일제 植民地期 印貞植의 轉向論 : 內鮮一體論을 통한 植民的 관계의 형성과 農業再編成論 = In Jeong Shik's Conversion during the Japanese Occupation period, and his theory of restructuring the agricultural system of the Korean peninsula
저자
장용경 (서울대학교 국사학과)
발행기관
학술지명
권호사항
발행연도
2003
작성언어
Korean
주제어
KDC
711.000
자료형태
학술저널
수록면
231-290(60쪽)
제공처
소장기관
Many of the Chosun Socialists converted after the war between the Chinese and the Japanese, because their reformative attempts to achieve victory in both national issues and social issues have utterly failed, and the Japanese finally gained a superior status over their Chinese rivals. Also, the 'Naeseon Ilchae' propaganda(apropaganda/theory which was argued by the Japanese colonial authorities that Japan and Korea is and should be one) gave the converters a misguided hope and also an apparently good reason.
A series of conversions of the Chosun Socialists did put an end to the un-compromised efforts of their movements, but the Naeseon Ilchae-ron theories supported by them and their own comments of other social issues should not all be considered as Pro- Japanese mentions and theories. The philosophies that In Jeong Shik and other converted Socialists demonstrated after their conversions can offer us vital information regarding the question of exactly what was the colonial relationship between the Japanese and Korean people like, and what kind of social and national status could have been achieved by their confrontation(or acception) of the Colonial authorities.
First to assess the nature of the Koreans' sense of identification, the Naeseon Ilchae-ron theories suggested by In Jeong Shik, Kim Myeong Shik and Kim Sa Ryang, were compared to those of figures like Hyeon Yeong Seob, in this paper. In case of In Jeong Shik and others, we can see that they have supported the uniqueness of Chosun language and Chosun culture, and also considered the Chosun people to be a different breed from the Japanese. Based on these perspectives he argued against the practice of public discrimination, so in some sense, according to his perspectives, it seems that in cases there was a potential of him and others to occasionally break free from the colonial form of oppression and subordination.
In the meantime, figures like Hyeon Yeong Seob insisted a more thorough unity, and also insisted that the discrimination system must be kept in place. To him, the Chosun public had to become true and complete Japanese citizens to avoid being discriminated. This was a complete denial of the potential that an independent Chosun citizen could have in settling its relationship with the Japanese authorities.
In Jeong Shik's perspective on agricultural issues also changed after his conversion. Before he converted, the point of his arguments involving the Chosun agricultural society, was to harness the potentials of the reality of the Chosun people and mobilize them in their struggle against the imperial forces and also feudalistic traditions. But after the conversion, his perception of the reality became his own theory of the Asian cultures' agricultural societies. And his denial of the reality became the theory of restructuring the agricultural society, and also prompted his own efforts of making his theories a part of the Japanese colonial authorities' policy(which was also an act based on the Naeseon Ilchae-ron theories).
His theory of 'Restructuring' was depending on the government's intervention. His plans was by solving the land problems, redeploying agricultural population, and channeling detached personnels to industrial factories, to secure the developments in both the agricultural and industrial fronts. His plans were also very dependent on the expected advent of the implementation of economy control and production increase, but when it became apparent that the Japanese were going to lose the Pacific War, the possibility of In Jeong Shik's plan coming to fruition dropped to minimal.
After the liberation, In Jeong Shik argued that there were plenty of people who insisted they deeply cared about the fate of the country and the nation, yet did some very contradictory things in reality. He also supported the merge of patriotic passion and scientific theories. Comments like these were nothing but dismissing the experiences he had under the colonial ruling of Japan, rather than sincerely addressing them.
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