1920년대 초 태을교인의 민족운동 = National Movement of Teaulgyo(太乙敎) in the Early of the 1920s’

다국어 초록 (Multilingual Abstract)

Teaulgyo was founded by Jeungsan's wife in 1911 after Jeungsan died. But it was divided into several sections because of Chagyeongseok's tyranny. This schism resulted in breakup of religious power. And this breakup played a role of obstacle to developing systematic and effective Nation Security Movement against Japan's compulsory rule. Japan's original policy was very negative for self-generated religions including Teaulgyo in Korea. Japanese regarded them as a breach of public peace and order and so suppressed them. That's why they had a character of nationalism behind. So Japanese authority applied statute No. 7 to the cases related to the people who believe in Teaulgyo. This acts was applied to the reformative majority by nature. This situation tells the activities of Teaulgyo were regarded as those for political reform, or independence movement. Japanese authority also treated Teaulgyo as a pseudo-religion to have this religion separated from the public.
Propagandism of Teaulgyo was always under a strong guard and was suppressed sometimes for inspiring the national spirit. Those who believe in Teaulgyo were sometimes arrested for these activities, which was not true of other religions. Even their religious ceremony was also a subject of control. Japanese authority accused them of interfering execution of official duties if they resisted. Especially shooting the people who believe in Teaulgyo to death in Go-heung could be one of good examples for Japanese oppression. Oppression like this withered away the activities of Teaulgyo.
Accordingly a national movement of Teaulgyo could not help being restricted to a secret organization for restoration of sovereignty and fund raising for independence. That's why Jeungsan personally witnessed the process and the failure of Dong-hag Revolution. He also realized that showdown and struggle against a social contraction would not be helpful for a radical settlement of a social contradiction and on the contrary resulted in another conflict and grudge. Jeungsan's thought prohibited struggle for social renovation, let alone Teaulgyo whose founder was Jeungsan. Thereafter they naturally would put emphasis on passive resistance such as a secret organization for restoration of sovereignty and fund raising for independence rather than a positive national movement like an armed struggle.