東學農民運動史 硏究 : With Reference to the Development of 'Redressing the Founder's Crievances' 敎祖伸寃運動의 發展을 中心으로 = Peasant Revolts in the Donghak Movement
저자
발행기관
학술지명
권호사항
발행연도
1975
작성언어
Korean
KDC
040.000
자료형태
학술저널
수록면
279-327(49쪽)
제공처
소장기관
The Donghak(meaning East Learning as opposed to West) was under severe government surveillence after its founder Choi, Je-u was beheaded on March 10, 1864. However, it spread secretly among the masses under the leadership of Choi, Shi-hyeong.
The years of King Cheol-jong at the close of the feudalistic society of the Ye Dynasty saw recurring and isolated rebellions by the masses. These eventually led to Gabo Peasant Revolt a new organized form emerged. Yi, Pil-je, one of the Donghak followers, raised an army of the Donghak under the banner of 'Redressing the Founder's Gievances' at Nyeonghai in 1871; but he was executed shortly after the abortive armed rising at Mungyeong in the same year.
The Nyeonghai Uprising in the Province of North Gyeongsang had a much larger scale: a local administrater was killed in the incident and the administrative office there was occupied by the hebels for a time. The government at that time completely failed to grasp the nature of the rebellion. The uprising in which the tactic of a surprise attack by night was employed was quite different from the usual insurrections by the indignant peasants against the district rulers' corruption and injustice. And the abortive uprising at Mungyeong had the same character except that it was planned on a much larger scale. These two uprisings were typical of the peasant revolts against fewdalism before the opening of the ports; and by examining the peasant ideology in the Donghak it will be possible to catch a glimpse of the great flow of peasant revolts in Korea.
Peasant movement of the Donghak grew as commercialism disrupted the national economy after the opening of the ports. It took roots and spread fast in the three southern provinces(the Provinces of Gyeongsang, Choongcheong and Jeonra) where the discrepancies showed themselves most strikingly. With its organization rearranged and strengthened the movement gave birth to solidarity among the masses against foreign powers and feudalism.
The three gatherings to redress grievances of the founder had at first a religious cause; byt as the congregations were held at Samre, Seoul and Boeun respectively, they underwent a gradual change. The Samre Congregation was a mass mobilization in which several thousand followers of the Donghak pleaded for the redressing of their founder's grievances and by their organized power intimidated the local administrater to acquiesce to their plea. This gave them confidence in their power and led them to the Petition at Seoul.
The Petition at Seoul failed despite some bold activities by the Donghak followers, who posted placards on the walls of churches and consular offices to the great fear of foreigners. The Petition at Seoul, however, was a turning point in the Donghak movement. The Donghak followers, who had witnessed the foreign powers encircling the government, now adopted political standing; and when they returned home, they expanded their political activities resisting foreign powers.
It should be noted that those activities were first instigated by the followeres in the Honam area. As a result the Donghak movement could spread easily in the three southern provinces and find acceptance among the peasants living there. The Boeun Congregation, accordingly, was organized by the members of the Honam Section. About 2,000 followers participated in the gathering and united under the political slogan of "Ant-Japan, Anti-West".
Among the persons who assisted Choi, Shi-hyeong, the spiritual leader of the movement, in editing the text and formulatin g various rites in the deep mountains of Taebaek were the Sons and Seo, Byeong-hak, who helped putting the movement on a systematic basis, thereby making it a strong fortified religion. The principle of nonresistance and moderation advocated by these Upper Leaders of the North Section proved ineffective when applied to the Boeum Congregation, and the South Section members' combative spirit bore no fruit as in the case of the Petition at Seoul. The followers experienced powerlessness in their struggle with the opressive system.
The emergence of the Lower Leaders in the Honam Section met the need for fresh leadership felt by the Donghak followers at that time. And it was these independent leaders of the Honam Section that were instrumental in bringing forth the Donghak Peasant Revolt. Thus the role of the Honam Section leaders should be appreciated in conjunction with its organization. Their leadership is to be understood not as a negation of the movement but as giving it a new significance.
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