길림지역 韓人 정착과정에 보이는 문화적 보존과 변용- 蛟河市를 중심으로 -

Abstract

Koreans immigrated to northeastern China in various ways before the country’s independence from Japan in 1945. After 1910, many Koreans moved to the region due to economic and political reasons. After the foundation of Manzhouguo, their emigration showed heteronomy. Manzhouguo emphasized “harmony” and suppressed its counterforce. The government strengthened public security and established “safe farming area.” However, the construction of safe farming areas after the Manchurian Incident and the foundation of Manzhouguo meant forced action for Koreans. Japan built regional safety and accelerated exploitation. As a result, Koreans in China could not help being exploited “safely” in the “unsafe region.” In those days, many Korean villages were built throughout the region. Those people who were plundered by Japan have lived as ethnic Koreans (C. Chaoxianzu ) in China since Korea’s independence. This paper analyzed the protection and the change of culture and lives of Koreans who have lived as ethnic Koreans in China. In particular, based on Wulin in Jiaohe, Jilin Province, features of Korean residence and regional change are restored vividly in this paper. Wulin was a Korean village built in the 1930s that did not have a close connection with the plan for safe farming areas. However, the village was also influenced by the plan, and began with about 300 houses. The residents did not return to Korea, worked in farming even after Korea’s independence, and contributed to the development of agriculture in the region. The condition of the ethnic Koreans’ society was serious enough to be on the verge of collapse. As the ethnic Koreans were culturally shocked by China’s reforms and opening up, most moved to large cities or to Korea. As an alternative, Korean folk villages were built and the features of an ethnic Korean village were protected in Jiaohe. Active government support of the ethnic Koreans’ villages, including the elderly associations, can be an important asset to overcome the gap between cultural protection and change. And if actively connected with neighboring areas, cultural change can be developed into cultural protection. At this point, it is desirable that cultural change be a way to prepare a larger frame within which to form a new cultural paradigm that can enhance cooperation with other ethnic groups, such as the Han Chinese.