식민지 시대 폴란드 한의사 유경집의 유라시아 디아스포라와 해외 조선인 네트워크

초록

In the 1920s, he was a oriental medical practitioner who was operating Oriental Hospital in Warsaw, Poland. As a young colleague of Ahn Jung-geun’s body in 1988, he was awarded as an independent activist. And after the dismantling of the Soviet Union in 1989, These are scattered both temporally and spatially. These three figures are a family of Yoo-Kyungjeep(劉敬緝=Ryu-chosi:劉初試) who moved to Russia in the 1890s. This article restructured and restored the life of disciples of Eurasian Diaspora (Ryucho si) and explored its meaning. Through the textual discovery, the tracking of personal life history, and the social context in which the individual is located and related. Through this, I illuminated the portrait of The Eurasian Diaspora Yu-Kyungjeep in the following three contexts. 1) Korean National Movement in Russia from 1909 to early 1910’s. It is related to the independence movement of Ahn Jung-geun. 2)1920s European Overseas Korean Network, 3) Eurasian Diaspora returnees who hid their status and career in 1937(The late 1930s, the late Colonial Fascist War). Furthermore, this article goes beyond the ‘Ryu’ individual case and discusses the relationship between the colonial period overseas migrant Koreans and the inside of colonial Korea. Particularly, the global mobility of human interchange of knowledge ·discourse·based on the media communication network during the period of 3post (after World War I, after the Soviet revolution of 1917, after the 3·1 movement in Asia and after the 5·4 movement) I looked at the political vision shared by the Asian colonies. The following discussion was conducted through this. The first one is about the reality of Diaspora in the Eurasian region, the second is how the discrete individual is connected with the homeland, the third is the modern media and communication network, the world system and the global spatial and temporal horizon. In other words, social and historical situation in 3 post (after World War I, after the Soviet Revolution of 1917, after the 3·1 movement in Asia and after the 5·4 movement). The political context of the Diaspora return narrative in 1937, which hid the memory of the connection, and the fifth, the possibility of thinking differently about the national paradigm of the international independence movement.

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