이분법에 갇힌 조선사람

김진환(Kim, Jin Hwan) 건국대학교 인문학연구원 2014 통일인문학 Vol.58 No.-

이 글은 현재 한국인이 통일을 지향하는 과정에서 나와 네가 겪고 있는 ‘고통’의 감소?제거라는 윤리적 의무를 제대로 수행하고 있는지를 국내이주 재일조선인의 한국살이를 통해 돌아보는 글이다. 재일조선인이야말로 일제 식민지배와 남북분단이 초래한 고통을 과거 식민 종주국이었던 일본에서 살아오면서 온몸으로 체험했고, 지금도 상처 받고 있는 조선사람이다. 따라서 국내 이주 재일조선인, 곧 자기 삶의 공간으로 가까이 다가온 재일조선인을 대하는 한국인의 모습은 한국인이 과연 통일을 윤리적 차원에서 사유하고 있는지, ‘제도의 통일’을 넘어서 ‘사람의 통일’을 위해 어느 정도 노력하고 있는지를 평가해주는 좋은 지표가 될 수 있다. 2014년 2월부터 5월까지 국내 이주 재일조선인 12명의 증언을 들어본 결과, 현재 한국인이 그들을 대하는 모습은 윤리적 차원에서 볼 때 좋은 평가를 내릴 수 없다. 한국인은 국내 이주 재일조선인을 ‘진짜 한국사람’ 아니면 ‘가짜 한국사람’이라는 ‘문화적 이분법’과 한국 국민 아니면 일본국민이라는 ‘정치적 이분법’에 동시에 가두고 있다. 앞으로 재일조선인과 한국인의 생활문화가 서로의 차이를 존중하면서 공존하는 단계로 나아가려면 재일조선인의 국내 이주를 수월하게 하는 법적?제도적 정비뿐 아니라 한국인이 국내 이주 재일조선인을 가둬 놓은 ‘이중적 이분법’을 없애기 위한 노력이 계속되어야 한다. This writing is to review the lives of Korean returnees from Japan in their fatherland in order to see if contemporary native Koreans are carrying out their ethical duty of easing and removing ‘pains’ experienced by ‘me’ and ‘you’ in the process of promoting reunification. Koreans in Japan suffered fully the pains caused by the Japanese colonial rule and the division of South and North Koreas while they lived in Japan the former colonial ruler country, and even the pains still continue in their lives. Accordingly, how native Koreans treat Korean returnees from Japan who came close to their realm of life can be a good indicator of whether Koreans think of reunification in the ethical dimension and how much they are making effort for ‘unification of people’ beyond ‘unification of systems.’ According to the results of hearing the testimonies of 12 Korean returnees from Japan during the period from February to May, 2014, native Koreans’ attitude toward them cannot be assessed favorably in the ethical dimension. Native Koreans are trapped in ‘cultural dichotomy’ that they are either ‘true Koreans’ or ‘false Koreans’ and, at the same time, in ‘political dichotomy’ that Korean returnees from Japan are either Koreans or Japanese. In order for Koreans in Japan and native Koreans to co?exist with respecting each other’s difference in the future, efforts should be continued not only for legal and institutional improvements to ease the immigration of Koreans in Japan to their homeland but also for removing ‘dual dichotomy’ through which native Koreans confine Korean returnees from Japan.

우크라이나 고려인 문제 해결 과정 분석: 2006-2009년 법적지위 회복 과정을 중심으로

허승철 한국러시아문학회 2022 러시아어문학 연구논집 Vol.76 No.-

While 13,000 ethnic Koreans as Ukrianian citizens live in Ukraine, 10,000-20,000 Koreans live there as illegal residents. Most of them moved from Central Asian countries, including Uzbekistan and Tajikistan as so-called “sezonnik(seasonal labor migrants)”. After the collapse of the Soviet Union most of them continued to live in Ukraine without obtaining either Ukrainian or home country citizenship. As illegal residents these Koreans live like refugees without legal protection and social security benefits. The Korean Embassy in Ukraine conducted a social survey on the scope and the condition of illegal Korean residents in Ukraine in 2006. With the result of this survey, the Korean Embassy created a program to render support and legal assistance to stabilize the legal status of these illegal ethnic Koreans. It created a special committee with the Ukrainian government to solve problems related to illegal Korean residents. As the result of these coordinated efforts, in three years 324 Koreans obtained citizenship or green card of Ukraine or Uzbekistan, and some 600 Koreans registered as temporary resident. Although the special committee ceased to work in 2010, the process to stabilize the legal status of Koreans in Ukraine continued. So far some 1,000 Koreans have obtained either citizenship or green card. Support for Koreans living in Ukraine has been extended to economic life and education for their children. In 2009 the National Assembly of Korea passed a law for the stabilization of the legal status and stable settlement of Koreans living in the region of the former Soviet Union. The case of stabilizing the legal status of Koreans in Ukraine can be adopted as a model to solve problems of Koreans residing in countries of the former Soviet Union.

코리언의 민족어 현실과 통합의 미래 -중심과 주변의 위계를 넘어-

정진아 ( Jin A Chung ) 겨레어문학회 2013 겨레어문학 Vol.51 No.-

The purpose of this paper is to compare and work on Koreans` linguistic life in East Asia on one hand, and attempt though just approximately at a method to integrate Koreans` languages through the course of the work on the other. For this purpose, the current author investigated the linguistic conditions of Koreans in East Asia on one hand, and carried out the work in the direction in which she explored the orientation of the integration into a national language in Koreans` linguistic conditions. Also, in addition to the conditions of language use, the current author has examined what meanings they assigned to the national language, and what ideas about the national language are rooted in their conscious and unconscious minds. As a result of the investigation of the linguistic conditions among the South Koreans, the North korean defectors, the Korean Chinese, Korean Russians, and the Korean Japanese, the rates of exclusive use of the national language among Korean Russians and the Korean Japanese were extremely low as 1.8% and 1.9% respectively, with a rate of 70% among the Korean Chinese putting the South and North Koreans aside. However, this is not a problem of national identity, but an issue directly related to their challenging lives in diaspora, in particular to the linguistic policies in the countries where they live. Koreans` national language is widely interfered lexically, phonologically, and grammatically by languages of the countries where they live. The Korean language of the Korean Chinese is mainly interfered lexically, that of Korean Russians phonologically and lexically, and that of the Korean Japanese grammatically and lexically. If the Korean Peninsula and the countries where they live make active exchanges, it is conjectured that Koreans will make more positive efforts to overcome the problem of linguistic interference. The 2nd~5th Korean generations, the central generations of the Korean diaspora, have taken the route in which they have acquired their national language while recognizing their ethnic identity differently from the 1st generation. With their ethnic realization, they have come to try to learn their national language and communicate with other Koreans in the language. In order to drive the communication in and the integration into the national language among Koreans, first, we should shift from the perspective of ““national language unification”” from which the national language is created into a single language to that of “national language integration” that presupposes diversity and coexistence. Second, we should not force them to follow the South Korean prescriptive rules but should attempt at integration in a way of ‘communicating,’ increasing “mutual understanding,” and learning each other`s language. Third, we should extend the socio-economicbasis for the national language integration through economic and socio-cultural exchanges between South Korea and the countries where Koreans live. Out of those, the most important thing is the extension of the socio-economic basis for the national language integration. The extension of economic and socio-cultural exchanges between South Korea and the countries where Koreans live will extend cultural relativism among Koreans, and increase the national language communication and integration. In this course, the vocabulary of the national language will be enriched, and its grammar will be determined by Koreans` preference. If we proceed to achieve the national language communication and integration from the perspectives of and in the direction of the national language integration including diversity & coexistence, communication & understanding, and mutual learning & exchanges, i.e. “in a festival of our inherent speeches while throwing out the hierarchy of the center and peripheries,” we will be able to achieve Koreans` true national language integration.

관동대학살에 대한 조선인들의 인식과 대응 ― 사건 이후 조선에서 결성된 단체를 중심으로 ―

김강산 ( Kim Gang-san ) 수선사학회 2017 史林 Vol.0 No.60

The purpose of this study is to establish Koreans` actions against the Kantou Massacre and its characteristics. The Kantou Massacre is the generic term for the Great Earthquake occurred in September 1st, 1923 and the massacre of Koreans carried out thereafter. Related preceding studies revealed Koreans` methods of actions and their outputs, through analyzing the organizations of Koreans formed after the Kantou Massacre. Those studies, however, couldn`t establish how this incident was widely known to general Korean society, the way Koreans tried to intervene in that incident in the process of the spread, and how the intervention differed in the type and characteristic from others. The news about the Kantou Massacre was conveyed to Korean people in time lag. At first, it was mainly about the natural disaster [the earthquake] due to media blackout imposed by the Japanese colonial power. So Korean people`s reaction was also directed toward the disaster. But as the news about the massacre of Koreans had been reported since September 5th, 1923, the reaction of Koreans to the incident had been changed from `the problems of natural disaster` into `ethnic issues`. Immediately after the incident, relief activities were deployed under the supervision of the Japanese Government General of Korea. Two conflicting opinions, however, had emerged on the charity cases since Korean people were informed of the news of the massacre of Koreans. One was `comprehensive relief` that both Koreans and Japanese should be included as the relief cases, and the other was `preferential relief for Koreans` that Koreans should be relieved preferentially. The relief organization of Koreans representing the former was `the Association of Collection of Subscriptions for Relief(義捐金募金助成會)`, and that representing the latter was `the Association of Relief for Korean Victims in Tokyo suffering from Calamities(東京地方罹災朝鮮人救濟會)` Both organizations had different views on the incident. The organization insisting on `comprehensive relief` interpreted this incident as one of natural disasters, urging people to take the lead in relief activities from the standpoint of love for mankind. On the other hand, the organization asserting `preferential relief for Koreans` regarded this incident in terms of nationalistic viewpoints, emphasizing national fraternity. They also differed in their methods of activities because of these differences in viewpoints. While the former actively responded to the relief works led by the Japanese Government General of Korea, the latter wanted to participate in the relief works preferential to Koreans with the investigation activities of Koreans in the earthquake-ravaged areas. By the way, as the news about the massacre of Koreans spreaded across Korea, and the ethnic conflicts and tensions between Korea and Japan built up, the Japanese Government General of Korea actually `broke up` `the Association of Relief for Korean Victims in Tokyo suffering from Calamities`, and `shut out` the Korean intervention in the issue of the massacre of Koreans.

A Comparative Study on Everyday Life of South Koreans and North Korean Defectors

Chung Jin-A 건국대학교 인문학연구원 2016 통일인문학 Vol.2 No.1

This article is a research that surveyed and compared everyday customs, such as food, clothing and shelter, rites and seasonal rituals, and awareness of daily issues, such as views on family values, marriage, education and career, of South Koreans with that of North Korean defectors, in order to better understand the characteristics of living culture of South Koreans and North Korean defectors and to search for ways for the two groups to communicate better and culturally integrate. The results of the research show that, in relation to everyday customs such as clothing, food and shelter, rites and seasonal rituals, both South Koreans and North Korean defectors had transformed the traditional living culture to befit the lifestyles of the modern era. It seems that everyday customs of South Koreans had become more westernized while North Korean defectors maintained more traditional customs, but such difference decreased as defectors spent longer time in South Korea. One commonality in everyday customs found between the two was that customs acted as a mechanism maintaining a sense of community among South Koreans and among North Korean defectors, who had lived for a long time in different systems. Due to inter-Korea tensions, and differing experience and habits formed under the different systems of capitalism and socialism, a large gap between the two groups was found in the area of day to day awareness and values. Differences were most pronounced in views on marriage and career. First of all, South Koreans were more negative toward marriage with a North Korean defector than with a Korean of another country whereas the defectors were more negative toward marriage with an overseas Korean and positive toward marriage with a South Korean. Secondly, for South Koreans, the higher the income, the stronger the pride they had over their jobs. However, for North Korean, those with lower income tended to be more proud of their jobs. South Koreans preferred becoming civil servants and professionals. North Korean defectors also added to the list, workers, as a job that made them proud. Thirdly, in choosing their jobs, South Koreans felt the thoughts and advice of their parents to be important while North Korean defectors were more reliant on state policy. The results of this study gives us important insight into how we can promote cultural integration of South Koreans and North Korean defectors. First of all, the negative perspective South Koreans have of North Korean defectors has to be fundamentally revisited. It is essential that the prejudice of equating ordinary North Koreans with the government be overcome and that North Korean defectors be seen with a sense of national solidarity. Secondly, South Koreans and North Koreans defectors need to share the advantages of individualism and collectivism that the two sides had acquired as a result of living under different systems, and be able to use those advantages as a driver of social development. Third, cultural integration between South Koreans and North Korean defectors must be a process of attaining diversity in national everyday customs while respecting the customs of the other, and also of heading toward further expanding and developing national everyday customs.

러시아 아무르주의 한인사회와 정교회 선교활동(1872~1916) : 블라고슬로벤노예(Благословенное) 마을을 중심으로

이병조 在外韓人學會 2009 在外韓人硏究 Vol.20 No.-

러시아 세속당국과 정교회 지도부는 정교신앙과 학교교육을 통해서 아무르주 블라고슬로벤노예 마을(사만리) 한인들의 러시아화를 유도해내고자 했다. 한인교육의 성장 원동력은 세속당국 및 정교회 선교부의 적절한 활동과 교구교육을 받은 젊은 한인세대의 협조 속 에서 찾아볼 수가 있다. 또한 블라디보스톡 주교구 설립(1899), 그리고 그해 설립된 동방대학과 포드스타빈(G.V. Podstavin)의 한국학 연구도 한인의 기독교화 및 러시아화에 적지 않은 영향을 미쳤다. 하지만 세속당국과 정교회의 블라고슬로벤노예 마을 한인의 기독교화 및 러시아화 정책은 가시적인 성과들에도 불구하고 본질적인 문제와 한계 속에서 수행되었음을 엿볼 수 있다. 우선은 20세기에 들어서까지 이어진 한인의 고립적인 조선식 생활방식의 유지를 들 수 있다. 또 하나는 정교신앙을 통한 한인들의 삶이 여전히 비기독교적인 상황에 머물러 있었다는 점이다. 그 외에도 한인들의 러시아화가 낮은 수준에 있었다는 점과 마지막으로 한인들의 행정적인 자치권한도 한인들의 기독교화 및 러시아화의 진행을 더디게 만들었다는 점을 들 수 있다. 결과적으로 20세기에 들어서까지 한인들의 만족스럽지 못한 내적인 기독교화 및 러시아화의 요인은 지방당국의 관심과 노력이 지속되지 못한 것에서 찾아볼 수 있다. 러시아 정부는 자신들의 발의로 이주시킨 한인들에 대해서조차 지속적인 관심과 충분한 지원을 하지 않았으며, 이는 결국 한인들의 낮은 러시아화라는 불만족스러운 결과를 낳았다. 즉 러시아 정교회의 아무르주 한인선교 활동은 세속당국의 적은 관심과 한계 속에서 수행되어 왔으며, 그로 인해 한인들의 러시아화 상태 또한 마을의 형성배경에 비해 만족할 만한 수준 가운데 있지 못했다고 볼 수 있다. In the past, Blagoslovennoe in Amurian oblast' of Priamurian region was one of the model settlements established and designed by the Russian government which would cost 15,271 ruble to immigrate people. The authorities and Russian Orthodox Church were trying to russianize Koreans through Russian schooling and mission work in the long run. For this, the first cathedral was built in memory of Aleksander Nevski in September, 1871 and a school for Koreans was established in Blagoslovennoe, in May 1872. In the 20th century, a boy’s and a girl’s school were newly established and education for Koreans continued to thrive with the effort of the authorities and Russian Orthodox Church. With the authorities and Russian Orthodox Church’s efforts and cooperation of young generation of Korea resulted in such growth. Additionally, establishment of the Vladivostok main parish church in Siberia, 1899 helped the education for Koreans to gain further attention and support. And G.V. Podstavin’s study on the ways to develop the education for Koreans encouraged the Priamurian authorities to continue to support the russianizing education for Koreans. However, although the authorities and Russian Orthodox Church’s policy for mission and russianization for Koreans in Blagoslovennoe produced some visible results, there were still substantial matters and limitations to be solved. One of the problems was in the Korean way of life, which is isolated. Although almost 20 years had passed after Koreans moved into Blagoslovennoe, they still lived in the same way they used to in Korea and the Eastern Orthodox Church, which Koreans believed, made it hard to successfully Christianize Koreans. Also, the state of russianization of Koreans was at a low level and there was no resident priest until early of 1880’s(there were no resident priests not later than 1890’s). Lastly, Korean’s administrative autonomy hindered the russianization and mission for Koreans. The reason that russianization and mission for Koreans could not make success was resulted from the authorities and Russian Orthodox Church’s discontinuous concerns and insufficient efforts. Furthermore, the Anti-Korean policy conducted under the domination of P.F. Unterberger, who was the General-governor of Priamurian, had negative effects on the russianization and mission for Koreans. Considering the backgrounds of movement and settlement of Blagoslovennoe, the Russian government regarded it one of the best regions satisfies the required condition for assimilation and russianization. However, discontinuous concerns and insufficient support brought about unsatisfactory results. In other words, despite all the formative features, the Russian Orthodox Churches’ efforts for Christianize Koreans could not make a great success with the Priamurian authorities’ unsustained attention and considerable limitations.

재외동포에 대한 국민인식: 한민족의식, 다문화 수용성, 접촉 경험의 효과

윤인진 ( In Jin Yoon ),권일남 ( Il Nam Kwon ),김태균 ( Kyoon Tae Kim ),배진숙 ( Jin Suk Bae ),송영호 ( Young Ho Son ) 평화문제연구소 2015 統一問題硏究 Vol.27 No.1

국내에 거주하는 재외동포들이 증가하면서 이들은 내국인과 긴밀한 관계를 맺고 있고, 이과정에서 교류와 협력만이 아니라 경쟁과 길등이 발생하고 있다. 또한 다문화적 환경에서 성장하면서 형성한 재외동포의 다양한 문화와 정체성은 한국에서 종종 무시와 차별의 원인이 되기도 한다. 따라서 재외동포와 한국인 간의 공존의 원리로서 다문화주의가 요구된다. 이논문에서는 2009년, 2011년, 2013년에 실시된 재외동포에 대한 국민인식조사 자료를 사용해서 일반국민이 재외동포에 대해 갖는 인식의 현황과 변화 양상을 진단하고, 국민인식에 영향을 미치는 요인 중 한민족의식, 다문화 수용성, 접촉 경험의 효과를 분석했다. 주요 연구결과는 일반국민의 한민족의식이 강할수록, 다문화 수용성이 강할수록, 재외동포와의 접촉경험이 많을수록 재외동포를 더욱 친밀하게 느끼고, 한민족의식의 효과가 다문화 수용석의 효과보다 큰 것으로 밝혀졌다. 또한 재외동포의 국내 체류 및 정착을 허용하는 정도에서는 세 변수들의 효과가 모두 긍정적이었으나 다문화 수용성의 효과가 한민족의식의 효과보다 큰것으로 밝혀졌다. 이런 결과는 재외동포의 국내 체류와 정착과 같이 내국인에게 경제적, 사회적 영향을 미치는 사안에 있어서는 문화 다양성을 인정하고 외국인을 평등하게 대우하려는 다문화주의적 태도가 재외동포를 수용하는데 중요한 영향을 미친다고 해석할 수 있다. Since the 1990s, an increasing number of overseas Koreans have returned to and resided in South Korea, and they have interacted more closely than ever with South Korean nationals. This interaction has resulted in not only exchanges and cooperations but also competition and conflicts. Moreover, due to their diverse cultural backgrounds and identities formed in multicultural environments of their countries of origin, members of the Korean diaspora have been subjected to contempt and discrimination in South Korea. Thus, multiculturalism is needed as a principle of coexistence between overseas Koreans and South Korean nationals. Against this backdrop, this article examines South Korean nationals’perceptions of overseas Koreans by using data from nationwide surveys conducted in 2009, 2011, and 2013. Also, it analyzes the effects of Korean ethnic consciousness, multicultural acceptance, and contact experience on South Korean nationals’ perceptions of overseas Koreans. Major results are as follows. The stronger Korean ethnic consciousness, greater acceptance of multiculturalism, and more contact with overseas Koreans South Korean nationals have, the closer feeling they have towards overseas Koreans. With respect to intimate feeling to overseas Koreans, Korean ethnic consciousness has a greater effect than multicultural acceptance. Also, the three independent variables have equally positive effects on their willingness to allow overseas Koreans to stay temporarily and permanently in South Korea. However, multicultural acceptance has a greater effect than Korean ethnic consciousness on the acceptance of overseas Koreans’ settlement in South Korea. These findings suggest that in matters that affect social and economic conditions of South Korean nationals like the settlement of overseas Koreans in South Korea, multicultural acceptance that acknowledges cultural diversity and respects equal opportunities for foreigners play a critical role in acceptance of overseas Koreans.

〈재외동포법과 재일조선인의 법적 지위〉 재일조선인이 본 재외동포법과 향후의 과제

김경득 ( Kim Gyeong Deog ) 한일민족문제학회 2003 한일민족문제연구 Vol.5 No.-

Discussion on the Legal Status of Overseas Koreans - Focusing on Foreign Nationals Applying the Visiting Employment System

( Yoon-cheol Choi ) 건국대학교 이주사회통합연구소 2021 Journal of Migration and Social Integration (JMSI) Vol.6 No.2

It has been 30 years since the Overseas Koreans Act was enacted. Meanwhile, the overseas Korean society is also undergoing multi-layered and complex changes. There are overseas Koreans who have successfully settled in Korea, overseas Koreans who are having difficulties in settlement, overseas Koreans with capital and overseas Koreans who depend on their capital, and overseas Koreans who have acquired nationality and those who do not. It is necessary to improve the legal system related to overseas Koreans in accordance with the changes and circumstances of the overseas Korean society. People’s perception of overseas Koreans is still one-sided and biased, so discrimination based on their country of origin still exists. Also, when a negative issue related to overseas Koreans occurs, the degree of unidirectional response to the issue has not changed significantly. Improving the status of overseas Koreans and changing public perceptions to embrace them requires a long-term process of mutual understanding and coexistence. In order for Korean society to achieve sustainable development, it is necessary to embrace overseas Koreans without discrimination. They should be classified according to their specific status and qualifications and should not be treated discriminatory. Improvement of the legal system and policy establishment related to overseas Koreans will be an important foundation for accelerating this situation. If the legislative purpose of the Constitution and the laws related to overseas Koreans is to accept and treat overseas Koreans as members of the “ethnic” and as partners of the “historical community” who have shared historical experiences in difficult times, then the legislator must determine the legal status and treatment of overseas Koreans. Relevant laws and regulations should be systematically rearranged in accordance with the legislative purpose. It is also necessary to consider enacting a single unified law that includes securing material means, providing employment opportunities, convenience in sojourn, and enjoyment of cultural resources, so that overseas Koreans can be treated equally and integrated into Korean society. If necessary, such a law can also include the basis for the establishment of a unified institution that can promote it. In addition, the new law will be able to contain the responsibility for improving the awareness base of indigenous people (indigenous nationals), which is an important axis of social cohesion. (felixcyc@konkuk.ac.kr)

20세기 전반 『拒毒月刊』을 통해 본 중국인의 재중 한인 인식

박강 한국민족운동사학회 2011 한국민족운동사연구 Vol.0 No.68

The relation between Korean and Chinese described in books printed in Under the Japanese Rule was negative. And so was figure of Korean. Many of migrant Koreans in cities of Manchria and North China were at illegal works and they wanted to make a fortune at a stroke. So Chinese and his office looked on them as a minion. they were accused and watched. Research until now dealed with this historical records generally. This manuscript gives an eye to records about victims. It will be useful for objective understanding of opium and drug problem in which migrant Koreans in China participated. Judu Yuekan printed in Shanghai in the first half of 20th century is very useful for that. After 1910 Koreans were moved to Manchuria in earnest. On the occasion of Manchurian Incident many of migrant Koreans in cities of Manchuria took a hand in illegal trade of opium and drugs in connection with Japan. That time Chinese were acquainted with illicit traffic in opium and drugs by migrant Koreans according to the presentation of Judu Yuekan. It was enough for them to think migrant Koreans in the negative. But also Judu Yuekan did not fail to notice that Japan took advantage of migrant Koreans. It made objective understanding possible. That is to say, negative and objective understanding could go together. On occasion of Manchurian Incident Koreans were moved to North China in earnest. They settled in cities. Under the flag of Japan most of them were engaged in illegal traffic in drugs like Manchuria. For avoidance or reduction of the accusation by the community of nations and China, Japan encouraged illegal traffic in drugs in migrant Koreans and tried to lay the blame on migrant Koreans. Understanding that migrant Koreans were taken advantage of made negative image be changed. In the first half of 1930s Japan made an invasion upon China and worthy undertakings of Lee Bong Chang, Yun Bong Gil happened. In these cases the relationship between Korea and China was improved. Judu Yuekan made a contribution toward bringing objective understanding of migrant Koreans in China. That helped to concentrate her attention on resistance against Japanese invasion and cooperation between Korea and China. 일제시대에 간행된 일본 문서나 책에 기록된 한인의 모습과 중국인과의 관계는 부정적이다. 즉 만주중국 동북지역나 화북 등 중국의 도시로 이주한 많은 한인들이 아편마약 등 불법적인 사업에 종사하여 일확천금을 꿈꾸는 경우가 많았으며 이로 인해 중국인과 중국당국으로부터 일본의 주구로 간주되어 경계와 비난의 대상이 되었다고 하였다. 이러한 자료에 근거한 연구는 기왕에 일반적으로 다루어져 왔다. 본 논문에서는 재중 한인과 관련한 아편마약 문제에 대해 보다 객관적인 이해를 위해 그동안 많이 주목하지 않았던 피해자 측의 사료를 중점적으로 고찰하고 이를 통해 이 시기 중국인의 재중 한인 인식문제를 살펴보고자 하였다. 이를 위해 20세기 전반 중국 상해에서 간행된 『拒毒月刊』이라는 잡지에 주목하였다. 1910년 이후 만주지역으로 본격적인 이주를 시작한 한인들 가운데 ‘만주사변’ 전후 도시 거주 한인들의 다수가 일본과의 관련 속에서 아편과 마약의 밀매에 크게 관여하였다. 『거독월간』에 소개된 이와 같은 만주지역 한인의 아편마약 밀매는 당시 중국인들에게 재중 한인에 대한 부정적인 인식을 갖게 하기에 충분하였으나 『거독월간』은 한인들이 일본에게 이용당한 측면을 간과하지 않음으로써 본질적인 이해를 놓치지 않도록 하였다. 즉 만주의 도시에 거주하는 대다수 한인들은 중국인 노동자와 같이 일본정부나 일본 자본가에 의해 억압받고 있다는 인식도 공존하고 있었다. 이러한 입장에서 아편과 마약을 밀매하는 것은 일본에 의해 이용되는 일부 깡패와 같은 무리라고 보았다. 화북의 경우 한인들은 ‘만주사변’ 전후부터 본격적으로 이주하기 시작하였으며 이들은 주로 도시에 정착하였고 이곳에서도 만주지역과 같이 일본의 비호 하에 마약밀매에 다수 종사하였다. 『거독월간』에 소개된 화북지역의 한인 마약판매 역시 중국인의 재중 한인에 대한 부정적인 인식에 커다란 영향을 주었다고 판단되지만 일본의 의도가 함께 소개된 것은 다행스러운 일이라고 생각된다. 즉 일본은 마약밀매에 대한 국제사회와 중국인의 비난을 회피하거나 축소하기 위해 한인들의 마약판매를 조장하였으며 한인이 체포되더라도 일본과는 무관한 것처럼 하여 모든 책임을 한인에게 미루고자 의도하였다는 것이다. 일본이 화북지역 마약판매 과정에서 한인을 의도적으로 이용하였다는 인식은 한인의 부정적인 인식을 완화시키는데 일정정도 도움이 되었다고 생각된다. 이와 같이 1930년대 중반에 들어와서 만주와 화북 등 재중 한인의 아편마약 문제에 대해 좀 더 본질적으로 이해하고자 노력한 것은 1930년대 전반 일본의 중국침략과 이봉창ㆍ윤봉길 의사의 의거를 계기로 전환된 한중관계의 변화와도 궤를 같이한다고 하겠다. 요컨대 『거독월간』을 통해 볼 때 ‘만주사변’ 전후 만주와 화북의 도시에 거주한 다수 한인들이 불법적인 아편과 마약의 밀매에 종사함으로써 중국인과 중국 당국의 비난을 받을 수밖에 없었다. 이로써 재중 한인에 대한 중국인이나 중국 당국의 인식 역시 부정적일 수밖에 없었다. 이러한 현상 속에서 모든 책임을 한인에게 지우지 않고 본질적인 이해에 도달하였다는 사실은 매우 의미있는 것이라고 생각된다. 재중 한인에 대한 이 같은 인식이 존재하고 있었기 때문에 이후 항일을 위한 역량을 집중하는데 있어서 뿐만 아니라 한중간의 협력에도 ...