청말(淸末) 중국(中國)에서의 국채상환운동(國債償還運動) -『신보(申報)』기사를 중심으로-

김종건 ( Jong Geon Kim ) 대구사학회 2015 대구사학 Vol.121 No.-

The national debt redemption movement of the late Ch``ing China started, as the anxiety that the imperialist powers would interfere in the state financial affair in the pretext of the Chinese financial weakness spread among the Chinese people. This movement initiated by merchant societies developed by earning ardent response from various groups of people belonging to different realms such as education, labor world, political world, women world, and etc. And it was also widely extended to every important cities like Shanghai, Hangzhou, Beijing etc. after it started in Tianjin. However, it could not overcome the fundamental problems because of its excessive patriotism and inflexible policy about how to collect donation and failed to attain its expected achievement. The national debt redemption movement was raised in Korea in 1907, and the Chinese redemption movement launched two years later, which was due to the Chinese merchants`` consciousness of economic crisis, frustrations in gentry``s petition movement for the establishment of national assembly, and other factors. Consequently officials like magistrates of local administrative districts and confucian scholars actively participated in this movement once it started, which was unlike that of Korea. However, as the Chinese national debt redemption movement was promoted in a strong political background like this, it got closely involved in the petition movement for the establishment of the national assembly and lost the dynamic for the movement itself. As for the method of collecting fund, economic methodology like allocating a fixed share to each region was adopted. So as fund collection was conducted very well, it was natural that this movement lose its dynamic and passion. This is sharply contrasted with the Korean national debt redemption movement, which was promoted by the civilians`` voluntary participation in fund collection through the practice of thrift and saving. However, in spite of these some flaws and limits, Chinese national debt redemption movement which was developed from the late 19th century to the early 20th century was a patriotic movement, which was connected with the anti-imperialist movement like anti-foreign movement, anti-foreign debt movement, foreign product boycott movement, national rights`` reclamation movement. This was literally a national movement, which all classes of people including officials, merchants, scholars and commoners participated in and was geographically performed in all the regions including large cities like Peijing, Shanghai and Tianjin, countrysides and nomadic region like Mongol. This movement made a certain degree of contribution to opening new era, which would be developed by the consequent Republican Revolution and New Culture Movement.

충청지역 종교계의 국채보상운동

이승윤 ( Lee Seung Yun ) 한국사상사학회 2017 韓國思想史學 Vol.0 No.57

1907년 조선의 많은 사람들이 작은 힘이라도 보태 나라를 구하고자 나섰다. 국채보상운동은 남녀노소의 구분 없이 이 땅의 모든 백성이 스스로 나선 구국운동이다. 종교인도 예외는 아니었다. 본고에서는 충청도라는 지역 범위 안에서 다양하게 나타나는 종교계의 입장과 국채보상운동 참여 동향을 분석하였다. 종교 단위의 참여 동향은 일반적으로 확인되는 지역 단위 분석과는 다른 결과를 보여준다. 가장 적극적인 참여를 보인 것은 불교계이다. 1907년 3월 3일 불교연구회의 참여 결의 이후 사찰 승려들은 적극적으로 국채보상에 참여하였다. 특히 충남에서는 승려의 80%가 의연에 참여할 정도였다. 개신교는 교단에서 직접 나서지는 않았지만, 교회를 단위로 한 신도들의 적극적인 참여가 이루어졌다. 특히 단체의연에 나선 교회 대부분이 미감리교 공주 스테이션의 중점선교지역에 위치해 있어 종교의 확산이 교인들의 정치·사회적 각성에 기여하였다는 것을 알 수 있다. 또한 국채보상운동에 참여한 교회 상당수가 1919년 3·1운동에 참여하는 양상도 확인된다. 천주교와 천도교는 교단의 소극적 태도 때문인지 의연사례가 거의 없다. 다만 옥천성당의 홍신부가 5원을 의연한 것은 천주교회 내부에서도 국채보상에 대한 열망이 있음을 보여준다. 국채보상운동은 ‘의연금 납부’라는 동일한 행위로 표현되었지만 그 안에 다양한 정치·사회적 인식과 의도가 담겨 있다. 본고에서는 충청지역에 국한하여 서술하였지만, 종교계를 포함한 계층 단위의 국채보상운동 참여 동향은 계속적인 연구가 필요하다. 국채보상운동에 참여했던 다양한 계층에 주목한다면 ‘전민족적 구국계몽운동’이라는 가치가 더욱 빛나게 될 것이다. In 1907, a lot of Koreans came to save the country even with a small force. The national debt redemption movement is a national movement that all the people of this land have made themselves, without discrimination between men and women. Religious people were no exception. This paper analyzed the position of the religious community in various areas within the Chungcheongdo and the tendency to participate in the national debt redemption movement. Religious participation trends are different from the general analysis result. The most active participated group is Buddhist. On March 3, 1907, Buddhist monks participated actively in the national debt redemption movement after the decision to participate in the Buddhist Study Group. Especially in Chungnam, 80% of the monks participated in the contribution. Protestant denominations did not go directly to the national debt redemption movement. However, Protestant Christians actively participated in the church as a unit. In particular, most of the churches involved in collective action are located in the key mission area of the Methodist Gong-ju branch. It can be seen that the spread of religion contributed to the political and social awakening of the religious people. In addition, many of the churches participating in the national debt redemption movement also participated in the March First Movement of 1919. Catholic and Chondogyo have very little contribution because of their passive attitude. However, the priest Hong who belonged to Ok-cheon Catholic Church donated 5-won and it shows that there is a desire for treasury compensation in the Catholic Church. The national debt redemption movement has been expressed as the same act of ‘paying a contribution' but it contains various political and social perceptions and intentions. In this paper, although it is described in the Chungcheong area, the nationwide trend of participating in the national debt redemption movement including the religious system needs further study. If we pay attention to the various classes that participated in the national debt redemption movement, the value of ‘the national saving country and enlightenment movement' will shine brighter.

국채보상운동 정신의 현대적 계승에 관한 몇 가지 해석과 논점

정재요 재단법인 대구경북연구원 2021 대구경북연구 Vol.20 No.1

What can the spirit of National Debt Redemption Movement be inherited today? This paper consists of experimental level of exploration of this question. Searching for the spirit of the times through the spirit of history will provide important implications for the continuation of the community. In this context, the main text examines the spirit of National Debt Redemption Movement at the level of ‘sharing pain: sociology of overcoming crisis’, ‘sharing rights: politics of human rights development’, and ‘sharing goods: economics of profit solidarity.’ In addition, the main text focuses on declaration of the National Debt Redemption Movement as a medium that connects the past and the present, and examines the presentization of the spirit of National Debt Redemption Movement. As a result of the study according to the above research plan, the spirit of National Debt Redemption Movement was interpreted in the following points. The importance of community solidarity, the development of human rights for the socially weak, the establishment of a democratic public sphere, the introduction of a tax system for vertical equality etc. They provided some implications for seeking the spirit of today's times as an interpretation based on the spirit of sharing, responsibility and solidarity derived from the National Debt Redemption Movement. As such, the spirit of National Debt Redemption Movement can function as a historical spirit useful for seeking sustainability of the democratic republic as an ideological resource of the community that encompasses the whole era. 국채보상운동 정신은 오늘날 어떠한 내용으로 계승될 수 있는가? 본 논문은 이러한 물음에 대한 시론적(試論的) 수준의 탐색으로 구성되어 있다. 역사 정신을 경유하여 오늘의 시대 정신을 모색하는 것은 공동체의 지속요건에 대한 중대한 시사를 제공해줄 것이라는 판단 하에, 본고에서는 국채보상운동 정신을 ‘고통의 나눔: 위기 극복의 사회학’, ‘권리의 나눔: 인권 신장의 정치학’, ‘재화의 나눔: 이익 연대의 경제학’의 수준에서 각각 검토해본다. 아울러 본문에서는 과거와 현재를 이어주는 공공기억의 매개로 특히 국채보상운동 취지서에 주목하여 국채보상운동 정신의 현재화를 고찰해본다. 이상과 같은 기획에 따라 연구를 수행한 결과 오늘날 국채보상운동 정신은 공동체 연대의 중요성, 사회적 약자의 인권 신장, 민주적 공론장 구축, 수직적 평등을 위한 조세제도의 설계 등의 수준에서 해석될 수 있었다. 이들은 국채보상운동 정신에 내재한 시대초월적인 가치인 나눔과 책임정신 그리고 연대 정신에 입각한 해석으로서, 오늘의 시대 정신을 모색하는 데 일정한 시사를 제공해준다. 이처럼 국채보상운동 정신은 과거-현재-미래를 아우르는 통시적이고 항구적인 공동체의 사상적 자원으로서, 민주공화국의 지속가능성을 모색하는 데 유용한 역사 정신으로 기능할 수 있을 것이다.

한말 국채보상운동의 전개와 이념

김상기(Kim, Sang-ki) 충남대학교 충청문화연구소 2013 충청문화연구 Vol.10 No.-

The national debt redemption movement drew common people into extensive participation without distinction of age, sex, social status or region. In particular, women, monks or Kisaengs, who were discriminated, actively involved in it and developed it into popular movement. Those who took part in the national debt redemption movement made sure of the nation’s ideology. They emphasized that there are no people without territory and country. They made the Korean people realize that the crisis of their country meant the crisis of the people, so they insisted that the country should be necessary to protect individual lives and properties of the people. The national debt redemption movement, which was a nationwide mass campaign for restoration of Korean sovereignty, was discouraged by the sabotage of Imperial Japan. Imperial Japan developed maneuvering to expel Bethel, the president of Korean daily Daehan Maeil Shinbo and arrested Yang Gi-tak, accusing him of misappropriating public funds. Other than the sabotage of Imperial Japan, the factors of discouragement could be pointed out that organizational unification of the leading force was not accomplished and there were not enough specific plans. Besides, it was also pointed out that the participation of the upper class and high-ranking officials was meek. They could not propose clear countermeasures against the oppression and they were finally robbed of the funds raised when the colonial Japanese authorities was established. However, numerous Korean people who joined the national debt redemption movement greatly advanced the nationality that they are masters of the country and realized a sense of common identity at the same time. The spirit of this movement was succeeded on continuously and became Korean cultural tradition, which is unprecedented in world history.

불교계의 국채보상운동 참여와 성격

이승윤 한국근현대사학회 2017 한국 근현대사 연구 Vol.83 No.-

In 1907, a large number of Koreans participated in the national debt redemption Movement. 20% of the monks participated in the national debt redemption Movement, which indicates that the Buddhist community actively participated in the movement. This paper analyzes the participation status of Buddhist the national debt redemption movement and analyzes the reasons why they actively participate in the movement. The first, on March 3, 1907, paid attention to the speech resolution of the Buddhist Study Group. The Buddhist Study Group was the representative organization of the Buddhist era at the time, and their determination prompted monks throughout the country. Second, the social atmosphere that defined the national debt redemption movement as the ‘obligation of the people’ influenced the participation of the monks. The monks, who had been oppressed during the Joseon Dynasty, actively participated in the national debt redemption movement, revealing themselves as dignified citizens. 1907년 대구에서 시작된 국채보상운동은 언론을 통해 전국으로 확산되었다. 전국에서 남녀노소 신분고하에 상관없이 많은 사람들이 동참하였다. 불교계에서도 적극적으로 의연에 참여하였다. 신문을 통해 확인되는 불교계의 참여 사례는 51건으로, 총 50개 사찰에서 1,277명이 동참했다. 의연에 참여한 대다수가 승려라는 점을 감안하면 전국 승려 중 약 20%가 국채보상운동에 참여한 것이다. 이렇게 승려들이 국채보상에 적극적으로 나선 것은 1907년 3월 3일 불교연구회에서 승려들의 운동 참여를 독려하였기에 가능했다. 이 날의 결의는 승려들을 자극하여 각 지역 유력 사찰을 중심으로 의연 활동을 전개하였다. 교계를 대표하는 조직에서 국채보상운동 참여를 공식적으로 결의한 것은 불교계가 유일하다. 한편 국채보상운동 참여를 ‘국민의 당당한 의무’로 규정하는 분위기 속에서 승려들은 적극적으로 의연에 참여했다. 오랫동안 천시를 견뎌온 승려들이 국채보상운동에 적극적으로 나선 것은 이들도 당당한 국민임을 드러내는 과정이었다.

고령지역 국채보상운동의 전개과정에 관한 고찰- 홍와 이두훈 가(家)의 고문서를 중심으로 -

구본욱 ( Koo Bon-wook ),이경규 ( Lee Keong-gwoo ) 대구가톨릭대학교 인문과학연구소 2017 인문과학연구 Vol.0 No.31

This thesis deals with how the National Debt Redemption Movement, which had originally gotten started in Daegu, spread to and developed in the Goryeong area, how the donation for the cause materialized and how the donated fund found its way for the redemption. Up to the present time, most of the studies concerning the movement have been conducted around secondary sources such as newspapers clips published at the time of the movement. Then came a turning point in 2013 in the study when primary sources were unearthed in the Yi Doo-hoon`s household. What were found there were not only original official documents exchanged between Daegu, the then head place of the movement, and Goryeong but also those sent to the United National Debt Assembly in Seoul. Their excavations brought about calls requesting a transfer in the way of the studies from around secondary sources to around primary ones which are, of course, original texts. Capitalizing on these original texts, this thesis focuses on the national debt redemption movement in the Goryeong area. Since the texts were written nearly a century ago, there are quite a number of differences in the linguistic usages between now and then. In that context, this thesis has translated and contemplated the original texts with the texts marked in the footnotes. It is ture that this thesis limits its study sphere to the Goryeong area, but a further application of this case is sure to provide a clue to finding out how such movements spread out to other areas and eventually to the nation.

대구 수창사의 활동과 국채보상운동

박희진 ( Park Heejin ),김영호 ( Kim Yongho ),엄창옥 ( Changok Um ) 대구사학회 2018 대구사학 Vol.131 No.-

It is generally agreed that The National Debt Redemption Movement(NDRM) was started by the coalition between the leader of Patriotic Enlightenment Movement and the Merchant class in Daegu region. ?The Daegu Gwangmunsa? is the symbol of Patriotic Enlightenment Movement and ?The Suchangsa? is the symbol of the Merchant class in Daegu. By examining the resources of Suchangsa which were founded recently, this Paper focuses on the process of the Suchangsa’ establishment, the characteristics of the Suchangsa and how the Suchangsa came to play a central role in NDRM. After the Opening of Joseon and since 1904 when the Gyeongbu Train-line opened, the trade business of the Nakdong River has been dominated by Japanese Merchant group. At that time, the Daegu Suchangsa installed its branch at Eomgung and Hadan area because of feeling threatened by competition with Japanese merchants in the Nakdong River trade. This fact was confirmed in ?The Suchangsa Rule? and ?The Suchangsa business diary(座目)?. According to these resources, the Suchangsa is basically ‘a non-specialized private enterprise’, and ‘the ordinary partnership’ in which the employees unified the transaction lines with their respective shares. And then Suchangsa's business scopes were limited to Loan and Brokerage and Warehousing in order to providing convenience to its employees. Scale of Suchangsa's Capital has drastically decreased since 1900’s and it withdrew its branch offices from Busan in 1905. Suchangsa was finally liquidated in 1935. The employees of Suchangsa, who were defeated by the Japanese merchant's power expansion, used Suchangsa as a office for A civilian assembly, and also accepted the role of a collection center for NDRM. The Daegu merchant responded to the expansion of the Japanese merchant in this way. At a circumstance which they were losing ground from competition with Japanese merchants, they actively participated in the Movement for Resumption of the National Sovereignty in connection with the Self-reliant Movement. This sentiment is well expressed in The National Debt Redemption Movement's promotion statement. Consequently, many of the company’s member played a central role in NDRMt, the personnel network of the head of the company also have contributed to the nationwide expansion of NDRM.

3ㆍ1운동 이전 진주지역의 야학운동

김형목 숭실사학회 2009 숭실사학 Vol.22 No.-

야학은 근대교육에 대한 인식변화와 이에 따른 교육열 고조에서 비롯되었다. 부국강병을 위한 시무책으로서 인식한 교육입국론은 이를 반증한다. 진주지역의 계몽단체인 대한협회․교남교육회 등 회원 활동과 국채보상운동 참여에 따른 역사적인 경험 등은 이러한 변화를 초래하는 요인이었다. 야학운동은 민중에게 폭넓은 근대교육 수혜로 이어졌다. 심지어 진주감옥소도 강습소를 운영하는 등 향학열을 부추겼다. 한글을 통한 자기정체성 확립과 아울러 민족정신․국가의식 등에 대한 새로운 인식은 변화를 초래하는 계기였다. 주민들은 이를 통하여 시세변화의 중요성을 인식할 수 있었다. 일본어 보급을 위한 국어강습회도 일찍부터 성행하였다. 문명화론에 경도된 계몽활동가들은 대한제국기부터 일어야학 등을 운영했다. 이러한 분위기는 일제강점과 함께 널리 파급되었다. 공립보통학교․경남일보사․진주군청 등은 부대사업으로 국어강습회를 운영에 앞장섰다. 기생들도 수입증대와 영업권 확장 방편으로 이를 운영하기에 이르렀다. 야학운동 주체는 대한협회나 교남교육회 지회원․공립보통학교 교사와 학무위원․경남일보사 임원․관리․기생․노동자․학생 등 다양하였다. 이들은 국채보상운동과 이곳 문화계몽운동을 주도한 중심세력이었다. 국어강습회도 역시 이러한 범주에 속하는 인물들에 의하여 운영되었다. 이처럼 민지계발을 표방한 야학운동도 일제강점기 일본어 보급을 위한 식민교육기관으로 변질되고 말았다. 이는 취지와 달리 사실상 식민지배정책에 포섭됨을 의미한다. 3․1운동 이후 문화운동 확산은 본질적인 한계성을 부분적이나마 극복할 수 있었다. The Night-school movement was originated from a recognitionchange regarding modern‐education and high educational passion. It was disproved by the establishment of a state on the basis of education that recognized for planning to enhance the national prosperity and defense. The DaeHanHyunHoi, KyoNam academic association of member’s activity that were an enlightenment group of Jinju region and a historical experience along participation of National Debt Redemption Movement. it was factors causing a change. The Night-school movement had been benefit of modern education to the people. The Jinju prison even had administered a training school, as a result that instigated Intellectual appetite. The people established own identity through the korean language and had toward new recognition regarding an ethnic spirit, national consciousness etc. Taking this opportunity, the young people who worked realized importance of a current of time. The Japanese language institute for Japanese diffusion had been prevailing early. The enlightenment‐campaigners who devote oneself to the theory of civilization had been running the Japanese language institute from The Great Han empire times. These atmospheres were spread widely with Japanese Empire’s strengths. Public elementary school, a KyoungNam‐daily, The Jinju county office etc had run a Japanese language institute by incidental businesses. Ginsengs to increase a income and expand her business for a Japanese language institute . They who are DaeHanHyunHoi, KyoNam academic association, and the teachers of public elementary school, Ginsengs, labors, and students hosted it. They were the central force that led an enlightenment and National Debt Redemption Movement, too. As ever, a class of them in 1910’s had run a Japanese language institute. The movement of Night-school that advocated developing the public intellect degenerated a colonial education center for spreading japanese. It meant that it brought over to a colonial policy. After March 1st Movement, Relative permission regarding a legal culture‐movement proved overcoming these limits partly.

凡齋 金奎興의 국내 교육 계몽 활동과 성격

김주용 백석대학교 유관순연구소 2023 유관순 연구 Vol.28 No.1

김규흥은 일찍이 한학을 수학한 후 20대 중반경에 상경하였다. 폭넓은 교류는 시세변화를 절감하는 동시에 다양한 사조를 수용하는 유연한 사고를 견지할 수 있었다. 독립협회 참여나 중교의숙 교사로서 활동은 근대교육의 중요성을 절감하는 현장이었다. 을사늑약 이후 위기의식과 亡國에 대한 우려는 모든 관직을 사임하는 계기였다. 서울에서 고향을 오가면 새로운 방향을 모색하기에 이르렀다. 1905~1906년 중국으로 외유는 항일역정에 본격적으로 뛰어드는 출발점 이었다. 당시 중국인과 맺은 인연은 항일투쟁에서 뚜렷한 발자취를 남기는 주요한 밑거름이나 마찬가지였다. 대한자강회 가입과 활동 등은 독립국가 건설을 위한 최우선 과제로서 민지 계발에 주목하였다. 창명학교는 옥천지역 근대교육을 대표하는 교육기관으로 발전을 거듭하였다. 교사와 학생 등은 국채보상운동에 적극적으로 참여하는 등 사회적인 존재성을 자각했다. 일제 경제적인 침략에 맞선 이러한 활동은 현실인식을 심화시켰다. 김규홍의 교육 계몽활동은 단순한 능력 향상에만 있지 않았다. 사회적인 책무를 인식하는 동시에 자신들이 처한 현실을 직시함으로 나아갈 방향을 제시하려는 목적이었다. 헤이그특사 사건 이후 일제의 침략이 더욱 강화되자 한중 연대에 의한 공동투쟁을 위하여 망명길을 떠났다. 김규흥이 중국에서 항일투쟁을 전개하는 추동력은 국내 교육 계몽활동에서 축적된 경험이었다. Kim Kyu-heung studied Chinese classics early and moved to Seoul in his mid-twenties. His wide-ranging exchanges allowed him to maintain a flexible mindset that accommodates various trends while reducing market changes. His participation in independent associations and his activities as a middle school uisuk teacher were the sites where he realized the importance of modern education. After the Eulsa Treaty, the sense of crisis and concern about the country was an opportunity to resign all government posts. When he traveled back and forth from Seoul to his hometown, he came to seek a new direction. Traveling abroad to China in 1905~1906 was the starting point for the anti-Japanese movement in earnest. At that time, the relationship with the Chinese was the main foundation for leaving a clear footprint in the anti-Japanese struggle. Membership and activities of the Korea Self-Generation Association paid attention to the development of private land as the top priority for the construction of an independent nation. Changmyeong School has repeatedly developed into an educational institution representing modern education in the Okcheon area. Teachers and students became aware of their social existence by actively participating in the National Debt Redemption Movement. These activities against the Japanese economic aggression deepened their awareness of reality. Kim Kyu-Hong’s educational enlightenment activities were not limited to simple ability improvement. His purpose was to suggest a direction to move forward by recognizing social responsibility and facing the reality they faced. As Japanese aggression intensified after the Hague special envoy incident, he left for exile for a joint struggle by the Korean-Chinese solidarity. It goes without saying that the history of the anti-Japanese struggle in China is a valuable asset for educational enlightenment activities in Korea.

대구에서 발원한 국채보상운동의 사회문화적 전개양상과 함의

주형일 재단법인 대구경북연구원 2019 대구경북연구 Vol.18 No.2

The purpose of this paper is to provide a comprehensive understanding of the National Debt Redemption Movement initiated in Daegu by examining the three aspects: the Korean merchant class's economic interests, women's claims for their rights and the active subjectivation of people. First, the National Debt Redemption Movement was a movement based on the economic interests of the merchant class in Daegu and Gyeongbuk region. Second, it was a movement which served as an occasion for women to speak out in the pre-modern patriarchal system. Third, it was a movement in which the people were constituted as an active social subject. Although the National Debt Redemption Movement lasted for a short period of time and ended in failure in terms of the recovery of the national sovereignty, it clearly revealed social and cultural changes that Korean society had undergone in the early 20th century, revealing the people's desire for an equal society away from feudal status system and patriarchal oppression. Considering that the capitalism began to take root in full force in Japanese rule over Korea, the movement can be understood as a case to see how the Korean capitalist merchant class tried to use the state and the people for their survival. The movement also shows that the subordinate subjects actively responded to the national call and tried to establish them as equal subjects. 이 연구의 목적은 구한말 자본가들의 요구, 여성의 목소리 내기, 민중의 능동적 주체화라는 세 가지 관점에서 국채보상운동을 조망함으로써 국채보상운동에 대한 포괄적 이해를 시도하는 것이다. 첫 번째, 국채보상운동은 대구경북을 중심으로 활동하던 상인들의 경제적 이해관계를 기반으로 고안된 운동이었다. 두 번째, 국채보상운동은 여성들이 전근대적인 가부장제에서 벗어나 자신의 목소리를 내는 계기가 된 운동이었다. 세 번째, 국채보상운동은 통치의 대상으로서 수동적 객체 상태에 머물던 일반 민중이 능동적인 사회적 주체로서의 모습을 확인한 운동이었다. 국채보상운동은 짧은 기간 지속되었고 국권회복이란 관점에서 보면 실패로 끝난 운동이지만 20세기 초 한국 사회가 겪고 있던 사회문화적 변화를 극명하게 드러내면서 봉건적 신분제와 가부장적 억압에서 벗어난 평등한 사회에 대한 민중의 열망이 드러난 사건이라는 점에서 중요한 의미를 갖고 있다. 국채보상운동은 일본의 강압적 지배 속에서 자본주의가 본격적으로 뿌리를 내리기 시작한 상황 속에서 한국의 자본가들이 자신들의 생존을 위해 국가와 국민을 어떤 방식으로 규정하고 호명하려 하였는지를 엿볼 수 있는 사건이면서 동시에 국민으로 호명된 하위주체들이 호명에 적극적으로 응답하면서 자신의 목소리를 내고 동등한 주체로서 자리매김하고자 한 사건이었다고 볼 수 있다.