한국의 태국 불교사원을 통해 본 초국가주의 The existing researches on transnationalism that were originated from the migration studies in the 1990s are applied in various fields such as politics, economy, society - culture and religion, despite of the criticism on the lack of novelty in their theories, semantic ambiguity and limited research methods, overcoming such limitations. Accordingly, this study examines the transnationalism in the Thai Buddhist temples through three Thai Buddhist temples built in Korea – Wat Buddharangsee Temple in Hwaseong City, Gyeonggi Province, Wat Dhammajetiyaram Temple in Ansan City, Gyeonggi Province, and Wat Bhavana Temple in Yangju City, Gyeonggi Province. The three Thai Buddhist temples in Korea began to be built around 2013 when the number of Thai residents in the country surged and as it is presumed that the construction of such overseas Buddhist temples was for a clear purpose, I tried to examine by whom and why Thai Buddhist temples were built in an overseas country and what transnational activities are seen in Thai Buddhist temples built in a foreign country. In particular, this study contributes to the expansion of transnationalism studies in dealing with migration in Asia, which has been overlooked in the existing transnationalism studies, and it has moved away from the existing transnationalism research method which has focused on qualitative research and case studies, trying to derive persuasive analysis results by adopting a mixture of qualitative and quantitative research through intrinsic design. In addition, as an alternative to the existing research methodology, which focuses on a single case, such as an immigrant individual or a group established by a migrant and overlooked a macro perspective such as a state intervention, I applied three-step analysis called macro-middle-micro stages, trying to figure out the significance of the country, Thai Buddhist temples and migrants' transnational intervention and activities. According to the results of this study, it was found that the country of origin was actively and systematically involved in the construction of Thai Buddhist temples overseas at the macro level, and that not only the institutions in the country of origin but also the state institutions in the settlement such as an embassy were also used. This has made it possible to reconsider the roles of the country of origin that have not been noticed in transnationalism studies. Particularly, in the case of the Thai immigrants in Korea, it was mentioned that there is intervention at the national level in Thailand because they are temporary immigrants for migrant labor and could affect the Thai society after returning to Thailand in the future. The national institutions established in and outside of Thailand have strived to improve the image of Thailand within the settlement area, to effectively manage their own people including illegal residents, to establish Thai identity for the second generation immigrants, beyond the first generation in multicultural families and to help them learn the Thai public order. In the middle stage that deals with the roles of temples and monks, the multifaceted efforts of networking beyond the place of origin and settlement that were covered in previous supranational studies were mentioned. It was mentioned that the temples and the monks could be developed through various exchanges with temples or monks of other countries who did not have a direct experience with migration by breaking the binary frame of their own. In addition to this overseas network, it was also mentioned that a network with other peoples who share the same Buddhist culture can be built at home. This is also a different view from the results obtained in the previous transnationalism studies focusing on the migrants' activities in their hometowns and settlements. In the middle stage, it was concluded that when the transnational networks are diversified both at home and abroad, temples could be developed further. Finally, it was concluded that as for the transnational activities in the micro stage that covered Thai immigrants in Korea, they have played a role as a participant but have not reached the level of being an executor who voluntarily implements a plan and the reason was found in a temporary migration, a similar social class, and a unified community. This is a different conclusion from the previous research that migrant leadership is exercised in Thai temples in North America. In addition, in the previous study on the immigrants’ religions, it was mentioned that immigrants can obtain the better human and social capital through religion, move to a better social class, and become the beginning of political intervention to represent the needs of migrants, but these activities haven’t yet to be seen in Korea. However, given the fact that the Buddhist temples in Korea are still in the early stage and the Buddhist temples in Thailand, which is the settlement place, have also played a role of education, whether or not they can play a role through education in building a foundation for the second generation of Thai immigrants to move to a higher social class remains to be seen. As such, this study was able to reexamine the areas that were not addressed or not noticed in the existing transnationalism studies, but was not beyond the limits of the research centered on migrant settlement cases. Therefore, I will look into the cases of Thai Buddhist temples built overseas in the future based on this study as a starting point in order to improve the reliability of the conclusions obtained in this study. ，韩语论文网站，韩语论文范文 |
