다문화시대 한류의 정체성과 방향

서은숙(Seo Eun-Suk) 인문콘텐츠학회 2009 인문콘텐츠 Vol.0 No.14

본고는 현대 다문화, 다 가치 사회에서 한류의 정체성과 그 방향을 모색하였다. 한류는 지금으로부터 약 10 여 년 전 시작되었고, 한류에 대한 많은 연구에서 한류는 주로 경제적 가치로 이해되었다. 본고에서는 한류에 대한 연구들에서 한류의 실태와 그 구체적 내용을 정리하였고, 한류를 문화의 관점에서 접근하여 이를 바탕으로 한류의 정체성과 방향을 논하였다. 이러한 다문화사회에서 문제가 되는 것은 한국 문화의 정체성 확립 문제이며, 한국 문화 정체성의 기반에는 다시 인문학을 들 수 있을 것이다. 본고는 이 점에서 한류를 현재 한국의 다문화사회에 대한 대안과 인문학 위기에 대한 문제 해결이라는 관점에서, 한국의 문화정체성, 아시아 문화공동체 네트워크 형성 이라는 관점에서 이해하여, 한류의 전개, 한류의 정체성-유교 문화, 풍류정신, 한류의 발전 방향-문화콘텐츠 개발 등을 논의하였다. 문화보편성으로서의 한류의 정체성에는 仁과 和 그리고 風流精神(대조화) 등으로 볼 수 있고, 이를 현대 사회에도 응용할 수 있을 것이다. 한류 발전의 방향에는, 첫째, 인문학이 한국 문화의 기반이 되는 철학, 윤리, 문학, 역사 등을 다루며, 한국 문화 정체성을 확립하는 데는 이러한 인문학적인 배경에 대한 올바른 인식과 그것을 발전시키는데 있을 것이라는 의미에서 인문학 부흥의 필요성, 둘째, 인문학과 문화콘텐츠의 연계 연구, 셋째, 열려있는 한국문화콘텐츠의 개발, 넷째, 문화콘텐츠 교과목의 개설, 다섯째, 문화 원형으로서의 다양한 한류 콘텐츠 개발 - 유교 사상, 학자 및 선비의 일대기, 향교, 서원 등의 유교문화재, 복식, 건축, 음식 등의 생활 문화, 음악, 미술 등의 예술 분야 등의 디지털 복원- 등이다. I studied on the direction and identity of Korean-Wave(韓流, Hallu) in a multi-cultural society. Korean-Wave arose about 10 years ago and researches interpreted it as a economic value. Based on many studies and researches of Korean-Wave, I summarized thoroughly about actual condition and concrete contents of Korean-Wave. And I discussed the direction and identity of Korean-Wave(韓流, Hallu) from a cultural point of view. I understood Korean-Wave as a alternation in the multi-cultural society, a solution to establish Korean cultural identity and a formation of network between Korean culture's identity and Asian community. Based on my understanding, I discussed about Korean-Wave's development, identity(Confucian culture, and Pungnew), and direction, as well as cultivation of cultural contents. As a cultural universality, Korean-Wave's identity includes benevolence(仁), harmony(和) and elegance(風流精神, the great harmony) and these can be applied to the modern society. Firstly, direction of Korean culture contents lise in development of Humanities. Relating to the crisis of Humanities since 2006, I think problems of multi-cultural society are also problems to the Korean culture's establishment of its identity. Because the base of Korean culture is Humanities which studies philosophy, ethics, literature and history. In order to establish Korean culture's identity, the understanding of Humanities' background and its development is needed. Secondly, to develop Hallu, we cultivate Hallu as a Korean cultual archetype. Korean-Wave should be not only understood as a economic value but also interpreted as a cultural concept. As one of cultural archetypes, Korean culture, especially Confucian thoughts and Pungnew, should be studied and developed much more in the fields of development of culture contents.

“외국문화로서의 한국문화”교육의 가능성

김중순 ( Kim Tschung-sun ) 한국언어문화교육학회 2008 언어와 문화 Vol.4 No.1

The purpose of this work is to determine the feasibility of Korean Culture as a Foreign Culture (KCFC) education. Until now, the trend of Korean cultural studies in general has been to view it as existing within a fixed regional space with an embodied shape as a conclusive reality and to attempt to objectively grasp an understanding of that reality. Because it was unable to objectify, delocalize, and alienate, KCFC was left simply as a vehicle of Korean as a Foreign Language (KFL) education. Therefore the position, the boundary, and methods of Korean culture studies need to be changed. First, the territory of Korean culture from the Korean peninsula needs to be expanded to include the countries of East Asia as well as the ever expanding realm of cyberspace; second, the communicational means for conveying the facts about Korean culture needs to be expanded from the Korean language to include all other languages; third, the sovereignty over Korean culture needs to be expanded from the ethnic Korean people to include all people who participate in shaping Korean culture. In order to implement this paradigm shift, I present the following five step KCFC education process. 1. Adequate provision of facts about Korean culture 2. The re-evaluation of cultural knowledge based on the Korean viewpoint as an outsider’s viewpoint 3. Comparison of Korean culture with the learner’s culture 4. The re-evaluation of the learner’s culture as an outsider’s viewpoint 5. Defining the universality of Korean culture in terms of human relations The remaining problems are related to the concreteness of the education field. Currently the tasks that must be done are establishing a curriculum and related studies, and devising teaching methods that are in accord with the learner’s level. The most important requirement, however, is the training of teachers for KCFC education. Just as KFC has established its independence and disciplinary field distinct from National Korean Language studies, KCFC must also become independent from National Korean culture studies and establish its own field. Then it will no longer be just a tool in language education and will be able to acquire its own autonomous identity. (Keimyung University)

조선족 문화변동과 문화정체성

鄭喜淑(ZHENG XI SHU) 한국외국어대학교 역사문화연구소 2010 역사문화연구 Vol.35 No.-

“우리는 누구인가?”라는 조선족 민족 정체성에 관한 질문에 대해 필자는 그 답을 문화변동이론으로 접근하여 해석하려 한다. 다시 말해, 조선족 문화변동에 따른 조선족의 황무지개간, 벼농사 등 농경문화의 적응, 조선족의 언어, 문학, 음악, 무용, 조선족의 의식주, 의례와 놀이문화사례 등의 관찰을 통해 조선족문화가 한국이나 조선의 문화도 중국의 문화도 아닌 조선족 그 자체 문화임을 설명하고자 한다. 필자는 조선족사회에서 이슈로 떠오르고 있는 “조선족문화”설을 <일본조선족문화 심포지엄>에서 경험한 바 있는데, 이를 바탕으로 조선족문화에 대한 이해가 사회에서 수행하는 기능을 서술하고, 조선족의 ‘사과배’ 문화와 조선족 언어문화에 대한 규범화에 따른 사례로 ‘조선족문화’란 바로 “조선족 그 자체 문화”라는 황유복의 이론을 확인했다. 나아가 조선족문화도 21세기에 맞는 정체성 확립을 위해서는 지속가능한 새로운 문화를 창출하여야 하며, 그 발전 대책으로 디지털문화콘텐츠산업의 육성을 제안한다. To the question—“Who are we?”—about Chinese Korean national identity, this essay tries to find out the answer through theory of culture change. That is, the present writer explains that ethnic Korean culture in China is the Chinese Korean culture itself, neither Korean nor Chinese culture, by observing and analyzing ethnic Korean cultural cases such as cultivation, rice farming, language, arts, the necessities of life, rituals, pastime culture and so on. Remembering the experience of the emerging issue of Chinese Korean culture at a symposium in Japan, the writer describes social function of understanding the Chinese Korean culture and confirms Youfu Huang's opinion that the Chinese Korean culture is “Chinese Korean its own culture” as a model case for standardization of the ethnic Korean “apple-pear” culture and language culture. In order to establish its identity for the 21st century, Chinese Korean culture should create a new sustainable culture; and the writer suggests promotion of the digital cultural contents industry as measures for its development.

재미동포의 민족정체성의 현실과 과제

안용흔 사단법인 한국민족연구원 2013 민족연구 Vol.0 No.56

The purpose of this research paper is to identify crucial factors which have contributed to the preservation of the national identity of Koreans in America. To perform this task, this paper conducted a survey research of Koreans who have lived in the Los Angeles County, and then performed a logistic regression analysis of the survey data in order to figure out which factors exerted influence over the overseas Koreans' national identity. Holding the other variables constant, this research revealed that age, the degree of contact with Korean culture, citizenship, and political ideology have statistically significant effects on the maintenance of their national identity. In particular, this study uncovered that it is very important to provide overseas Koreans with an opportunity for them to be exposed to Korean culture in order to sustain and strengthen their national identity. The purpose of this research paper is to identify crucial factors which have contributed to the preservation of the national identity of Koreans in America. To perform this task, this paper conducted a survey research of Koreans who have lived in the Los Angeles County, and then performed a logistic regression analysis of the survey data in order to figure out which factors exerted influence over the overseas Koreans' national identity. Holding the other variables constant, this research revealed that age, the degree of contact with Korean culture, citizenship, and political ideology have statistically significant effects on the maintenance of their national identity. In particular, this study uncovered that it is very important to provide overseas Koreans with an opportunity for them to be exposed to Korean culture in order to sustain and strengthen their national identity.

일반 논문 : 한국어교육에서 한국문화교육의 쟁점과 전망

김종철 ( Jong Cheol Kim ) 한국어교육학회(구-한국국어교육연구학회) 2010 국어교육 Vol.0 No.133

One of the issues in teaching Korean and culture for foreigner is the identity of modern Korean culture. Generally Korean Culture in Korean textbook is composed of Korean pre-modern culture, but it is not the real culture Korean learners could confront in daily life of modern Korea. Korean textbook must contain core value or thought running through the modern Korean society. Another issue is teaching Korean and culture in terms of the globalization of Korean culture. Through Korean class Korean learners abroad can enjoy or perform Korean culture, and recognize values involved in Korean culture, and then express the values in Korean. For example foreigners can try Korean costume and recognize the unique beauty of Korean costume, and then express the beauty in Korean like as `meot(멋)‘. Teaching Korean and culture can contribute to build up national image. Korea has formed her image by traditional culture, remarkable economic development and Hi-tech so far, but this image can not exceed the limit of nationalism. In the furture the national image of Korea must stand as a symbol for universal value to further the spiritual happiness of human race.

남한과 북한, 통일의 문화적 조건

박신의(Park Shin-eui) 한국국학진흥원 2007 국학연구 Vol.10 No.-

남북 통일의 문화적 조건을 논하기 위해서는 과거의 동질성을 단순 ‘회복’하는 것이 아니라, 새롭게 ‘재창조’되어야 한다는 관점을 둘 필요가 있다. 차이 자체가 갈등의 요인일 수 있지만, 그 자체의 존중과 이해를 통해 훨씬 새로운 차원의 문화적 자원을 얻어낼 수 있다고 보기 때문이다. 실제로 남북문화의 차이는 단순한 갈등의 관계로만 연결되지 않는다, 오히려 북측의 차이가 남측의 예술언어와 문화적 표현방식에 신선한 자극과 상상력, 창의적인 발상을 제공하는 경우도 있다. 그런 점에서 남북문화교류의 접근을 사회통합을 이루기 위한 장치로 볼 필요가 있다. 이러한 접근은 실제로 분단으로 인해 야기된 상호 적대적이며 대결적인 분단체제를 해체하고 온존한 상호이해 기반 체제를 이루는 과정이라 할 수 있다. 또한 남한 사회 내부에 여전한 냉전문화라든가, 반쪽의 역사를 통해 훼손된 전통과 언어, 그리고 각종 자본주의적 이윤추구에 의해 상업화된 우리의 민속문화와 문화적 아노미 현상 등을 성찰하게 되는 계기로 받아들일 수 있다. 동시에 남북문화교류를 자국의 구도가 아니라, 세계화의 흐름 속에서 재규정할 필요가 있다. 무엇보다도 세계화 현상은 상호 체제의 이질성으로 인한 문화적 단절감을 새로운 형태로 진전시키게 된다. 가장 비근한 현실은 곧 북한에 불기 시작한 한류의 영향이다. 그 영향력이 매우 크게 드러나자, 북한은 남한 대중문화에 대한 경계심을 더욱 높게 가질 수밖에 없게 되면서 상호교류에 대해 일정하게 장애요소를 가져오게 되는 것이다. 하지만 북한의 개혁과 개방이라는 과제는 세계화 현상 속에서 더욱 구체적이고 긴급한 요구로 다가오게 된다. 그런 점에서 세계화와 통일의 문제를 입체적으로 조망할 수 있는 스펙트럼이 요구된다. 개혁과 개방에 의한 남북문화교류는 북한 문화시장에 대한 개방을 의미한다. 이 시장은 남한이 독점할 수 없는 개방된 시장일 것이며, 북한 문화시장을 두고 남한을 비롯하여 중국과 미국, 일본의 대중문화가 경쟁하게 될 것이다. 이에 따라 북한의 문화시장에 대한 연구를 통해 적절한 문화상품을 공급할 수 있는 지원체제가 형성될 필요가 있다. 남북문화교류와 이를 통한 사회통합이라는 과제는 다시 동북아 문화공동체라는 구도를 갖게 된다. 결국 남북 통일문화는 곧 동북아의 평화와 번영을 위한 미래적 제언이 아닐 수 없다. 그리고 세계화 기존에 걸맞는 사고와 행동, 다양성 존중, 공존상생하려는 생명존중과 평화 및 국제협력에 대한 존경을 실현하기 위해 편협한 민족주의 또는 국수주의를 과감히 벗어버리는 일이 될 것이다. 또한 남북문화공동체 형성은 남북의 통일을 위한 과정이면서 동시에 한민족의 정체성을 고리로 한 한민족 문화네트워크의 재구축 과정과 병행될 때 세계적 구도가 주어질 수 있다. 이러한 통일을 위한 문화교류의 새로운 구도를 놓고 이를 실행할 여건을 형성하는 문제는 매우 중요한 사안이다. 기본적으로 교류 사업을 동질성에 대한 막연한 가정을 두고 결과물 중심으로만 할 것이 아니라, 예술 창작과 향유, 교육 전반에 걸친 구조에 대한 이해가 선행되면서 교류대상을 창작물 형성 과정에 대한 것으로 전환하는 것도 한 빙안이라 본다. 또한 문화예술 분야에서 지속적인 교류 협력사업이 수월해치야 하는 요구에 따라, 남북문화교류 채널의 제도화와 이와 관련한 법제도 기반 조성을 여건 형성으로 제시할 수 있다. 그런 가운데 『겨레말큰사전』 사업을 통한 언어공동체 형성 작업은 앞서 제안한 구도를 실현할 수 있는 본격적인 작업이라 할 수 있다. 즉, 단순 동질성의 회복이 아니라, 새로운 창조로의 방향에 대한 실천이라는 것이다. To discuss the cultural condition of the unification of North-South Korea, we need to approach this issue from the perspective of 're-creation' of new identity not 'restoration' of past identity. The difference itself can be a factor of conflict, but it also can be seen as a new level of cultural resources based on the respect and understanding of this difference. In fact, the cultural gap between North and South Korea doesn't always indicate the feud. Rather, the North Korean culture provides fresh new vivacity and imagination as well as creative thinking to South Korean cultural expressions and artistic languages. In this sense, the approach to cultural exchange between two Koreas need to be considered as a means for the social integration. This approach, in fact, is the process to dismantle the hostile and competitive atmosphere to each other caused by the political division and eventually to establish mutual understanding based system. And also this means, for example, to have the opportunity to reflect the persisting cold war era attitude in South Korea, the damaged traditional and language by the half split history, commercialized folk culture by the capitalistic interests, and present cultural anomie phenomenon, etc. Meanwhile, we need to redefine the cultural exchange between North and South in more wide spectrum of globalization, not in the local and self-centered perspectives. The globalization, above all, leads to a sense of alienation derived from newly faced heterogeneous cultures and political systems. The easiest example is the influence of Korean Wave called 'Hallyu'. When this Korean Wave appears to be so powerful, North Korean government became even more alert to the South Korean pop culture, and it effects negatively to an extent in North-South cultural exchange. But the reformation and openness to the world of North Korea in the midst of imposing globalization will grow more urgent and concrete. In this sense, we need to have a stereoscopic spectrum to view the globalization and unification issue. The cultural exchange between North and South led by North Korea's social reformation and openness policy means the openness to the North Korean cultural market. This market is an open market which South Korea cannot hold monopoly, and China, United States, and Japan will be fighting over for North Korean culture market. Therefore, it needs to be studied on North Korean culture market and the necessary support system to provide the right cultural product based on these studies will be also required. Also the challenge to build North-South cultural exchange and the social unification enabled by this exchange, will be once again structured in the frame of North-east Asian cultural community. To establish a unified culture of North and South is after all the futuristic proposal for the peace and prosperity of North-east Asia. To be equipped with the mind and action corresponding to global standards, the respect for diversity, the respect for life for co-existence, and again the respect for the peace and international cooperation, we need to discard the narrow mind set of nationalism. Also building the North-South Korean cultural community is a step towards the unification. And the international composition will be possible when it's accompanied simultaneously by the process of re-construction of Korean cultural network anchored in Korean identity. It is a very important issue to satisfy necessary conditions in relations with the newly proposed composition of cultural exchange which fundamentally directs the unification. As a method, the cultural exchange needs to be propelled based on the structural understanding of artistic creation and its enjoyment and education. Also the goal of exchange needs to be shifted from the final product which is made based on uncertain hypothesis of Korean homogeneity to the creation process itself. Following the increasing demands to ease the exchange and coope

CIS 지역 고려인 소설의 정체성과 언어

송명희 ( Myeong Hee Song ),이상갑 ( Sang Gab Lee ) 현대문학이론학회 2012 現代文學理論硏究 Vol.0 No.50

고려인 작가 송 라브렌찌는 ``한인문화``를 한인들의 ``민족문화``가 아니라 ``한인사회의 문화``라고 말한다. 한 문화가 민족문화가 될 수 있기 위해서는 ``국가``가 전제되어야 하는데 그렇지 못하기 때문이다. 게다가 고려인들은 이미 자신의 고유한 언어도 상실해가고 있다. 그들은 대부분 러시아를 조국으로 생각하며 러시아어로 활동을 하고 있고, 실제로 한국어로 활동하는 것보다 러시아어로 활동하는 것이 훨씬 효용성이 있다. 때문에 고려인들은 민족과 탈(脫)민족의 긴장관계를 태생적으로 가질 수밖에 없다. 그리고 앞으로 탈(脫)민족적 경향은 더 심화될 것이다. 그리고 세대가 갈수록 ``러시아화``는 점점더 심화될 것이다. 따라서 한국인의 입장에서 고려인들의 문화활동을 견인하려고 해서는 안될 것이다. 무엇보다 그들이 아무리 한국어를 열심히 배워도 한국인처럼 능숙하게 구사하지는 못한다는 사실을 기억해야 한다. 바로 이것을 분명히 할 때 문화적 혼혈이든 다른 무엇이든 그들만의 특징적인 결과물이 나올 것이다. The nearest CIS russian korean meet the great change as the Chinese korean meet the great change. Moreover the writer Song Raverenz says that CIS russian korean culture is not CIS russian korean national culture but the culture of CIS russian korean society. That is CIS russian korean culture has a very soft coherence to call it CIS russian korean national culture. So it is more appropriate that we call CIS russian korean national culture CIS russian korean society that a small scale``s CIS russian korean have been made. Speaking briefly the nation must been presented so that we call a culture a national culture. But CIS russian korean has not a nation. Therefore CIS russian korean culture is not CIS russian korean national culture but the culture of CIS russian korean society. And then what is the basic reason that is so. Because the CIS russian korean have been already lost their essential language. Really in the situation of that the CIS russian korean think Russia as the fatherland, and live the every action with the russian language, and that living with Russian language is by far effective than living with the korean language, the direction that they have is already efficiently decided. And so the CIS russian korean can not help having the tension relation between nation and denation. Moreover the denational is more deepend forward.. And so the CIS russian korean writer think it the only alternative plan that they comprehend the all the cultures in the west and east, and that they produce the cultural mixed blood of their.

K-디자인에 기반한 아이덴티티 전략 및 문화상품 개발

김진경 한국상품문화디자인학회 2024 상품문화디자인학연구 Vol.76 No.-

21세기 K-컬처가 전 세계적으로 각광 받는 시점에 한국 고유의 아이덴티티를 지닌 디자인 문화상품은 한국 문화를 알리는 데 큰 영향력을 전파하고 있다. K-디자인에 기반한 문화상품은 한국적 미감을 지닌 아이디어가 구체화되고 생산, 유통, 서 비스 과정을 통해 실제 상품으로 출시한다. 본 연구는 한국적 가치가 담긴 우수한 문화상품 발굴의 중요성 및 K-디자인 아이덴티티가 분명한 문화상품 활성화에 목적이 있으며 본 연구 목적에 맞게 문헌연구, 사례분석, K-디자인 문화상품 개발 순으로 진행하였다. 문헌연구를 통해 K-디자인에 기반한 문화상품의 아이덴티티는 정체성, 독창성, 연상성, 역사성의 네 가지 특성으로 도출하였으며 이 후 2022년-2020년의 대한민국 관광기념품공모전에 당선한 문화상품을 선정하여 사례 분 석하였다. 사례분석을 토대로 실제 K-디자인 문화상품 4종을 개발하여 아이덴티티 유효성을 검증하였다. 결론적으로 K- 디자인에 기반한 아이덴티티 전략으로는 한국문화를 대표하는 정체성, 한국문화를 연상하는 연상성, 한국문화의 역사를 반 영한 역사성, 한국문화와 연계한 차별화된 독창성이다. 한국문화의 고유성을 오래도록 기억할 수 있는 디자인 요소의 아이 덴티티를 연구하여야 하며 아이디어를 현대적으로 재해석한 K-디자인 전략을 세운 후 실제 제품에 적용하여 상품화 해야 함을 시사한다. 상품 기획을 도출하고 실제 상품으로 출시하는 과정에서 한국문화의 정체성을 바르게 세워 이미지를 통합 하는 것이 중요하다는 것을 나타내었다. 본 연구에서 개발한 문화상품은 향후 실질적 상품화를 통하여 한국문화를 알리는 아이덴티티 전략 확보를 목표로 하며 후속 연구를 통해 실효성을 검증하고자 한다. K-디자인 전략은 세계적으로 영향을 줄 수 있는 잠재력 있는 자원이며 국가 위상을 높일 수 있는 활동이다. 본 연구로 인하여 한국의 고유한 전통과 문화적 가 치를 지닌 경쟁력있는 디자인 문화상품 발굴과 발전에 밑거름이 되길 기대한다. At a time when 21st-century K-culture is gaining global recognition, Korean design cultural products with a unique Korean identity are spreading significant influence in promoting Korean culture. These cultural products based on K-design are being developed by concretizing ideas imbued with Korean aesthetics, going through the processes of production, distribution, and services, culminating in the release of actual products. This study aims to emphasize the importance of discovering outstanding cultural products with Korean values and to activate cultural products with a clear K-design identity. To achieve this goal, the research proceeded in the following sequence: literature review, case analysis, and the development of K-design cultural products. Through the literature review, the identity of cultural products based on K-design was derived with four characteristics: identity, originality, association, and historical context. Subsequently, a case analysis was conducted by selecting cultural products that had won awards in the Republic of Korea's tourism souvenir competition Between 2022 and 2020. Based on the case analysis, four actual K-design cultural products were developed and the validity of their identity was verified. In conclusion, the identity strategy based on K-design includes representing the identity of Korean culture, evoking associations with Korean culture, reflecting the history of Korean culture, and showcasing distinctive originality linked to Korean culture. Research on the identity of design elements that can help preserve the uniqueness of Korean culture for a long time is necessary. After establishing a K-design strategy that reinterprets ideas in a contemporary context, it is important to apply it to actual products for commercialization. The study emphasized the importance of accurately establishing the identity of Korean culture through the process of deriving product planning and releasing actual products. we intend to verify their effectiveness through subsequent research. We hope that this research will contribute to the discovery and development of competitive design cultural products with Korea's unique traditions and cultural values.

한국문화집중연수 참여를 통한 재외동포 아동·청소년의 정체성 변화 분석

김태진 재외한인학회 2020 在外韓人硏究 Vol.51 No.-

This study examined a direction of education of the next generation for Korean overseas through an ex-ante·ex-post analysis of Korean culture intensive training for overseas Korean children and adolescents. Research method is that after conducting pre-and post-question surveys, descriptive statistics, Paired T-test, regresion analysis are executed by SPS 20.0. As a result, there were significant results in al identity elements except subjective afiliation of language identity, meaning that culture intensive training was very efective in establishing their identity. Also, the average growth rate of the elements of cultural and verbal behavior was high, so Korean language and culture existed in recognition level before training are substantiated in a practical dimension after training. As a result of examining the diferences by group, there were no significant results by gender, but there were diferences betwen Korean parent families and multicultural family groups. Through regresion analysis, the results of the relationship betwen total identity and ethnic, cultural and language identity were as the orders of folows: ethnic identity, language identity, and cultural identity. There are some sugestions neded through research results: first, a development of a linkage program that alows Korean students overseas to experience and practice at the behavioral level in the real places; second, a development of both Korean and global contents where the complexity of students from multicultural families can be competitive; third, a development of programs that can raise awarenes of ethnicity, culture, and language identity in a balanced manner. 본 연구는 재외동포 아동·청소년 대상 한국문화집중연수의 사전·사후 조사를 통해 재외동포 차세대 교육의 방향을 점검하였다. 연구 방법으로는 사전·사후 설문 조사를 실시한 후, SPS 20.0을 사용하여 기술통계, 대응표본 T-검정, 회귀분석을 실시했다. 연구 결과언어정체성의 주관적 소속의식을 제외한 모든 정체성 요소에서 유의미한 결과가 나타나이들의 정체성 확립에 한국문화집중연수가 매우 효과적임을 알 수 있었다. 또한 문화행동, 언어행동적 요소의 평균 증가율이 높아 연수 전에 인지 차원에서 존재하던 한국어·한국문화가 연수 후에 실천적 차원으로 구체화되었다. 집단별 차이를 살펴본 결과, 남녀별로는유의미한 결과가 나타나지 않았지만 한국인 부모 가정과 다문화 가정 집단 간 차이는 있었다. 회귀분석을 통한 총 정체성과 민족·문화·언어정체성과의 관계는 민족정체성, 언어정체성, 문화정체성 순으로 나타났다. 연구 결과를 통해 재외동포학생들이 현지에서도행동적 차원에서 경험하고 실천할 수 있는 연계 프로그램 개발, 다문화가정 학생들이 가지고 있는 복합성이 경쟁력을 가질 수 있는 한국적이면서도 세계적인 콘텐츠 개발, 민족·문화·언어정체성을 균형적으로 높일 수 있는 프로그램 개발이 필요함을 제안하였다.

A New Challenge to Korean American Religious Identity: Cultural Crisis in Korean American Christianity

Ro, Young-Chan 대진대학교 대순사상학술원 2004 대순사상논총 Vol.18 No.-

This paper explores the relationship between Korean immigrants to the United States and their religious identity from the cultural point of view. Most scholarly studies on Korean immigrants in the United States have been dominated by sociological approach and ethnic studies in examining the social dimension of the Korean immigrant communities while neglecting issues concerning their religious identity and cultural heritage. Most Korean immigrants to America attend Korean churches regardless their religious affiliation before they came to America. One of the reasons for this phenomenon is the fact that Korean church has provided a necessary social service for the newly arrived immigrants. Korean churches have been able to play a key role in the life of Korean immigrants. Korean immigrants, however, have shown a unique aspect regarding their religious identity compared to other immigrants communities in the United States. America is a nation of immigrants, coming from different parts of the world. Each immigrant community has brought their unique cultural heritage and religious persuasion. Asian immigrants, for example, brought their own traditional religions such as Hinduism, Buddhism. People from the Middle Eastern countries brought Islamic faith while European Jews brought the Jewish tradition. In these immigrant communities, religious identity and cultural heritage were homo genously harmonized. Jewish people built synagogue and taught Hebrew, Jewish history, culture, and faith. In this case, synagogue was not only the house of worship for Jews but also the center for learning Jewish history, culture, faith, and language. In short, Jewish cultural history was intimately related to Jewish religious history; for Jewish immigrants, learning their social and political history was indeed identical with leaning of their religious history. The same can be said about the relationship between Indian community and Hinduism. Hindu temples serve as the center of Indian immigrantsin providing the social, cultural, and spiritual functions. Buddhist temples, for that matter, serve the same function to the people from the Asian countries. Chinese, Japanese, Vietnamese, Tibetans, and Thais have brought their respective Buddhist traditions to America and practice and maintain both their religious faith and cultural heritage. Middle Eastern people, for example, have brought Islamic faith to the United States, and Mosques have become the center for learning their language, practicing their faith, and maintaining their cultural heritage. Korean immigrants, unlike any other immigrant group, have brought Christianity, which is not a Korean traditional religion but a Western religion they received in 18th and 19th centuries from the West and America, back to the United States, and church has become the center of their lives in America. In this context, Koreans and Korean-Americans have a unique situation in which they practice Christianity as their religion but try to maintain their non-Christian cultural heritage. For the Korean immigrants, their religious identity and cultural identity are not the same. Although Korean church so far has provides the social and religious functions to fill the need of Korean immigrants, but it may not be able to become the most effective institution to provide and maintain Korean cultural heritage. In this respect, Korean churches must be able to open to traditional Korean religions or the religions of Korean origin to cultivate and nurture Korean cultural heritage.