Histories and Counter-Histories : Writing the History of the Korean People, in the Past, the Present, and the Future

Don Baker 국제한국사학회 2013 국제한국사학 Vol.1 No.-

나의 박사학위 청구논문, "韓國의 近代化에 있어서 中人層의 活動에 관한 硏究"를 이야기하다

송만오 국제한국사학회 2013 국제한국사학 Vol.1 No.-

태평양전쟁기 한국여성의 경험 : 일제 말기 한국여성의 모성ㆍ가정성ㆍ여성성을 중심으로

안태윤 국제한국사학회 2013 국제한국사학 Vol.1 No.-

남한에 남은 항일혁명가 김철수(1893-1986)의 삶과 한국전쟁

이현주,반병률 국제한국사학회 2014 국제한국사학 Vol.2 No.-

This paper intends to present the life and activities of Gim Cheol-su (1983-1986) a prominent anti-Japanese Communist leader and a lifelong member of the anti-Communist South Korean society since the fall of 1946. Gim Cheol-su struggled to help Korea achieve national independence and worked towards social equality in Korean society. Through his political life, Gim Cheol-su emphasized the importance of the national unity and tried to eliminate factionalism among the nationalist and Communist groups. Gim Cheol-su was a leader of the Shanghai Group (Goryeo Gongsandang Sanghaepa) and later the Seou-Shanghai Group (Seosangpa) in the Korean Communist movement during the Japanese occupation. He also played a key role in leading his group to join the Tuesday Group (Hwayopa)-led Korean Communist Party at the end of 1925 and resurrecting the unified Korean Communist Party (the Second Party) at the end of 1926. After being marginalized by younger leaders who formed a faction called the ML Group (acronym for the Marx-Leninist Group) within the Party (‘dang jung dang’), Gim Cheol-su decided to oppose and dissolve the faction until the end of 1928. Based on shared political principle and beliefs, Gim Cheol-su supported the leadership of Bak Heon-yeong, a leader of the Tuesday Group and Seoul Communist Group (Seoul Kong Group) after the liberation of Korea from Japan in 1945. Gim Cheol-su’s life and activities symbolically mirrors the beginning and end, as well as the experiment and failure of the Shanghai Group within the larger Korean Communist movement. The Shanghai Group and Seoul-Shanghai Group differed politically from other communist groups with its emphasis on tradition and the uniqueness of Korean society and its revolutionary movement in contrast with Bak Heon-yeong’s Communist group, which attached more importance to the ‘the International Line (Gugje Noseon)’ which followed the directives of the Comintern and Soviet Communist Party. This explains the different development the communist movement in Korea compared with those of China and Vietnam where Mao Zedong and Ho Chi-minh had similar political lines with the Shanghai and Seoul-Shanghai Group of the Korean Communist Movement. Opposing the leadership of Bak Heon-yeong’s Korean Communist Party with regard to the issue of unifying the three left-wing political parties, Gim Cheol-su abstained from participation in the South Korean Labor Party (Namnodang) and retired from further political activities in the fall of 1946 and returned to his hometown, Buan, North Cheolla Province. Until his death in 1986, Gim Cheol-su refrained from any further political activities while having to overcome the hardship and strict surveillance under the anti-Communist South Korean authorities. His decision to spend the rest of his days in South Korea is in sharp contrast with the majority of Korean Communists and left-wing leaders who joined the South Korean Labor Party and later went across into the North.

반전평화 운동과 한국인 : 유럽의 한국학자 조승복의 삶

변광수 국제한국사학회 2014 국제한국사학 Vol.2 No.-

Cho Seung-bog was born in 1922 by Korean parents in Manchuria. Cho exhibited his academic talent early in his life. He was able to continue his schooling so successfully that he received a scholarship to study in Japan. Korea had been occupied by Japan since 1910 and every year a few Koreans were sent to Japan for education so that they could later work in the Japanese colonial administration. In 1939 he graduated from high school in Kando(Chinetao) and moved to Tokyo, where he studied at the First National High School and later the Tokyo Imperial University. He graduated in 1945, majoring in Western philosophy, and worked for a period as translator for the Supreme Commander for the Allied Powers, the administration that ruled Japan after its surrender in August 1945. He left his job in 1947 to begin his doctoral studies in philosophy. He was soon offered the chance to continue his studies in the United States by an American Christian Organization and accepted this offer, moved to the United States Cho Seung-bog was born in 1922 by Korean parents in Manchuria. Cho exhibited his academic talent early in his life. He was able to continue his schooling so successfully that he received a scholarship to study in Japan. Korea had been occupied by Japan since 1910 and every year a few Koreans were sent to Japan for education so that they could later work in the Japanese colonial administration. In 1939 he graduated from high school in Kando(Chinetao) and moved to Tokyo, where he studied at the First National High School and later the Tokyo Imperial University. He graduated in 1945, majoring in Western philosophy, and worked for a period as translator for the Supreme Commander for the Allied Powers, the administration that ruled Japan after its surrender in August 1945. He left his job in 1947 to begin his doctoral studies in philosophy. He was soon offered the chance to continue his studies in the United States by an American Christian Organization and accepted this offer, moved to the United States and took up his studies during the spring term 1948. Later he began his postgraudate studies at the University of Minnesota. When the Korean War broke out in June 1950, Cho felt it was his duty as a Korean patriot to oppose the war in which U.S.A. actively participated against North Korea. His antiwar speeches and lectures were not acceptable to US authorities and eventually his visa was not renewed. Expelled from the United States he arrived in Sweden in January 1952 via Oslo by help of members of the U.S. Norwegian and Swedish sections of the Womens International League for Peace and Freedom. In Sweden he met not only those who helped this stateless refugee to come to Scandinavia but also a number of renowned scholars. He decided soon to settle down in the university town of Uppsala. He was advised by them to switch his academic career from Western philosophy to linguistics, especially studies of East Asian languages and culture. Cho's scholarly progress was remarkable. He began to teach Japanese, Chinese and Korean in 1957 at Uppsala University, and he finally became Sweden's first professor of Japanese Studies at Stockholm University in 1975. While he pursued his academic works, he was also engaged in antiwar peace movement aiming at the national unification of the divided Koreas during the Cold War period. Since the middle of 1950s he attended the annual conference of the World Peace held in Stockholm. Furthermore Cho kept politically nonaligned position toward North and South Korea. Even though he visited South Korea in 1969 and North Korea in 1970 by the invitation of the respective governments, there was no change in his neutral attitude. However, in order to promote democratization in South Korea he initiated a campaign both in Japan and Europe to save Kim Dae-jung kidnapped from Tokyo to Seoul in 1973 by KCIA, and the poet Kim Chi-ha sentenced to death by the dictatorship in the South in 1974. Cho's lifelong dream was to build up a free democratic modern society on the basis of the homogeneous national language and traditional culture in his motherland. Unfortunately his wish for a peaceful unification on the Korean peninsula seemed to be hardly realized in the near future. So in 1992 he had established in cooperation with South Korean scholars Dongchuhoe that meant a recovery movement of the linguistic and cultural homogeneity of North and South Korea, which resulted in no fruit. Ever since the Korean War any free discussion on peaceful unification had been prohibited untill 1980s. In 1988, 38 years later after being thrown out of the United States he visited Los Angeles, Kansas, Washington, Boston, New York and delivered lectures at colleges and universities on the Korean unification. "I was born to a Korean family, but never lived in Korea. Culturally I am familiar with Japan and after having lived in Sweden and France for many years I feel like being a European now." In spite of such a complex identity Cho kept his constant love of the motherland Korea until he died in 2012.

『Россия в Корее, 1893-1905 гг. Политика Министерства Финансов и Морского министерства

최덕규 국제한국사학회 2014 국제한국사학 Vol.2 No.-

My dissertation is the historiographic attempt to trace the economical policy of the Finance Minister S.Iu.Witte in regard to Korea during the late-19 to early 20th century. The author concentrated his attention on studying the ways of exporting the Russian capitals into Korea, linked with the programs of railroad construction and establishing the Russo-Korean Bank in Seoul. This study is also the first to review the Russian naval program in the Far East, closely linked to the intended strengthening on the Russian Navy in the Pacific and establishing a naval base on the Korean shore in the harbor of Masampo. That projected base was considered inside the naval Naval ministry as the way to solve the problem of the 'Yellow Bosphorus', offering the Russian Navy an open access to the Pacific. The author used materials provided by 20 funds of four state archives in St.Petersburg an Moscow(RGIA and RGAVMF in St.Petersburg; AVPRI and GARF in Moscow). The study incorporated a variety of yet unpublished sources, often never before considered by scholars. A comparative study of the policies promoted by the Finance and Naval Ministries allowed for clarifying such a vital aspect of the Russian approaches toward the Far East as the interaction between the financial capital and naval shipbuilding program. All this has led the author to the conclusion that although Russia had started its expansion in the Far East in order to secure markets for Russian Products, in the end it stimulated the military industry development, strengthening the Pacific Fleet, and pushing Russia further along the road of the arms race.

설탕과 한국근대 : 근대 한국의 제당업과 설탕 소비문화의 변화를 말하다

이은희 국제한국사학회 2014 국제한국사학 Vol.2 No.-

This thesis aims to clarify the historical process in which dietary lifestyle changed structurally coupled with a global capitalist system. The paper will examine the changes in people's lifestyle after modernization, with emphasis on diets. The paper further scrutinizes the changes in production and distribution related to consumption. As sugar has been adopted for industrial and home uses, it significantly affected everyday life and promoted growth in modern manufacturing industries. First, the thesis researched how Korean sugar found an equilibrium price amongst the formation of the global sugar trade structure. Second, the thesis investigated the process in which sugar-manufacturing business penetrated a country like Korea, where no pre-modernized sugar culture had existed, and became a major industry after opening ports. Third, the thesis examined the symbolic meaning of sugar consumption in Korea, where the average income level was low. Through this analysis, it is shown that Korean sugar consumption culture was formed in a close national, capitalistic relationship with the global sugar commerce system. The consumption of sugar had expanded with industrialization of refinery and confectionery. With an increase in consumption sometimes inducing production, industrial policies subsidizing refineries and confectioneries were implemented. As processed foods became big industries, the dietary lifestyle shifted toward Western style. The characteristic taste of foods changed after sugar was added to food. Also, the increase in sugar consumption also implied the change in the social status of women from the oppressed to the modern, equal housewives.

전근대 한국사 연구의 위기와 대책

허흥식 국제한국사학회 2014 국제한국사학 Vol.2 No.-

동학농민전쟁 시기, 일본의 비문명·비합법적 책동

강효숙 국제한국사학회 2014 국제한국사학 Vol.2 No.-

동학농민전쟁은 청일전쟁과 한 세트로 구성되어 발생된 것이었 음은 당시 일본군의 관련 사료나 일본정부의 청일전쟁 선전포고문, 일본 대중잡지의 기사나 제목 등이 여실히 증명해 주고 있다. 동학 농민전쟁은 청일전쟁과는 별도로 발생한 것이 아닌, 당초부터 조· 청·일전쟁의 성격을 지니고 있어서 다른 표현을 빌린다면 조일전쟁 이었고 또 하나의 청일전쟁이었던 것이다. 이와 같은 성격을 지니는 동학농민전쟁을 이야기할 때는 당시 일본 정부의 조선책략을 함께 살펴보지 않으면 안 된다. 당시 일본 지식인의 대표격 리더였던 후쿠자와 유키치(福沢諭 吉)는 전쟁을 문명의 하나로 인식하고 있었고, 일본 측에서 주장한 문명의 중심은 서구열강 제국주의의 만국공법 체제에 들어가는 것 이기도 하였다. 문명이 전쟁과 만국공법으로 깊이 연결되어 있었던 것이다. 그러나 후쿠자와가 인식한 문명 = 전쟁으로서의 동학농민 전쟁 및 청일전쟁, 그리고 그 전쟁 수행 과정 속에 나타나는 일본의 조선 병참화 과정, 농민군 탄압 및 처리 과정 등은 명확하게 비문명 적 성격을 강하게 띠고 있었다. 따라서 본고는, 동학농민전쟁을, 종래 일본 측 학자가 주장하고 있 는 문명전쟁으로서의 청일전쟁과의 관련 속에서, 비문명적 요소를 규명해 나감으로써 일본 측의 문명으 로서의 전쟁에 대한 주장을 비판해 나가고자 하였다. Donghak Peasant War was a set with First Chinese-Japanese War with evidences by Japanese military history materials, declaration of war by Japanese Government against China, or articles or tiles of magazines in Japan. Donghak Peasant War was not separated from First Chinese-Japanese War. It was the Korean-Chinese-Japanese War from its start. Therefore, it could be called Korean-Japanese War or a twin of First Chinese-Japanese War. To talk of Donghak Peasant War with such a feature, the Japanese government's plot against Korea(Chosun) should also be considered. Fukuzawa Yukichi, the leading Japanese intellectual at that time, recognized war as a sign of civilization, and the core of civilization suggested by Japan is to enter into the system of international public low of the Western imperialism. Civilization was deeply connected with war and international public law. However, civilization = war as Donghak Peasant War, recognized by Fukuzawa Yukichi and Japan's invasion of Korea as establishment of military supply, oppression and treatment against peasant army were clearly uncivilized. Accordingly, the study aims at criticizing Japanese argument of war as civilization by examining uncivilized factors in Donghak Peasant War with relation to First Chinese-Japanese War, which has been claimed as a civilized war by Japanese scholars.

반전평화 운동과 한국인 : 유럽의 한국학자 조승복의 삶을 읽고

김영호 국제한국사학회 2014 국제한국사학 Vol.2 No.-