다매체 시대의 문학 1 ; 안석영 만문만화(漫文漫畵) 연구

신명직 ( Myoung Jik Shin ) 한국문학연구학회 2001 현대문학의 연구 Vol.0 No.17

가리봉을 둘러싼 탈영토화와 재영토화

신명직(Shin, Myoung-Jik) 부산대학교 한국민족문화연구소 2011 로컬리티 인문학 Vol.0 No.6

가리봉 공간은 탈영토화와 영토화/재영토화를 반복해왔다고 할 수 있는데, 이 때 탈영토화, 재영토화는 국가 층위만이 아닌, 초국가적, 로컬 층위에서 함께 검토될 필요가 있다. 먼저 국가층위에서의 가리봉의 영토화란, 개발독재 시기 농촌에서 구로 수출공단으로 이주해온 노동자들에 의해, 87년 이후 가리봉의 탈영토화는 이들이 가리봉으로부터 벗어나 지방이나 해외로 벗어나면서(로컬 층위), 재영토화는 이들 자리를 대신하여 중국 조선족을 비롯한 이주노동자들이 들어오기 시작하면서 시작되었다(초국가 층위)고 할 수 있다. 물론 각각의 층위는 상호작용을 하며 각 단계별 탈영토화와 재영토화를 추진해왔다. 특히 87 이후 중국 조선족에 의한 가리봉의 재영토화 과정을 살펴보기 위해선, 먼저 가리봉 이 성장과 발전 대신 어떻게 슬럼화, 게토화, 이너시티화의 길로 들어서게 되었는지(빈곤의 순환)를 살펴볼 필요가 있는데, S.사센은 이를 상대적 고임금층이 되어버린 중간층의 이전ㆍ해체와, 양극분해된 초고소득층과 이주노동자 유입에 따른 비공식부문 종사자의 확대로 설명한 바 있다(가리봉의 탈영토화와 재영토화). 이를 ‘초국가적’ 층위에서 살펴볼 경우, 문제가 되는 것은 ‘초국가적 가족 네트워크’이다. 소설 〈가리봉 연가〉의 주인공 명화의 결혼이주 과정에서도 볼 수 있듯이, 조선족의 초국가적 네트워크는 주로 여성 중심의 모계 네트워크 양상을 띠고 있다. 상대적 과잉인구, 분절된 노동시장과 같은 시스템이 만들어낸 국경을 넘어선 ‘가난’이, 이와 같은 ‘초국가적 가족 현상’을 만들어냈다고 할 수 있다. ‘국가’층위에서 재영토화는 특히 ‘불법체류’ 환경과 직결된다. 소설 〈가리봉 양꼬치〉에 등장하는 폭력조직들처럼 가리봉은 게토화, 조선족만의 전유 공간화되는 경향이 있다. 이는 국가 단위의 관련법 제정과 밀접하게 연관되어 있다. 끝으로 ‘로컬 층위’에서 살펴본 가리봉은 임시적이고 유동적인 ‘소수민족 집단 거주지’화하고 있음을 알 수 있다. 중국에로의 역이주와 로컬단위의 도시 정책들은 가리봉이 안정적인 ‘소수민족 집단 거주지’화 하는 것을 방해한다. 결국 가리봉이란 공간이 탈영토화와 재영토화의 순환을 끊고, 안정적인 생활공간으로 자리잡기 위해선 새로운 개념의 ‘영토주권’이 재정립될 필요가 있다. 이는 조선족 이주민들과 기존의 지역주민과의 소통(친밀성)을 통한 초국가적인 동시에 로컬한 영토주권의 확립을 의미한다. Garibong is repeated deterritoralization and reterritoralization. These notions are examined not only in the national layer, but also trans-national and local layers. In the first, territoralization of Garibong in the national layer is started from the domestic migrant labors (from the rural district to Guro export industry complex). And the second is the deterritoralization of Garibong in the local layer, from Garibong to the country or the overseas after 1987. The third is the reterritoralization of Garibong in the transnational layer with the Korean Chinese. It is matter of course that the each layers have proceeded the deterritoralization and reterritoralization by the mutual action to the each stages. In order to consider the process of reterritoralization by the Korean Chinese, we must to search the conversion of slum/ghetto/inner-city, instead of the growth and development (the circulation of poverty). Sassen has been to expain this, as the transfer and dissolution of middle class and the increase of the very high income gentrification and migrant workers of the informal sector. Specially the problem on the transnational layer is the transnational family network. As the process of wedding migrant in the novel of “Garibong love song”, the transnational network of the Korean Chinese takes on the aspect of women centered network. The poverty over the border created from the system of the relative overpopulation and the segmented labor market, created out this transnational family phenomena. The reterritoralization on the national layer is connected to the environment of the illegal stay directly. Garibong is apt to be ghettoization and becoming exclusive space of only Korean Chinese as the gangster in the novel “Lamb Skewer of Garibong”. This is closely linked with the enactment of national legislation. Finally, Garibon on the local layer is going to the temporary and flexible ‘ethnic enclave’. The reverse migrantion to China and the urban policies on the local layer interfere the stabilization of the ‘ethnic enclave’. In the end it needs the new concept of ‘territorial sovereignty’ in order to break the circulation of the deterritoralization and reterritoralization and to settle the stable living space. It means the necessity to establish the transnational and local ‘territorial sovereignty’ through the conversation (intimacy) with the migrants of the Korean Chinese and the residents of Garibong.

다(多)공화국 인민에서 다(多)국가 시민으로- 소비에트 공화국 연방의 해체와 고려인-

신명직 ( Shin Myoung Jik ) 동아대학교 석당학술원 2014 석당논총 Vol.0 No.59

Union of Soviet Socialist Republics (USSR) was the upper level of union than the European Union(EU), the union of multi nations. The Koreitsy in the Primorsky Krai on the beginning Soviet Union, can be lived with the pride and passion as ‘the people of Soviet’. But the national policy of USSR moved from ‘the concession policy of nation and national prejudice (building of nations : korenizatsiia)’ to ‘the Soviet patriotism as the motherlnd of labor and the only socialist nation (blending of nations). Not the national identity of the Koreitsy but the consolidation of Soviets, went to the more important assignment. As the result, the Koreitsy must be the ‘enemy people’ branded as the special immigrant in the forced migration and the limited residence. The Koreitsy of the Central Asia struggled to be the real ‘soviet people’, not the ‘enemy people’. Eventually got to be the hero of socialist labor. The freedom of movement was not given to them, but they struggled to be the soviet people, consequently they became to be the people of soviet republics, namely ‘the people of multi republics` after Stalin’s death(1953).But ‘the long distance Gobonjil’ started with the freedom of movement, changed the ethnic enclave and life style of the Koreitsy. The long distance Gobonjil utilized the community and the kolkhoz system of the Koreitsy was the trans-republican ‘nomadic farming’ over the soviet republics of the Central Asia such as the Ukrainian SSR. The Koreitsy transferred to the urban areas from the kolkhoz, and turned into the market-oriented citizen over the soviet republics. The Koreitsy at that time was the citizen of the multi republics, then the CIS Koreitsy in the post-Soviet era was the citizen of the multi nations. The unitary state constituted Soviet Socialist Republics changed to the confederation of multi republics, and the Koreitsy got to be the citizen of a Central Asian republic, equally the citizen of incomplete union CIS. Since then one more nation is added to the multi nations, that is South Korea. The policies of language, education, and economy on the Central Asian nations, and the policies of migrant labors and overseas Koreans on the South Korea precipitate outflow and inflow of the Koreitsy. And the Koreitsy can enjoy the civil and social rights/ responsibilities restrictively. The citizen of multi nations across the CIS nations and South Korea was born.

협동 공동체와 폴케 호이스 콜레

신명직 ( Myoung Jik Shin ) 동아대학교 석당학술원 2012 석당논총 Vol.0 No.53

The effort to overcome the problems of capitalism is not only ``scientific socialism``. The experiment of Robert Owen is always followed by the modifier of ``fantastic`` or ``utopian``, but it is necessary to shed new light on his experiment as ``the cooperative community``, out of the dichotomy of ``revolution or reaction`` and ``revolution or reform``. The experiment of Owen on the New Lanark and New Harmony is the result of trying to solve the basic contradiction of capitalism, not by competition but by cooperation. It was continued to not only the peasant consumers` cooperation, the movement of a Divine Land, and the socialism of the Love on Kagawa Toyohiko, but also the peasant association, the movement of the village of Jesus on Bae Munsik, Yu Jaeki, and Choi Munsik built the ``Association of Christian Agricultural Study``. The ``Peasant Cooperative Association``, the ``Cooperative Cultivation Kye``, and the ``Independent-Peasantry Village`` of the Chosunnongminsa (of the Ch`ondogyo Youth Party) is also the experiment based on the cooperative community to get over the theory of competition of the capitalism, not on the violent revolution. The essence of the theory of cooperative community is the theory of peasant cooperative education, and the Folk High School (Folkehøgskole) of N. F. S. Grundtvig, not focused on the elite, but focused on the peasants. This influenced on the Nationary High School to build peasant cooperative community of Uchimura Kanzo and Kagawa Toyohiko during the period of Taisho democracy in Japan. And this also influenced on the High Agricultural School, and the Peasant Self-culture School of christian corollary, and on the Peasant School of the Ch`ondogyo corollary. The experiment of cooperative communitarian to dream and practice the another way to stand against the capitalism is the present progressive form, not the perfect tense as the movement of Japanese Coop and Mondragon of Spain.

재일 코리안과 다국가 시민권 - 영화 “피와 뼈”,“디어 평양”,“달은 어디에 떠 있는가”를 중심으로

신명직 ( Myoung Jik Shin ) 동아대학교 석당학술원 2013 석당논총 Vol.0 No.56

The way to solve the contradiction between territory and sovereignty for the Koreans in Japan is two. The one is a return to Korea, and the another is a recover of the lost rights and responsibilities in Japan. The efforts of the Koreans in Japan to solve the contradiction between territory and sovereignty went to change the format, from the nation (one nation state and one nation) to the citizen (multi nation states and the citizen). This transition is made after the struggle against discrimination in the 1970s and the struggle against fingerprinting in the 1980s. This paper is focused in particular to the latter, the way to go to live in Japan while maintaining the rights and responsibilities in Japan with the South Korean nationality or the North Korean overseas citizenship, that is the multi-national citizenship. This is shown clearly in the scene of film such as the scene of the film Blood And Bone or the film All Under the Moon, how to live the 2nd or 3rd generation of Koreans in Japan as a Citizen against the 1st generation. This life as a Citizen means the extension of the depth and range of the multi-national citizenship in the South and North Korea and Japan. It was the choice that the Koreans in Japan have been asked until now. They have been forced to choice between the motherland and Japan, or between South Korea and North Korea always. But Koreans in Japan are not one of them, but all of them.

식민형 ‘중간시민’에서 동화형 ‘유사시민’으로 - 화교화인의 변모와 ‘동아시아 시민’의 형성(1) -

신명직 ( Shin Myoung-jik ) 동아대학교 석당학술원 2018 석당논총 Vol.0 No.70

The process of development and spread of overseas Chinese around the world has been a result of historical, economic and social policies both in China and in the host countries. The present research discusses the concept of overseas Chinese as ‘intermediate citizen’ in lands under colonial governance, especially in Southeast Asia under European and Japanese rule. It proposes that in both eras, the ruling governments had a 'divide-and-rule' social policy such as had been used in the Roman Empire, in which one group of residents received special rights and privileges in order to separate them from the general populace in order to maintain control. However, overseas Chinese under Japanese rule began to lose the rights that they had had under the Europeans and instead local residents began to play a similar role as intermediate citizens. But the transnationality of overseas Chinese began to be lost, and their status began to be changed from the intermediate to the oppressed. After the colonial period, actually overseas Chinese was forced to be the ‘nation’ of the country of residence - assimilation, by the developmental dictatorship and class dictatorship. But they didn't become to the true ‘nation’ of the country of residence. They had to fall the status of ‘nation but not nation’ that is ‘ersatz citizen’. Overseas Chinese in the Korea had to flee abroad or had to live as a ‘citizen but not citizen’, because the currency reform, the prohibitional law of landholding, and the redevelopment work of Seoul, during the developmental dictatorship. The status of overseas Chinese in the Indochinese Peninsula that performed the class dictatorship as like Laos, Cambodia, and Vietnam was not much different from the nation under the developmental dictatorship. Vietnam had produced numerous ‘boat people’, namely overseas Chinese injured from the overseas Chinese exclusion, the confiscation of property, and the confiscating poverty. Overseas Chinese in the East Asia has been shaped as the each other transnational citizen namely ‘East Asia citizen’, according to the era of colony, developmental/class dictatorship and after the Chinese Reformation. This article focuses on the transformation from ‘colonial intermediate citizen’ to ‘assimilated ersatz citizen’.