친디아 칼럼 : 인도 시장을 지배하는 인도적 상식

고홍근 포스코경영연구원 2009 CHINDIA Plus Vol.31 No.-

인도인민당의 부상과 인도 정치 : 1990년대의 회고 A Retrospect of 1990s

고홍근 부산 외국어 대학교 2002 外大論叢 Vol.25-2 No.-

The most impressive change of Indian politics in 90s was the rise of Bharatya Janta Party. This political party started as BJS(Bharatya Jan Sangh) in 1951 and have change its name in 1980. But we should realize BJP s real origin is RSS, most powerful Hindu nationalist organization. Even in the beginning of 1990s, BJP was a small party of no importance. However, the collapse of Indian National Congress and Babri Masjid controversy in Ayodhya served as aids for BJP's development. The ideas of BJP's policy resolves itself into two points, 'Hinduttva' and 'making respectable and powerful India. Hinduttva is a kind of cultural nationalism. It means every persons who residing in India have common historical legacy of Hindu culture. Therefore, every Indian includes Muslim and Christians should respect and obey Hindu traditions. For the example, if one doesn't accept caste system, he would be treated as a traitor of Indian nationality. Through the idea of Hinduttva, BJP try to build 'respectable and powerful India. The nuclear test in 1998 and Kargil dispute with Pakistan were typical of their policy. But BJP's these attitudes are deepening pursuit of power for power' syndrome in Indian political culture and spreading 'criminalization of politics'.

印度民族主義의 展開過程과 그 本質에 대한 硏究

高弘根 부산외국어대학 1985 논문집 Vol.3 No.-

This thesis is written with the object to analyze the interrelation between the development of Indian Nationalism and it's nature. In this study, it is the most difficulty to systematize several gradual and crossed national movement. But through the general method of classification, we can make the natures which have been organized and maintained in each phase of the development. Heteronomy organized from the process of form of formation. But centrifuge which has lasted before it more deepened by intentional stimulating of colonial influence in the course of diffusion and activity and now remain the most severe obstruction to the rationalization. Through the fierce history of resistance, against British Imperialism, violence was not a remarkable factor as the nature of Indian Nationalism before the course of movement. Violence is relatively new fact which appeared upon the course of rationalization and organized in some troubles of many heterogeneous groups which were incorporated into the inside of border line of India. The pursuit of modernization and the ideas of liberty and equality are the natures of Indian Nationalism which have kept continuously from formalism till rationalization. These are, however, in existence as a goal or an ideal, therefore the Indian Nationalism have to accomplish those ideas as a reality. Pessimistic view of the world has lasted form the course of diffusion and made a great contribution to raise a international position of India in abroad and to stimulate national dignity in India.

印度 宗派主義에 대한 연구 : 長期化된 社會葛藤理論에 의한 분석 on the base of Protracted Social Conflict Theory

고홍근 釜山政治學會 1996 부산정치학회보 Vol.7 No.1

힌두교의 사회적 기능 : 마하뜨마 간디의 경우

고홍근 釜山外國語大學校 國際關係硏究所 2004 國際問題論叢 Vol.15 No.-

印度의 宗派主義와 長期化된 社會葛藤理論: : An Approach of Propriety 그 妥當性의 檢討

高弘根 釜山外國語大學校 1994 外大論叢 Vol.12 No.1

The term 'Communalism' refers to the functioning of religious communities, or organizations which claim to represent them, in a way which is considered detrimental to the interest of other groups or of the nation as a whole. Some type of communal consciousness is often involved in the phenomenon. In India, there are two types of communal consciouness, first, that of the traditional grouping like caste, sub-caste etc., and secondly, that of the religious community like Hindus, Muslims, Sikhs etc., and they operate at different levels of segmentation. The problem of communalism in India has two dimensions. One pertains to the communal tension which exists in the dormant form and another pertains to the violent outbreak of this tension in the form of riots. The history of communalism in India dates back to the later half of the 19th century, although a few communal riots had taken place as early as 1781. It does not mean that the Hindu-Mualim relations were always cordial in the past. Before the Britsh there were few communal disorders in the sense of violent outbreaks between members of the two main religions in India. In any event these were neither frequent, widespread nor of much significance. The coommunal tension which was generated out of this situation in the last quarter of the 19th century remained simmering in the country throughout the independence movement and continued to surcharge the atmosphere even after 1947. Especially, the destruction of the Ayodhya mosque in December 1992 brought to the fore the issue of whether India will remain a secular domocratic state or become a Hindu one. As we saw, communalism is main issue of Indian politics. But, unfortunately, we don't have any particular theory for analyzing Indian communalism. Edward e. Azar's theory of the protracted social conflict can be used for analyzing Indian communalism. And it, also, provide a synthetic and systematic methodology.

인도와 파키스탄의 1998년 핵실험에 대한 연구

고홍근 釜山 外國語 大學校 1999 外大論叢 Vol.19 No.4

The unclear arms race in South Asia had been caused by India. India would like to be recognized as a `nuclear weapon state.` On the other hand, Pakistan did not want to be first to test but they had forced to by public opinion. Above two countries have fought three wars since they gained their independence from Britain in 1947. They came dangerously close to a fouth war in 1990 over the disputed state of Kashmir. India, Pakistan and Israel are the three nations widely suspected of nuclear capability that have not joined the nuclear non-proliferation treaty, which is now observed by 185 countries. India has refused to sign a global test ban treaty approved by the United Nations in 1996, arguing the treaty works to the advantage of the world`s known nuclear powers. Those nations, Britain, China, France, Russia and United states finished their nuclear tests in the 1990s before signing the Comprehensive Test Ban Treaty. Now that the tests are over, India says it is prepared to reopen treaty talks. A prevailing assumption of US policy in the region for the past 25 years that-regional stability could be preserved through deliberate, polite ambiguity about India`s nuclear capabilities-is now utterly worthless. This means that world face the immediate challenge of stopping the chain reaction that it had long predicted in the event of India and Pakistani nuclear blast, namely a decision by the other country to respond in kind with a blast of its own. As we have seen in the case of sanction against India and Pakistan, the sanction could not obtain the desired result. India and Pakistan`s nuclear test had proved that international society dose not have any preventive measures to nuclear proliferation in the Third world.

印度民族主義의 危機

高弘根 釜山外國語大學 國際問題硏究所 1994 國際問題論叢 Vol.5 No.-

西南亞地域에서의 軍部 政治介入의 水準에 對한 硏究 : 政治文化的 變數의 量化

高弘根 釜山外國語大學 文化硏究所 1985 比較文化硏究 Vol.1 No.-

印度民族主義의 動態化過程에 對한 歷史的 考察 : A Historical Study

高弘根 부산 외국어 대학교 1988 外大論叢 Vol.6 No.1

The historical senses of Indian Nationalist movement's activation are the following. First, the nationalist bloc became diversification, Liberalist, Socialist, Hindu or Muslim nationalist, Extremist, Moderatist etc. entered into rivalry and they leaded the movement in various ways. Second, mass's political participation was increased by the help of religious emotion. B.G. Tilak, M.K. Gandhi and M.A. Jinnah had changed mass's emotional attachment for religion to national passion. Third, India has various ethnic, cultural background. But Indian Leaders failed to creating a national symbol which carry India over all diversity. Therefore, India has many difficulties to carry out her nationbuilding.