Abstract
Chapter 4 MOBILITY Map 4.1.Key locations in the wider East Asian region where evangelizing activities involving Koreans were documented in Europe's seventeenth century.Map created by the author from the Open Historical Map Project (openhistoricalmap.org).mobiliTy 86following The Japanese invasions, contemporary documentation records the movement of both Korean women and men beyond the borders of the Joseon kingdom.The fifty-three-year-old wife of Kawasakiya Suke'emon no Jō, born in Korea, came to Japan in 1599 as a nine-or ten-year-old.Eleven years later she was in Nagasaki where she was sold as part of the slave trade to Macao.It was there that she became a Christian.Five years later, she returned to Nagasaki where she remained at the period in which she documented her experiences for the ward register of the local Japanese authorities. 1Another Korean-born individual, the Portuguese-speaking "Gaspar of Korea," baptized at Nagasaki, was sold at thirteen and later sold again in Manila to a Portuguese trader. 2 Antonio, purchased at Nagasaki, travelled with the Florentine merchant Francesco Carletti, to Goa and eventually to Rome, carrying with him for at least part of the journey two copper images of a crucified Christ and an Ecce Homo. 3 These individuals formed part of a largely untraceable diaspora of Koreans, only some of whom were evangelized.This chapter explores how gender shaped evangelized Koreans' mobility, primarily in the Asian region, as Christians.What opportunities did their faith afford them to move in the region?How was this agency shaped, as it was narrated in the Christian archive, by assumptions and realities of their differently gendered bodies, and their capacity for knowledge, for communication, and for attracting violence?As Christianity came to be progressively repressed in Japan under successive leaders, how did it shape the prospects of evangelized Korean women and men to live their beliefs?Christian authors, as analysed in Chapter 2, had documented the different ways Korean women and men had been involved in evangelizing among their social networks in Japan.This chapter explores how the Christian archive adopted or adapted these into mission strategies as evangelized Koreans moved in the region. 1 Yanai Kenji 箭内健次, ed., "Nagasaki Hiradomachi ninbetsuchō."長崎平戸町人別帳 [The Kan'ei 19 Register of Hirado-machi, Nagasaki], 90: 生國高麗之もの、慶長四年肥後八代ニ参、同拾六 年ニ長崎ニ参、則 (マカオ) 天川へ被賣渡きりしたんニ罷成、元和二年ニ帰宅仕、外浦町ニ参、 竹中采女様御代ニ同町ニ而ころひ、一向宗ニ罷成、大光寺ヲ頼申候。 See also Nakamura Tadashi 中村質, "Jinshin teiyū yamato ran no hiryonin no kiseki: Nagasaki zaijū-sha no baai."壬辰丁酉倭亂の被虜人の軌跡-長崎在住者の場合 [The trajectory of Korean captives in the Imjin War: Focusing on Nagasaki settlers], 179.