한국 현대시에 나타난 이산(離散, diaspora) : 두만강, 현해탄, 38선을 넘어선 유민(遺民, 流民, 유민)의식 the ruined people, migrants, pathfinders across Duman River, Hyeonhaetan(Kenkainada) and the 38th parallel

김승희 국제비교한국학회 2003 비교한국학 Comparative Korean Studies Vol.11 No.1

The problem of diaspora in modern Korean poetry is a tragic theme generated from Japan's Colonization of Korea and the liberation, the chaos after the liberation brought about by ideological conflicts between the left and the right, and the disasters of modern history which ranged to the partition of Korea. The theme is characterized by the world view of the ruined people, migrants, and pathfinders, who lost their permanent residents, and by the perpendicular imagination like “bird”. I consider the problem of diaspora which ranges from the colonization and the liberation to the period of consolidation of the partition, the Cold War and to the period of partition covering the present, dividing it into two categories: the first diaspora and the second diaspora. The first diaspora indicates that under the Colonization they lived the life with no home to return, due to leaving home either for survival or for learning new studies, to Manchuria or Japan, and etc. It may be the diaspora which supposes Duman river or Kenkainada as the border. Kim Donghwan's “Gukkyungui bam(The night of the border)”, Lim Hwa's Hyeonhaetan, Lee Yongak's “Dumanganga, neo uriui gang-a(Duman river, you, our river)”, Sim Yeonsu's “Manju(Manchuria)” and some poems show this. Kim Donghwan, Lee Yongak, and Sim Yeonsu sing for the ruined people and migrants who escapes from the Duman river for survival and lived around the Manchuria. Lim Hwa sings for the young pathfinders who crossed the Hyeonhaetan and headed for the modern age of Japan and the culture of the empire, or the ruined people and migrants who came in Japan to earn money. The texts showing the first diaspora are figured with different implications, according to the historical and geopolitical characters of Duman river and Hyeonhaetan that are the borders of diaspora. The aspects of this diaspora share the attempt to escape from the exploitation and poverty, in terms of the dimension of survival itself. However, the diaspora across Duman river has more reasons for pursuing national consciousness. In comparison with that, the diaspora across Hyeonhaetan reveals more enthusiasm for the modernity and imperial culture. The second diaspora refers to two cases: the case in which after the liberation, they moved from the south to the north or in turn by the ideological decision and could not return home because of the division and led the life of longing for home; the case in which they chose political system and moved during the Korean war. Leaving home and losing home of poets such as Lim Hwa, Gu Sang, Kim Jongsam, Park Namsu and Jeon Bonggun illustrate this. Lim Hwa was executed by shooting as the scapegoat for structuring the governance of Kim Ilsung after the war, even though he went to the north according to his ideology and devoted himself enthusiastically to the construction of socialistic country before the war broke out. During the war, he came back to Seoul and tried to find his daughter. However, he couldn't meet her so he wrote a poem “Neo eodie innenya(Where are you?)”, retreating with the People's Army. The poem is really moving because it has the typical characteristics of disaspora text showing the scream of those who left their home, and those who lost their home, and soldiers, who were all driven to the death's doorstep by the history and the war, and could not know whether their families were dead or not. However, it is an actually tragic diaspora text because it is the turning point where the downfall of Lim hwa begins. Poems of the poets who crossed the 38th parellel into South Korea- for example, Gu Sang's “Chotoui si(the poem of burnt ground)” , “Gaeul byungsil(a ward of autumn)”, Park Namsu's Seojjok, sileun dongjjok(The West, indeed, The East) and Jeon Bonggun's “Dol(stone)” series - reveal the image of bird. This image seems to express the desire for returning home with crossing the border of tuboo established by the grand discourse of history and ideology and the awareness of those who lost their home, being an eternal stranger, and cannot find the nest to rest in. I read the overflow of the bird image, which evokes at the same time, the anxiety of not having the nest and the freedom to fly high, as the one of characteristics of the diaspora text written by the poets who came from North Korea to South Korea.

영화로 재현된 디아스포라 연구

정현경(Hyeon-gyeong Jeong) 어문연구학회 2011 어문연구 Vol.67 No.-

This study is on the diaspora shown in movies. Diaspora, crossing the border with different reasons, is becoming a stereotype of nomad in the 21st century. The attention to them is getting stronger with the terms of globalization and multiculturalism. Thus, in this study I analyzed the perspective towards a diaspora and the matter of difference focused on Where Is Ronny and Bandhobi. Where Is Ronny and Bandhobi are the movies dealing with conflict and communication between Koreans and the diaspora from Bangladesh. The hostility from the prejudice towards the colored diaspora leads to discovery that they are the same 'human beings' like Koreans and turns into the possibility of communication in the end. The following is the changing process of the perception of the diaspora in order to search the possibility of true confluent relationship. The diaspora in the two movies are described as strange and dangerous intruders. The diaspora of Koreans' perception was expressed as the following four types. It is the reason why Koreans recognize them as strange and dangerous intruders. First, a diaspora is an unwelcome visitor and alien who threatens Koreans' peace and order. Second, the diaspora is the one who is likely to be a criminal or the one who could commit a crime. Third, the diaspora is symbolized as a subaltern. Lastly, the diaspora is symbolized as the existence that operates Orientalism. Viewing the diaspora as unfamiliar dangerous intruders could result in exclusion and separation by forcing the difference. Not an open difference unclosed to diversity and pluralism but the difference of autism, forcing a dichotomous way of thinking on the pretext of difference and fostering homogenization on the plea of structure, should be overcome. In the two movies people overcome the conflict of discriminatory perspectives, find 'human beings' in the diaspora and finally succeed in making confluent relationship of friendship. In this point of view, those two movies suggested a new prospect towards the diaspora. At last, Where Is Ronny and Bandhobi are the movies that warn the discriminatory difference by overcoming orientalism and discussion of the other based on race, color and nationality and searches mutualism.

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.

글로벌 디아스포라학의 체계화

임채완,이소영 한국동북아학회 2012 한국동북아논총 Vol.17 No.2

The necessity of Diaspora Studies is rising fast in recent academia because of brand creation of diaspora culture, reinforcement of diaspora identity, building of cultural and economic networks, understanding of multicultural phenomenon, development of experts in the international era. So the discussions about ‘Diaspora Studies’ identity and academic development have raised. The objectives of this study are examining the academic systematization of Diaspora studies and exploring the formation of ‘Diaspora Studies’ identity and academic development for the future. Diaspora Study needs four components for becoming a systematic academic discipline. First, an unique and independent research field and research objects. The research objects of Diaspora Studies are international migration, political identity, global network, and multi-culture, international asylum and refugees, and international movement of capital, labor, goods, etc. In addition, case studies of research objects illuminate the similarities and differences of global diasporas. Second, the research approach that is the research methodology or perception system. The research methodologies of Diaspora Studies are classified as positive approach to pursue scientific logic about diaspora phenomena, interpretive approach to observe and record and state the meaning of the diaspora phenomena in subjective consciousness, symbolic interaction, etc. and critical approach to highlight the social participation and the real problems improvement. Third, the technical methods of research those are the rules or laws to keep in process of observation on research object, description, explanation, and understanding. The rules are utilized to reconstruct Diaspora Studies properly from existing social science methods like experimental, survey, documentary, observation, case study, comparative research, etc. Fourth, forming academic curriculums in which academic community theorizes the research objects, approaches, methods, etc. Diaspora Studies is already an emerging academic system. In 2006, Chonnam National University established postgraduate department of Diaspora Studies at the first time in Korea and the goals are research for overseas Korean and train professionals about global network. It is enhancing the academic depth and efficiency and also preparing an identity of Diaspora Studies as an independent discipline. Thus, Diaspora studies need collaboration and networking with various academic disciplines for the time being. Through establishing and activating of university-affiliated Institute for Diaspora Studies and Association of Global Diaspora Studies, researchers can expand the Diaspora Studies and develop the agendas from different perspectives. Research about Diaspora Studies can be wide through competition and cooperation with the adjacent fields. 최근 학계에서 국제이주, 글로벌 네트워크, 정체성 정치, 다문화, 다중정체성 등 디아스포라적 현상에 대한 논의가 계속적으로 진행되고 있다. 이 연구는 글로벌 디아스포라학의 학문적 체계화를 고찰하여 학문적 정체성 형성과 미래의 학문적 발전 모색을 목적으로 한다. 체계적 학문으로서 디아스포라학이 정립되기 위해서는 다음과 같은 4가지 성립 요건이 필요하다. 첫째, 고유하고 독자적인 연구의 영역 및 대상이다. ‘디아스포라학’의 고유한 연구대상은 국제이주, 정체성 정치, 글로벌 네트워크, 다문화, 국제적 망명 및 난민, 그리고 자본․노동․상품의 국제이동 등이다. 아울러 연구대상의 사례연구는 각국의 글로벌 디아스포라 간의 공통점과 차이점을 밝히는 것이다. 둘째, 연구의 관점, 즉 연구방법론 내지 인식체계이다. 디아스포라학 연구방법론은 디아스포라적 현상에 대한 과학적 논리의 엄밀성을 추구하는 실증적 관점, 디아스포라의 주관적 의식, 상징적 상호작용 등에서 그 현상을 관찰 및 기록하고, 그 의미를 밝히는 해석적 관점, 사회참여 및 현실 개선 문제를 부각시키는 비판적 관점 등으로 분류될 수 있다. 셋째, 연구대상을 관찰, 기술, 설명, 이해하는 과정에서 지켜야할 규칙 내지 법칙인 연구의 기술적 방법이다. 디아스포라 연구의 규칙은 실험연구, 조사연구, 문헌연구, 관찰연구, 사례연구, 비교연구 등 기존의 사회과학방법에서 많이 활용되었던 방법들 중에서 디아스포라학에 맞게 비판적으로 재구성해서 사용할 필요가 있다. 넷째, 연구의 대상, 관점, 방법 등을 이론화시킬 수 있는 학문공동체인 학계가 형성 되어야 한다. 디아스포라학은 이미 하나의 학문체계로서 자리를 잡아가고 있다. 전남대학교는 2006년 재외동포연구와 글로벌네트워크 전문인력 양성을 목표로 국내 최초의 대학원 디아스포라학과를 개설하였다. 이는 학문적 깊이와 효율성을 제고하며 하나의 독립된 학문으로서 정체성을 갖는 근거가 된다. 따라서 디아스포라학은 당분간 다양한 학문분야와의 협업과 네트워킹이 필수적으로 요구되고 있다. 세계적인 디아스포라학회 창립과 대학부속 디아스포라연구소의 개설을 통해 각국의 연구자들은 디아스포라 연구의 외연을 확대하고 다양한 관점에서 아젠다를 개발해야 한다. 또한 디아스포라학은 인접학문과의 경쟁과 협력을 통해 그 연구의 폭을 넓혀 나가야 할 것이다.

고대 디아스포라 종교 사례로 본 지구화 시대 종교성에 대한 전망

안연희 전남대학교 글로벌디아스포라연구소 2019 디아스포라 연구 Vol.13 No.1

Recently, as the global diaspora and globalization deepen, diaspora researches in various fields are active, and globalization theorists are paying more attention to religion than secularists. There is a lack of research on diaspora religiosity in relation to religious changes in the globalization process. Therefore, this thesis attempted to offer prospects for a new religiosity in the era of globalization through two cases of ancient diaspora religion. First, I defined ‘diaspora religiosity’ as three aspects of cultural hybridity, deterritorialization and reterritorialization, cultural mediating and dynamic creativity, and discussed what new cultural creativity the ancient diaspora Judaism and early Christianity exercised through ‘diaspora religiosity’ respectively. The Jewish Diaspora, scattered throughout the ancient empire cities, created a new religious culture from diaspora religiosity through the establishment of transcendental monotheism, the religiosity of holy life through Torah(law), and the synagogue as a center of cross-regional networks and cultural exchanges. Early Christianity, using this Jewish Diaspora network, abolished the signs of national identity such as circumcision etc. with universal love, and developed it as a universal religion, creatively appropriating the cultural resources of the Hellenistic and Roman empire. These examples show that Diaspora religion dynamically created transcendental and universal religious ideas and frameworks beyond nationalism through de-territorialization, re-territorialization and cultural hybridity. In globalization, religions face new challenges and opportunities to re-leap as cosmopolitan religions that can cooperate and coexist to solve global problems and risks and have a non-violent open identity to others. The past examples of diaspora religions provide important implications for the prospects for religious change in the globalization era promoted by global diasporas. 최근 글로벌 디아스포라와 지구화가 심화되면서 다양한 분야의 디아스포라 연구가 활발하지만, 지구화 국면의 종교현상들과 관련한 국내의 디아스포라 종교 연구는 부족하다. 따라서 이 논문은 고대 디아스포라 종교의 두 사례를 통해 지구화 시대의 새로운 종교성에 대한 전망을 시도하였다. 먼저 ‘디아스포라 종교성’을 문화적 혼종성, 탈영토화와 재영토화, 문화적 매개와 역동적 창조성의 세 측면으로 규정하고, 고대 디아스포라 유대교와 초기 그리스도교의 디아스포라 종교성에 의한 새로운 문화창조에 대해 살펴보았다. 고대 제국 도시들에 흩어져있던 유대인들은 디아스포라 종교성을 역동적으로 발휘하여 초월적 유일신관 정립, 토라 집성과 율법을 통한 거룩한 삶의 종교성, 범지역적 네트워크와 문화교류의 구심점인 시나고그를 발전시켰다. 또한 초기 그리스도교는 이러한 유대인 디아스포라의 기반을 이용하면서, 할례, 율법엄수 등 민족적 경계와 정체성의 표지들을 보편적 사랑으로 폐지하고 헬레니즘 및 로마 제국의 문화적 자원들을 창조적으로 전유하여, 범세계적인 보편종교로서 발전하였다. 이러한 사례들은 디아스포라 종교가 탈영토화와 문화적 혼종성을 통해 일국주의를 넘어 초월성, 보편성에 대한 사유를 역동적으로 창출했음을 보여준다. 이에 대한 검토는 지구화시대 종교들이 직면한 새로운 위기와 기회, 즉 지구적 문제와 위험들에 대해 실천적으로 연대하고 공존할 수 있고, 타자에 대해 비폭력적인 열린 정체성을 가진 세계시민성 종교로서 재도약해야 하는 과제를 안고 있는 오늘날 중요한 시사점을 준다.

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

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.

Diaspora Plurality, Imprecision of ‘African Diaspora,’ and the Emergence of Yorùbá Diaspora Studies

Emmanuel Adeniyi 건국대학교 아시아·디아스포라 연구소 2021 International Journal of Diaspora&Cultural Critici Vol.11 No.2

This paper interrogates the concept of diaspora vis-à-vis the narrowness, imprecision and misrepresentation of various migration categories as models of diaspora. Drawing on theorizations of scholars within the knowledge field, I rethink the concept and contest the appropriateness of the rubric (African Diaspora), submitting that the term is a misnomer that panders to the European supremacist agenda of rendering Africa and its diasporas as homogenized Other. The article calls for the identification, recognition and study of multiple African Diasporas. Consequently, it identifies the Yorùbá Diaspora in the Americas as a specific diaspora group that can help validate the imperativeness of fostering specificity on African cultural groups around the world. The article discusses two categories of Yorùbá Diaspora (old and new) and advocates adoption of Yorùbá Diaspora Studies as a hyponymous construct within the superordinate African Diaspora Studies.

한국연극에 재현된 디아스포라 공간과 타자성 - <해바라기의 관>과 <연변엄마>를 중심으로

김성희 ( Kim Sung Hee ) 한국연극학회 2016 한국연극학 Vol.1 No.59

본 연구는 디아스포라(diaspora) 소재를 다룬 1990년대 이후 공연된 창작극을 중심으로 작품에 재현된 디아스포라 공간의 정치성, 다시 말해 디아스포라적 삶과 정체성이 어떻게 공간적으로 생산되고 재현되는지를 살펴보고자 한다. 디아스포라 소재 희곡은 디아스포라 인물들의 고향(모국) 상실 의식, 국민과 비국민 사이에 낀 경계인으로서의 위치와 맥락을 표현하는 데 있어서 공간에 특권적 위상을 부여하는 경향을 보인다. 정체성의 복잡성, 불안정성이 재구성되고, 다수자와 소수자, 혹은 세대간에 만들어지는 권력관계와 정치성을 드러내는 디아스포라 공간은 르페브르나 푸코가 제기한 공간 개념인 헤테로토피아와도 연결지어 생각할 수 있다. 본 연구는 디아스포라 의식과 공간적 재현을 <해바라기의 관>과 <연변엄마> 두 편을 중심으로 분석해 보았다. 디아스포라 작가 유미리가 쓴 <해바라기의 관>은 언어, 민족, 국가의 외부 혹은 경계에 위치하는 정체성 분열과 자폐의식, 고향상실이라는 디아스포라 의식을 우울증적 주체의 자살과 살해라는 서사와 헤테로피아적 공간 재현으로 표현한다. 그녀의 다른 희곡들처럼 가족 붕괴의 서사를 중심에 놓고 있지만 이 극은 특히 일본이라는 디아스포라 공간에서 작동하는 차별과 배제의 기제 때문에 재일한국인이 느끼는 소외와 자폐성, 그리고 조국으로부터 느끼는 소외와 박탈감을 등가의 것으로 그려낸다. 때문에 재일한국인을 그린 희곡들 중 재일한국인의 분열적 정체성과 불안정한 삶을 매우 잘 묘파한 작품이라 할 수 있다. 한편 비 디아스포라작가 김은성의 <연변엄마>는 디아스포라 의식이나 정체성 표현보다는 남한이라는 디아스포라 공간에서 벌어지는 정주민의 물신주의와 인간성 타락, 그리고 그것이 이주민까지 오염시키는 사회정치적 공간에 초점을 맞추고 있다. 극은 지배구조가 재생산되는 중심부의 공간과 조선족 디아스포라들이 거주하는 주변부 공간들의 대화적 관계라는 구성을 취한다. 이러한 공간 구성은 정치적, 역사적, 문화적, 경제적 요소들이 기입되고 관통하고 충돌하는 공간의 생산과 재생산을 보여준다. 그리고 주권, 법, 권리에서 배제된 디아스포라의 비국민성을 그려 냄으로써 국민국가의 외부에 대한 성찰과 국가주의에 대한 비판적 사유를 이끌어낸다. This study examines political nature of diaspora space represented in the original plays that have been performed after the 1990s which deal with the subject of diaspora. The paper attempts to examine how diaspora perception and identity are spatially produced and reproduced. Plays that have diaspora as subject tend to grant space with privileged status when expressing the loss feeling of losing homeland among the diaspora personalities and their status and context as a marginal people stuck between national people and non-national people. Diaspora space where complexity and instability of identity are reconstructed and power relationship and political nature created between the majority and minority or among the generations emerge can be linked to the space concept of Heterotopia suggested by Lefebvre and Foucault. This study analyzes diaspora perception and spatial reproduction by focusing on two dramas, <Casket of Sunflowers> and <Yeonbyeon Mother>. <Casket of Sunflowers> written by Yoo Miri who is diaspora herself expresses diaspora perception including identity division, autistic perception, and loss of homeland living outside of or on the margin of language, ethnic group, and nation by using narrative about suicide and murder of depressive main agent and reproduction of Heterotopia space. Although family break-ups take the main subject like her other plays, this play equally depicts isolation and autistic nature that Korean-Japanese feel and the isolation and feeling of loss that they receive from the homeland due to the mechanism of discrimination and exclusion that work in Japanese diaspora space. Hence, among the plays that depict Korean-Japanese, this is one of the best that deftly describes the splitting identity and unstable life of Korean-Japanese diaspora. Meanwhile, <Yeonbyeon Mother> written by Korean writer Kim Eunseong stresses that mammonism and corruption of humanity among the residents contaminate even the emigrants when reproducing diaspora space in South Korea. It takes a composition of dialogical relationship between the space of the central where governance is reproduced and the space of the marginal where Korean-Chinese diaspora live. Such spatial composition also shows production and reproduction of space where political, historical, cultural and economic factors enter, penetrate and conflict. By depicting non-nationality of diaspora who are excluded from sovereignty, law, and rights, it provokes contemplation on the outside of nation-state and critical thought on the nationalism.

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.