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본고는 三浦稔가 1908년 압록강 이북 거주 한인을 조사하고 나서 작성한 복명 서인 ｢鴨綠江上流右岸居住韓人狀況報告書｣의 작성 배경, 구성과 내용을 차례로 분석하여 일본의 압록강 이북 거주 한인을 조사한 목적과 인식을 규명해보고자 하였다. 러일전쟁 이후 대한제국과 남만주의 권익을 획득한 일본은 장차 이들 권익을 공고히 하고 확장시키는 데에 기반이 될 압록강 이북 국경지대에 대한 보다 종합 적인 이해가 필요하였다. 이에 안동 영사관은 소속 전문 조사 요원을 압록강 국경 지대로 파견하여 지역의 제반 상황과 이주 한인의 활동과 동태를 조사하게 하였 다. 이러한 이주 한인에 대한 조사 작업의 대표적인 사례가 바로 三浦稔의 ｢報告 書｣이다. ｢報告書｣는 略圖와 본문 9장과 請願書로 구성되어 있는데, 서간도의 명칭, 한 인의 인구와 분포, 행정 및 사법, 토지관계, 한･중･일의 정책 등의 내용을 위주로 하고 있다. 이주 한인의 상황에 대한 정치경제적인 분석의 결과, 三浦稔는 정부에 안동 영사관과 지방정부의 행정적･군사적 역량을 증강하여 이주 한인에 대한 직 접적인 관리를 강화하는 방안을 제안하였다. ｢報告書｣는 기존 자료와 차별되는 몇 가지 특징을 보여주고 있다. 첫째, ｢報告 書｣에서 三浦稔는 ‘서간도’ 지역을 ‘중립지대’로 형상화하였다. 둘째, 三浦稔는 압 록강 이북 국경지대를 압록강 중류지역과 혼강 유역, 압록강 상류지역 이상 3개 구역으로 나누어 각 구별 한인의 수치와 분포 상황을 통계로 제시하였다. 셋째, 三浦稔는 이주 한인이 대한제국과 유리되는 현상의 중요한 원인으로 대한제국 지방정부의 수탈과 ‘한인의 한인에 대한’ 기만을 지목하였다.

This paper analyzes the background, composition, and content of the “Report on the Situation of Koreans Living on the Right Bank of the Upper Yalu River”, which was written by Miura Minoru in 1908 after investigating the Korean population living on the Yalu River, in order to understand the purpose and perception of Japan's investigation of the Koreans living on the Yalu River. After the Russo-Japanese War, Japan gained control of the Korean Empire and Southern Manchuria, and needed a more comprehensive understanding of the Yalu borderlands as a basis for consolidating and expanding these interests in the future. In response, the Andong Consulate dispatched specialized researchers to the Yalu borderlands to investigate the conditions of the region and the activities and dynamics of the migrant Korean population. A representative example of such investigative work on the Korean diaspora is the “Report” of Miura Minoru. The “Report” consists of maps, nine chapters, and a petition, focusing on the population and distribution of Koreans, administration and justice, economic relations, and policies of China, Korea, and Japan. As a result of his political and economic analysis of the situation of migrant Koreans, Minoru Miura recommended that the government strengthen the administrative and military capacity of the Andong consulate and local government to directly manage migrant Koreans. The “report” shows several features that distinguish it from existing sources. First, Miura Minoru characterizes the “West Gando” region as a “neutral zone” in his report. Second, Miura Minoru divides the northern Yalu border area into three sections: the middle Yalu River, the Hunjiang River basin, and the upper Yalu River, and presents statistics on the number and distribution of each of these groups. Third, Miura Minoru pointed to the extortion of the local governments of the Korean Empire and the deception of the Korean people by the Korean people as important reasons for the separation of the migrant Koreans from the Korean Empire.

1930년대 후반부터 1940 년대까지의 기간은 두 차례의 치열한 전쟁 - 항일전쟁 (1937-1945)과 중국 남북 전쟁 (1945-1949)으로 인해 중국사에서 격동의 시기였다. 본고는 이번 전쟁이 중국에서 새롭게 떠오르는 예술 형식인 예술 무용에 미친 영향을 조사한다. 구체적 사례로 1940 년대 광둥에서 무용을 시작한 리앙 룬 Liang Lun 梁 倫 (b. 1921)의 사례를 살펴본다. 리앙은 현대 중국 무용의 창립자 중 한 명으로 널리 알려져 있지만, 그는 영어권 무용학계에서는 거의 관심을 받지 못했다. 본고는 리앙의 초기 안무 레퍼토리에 대한 예비 조사일 뿐 만 아니라 전쟁 기간 동안 리앙의 경험이 중국 무용의 폭 넓은 경향을 반영하는 방식에 대한 성찰을 제공한다.

The period from the late 1930s through the 1940s was a tumultuous time in China because of two devastating wars—the War of Resistance Against Japan (1937-1945) and the Chinese Civil War (1945-1949). This essay examines the impact these wars had on concert dance, at the time still a newly emerging art form in China, by examining the case of Liang Lun 梁倫 (b. 1921), a dancer from Guangdong who began his dance career during the 1940s. Although Liang is widely considered to be one of the founding figures of modern Chinese dance, he has received almost no attention in the English language scholarship. This essay thus serves as a preliminary examination of Liang’s early choreographic repertoire, as well as a reflection on the ways in which Liang’s experiences reflect broader trends in Chinese dance during the wartime period.

To evaluate the mechanisms of pathogenicity and nonpathogenicity of Bursaphelenchus xylophilus and B. mucronatus isolated in South Korea, we used 4-year-old P. thunbergii seedlings and 20-cm long one-year-old stem cuttings of 5-year-old Pinus thunbergii, and studied distributions and multiplications of pine wood nematodes after inoculation. The distributions of B. xylophilus in the 20-cm pine stem cuttings were not significantly different from that of B. mucronatus. Conversely, the proliferation rate of B. xylophilus on mycelial mats of Botrytis cinerea was significantly different from that of B. mucronatus. The study using 4-year-old P. thunbergii seedlings also showed that B. mucronatus can migrate to distal portions of the pine seedlings the same as B. xylophilus, but the populations of B. xylophilus remaining in the pine seedlings were relatively larger than those of B. mucronatus. Therefore, we concluded that the pathogenicity of B. xylophilus could be strongly influenced by its ability to multiply.

Literary representations of post-1989 immigration from the former communist bloc to the US fall between the cracks of current scholarship. My paper focuses on Aleksandar Hemon’s critically acclaimed work and reads The Question of Bruno (2000), Nowhere Man (2002), and The Lazarus Project (2008) in order to shed light on his mnemonics in connection to the displacement originating from the specific socio-historical experience of life under socialism, war and the disintegration of the former Yugoslavia. The juxtaposition of geographical places and time frames that characterizes his writing leads to a discussion of the “cosmopolitan” (Levy & Sznaider) and “multidirectional” memory processes (Rothberg) in his work. By analyzing Hemon’s multilayered memories about Eastern Europe’s past and present and the way he transposes them within an US American frame, I argue that his texts, written from a position of transnational shuttling across the Atlantic, revise both the Cold War paradigm and its aftermath with reference to writing Eastern Europe in American literature. I also suggest that the post-Cold War immigration processes and the articulations of memories and identities emerging from the former Eastern European bloc that Hemon’s work renders open up, in a creative and ethically engaged way, new trajectories and dialogues between Eastern Europe and the US.

By the early part of the twentieth century, Japanese scholars employing Western academic methods postulated significant waves of migrants from Korea to Japan in early times and contemplated their conquest of the native population in the process of state formation. Coupled with the existing conservative assertion that the ancient Japanese had subjugated Korea, the theory of migrations constituted Nissen dosoron, the argument that the Japanese and Korean peoples shared common ancestry, which in turn helped justify the Japanese colonial annexation and assimilation of Korea from 1910 to 1945. After the contention of early Japanese hegemony lost its persuasion after WWII, the theory of migrations developed into the horse-rider theory that hypothesized an invasion of Japan by peninsular warriors in the fourth century. The notion of Korea's supremacy inherent but repressed in the colonial theories is now exploited by Korean scholars who write on early Korea and Japan from nationalist perspectives.

L’hospitalite et le soutien des Eglises et des chretiens aux migrants obligent l’observateur a reconnaitre l’impact pratique et ethique de la foi dans les pratiques sociales. En matiere de droits du migrant, il y a des valeurs qui ne se laissent pas reduire au resultat arithmetique d’un vote democratique ni aux exigences d’une politique de securite et de fermeture parce qu’il en va de la veracite de la confession de foi. Mais si les chretiens ne sont pas sans ressources pour affronter ethiquement la question des migrations, la plupart du temps exclusivement politisee, nous devons le constater, il n’existe pas ≪ une ≫ ethique chretienne des migrations. L’article vise alors a comprendre pourquoi et jusqu’ou peut aller ce pluralisme ethique que nous notons dans nos communautes chretiennes lorsque nous abordons la question de l’accueil du migrant sachant que tout jugement ethique sur la situation est un acte hermeneutique complexe. A partir du cas francais, l’article expose les raisons du pluralisme et de la complexite du jugement ethique. Pluralites des motivations memes : tradition de mobilite d’Israel, souvenir du statut d’etranger, citoyen de la patrie des voyageurs, frere en responsabilite de son frere… Pluralite des manieres de faire jouer les motivations chretiennes au cœur de notre systeme ethique : ethique autonome, de la foi, et de la communaute d’appartenance. Mais si les motivations sont variees, l’auteur insiste sur le fait qu’un point n’est pas negociable au plan de la foi : le respect inconditionnel de la dignite de tout etre humain. La Revelation nous livre en effet cette idee-force que l’humanite, dans toute sa diversite et ses infirmites morales, n’en n’est pas moins dotee d’une dignite inalienable, celle de fils et fille de Dieu. C’est cette conviction centrale qui peut etre le test de l’ethicite d’une morale chretienne des migrations.

During the second half of the Joseon dynasty (1660?1897), climate disasters such as droughts and floods severely affected the population, especially the lower classes. Many yumin, or forced migrants, were compelled to leave their land and relatives in search of food and safety. In this context, some families ended up selling themselves or their kin as jamae nobi, that is, debt slaves. This article examines a selected group of self-sale contracts to explore the relationship between displacement and debt slavery, with particular attention to cases in which displacement and economic hardship are explicitly recorded in the contracts. This study draws on primary sources, including self-sale contracts and petitions preserved in the archives of the Kyujanggak Institute for Korean Studies and the Archives of Korean History and legal materials such as the Chugwanji. Slave sale contracts provide information about the places of origin of the individuals sold?some identified as vagrants?and illustrate how internal migration intensified as a response to environmental and economic crises. These findings show how self-sale contracts can illuminate the relationship between mobility, crisis, and debt slavery in late Joseon-period society.

In the 1960s, the Aoheng, a small tribal group with immense territories on the upper Mahakam River, began out-migrating to downstream settlements in search of better living conditions. A trickle of young men, then their families, and more sizable groups, they settled in various towns along the river. In Samarinda, the provincial capital, they came to form a community of several hundred. When the powerful forest product boom (c. 1990) for the P. R. China market opened up the hinterland to extractive ventures, many Aoheng returned home to protect their rich natural resources from forceful outsiders. After 1998, decentralization policies established scores of new provinces, regencies, and districts across the country. Soon, West-Kutai was created as the interior “Dayak” regency, upstream and autonomous from the Moslem-Malay coastal regions. Coal mining and oilpalm plantations massively intensified, while Sendawar, its capital, offered hundreds of civil-service jobs and business opportunities. In 2012, West-Kutai was split to create yet another regency, Upper-Mahakam, prompting robust Aoheng reflux/return moves toward its upstream capital, Ujoh-Bilang. Already open to wild-frontier-style inroads by outsiders, it will soon be flooded by industrial ventures. The Aoheng, bound to become a minority in their own district, are struggling to defer their inevitable final dissolution.

This paper studies the migrations in the Shang and Western Zhou periods with regard to their state formations. The expansion of Shang during the Erligang period reached broadly, as many early Shang sites such as Laoniupo, Panlongcheng, and Daxinzhuang indicate the migrations of Shang people to the areas. According to Liu Li and Xingcan Chen, this early development aimed to secure the natural resources such as bronze and salts. However, the early expansion of Shang quitted its way in the late period, restricting the expansion only to the Shandong region. Whereas we have only the archaeological evidence for studying the migrations in the Shang period, those of the Western Zhou can get better help from inscriptional sources plus abundant archaeological sites of the Zhou feudal states. The sources clearly show that a large number of people, both the Zhou and the conquered Shang, were sent to various new regions to the east when Zhou kings enfeoffed their feudal states in the early Western Zhou period. As in the case of Shang, the early expansion of the Zhou lost its momentum from the mid-Western Zhou period. However, unlike the Shang which yielded its initiatives to the indigenous powers from the late period, the Zhou maintained its expansion quite tightly through the migrated feudal states. In this regard, migrations played crucial roles in the formation of the more systematic Western Zhou state. Meanwhile, the Eastward Migration at the fall of the Western Zhou in 771 marked the most significant moment in early Chinese history for the population movement. It is interesting to note that even at the end of the Western Zhou many influential families or polities such as Guo and Zheng already tried to find their bases in the east. There must have been no other way for the collapsed Zhou royal court but finding their haven to the east. However, it is paradoxical to know that the eastward evacuation of Zhou eventually made possible the east-west amalgamation, contributing to the formation of the so-called “half China.”

Chinese migrations to the Southeast Asia had become more active after Cheng ho’s expedition. After the 16th century, those immigrants from the southern provinces of China married local women and built their own community. They were called "Peranakans" or “Baba-nyonya” in Malay, and they had developed a unique mixture of Chinese and local culture. Ceremonies including wedding and funeral followed the Chinese tradition. It was reasonable for the ceremonies and objects from daily life to reflect such tradition. Auspicious symbols such as phoenix and dragon were depicted in Chinese Peranakan arts. Also, under the influence of Buddhism and Daoism, many families housed and worshiped statue of bodhisattva Avalokiteshvara(觀音). They also owned decorative items embroidered with Daoist Immortals(神仙) for longevity and good fortune. Wealthy Peranakans bought or ordered potteries from Fujian, China. However, even though these potteries were made in China, pink and yellowish green motifs painted on them reflect the Chinese Peranakans’ taste. Meanwhile, Chinese immigrants who moved after the 19thcentury were called “Shinke”. The difference can be seen from that not only they married Peranakan women but they also married Chinese women to form their own community. Therefore, they were able to sustain the culture that was greatly influenced by Chinese characteristics. During this period, rather than in the West, they learned how to paint from China. At first, they naively painted romantic features of tropical areas, but soon their paintings start to reflect the reality that they were facing. Paintings and woodblock prints depicting difficulties in rapidly changing world are the good examples. Considering this, Shinkes’ position was fundamentally different from that of Peranakans, who were called "the Chinese people of the King of England". Arts depicting Southeast Asia and the culture of Chinese-Southeast Asians set a good example for reflecting confusion of their identity of that time.

이 논문은 한국 내 국제결혼이주를 증가시킨 주된 요인으로서 국가(정부)의 역할을 밝히고 이러한 국가(정부)주도의 이주정책이 한국 다문화사회 형성과 전개에 미치는지 영향력을 논하고자 한다. 나아가 한국의 초국가주의와 다문화주의에 내장된 ‘국가성’을 규명해내고, 향후 한국이 진정한 의미의 다문화 공생사회로 진입하는 데 필요한 정책적 시사점을 도출하고자 한다. 국제이주에 관한 고전경제학 내지 사회관계론의 관점과 달리 한국에서는 이주자 개인의 합리적 선택이나 이를 둘러싼 이주네트워크에 비해 정부와 정책의 영향력이 상대적으로 강했다. 한국 정부는 결혼여성에 초점을 둔 선별적인 이주민 정책을 통해 다문화사회 형성을 주도해온 것이다. 이는 한국의 다문화주의를 분석하고 예측하는 데 국가중심의 시각이 여전히 유용함을 시사한다. 한국은 국제이주 정책 전반에 걸쳐 전형적인 차별적 배제와 포섭모형을 보여주고 있다. 까다로운 노동이주에 비해 관대한 여성의 결혼이주는 다문화주의를 표방하는 한국 정부의 이중적인 잣대를 보여주는 사례이다. 국가주도의 다문화 정책 역시 가부장제 국가의 ‘시혜적 온정주의’ 및 ‘차별적 배제와 포섭’ 기제가 작동하고 있다. 한국사회가 쌍방향적 통합을 통한 진정한 다문화사회를 건설하기 위해서는 국가에 비해 취약한 이주민들의 역량 강화가 요구되며, 이를 위해 이주민이 수혜의 대상이 아닌 통합의 주체로 참여하는 다층적 거버넌스 구축이 필요하다.

This paper examines the crucial roles of Korean government in spreading transnational marriage migrants. By literature reviews on international migration theories and empirical cases about immigration policies, the author explores how do the state lead policies on immigration play in formation and development of multicultural socities in Korea. This study aims at illuminating the 'statehood' that deeply embedded in the discourses of transnationalism and multiculturalism in Korean society and draws some policy implications for Korea in realizing genuine multicultural societies. Contrary to the theories of classical economics or social capital on international migrations that insist on the migrant's rational choice or social networks, in Kora, the influence of government policy is stronger than other actors. It is noticed that Korean government has initiatively led and managed her societies throughout the whole process of transforming into multicultural society. It suggests that the state based perspectives are still useful to predict the shape and future of Korea's multicultralism. In most cases, the government shows discriminatory inclusion & exclusion policies for social integration that marriage wives who expected to assimilate and become to 'Korean' are welcomed, while others like labor migrants are strictly regulated. Under the traditional patriarchy state system, the state manage multicultural society by various paternalistic and discriminatory devices. In this context, for transforming into genuine multicultural societies, Korea should shows authentic efforts to enhance bilateral social integration. It is more important to empower the immigrants policy initiatives and build multi-level governance among and between the central-local agencies and those who engaged multiculture projects including immigrant communities.

아시아 전역의 여러 글로벌화 된 도시 속에서, 이제 이주는 노동력 부족, 고령화 인구, 경쟁적인 경제 문제를 해결하기 위한 핵심 조치로서 조망되고 있다. 싱가포르는 고숙련 노동이주와 저숙련 노동이주 두 가지 모두에 대한 의존도가 증가하고 있을 뿐만 아니라, 글로벌 경제에서 주요한 위치를 차지하는 코스모폴리스가 되고자 하는 열망 속에 결혼이주도 점점 증가하고 있다. 이제싱가포르는 이런 경향의 도시국가의 주요 사례로 부상하고 있다. 이 논문은국가와 시민사회가 서로 다른 정도와 서로 다른 방식으로 코스모폴리타니즘의 출현에 기회와 제약을 제공하는 관계와 구성에 대해 논의하려고 한다. 싱가포르의 이주역사와 다인종적 유산은 코스모폴리탄적인 감수성을 만드는 가능한 틀을 제공하고 있다. 그러나 다른 한편으로, 도시국가가 나름의 글로벌한 미래를 조각해감에 따라 싱가포르는 상당한 모순들이 뒤얽힌 경로를 열어가고 있기도 하다.

In many globalizing cities across Asia, migration is now viewedas a key measure to tackle labour shortages, population ageing andeconomic competitiveness. Singapore presents an example of acity-state that has become increasingly reliant on both high-skilledand low-skilled labour migrations, and to an increasing degree, alsomarriage migration, to fuel its bid to become a cosmopolis occupyinga significant site in the globalised economy. The paper discusses bothstate and civil society arrangements and relationships which, todifferent extents and in different ways, present opportunities for andconstraints upon the emergence of cosmopolitanism. While Singapore’smigration history and multiracial legacy provide a possible frameworkto build cosmopolitan sensibilities, it charts a pathway ridden withconsiderable contradictions as the city-state forges its own globalisedfuture.

클라우드 컴퓨팅과 사물인터넷의 대중화에 따라 사물인터넷 컴퓨팅 환경에 존재하는 인터넷 연결이 가능한 장치들의 수가 점차 증가하고 있다. 또한 스마트홈, 헬스케어 등 사물인터넷을 이용한 다양한 인터넷 응용이 많아짐에 따라 통신 지연 및 연산의 신뢰성과 같은 지표의 서비스품질과 관련된 연구들이 진행되고 있다. 사물인터넷 응용의 서비스품질 향상을 위해 중앙집중형 클라우드 서버에 연결하기 보다 장치와 가까이 존재하고 중앙집중형 클라우드 서버와의 오프로드(offload) 협업을 위해 에지 컴퓨팅(edge computing)이 결함된 클라우드-포그 컴퓨팅 환경이 주목을 받고 있다. 하지만 클라우드-포그 컴퓨팅 환경에서 장치들이 이동성을 특성을 가질 때 사물인터넷 응용 서비스의 연속성이 떨어지고 서비스품질 수준이 저하되는 문제점이 발생하고 있다. 이 논문에서는 에지 기반 포그 컴퓨팅 환경에서 이동성 지원을 위한 라이브 마이그레이션 기반 자원 관리 기법을 제안한다. 제안하는 자원 관리 알고리즘은 사용자의 이동성 방향과 속도를 기반으로 일정 시간 뒤의 위치를 예측하고 이를 기반으로 라이브 마이그레이션을 통해 사물인터넷 서비스 이주를 지원한다. 성능 평가를 통해 제안하는 자원 관리 알고리즘의 효용성을 측정하였으며, 성능 실험에서 정지시간(downtime)과 서비스 작업의 신뢰성이 크게 향상됨을 보였다.

As cloud computing and the Internet of things are getting popular, the number of devices in the Internet of things computing environments is increasing. In addition, there exist various Internet-based applications, such as home automation and healthcare. In turn, existing studies explored the quality of service, such as downtime and reliability of tasks for Internet of things applications. To enhance the quality of service of Internet of things applications, cloud-fog computing (combining cloud computing and edge computing) can be used for offloading burdens from the central cloud server to edge servers. However, when devices inherit the mobility property, continuity and the quality of service of Internet of things applications can be reduced. In this paper, we propose a resource management scheme based on live migrations for mobility support in edge-based fog computing environments. The proposed resource management algorithm is based on the mobility direction and pace to predict the expected position, and migrates tasks to the target edge server. The performance results show that our proposed resource management algorithm improves the reliability of tasks and reduces downtime of services.

The aim of this essay is to analyze the new migrations between Japan and the Philippines subsequent to the movement of women contract entertainers to Japan, as well as the settlement of women from the Philippines in Japan after contracting international marriages. This essay focuses especially on recent trends such as the creation of NPOs by Japanese and Japanese-Filipinos. These engage in activities such as clarifying the legal status of third-generation Japanese-Filipinos descended from pre-war migrants, as well as that of second-generation Japanese-Filipinos born around the 1980s onwards to international marriages. In particular, they help to determine whether such people have Japanese nationality or not, evaluate their chances of gaining Japanese residence visas or passports, and also introduce them to employment in Japan.