독립국가연합 고려인 청소년의 현황과 분석

임영상(Yim, Young Sang) 한국외국어대학교 역사문화연구소 2008 역사문화연구 Vol.29 No.-

1. 고려인 청소년들은 전문직이나 고위관리직에서 일하기를 희망했다. 그러나 중앙아시아, 특히 경제상태가 좋지 않은 우즈베키스탄의 경우 전공과 무관하게 한국기업에서 일하고 한국 관련 일을 하고자 한국어 공부에 적극적이었다. 종교는 개신교의 비중이 높았는데, 이는 한국과 미국에서 파송된 한인선교사들의 활발한 선교활동의 결과라고 생각된다. 2. 고려인 청소년들은 한인 부모와 동거하는 비율이 높고 가족의 수입도 평균 이상으로 인식했다. 부모의 직업도 전문직과 고위직이 많았으나 자영업과 판매업도 상대적으로 높게 나타났다. 체제이행 및 중앙아시아 국가의 독립에 따라 많은 고려인 전문직 종사자들이 소규모 비즈니스로 직업을 바꾼 결과가 반영되었을 것이다. 3. 고려인 청소년 부모들은 한국사회에 호의적이며 자녀들의 한국어 교육에 열성이고 한민족끼리 결혼하기를 희망하고 한국음식을 즐겨 먹고 있으나 자녀들과 한국어로 대화하는 것은 극히 소수의 비율에 그쳤다. 소비에트 시민으로 살아온 부모세대들은 이미 한국어 구사능력을 상실했기 때문이다. 4. 고려인 청소년들에게 한국은 이미 역동적이며 친밀한 나라가 되었다. 한국인에 대한 평가도 높게 나왔다. 그들은 한국어를 유용한 언어로 생각하고 한국방문 및 연수에도 적극적이다. 한국영화와 드라마, 즉 한류(한국 대중문화) 열풍이 불고 있음도 확인되었다. 그러나 이들 청소년들의 한국 뉴스에 대한 관심도는 높지 않았다. 5. 고려인 청소년들은 부모님과 생활하며 한민족 고유의 명절과 전통인 설, 한식, 단오, 돌, 환갑 등을 아직까지는 잘 기념하고 있다. 또한 한국어 구사능력을 상실한 그들 부모세대와 달리 외국어로서 한국어를 적극적으로 배우고 있음이 한국어 듣기, 말하기, 읽고 쓰기 능력에 대한 설문에서 확인되었다. 6. 고려인 청소년들은 한민족의 일원으로서 자긍심을 느끼고 있고 한민족의 역사, 전통, 관습 등에 대해 알려고 노력하고 있다. 높아진 한국의 국제적 위상이 영향을 미친 것으로 파악된다. 그러나 고려인단체에 대한 관심과 참여도가 저조한 것은 일부 지역을 제외하고 고려인협회의 분열상과 자체 역량 부족이 반영된 것으로 추정된다. 7. 고려인 청소년들은 한국과의 관계형성 및 교류를 지속적으로 원하고 있으며, 한국 청소년들과의 인터넷사이트를 통한 교류에 적극적이다. 또한 그들은 한국정부의 유학 및 취업지원에 높은 관심을 보였으나 정보의 공유가 충분하지 못하다고 지적했다. 8. 러시아 이주와 관련한 고려인 청소년들은 자신들의 뿌리와 한민족의 최대 비극인 1937년 강제이주의 역사, 또한 그들의 선조들이 정착한 중앙아시아의 콜호즈 또한 잘 모르고 있는 것으로 나타났다. 9. 고려인 청소년들은 자신들의 미래와 관련, 학업을 통한 신분상승과 성공을 바라고 있는 것으로 나타났다. 그리고 자신들의 미래에 대해서는 많은 기대를 하고 있고 전반적으로 낙관적으로 바라보고 있는 것으로 나타났다. 1. Ethnic Korean young people in CIS hope to work in professions or high-ranking management positions. However, in Central Asia, especially the ethnic Korean young people of Uzbekistan are aggressive in studying the Korean language to work in Korean companies and to get a job related to Korea without any connection to their majors. Protestantism is given more weight on religion. It is the result of vigorous missionary works of Korean missionaries dispatched from Korea and the United States. 2. In the case of Ethnic Korean young people in CIS, the rate of living together with their parents is high and they recognize that family's income is above average. A lot of parents work in professions or high-ranking management positions, and the rate of running their own businesses and sales business is relatively high. This status reflects that many ethnic Korean workers in professions changed their jobs into small businesses according to the shift to an open economic system and the independence of Central Asia. 3. Ethnic Korean young people's parents have favorable opinion about Korean society, passion for children's education, hope for marriage among Koreans, and favor with Korean food. However, the rate of talking with their children in Korean is low because parents who have lived as the Soviet citizens have no proficiency in Korean any more. 4. To ethnic Korean young people, Korea is already considered as an active and familiar country, and Koreans are in high opinion. They think the Korean language is very useful. In this reason they are aggressive in visiting Korea and studying in Korea. The Korean Wave from Korean movies and dramas is confirmed, while they give a little attention to Korean news. 5. So far, living with their parents, ethnic Korean young people are celebrating Korean traditional holidays and anniversaries such as Seol(New Year's Day), Hansik(mow the grass and offer sacrificial food at the ancestral tombs), Dano(festival on May 5th), Chuseok(harvest festival), Dol(first birthday), and Hwangab(60th birthday). Unlike their parents who have no proficiency in Korean, they learn Korean eagerly as a foreign language. It is checked by the questionnaire asking about listening, speaking, reading, and writing proficiency in Korean language. 6. Ethnic Korean young people are proud of being members of the Korean race, and try to know about Korean history, traditions, and customs. It has resulted from the fast growing international presence of Korea. However, the poor interest and participation in ethnic Korean organizations are presumed because of the disruption of organizations and the lack of its ability except a few regions. 7. Ethnic Korean young people want continuous interchanges and relations with Korea, and they are aggressive in interacting with Korean young people via internet sites. Also, they show great concerns about the support of Korean government in studying and getting a job in Korea, indicating the lack of sharing information. 8. Ethnic Korean young people are not quite sure of their roots, the history of 1937 Diaspora which is the worst Korean tragedy, and kolkhoz in Central Asia where their ancestors settled. 9. Relating to their future, ethnic Korean young people want to succeed and enhance their social standing through studying. They generally expect a lot and take an optimistic view about their future.

한국문화의 허브로서의 재외한인사회

임영상(Yim, Young-sang) 한국외국어대학교 역사문화연구소 2011 역사문화연구 Vol.40 No.-

한국의 국가이미지, 국가브랜드 가치의 상승에 코리아타운을 중심으로 한 재외한인사회의 문화예술행사가 중요하다. LA 코리아타운, 오사카 이쿠노쿠 코리아타운, 심양의 서탑 코리아타운뿐만 아니라 한민족의 전통문화행사를 치룰 수 있는 세계 각처의 재외한인사회에 대한 한국 정부, 지방정부 및 문화예술단체들의 관심과 지원이 필요한 때이다. 재외한인사회는 한국문화의 허브 기능을 수행하고 있다. 한국의 문화를 먼저 수용하고 또 이를 거주국에 전하는 발신지이기 때문이다. K-POP 이외 또 다른 '신한류'는 언제든지 가능하다. 특별히 한국문화가 좋아 한국을 찾는 세계의 한류 팬들에게 그들이 거주하는 국가, 지역에서 한민족의 전통생활문화를 체험할 수 있게 해줄 수 있을 때, 한국의 국가이미지는 더욱 상승할 수 있을 것이다. Culture and art events around Korea towns in the overseas Korean society are highly significant in a rise of Korea's national image and national brand value. Now it is time for Korean government, local governments, and culture/art organizations to support with attention overseas Korean societies capable of holding Korean people's traditional cultural events including LA Korea Town, Osaka Ikonoku Korea Town, Shenyang West-Pagoda Korea Town, and so on. These overseas Korean societies are functioning as a hub of Korean culture. It is because they are messengers accepting Korean culture first and passing it on to the countries concerned. Any 'New Korean Waves' other than K-Pop are always possible. Korea's national image will get a big boost when we give Korean Wave fans visiting Korea opportunities to experience Korean traditional living culture in their own regions or countries as well.

상트 페테르부르그 영화사진소리기록물보관소 자료와 멀티미디어 콘텐츠

임영상(Yim, Young-Sang) 한국외국어대학교 역사문화연구소 2002 역사문화연구 Vol.16 No.-

Globalization and rapid change to information society as a whole require large quantities and a high quality of knowledge about various cultures all over the world. Convergence of information technology and humanity science such as history can serve as an efficient tool for creation. storage and deployment of information. This can be widely used in the field of education as well as industry. In Korea. where multimedia industry is considered as one of the main force. rich information and experiences of advanced countries in both these fields are essential. This project introduces The Russian State Documentary Film & Photo Archive at St. Petersburg as one of the institutions. of which the development is dimensional. The archive contains huge amounts of primary sources for multimedia creation like film. photo and sound. In addition to this. tradition and the skills of making imagery material are kept in St.Petersburgs archive. Researchers of this project suggest transportation and performing arts as fi elds that can be converted to digital multimedia materi al. representing main diachronic and synchronic changes in material and s piritual life of Russia. Realization of this project will be useful in helping Korea acquire important historical data, and learn experiences and know-how of Russias creation and exploitation of multimedia contents in areas of culture. Furthermore, this will serve as a solid foundation to develop the capability of Korean multimedia industry and create unique multimedia conte nts, competitive in the world market.

미래지향지향적 재외동포정책의 방향 ; 동북의 조선족사회와 국내 지자체의 민족문화예술교육 협력

임영상 ( Young Sang Yim ) 한국민족연구원 2013 민족연구 Vol.0 No.54

Today, the vast majority of Korean Chinese Community is residing in the city, Because of this, space, and programs that allow Korean Chinese, ``the city people``, to meet together to identify themselves as the same ethnic group and to share their traditional arts and culture have become important. Therefore, to develop human resources that can express their traditional arts and culture which cannot be missed in every events and to create new traditional culture are the facing challenges of Korean Chinese Community. However, since it is the traditional arts and culture of the Korean people, receiving the cooperation from South Korea is not only necessary but also significant. The cooperation between Gwangju Cultural Foundation with Gwangju Metropolitan Office of Education and Northeast Korean Chinese Community can be considered as a bing step forward encompassing Korean Chinese Community`s school and Korean Chinese Community`s Center. Korean society needs to develop and institutionalize the exchanges and training programs more systemic and continuous. It is for the Korean Chinese Community`s school and Korean Chinese Community`s Center which are in charge of education of ethnic Korean arts and culture. Moreover, the Korean Chinese Community`s Center which need to seek the cultural industry scheme of cultural projects requires cooperation with Korean society.

동북의 조선족학교와 조선족문화관

임영상(Yim Young-Sang) 백산학회 2012 白山學報 Vol.- No.94

21세기 조선족사회가 살아남는 길은 지속적인 경제성장과 새로운 문화를 창출해가는 길밖에 없으며, 새로운 조선족문화의 창출은 조선민족교육을 전제로 하지 않을 수 없다. 조선족학교와 조선족문화관은 민족문화예술교육을 시행할 수 있는 기관이다. 조선족사회의 민족문화예술교육에 한국사회, 지자체와 문화재단 등이 지역을 나누어 아래의 연수활동을 지원할 수 있을 것이다. ① 지역별 조선족학교를 활용한 여름 민족문화예술캠프이다. 조선족문화관이 있는 곳은 문화관을 동참시켜야 한다. ② 전현직 교사, 은퇴한 문화계인사들의 주도 아래 학교와 지역의 역사 자료를 수집하는 일이다. 조선족이 개척하고 살았던 마을과 학교자리를 찾아 GPS좌표점을 확인하고 사진을 찍고 마을어른과 학교졸업생들을 만나 자료(사진, 문서 등)를 수집하고 증언을 받는 것이다. 조사인력의 양성은 전현직교사, 문화계인사들을 대상으로 구술사방법론과 자료의 디지털화 연수를 해마다 반복하면서 추진해야 할 것이다. Sustainable economic development and creation of new cultures are the only ways to allow the Korean Chinese Community to survive in the 21st century. In this context, "creation of new cultures" is inevitably based on ethnic education. The Korean Chinese Community's Schools and the Korean Chinese Community's Centers for Ethnic Culture are the institutions capable of offering education of ethnic arts and culture. Under these circumstances, Korea's society, local governments and cultural foundations will be able to support the following training activities related to the Korean Chinese community's education of ethnic arts and culture, with each of the institutions helping different regions. ① A summer camp of ethnic arts and culture could be held for each region's Korean Chinese community's schools. As for the regions that have Korean Chinese community's centers, the centers will have to participate as well. ② Former and current teachers as well as those who retired from cultural activities could take the lead in collecting historical data of schools and regions. For example, they could find and confirm the GPS coordinates of the places of villages and schools that were previously established and used by the Korean Chinese. They would also be able to take pictures of the places and meet with the persons still living in these areas and school alumni to collect data (pictures and documents) and listen to them. This survey work will require training former and current teachers and those who used to engage in cultural activities; each year, they will need to learn the methodology of oral history documenting and digitization of documents.

독립국가연합 고려인 연구와 영상콘텐츠의 활용

임영상(Yim Young-sang) 인문콘텐츠학회 2007 인문콘텐츠 Vol.0 No.10

개방과 공유, 그리고 참여’의 웹2.0시대는 인문학에도 지각 변동을 일으키고 있다. 2007년 인문주간의 구호도 ‘열림과 소통의 인문학’이다. 그런데 ‘열림’과 ‘소통’이 가능해지기 위해서는 인문학의 연구결과(업적)도 대중의 관심을 끌어들일 수 있어야 한다. 문자텍스트 뿐만 아니라 영상텍스트도 마찬가지이다. 인문학 기반에서 만들어진 영상콘텐츠들 중 대부분이 활용되지 않는 롱테일 법칙의 80%에 해당한다고 할 수 있다. 예를 들어 다큐멘터리 등으로 만들어진 20%의 결과물은 인문학자의 가치로만 판단(또는 편집)하여 일방적으로 소통시키는 기존의 공급자 중심의 패러다임이다. 따라서 활용되지 않고 있는 80% 콘텐츠를 사용자가 활용할 수 있도록 만들어 준다면 새로운 가치가 도출될 수 있을 것은 자명하다. 최소한 같은 인문학 연구자들에게 쉽고 빠르게 검색되어지고 활용될 수 있도록 한다면 그 영향은 지대할 것이다. 이를 위한 좋은 방법 중의 하나가 태깅이 될 수 있다. 필자는 동영상 태깅 기반 플랫폼인 비오태그(veotag) 방법을 시베리아 크라스노야르스크의 물리학자 강 세르게이의 동영상에 직접 활용해 보았다. The Web2.0 era of 'open, share, and participation' is causing a great change on the humanities. The slogan of 'Humanities Week 2007' is 'humanities for open and communication'. To get a real possibility of 'open' and 'communication', however, the accomplishments in humanities have to attract people's attention. That includes letter texts as well as video texts. Video contents based on the humanities come mostly under unused 80 percent of 'The Long Tail'. The 20 percent products which were made such as documentaries had also made by the existing provider-centered paradigm which was judged(or edited) by the scholars' value and supplied one-sidedly. Therefore if unused 80 percent contents are provided to users to make use of them, it will certainly derive a new value. The effects will be great, as long as the contents are provided to at least scholars to be searched and used easily and quickly. One of the best way for this is 'tagging'. This writer used tagging method of 'veotag'(http://www.veotag.com/) which is a tagging-based platform of video contents on the video of Sergei Gang, a physicist, in Krasnoyarsk, Siberia.

러시아 정교회와 종교축일 - 봄철 축일을 중심으로 -

임영상 ( Young Sang Yim ) 한국서양사학회 1998 西洋史論 Vol.56 No.1

코리언 디아스포라와 구술사

임영상(Yim, Young Sang) 한국외국어대학교 역사문화연구소 2003 역사문화연구 Vol.19 No.-

Based on the writer’s study in the CIS and America for the last four years, this paper is basically about how to apply the methodology of Oral History on the research of Koreans abroad. In the chapter 2, I confirmed that ‘Oral History is basically oral, dialogic, recorded, and history.’ through writing a paper, “The Korean Community in the Bloomington: An Oral History.” And then I introduced two research examples for the study of Korean American and Koryosaram(Koreans in the CIS): Grandmothers, Mothers, and Daughters: Oral Histories of Three Generations of Ethnic American Women & Village Mothers: Three Generations of Change in Russia and Tataria. In the chapter 3, I introduced some oral history articles in the Occasional Papers(by Korean American Historical Society) and the Korean and Korean American Studies Bulletin(by East Rock Institute). But as a model of ‘Oral History’ for Korean American, I introduced, in detail, Doing What Had To Be Done: The Life Narrative of Dora Yum Kim(by Soo-Young Chin). Man Suk Yum, Dora’s father, was one of the 27 Korean American pioneers shown in the 1996 exhibition, ‘ReViewing Our Past: Tracing Family Histories’ by the Korean American Museum. In the chapter 4, I introduced three Koryosaram autobiographies translated in Korean: Koryosaram, who are we? & My Love Russia & The Secret of Happiness in Kharkov. And I introduced an article on Kim Maxim Pavlovich and several reflections of Koryosaram old-timers in the Faith and Life(by the Samil Cultural Institute in Moscow). In conclusion, I emphasized the importance of ‘Oral History’ about Korean Diaspora old-timers, who could be as a role model. This chapter concludes with the following KAM’s remarks on the exhibition in 1996: “We need stories as we need to breathe and eat. We need reliable stories about our past to give us a legitimate source of strength, hope, and knowledge. Stories can provide a road map -- where we have been, where we are going. How did we get here.”

타슈켄트 주 〈북쪽등대〉 콜호즈의 김 게오르기, 문화일꾼에서 한국어 교사로

임영상(Yim, Young-sang) 한국외국어대학교 역사문화연구소 2010 역사문화연구 Vol.37 No.-

이 글은 우즈베키스탄 타슈켄트 주 중치르치크 구역의 〈북쪽등대〉 콜호즈의 제65번 학교의 한국어교사인 김 게오르기의 구술생애사이다. 필자는 2009년 7월과 2010년 8월 타슈켄트 김 게오르기의 자택에서 각기 1시간씩 인터뷰를 가졌으며, 인터뷰는 김 게오르기와 그의 평생의 반려자인 박 마르타와 함께 가졌다. 또한 타슈켄트 한국교육원의 직원인 김 게오르기의 차녀인 김이리나와도 2010년 8월에 인터뷰를 가졌다. 〈김병화〉 콜호즈와 함께 타슈켄트주 중치르치크 구역의 선진 고려인 콜호즈인 〈북쪽등대〉 콜호즈에서 1943년 유복자로 태어난 김 게오르기는 타고난 음악인이었다. 그는 학생시절에 학생들에게 음악을 가르치기도 했다. 타슈켄트 사범대학 재학중에 1944년생인 박 마르타와 만난 김 게오르기는 1965년 결혼하면서 대학공부를 중단했다. 그는 학교의 음악교사, 그리고 콜호즈의 문화일꾼으로 활동했는데, 춤과 노래를 잘했던 아내 박 마르타를 포함한 공연팀을 만들어 예인으로 살아갔다. 그러나 1992년 타슈켄트에 한국교육원이 생기고 차녀 김 이리나가 가르친 콜호즈의 한국어교실을 맡으면서 한국어교사로서 제2의 인생을 살게 되었다. 1995년과 2004년 두 차례 한국을 방문한 그는, 현재 타슈켄트 주 한국어교사회 회장이다. This writing is the oral biography of KIM Georgi(Semenovich), a Korean language teacher of ‘Northern Lighthouse’ Kolkhoz located at the Middle-Chirchik District in Tashkent, Uzbekistan. The writer had an interview with Mr. KIM at his house for an hour each in July 2009 and August 2010, and his wife PARK Martha was present at the interviews. In August 2010, another interview was held with KIM Irina, Mr. Kim’s second daughter, who works for Tashkent Korean Education Center. KIM Georgi(Semenovich) was born at ‘Northern Lighthouse’ Kolkhoz, well-known as an advanced Korean Kolkhoz along with ‘Kim-Byung-Hwa’ Kolkhoz. His father had already died when he was born in 1943. As a gifted musician, he taught other students music during his school days. He took on a role as a student-teacher because there was no music teacher in his school. While he was in Tashkent College of Education, he met PARK Martha(born in 1944) and married her in 1965. After he left college halfway because of the family to support, he worked as a school music teacher and a cultural worker of Kolkhoz. He had lived an artistic life by setting up a performance team including his wife who was good at singing and dancing. Meanwhile, Tashkent Korean Education Center was founded in 1992, and he started a second life as a Korean language teacher undertaking the Korean language class which his daughter Irina was in charge of. KIM Georgi, who visited Korea in 1995 and 2004, is now the chairman of Tashkent Korean Language Teacher Association.

러시아 정교회와 사계절 축일 문화

임영상(Yim, Young-Sang) 한국외국어대학교 역사문화연구소 2001 역사문화연구 Vol.14 No.-

The aim of this paper is to examine the Season's Festivals of the Russian Orthodox Church in the context of interweaving of Christian and pre-Christian elements. Winter festivals are examined through Sviatki being continued for 2 weeks from Christmas to Epiphany. It was shaped from the traditional winter solstice festival. Koliada interwoved with Christian elements. Therefore the pre-Christian elements remain in Sviatki. Spring festivals begins from the 'Welcoming of Spring, ' Masien itsa, which was counterpart of carnival in the West. It was originally occured near the spring equinox, but was moved near winter in order to avoid Lent before Easter. Spring festivals are composed around Easter: festivals of the time of Lent(the Annunciation, the Willow Sunday) , Easter Week, the Ascension, Trinity (Semik) , Pentecost. Spring festivals are also interwoved with pre-Christian elements. The paganic Semik , the 7th thurthday after Easter , was ce lebrated with the Trinity Week. Ivan KupaJa, which is the pivot of Summer festivals, was shaped from the union of the birthday of Saint John the baptist and Kupalo's Day. Kupalo's Day occurred when the day was at its longest and vegetation was at its peak. In Ivan KupaJa was showed the Russian peculiarties of the nature worship . As a Summer festival. Saint Ilia's Day also vividly shows t he double characters of the Russian religious festivals It was folded with worship of Perun, the supreme god of the ancient slavs . The main Fall festivals are Transfiguration, the Pokov ('Protection' or ' Intercession') of Mary, and Mary of the Kazan . The Pokov Day, which was originated in Byzantium , developed into the characters of the Russian religious festivals connected with the elemente of everyday life, marriage. Mary of the Kazan, which was shaped in 1552, developed as a patron of Russian army.