CIS지역 고려인 임차 농업에 내재된 양면성

Abstract

In the late 1920s, the Russian revolutionary forces abolished the private land system and forcibly reorganized farmers into large-scale collective farms. At that time, Koreans who began to migrate to Russia in 1863 maintained their own identity of the Korean people, but collective farming due to coercive measures by the Soviet authorities acts as a big variable in the lives of migrants. Moreover, the collective farm system was recognized as a space directly connected to survival for Goryeo people who had to be forced to migrate in 1937 due to the power of the Soviet authorities. However, there is a difference in the Goryeo people's approach to collective farms before and after forced migration. If the collective farm during the Primorsky Period was formed by voluntary participation resulting from the desire of Koreans from poor farming to own land, the collective farm organized after forced migration can be said to be a space created without distinction between rich farming (toho) and poor farming. For this reason, collective farms organized after forced migration are often described as general labor sites that Soviet society idealizes rather than unique emotional aspects shared between the same ethnic group. However, with the lifting of restrictions on the movement of Stalin's post-residential area, Goryeo people adopt a strong production method that can lay a private economic foundation, leaving the group farm, Ggulhoz, which is the "Gobongil" of seasonal mobile agriculture. "Gobongil" can be evaluated as an important role in the formation of capitalism in Central Asia, although it acts as a pressure to dismantle family life in that it is highly speculative and has to be away for a long time. Therefore, the purpose of this study is to examine the adaptation patterns of Goryeo people to collective farms in Primorsky and Central Asia, and to examine the nature of "Gobongil" a specialized agricultural management law, and the identity of Goryeo people revealed through this.