한인 디아스포라를 위한 기독교교육적 함의

김효준 장로회신학대학교 기독교사상과문화연구원 2012 장신논단 Vol.44 No.4

The purpose of this article is to find the implications of Christian education for the Korean diaspora including Korean citizens as well as non-Korean citizens living in other countries. Since the number of Koreans who live in other countries is over 7.2million, it is a difficult job to deal with the implications of Christian education for the Korean diaspora because of the different Korean diasporas’ contexts. However, I try to analyze the relationship between the Korean diaspora, the Korean diaspora churches,and the efforts of the Korean diaspora churches in America to encourage second and third generation Korean Americans to build up their own identity as faithful Korean American Christians. After dealing with them, I realized that the Korean diaspora churches have emphasized on both the ethnic-centered Christian education and the multicultural Christian education according to the trends of the Korean immigrants’ history. The Korean diaspora churches focused on the Korean ethnicity through teaching the Korean language and cultures in order to achieve the independence of Korea, and afterwards through actively participating in the Korean democratic movement. Also,the Korean diaspora churches contributed to the church growth by evangelizing the alienated and deprived Korean immigrants into the church life. As bridgebuilders,the Korean diaspora churches have played the role of mediators between the Korean diaspora community and the mainstream society. Therefore, I suggested four implications of Christian education as follows: 1) to reinforce and extend the family-centered church community, 2) to form the Korean diaspora’s identity, 3) to cooperate with other ethnic groups for the Kingdom of God,and 4) to create synergies through cooperating with other Korean diasporas’ mission networks beyond local boundaries. 본 논문은 한인 디아스포라들을 위한 기독교교육적 함의를 찾는 데 목적을 두었다. 전 세계 흩어져 있는 재외국민이 720만 명을 넘어서는 시점에서 이처럼 큰규모와 각 나라의 다양성 때문에 한인 디아스포라를 위한 기독교교육적 함의를 다루는 것은 단순한 작업이 아니다. 이러한 제약들 속에서도 본 연구는 한인 디아스포라의 역사, 한인 디아스포라와 한인 이민교회들의 관계성, 대표적인 사례로서 미주한인 디아스포라의 정체성 형성과 신앙교육에 대한 연구를 시도하였다. 역사적으로 보면 초기 한인 디아스포라가 세운 교회들은 한국 근대사와 현대사의 전환 시기에 한국문화교육을 통해서 민족정체성을 형성하며 독립운동에 일조하였고, 후에는 한국 민주화운동에도 일조하였다. 또한 비기독교인인 소외된 이주자들의 복음화를 통해서 교회를 성장시켰다. 그리고 한인 공동체와 지역사회를연결시키는 중재자로서의 역할을 감당하며 지역사회에 대한 교회의 시대적 사명을 잘 감당하여왔다. 이후 한인들의 해외 이주가 더욱 활발히 진행됨에 따라서 한인 디아스포라를 위한 기독교교육은 한인 디아스포라중심의 민족교육과 타문화권을 포함시키는 탈민족 중심교육 또는 다문화 중심교육으로 크게 구분되어진다. 이러한 시대적 흐름의 분석과 더불어 필자는 한인 디아스포라에 대한 기독교교육적 함의를 네 가지로 다음과 같이 제안하고자 한다. 첫째, 가정중심의 교회공동체를 강화, 확대하기. 둘째, 기독교 한인 디아스포라의 정체성을 확립하기. 셋째, 민족공동체를 넘어서 하나님 나라의 확장을 위해 선교에 협력하기. 마지막으로 지역공동체를 넘어서 타지역 한인 디아스포라 선교 네트워크와의 협력을 통한시너지를 창조하기.

Nurturing Faith for Korean Youth Diaspora as the Next Generation

이영운 한국기독교교육정보학회 2014 Journal of Christian education information tech Vol.0 No.26

This study describes Korean diaspora and Korean diaspora churches: titles of the Korean diaspora according to areas, history of the Korean diaspora, population by regions, and issues of the Korean diaspora. For titles of Korean diaspora, there are six different terms such as Dongpo, Joseonjok, Kyopo, Anykkang, Goryeoin for Kareisky, and Jaewekookmin. The history of Korean diaspora was divided into four periods: (1) Financial diaspora period before Japanese annexation (1860-1910), (2) Political diaspora period during the Japanese annexation (1910¬-1945), (3) Social diaspora period during the confusion (1945-1962), and (4) Educational diaspora period as new immigration (1962-present). This study examines the population of overseas Korean diaspora by year and by regions. In the second part of this study, the author describes Korean diaspora churches and educational institutes as the way of nurturing faith for Korean youth diaspora, the next generation of Korean diaspora. Finally, the author suggests several ways of nurturing faith for Korean youth diaspora such as church planting for Korean diaspora communities in the host countries, youth retreats and educational conferences, development of coworker-ship between Korean diaspora churches and Korean missionaries, and Korean diaspora mission/education conferences.

한인 디아스포라네트워크를 통한 선교자원동원 활성화 연구 ―한인디아스포라포럼(KDF)을 중심으로

김광성 한국선교신학회 2014 선교신학 Vol.35 No.-

The diaspora mission is one of the major issues in global mission work, which has arisen as one of the tasks to be carried out by cross-cultural diaspora groups that have global networks traditionally such as Chinese speaking people, Indian and Filipinos diaspora, and also Koreans who now have finances and skills. Taking this historical opportunity, this author will try to define the concepts of the diaspora and the diaspora mission based on the sense of calling, outline the current status of Korean diaspora mission network, and present the direction of Korean diaspora mission. The missional meaning of the history of the Korean diaspora can be summarized as follows. Firstly, it is commonly held that the Korean emigration started from the middle of the 19th century, which is late compared to other nations. Secondly, the history of Korean emigrants is the history of Korean diaspora mission. Thirdly, the Korean diaspora mission spread very rapidly and widely. Fourthly, the history of Korean diaspora is the history of the overseas Korean churches. Fifthly, the history of Korean diaspora becomes more meaningful when it is reviewed in relation to the current global mission of the Korean Church. The Korean Church Mission implies two concepts, mission of the Korean Church, and mission for the Korean Church. Likewise, diaspora mission has dual meanings, mission for diaspora and mission by diaspora. Moreover, as the word ‘diaspora’ is used as a complex concept, diaspora mission could be expanded in three ways for Korean situation today: first, the mission of the Korean Church through Korean diaspora (or ‘toward’); second, the mission of the Korean Church for (or ‘through’) the immigrants in Korea; third, the mission of the Korean Church for (or ‘through’) cross-cultural diaspora in other regions other than Korea. The history of Korean diaspora is the history of the Korean diaspora mission. The Expansion of Korean diaspora expanded the overseas mission of the Korean Church. The mission movement for Korean diaspora started from North America and extended to the world. This has been a driving force of calling out Korean diaspora to mission field, and presented a new direction for global mission of the Korean Church. In the process, Korean diaspora produced various mission networks. This is a good model for the world mission, which should be promoted through union and agreement with one another. The future global mission of the Korean Church should be carried out through cooperative networks with global churches. Also, the Korean diaspora mission will be a foundation that will expand to the global mission of the Korean Church through cooperation with cross-cultural diaspora and the Global Church.

Nurturing Faith for Korean Youth Diaspora as the Next Generation

Young Woon Lee 한국기독교교육정보학회 2014 Journal of Christian education information tech Vol.0 No.26

This study describes Korean diaspora and Korean diaspora churches: titles of the Korean diaspora according to areas, history of the Korean diaspora, population by regions, and issues of the Korean diaspora. For titles of Korean diaspora, there are six different terms such as Dongpo, Joseonjok, Kyopo, Anykkang, Goryeoin for Kareisky, and Jaewekookmin. The history of Korean diaspora was divided into four periods: (1) Financial diaspora period before Japanese annexation (1860-1910), (2) Political diaspora period during the Japanese annexation (1910-1945), (3) Social diaspora period during the confusion (1945-1962), and (4) Educational diaspora period as new immigration (1962-present). This study examines the population of overseas Korean diaspora by year and by regions. In the second part of this study, the author describes Korean diaspora churches and educational institutes as the way of nurturing faith for Korean youth diaspora, the next generation of Korean diaspora. Finally, the author suggests several ways of nurturing faith for Korean youth diaspora such as church planting for Korean diaspora communities in the host countries, youth retreats and educational conferences, development of coworker-ship between Korean diaspora churches and Korean missionaries, and Korean diaspora mission/education conferences.

한인 디아스포라 네트워크를 통한 선교자원동원 활성화 연구 : 한인디아스포라포럼(KDF)을 중심으로

김광성 한국기독교학회 선교신학회 2014 선교신학 Vol.35 No.-

The diaspora mission is one of the major issues in global mission work, which has arisen as one of the tasks to be carried out by cross-cultural diaspora groups that have global networks traditionally such as Chinese speaking people, Indian and Filipinos diaspora, and also Koreans who now have finances and skills. Taking this historical opportunity, this author will try to define the concepts of the diaspora and the diaspora mission based on the sense of calling, outline the current status of Korean diaspora mission network, and present the direction of Korean diaspora mission. The missional meaning of the history of the Korean diaspora can be summarized as follows. Firstly, it is commonly held that the Korean emigration started from the middle of the 19th century, which is late compared to other nations. Secondly, the history of Korean emigrants is the history of Korean diaspora mission. Thirdly, the Korean diaspora mission spread very rapidly and widely. Fourthly, the history of Korean diaspora is the history of the overseas Korean churches. Fifthly, the history of Korean diaspora becomes more meaningful when it is reviewed in relation to the current global mission of the Korean Church. The Korean Church Mission implies two concepts, mission of the Korean Church, and mission for the Korean Church. Likewise, diaspora mission has dual meanings, mission for diaspora and mission by diaspora. Moreover, as the word ‘diaspora’ is used as a complex concept, diaspora mission could be expanded in three ways for Korean situation today: first, the mission of the Korean Church through Korean diaspora (or ‘toward’); second, the mission of the Korean Church for (or ‘through’) the immigrants in Korea; third, the mission of the Korean Church for (or ‘through’) cross-cultural diaspora in other regions other than Korea. The history of Korean diaspora is the history of the Korean diaspora mission. The Expansion of Korean diaspora expanded the overseas mission of the Korean Church. The mission movement for Korean diaspora started from North America and extended to the world. This has been a driving force of calling out Korean diaspora to mission field, and presented a new direction for global mission of the Korean Church. In the process, Korean diaspora produced various mission networks. This is a good model for the world mission, which should be promoted through union and agreement with one another. The future global mission of the Korean Church should be carried out through cooperative networks with global churches. Also, the Korean diaspora mission will be a foundation that will expand to the global mission of the Korean Church through cooperation with cross-cultural diaspora and the Global Church.

The Meaning of the Research of Diasporic Literature: Focusing on the Ethics of Diasporic Literature of the Korean in Japan

Inseop Shin 건국대학교 아시아·디아스포라 연구소 2015 International Journal of Diaspora&Cultural Critici Vol.5 No.1

Literature of Korean diaspora in Japan is generally referred to as the “literature of Joseon People in Japan,” the “literature of Koreans in Japan,” or the Korean-Japanese literature” and has been targeted for numerous studies. What significance does it have to call and categorize the literary field―which can be easily constituted as “literature of Joseon people in Japan,” or as “Korean-Japanese literature” ―as the “literature of Korean diaspora in Japan?” The literature of Korean diaspora in Japan refers to literary activities, carried out by the Korean diaspora active in Japan. Likewise, at every place worldwide where the Korean diaspora lives, such as China, Russia, or the US, the literature of diaspora exists. The name of the country to which they migrated can be added to the name of the literary field, indicating the regional area where they are active. The first point made in this presentation is to discuss the ethics surrounding such an indication by names. Each literature of Korean diaspora forms the literature of diaspora through numerous interactions with one another in terms of cultures of countries they have migrated to. For instance, the literature by the Korean Chinese is still written in Korean, whereas ‘Zainichi’ in Japan complete their literary works in Japanese. Therefore, the literature of Korean diaspora involves different forms of Korean literature depending on regions and is diverse in its characteristics. Among such various characteristics, a discussion on the unique characteristics of the literature of Korean diaspora in Japan in the framework of “ethics” is the second point made in the presentation. These two issues basically start with the precondition that the literature of diaspora involves ethical issues. Of course, every literary work relates to ethics. However, as the literature of diaspora is based on more than two different regions and cultures, the issue of the existence of life is further stressed. Accordingly, exploring the existence of the diasporic literature is directly linked to ethics.

선교학 분야 한인디아스포 연구 동향과 과제 - 선교학 영역 한인디아스포라를 대상으로 연구한 학술지 논문(2001-2019년) 데이터 분석을 중심으로

김광성 ( Kim Kwang Seong ),이강욱 ( Lee Kang Wook ) 한국복음주의선교신학회 2019 복음과 선교 Vol.47 No.-

The purpose of this study is to analyze the Korean diaspora research trends in the field of missiology at a time when interest and research on Korean diaspora are increasing in the field of missiology and to set the direction of future research. The researchers put up an article “A Study to The Necessity of Korean diaspora Research for the Region of ASEAN.” Therefore the research team will analyze Korean academic papers that have been researched on topics related to the Korean diaspora in the field of missiology and exclude academic papers from the list. In this study, I searched Korean journal articles on the subject of Korean diaspora through the Research Information Sharing Service System(RISS) provided by the Korea Institute of Education and Research Information and converted the data into Excel for classification and review. As a result, a total of 44 academic papers submitted under the theme of the Korean diaspora were extracted from the field of missiology. The researchers found three implications of this study. The first problem is that the area of residence in the Korean diaspora, which is studied, is biased. Second, the Korean diaspora study in the field of missiology does not have the continued research results of researchers in the field of missionary practice. Third, it is necessary to foster experts who continuously study the Korean diaspora. There are three ways to address these problems: First of all, it is to train experts in Korean diaspora research by region. Next, community-specific meetings should be organized, and research should be activated for various regions. Finally, it is necessary to analyze the Korean diaspora group and support various academic work to secure the research results derived from the group.

아세안(ASEAN)지역 거주 한인디아스포라 연구의 필요성에 대한 고찰 : 선교학 영역 한인디아스포라를 대상으로 연구한 학위논문(1982-2018) 데이터 분석을 중심으로

김광성 ( Kim Kwang Seong ),이강욱 ( Lee Kang Wook ) 한국복음주의선교신학회 2018 복음과 선교 Vol.43 No.-

Today, international migration is ever more widespread and is occurring in every corner of the world. Its importance is increasing both economically and politically. Migration is a megatrend of the 21st century, and one out of every seven people on earth is a migrant. According to the statistics released by the government, as of 2016, one-seventh of the total population of Koreans live abroad as diaspora. In this era of migration, studies in the field of Korean Diaspora are actively being carried out in the academic world. Since the 1980s, research on the Korean Diaspora has been carried out in the field of missiology. The purpose of this study is to analyze the research trends within the field of missiology by analyzing the statistical aspects of domestic theses on the theme of Korean Diaspora and based on this analysis to present the direction of future research. In missiology, study with a subject on Korean Diaspora began in 1982. Since then, ongoing research has been conducted, and 81 theses have been submitted up to 2018. The results of analyzing the research trends by thesis subject are as follows: First, in the field of missiology entering the 2000s, the number of dissertations related to Korean diaspora increased sharply. Between 1982 and 1999, an average of 1.1 dissertations was published annually, increasing to an annual average of 3.6 in the 2000s. Second, there is a strong tendency of research in concentrated regional areas. Of the total theses, 26 dissertations focused on the Korean Diaspora residing in China, accounting for 32% of the total theses published during that period followed by 12 US (15%) and 8 CIS regions (about 10%). A significant number (57%) are concentrated in the study of the Korean Diaspora in China, the United States, and the CIS. Third, the research topics include research on Korean Diaspora as missions target, research on Korean Diaspora as missions resource, missions through Korean Diaspora and research on Korean Diaspora (Korean church, history). The desirable direction of Korean Diaspora research in the field of missiology discovered through statistical analysis of previous research is as follows: First, Korean Diaspora study should be a balanced research that respects both the Korean Diaspora and the mother country rather than centered on mother country alone. Second, along with academic achievement, Korean Diaspora study should garner support and cooperation from the Korean Diaspora. Third, we must overcome the biases of regional research. Fourth, it is necessary to apply diverse research methods to Korean Diaspora and publish an encyclopedia and white paper containing research result, researcher demographic, research trend, characteristics of Korean diaspora society and construct an archival structure as well. Fifth, there is a need for research on economics and other fields on top of politics, culture and society of Korean Diaspora. Based on the results of this study, this paper proposes an integrated study on the Korean Diaspora living in the ASEAN region. If appropriate integrated research is carried out, it will be possible to expect the strategic importance of missions in ASEAN region, securing interdisciplinary dialogue between missiology and humanities and social sciences, building a database for establishing diaspora missions strategy and forming a Korean Diaspora missions network.

중국 코리안 디아스포라 노인세대의 민족정체성 연구: 중국 연길시를 중심으로

안병삼,허성태 한국동북아학회 2011 한국동북아논총 Vol.16 No.2

The point of this study is about ethnic identity of old korean diaspora in China. After analyzing the ethnic identity of old korean diaspora in China, the results of the research can be summarized as follows. First, old korean diaspora in China who use a Korean alphabet their everyday life. The portion of using Korean alphabet accounted for 84.3 percent. Second, When looking about the understanding of Korean language and culture, the ethnic identity id indicated to be higher when they can freely use Korean language, enjoy korean diaspora's food, and well keep korean diaspora's traditional customs and festive days. Third, old korean diaspora in China who gradually assimilated into the China culture. they also agree with this opinion in principle. Fourth, old korean diaspora in China who do not agree that their sons and daughters married with Chinese race, because they think marriage have to do same race each other. What Diaspora in the age of Globalization should do is not only to adapt to the politics, economics, and society of the host country, but also to play an important role to both the host country and homeland while maintaining their cultural identity. in the environment of Globalization both the host country and homeland of diaspora aim to pursue their benefits by using Diaspora. And the Diaspora also hope to maintain the relationship between their host country and homeland. 본 논문은 한국의 근ㆍ현대사에서 중국으로 떠난 코리안 디아스포라 노인세대 197명을 대상으로 중국 현지 설문 조사를 실시하여 그들이 가지고 있는 생활 인식과 민족정체성에 대해 분석하였다. 본 연구의 주요 결과를 요약하면 다음과 같다. 먼저, 연구대상자의 일반적 사항에 따른 생활 인식의 설문 조사 결과는 다음과 같다. 첫째, 중국 코리안 디아스포라 노인세대들은 중국에서 살아오면서 가장 힘든 시기로 72.4%가 문화대혁명시기를 꼽았다. 둘째, 중국 코리안 디아스포라 노인세대들이 중국에 살게 된 가장 중요한 원인으로는 71.6%가 중국이 고향이기 때문이라고 답했다. 셋째, 중국 코리안 디아스포라 노인세대에게 중국은 조국이라고 응답한 경우가 50.3%를 차지하였다. 넷째, 중국 코리안 디아스포라 노인세대들이 소수민족이라는 이유로 차별을 당한 적이 있는 지에 대해서는 ‘전혀 없다+별로 없다’의 응답이 약 52%로 ‘약간 있다+매우 많다’의 약 19%보다 더 높게 나타났다. 다음으로, 연구대상자의 일반적 사항에 따른 민족정체성에 대한 설문 조사 결과는 다음과 같다. 첫째, 일상생활에서 주로 사용하는 언어는 조선어라고 응답한 경우가 84.3%로 가장 많은 비중을 차지하였다. 둘째, 중국 코리안 디아스포라 노인세대들의 한국어 실력은 ‘약간 잘 말할 수 있다+아주 잘 말할 수 있다’의 응답이 약 55%로 ‘전혀 말하지 못한다+약간 말할 수 있다’의 약 19%보다 휠씬 높게 나타났다. 셋째, 중국 코리안 디아스포라가 점차 한족과 동화되어 간다고 생각하는지 여부에 대해서는, ‘약간 그렇다+매우 그렇다’라고 인정하는 응답이 약 67%로 ‘전혀 그렇지 않다+그렇지 않다’라고 부정하는 약 15%의 응답보다 더 높게 나타났다. 넷째, 중국 코리안 디아스포라 노인세대의 자녀가 한족과 결혼했는지 여부를 보면, ‘그렇지 않다’는 응답이 75.6%로 ‘그렇다’의 7.6%보다 압도적으로 높게 나타났다. 이 결과는 아직까지 많은 중국 코리안 디아스포라들이 결혼할 때에는 다른 민족보다는 민족적 동질성이 강한 같은 민족과 하는 경우가 많다는 것을 알 수 있다. 다섯째, 중국 코리안 디아스포라 노인세대의 자녀가 한족과 결혼하는 것을 반대하는지 여부에 대해 살펴보면, ‘매우 반대한다+약간 반대한다’의 부정적인 응답이 약 69%로 ‘찬성한다+매우 찬성한다’의 약 13%보다 더 높게 나타났다. 여섯째, 중국 코리안 디아스포라 노인세대들은 자식들이 타민족과 결혼하는 것에 반대하는 이유는 민족동질성이 강한 같은 민족끼리 결혼해야 한다는 것이었는데 45.9%로 가장 많은 비율을 차지하였다. 찬성하는 의견으로는 ‘민족은 중요하지 않다’가 19.2%로 가장 높게 나타났다. 일곱째, 중국 코리안 디아스포라 노인세대가 생각하는 가장 먼저 해결해야 할 시급한 문제로는 ‘한족으로의 동화’로 33.2%가 응답하였다. 여덟째, 중국 코리안 디아스포라 노인세대의 민족에 대한 자부심은 ‘그렇다+매우 그렇다’의 긍정적인 응답이 약 76%로 ‘전혀 그렇지 않다+그렇지 않다’의 약 6%보다 압도적으로 높게 나타났다. 아홉째, 중국 코리안 디아스포라 노인세대가 민족의 역사, 전통, 관습 등에 대해 이해도는 ‘그렇다+매우 그렇다’의 긍정적인 응답이 약 81%로 ‘전혀 그렇지 않다+그렇지 않다’의 약 1%보다 압도적으로 높게 나타났다. 열째, 중국 코리안 디아스포라 노인세대는 한국으로 돌아가서 말년을 보내고 싶 ...

Korean Diaspora Onstage

Woo, Miseong(우미성) 한국현대영미드라마학회 2017 현대영미드라마 Vol.30 No.3

This article examines the National Theater Company of Korea’s 2017 Korean Diaspora Series, giving particular attention to the concept of diaspora and the evolution of diaspora studies from a twenty-first-century perspective. The later part of the article focuses on Julia Cho’s Aubergine, which premiered in Berkeley and New York in 2016, as a dramatic text of the Korean diaspora to analyze how the diasporic consciousness in the works of Cho can be received in the Korean context. Unlike the classical studies of diaspora that focus on a racial or ethnic group’s anthropological dispersal, the main concern of late twentieth-century diaspora studies has expanded to include emancipator politics and explore various conditions of racial, ethnic, and political minorities. Departing from the sociopolitical approach to diaspora studies, contemporary diaspora studies in the field of humanities can be characterized by their consideration of various states of diasporic experience that no longer necessitate a permanent break from a homeland. Redefining diaspora through a phenomenology of postmemory can help us better understand the ambivalence of second- and third-generation Korean diaspora writers and their feelings of abjection toward their cultural heritage. Although Korea remains a depressing space of national trauma and tragedy-inducing homeland with post-war privation and degradation, Cho’s diasporic position as a playwright can provide a critical distance from her parents’ motherland for Korean audience. Unlike her previous works, Aubergine proves that Cho feels more comfortable staging her own Korean heritage. Together with other Korean diaspora writers, Cho occupies a unique position as both an American and a Korean-identity-forming subject who can perceive the boundaries of Korean culture in relation to other cultural perspectives and values.