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`이승만`이라는 표상 ―이승만 이미지를 통해 본 1950년대 지배 권력의 상징 정치―
후지이다케시 ( Fujii Takeshi ) 역사문제연구소 2008 역사문제연구 Vol.12 No.1
In order to understand the true nature of the Syngman Rhee regime, which assumed the form of a modernized political power, it is necessary to examine not only Syngman Rhee as an individual but also the regime`s inside mechanism which operated as a system based upon the image and existence of an individual named Syngman Rhee. Examined in this article, which employed the above-mentioned perspective, is for example what kind of changes the emblem of Syngman Rhee had gone through, since 1948 and through 1960. And also analyzed in this article, is the nature of the political power that ruled the time, which was displayed through a series of symbol-based politics. The task of presenting and emphasizing Syngman Rhee`s existence and character had continued since the foundation of the South Korean government. Yang Woo-Jung, who was a converted Socialist and also the head of the Yeonhap newspaper company played an important role in that task, by authoring a book called the 『president Rhee`s Political Idea for Founding of the Nation』. Prime minister Lee Bum-Suk wrote the foreword for this book, so we can presume that this book, written by Yang Woo-Jung, indeed reflected the position and opinion held by the ruling power of the time. The `Syngman Rhee~ way and position presented here was in fact one of Social democracy, and at this stage Rhee`s way and position even exhibited a certain level of `Third world` quality, which intended to resist and struggle with not only Communism but also Capitalism. Yet, after the so-called `Jokchung-gyae` faction which included Lee Bum-Suk was removed from power, with the cease-fire agreement in 1953, the image of Syngman Rhee changed significantly. Biographies of Syngman Rhee started to be published since 1954, and these biographies all emphasized Syngman Rhee`s pro-U.S. nature, while downsizing his Nationalist nature. Also, in order to present Syngman Rhee to the public in literally very visible terms, the government`s efforts continued. We can see that from the fact that the government issued orders to create portraits of Syngman Rhee everywhere in the country. And in 1955, in commemoration of Syngman Rhee`s 80th birthday, a large celebration ceremony was arranged, and the project of erecting Syngman Rhee`s statue was promoted there as well. In the latter half period of the 1950s, Syngman Rhee became almost a mythicized figure. As we can see from descriptions referring to him such as `the Korean Christ sent from God`, Syngman Rhee`s life were being described in religious, Catholic, God-related terms. This kind of mythifying of a person reached its peak right before the presidential election in 1960. Such phenomena was originated out of the Liberal Party`s desperate attempt to have Lee Ki-Poong, who did not have any kind of presentable philosophy whatsoever, elected as vice president to assist Syngman Rhee. As a result, later Syngman Rhee` s statue became a target of rallies during the April 19th revolution. In other words, Syngman Rhee`s image changed again, and became an object to be attacked as well.
후지이 다케시(Fujii Takeshi) 역사학연구소 2011 역사연구 Vol.- No.20
YANG Woo-Jung, an epic poet, was also known as to be a communist (YANG Chang-Joon) and an anti communist (YANG Woo-Jung). In this paper I investigate to comprehensively capture this person with three different faces, with his conversion being the center of my argument. Epic poet YANG Woo-Jung’ first started making sentimental poems in his hometown Haman, expressing the sorrow of the farming family which was collapsing under colonial rule. By the end of the 1920’s, as he started building relationship with KAPF, the proletarian art group, his work’s emphasis gradually shifted to the subjectivity of farmers through a class-oriented viewpoint. In Seoul, YANG Woo-Jung was assigned to publish “Kungi”, practically the official journal of KAPF. Eventually he was expelled from KAPF because he rebelled against the headquarter of KAPF in relation to the tug of war being fought in the movement of Korean communist party reconstruction. After coming back to Haman, YANG Woo-Jung participated in the Red Farmers Union activism, but got arrested. After a few years of imprisonment, he announced his conversion. In his announcement of conversion, quoting Rousseau, he rejected communism and reemphasized the importance of family. Unlike in Japan, in Korea, the conversion to family values did not mean could not be construed as adaptation to the colonial rule, and therefore, YANG Woo-Jung was rearrested a few years after he had been released. After Korea’s liberation, YANG Woo-Jung once again became active as a left-wing activist, but in response to the issue of the trusteeship at the end of 1945, he turned into an anti-communist who supported Syngman RHEE. However, his anticommunism was not a criticism of the doctrine of communism itself rather, his criticism was nationalistic, condemning communism as an anti-national ideology. This inclination became clear as he systematized the One Nation Principle(一民主義), a national policy by Syngman RHEE, after he had established the ROK government. Under the massive clamp down and conversion campaign, YANG Woo-Jung criticized communism and capitalism from a nationalistic standpoint referring to Rousseau once again as if to repeat his own past conversion. But this time, unlike his previous conversion where he had emphasized family, he put home as the foundation of his argument. In the past, he could not complete his conversion because family was the allegory of nationals, but home could serve as an allegory for nation and thereby could accomodate his adaptation to the establishment. Family was his starting point, but by replacing it with home, YANG Woo-Jung’s conversion was finally completed.