Earticle

본고에서는 1세대 사할린 교포의 필사본 소설 자료집을 소개, 검토하였다. 필사자의 아들 윤정남 씨의 편지에 의하면, 돌아가신 그의 부친 윤태정 씨가 당시 읽을거리가 없던 교포들을 위해 사할린 현지에서 직접 필사한 이야기책이라고 한다. 동봉된 자료는 필사본 소설책 5권과 『동맹결의』 수첩, 낱장의 양면에 적은 <상여소리>, 기타 자료사진 등이다. 모국을 떠나 생활하면서도 전통적인 문화를 보존하고자 노력했던 1세대 한인교포들의 모습을 바라볼 수 있다. 수록된 작품은 빈 노트 용지에 볼펜으로 정성스럽게 필사되어 있다. 매면 15-16행, 매행 35자 내외이며, 모두 동일인의 필적이다. 훼손을 방지하기 위해 별도의 표지를 덧씌우고 실로 꿰어 매듭을 지어놓았다. 소설책 목록은 ① 『두 조유영전』, ② 『강춘식 실긔』, ③ 『리옥경 랑자전-상편』, ④ 『명사십리․구의산』, ⑤ 『가연․(제목미상)』이다. 전체 작품 수로 따지면 총 8종이 된다. ①은 내용이 다른 고전소설의 두 이본을, ④와 ⑤는 각각 신소설과 일본 대중소설로 추정되는 두 작품을 나란히 수록하고 있다. 유사한 성격의 작품들을 같은 책으로 서로 엮어서 필사한 것을 알 수 있다. 필사된 작품들 가운데는 기존에 알려져 있는 작품도 있고 그렇지 않은 작품도 있다. 그런데, 세부적인 사건의 성격과 서술 방식을 살펴보면 수록된 작품들 사이에는 일정 정도 공통적인 면모도 엿보이고 있다. 그리고 전체적으로 문체와 서술기법에 있어서도 일관된 방식으로 윤색되어 있다. 따라서 필사자의 창작적 개입이 적지 않게 행해졌음을 알 수 있다. 전체적으로 평가해 본다면, 작품의 질적 수준 여부를 따지기 전에, 그동안 관심의 영역 밖에 놓여있었던 사할린 한인교포들의 ‘디아스포라’ 문학을 단편적으로나마 살펴볼 수 있는 계기를 마련해 준다는 점에서 그 자료적인 가치를 인정할 수 있다.

Several years ago, I received a bundle of documents containing a letter, along with some old Korean novels and old photographs. According to the letter, these works were written by his father in Sakhalin to console Korean residents who had no reading materials. In this thesis, I examine these documents to confirm the Sakhalin Koreans accommodation of old novels in the early 20th century. The enclosed documents are transcribed in the empty notes; there are five books of old novels, a pocket notebook titled Dongmaeng Gyeolui (동맹결의), and a sheet of paper on which the work “Gasa (가사)” is written. Through these, we can understand the aspects of first-generation Sakhalin Koreans who tried to preserve traditional korean culture. The seven novels are as follows; “Two Stories of Jo Yu-yeong (두 조유영전), “Gang Chun-sik Silgi (강춘식 실기), “A Story of Lady Lee Ok-kyung (리옥경 낭자전), “Myung-sa-sip-ri (명사십리), “The Gu-ui mountain (구의산), “Ga-yeon (가연), and a work whose name has been lost. The contents of “Two Stories of Jo Yu-young (두 조유영전)” are very similar to the novels “Hong Yeon Jeon (홍연전)” and “Jeong Su-gyeong Jeon (정수경전)”. “Gang Chun-sik Silgi (강춘식 실기)” is a heroic novel spanning three generations, though its time and place are modern. “A Story of Lady Lee Ok-kyung (리옥경 낭자전)” is a long novel, but the latter part has been omitted. “Myung-sa-sip-ri (명사십리)” and “The Gu-ui Mountain (구의산)” are different versions of the same novel. “Ga-yeon (가연)” and the unnamed work can be considered adaptations of popular japanese novels.

This article researches how Korean Brazilians make relationship with organizational goals and individual values and overcome organizational limitations within working environment of Korean enterprises in Brazil. Firstly, I explained a history of Korean immigration and demographic characteristics in Brazil. Next I analyzed a Korean-Brazilians’ labor environment of Korean enterprises in Brazil. The Korean-Brazilians are used to korean cultures and customs because they had been educated by parents. But they did not know about organizational cultures of Korean multinationals, small and medium enterprises. Organizational cultures of Korea and Brazil can be classified as high context culture alike, according to the conception of Edward T. Hall, but they have different patterns. Brazilian organizational culture is very liberal and horizontal while Korean is more exclusive and vertical. It is expected that this research will help Korean Brazilians engage themselves in intercultural communications with Korean enterprises.

Este artigo investiga como fazer relações entre uma organização e o indivíduo, superar as limitações organizacionais dentro das empresas coreanas no Brasil. Em primeiro lugar, expliquei a imigração coreana e suas caracteres no Brasil. A seguir, analisei o ambiente de trabalho de coreano-brasileiros das empresas coreanas no Brasil. O coreano-brasileiro está habituado a cultura coreana porque foi educado pelos pais. Mas eles não conhecem a cultura organizacional das empresas coreanas. A cultura organizacional na Coreia e no Brasil é do tipo "cultura de alto contexto", na concepção de Edward T. Hall, mas possuem diferentes padrões de organização. A cultura organizacional brasileira é mais liberal e horizontal, enquanto a coreana é mais severa e vertical. Esta pesquisa poderá ajudar os coreano- brasileiros na comunicação intercultural com as empresas coreanas.

Purpose: This study was conducted to examine the differences in organizational commitment, nursing organization culture, and job satisfaction of Korean nurses employed in Korea and the United States, and to determine how these variables were associated with selected study characteristics. Methods: An exploratory cross -sectional study was performed with a convenience sample of 357 nurses from Korea and the U.S. Data were collected by using a web site survey and self-reported questionnaire. Descriptive statistics, t-tests, ANOVA, and Pearson's correlation coefficients were used for data analysis. Results: In comparison to Korean American nurses (KAN), Korean nurses (KN) were younger, single, worked more time, took a charge role or higher, and had less turnover experience. After controlling for age and marital status, nursing organization culture and job satisfaction of KN were significantly lower than those of KAN, respectively (F= -26.02, p<.001; F= -4.87, p=.028). Significant relationships among selected socio-demo-health and work-related characteristics and the three variables were higher for KN. Conclusion: Higher organizational commitment and nursing organization culture from all Korean nurses were related their perceived high level of job satisfaction. Recommendations for further study include exploring a larger sample size of a variety of different types of nursing organizations and staff as well.

Qingdao is the “special district of Korea in China”. This study took a field survey between 2003 and 2013 and examined the process of downtown Korean enclaves being formed, growing, and becoming extinct. The study looked into the commercial spaces of the Korean enclaves in the southern districts dense with the city hall, financial institutions, and upscale apartment buildings among the representative Korean enclaves in Qingdao; first, the study divided approximately 120 establishments run by South Koreans and ethnic Korean residents in China into the category of food service, non-food service, technological service, and professional service. The ethnic Korean residents in China engaged in accommodation and brokerage like real estate, whereas South Koreans distinguished themselves in the areas of relatively high value added such as fashion and beauty. Second, the establishments were mostly in a bad management state due to the rapid rise of rents, unsystematic store contracting system, and smaller customer groups than expected. The duration of business was short within six months, and 30% went bankrupt within a year. However, there was an ongoing inflow of new self-employers until 2008. Finally, the increasingly massive size of the service category and the external growth of the Korean enclaves were directly connected to South Korea and northeastern areas where they came from. In addition, the self-employers there attracted manpower, capital and resources from their native towns, thus maintaining the management of their establishments. Large-scale service providers backed up by multinational capital entered the city in full scale due to the urban development projects between the local government and market in the second half of the 2000s, which resulted in the higher prices of land and commodities in the downtown. The cases show that the living spaces of migrants during the age of globalization cannot settle down at one place and float around the places formed by power and market.

This research is for the establishment of the 1st generation of Korean Japanese community which comes along the change of Japan policy through a perspective of a famous magazine among their society called [GEGAN SAMCHEONRI]. [GEGAN SAMCHEONRI] covers diverse problems of Japanese Korea society, their wishing for reunion and relationship between Korea and Japan in 1970’s and 1980’s. Also, it made Japanese to pay more attention to the problems such as human rights of Japanese Korean by reflecting their opinions. And they contributed changing the perspective of Japanese by trying to think in both sides. It was not only an opportunity which changed quite many Japanese people’s prejudice towards Japanese Korean but also it was a place for understanding and communication for each others. However, the research hasn’t carried out comprehensively and systemically so far. Therefore, since I have considered a deeper yet coherence research is required, I hereby would like to try to figure out which part [GEGAN SAMCHEONRI] has been taking; the very core of the establishing of Japanese Korean’s community as the first procedure.

As of 2012, the Brazilian economy is the world's sixth largest by nominal GDP and it is a member state of the BRICS countries, the world's fastest growing major economies. Despite the fact that its rising up on the world stage, only a little information such as the Samba dance, exotic carnivals or soccer has been known to Koreans. However, since the global economy was pushed into deep recession caused by the US financial crisis, Brazil has been our largest new market and with its great deal of resources, it has become one of our most important economic partners. In this context, the aim of this study is to find ways to enhance the mutual relationship by utilizing the contents and resources of the Korean community in Brazil. By doing so, it is believed to bridge the two countries socio-economically as well as culturally. Bom Retiro was chosen to carry out the study because it has now become a center of the Korean community, officially recognized as being the Koreatown in São Paulo.

O presente artigo pretende aproximar-se da questão dos relacionamentos tecidos pelos entrevistados pertencentes à Geração 1.5 de imigrantes coreanos que vivem em São Paulo. É possível identificar alguns círculos importantes, pelo tempo e regularidade de frequênciaa esses ambientes, e com os quais eles tinham um vínculo mais duradouro - como a família, comunidade coreana, igrejas coreanas e escolas. Aqui o foco será lançado sobre os aspectos dos relacionamentos no âmbito escolar onde os entrevistados experienciaram seus outros, brasileiros, de modo regular e mais equilibrado em termos de diversidade étnica e cultura do país, com o objetivo de refletir sobre como se deu a integração dos imigrantes coreanos no âmbito brasileiro ou no seu processo social e como aqueles têm interpretado e vivido esse encontro com o Brasil nesse espaço. É de grande importância examinar esse ponto quando lembramos que, nas relações com os brasileiros é que os entrevistados experienciaram a alteridade, e foi a partir dessa experiência que se tornaram capazes de olharem para si mesmos a partir dos olhos dos brasileiros, isto é, de fazerem a objetivação tanto de si quanto dos Outros, de forma menos preconceituosa.

Even though the National Institute of Korean Language defined how to describe the foreign language to Korean, the Korean immigrants in Brazil feel great discomfort describing portuguese in Korean, obeying the principles of the Institute. Actually the principles were promulgated in 1988, following the Principles for the Unified Korean Standard which had been made in 1933, in the fear of losing proper Korean in the period of Japanese Dominance between 1910-1945. The principle reason for the Korean Brazilian immigrants' discomfort stems from the principles of the Institute, which prohibited the tensed sound (ㄲ, ㄸ, ㅃ, ㅉ), in case of the correspondent fonema is not opposed to the aspirated sound (ㅋ, ㅌ, ㅍ, ㅊ). In this 21th century, people communicate by themselves via internet, or they get accustomed other societies' customs and languages, watching cable TV programs. In this circumstances, not only many first Korean generations, but also Brazilians or Korean descendents who start to learn Korean hardly accord to the National Institute of Korean Language's principles, describing Portuguese into Korean.

본 연구는 미주한인교회라는 특수한 상황에서 효과적으로 소그룹을 인도하고 있는 평신도 리더들을 대상으로 소그룹 리더로서 자신들의 역할을 어떻게 인식하고 있는 지 그리고 구체적으로 그룹원들의 신앙성장과 삶의 변화를 위해 어떤 효과적인 활 동들을 실행하고 있는지에 관해 살피고 이해하는 데 연구 목적을 두었다. 더불어, 효과적인소그룹리더가되도록기여한요소들이어떤것이있는지살펴보았다. 본 연구를 위해서 질적 연구 방법이 채택되었고, 자료 수집으로 면접법이 주로 사용 되었다. 인터뷰 대상은 미주한인교회 중 효과적인 소그룹 활동으로 널리 알려진 휴 스턴 서울교회(SBCH)와 남가주 사랑의교회(SRCC)에서 효과적인 소그룹 리더로 인정을 받은 평신도 지도자 32명을 유층표집방법과 체인표집방법을 통해 선정하 였다. 인터뷰 자료의 분석으로 효과적인 소그룹 리더의 인식과 실천과 관련하여 4개의 영 역에서 연구결과를 얻었는데, 그 4개의 영역은 리더의 역할에 대한 인식, 효과적인 지도력형성에기여한훈련과경험, 효과적인소그룹사역실천방안, 그리고경험을 통해얻은교훈이 다. 연구결과를요약하면다음과같다. 첫째, 대다수의 연구 참여자들은 효과적인 소그룹 리더의 역할을 일방적인 가르침 을주는권위적역할이아닌그룹원들에게도움을제공하는비지시적, 비권위적, 관 계지향적 역할로 인식하였다. 코칭과 상담, 교회와 그룹원과의 다리역할, 양육(목 양), 섬김, 롤모델, 코디네이팅이연구참여자에의해가장많이언급된리더의역할 이었다. 둘째, 기초양육, 제자훈련, 리더훈련이 효과적인 소그룹 리더십 형성에 큰 도움이 된 것으로 대다수 연구 참여자에 의해 인식되었다. 셋째, 효과적인 소그룹 사역을 위해서 대다수 연구 참여자들은 7개의 실행영역에서 촛점을 두고 나름대로 효과적인 실천방안를 가지고 사역을 한 것으로 드러났다. 7개의 실행영역은, 의도 적인 준비, 관계전도, 참여적 소그룹 모임 인도, 그룹원들 돌보기, 양육과 훈련, 개 인및 그룹의 문제해결, 리더의 재생산이었다. 넷째, 대부분의 연구 참여자들은 실 제로 소그룹을 인도하면서 여러 값진 교훈들을 배웠다고 기술했고, 더불어 그 기간 동안 자신들의 리더십도 많이 향상되었다고 증언했다. 연구 참여자들이 언급한 리 더십 향상 영역은 감정적 안정, 융통성, 소그룹 인도의 완숙함이었다. 마지막으로 성별, 연령, 사역경험, 교회 변수에 따른 인터뷰 자료의 분석이 실행됐는데, 각 변 수 별로 연구 참여자들 간에 다소 차이점이 있음이 확인되었다. 특히 교회 변수 요 인에따라서관계전도, 섬김, 코칭과상담등의양상에차이가있음이관찰되었다.

The primary purpose of this research was to inquire into effective small group leaders’perceptions of their roles as leaders and their effective practices for fostering spiritual growth and life transformation among group members in the Korean American church context. In addition, the study sought to find factors which contributed to the effectiveness of the leaders. A qualitative and descriptive research design was employed. The samples were 32 effective small group leaders selected from two Korean American churches, Seoul Baptist Church of Houston(SBCH) and Sa-Rang Community Church(SRCC), which were known for their successful small group ministry. The type of small groups in SBCH was the house church, while the type of small groups in SRCC was the nurture group. The data analysis yielded a set of findings regarding effective small group leaders’perceptions and their effective practices. The major findings are summarized in four areas: (a)leaders’perceptions of their roles, (b)contributive training and experiences for effective leadership, (c) effective practices of the leaders, and (d) lessons learned by the leaders. First, the roles of effective leaders were mostly depicted as more nondirective, non-authoritarian, and relationship-oriented. Six major roles were identified: coaching and counseling, bridging between the church and the members, shepherding, serving, role model, and coordinating. The roles of teaching and training were not perceived as highly important. Second, basic nurture, discipleship training, and leadership training were identified as contributive training for effective small group leadership. Pastors’ sermons, learning from other leaders, and ministry experiences were also found to be helpful in leading small group ministry. Third, seven major areas of practice on which the leaders focused in carrying out small group ministry were identified: intentional preparation, relationship evangelism, leading participatory group meetings, caring for group members, nurturing and training, problem solving, and reproduction of apprentice leaders. Evaluation was found to be an area of practice which needs improvement. Fourth, most participants reported that they had learned valuable lessons while leading small groups over the years. They also attested that their own leadership development occurred over the years. Three major aspects of development were identified: emotional stability, flexibility, and skillfulness. In addition, several differences resulting from the factors of gender, age, ministry experience, and church were identified.

近화북은 북경을 비롯해서 천진, 하북성, 산서성, 산동성, 하남성 등을 일컫는다. 한국독립운동사에서 화북은 조선의용대의 활동지였을 뿐만 아니라 이회영, 신채호 등을 비롯한 수많은 독립운동가들이 일제와 저항한 곳이기도 하다. 특히 1919년 3․1운동 전후 독립운동가들이 형성했던 한인커뮤니티는 1937년 중일전쟁으로 일본 세력의 부식과 그에 따른 친일단체의 성립으로 변형되었다. 천진뿐만 아니라 내몽고 지역도 1920년대 독립운동기지를 건설하고자 했던 ‘이상향’이었지만 중일전쟁 이후 더 이상 향기를 느낄 수없는 곳이 되었다. 침략과 저항의 한복판에서 한인사회는 또다른 굴종이강요되는 사회로 바뀌어 갔다. 물론 일부는 새로운 경험을 통해 해방 이후한국에서 주류사회에 편입되는 기회도 가졌다. 본 논문에서는 화북지역 한인사회를 시기별, 세부 지역별로 그 특징을 도출하는데 목적을 두었다. 먼저 중일전쟁 이전 시기의 한인사회는 독립운동 세력이 형성했다고 해도 과언이 아니다. 화북지역 가운데 그 중심인 북경과 천진 지역은 상해지역을 비롯해 중국 관내에서 독립운동이 가장 활발하게 진행된 곳이며, 중국과의 협력을 이끌기 위해 선택된 곳이기도 하다. 그 유형은 만주지역의 정세불안과 3․1운동으로 국내에서 이주하여 독립운동을 전개한 유형으로 크게 구분해 볼 수 있다. 이들의 생활상은 넉넉한 편이 아니었으며, 심지어 대표적 독립운동가인 우당 이회영은 입에 풀칠하지 못할 정도였다고 한다. 그만큼 화북지역 한인들은 ‘망국노의 처지’를 그대로 감내해야 했다. 한편 북경과 천진뿐만 아니라 산서성 대동과 장가구, 내몽고 포두까지 거주지의 외연이 넓어지고 있었다. 중일전쟁 이후 한인사회의 특징은 한마디로 침략과 굴종이라고 정리할 수있다. 일제가 빠르게 화북지역은 점령하면서 한인들 역시 그 노선을 따라 거주지를 형성하였다. 하지만 일제에 의한 거주지의 외연 확대는 또다른 굴종의 모습으로 나타났다. 소자본가의 등장도 일제의 군수산업과 연계된 경우가 많았으며, 아편밀매와 같은 부정업자의 증가도 이와 무관하지 않다. 일제의 세력권 안에서 또는 일제 기관의 영향 아래에서 운영되었던 한인단체들의 성격은 일제의 그늘에서 자유롭지 못했다. 특히 한인들 가운데 무직자의 비중이 증가하면서 한인사회는 건강한 모습 보다는 왜곡된 형태의 한인사회로 정형화되어 갔다.

The region of the Northern China includes Tianjin, Hebei, Shanxi, Shandong, Henan and Beijing. The region was not only a main activity region of the Joseon Uiyeongdae but also an area where many korean independent fighters moved against Japan in the history of Korean independence movement. However, after the Sino-Japanese war in 1937, Korean communities that independent activists formed around the 3. 1 independent movement in 1919 started to be deformed by Japanese power and pro-Japanese organizations. Like Tianjin, inner mongolia was also thought to be an 'utopia' to establish independent movement base in the 1920s but, after the war, it was not an ideal place any more. Korean community changed into a society to force submission to Japan in the middle of the japanese invasion and their resistance. Of course, some people could have a chance to assimilate into the korean mainstream after the independence. This paper is intended to discover period and regional features of Korean community in the Northern China. First of all, Korean community before the Sino-Japanese war was organized by independent fighters. The center of the Northern China, Beijing and Tianjin were the places that Korean independent movement progressed most vigorously in whole China including Shanghai. And also, they were selected to draw Chinese corporation by Korean fighters. Koreans migrated there by uneasy situation of Manjuria and 3.1 independent movement and developed independent movement. Most of them were poor. For example, one of the great independent fighters, Lee Hoeyeong was said that he was difficult to keep living even below subsistence level. It shows that many Koreans in the region should endure the position as 'homeless people'. On the other hand, their residential area was expanded to Da dong, Shanxi and Bao tou, Nei menggu. The main features of the community in the region after the Sino-Japanes war were the invasion of Japan and submission to it. As Japan occupied the region fast, Koreans also migrated and formed new residence there. But their residential expansion caused their submission to Japan. Appearance of little capitalists and the increase of illegal traders such as drug traffickers were much related to Japanese military industry. Korean organizations under the power of Japan or Japanese organizations could not be free from Japanese influence. In particular, as the number of jobless people was growing, the community became changed into an unhealthy and distorted society.

본고의 목적은 고령 독거여성의 일상생활 체험을 탐구하고, 그들의 일상생활 의미가 무엇인가를 발견하여 간호중재 프로그램을 개발하는 기본적인 자료를 제공하기 위함이다. 본 연구는 일상생활에서의 생생한 경험을 채록하여 가장 본질적인 주제를 찾아내고 기술하는 Van Manen의 해석학적 현상학 방법을 적용하였다. 본 연구의 대상은 인지기능에 문제가 없으며, 의사소통에 지장이 없는 75세 이상의 독거여성이며, 한국에서 미국으로 이민을 가서 Los Angeles 지역에 거주하는 5명이었다. 자료는 여러 차례의 심층면접과 참여관찰을 통해 수집했으며, 분석결과 한인 고령 독거여성의 일상생활 체험에서 발견된 의미 있는 주제는 ‘건강 지키기,’ ‘자존감 지키기,’ ‘인간 도리를 다하기,’ 및 ‘삶과 죽음의 수용’으로 나타났다. 이러한 결과는 노인들의 일상생활을 돕는 간호중재를 하는데 노년여성들의 삶에 대한 기본적인 이해를 제공하고 이를 매개로 이들의 삶과 체험을 반영하는 간호를 하는데 귀중한 자료가 될 것이다.

The purpose of this study was to explore and describe the daily living experience of the single elderly women who lived in the Los Angeles area of the US. The phenomenological approach, especially Van Manen's methodology was applied for analyzing the data in this study. The sample was were 5 Korean elderly women aged over 75 years. The author did participant observation of their daily lives and interviewed them in-depth with open ended and descriptive questions in order to get them talk about their lived experiences in their own terms. From the protocols, significant statements about daily living experiences were organized and grouped into 4 theme clusters. The major themes emerged from the analysis were ‘health maintaining,’ ‘self-esteem maintaining,’ ‘doing of all obligations as a human being,’ and ‘acceptance of life and death.’

중간기라 함은 구약과 신약 사이의 기간을 말한다. 유대인들은 앗시리아(B.C. 722)와 바벨론 침공(B.C. 586)으로 말미암아 포로가 되어서 삶의 터를 잃고 디아스포라로서 지중해 연안에 흩어져 살았다. 조국을 떠나 흩어진 유대인들은 민족 보존의 중심을 신앙과 교육에서 찾고자 하였다. 회당은 성전의 기능과 교육의 기능을 가지고 있는 기관이기는 하지만 유대인의 교육이 일차적인 목표였다. 따라서 회당에서의 지도자는 제사장이 아니라 랍비였다. 회당과 회당주변의 독립된 건물에서 진행된 교육은 공식교육기관으로 자리 잡게 되었다. 기독교교육을 연구한 많은 학자들은 이스라엘의 민족의식 형성이 주요 관심사였던 이 시기를‘유대주의교육시대’라고 부른다. 한인들의 디아스포라도 따지고 보면 유대인과 비슷한 일면이 있다. 특히 1910년의 한일합방과 함께 일제의 강점기가 시작되자 정치적인 이유로 인해서 고국을 떠나게 되었다. 그 당시 한인 디아스포라 교육은 중국과 일본을 중심으로 민족 교육을 시켰다. 오늘날 세계에 흩어진 한인 디아스포라들은 750만 명으로 추산된다. 그들을 위한 민족정체성 교육은 한글학교, 한국학교, 한국교육원 등의 교육 기관들이 민족 교육을 시행하고 있다. 한국정부, 현지 종교기관들이나 사회단체에서 교육을 지원하고 있다. 그러나 앞으로 민족교육이 더욱 발전하기 위해서는 신앙 교육의 증대, 주재국 정부와의 효과적인 파트너십 교육, 사이버의 활용을 통한 한민족의 다양한 교육 그리고 통일을 향한 하나 됨의 교육이 절실히 요구된다.

The Jewish population following the exile and up to the New Testament period apparently expanded in an unusual way. The Northern Kingdom’s citizens never returned after being deported to Assyria. Judah was carried into Babylon from where a relatively small group later returned to Palestine. The spread of Jewish citizens and their tremendous growth during these centuries could not be accounted for in terms of their biological multiplication. The characteristics of Jewish religious life in the Diaspora contributed directly to the making of converts and indirectly to the spread of Christianity later on. First the institution of Jewish synagogue supported a strong religious life. Second the translation of Hebrew Scriptures into Greek influenced the religious order. It is difficult to overestimate the significance of the synagogue in the religious life of the Diaspora. Wherever male leaders could be found, the Jewish community built a synagogue, which became the religious and social center of the Jewish life. The synagogue could never have become a suitable substitute for the Temple however it served primarily as a teaching institution；hence its leader was the rabbi, not a priest. The synagogue became a Jewish education agency. The history of Korean Diaspora can be divided into four periods. The first period was between the 1860s and 1910(Under Japanese colonialism). In this period, farmers and laborers crossed the boarder of Korea in order to flee poverty, famine, and persecution. The second period was between 1910 and 1945 also during Japanese colonialism in Korea. People who lost their land and means of livelihood began to move to China, Manchuria, and Japan. In addition, political refugees and fighters for national independence left Korea in order to develop an independence movement. Thus, they had to leave their country, Korea The third period was between 1945 and 1962. This was the time South Korea became liberated and established an emigration policy after the establishment of a new government. In this period, many people went to America, Canada, and western countries through Korean War orphans, women marrying American soldiers, children of mixed races, adoption, and studies abroad. The fourth period was between 1962 and the present time. Except for those in China, Japan, and Russia, major migration was due to a need to work abroad. Especially, since the U.S.A. allowed immigration, manyrich people and professionals migrated to the U.S.A. and Canada in order to increase their social position. The characteristics of Korean Diaspora are as follows. First, although Korean emigrants endured difficulties due to distinction and exclusion, as time passed, their social status became middle class, due to their endurance, hard work, and diligence. Second, they focused on business rather than being officials in the government or soldiers. Third, through economic stability of the first generation, the 2nd generation began to work as professionals in society. Also, we must understand the migration of Korean’s moving from rural areas to inner cities. Fourth, Korean emigrants have attempted to retain their ethnic identity while living in China, Russia, and Japan where they have a long history of migration, but when we compare them with emigrants to U.S.A. and European countries, Koreans are losing their national and cultural identity. The characteristics of Korean Diaspora education systems are as follows first Hangul(Korean) language school, second, Han kook(Korean) Academy and third Hangul Moon Hwa Won(Korean cultural Language). These educational agencies teach Korean letter, culture and history and help to retain Korean identity. In order to maintain Korean identity, the writer proposes that first, emphasis be placed on education that is both pleasing to God and teaches us to obey God’s Word. Second, support from Korean government must be provided to educational agencies. Third, partnership must be developed in all educational regions of the country. Fourth, institute the use of the cyber education system. Fifth, education should be given concerning the need of unification of South and North Korea. Just as the Jewish community built a synagogue which became the religious and social center for Jewish life, Korean’s have embraced the Christian faith and built the Church as a religious social center for its Korean community. The former curse of false religions brought only poverty and war while faith in the God of the Bible has brought blessings and prosperity to South Korea’s people and this fact must be understood clearly. Continuing to educate our children in the right ways of the Lord will insure Korean people’s future growth and someday lead to its dispersed citizens returning home.

본 연구는 재미 한인노인을 대상으로 서구문화 적응도가 우울증상 표현방식에 미치는 영향을 고찰한 것이었다. 본 연구의 궁극적 목적은 문화에 따른 감정표현 양식의 차이를 보임으로써 우울증척도의 일률적 사용 및 다양한 민족간의 단순한 점수 비교의 문제점을 시사하는 데 있다. 겸손과 자기 낮춤이 미덕인 전통적 한국문화에서는 행복이나 희망, 만족감과 같은 긍정적 자기감정 표현이 대체적으로 자연스럽지 못한 반면, 서구 문화권에서는 긍정적 자기표현이 적극적으로 장려된다. 본 연구에서는 서구문화 적응도가 낮고 전통적 성향을 지닌 재미 한인노인의 경우, 미국문화에 적응도가 높은 서구적 성향을 가진 한인노인에 비해 우울증척도(GDS-SF와 CES-D)의 긍정적인 문항에 대한 긍정적인 반응빈도가 상대적으로 낮을 것이라고 예측했다. 연구 집단을 서구문화 적응도 고저로 이분한 후 요인분석과 편상관관계분석(partial correlation analysis)을 이용한 차별문항기법(differential item functioning)을 사용하여 GDSSF와 CES-D의 문항들에 대한 응답양식의 집단간 차이를 살펴보았다. 두 집단에서 산출된 GDS-SF와 CES-D의 요인모형들은 매우 낮은 일치도(congruence coefficient)를 보였으며, 보편적 우울상태를 통제시킬 경우 서구문화 적응도가 낮은 전통적인 집단이 우울증척도 내 긍정적인 문항들에 대한 긍정적 반응이 상대적으로 드문 것으로 나타났다. 유의한 차이를 보이는 문항은 GDS-SF의 ‘대체로 행복하십니까’와 CES-D의 ‘장래에 대해 희망적이다,’ ‘나는 행복하다’이었다. 이는 우울증상 표현방식에 개인의 문화적 성향이 미치는 영향이 크다는 사실을 입증한 것이었으며, 특히 전형적인 한국노인 의 경우 실제 우울정도나 심리상태에 상관없이 행복이나 희망과 같은 긍정적 감정표현에 익숙하지 못함을 의미한다. 따라서 개인이나 집단의 문화적 성향을 고려하지 않은 상태로 척도를 보편․일률적으로 적용하거나 또는 타 집단간의 점수를 단순히 비교하는 것은 바람직하지 않음을 시사했다. [Key words:

The present study examined the role of acculturation in manifestation of depressive symptoms among 230 Korean American older adults (Mage=69.8, SD=7.05) in Florida. Given the cultural emphasis on modesty and self-effacement in the traditional Korean society, we hypothesized that older Korean Americans who were less acculturated to American culture, when compared to the more acculturated ones, would be more likely to inhibit positive affects in depressive symptom reports. Using two validated measures of depressive symptoms, the short forms of the Geriatric Depression Scale (GDS-SF) and the Center for Epidemiologic Studies-Depression Scale (CES-D), different response patterns for low and high acculturation groups were identified. First, there was low comparability in the factor structures for both the GDS-SF and the CES-D across low and high acculturation groups. A differential item function analysis based on partial correlations indicated that older adults in the low acculturation group inhibited endorsing positive affect items; one item in the GDS-SF (#7 feel happy) and two items in the CES-D (#5 felt hopeful and #8 was happy). The finding suggests the substantial cultural influences in expressing emotions, especially those related to positive affects. Implications are discussed from a cultural perspective.