, the Urban Trilogy holds particular significance as it marks a departure from his earlier works, beginning with Gyeongju. Zhang’s pre-Gyeongju films, produced in China, were primarily centered on the internal perspectives of the Korean-Chinese community. In contrast, his post-Gyeongju films embrace external perspectives on Korean-Chinese identity, broadening their thematic and narrative scope. Through this shift, Zhang’s films addressing diaspora have acquired a more expansive and inclusive viewpoint, reflecting a significant evolution in his cinematic exploration of identity and displacement. 오늘날 디아스포라는 더 이상 삶의 거처를 잃어버린 채 고향을 떠나야 했던 유대인의 이산(離散)만을 의미하지 않는다. 이제 디아스포라는 삶의 근간이 되는 곳을 떠난 이들 전반을 지칭한다. 또한 과거와 달리 민족적 이산의 개념으로 한정되지도 않는다. 디아스포라는 사회적·정치적 디아스포라와 개인적 디아스포라로 나뉜다. 사회적·정치적 디아스포라는 사회적·정치적 이슈를 통해 나타나는 집단적, 구조적 양상을 띤다. 개인적 디아스포라는 이민, 여행, 유학, 입양 등 개인적 차원에서 전개된다. 장률은 조선족 감독으로서 조선족 공동체를 주된 소재로 하여 작품을 전개한다. 장률은 조선족 1차 디아스포라 이후 타자로 남게 된 그들의 삶을 통해 역사적, 사회적 문제를 제기한다. 그것은 장률 자신을 포함한 조선족의 정체성을 탐문하는 것임과 동시에 주체적 실존으로서 조선족의 존재를 드러내고자 함이다. 그의 영화는 조선족 디아스포라 이후에 불거진 조선족 문제를 한국과 중국, 북한 등과의 관계 속에서 다양한 각도로 조망한다. 조선족 디아스포라와 정체성 그리고 한민족 공동체 전반에 대한 문제 의식과 서사는 그의 작품을 이끄는 중요한 지점이다. 장률이 탐미적 양상을 영화의 미학적 특성으로 내세우면서도 조선족 디아스포라를 통한 사회적 발언에 깊은 관심을 기울이고 있다는 점은 자명하다. 이 논문은 장률의 작품 가운데 <경주>, <군산: 거위를 노래하다>, <후쿠오카>를 중심으로 논의를 진행한다. 세 작품은 도시 삼부작으로 불리며 조선족과 디아스포라 문제를 환기한다. 장률은 이 작품 이외에 <망종>, <두만강>, <경계> 등의 작품에서도 조선족과 탈북인을 적극적으로 다루고 있지만, <경주>를 기점으로 이전 작품과 다른 양상을 띤다는 점에서 도시 삼부작이 갖는 의미는 남다르다. 중국에서 제작된 <경주> 이전 작품이 조선족 내부의 시선 중심이라면 <경주> 이후의 작품은 조선족 외부의 시선을 적극적으로 수용했다. 그럼으로써 디아스포라를 언급하는 장률의 영화는 보다 확장된 관점을 확보하게 되었다.