폐열회수 환기유니트의 개발동향

한건수(Geon-Soo Han),조성민(Sung-Min Cho) 대한설비공학회 2006 대한설비공학회 학술발표대회논문집 Vol.2006 No.11

축제와 정체성의 연행 : 요루바 알루꾸 축제를 중심으로

한건수(Han Geon-Soo) 한국아프리카학회 2007 한국아프리카학회지 Vol.25 No.-

Aluku festival has been performed among Aj?b?ke lineage group members in Oke-Igbo, a Yoruba town in Nigeria. It is a biannual festival performed for seven days. The main events of this festival are Aluku's parades which are proceeded at mid night of third and last day of festival. This parade is secret for Oke-Igbo people except Ajibike lineage members. It is forbidden to steal a glance at Aluku and parade members. Oke-Igbo residents including Ajibike lineage members believe that anybody who steals a glance at Aluku must die, and there are many 'stories' that prove this belief. To keep the Aluku secrecy, Ajibike lineage group controls sharing secret knowledge about Aluku festival. Ajibike lineage members get to know this knowledge by stages. Aff?nity members are limited to get full knowledge of Aluku festival. This paper analyzes performing Aluku festival and keeping secrecy of Aluku in terms of identity construction and performance. Ajibike lineage members construct their lineage identity based on Aluku festival originated from Egba kingdom. They also compete against other major lineage groups such as Ologbenla lineage group, emphasizing Ife kingdom's cultural tradition. In addition their efforts to keep Aluku festival have been supported by Oke-Igbo community. It is because Oke-Igbo people would like to reconstruct their group identity from 'Olufe' to 'cosmopolitan' in modem Yoruba sub-ethnic identity politics. Aluku festival is the cultural field to construct and perform social identities playing various levels of Yoruba social life.

다민족사회의 종교갈등과 정체성의 정치

한건수(Geon-Soo Han) 한신대학교 종교와문화연구소(구 한신인문학연구소) 2010 종교문화연구 Vol.- No.14

There had been an incident in which a series of violent demonstrations and attacks against Christians started after an article “What would Mohammed think?” appeared on a Nigerian newspaper, ThisDay, in November 2002. The article, written by Isioma Daniel, an Igbo women reporter, introduced various civil opinions regarding Nigeria’s hosting of Miss World pageant. Daniel used the title of the article to question and criticize Nigerian Muslims’ objection to the beauty contest. Consequently, the Nigerian Muslim community became outraged and began to mobilize violent demonstrations and attacks against Christians. Nigerian religious conflicts had been often ignited by such non-religious events. It is due to the characteristic of Nigerian society and its historical background. The country is a multiethnic society comprising over 200 different ethnic groups. These ethnic groups have their own cultures and languages. They used to live as separate, independent political entities before the British colonial rule, and after this period, three major ethnic groups, Hausa-Fulani (northern Nigeria: Islam), Yoruba (southwestern Nigeria: Islam and Christianity) and Igbo (Southeastern Nigeria: Christianity), emerged and constructed regional, ethnic, and religious power blocks. Nigerian politicians have tried to build and maintain nation-state that is able to accommodate these diverse socio-cultural groups. Nigerian politicians, however, began to recognize the power of religious mobilization in political games of multiethnic societies. For instance, the official application of Shari’a law in twelve Nigerian northern states was supported by Muslim voters but criticized by the southern non-Muslim and non-Hausa-Fulani Nigerians. This conflict has been recognized in various social debates and quarrels as a religious incident. Nigerian multiethnic society has been dealing with ethnic conflicts in various ways under different categories, namely ethnicity, culture, and religion. These incidents can be used as precedents for solving similar issues in Korean society, which is going through a multiethnic shift.

연구보고 : 농촌 지역 결혼 이민자 여성의 가족생활과 갈등 및 적응

한건수 ( Geon Soo Han ) 한국문화인류학회 2006 韓國文化人類學 Vol.39 No.1

다문화주의 한계와 대안 모색

한건수(Han Geon Soo) 대구가톨릭대학교 다문화연구원 2012 대구가톨릭대학교 다문화연구소 학술대회 Vol.2012 No.4

국내 아프리카 이주노동자의 유입과정과 실태

한건수(Han Geon-Soo) 한국아프리카학회 2005 한국아프리카학회지 Vol.21 No.-

This paper analyzes the influx of African migrant workers into Korea. African migrant workers began to migrate into Korea since 1990s. They are from 27 African countries, but majorities are from Nigeria and Ghana. Most of them came to Korea with business or tourist visa because Korean government did not issue legal working permit to African people. African workers have been excluded from foreign labor policies of Korean government. In this situation, African migrant workers have developed different migration system and adjusting process in Korean society and economy. Nigerian and Ghanaian workers have involved in various trade with their home countries. These international trade networks and business partnership construct main part of migration system of African workers in Korea. This paper illustrates African workers migration process and provides alternative perspective to understand foreign migrant workers in Korea.

한국의 아프리카 지역연구

한건수(Geon Soo Han) 서울대학교 아시아연구소 2013 아시아리뷰 Vol.3 No.1

한국의 아프리카 지역연구는 2000년대 들어 양적으로 성장하기 시작했다. 초기의 아프리카 지역연구는 정치학이나 경제학 분야에서 주로 문헌연구를 통해 아프리카를 소개하는 수준이었다. 한국외국어대학교가 1983년 스와힐리어과를 창립한 것은 한국의 연구자들로 하여금 아프리카의 언어와 문학을 직접 연구하는 계기를 제공했다. 1990년대 중반 이후에는 사회과학을 비롯한 여러 분과 학문에서 아프리카를 전문적으로 연구하는 학자들이 출현하기 시작했다. 그러나 현재 한국의 아프리카 연구는 양적으로는 성장하고 있지만 내용 면에서는 여전히 초보적 단계를 벗어나지 못하고 있다. 아프리카 연구진의 다수를 이루는 스와힐리어과 출신 아프리카 전공자들과 다른 분과 학문 출신 연구자들 사이에 서로 학문적 소통과 경쟁이 부족하여 아프리카 지역연구가 고립되는 경향이 있기 때문이다. 한국의 아프리카 연구가 지역연구로서 학문적 입지를 구축하기 위해서는 무엇보다 방법론적 성찰이나 이론적 정치함을 강화시켜 다양한 분야에서 연구 수준을 심화시켜야 한다. 외국 학자들의 연구를 한국에 소개하는 수준에서 벗어나기 위해서는 무엇보다 아프리카 현지에서의 연구 경험을 쌓아야 하며, 이를 위한 지원이 필요하다. 또한 실질적인 학문 후속 세대양성을 위해서는 우수한 학생이 확보되어 있는 주요 대학에서 아프리카 연구와 교육이 이루어질 수 있도록 제도적 지원이 필요하다. Researches in African studies in Korea began to accumulate only in the second millennium. The early studies are mainly comprised of studies focused on introducing and reviewing foreign scholars’ researches in the fields of politics and economics. The foundation of the Department of Swahili Language at Hankuk University of Foreign Studies in 1983 marked a point of initiation in the education of Korean academics in the field of African language and literature. In addition, in mid-1990’s, Korean scholars’ researches on Africa began to expand in various academic disciplines. They began to situate each discipline’s theoretical and topical issues in African studies. Nevertheless, the research quality of the African studies in Korea remains at its infant stage. This partially owes to the lack of academic competition and debates between scholars educated in the department of African language and scholars trained in various other disciplines whose research topics are related to Africa. This makes African studies a marginary field of study unable to integrate into the mainstream academic fields in the Korean academia. To settle down as an established academic field in in Korea, African studies needs to develop with a higher level of theoretical sophistication and methodological reflection. More opportunities for field research in Africa should be made available, as well. Korean scholars should also be encouraged to find creative research topics in order to come up with a distinctive perspective of their own, instead of recounting the researches by foreign scholars. Research funds and educational institutions for African studies in Korea are significantly lacking, they must also increase in number. Specifically, it would be important to support top universities, so that their outstanding students could be convinced to become the leading scholars of the next generation in the African studies of Korea, as there is an urgent need for African studies specialists with excellent academic ability. These examples of systematic support must be provided in order for the field of African studies in Korea to develop.

한국 에티오피아 이주민의 이주 동학: 경향, 유형 및 난민 연계

한건수 ( Geon Soo Han ) 전북대학교 사회과학연구소 2014 지역과 세계 Vol.38 No.2

‘아프리카의 뿔(Horn of Africa)’ 지역은 1980년대 이후 가뭄과 기근 등 자연재해뿐만 아니라 정치적 불안정이나 국경분쟁의 악화 등으로 국내실향민(internally displaced people)과 난민을 대량으로 발생시켜 왔다. 특히 아프리카 대륙 밖으로 이주한 이 지역 출신 난민들이 이산공동체의 다수를 차지하면서 난민이주와 자발적 국제이주가 뒤섞이는 독특한 이주유형과 연계를 만들어 내고 있다. 한국정부의 자원외교나 보훈외교는 특히 에티오피아나 카메룬 출신 이주민의 규모를 확대시키고 있다. 아프리카 이주민의 난민지위신청도 늘고 있는데, 이는 아프리카 이주민에게 폐쇄적인 한국의 이주노동자 정책과도 관련이 있지만, 국제사회의 아프리카 이주민의 일반적 경향과도 일치하는 현상이다. 이 논문은 이런 현상을 에티오피아 이주민을 사례로 분석한다. 한국전쟁 참전국인 에티오피아와 한국이 형성하고 있는 이주연계가 에티오피아인의 한국 이주에 미치는 영향을 보여주고 있다. 또한, 한국의 에티오피아 이주민 공동체가 다른 국가의 에티오피아 이산공동체와 인터넷과 사회관계서비스 네트워크를 통해 교류하면서 새롭게 만들어 가는 이주유형을 소개하고 있다. From the 1980`s, the region known as “The Horn of Africa” has produced large amounts of internally displaced people and refugees due to strikes of natural disasters such as drought and famine, political instability and border disputes. As refugees from this region that migrated out of the African continent begin to occupy the largest proportion of the diaspora, a unique migration pattern where refugee migration and voluntary migration blend is appearing. This phenomenon is also observable in the African migrant communities of Korea, because the Korean government`s diplomatic policy towards Africa is opening new migration links between Korea and African countries. The Korean government`s ‘resource diplomacy’ and ‘appreciation diplomacy’ for fighting together during the Korean War have increased several African countries` migrants in Korea. Refugee application by African migrants is also increased. This paper analyzes this phenomenon through case studies of Ethiopian migrants. It demonstrates how the diplomatic relation between Korea and Ethiopia influenced the migration patterns and nexus. Ethiopian migrants in Korea are constructing new migration patterns by sharing their refugee application information through the cyber and SNS networks of the global Ethiopian refugee community.

본국으로 귀환한 아프리카 이주 노동자의 사회문화적 적응과 정체성에 관한 연구 : 가나와 나이지리아 노동자를 중심으로

한건수(Han Geon-Soo) 한국아프리카학회 2008 한국아프리카학회지 Vol.27 No.-

This paper analyzes return migration of African migrants in Korea. Most of African migrants are non-registered status in Korea because they are not allowed in the program of 'industrial trainee' or 'employment permit' policies. African migrants adjust in Korea through their various associations organized based on countries, ethnic groups or communities of origin. However, muslim migrants organize joint association of West African muslim countries because the majority of African migrants are Christians in Korea. Among the African migrants, Nigerians and Ghnaians are major group. African migrants work in the small factories, poultry and nursery farms, and junkyard Their basic life experiences are similar with other migrant workers. However they tend to identify themselves as business men instead of factory workers. Their purpose of migration is pursuing business career based on entrepreneurship. They spend their time to research new products in Korea to develop their own future trade business in weekend and after work. In this regard, African migrants develop different strategies to accomplish their migration careers from other Asian migrants. This paper explores the way of constructing identity of African migrant workers and pursuing their career of entrepreneur or trader. African migrants' efforts to create trade networks illustrates transnational feature by connecting relatives in Africa and other countries. These features confirm the fact that African migrants' migration into Korea should be analyzed in the context of globalization and transnational shift of contemporary world. This paper also describes returned African migrants' life in Nigeria and Ghana. Most of African workers return to their homeland with containers loaded up various Korean products such as embroidery clothes, accessary, used clothes, used car and automobile spear parts to start or expand their own business. However, returned migrant workers face to neoliberal market competition in the globalized world. They compete with not only African merchants but also Chinese, Indian, Korean, and Lebanese traders. In these situations, they utilize their experiences of Korea in re-adjusting homeland as well as reconstructing their identity of transnational migrants and traders. This paper illustrates the process of globalization from the below using African migrant workers' experiences.

한국사회의 다문화주의 혐오증과 실패론

한건수(Geon-Soo Han) 대구가톨릭대학교 다문화연구소 2012 다문화와 인간 Vol.1 No.1

국제이주의 증가는 한국사회의 인적구성을 변화시키고 있으며 다민족 사회로 이행하는 사회변동의 단초를 보여주고 있다. 한국 사회의 이러한 변화는 정부의 정책적 준비나 대안이 없는 상황에서 이주노동자와 결혼이민자들이 증가하면서 발생한 것이다. 1990년대 이주민들이 겪어야 했던 인권침해와 다양한 차별은 이들을 지원해 온 시민활동가들로 하여금 다문화주의와 다문화 사회를 한국 사회의 미래 전망으로 설정하게 했다. 다문화주의가 한국 사회에 소개된 것은 문학연구를 통해서 였지만 2000년 이후에는 사회과학자들이 국제이주의 연구 맥락에서 논의하기 시작했다. 정부는 2006년 결혼이민자 지원 종합대책을 마련하면서 결혼이민자 지원정책을 다문화 사회의 맥락에서 수용하기 시작했고 다문화가족 지원법을 비롯한 결혼이민자 지원 정책이 마련되면서 다문화 열풍이 한국사회에 불기 시작했다. 이러한 열풍은 역으로 다문화주의나 다문화 관련 논의에 대한 피로감과 반감을 불러일으키고 있다. 최근 다문화 정책 실패에 대한 유럽 정치 지도자들의 발언이 언론을 통해 보도되면서, 그동안 정부의 다문화 정책에 불만을 제기하던 사람들이 조직적인 반대 운동을 시작하고 있다. 이 논문은 이러한 상황을 분석하면서 국내의 다문화 혐오증은 정부나 언론, 시민사회 등이 다문화주의나 다문화 사회에 대한 정확한 이해나 개념 규정 없이 무분별하게 다문화라는 용어를 사용한 것과, 다문화 용어를 사용한 정책의 상당 부분이 내용적으로 혼란스러웠던 점을 원인으로 제시한다. 따라서 이 논문은 최근 한국 사회의 다문화 피로증과 혐오증은 한국 사회에서 다문화주의가 실패했다는 논의로 이어져서는 안 되고 이제까지 정부나 시민사회가 강조해 온 다문화 사회 및 다문화주의의 내용이 어떤 것인가를 성찰해야 한다는 점을 강조한다. Globalization and international migration have changed the homogeneous Korean society into a multiethnic one. Migrant workers and marriage migrants have increased since the 1988 Seoul Olympic Games. As the number and diversity of migrants increased, many migrant related social issues have appeared, such as xenophobia, social discrimination, violation of human rights, etc. Multiculturalism was first introduced in the late 1990s among academics in literary studies. It was discussed only as a course material for American culture classes and a literary criticism theory. NGO activists and migration researchers, however, suggested multiculturalism as a social vision and value for the Korean society which had to integrate its increasing foreigners. The government, especially the ‘Participatory Government(Roh Moo Hyun Regime),’ ran various advisory committees to reform its governance and invited reformist civilian specialists. They initiated the construction of multicultural policies and developed them as a social agenda for the Korean society. As the government established migrant supporting policies, focusing on the marriage migrants in 2006, multiculturalism began to grab the attention of academics, the civil society, and the media. These dramatic changes can be called as the ‘multiculture fever.’ However other trends such as antagonism and tiredness towards multiculturalism also appeared. This is because the term and definition of multiculturalism have been abused by discourses, policies and programs. This paper analyzes the current idiomatic usage of multiculture and multiculturalism within the Korean society. Based on these discussions, this paper aims to reconsider and analyze the current situation of the Korean multicultural phenomena and to contextualize the comments of European political leaders on the failure of multicultural policies. It illustrates the usage of Korean multicultural discourses and multiculturalism and suggests the need for proper understanding on multiculturalism and establishing appropriate multicultural policies for the social agenda.