세계화시대 북한의 종교정책과 종교자유에 관한 연구

김원곤(Kim, Won Gon) 한국기독교학회 선교신학회 2011 선교신학 Vol.26 No.-

In its Annual Reporton Religious Freedom, U.S. Department of State labeled North Korea -along with China, Myanmar, Laos, and Vietnamas‘Countries of Particular Concern’ that do not have freedom of religion. In order to become a part of the globalization world, North Korea should change its religion policy to ensure the freedom of religion for its people. A country that guarantees freedom of religion would never force its people to believe or not to believe in a certain religion. In order for North Korea further strengthen its collaboration with other nations around the world, freedom of conscience and religion should be guaranteed as the basic rights for its citizens. For successful reunification of North Korea and South Korea to be attained, internal unification should happen first before any legal or systemic unification. In order for internal unity to be fulfilled, collaborative integration of North and South should be achieved in every area of society including politics, economics, and culture. Most importantly, unification of religion can play a critical role in restoring true unity of North and South through reconciliation and forgiveness. Until now, North Korea established religious groups and institutions and partially allowed religious activities with the political intention to advertise itself as a nation with religious freedom. Until 1988, North Korea’s religion policy was hostile and persecutory in character. However, since 1988, North Korea gradually moved into a more positive direction that was manifested in changing laws on religion and definition of religious vocabularies in encyclopedias. Furthermore, by attempting to integrate the juche ideology and religion, North Korea intended to take steps necessary to guarantee individual’s religious freedom. Instead of being forced by external pressure, now is time for North Korea to walk side by side with other nations by independently pursuing religious freedom. North Korea should abandon their misconception of Christianity as anticommunism and antigovernment system. From the past exchange between South and North Korea and the humanitarian aids by Christian organizations, North Korea has to recognize that Christianity is the most genuine supporter of North Korea. Instead of labeling religion as a threat of a regime collapse or a leadership change, North Korea has to utilize religion as a tool to connect the people and the government. Furthermore, churches in South Korea have to acknowledge North Korean church as a church existing in a unique culture and environment. Churches in South Korea have to play an important role as a mediator between North and South Korea so that the two nations can be in good terms with one another and that the freedom of religion will be guaranteed in North Korea.

북한 종교 정책에 따른 신앙생활 실천방안

남덕우 한국실천신학회 2014 신학과 실천 Vol.0 No.42

본 연구는 북한 성도들의 신앙생활을 한국교회가 선교적 측면에서 돕기 위한 실천 방안을 제시하는데 목적이 있다. 이를 위해 북한 종교의 정의, 북한 종교의 헌법적 근 거와 주체사상, 기독교 종교 정책 변천과정, 북한 종교 정책에 따른 신앙생활 실천 방 안을 제시하였다. 북한 종교의 헌법적 근거와 주체사상에서 북한 헌법적 근거는 신앙의 자유를 부분 적으로 허용하는 것 같으나 실제 북한 사회에서는 신앙의 자유가 허용되지 않고 있으 며, 북한의 신앙에 대한 태도는 해방 직후부터 사회주의 혁명에 방해가 되는 것으로 생각했으며, 사회주의 건설 이용의 목적으로써 헌법ž형법을 수정하며 부분적으로 허용 하였다. 주체사상은 1980년 제 6차 당 대회를 통해 북한정권은 당 규약 전문에 “조선 로동당은 오직 위대한 수령 김일성 동지의 주체사상, 혁명사상에 의해 지도 된다.”라 고 명시함으로써 주체사상은 공식적인 정치지도 이념으로 규정되었다. 또한 1982년 12월 17일 김정일은 ‘주체사상에 대하여’라는 논문을 발표하고 김일성의 주체사상을 철학적 견지에서 보다 구체화함으로서 김정일과 김정일의 지위를 확보하는 논리를 성 립하였다. 기독교 종교정책 변천과정에서는 회유와 억압 병행기(1945~1950년), 탄압기 (1950~1953년), 지하교회 핍박기(1945~1971년), 종교자유 위장기와 선전기(1972-1998년), 경제 지원 유치기(2000년~현재) 로 구분할 수 있다. 회유와 억압 병행기에서는 북 한 지역의 기독교는 막강한 정치세력을 갖고 있었으며 김일성이 북한을 통치하기 위 해서는 기독교 인사들의 잠정적인 협력이 필요했기 때문에 뿌리 깊은 기독교 세력을 의식, 회유와 억압을 병행했던 시기이다. 탄압기에서는 기독교인들을 반혁명 세력으로 몰아 탄압을 본격화하였기 때문에 그 후 기독교는 지하로 들어갈 수밖에 없게 되었 다. 핍박기에서 예배는 예전이 없었으며 농장에서 일하다가 휴식시간에 삼삼오오로 흩어져 논두렁 등에서 행해졌다. 종교자유 위장기에는 종교말살 정책에 따라 지하 교 인을 색출하며 종교의 자유가 있는 것처럼 보이게 하고 기독교인들을 반 정부 투쟁으 로 선동하려는 것과 선전기에는 1988년에 김일성 종합 대학에 종교학과가 설립되고, 1989년에는 종교학과 내에 기독교 강좌가 신설되는 획기적인 변화를 일으키기도 했 다. 그러나 북한은 여전히 기독교인들을 핍박하고 있다. 이제는 한국교회가 보다 적극 적으로 북한 성도들의 신앙생활을 도와야 하며, 본고에서는 그 방안으로 첫째, 인쇄 미디어 활용에 따른 실천 방안, 둘째, 음성 및 영상 미디어 활용에 따른 실천 방안, 셋째, 문화·예술 활용에 따른 실천 방안, 넷째, 경제특구 활용에 따른 실천 방안, 다섯 째, 탈북자 활용에 따른 실천 방안을 제시하였다. The purpose of this study is to propose measures for faithful practices with which Korean church help believers in North Korea in their faith from the missional perspective. For this purpose this study presents definition of religion in North Korea, constitutional ground of religion in North Korea and self-reliance ideology, change in religion policy for Christianity and measures for faithful practice according to religion policy in North Korea. The constitutional ground for religion in North Korea is that North Korea seems to partially permit freedom of religion, but in practice it is not allowed. The attitude of North Korea toward religion is that they have regarded religion as disturbing to socialist revolution since Korea's independence, and they amended constitution and criminal law to partially permit religion for the purpose of construction of socialist revolution. As for the self-reliance ideology, North Korea regime specified in the preface of party's rules "Labor Party of North Korea is only directed by the great leader Kim Il Seong's self-reliance ideology and revolutionary ideology" at the 6th anniversary meeting in 1980, which defined the self-reliance ideology as an official ideology for politics in North Korea. In addition, Kim Jeong Il published an article titled "About Self-Reliance Ideology" on December 17, 1982, which substantiated self-reliance ideology from the philosophical perspective to establish the rationale to secure the status of Kim Il Seong and Kim Jeong Il. As for the change in the religion policy for Christianity, it may be divided into conciliation and repression period (1945-1950), oppression period (1950-1953), suppression period for underground church (1945-1971), camouflage of freedom of religion and propaganda period (1972-1998) and induction of economical support period (2000-present). During the conciliation and repression period, Christianity in North Korea had a strong political power. Since Kim Il Seong needed their tentative support to rule North Korea, they tried to convert deep-rooted Christians as well as repress them. During the oppression period, they regarded Christians as anti-revolutionary group and actively oppressed them. Thus Christians needed to gather as underground church. There was no official church so that they had to worship on the rice field during their break time. During the camouflage period, they searched underground Christians based on religion elimination policy but camouflaged that they have freedom of religion. During the propaganda period, a religion department was opened at Kim Il Seong University in 1988 and Christianity department was also opened in 1989, which was seemingly ground-breaking. However, North Korea still oppresses Christians. It is time for Korean church to help the believers in North Korea more actively. This article proposes some measures: First, measure using printed media; Second, measures using video media; Third, measures using culture and art; Fourth; measures using economic special zone; Fifth, measures using escapers from North Korea.

분단시대 북한종교의 위상과 역할에 대한 회고

류성민 한국종교학회 2019 宗敎硏究 Vol.79 No.2

This paper was written with the aim of analyzing and understanding both the existence and status of religion in North Korea after the division of the two Koreas. This paper is also seeking to understand the role religion can play in improving relations between the two Koreas during a time of potential future “peace period.” From the division of the two Koreas until the 1970s, North Korean religion was dominated by Socialism’s negative view of religion, along with the extreme anti-religious sentiment stemming from the Korean war. However, since the emergence of North Korea’s self-reliant ideology, Juche, religious facilities have at least partially been restored or rebuilt. As a result of Juche ideology, a small number of religious groups have also resumed activity. North Koreans are generally not interested or ignorant about religion. Some are even hostile towards religion. However, most of the heads of North Korea’s religious groups have served as representatives of the Supreme People’s Assembly of the North, and they have even held relatively high political status. These representatives focus on inter-Korean unification and other activities in the North’s social and state organizations. This means that the status of religion in North Korea cannot be understood solely by statistical figures. It also shows that “pure” religious activities are impossible. Given this, and if future inter-Korean relations can move toward a “peace period,” the South Korean religious community should clearly recognize that the religions in North Korea are under North Korea’s unique socialist system. The South Korean religious community also needs to understand that expanding inter-Korean religious exchanges through unification-related activities is realistic. At the same time, I also believe that North Korean religious studies should think deeply about inter-Korean relations, which strive to help move the two Koreas from confrontation to cooperation, from conflict to harmony and co-prosperity, and finally from division and armistice to peace. 이 논문은 남북 분단 이후 북한에서의 종교 이해와 현실 및 종교의 위상 을 분석하고 향후 ‘평화시’ 남북관계 개선을 위해 종교가 할 수 있는 역 할을 모색하고자 하는 목적으로 쓴 것이다. 남북 분단 이후 1970년까지 북한에서는 종교에 한 사회주의적인 부 정적 이해와 6.25 전쟁을 통한 극도의 반종교적 정서가 지배적이었다. 주체 사상이 북한의 유일 지도 이념으로 등장한 이후 1980년부터는 주체사상 에서의 종교에 한 제한적 긍정을 통해 부분적으로나마 종교시설을 복구 하거나 재건했고, 종교단체들의 활동도 재개되었으며, 그 결과가 그 이후의 북한 종교 현실로 나타났다. 북한의 종교현실이 종교 교당의 수나 신도 수 혹은 성직자 수 등에서는 남한과 비교할 수 없을 정도의 미미한 수준이고, 북한 주민들은 체로 종교에 해 관심이 없거나 무지할 뿐만 아니라 여 전히 적적인 태도도 다분하다. 그런데 북한 종교단체의 장들은 부분 북 한 최고인민회의 의원을 역임했고, 남북통일 관련 남 혹은 외 활동에 주력하는 북한의 사회단체나 국가기구에서 고위직으로 활동하는 등 비교적 높은 정치적 위상을 지녀왔다. 이는 북한의 종교현실을 통계적인 수치로만 이해할 수 없다는 것을 의미하고, 동시에 북한의 종교에서 ‘순수한’ 종교 활동은 불가능하다는 것을 보여주는 것이기도 하다. 이러한 점을 고려한다면, 그리고 향후 남북관계가 ‘평화 시’로 나갈 수 있다면, 남한 종교계는 북한의 종교가 북한 특유의 사회주의 체제 하의 종교임을 분명히 인식해야 하고, 통일 관련 활동을 통해 남북 종교계의 교류를 확하는 것이 현실적 이라는 사실도 주지해야 한다고 본다. 동시에 북한 종교 연구에서도 결에 서 협력으로, 갈등과 분쟁에서 조화와 상생으로, 분단과 정전에서 종전과 평화로 이행되는 남북관계를 고려해야 한다고 본다.

북한주민들의 ‘수령교’ 의식변화에 따른 북한선교 방안

강동완,김병욱 한국복음주의선교신학회 2009 복음과 선교 Vol.11 No.-

The purpose of the study is to seek for how to stretch mission plans according to changing consciousness towards Suryong Religion of North Korean people, in identifying North Korean society as strong religious system as ‘Suryong Religion(Religion of chief magistrate)’. As the promise for salvation of Suryong Religion has been proven as false, the nation-wide economic crisis has weakened the system, which has influenced on weakened consciousness of the Suryong Religion of North Korean people. This is forming social and psychological circumstances where other religions may enter. In this study, we claim that the problems occurred in North Korea mission are caused by insufficient understandings of the initial conditions under which North Korean people face other religions. Thus, we further claim that any North Korea mission should be based on pre-understanding towards North Korea‘s system as mission target as well as North Korean people as religious member of Suryong Religion. In addition, we suggest the roles and directions of churches for North Korean defectors, from the point that it is currently necessary to provide correct mission activities for them as the step stone for the unification mission on a long-term basis. The purpose of the study is to seek for how to stretch mission plans according to changing consciousness towards Suryong Religion of North Korean people, in identifying North Korean society as strong religious system as ‘Suryong Religion(Religion of chief magistrate)’. As the promise for salvation of Suryong Religion has been proven as false, the nation-wide economic crisis has weakened the system, which has influenced on weakened consciousness of the Suryong Religion of North Korean people. This is forming social and psychological circumstances where other religions may enter. In this study, we claim that the problems occurred in North Korea mission are caused by insufficient understandings of the initial conditions under which North Korean people face other religions. Thus, we further claim that any North Korea mission should be based on pre-understanding towards North Korea‘s system as mission target as well as North Korean people as religious member of Suryong Religion. In addition, we suggest the roles and directions of churches for North Korean defectors, from the point that it is currently necessary to provide correct mission activities for them as the step stone for the unification mission on a long-term basis.

주체사상과 북한선교

박영환 한국기독교학회 선교신학회 2005 선교신학 Vol.10 No.-

"Ju-chae" ideology can be likened to the driving force that support, maintain, and fosters the North Korean society. Since the defection of Party Secretary general Hwang, Jang Yeup, however, the meaning of "Ju-chae" is being transformed, signifying the construction of a strong fatherland. Nevertheless, "Ju-chae" continues to be a strong ideological strength underlying the North Korean society in general. The 1995 food shortage was an occasion which shook the very foundation of North Korean establishment. The resulting economic reforms initiated in July 1st of 2002 leaves the impression believe that the leading consideration of the North Korean society is economic rather than political. Signs of such changes gave occasion for South Korean churches to reexamine their North Korean mission strategies. In other words, Christianity does not translate into anti-"Ju-chae" nor is anti-Christianity signify "Ju-chae." In between the early years of the North Korean government till the official recognition of religion in 1972 was the Korean war. While the traditionally this period is viewed a period in which the North Korean government attempted to eradicate religion, judging from events, it is a period in which official religion is transformed into an unofficial religion and all religion hostile to the government is eradicated. Christian church is included in this category. The Korean war resulted in anti-American feeling and Christianity was considered as an American religion. Anti-Christian activity became the ideological basis of "Ju-chae" ideology. The self-reliance or Kim, Il-sung-nism which form the basis of "Ju-chae" is linked to attempt to preserve the North Korean establishment from foreign powers. To this point, the North Korean government is viewed as in the forefront of Christian oppression. In reality, North Korea is known to execute believers for their faith. However, Christian leaders are known to hold high offices in North Korea. Furthermore, underground church is known to exist till today. This can be viewed as evidence that the North Korean church, rather than anti-Christian, merely views the Church as anti-government. Thus, "Ju-chae" and Christianity, instead of being antithetical, merely differs in methodology. Any attempt to evangelize North Korea must take into consideration the renewed interest in economy in North Korea. Because North Korea is concentration its energy towards economy, North Korean mission must work to integrate its activities with economic assistance. The fact that North Korean situation can change overnight by the actions of Kim Jung Il is the longstanding problem. Variation in North Korean politics is a handicap. But we must not forget that the economic problems of North Korea is unavoidable and must plan our mission strategy accordingly. Currently in North Korea, the introduction of cell-phone and computers are allowing outside news and information to enter North Korea and this leads to speculation that a return to the past is not an option for North Korea. Therefore, we must look at "Ju-chae" as a difference in type. It is time detailed mission strategy is formed in connection with North Korean economy, particularly in association with the special economic area created in Gae-sung.

북한 종교인가족의 존재양식에 관한 고찰: 기독교를 중심으로

김병로 통일연구원 2011 統一 政策 硏究 Vol.20 No.1

The objective of this paper is to establish an understanding of the modes in which the so-called “religious families” exist and operate within North Korea at present. To this end, the historical background of how these families were formed and how their activities were carried out following the emergence of the socialist government will be analyzed in depth. This paper reexamines from a critical perspective the view that religious activity in North Korea serves solely as a means for the state to attract foreign currency or to display conditions of religious freedom to the outside world. The purpose of this study is not to deny that the management and organization of religion in North Korea occurs according to state mobilization, but rather to gain a deeper understanding of how state mobilization of religion is actually carried out and who is involved in these efforts. Based on detailed analysis of North Korean defectors, this paper seeks to show that the “religious families” in North Korea, as major participants in both the formal and informal spheres of religious activity, are a key component of North Korea’s religion. After the Korean War, and in particular the severe persecution of religion of 1958, religious communities of North Korea experienced a collapse in organization, having to subsist in the form of individual practice or small-scale gatherings among family and relatives. In the years following 1972, some of these “religious families” were mobilized by the state as officially recognized organizations. The 1980s saw a revitalization of state-sponsored religious activity and the separate family worship services in accordance with external publicity purposes as well as the domestic social needs. Afterwards, following the food crisis of 1995, religious participation became concentrated in the activity of so-called “underground churches.” As a result, “religious families” in North Korea today can be found existing in one of the following three modes: first, as very loosely formed communities centered on the individual or relations among family and relatives; second, as active members of state-sponsored religious organizations; or third, in pursuit of organized religious activity in the context of underground churches. From this perspective, it can be concluded that the “religious families” of North Korea are key players with a central role in the country’s religious sphere. 본 논문의 목적은 사회주의 정권 등장 이후 종교인가족의 역사적 수난 배경과 신앙활동의 과정을 심층적으로 분석함으로써 북한 내 종교인가족의 현재의 존재 양식을 파악하기 위한 것이다. 즉 과거 종교인가족이 사회주의 체제 하에서 어떤 운명을 맞았는가에 대한 삶의 궤적을 추적해 봄으로써 현재 북한종교의 특성을 밝혀보고자 한다. 본 논문은 북한의 종교활동을 단순히 외화벌이 목적으로 보거나 혹은 종교의 자유를 대외적으로 선전하기 위한 정치적 목적으로 간주하는 입장을 비판적 시각에서 재검토하고자 한다. 이는 북한종교가 당국의 동원에 의해 관리·운영되고 있다는 사실을 부인하는 것이 아니라, 오히려 그 동원 과정과 동원 대상에 대한 면밀한 관찰 및 분석을 통해 북한종교의 심층적 특성을 규명하고자 하는 것이다. 이를 근거로 북한의 종교인가족이 북한의 공식적 혹은 비공식적 종교 활동에 주요 구성원으로 참여하고 있고 현재 북한종교의 핵심적 구성부분이라는 사실을 밝히고자 한다. 북한의 과거 종교인가족으로 불리는 신앙공동체는 한국전쟁 이후, 특히 1958년의 대대적 탄압 이후 와해되어 개인적으로 신앙을 유지하거나 가족·친척 내 소규모 가정예배 모임으로 생존을 유지하였다. 1972년 이후에는 북한당국에 의해 공인 종교조직으로 일부가 동원되었고, 1980년대에는 대외적 과시 목적 및 사회내적 필요성에 의해 공인 종교조직으로 동원되거나 개별 가정예배 모임의 활성화가 진행되었으며, 1995년 식량난 이후에는 이른바 ‘지하교회’ 활동에 핵심적으로 참여하고 있다. 그 결과 현재 북한의 종교인가족은 첫째, 개인적 혹은 가족·친인척 중심의 모임으로 매우 느슨한 공동체로 존재하거나, 둘째, 국가에 의해 동원된 공인 종교조직의 구성원으로 활동하며, 셋째, 지하종교의 공간에서 조직적 신앙 활동을 주도하는 등 세양식으로 존재하고 있다. 이런 관점에서 보면 북한종교인가족은 현재 북한 종교의 핵심적 구성원이며 중추적 역할을 담당한다고 할 수 있다.

북한종교 연구의 동향과 평가

박균열,이원봉,송승호 한국통일전략학회 2009 통일전략 Vol.9 No.3

This paper tries to analyze and evaluate results of researches on the religion of North Korea. Even though lots of researchers have different ideas, rough main stream to research North Korea would be summarized as follows: First, there have been researched on religious mind or consciousness. Second, there have been researched on the changing of religious policy of North Korea. Third, there have been researched on Juche in the scope of doctrine or tenet, finally, researches on whether religions still exist or not in North Korea. Thus this paper shows that the researches on religion in North Korea mainly have been focused on comprehensive interesting or data collecting avaliable 북한이 논문은 북한의 종교에 대한 연구가 어떻게 이루어지고 있는지에 대한 동향을 파악하고 그에 대한 평가를 하고자 한다. 연구자들마다 다양한 의견이 제시되었는데, 북한종교에 대한 공통적인 연구동향은 대체로 다음과 같이 요약된다. 첫째, 북한의 종교관 및 종교인식에 대한 연구동향이다. 둘째, 북한 종교정책의 변화를 북한당국자의 측면과 북한주민의 입장에서 분석하는 연구동향이다. 셋째, 주체사상을 종교교리와 연계해서 분석하는 연구동향이다. 넷째, 북한에서의 종교 존재유무에 관해 분석하는 연구동향이다. 결국 북한종교에 대한 연구는 포괄적인 관심사 위주로 또는 자료수집이 가능한 분야로 제한되어 이루어지고 있는 것으로 사료된다.

북한의 종교정책변화와 남,북한 종교교류성찰

박광수 ( Kwang Soo Park ) 한국신종교학회 2009 신종교연구 Vol.21 No.-

현재 남한과 북한의 관계는 국내 및 국제 정치상황과 맞물려 교착상태에 빠져 있다. 이명박 정부의 강경한 대북정책과 북한 김정일 체제의 급진적 핵실험 위협은 상호 불신과 대립의 국면으로 몰고 갔다. 남북간의 정치적 협상이 결렬되면서, 국제적으로 6자 회담의 중단, 남북간 정부고위급 회담의 단절되었으며, 결과적으로 경제교류와 민간교류의 급격한 위축상황이 나타나고 있다. 남북의 정치적 군사적 대립구도가 대화를 단절시키고 서로 위협적인 상태로 치달아가는 상황에서 남북관계 어떻게 개선할 것인가?하는 문제는 매우 중요하다. 남북문제는 정부 당국자만의 문제만이 아니라, 한민족 전체의 문제로서 한반도 평화를 이루기 위한 민중의 주체적 자각과 운동이 함께 이루어져야 할 것이라 생각된다. 자칫 또 다른 비극이 될 수도 있는 한반도의 분단상황에서 이념적 갈들을 상생(相生)의 철학으로 풀어 가는 작업이 중요하다. 특히, 남북종교교류는 다른 분야에 앞서 이미 1987년대 이후 꾸준히 직·간접적인 접촉을 모색해 오던 종교계의 역할이 빛을 발하면서 민간 차원의 교류를 뒷받침하는 계기를 만들었고 남북화해와 협력의 분위기를 형성하는 중요한 역할을 하였다고 평가된다. 따라서, 한반도 평화정착을 위한 과정으로 (1) 북한의 종교정책 변화, (2) 남·북한 종교교류의 성찰, 그리고 (3) 남·북한 관계 개선을 위한 종교계의 역할을 남·북한 종교교류, 인도적 대북지원, 학술교류 등의 차원에서 논의하고자 한다. In 2009, the relationship between South and North Korea is at a standstill and getting worse in mixed political and military situations with a strong government policy of Lee Myung-bak, the President of South Korea, against the military threat with tests of nuclear weapons under the leadership of Kim Jeong-Il, the Chairman of the National Defense Commission of North Korea. As the political negotiation came to rupture, the six-party talks which aim to find a peaceful resolution to the security concerns as a result of the North Korean nuclear weapons program are no longer held. And, no political high-level talks between South and Northe Korea have been held since 2008. In result, the economic exchange is getting weak and interchange of civilians is hampered by a lot of political obstacles between South and North Korea. How could we make an effort to bring both a long-harbored hope and enmity toward the unification and reconciliation, security and peace in Korean peninsula? In this research, I will critically review the change of religious policies in North Korea in order to understand the situation of religious activities. When political talks are failed, although there are a lot of obstacles, humanitarian assistance from South Korea to North Korea as well as religious and academic exchanges between the two sides would help to reduce political and military tensions in Korean peninsula. Furthermore, mutual dialogue and cooperation in various civilian(NGOs) fields will make contribution to overcome different cultural and religious heritages among Korean people through sharing cultural traditions and thoughts in both sides.

북한의 종교정책 연구

정대일(Jung, Daeil) 한국종교학회 2011 宗敎硏究 Vol.64 No.-

The purpose of this research is to demonstrate the indivisibility between changes in the religious policies of North Korea and the building process of Jucheism as the state religion of North Korea. In North Korea, only Jucheism determines every issues of religion, and builds religious policy. So we must focus on the Jucheism to know the real reason of changing religious policies in North Korea. Political religion is the religious or quasi-religious regard for certain civic values and traditions found recurrently in the history of the political state. Such regard may be marked by special festivals, rituals, creeds, and dogmas that honor great personages and events of the past. In North Korea, the only tradition is Anti-Japan Military Struggle tradition, and the only creed is Jucheism, and this tradition and ideology are due to one personage, the Great Leader Kim Il Sung. All the festivals, rituals, hymns, films, plays celebrate the Great Leader. It is obvious that Juchism which is consist of Marx-Leninism, humanism, and nationalism is the only, and strong political religion of North Korea. Jucheism was born in the period of Japanese Imperialism, so its asks concern about the destiny of the nation, the salvation of the nations destiny, the regaining of the nations life, and the achievement of the eternal life. In fact, all this concern is religious concern, in other words, ultimate concern. Starting with religious question, Jucheism has been more and more religious with its answer that the eternal life, Sociopolitical Life can be given through Sociopolitical Organization by the Great Leader. According to Ninian Smart, there are six dimension in every religion. They are consist of dogma, experience, myth, ritual, ethics, and organization. This frame will offer the most proper device to search the most veiled and the nearest state. After the study, we will see that Jucheism is the political religion of North Korea, takes the position of state religion, and North Korea is a confessional state.

분단 이후 북한의 민간신앙과 현대판 속담의 일단

이복규(Yi Bok-Kyu) 한국민속학회 2004 韓國民俗學 Vol.40 No.1

김일성유일사상 혹은 유물론이 지배하는 북한 사회에도 민간신앙이 존재할까? 남한에서처럼 북한에도 현대판 구비문학의 일환으로서 현대판 속담이 존재할까? 그 동안 북한에서 공식적으로 발행된 문헌이나 매체 등의 정보만 가지고는 확인이 어려웠던 이 의문을 풀기 위해, 탈북자 들을 면담하여 본 결과, 북한에도 민간신앙과 현대판 속담이 존재한다는 것을 알 수 있었다. 점복, 꿈풀이가 전승되고 있으며, 무속도 존재한다는 것을 단편적으로나마 확인할 수 있었다. 점복의 경우, 식량난이 가중되어 탈북하는 일이 많아지면서 흑은 지방으로 추방당할 경우, 그 성공 여부와 미래사를 미리 알고 싶은 욕망에서 매우 활발하다는 것이 밝혀졌다. 공식적으로는 금지하고 있으나, 암암리에 성행하며, 심지어는 당간부들 조차 남몰래 점복자를 찾아가 의뢰하고 있는 실정임을 알 수 있다. 점복자의 유형도, 강신점복자, 역리점복자 등 다양한 유형으로 존재함을 알 수 있다. 꿈풀이에서 몇 가지 차이도 있지만, 대부분 남한에서 길몽으로 여기는 것은 북한에서도 길몽으로, 흉몽으로 여기는 것은 흉몽으로 여기고 있다는 것을 알 수 있다. 남북한 사람이 같은 꿈을 꾸고 같은 꿈풀이를 하고 있다는 것은 여간 다행한 일이 아니다. 남북이 교류할 경우, 꿈 이야기를 화제로 올림으로써 동질성 회복과 화해 분위기 조성에 도움이 될 것임을 보여주는 성과라 하겠다. 70년대 말의 상황이지만, 당국의 탄압에도 불구하고, 은밀하게나마 무속이 존속한다는 것을 확인할 수 있어, 무속신앙이 얼마나 끈질긴 생명력을 가지고 있는지 느끼게 한다. 현대판 속담도 다수 존재하고 있었다. 이들 자료는 북한의 상황을 잘 드러내 주면서, 식량난을 비롯한 북한 현실을 바라보는 북한 주민의 비판적인 의식까지 여과없이 보여주고 있어, 북한 및 북한주민의 실상을 이해하는 데 긴요한 가치를 지니고 있다. 북한의 민간신앙과 현대판 속담 자료들은 남북 교류와 통일을 위해 기여할 만한 가치를 지닌다. 체제와 이데올로기의 차이에도 불구하고 여전히 동질성을 유지하고 있는 부분이 많다는 것, 특히 북한 주민의 내면의식은 남한과 다를 게 없다는 확신을 가지게 하는 자료들이기 때문이다. Is there a form of folk religion even in North Korea, where the one and only ideological system for Kim Il-sung and Communistic materialism predominates. Or, is there a wise saying found in the society such as “A dog hanging around the kitchen for three years may cook noodle,” which has recently been coined and distributed in South Korea? This article was written to somehow address these questions. For the best results the author interviewed recent defectors from North Korea since the researches in the past have contained limited information based on the accounts of the Korean War refugees and on the materials published by Chosunchongdokbu. The important findings are as follows. First, folk religion exists in North Korea. The forms of North Korean folk religion that have been identified so far are fortune-telling, dream-reading and shamanism. 1) Fortune-telling ① Rapid increase of fortune-telling and its cause: In North Korea fortune-telling is officially prohibited. Its practice is banned publicly; therefore, most fortune-telling is done unofficially in the private sector. Despite the ban, the common people go to a fortune-teller in times of marital crisis or offspring's bad luck. Since 1997 as the queue line disappears and as the food disaster gets worse fortune-telling has been practiced more frequently because the number of people who go into trade or who plan to flee increases. ② Types of fortune-tellers: The research has discovered four types of fortune-tellers: the possessed fortune-teller commonly referred to as 'the one with a god on the back'; scholastic fortune-teller who construes the meaning of saju and name; face-reading fortune-teller; and pungsu fortune-teller who points out the best tomb site. All of these are the same as those in South Korea. ③ Fortune-teller's fee: It is not a fixed rate, bur understandably the visitors feel forced to pay generously. 2) Dream-reading As in South Korea, dream-reading is an ordinary practice. There are good, bad, and ambivalent dreams. Among the good dreams are: ① Blood means meat; ② Fire means a fortune; ③ An ox or an ancestor coming in is a good omen; ④ Water bath means lessened worry; ⑤ Pigs refer to a good fortune or begetting a son; ⑥ Downfall in the valley predicts money or food; ⑦ A dream of dragon is to signify getting ahead in the world. Among the bad dreams are: ① A tooth taken out is a bad omen (an upper tooth refers to a disaster to a senior and a lower tooth to a disaster to a junior); ② Fish in the sea means rainy weather; ③ An ox (or an ancestor) going our is a bad omen; ④ A dream of a snake is no good (it predicts begetting a daughter); ⑤ Being bitten by a dog is a bad omen too. An example for an ambivalent dream is to see your deceased mother. The dream could be good to one person but bad to another. By and large, the whole interpretation is scarcely different from that of South Korea. A strong homogeneity is felt here. Despite the formal difference of ideology and system, the two peoples still dream the same dreams and interpret them the same way. The heterogeneous nature of the two nations' culture is often featured but this apparent homogeneity in dream-reading will prove to be a useful common code in achieving the cultural exchange and reconciliation between the two Koreas. 3) Shamanism: Since the practice of shamanism is rigidly banned by the North Korean authorities, it does not seem as popular as fortune-telling but it still keeps its ground though secretly. Secondly, the modernized versions of wise saying also exist in North Korea. As they exist as a category of oral literature in South Korea, North Koreans use renovated sayings and humorous remarks to mirror the changing states of society. The interviewees, who were reluctant to narrate traditional stories, informed the researcher of various proverbs in no time. These modernized versions of North Korean proverbs are deemed to reveal the particular