초록 열기/닫기 버튼
이 연구는 대한제국기 의병운동의 성격과 참여주체의 지향에 대한 새로운 인식을재고하기 위한 문제의식에서 출발했다. 이러한 문제의식에 따라 본 연구에서는 의병운동 참여주체들의 지향을 분석했다. 먼저 유생층은 성리학적 충의관에 입각해서 의병을일으켰는데, 그 지향은 13도 총대장 이인영이 부친에 대한 효와 국가에 대한 충을 등치시킨 것, 유인석이 1910년 단계에서도 中華의 회복을 주장한 것에서도 드러난다. 군인의병장들의 지향은 이인영 등의 유생지도부와는 차이를 보였다. 독립과 排日에서는상당부분 유사한 지점이 있었지만, 그 실행방법과 지향에서 근대적 실력양성이라는 목적이 내포되어 있었다. 이러한 목적론은 義라는 외피를 통해 표출되고 있었다. 평민층의 지향도 성리학적 의리론에 바탕하고 있지만 國民, 民族, 同胞등을 체화하는 모습도보여주고 있었으며, 同胞나 國民도 결국 義로 수렴하고 있는 모습을 보여주고 있다. 한편, 의병에 투신한 또 다른 주체인 화적집단은 봉기에 참여했지만 의병주도층에 의해배척되거나 실질적으로 의진에서 소외되게 된다. 이때 화적집단 가운데 의병활동에는관심이 거의 없고 생존투쟁의 방편으로 의병을 가칭하는 사례도 많았다. 반면에 활빈당과의 계승성을 격문을 통해 드러내면서 활동하던 의병도 있었다. 이런 사례를 통해화적집단이 의병운동기에 적극적으로 義를 전유했던 맥락을 이해할 수 있었다. 이렇듯의병 참여주체의 목적과 지향은 주체별로 각기 달랐다. 투쟁의 양상이 ‘반일’이라는 현실적 투쟁의 목적 앞에 단일한 대오를 형성했지만 각자가 생각했던 지향점은 달랐던것이다. 동시에 주체들의 다양한 지향은 義라는 가치로 수렴되었다. 의병 참여주체들은각자의 요구를 義라는 개념 속에 녹여내었고, 동시에 ‘義’를 나름의 방식으로 전유하면서 의병운동에 투신했다.
This study started from the awareness of the need to reconsider the characteristics of the righteous army resistance movement during the Korean Empire and the orientation of its participants. In accordance with the recognition of above question, this study analyzed the orientations of the participants of the righteous army resistance movements, First, the Confucian scholar class initiated the righteous army basis the Neo-Confucian idea of loyalty, which is well shown in the facts that Lee In-young, the commander-in-chief of the national righteous army equated the filial piety to one’s father with the loyalty to the state, and that Yoo In-seok, a general of the righteous army, insisted on the recovery of the Sinocentrism in 1910s. However, the orientation of soldiers was different from that of Confucian leaders. Although there were similar points in it such as pursuit of the empire’s independence and resistance against Japan, their orientation included the pursuit of cultivation of modern technology in terms of how to execute it, and this purpose was expressed through the action of righteous resistance movement. Even though the orientation of the common people was based on Neo-Confucianism, too, it also embodied the ideas of citizenship, nationalism and compatriot, and those ideas were eventually converged with the righteousness. On the other hand, in spite the bandit group, another participants of the resistance movement, participated in the uprising, they were rejected by the leading group of the righteous army or were virtually alienated from the fellow righteous soldiers. There were some bandit groups who had few interest in the righteous resistance movement but falsely called themselves as the righteous army just as a way of struggle to survive. However, at the same time, there were also righteous soldiers from the bandit groups who were active in revealing their succession to Hwalbindang, the righteous outlaws, through manifestos, and by this case, we can understand the context how some bandit groups actively preoccupied righteousness movements in the period of military campaign by the righteous army. In short, the purposes and orientations of the righteous resistance movement were different by participants ; although the pattern of their struggle formed a single line before the realistic purpose of the resistance against Japan, the orientations of each individual were different. At the same time, the various orientations of the participants were converged to the single value of righteousness. The participants of the righteous army resistance movement dissolved their owns demands in the concept of righteousness, and at the same time, they devoted themselves to the righteous army resistance movement embodying the ‘righteousness' in their own way.
키워드열기/닫기 버튼
populace nationalism, nationalist struggle, participation to the righteous army, orientation, righteousness, appropriation
