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정용서 한국민족운동사학회 2023 한국민족운동사연구 Vol.- No.117
이 글은 일제시기 대한적십자회에 참여한 발기인과 임원의 명단을 정리하는 가운데 그 활동에 참여한 ‘세브란스 의학교’ 졸업생의 역할을 살펴본 연구이다. 1919년 대한적십자회 설립의 시작이라 할 수 있는 발기인 명단을 검토하였고, 대한적십자회 정기총회를 중심으로 임원진 변동과정을 추적하였다. 그 과정에서 대한적십자회 핵심 사업의 하나였던 간호원양성소 운영에 참여한 ‘세브란스 의학교’ 졸업생들의 역할을 확인하였다. ‘세브란스 의학교’ 졸업생들은 대한적십자회 활동에 적극 참여하였다. 설립과정에서 주도적 역할을 하거나, 간호원양성소 운영에서 핵심 역할을 담당하였다. 특히 간호원양성소 강사로 활동하며 ‘세브란스 의학교’ 재학시절 접할 수 있었던 간호 교과목과 자신들이 배운 의학 과목을 간호학생들에게 가르쳤다. 그러나 ‘세브란스 의학교’ 출신 강사들이 여러 이유로 상하이를 떠나자 대한적십자회의 간호원양성소 사업은 중단될 수밖에 없었다. 그동안 연구에서는 대한적십자회 발기인 78명이 구체적으로 누구인가에 대한 검토가 없었다. 「대한민국 적십자회 선언서」에 수록된 발기인78명의 명단과 기존 자료를 비교 검토하는 가운데 대한적십자회의 시작이라고 할 수 있는 발기인 연구가 한층 심도 있게 진행될 수 있는 토대를마련하였다. 또한 대한적십자회 임원진 변동 과정을 추적하는 가운데, 연구가 미진한 부분을 발견할 수 있었다. 대한적십자회 참여 인물에 대한보다 세밀한 검토와 자료조사가 지속적으로 이루어져야 할 것이다. This article is a study that compiles a list of promoters and executives who participated in the Korean Red Cross during the Japanese colonial period and examines the role of graduates of Severance Union Medical School who participated in its activities. We reviewed the list of promoters, which can be said to be the beginning of the establishment of the Korean Red Cross in 1919, and traced the process of changes in executive leadership focusing on the regular general meeting of the Korean Red Cross. In the process, the role of Severance Union Medical School graduates who participated in the operation of the nurse training center, which was one of the core projects of the Korean Red Cross, was confirmed. Graduates of Severance Union Medical School actively participated in the activities of the Korean Red Cross. Played a leading role in the establishment process or played a key role in the operation of the nurse training center. In particular, he worked as an instructor at a nurse training center and taught nursing students the nursing subjects they had encountered while attending Severance Union Medical School and the medical subjects they had learned. However, when instructors from Severance Union Medical School left Shanghai for various reasons, the Korean Red Cross Society’s nurse training center project had no choice but to be halted. So far, research has not examined specifically who the 78 promoters of the Korean Red Cross are. By comparing and reviewing the list of 78 promoters included in the Declaration of the Korean Red Cross Society with existing data, we laid the foundation for further in-depth research on the promoters, which can be said to be the beginning of the Korean Red Cross. Additionally, while tracking the process of changes in the executives of the Korean Red Cross, we were able to discover areas where research was insufficient. A more detailed review and data survey of people participating in the Korean Red Cross should continue to be conducted
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정용서 명지대학교(서울캠퍼스) 인문과학연구소 2016 인문과학연구논총 Vol.37 No.3
Since the defeat of the Tonghak(東學) Peasant Uprising, known as Kabo Peasants' War of 1894, Chundogyo(天道敎) rapidly reorganized under Son Byeonghee(孫秉熙) and altered the direction of activities in cultural enlightenment. As parts of transformation, the name Tonghak had changed to Chundogyo and formulated a series of religious creeds called Innaecheon(人乃天). The ideal of Innaecheon-ism was to build a heaven on earth(地上天國). Heaven on earth proposed a better society for the majority of humble people who live in the contemporary period. The perceptions on the Innaecheonjui and heaven on earth provided an ideological condition in which authorizing the Chundogyo group the right to participate in political and societal conflicts. Without a doubt, the perception defined not only psychological edification of human kind in new order system, but also it emphasized the necessity of Sungsinssangjun(性身雙全)․Gyojungilchi(敎政一致) which contained broader range of transformations of social institutions in political and economical aspects. According to the value of Sungsinssangjun․Gyojungilchi, the Chundogyo group acquired in justification of participate in the 3.1 Movement and explained it as an excuse for some political reforms.
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정용서 한국근현대사학회 2011 한국 근현대사 연구 Vol.58 No.-
The Sino-Japanese War broke out in 1937 and the Chundogyo group declared wholehearted supports on the war against China. As part of supports, the leaders of Chundogyo held series of lecture on the state affairs, convened prayers and organized sendoff ceremony by mobilizing the national organizations to assist Japanese aggressors. The leaders of Chundogyo did not perceived the collaborating activities as an apparent contradiction with the idea of Chundogyo only because the world vision of Chundogyo group internalized the thought. The members of Chundogyo believed that it was possible to participate in the new world order as a dominant figure only when they harmonize with the policy of Hwangminwha(皇民化) upon the Japanese victory over the world racial competition. Meanwhile, the ideas of Sungsinssangjun·Gyojungilchi (性身雙全·敎政一致) were interrelated with Hwangminwha(皇民化) thought as of pro-Japanese logic sense. Taedongbangjui(大東方主義) was adopted as a new official line while the process of pro-Japanese was continued. The idea suggested the followers not to seek only their own national existence, rather to join forces together with Japanese nation in order to protect Asian racial group from the Western infiltrators. In the same context, the final phase designated as affection for humankind·humanitarianism(人類愛·人類主義) and it proposed to overcome the discourse of nation. The prosperity of Eastern nation can be secured only if when renouncing a self-governing idea and seeking co-prosperity with Japanese nation. It would be accomplished within Naesenilche(內鮮一體) under Japanese Empire, according to the Chundogyo’s teaching. The idea required not only unconditional obedience but also demanded unlimited dedication to the state. It displayed similarities between nationalization (國民化) and the praise for nationalism(國家至上主義). Showing loyalty and acts of collaboration to the Japanese Imperialism were justified a way of practicing in social-movements. Pro-Japanese activity not only became an equivalent activity as a mere religious activity but also considered as a upright religious life.
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정용서 명지대학교(서울캠퍼스) 인문과학연구소 2014 인문과학연구논총 Vol.35 No.2
The new and old faction of Chundogyo underwent another divergence in April 1932,slightly over a year after their merging in December 1930. After the split, while the oldfaction of Chundogyo devoted itself to religious activities conforming to the body ofChundogyo traditions, the new faction openly denounced Shingan-hoe and sought togain the upper hand in the social movement of the time. With this in mind, it expandedsectoral movements and started to actively engage in a peasant movement, labormovement and youth movement. The new faction of Chundogyo believed that themission of peasant and labor movements was to organize and train peasants andworkers. Rather than being confined to a mere class movement, the social movementwas therefore raised to an inclusive level where it aimed to embrace preoccupations and demands from different strata of society. At the same time, leaders of the new faction valued the role of a single vanguard party, namely the Chundogyo Youth Party, in leading the various sectoral movements and acting as a ‘national control tower’. For this purpose, the new faction of Chundogyo sought to organize sectoral groups under the Chundogyo Youth Party with a view to keeping them under control. As evidence of this policy, the Chosun Agrarian Organization was kept directly under the Party, the Chosun Labor Organization was founded, and the Chundogyo Youth Group was renewed. In response to the socialists’ attacks, leaders of the new faction also advocated the ‘Chosun movement leadership’, based on social activities such as the Youth Party’s sectoral movements, as well as a strong centralized organizational structure.
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