북한이탈주민의 월경과 북·중 경계지역

김성경(Sung Kyung Kim) 한국사회학회 2013 韓國社會學 Vol.47 No.1

본 논문은 북한이탈주민의 월경을 문화적으로 접근하여 이들의 이동과 북·중 경계지역의 다층적 관계성을 탐구하는 것을 목적으로 한다. 월경을 감행한 대부분의 북한주민이 경계지역 출신이었다는 점을 주목하고, 이들에게 있어 북·중 경계지역은 국경으로 구획된 것이 아니라 일상의 공간(들)으로 작동하였음을 주장하고자 한다. 경계지역 북한주민은 북·중 경계지역을 관통하는 다양한 삶의 경험을 통해 그들만의 장소 감각을 구축하여 이 지역을 자신들의 정체성의 ?장소?로 실천하고 있다. 즉 북한주민은 신체를 통해 북·중 경계지역을 감각하였고, 이를 통해 구축된 친 밀감을 바탕으로 한 장소 감각은 이들의 대량 탈북의 동인이 되기도 하고, 이후 이들이 불법적인 신분에도 불구하고 경계지역에 정주하게 한 배경이 된다. 하지만 장소로의 북·중 경계지역은 행위주체에 따라 다르게 감각되기도 하는데 특히 탈북여성은 불법적인 신분과 더불어 ?여성?으로의 불평등한 공간의 배열과 젠더화된 장소 감각을 구축하게 된다. 이렇듯 북한이탈주민의 이주와 북·중 경계지역이라는 공간의 다층적 관계를 감각하는 ?장소?라는 개념을 통해 살펴봄으로써 북한이탈주민의 이주를 추동했던 경계지역의 문화적 자원의 중요성을 확인하고, 궁극적으로는 북한이라는 공간을 수많은 일상의 공간(들)로 이루어진 변화와 과정의 가능성이 있는 ?장소?로 다시 살펴볼 것을 제안한다. This paper aims to explore the multifaceted relationships between mobility and space in the case of North Koreans’ border crossing and the cultural meanings attached to the North Korean-Chinese borderland. Most North Korean bordercrossers originated from within the borderland which in itself allows insight to its composition as a mosaic of everyday spaces rather than a clearly structured and heterogeneous space divided on the basis of national territory. North Korean residents in the borderland tend to construct their own sense of place that dissects the borderland with multiple connections and networks. In this process, it has to be argued that the North Korean in the borderland constructs her/his own sense of place through the embodiment of space. That is, North Korean intimately senses borderland space via his/her body which in turn can be understood as an underpinning explanation of mass border crossing and the re-embedding of cultural backgrounds following settlement on the Chinese side of the borderland despite the illegal status of North Korean bordercrossers. However, the borderland as ‘place’ can be sensed differently depending on the agency of the bordercrosser especially as most female North Korean bordercrosser face the double-obstacle of being identified not only as ‘illegal migrants’ but also as ‘women’ in the borderland. Therefore, the borderland as a ‘place’ for North Korean bordercrosser contains multi-layered and gendered spaces that are often unequal, unbalanced, and heterogeneous. To conclude, to explore the multifaceted relationships between North Korean bordercrosser’ mobility and the borderland with the framework of ‘the sensed place’ can help us to recognize the borderland as a cultural resource for North Koreans’ mass border crossing and ultimately to suggest the (re)examining of North Korea as constructed through diverse everyday spaces that contain the possibilities of changes and processes as ‘place’.

Poetic Mestizaje: Mestiza Consciousness and the Function of Poetry in Borderlands/La Frontera

( Eui Young Kim ) 한국영미문학페미니즘학회 2012 영미문학페미니즘 Vol.20 No.1

This paper examines the concept of mestiza consciousness and its manifestation in Gloria Anzaldua`s Borderlands/La Frontera: The New Mestiza. The text is more famous for its theoretical contribution, especially the model of subjectivity as intersubjectivity propounded by the author. Anzaldua emphasizes the human capability of growth, of moving beyond established identities. She visualizes this growth as an expansion, a (r)evolution through which perception is deepened and awareness widened. This paper focuses on how mestiza consciousness is embodied in the text of Borderlands. The prose section of Borderlands records the writer`s own (r)evolutionary growth, while the poetry section pushes willing readers into a state of psychic unrest. It is in this context that the second section of Borderlands, the poems, gains an unexpected weight. Her poems, more than her prose, experiment with various kinds of embodied experience. More importantly, they are poetic embodiments of mestiza consciousness, especially challenging in their linguistic materiality. By reading one exemplary poem Letting Go, this paper demonstrates the material-figurative quality of Anzaldua`s poems and their ability to break down subject-object duality. The poems. therefore, preserve the real challenge raised by Borderlands, the difficult work of confronting something radically different.

북송대 西南 蠻夷에 대한 정책과 華夷論

박지훈(Park, Jih-hun) 한국외국어대학교 역사문화연구소 2012 역사문화연구 Vol.43 No.-

본 연구는 북송대의 羈縻정책을 비롯한 서남 만이에 대한 정부의 통치정책과 방법, 또한 그들의 근거를 이루고 있는 민족관념, 즉 華夷論의 주장과 그 이념적 특징을 고찰한 것이다. 송대의 서남 및 남방지구는 오늘날 湖南省을 중심으로 강서 서부와 兩廣 지역에까지 이른다. 이곳은 소위 ‘西南夷’의 거주지로서 민족성분이 매우 복잡하여 많게는 수십 종류의 민족이 살고 있었다. 중국역사상 중원왕조와 주변의 각족 정권은 宗藩 관계를 건립하여 일종 종속적인 정치연계를 만들었다. 특히 북송은 남방을 통일한 후 대리, 토번, 교지(安南) 등과 접경하거나 인접해있는 서남지구에 상응하는 관할 路가 방어하는 조처를 취하였다. 송조의 기미주에 대한 관리는 대체적으로 느슨하였다고 평가되는데 당의 제도를 이어서 邊疆에 羈縻州를 설립하였다. 蠻夷의 거주지역과 蠻漢의 雜居 지역에는 민족의 특징을 갖춘 행정체계를 설립하여 만이지구에 대한 효과적인 정치적 통치를 실천하였다. 송의 기미주에 대한 통치는 주로 蠻夷가 스스로 귀순한 기초 위에서 건립하였다. 州縣에서 소요를 일으키거나 漢人이나 熟蠻의 사람과 재물을 약탈하는 기미주에 대해서는 무력으로 진압하였다. 그러나 몇몇 자의적으로 송조의 관리를 이탈하려는 기미주에 대해서는 대체로 강제적인 수단을 동원하지는 않았다. 이는 소수민족의 자율적인 의지를 존중해 주고 무력으로 밀어붙이지 않았다는 것을 의미한다. 따라서 송대 중국이 강력하지 못했던 데에서 기인하는 것이라고 해석할 수도 있지만 기미정책의 기본적인 틀을 유지하였다고 볼 수 있다. 일단 현 중국영역 내의 소수민족 정책과 차별성을 갖는다. 다음으로 북송대 서남만이에 대한 정책은 按撫하고 포용하는데 중점을 두어 민족지구의 안정을 찾는 것을 목적으로 하였다. 또한 재물을 아끼지 않고 내려주어 소수민족의 臣服을 구하였다. 화이론의 측면에서 볼 때 서남만이에 대한 입장은 대체로 한족보다 열등하며 禽獸와 동격이라고 보는 견해를 가지고 있었다. 송조의 만이지구 통치에 대한 가장 중요한 목표는 遼와 달리 邊境 지역의 安寧을 강조하였다. 이는 서남만이 지구에 대해 전형적으로 화이론의 중화사상적인 측면을 보여주는 것이다. 북송시기에서 서남만이에 대한 대책의 변화는 화이론 자체가 바뀐 것이 아니라 현실에 대한 적응이라 볼 수 있다. 여기에는 華와 夷를 구별하면서 이민족을 열등하다고 보는 華夷論의 전형적인 구조가 반영되어 있다. 또한 置之度外의 전통적인 입장도 반영되어 있다. 이상에서와 같이 서남 蠻夷 지구에 대한 정책을 분석•종합하고, 여기에서 보여 주는 민족의식인 華夷論의 특성을 고찰한 것이다. This paper aims at the analysis of the ideological concepts of the Sino-barbarian theories. To attain this goal, I have reviewed Northern Song's polices rendered in its borderland Southwestern regions. All Sino-barbarian theories are closely related to the nationalistic consciousness. On this concept of nationalism, China's central government of Northern Song set up their ruling policies towards the barbarians in its borderland. Their policies towards the Jimi province are good examples to illustrate their basic principle in policy making. Jimi province in the Northern Song Dynasty covered the wide area to the south and southwestern parts of China, roughly covering today's Hunan Prefecture and the western regions of the Yangzi river. This vast area was generally called the residence of the Southwestern barbarians, where a great variety of ethnic groups had lived together. We estimate that more than dozens of races used to make their living in this borderland area. The history of China shows their political principle to control minority races in the frontier. To the Chinese central government, effective measures to deal with small ethnic groups in the borderland have always been an essential factor for a political stabilization. The Northern Song, especially since when they had conquered the minority races in the southern regions, had adopted generous policies to the residents of the southwestern neighboring regions. These policies of defensiveness was made to establish political stability, so that the Song's controlling power over the minority races used to be rather loose. In this context, the borderland Jimi province can be said to have derived its founding spirit from the political system of the Tang Dynasty. In these borderland regions, the Han people and the barbarians lived together. They were under the same administrative systems, keeping their own nationalistic and racial traditions. Central Chinese administrators thought of it essential to allow national consciousness to the barbarians. These policies were possibly implemented with the barbarians spontaneous yielding of themselves to the Chinese central government of Northern Song. However, Song government was never generous to the people who broke the social order, whether they were Han people or barbarians. Officials took relentlessly military actions on the rioters or the robbers in Jimi province. Meanwhile, the central government of Song Dynasty was not so rigid to the barbarians who inadvertently violated the rules for their national consciousness. This political generosity of the central government cannot necessarily be interpreted as political weakness. Central government just wanted to keep status quo towards the barbarians in the Jimi region. These policies are quite different from those of today's China towards the minority races in the borderland regions. The foreign policies of the Northern Song were generally made for a political stability with barbarians who had their own national consciousness and tradition. By this principle, minority ethnic groups in Northern Song could enjoy to some extent of social and political autonomy. For the sake of peace and faithful obedience, Northern Song government sometimes gave the barbarians a great degree of wealth.

글로리아 안살두아의 『경계지대/국경』: 경계에서 경계지대로

우석균 ( Woo Suk-kyun ) 경희대학교 글로벌인문학술원 2017 비교문화연구 Vol.46 No.-

This paper analyzes Gloria Anzaldua`s borderland proposal through her work Borderlands/La Frontera (1987). One of the strong trends of US geographical imagination started from the concept of `city upon a hill`. It left an important footprint in the American history. In the area of international political history, it was the starting point of the isolationism policy. But, this imagination is contradictory because it has exercised the bordering power that demarcates the border and overpasses it as needed. Anzaldua`s geographic proposal consists of transformation of the border into the borderlands. This is a challenge to the bordering power and a challenge to the geographical imagination that has led to isolationism, and ultimately a history war. This is not only a nationalist war aimed at the Chicano`s restoration but also a war that can measure the American society`s possibility of change in the future.

중력과 비상의 접점: Roosters의 경계 미학

최성희 한국현대영미드라마학회 2015 현대영미드라마 Vol.28 No.1

This paper studies Chicana playwright Milcha Sanchez-Scott’s unique dramaturgy in Roosters(1987) as a manifestation of “borderland aesthetics,” a theatrical equivalent to Gloria Anzaldua’s theory of borderland consciousness. As opposed to previous hybrid/mestizo theories pioneered by Latin American and Latino scholars which ultimately aim to political and cultural harmony or integration, Anzaldua argues for “new mestiza consciousness” that actively creates “a vague and undetermined place created by the emotional residue of an unnatural boundary” and transforms Latina women from scapegoats of unifying patriarchal system to “priestesses of various cultural crossroads.” Roosters, premiered in 1987, the same year that Anzaldua’s ground-breaking book Borderlands came out, realizes and aestheticizes this “new mestiza consciousness” on stage by presenting characters who ontologically and epistemologically abide racial, cultural, sexual, and spiritual borderlands. At the end of the play, Angela the teenage daughter revitalized in her spiritual faith flies like an angel, bringing about an abrupt end to the linear plot of Oedipal rivery—“cock-fight”—between Gallo the patriarch and his son. Her transcendence also suspends and extends the realistic convention of typical American family drama, providing metaphysical and metatheatrical perspectives for the audience. The “figure” of Angela flying as “an ultimate bird” opens a door for unexpected and unfamiliar reality(levitation) to intervene the given reality(gravity) and shake the stability of its representational system.

印度의 聖物에서 中國의 聖地로-중국 중세기 불교이데올로기의 변화와 對外關係-

소현숙 서강사학연구회 2025 한국고대사탐구 Vol.50 No.-

According to the Buddhist world view, India was regarded as the center of the world, while China was merely a borderland. Following the transmission of Buddhism, this India-centered perspective came into conflict with China’s indigenous Sinocentric world view, leading the Chinese to develop a borderland complex. During the 6th and 7th centuries, under the traditional Tianxia(天下) system in which the emperor governed "China" as the Son of Heaven(Tianzi. 天子), Buddhist emperors and the sangha-who had no choice but to depend on imperial authority for the protection of Buddhism-were compelled to find a way to reconcile the Buddhist perception of China as a peripheral region with the traditional Sinocentric world view. By the 8th century, however, this borderland complex among the Chinese had been to some extent overcome. This transformation was reflected in a shift in Buddhist ideology-from the worship of Indian relics to the veneration of sacred sites within China. This paper seeks to study how this ideological transition contributed to resolving the conflict between competing world views and to the eventual overcoming of the borderland complex. The veneration of Indian relics refers to the worship of ‘true relics(śarīra)’ and ‘true images(zhenrongxiang, 眞容像)’, which originated in India and were thus regarded as possessing authentic Buddhist legitimacy. From the 6th century to the early 7th century, this was most prominently represented by the worship of stupas and Buddha statues that were believed to have been created by Emperor Ashoka of India. A quintessential example of this is found in Emperor Wu of Liang Dynasty-known as the “Buddha-worshiping emperor”-who devoutly revered Ashokan stupas and Ashokan images. In the latter half of the 7th century, the ideology emerged that Mañjuśrī Bodhisattva, to whom the Dharma had been entrusted, resided permanently on Mount Wutai in China. As a result, the veneration of Indian relics declined. The emergence of sacred sites within China-where bodhisattva were believed to dwell-reflected a growing perception that China was no longer a borderland of Buddhism, but its center. Consequently, through the construction and recognition of such sacred sites within China, the Chinese gradually overcame the borderland complex. The shift in religious devotion during medieval China-from the worship of Indian relics to the veneration of Chinese sacred sites-unfolded as a gradual and nuanced process. This transformation was closely linked to changes on multiple levels, including the development of Chinese Buddhist scholarship, shifts in the relative power dynamics between China and India, evolving perceptions of India, and broader changes in foreign relations during the medieval period.

Such Stuff as Qing Borderlands are Made On

데이비드 벨로 고려대학교 민족문화연구원 2017 Cross-Currents Vol.- No.23

The titular stuffs, silver and fur, of the two books reviewed here reveal the material basis of the books’ arguments. Nevertheless, the primary resources exploited directly by authors Kwangmin Kim and Jonathan Schlesinger were the ink and paper of the archival documents in languages other than Chinese, most especially in Manchu, that they consulted in the course of their research. In these books’ reliance on non-Chinese sources, Borderland Capitalism and A World Trimmed with Fur are representative of a growing body of Qing scholarship in English that delineates the empire within multilingual parameters that do not marginalize its borderlands. Instead, in these works, borderlands are integrated with central concerns of imperial commerce and imperial identity, as well as linked solidly to pervasive global trade patterns stretching well beyond the already-vast bounds of the Qing Empire. This reorientation is made possible largely because detailed documentation of local borderland dynamics exists, largely in Manchu, for periods of their formation, consolidation, and onset of decline from the mid-seventeenth into the early nineteenth centuries...

미국-멕시코 국경지대와 밀입국자: - ‘생명정치’ 개념과 연관시켜

장세룡 부산경남사학회 2014 역사와 경계 Vol.91 No.-

In U.S-Mexico borderlands are complex space where generating intensive monitoring of nation-state and nativism but at the same time we see ironical phenomenon to neutralize the power of state that as a virtual barrier where militarized patrol surveillance are forced and as such a millions of people coming and going everyday. Here is also hybridity space which race, gender and class relations creating mobility, exchange and production. At the same time that place stimulate questions and controversy on the role and functionality of border of the nation-stateThe complicity of this borderlands associated political treatment of violence and aesthetic treatment of technology coexistances the topography of cruelty as such patrol, surveillance, arrest and deportation and topography of civility as such salvation, cooperation and humanity. This space is also the realm of criminals and outlaws, especially drug traffickers, coyotes, robbers whose that linked to gangs assault border-crossers and committed to robbery, rape and murder. After 9/11 border patrol and surveillance has been strengthened with high-tech tool, in result to escape these area Arizona, in particular Sonora Desert emerged as a new center of border-crossing in which unfortunately much border-crosser undergo injury and death. The numbers are estimated as a each year 356-529 and total 3861-5607 from 1994-to 2009. Meanwhile Mexican government enforcement in a war against drug cartels, for example at border city Ciudad Juarez, 1,607 were murdered in 2008, which transformed that city to necropolis. Especially feminicide was diffused which kidnapped, tortured, rapes, mutilated poor young women's body in the vacant land on the outskirt of the city are spread. Feminicide expresses power relations as multi-layered ‘sexual vilolence which has political motivation’ on the body of gendered and racialized. as well as naturalized as way of social control of violence on women. Women as victims of social vilolence in failed state prefer to migration and tried to transgress for U.S.-Mexico border. While in that process they relied on sponsor of coyotes, friendship or family's service and also suffered disaster as such betrayal, attack of gangs, robbery, drowning, spoiler, and traffic accidents, or dismissed on desert in bad weather. This is not space of ‘bio-politics’ of Michel Foucault but space of working death ‘necro-politics’ of Achlle Mbembe. In recent, policy of criminalize on undocumented cross-border was more strengthened in U.S. Accumulative criminal record holder of undocumented migration or subjects of deportation who were arrested in borderlands are prisoned in camp during from 1 month to 1 year between. Recently, it seems that who were considered as a holder of collective ethnicity Mexican immigrants recognition was transferred to racialism by nationalistic denial and blame. But despite of danger confronted with in the process of border control, surveillance and transgression, the proportion of border-crosser and the dead does not decline. Almost every day in the Southwest borderlands deported more than 1,000 people to Mexico, but which expelled again they tried to transgression for circular migration. 미국-멕시코 국경지대는 인종, 젠더, 계급 관계가 연동되어 작동하는 혼종의 교류공간이며 생성공간이기에 국민국가의 ‘국경’ 기능과 역할 및 유용성에 의문과 논란을 증폭시키는 공간이다. 이 국경은 강고한 감시와 통제로 군사화 된 장벽인 한편 동시에 매일 백여만 명이 출퇴근 노동자로 왕래하여 국가의 경계가 실제로는 무력화 되는 가상의 장벽이기도하다. 이곳은 또한 많은 중남미계 밀입국자들이 월경을 시도하고 나아가 상해와 죽음을 겪는 공간이다. 특히 9/11 이래로 국경 순찰이 강화되고 첨단장비가 배치되면서 밀입국 통로는 애리조나 주, 소노라 사막이 월경의 요지로 떠올랐다. 폭력의 정치적 처리와 하이테크 테크놀로지의 미학적 처리를 결합한 이 공간에는 순찰과 감시, 체포와 송환이란 잔인함(cruelty)의 장소학(topography)과, 인도주의와 연대성라는 교양(civility)의 장소학이 공존한다. 그 결과 미셸 푸코의 ‘생명정치’, 조르조 아감벤의 ‘예외상태’, ‘벌거벗은 생명’ 등 개념들의 이론적 적용가능성을 시험할 여지를 제공한다. 미국-멕시코 국경지대는 국가 공권력이 첨예하게 행사되는 경계지이면서도 한편 폭력조직과 연계된 마약밀매업자, 밀입국 거래자, 강도들의 탈법이 자행되는 장소의 측면이 공존한다. 멕시코 정부의 마약 카르텔과의 전쟁에서 2008년 에 국경도시 시우닷 후아레스는 1,607명이 잔인하게 살해당해 망자의 도시(necropolis)로 변했다. 특히 가난한 젊은 여성을 납치․고문․강간․신체 절단을 자행하여 도시외곽이나 빈터에 내다버리는 여성살해(feminicide)가 확산되었다. ‘여성살해’는 여성에 대한 폭력이 사회통제 방식으로 자연화 된 정도만큼, 젠더화되고 인종화된 신체에 대한 중첩된 ‘정치적 동기를 가진 성적 폭력’으로서 권력관계를 표현한다. 사회적 폭력과 실패한 국가의 주요 희생자인 여성들은 미국으로 밀입국을 선호하고 그 과정에서 남성밀입국시도자와 마찬가지로 안내자의 배신․ 강도의 습격과 폭행․ 납치․ 익사․ 겁탈․ 역사(轢死)․ 악천후에 사막에 버려지는 참사를 겪는다. 이 연구는 ‘생명정치’의 공간인 동시에 아킬레 음벰베가 ‘시신의 정치’(necropolitics)라고 규정한 ‘죽음의 작업’(work of death)이 교차하는 공간으로서 미국-멕시코 국경지대의 현실에 주목한다.

다문화 사회에서의 글로리아 안잘두아의 『경계지대들/경계선에서: 새로운 메스티자』의 혼성성의 시학

정순국 ( Sun Kug Jung ) 한국영미문화학회 2010 영미문화 Vol.10 No.2

This paper explores hybridity and hybridized relations that see mixings and crossings as the first moment of multicultural society. References to hybridity often assume that the definition and orientation of the term are located within biology; that is, hybridity constitutes a mixing of two formally discrete objects. In this regard, there seems to be a dialectical preoccupation with purity that goes hand in hand with discussions of hybridity. This dialectical reference to hybridity privileges whole, complete entities as the original instance before mixing, and in this way purity becomes reified. My analysis of hybridity foregrounds mixings that occur at the level of the social, not exclusively at the level of the biological. Hybridity contexts the myth of monoculturalism in the United States and foregrounds multiculturalism as the initial context around which difference has begun to be conceived. In destabilizing the myth of racial origins, this paper attempts to establish a retroactive construction of purity, which is historically, ideologically, and ethnically examined in Gloria Anzaldua`s Borderlands/ La Frontera: The New Mestiza. Through this work composed of disparate narratives discourses, Anzaldua employs physical differences to ward off the colonial desire that has defined others as objects which are to be controlled. In this regard, this paper pursues the way that physical differences could be repositioned in terms of `hybridity` that has been related to the cultural, historical, economical significations of borderlands. The space of borderlands is also a place marked psychologically; it will turn differences mobilized in the borderland into an acute consciousness that makes us recognize `otherness` within ourselves. In sum, this paper attempts to elaborate the productive and creative interactions among disparate languages, classes, genders, and ideas, which will draw attention to their own interlocking nature.

Empowering Marginalized Voices: Teaching Gloria Anzaldúa’s Borderlands/La Frontera to Explore Minority Identity and Language

Hyun-Joo Yoo(Hyun-Joo Yoo) 한국영어교육연구학회 2024 영어교육연구 Vol.55 No.-

Gloria Anzaldúa’s groundbreaking work Borderlands/La Frontera has profoundly influenced feminist theory and Latino Studies. As a Chicana lesbian feminist and mestiza, Anzaldúa brings marginalized voices to the forefront through her unique blend of genres, including personal narrative, poetry, history, and cultural analysis. While sharing some theoretical ground with Western feminists like Irigaray and Kristeva, Anzaldúa’s work distinctively addresses intersections of gender, race, ethnicity, and sexuality. In particualr, her concept of mestiza consciousness, emerging from borderland experiences, embraces fluidity and plurality over dualism. Through her distinct personal experiences and theoretical contributions, Anzaldúa constructs a fluid subjectivity that resists domination and continually challenges fixed notions of identity. Teaching Gloria Anzaldúa’s Borderlands/La Frontera is essential for creating a more inclusive, diverse, and equitable educational landscape. By centering the experiences of marginalized communities and challenging dominant narratives, this text can help students develop critical consciousness and become agents of social change.