EVOLUTION OF KOREAN CHINESE FAMILY CULTURAL PSYCHOLOGY

Xiuying Yan,Shunji JIN,Weiyan Xiong 한국엔터테인먼트산업학회 2018 한국엔터테인먼트산업학회 학술대회 논문집 Vol.2018 No.7

Korean Chinese is a cross-border ethnic minority group immigrating to China from the Korean Peninsula. It has been more than 400 years since the 17th century when Koreans moved to and settled in Northeastern China. Among the current population of more than 1.8 million, most are descendants of the immigrants in the Free Immigration Period from 1910 to 1931. Korean Chinese has created a valuable material and spiritual wealth with their diligence and wisdom, and has become an indispensable part of China with its unique ethnic culture and characteristics. Korean Chinese family culture is gradually formed and developed in the long-term practices of production and life, and its unique value system and behavioral pattern make Korean Chinese a distinguish ethnic group. Under the influence of China’s “Regional Autonomy for Ethnic Minorities Policy,” Korean Chinese’s culture absorbs the essence of Chinese traditional culture, but also retains its outstanding characteristics. The evolution of Korean Chinese culture can be reflected by the generational development of the Korean Chinese families. In this article, three fourthgeneration families are chosen, whose ancestors moved to China in the Free Immigration Period. Interviews were conducted to investigate five dimensions regarding Korean Chinese family cultural psychology, including immigration history, the formation of ethnic identity, the usage of native language, ethnic cognitive and emotional development, and the construction of ethnic consciousness and education. The evolution of family members’ four psychological characteristics (knowledge, emotion, will, and behavior) was analyzed to explore the development and change of Korean Chinese family cultural psychology in different political, economic and cultural development periods.

美國客家移民的中國文化傳統

安國樓(An Guo- Llou) 경성대학교 인문과학연구소 2007 인문학논총 Vol.12 No.2

The Hakkas family communities that proliferate everywhere keep the early cultural tradition of Central Plains and have deep hometown complex. America, as one of countries which has a lot of overseas Chinese immigrants, has been profoundly influenced by the Hakkas tradition. After the Opium War, a lot of Chinese laborers from Fujian and Guangdong province, including many Hakkas, arrived in America and mainly worked in California, Hawaii and New York. They contributed a lot to the early development, California’s gold ore mining industry and the railroad construction in the U.S.A. . Most of the early immigrants were engaged in industry and commerce, as well as service trades. Being based on blood relationship, region and professional relations, the mass organizations such as commercial clubhouse and fellow villager association they had established acted as a link between family members and fellow villagers. They had thick sense of native land culture and characteristic spiritual pursue, defended Chinese tradition and custom stubbornly for generations, and displayed invariable Chinese root culture complex. Hawaii is a region where there are comparatively early immigrants from Hakkas and the other overseas Chinese. Fifty years ago, when nearly nobody attended and studied Hakkas, James Michener, American renowned writer, splendidly described Chinese Hakkas’ origin, family ideology, survival consciousness, special individuality and the experience of opening up Hawaii’s virgin soil in his book Hawii. Xie Yu zhen, a Hakka female, is the leading role of the epic poem work. In this book, the writer systematically described the Hakkas ancients’ difficult experience of climbing mountains and crossing rivers from Central Plains to the south China, the Hakkas keeping many Chinese ancient customs and the females all without binding their feet, etc.. The book omni directionally unfolds the Hakkas immigrants' prominent characteristics such as advocating the older generations, valuing family, farming and studying passing on from generation to generation, and tenacity. From this book, we can perceive the vitality of Chinese traditional culture, thought, and idea in overseas immigrant society. The deep Chinese culture foundation of Hakkas family community was accumulated and passed on in the long history, which will play the huge role in the future development of East Asia and world.

10세기 중·후반의 한문학 양상 : 한문학이 부진한 원인에 대하여 As to the reasons Chinese Literature made a poor progress

권혁진 한국한자한문교육학회 2004 漢字 漢文敎育 Vol.12 No.-

본고는 10세기 중·후반에 한문학 진흥을 위한 다양한 노력이 경주 되었음에도 불구하고 가시적인 성과가 나타나지 않은 원인을 밝힌 것이다. 10세기 중·후반은 한문학을 진흥시키기 위한 다양한 정책을 시행함으로써 이전 시기와 성격을 달리하기 시작한다. 그러나 통치자의 기대와는 달리 가시적인 성과가 나타나지 않았다. 한문학의 부진에 대한 원인은 크게 세 가지를 들 수 있을 것이다. 먼저 일방적이고 몰주체적인 중국 문화 수용에 대한 반발 분위기가 집단적으로 존재하였다는 것에서 찾을 수 있다. 중국 문화를 전범으로 해서 한문학을 향상시키려는 정책에 대한 비판의 목소리를 최승로, 이지백을 통하여 확인할 수 있다. 두 번째는 지속적으로 향가가 향유되고 있는 현실에서 원인을 찾았다. 이 시기에 향가는 한시와 동등하게 가치를 부여받으며 특히 감흥의 영역을 담당하였다. 향가가 큰 비중을 차지하고 있었다는 것은 한시의 영역이 확장되지 못하였다는 것을 말해준다. 마지막으로 정착되지 않은 과거제도이다. 과거제도를 통해 성취하는 사회적 영달은 곧 가문의 영달이라는 의식이 아직 보편화되지 않은 사실은 과거제도가 아직 정착되지 않았음을 알려준다. 이러한 원인으로 인하여 10세기 중·후반의 한문학은 적극적인 진흥책에도 불구하고 가시적인 성과가 나타나지 않았다. This study reveals the reasons that although a lot of efforts to develop Chinese literature were made in the mid-late tenth century, noticeable progress was not made. In the mid-late tenth century Chinese literature came to have different features through the implementation of various policies to promote Chinese literature. Despite the anticipation of Rulers, no remarkable results were not shown. There can be largely three reasons for the poor progress in Chinese literature. First, one reason can be drawn from the fact that there was a collective opposition to accepting Chinese literature in a sided and independent way. Critical voices of the policy intended to develop Chinese literature through the previous Chinese culture seem to have existed among the scholars such as Choi Seung-ro and Lee Ji-baek. The second reason is that Hyang-ga(old native song) was being enjoyed continuously in those days. During the period, Hyang-ga was valued as equally as Chinese poetry and especially, played a role of inspiration. That Hyang-ga took a great part of literature means that the domain of Chinese poetry was not extended. Lastly, it is because of the immature state examination institution. The fact that the idea that one can achieve social fame, not to mention of family's fame, through the state examination was not common shows that the institution was not yet developed. M a result of it, Chinese literature in the mid-late tenth century did not show any remarkable achievement despite aggressive promotional policies.

TV 교양프로그램 『다문화 고부열전』을 활용한 한국가족문화 교육방안연구 - 고급한국어 중국인 학습자를 대상으로

강지인 부산외국어대학교 다문화연구소 2022 다문화사회와 교육연구 Vol.10 No.-

Recently, Korea has actively entered the global society and has rapidly become globalized in the domestic society. The K-pop(Korean pop) has evolved into the third generation called K-Culture (Korean culture), which has expanded to many countries around the world, especially China and Southeast Asia. As a result, many foreign learners from various countries are flowing in to learn Korean language and culture. Meanwhile the number of marriage immigrants increased steadily every year, in which the majority of them are Chinese. Women marriage immigrants who married Korean spouses and settled in Korea are in a different position compare to foreign students and migrant workers. They face the task of learning not only Korean language, but also lifestyle and culture. Also as members of the families, they must simultaneously play various roles such as spouses, mothers, and daughters-in-law. In addition, Korean Family Culture is different from it in their own countries. Therefore Korean Family culture is an important element that female marriage immigrants must learn, in order to help live a stable life and build a healthy family. It is necessary not only to learn Korean, but also to understand each other's culture, meanwhile to acknowledge the difference from the culture of the mother country. Under this background, this paper suggested how to prepare a Korean family culture education plan by analyzing the results based on in-depth interviews with advanced Chinese learners. In addition, Korean cultural education teaching and learning methods were presented utilizing the program 『Multicultural Gobuyeoljeon』.

중국의 가정문화와 효사상

姜坤 한국효학회 2015 효학연구 Vol.0 No.22

본고는 가정문화와 효사상의 관계 측면에서 전통적인 효사상의 모습과 현대적인 효사상의 의미 그리고 존재하는 문제점을 밝히는 데에 그 목적이 있다. 먼저 중국 전통가정제도의 형성과정을 고찰하고 이를 바탕으로 중국 전통가정문화를 검토하였다. 다음 중국 전통 효사상과 중국 전통가정문화 속의 효사상을 깊이 분석해 보았다. 근대사회에 들어와 중국의 특수한 역사요인과 정책요인으로 인해 중국의 가정문화와 윤리사상이 많이 달라졌다. 본고는 이를 배경으로 현대가정문화 속의 효사상의 실상을 검토하여 문제점을 지적하였다. 전통가정문화와 전통적인 효사상을 재인식하는 것은 중국 현대적인 효사상 중에 존재하는 문제점을 개선하는 데에 있어서 아주 바람직한 일이다. The purpose of the study in this paper, from the point of the relationship between family culture and filial ideas, is to investigate the meanings and existing problems in traditional filial ideas and modern filial ideas. First of all, the study examined the forming process of the Chinese traditional family system and then discussed about the Chinese traditional family culture based on the survey. Thereafter, it gives a thorough analysis on filial ideas included in Chinese traditional filial ideas and Chinese traditional family culture. Since the modern times, beacause of the special historical and political reasons, great changes have taken place in Chinese family culture and ethical thoughts. Grounded on that, this paper explores the real facts and situations of the filial ideas in Chinese modern family culture, and points out the existing problems in it. This paper also lays great emphasis on the re-recognition and restudy of the Chinese traditional family culture and traditional filial thoughts, which is really meaningful for the improvement on those problems in modern filial ideas.

중국어병원코디네이터 활용 및 비교문화학적 중국어교육 방안 탐색

鄭有善(You-Sun Jung) 중국어문논역학회 2016 中國語文論譯叢刊 Vol.0 No.39

현재 한국 사회에서는 중국인 결혼이민자 가정의 건강문제에 대해 많은 관심과 지원을 하고 있음에도 불구하고, 중국인 결혼이민자 가족 구성원들은 외국이라는 낯선 사회문화적 환경과 언어문제, 의료정보 부족과 대처능력 부족 등으로 적절한 건강교육이나 의료 서비스를 제공받지 못하고 있는 실정이다. 본고에서는 이들을 대상으로 하는 효율적인 의학치료를 위해, 최근 중국인 의료관광으로 주목을 받고 있는 중국어 병원코디네이터 활용 및 관련 교육의 비교문화학적 방안을 제안하고자 한다. According to 《the resident registration population statistics as of Jan. 2014》 announced by the Ministry of Security and Public Administration, the Korean multi-cultural families are total 0.79 million persons who accounts for 1.5% of the total population of Korea, 51.156 million persons. This statistical indicator can be found that a pair of eight couples who married did foreigners and one of 20 children who are born in Korea every year come from multi-cultural families. The number of multi-cultural families, the new population, tends to increase and expand every year. Among them, as the Chinese-registered marriage immigrants are 24.2%(71,661 persons) and their children are 38,824 persons, which accounts for 19.0% of the total children of multi-cultural children(204,204 persons), they are forming the greatest part of multi-cultural families. As for composition of the Chinese marriage immigrant families, the cases that female spouses are Chinese–registered marriage immigrants got an absolute majority. Especially, we should take notice of the influx of many marriage immigrants who are comparatively young. As Chinese marriage immigrants’ health is more likely to have an long-term effect on cross-societal health levels, qualification of the total population, and social integration, they are very meaningful. It’s because Chinese marriage immigrants have a key part in increase of the Korean birthrate and child-rearing now and the importance has tended to expand as shown in the statistical data mentioned above. However, Chinese marriage immigrant families’ members could not receive proper health education or the medical service because of the strange social and cultural environment of the other country and language problems and lack of medical information and the ability to handle them even though the Korean government and society have been very interested in these families’ health problems and have made efforts to support them. Especially, Chinese marriage immigrants who are not Koreans have difficulty in adjusting to Korean society because of many reasons including adjusting to the Korean social, cultural, and environmental environment which is different from China and the children raised by them can be more vulnerable to Korean medical treatment. It’s because it is judged that the Korean medical world just focuses on quantitative efforts including preparing systems in medical treatment for multi-cultural families and have not made qualitative efforts based on emotional communication. For this, this study found sociocultural approaches with the multidisciplinary viewpoint to provide medical support for them by emotional approaches.

중국출신 다문화 가정과 단일 문화 가정아동 및 청소년의 치경마찰음의 음향학적 분석

이경민,최예린,김은연,장승진 한국언어치료학회 2010 言語治療硏究 Vol.19 No.3

Today, although much attention is focused on language and verbal skills of children from rapidly increasing international and second married couples, the number of related research is insufficient compared to such a large growth of multi-cultural families. Especially since pronunciation differs depending on the vernacular characteristics of mother language, separate research is necessary for each nation. In this country, the rate of international marriages with individuals of Chinese origin is the greatest however no studies yet exist on the acoustical distinctions of their children during the articulation of Korean language. Therefore the objective of this study is to identify the acoustical characteristics of alveolar fricatives, reportedly the most common source of error in pronunciation of Korean language. One experimental group included males and female aged 6 or more from multi-cultural families (hereinafter referred to as MFG-C) and the other from mono-cultural families (hereinafter referred to as MFG). With the collected the speeches of children and teenager experimentees, each of the two group's vowel pronunciations and the difference in range and duration of both maximum and minimum frequency were analyzed. As a result, first of all, during the pronunciation of vowels, the length of friction and breathing of alveolar fricatives /s, s'/ was longer for MFG-C than it was for MFG. Secondly, the duration of friction and breathing of /s, s'/ relative to the word was also longer for MFG-C than it was for MFG. Thirdly, after the difference in minimum frequency, maximum frequency, frequency range, and duration time between the two groups were studied, there were statistically significant differences in duration, maximum frequency, and frequency range. The results of this study can possibly be used as basic grounding in actual clinical cases where multi-cultural families, particularly children of Chinese origin or migrant teenagers are evaluated and treated. 오늘날 국제 결혼 및 재혼 가정이 급격히 증가하여 그 자녀 및 이주 자녀들의 말과 언어능력에 많은 관심이 모아지고 있으나 다문화 가정의 증가에 비해 연구가 미흡한 상태다. 특히 조음의 경우 모국어에 따라 특징이 달라지므로 국가별 연구가 필요하다. 국내에는 중국 출신과의 국제 결혼이 가장 많은 수를 차지하는데 이로 인해 발생하는 한국어를 제2외국어로 학습하는 이주 자녀의 한국어 조음 시 음향학적 특성에 대한 연구는 아직 없는 실정이다. 따라서 본 연구의 목적은 한국어에서 조음 오류가 가장 많이 나타난다고 보고되는 치경마찰음의 음향학적 특성을 살피는데 있다. 본 연구는 치경마찰음을 완전 습득하는 6세 이후의 남녀 다문화 가정 집단(이하, MFG-C)과 단일 문화 가정 집단(이하, MFG)을 대상으로 하였다. 아동 및 청소년의 발화를 수집하여 집단 간 모음 환경과 단어 내 위치, 그리고 최대 주파수와 최저 주파수, 주파수 범위와 지속시간에 차이가 있는지 분석하였다. 그 결과 첫째, 두 집단 간 치경마찰음 /ㅅ, ㅆ/의 모음 환경에 따른 차이에서, MFG-C의 마찰의 길이가 MFG보다 통계적으로 유의하게 길었다. 둘째, 낱말 내 위치에 따른 /ㅅ, ㅆ/의 차이에서는 MFG가 MFG-C 보다 통계적으로 유의하게 더 길었다. 셋째, 두 집단 간 치경마찰음 /ㅅ, ㅆ/ 산출 시 최저 주파수, 최대 주파수, 주파수 범위 및 지속 시간에 따른 차이를 살펴본 결과, 지속시간, 최대 주파수, 주파수 범위에서 통계적으로 유의한 차이가 있었다. 이러한 연구의 결과는 실제 임상 현장에서 다문화 가정 특히, 중국이 모국인 환경의 아동 혹은 이주 청소년의 평가와 치료 시 기초 자료로 사용될 수 있을 것으로 사료된다.

조선족 辯士 일기를 통해서 본, 북‧중 최고 지도자의 상대국 방문과 연변 조선족 사회의 변화 –개혁개방 초기 對北韓 관계를 중심으로-

염인호 역사교육학회 2017 역사교육논집 Vol.65 No.-

In the early years of China's reform and opening, the top leaders of the two countries visited the other country frequently. Their visit to the other side brought a great change to the Yanbian(延邊) Chinese Korean people. In 1978, the Korean people who learned about Hua Guofeng(華國鋒)'s visit to North Korea learned that North Korea-China relations had improved greatly, and they could escape the fear of North Korea. On the other hand, the visit to North Korea by Hua Guofeng and Deng Xiaoping(鄧小平) of 1978 solved one of the problems left by the Korean War. As a result of these visits, North Korea has sent a list of Chinese Korean who were missing in the Korean War to China. The Communist Party of China acknowledged the missing Chinese descendants on the list as heroes of the Chinese Revolution and sent documents to prominent families. In 1982 Deng Xiaoping first visited North Korea to celebrate Kim Il Sung(金日成)'s 70th birthday. In the autumn, Kim Il Sung visited China, and China treated Kim Il Sung well. With the visits of the leaders of the two countries, North Korea took a friendly policy toward the Chinese Koreans. And allowed them to visit North Korea and visit the Yanbian people of North Korea. Since 1983, family reunions between Chinese Korean and North Koreans have begun. Since then, the Chinese Koreans who had gone to and from North Korea began to trade in North Korea.

조선족 변사(辯士) 일기를 통해서 본, 북 · 중 최고 지도자의 상대국 방문과 연변 조선족 사회의 변화 - 개혁개방 초기 대북한(對北韓) 관계를 중심으로 -

염인호 ( Yeom In-ho ) 역사교육학회 2017 역사교육논집 Vol.65 No.-

In the early years of China's reform and opening, the top leaders of the two countries visited the other country frequently. Their visit to the other side brought a great change to the Yanbian(延邊) Chinese Korean people. In 1978, the Korean people who learned about Hua Guofeng(華國鋒)'s visit to North Korea learned that North Korea-China relations had improved greatly, and they could escape the fear of North Korea. On the other hand, the visit to North Korea by Hua Guofeng and Deng Xiaoping(鄧小平) of 1978 solved one of the problems left by the Korean War. As a result of these visits, North Korea has sent a list of Chinese Korean who were missing in the Korean War to China. The Communist Party of China acknowledged the missing Chinese descendants on the list as heroes of the Chinese Revolution and sent documents to prominent families. In 1982 Deng Xiaoping first visited North Korea to celebrate Kim Il Sung(金日成)'s 70th birthday. In the autumn, Kim Il Sung visited China, and China treated Kim Il Sung well. With the visits of the leaders of the two countries, North Korea took a friendly policy toward the Chinese Koreans. And allowed them to visit North Korea and visit the Yanbian people of North Korea. Since 1983, family reunions between Chinese Korean and North Koreans have begun. Since then, the Chinese Koreans who had gone to and from North Korea began to trade in North Korea.

중국 사회변동이 조선족 주거문화에 미치는 영향 연구

崔敏浩(Cui, Minhao) 한국역사민속학회 2017 역사민속학 Vol.0 No.52

조선인의 중국 이주 초기, 연변지역의 전통가옥은 함경북도의 양통집 양식을 그대로 옮겨온 것이었고 주거문화 역시 크게 다를 바가 없었다. 그러나 중화인민공화국이 성립된 이후 연변지역의 조선족 주거문화는 한반도의 함경북도와 전혀 다른 길을 걷게 된다. 그 변화를 시기별로 크게 나눈다면, 1950년대부터 1970년대까지를 첫 단계로, 1980년대부터 1990년대까지를 두 번째 단계로, 2000년대 이후를 세 번째 단계로 나눌 수 있다. 1950년대는 사회주의 개조가 시작되어 마무리되는 시기이다. 토지개혁을 통해 평균분배 되었던 토지는 다시 집체소유로 넘어가고, 여성의 노동참여를 권장하고자 마을에는 탁아소와 유치원이 세워지고, 애국위생운동을 광범위하게 전개하면서 변소 · 돼지우리 · 외양간 등이 새롭게 개조되기에 이른다. 이는 경제 · 교육 · 규범 · 오락 등 측면에서 가족기능의 급격한 변화를 초래하게 되고, 그것이 다시 주거문화의 변용으로 이어진다. 1980년대에 이르면 농촌에서 가족생산책임제가 본격적으로 시행되고 가족을 단위로 경제활동이 영위된다. 이와 더불어 산아제한 정책으로 신생아 수가 급격히 줄어들고, 전기밥솥과 전병가마 그리고 텔레비전의 보급으로 주거문화는 또 다시 큰 변화를 맞이하게 된다. 그리고 2000년대에 들어서면 연변지역도 본격적으로 도시화와 세계화의 물결 속에 휘말리게 된다. 많은 노동력이 대도시와 한국으로 떠나가고 간혹 남아있던 학교들마저 연이어 폐교되면서 노인 가족 또는 일인 가족이 주된 가족형태가 된다. 정서적 또는 의례적 측면에서 가족기능이 크게 상실되고, 경제적 측면에서도 큰 변화를 맞이하게 되면서 이전과는 다른 주거문화가 만들어지기에 이른다. 한마디로 요약한다면, 중국의 사회변동으로 가족기능이 1950년대에는 사회제도적 측면에서, 1980년대에는 경제적 측면에서, 2000년대에는 세계화라는 큰 흐름 속에서 큰 변화를 가져올 수 밖에 없었고, 그것이 다시 조선족 주거문화의 변화를 초래하게 된다. In early emigration, Ethnic Korean’s traditional houses of China copied the type of Gyeobgyp, a house with several wings, in Hamgyeongbuk-do intactly and dwelling cultures were as well. But their cultures had been differentiated from those of Hamgyeongbuk-do after the People’s Republic of China was built. The changes could be divided with period as follows; 1950’-1970’ could be the first time, 1980’-1990’ the second, and times after 2000 the third. Socialist transformation had been finished in 1950’. At that time, the land that had been divided averagely by a land reform became collective owned again and day care centers were built in towns for labor participation of women. Toilets, pigsty, and barns were altered with new things in nominal terms of an extensive patriotic sanitation movement as well. These brought about dramatic changes of family functions in an aspect of economies, education, criteria, and entertainments and were being continued as usage of dwelling cultures. In 1980’, “Hodogeori”, which means that collective agriculture is converted into individual one, was implemented actually and then economic activities were formed of the unit of family. In addition, the number of newborn decreased dramatically due to a birth control policy and the supply of an electric rice cooker, a caldron for making pancakes and a television made the dwelling cultures changeable. Yanbian was caught in urbanization and globalization of sudden changes in 2000’. Many workforces moved to big cities or Korea, and remaining schools closed consecutively. As a result, the type of family became that of an old man or only one person. In the emotional and formal aspects, the family functions were lost sharply, and the economical situations made the dwelling cultures different from those in the past. In conclusion, a social system caused the family functions to be changed in 1950’, economy in 1980’, globalization in 2000’ and then they have resulted in the changes of the dwelling cultures.