1930년대 천도교의 반일민족통일전선운동에 관한 연구 -갑산ㆍ삼수ㆍ풍산ㆍ장백현 지역의 조국광복회를 중심으로-

성주현 ( Sung Ju Hyeon ) 한국민족운동사학회 2000 한국민족운동사연구 Vol.25 No.-

The Nation Unification Movement(hereafter called as the Movement) by Chondo-Gyo(天道敎) under the colony of Japan had been started from 1920s right after the March first Independence Movement on March 01, 1919 and developed until the end of 1930s. The exisiting study on the Movement concerning the Chondo-Gyo didn't get a few results with the Koryo Revolution Party Movement by Choi, DongHee, Kim, BongKook, Lee, DongKook, Lee, DongKoo, etc., the Shinkan Association Movement by the old family of ChondoGyo, the One Korea Party Movement by Shin, Sook, Choi, DongOh, Kang, JeHa, etc., the June 10 Movement, etc. in 1920s. However, in fact there is no study result in details regarding the ChondoGyo in the connection with the Movement by the members of “the Fahterlahd Restoration Associacion”(hereafter called as the FRA) in the late 1930s. Especially there is almost no spotlight on their members, organizations, activities, etc who participated in the Movement with the FRA. It needs a new cognition of the activities of the FRA at the point of struggle in arms and connection with Kim, II Sung who established North Korea. When the study result on the their activities was released, it was told that they made and developed Chondo-Gyo and the Movement but it was mostly focused on the truth and untruth of the Kim, II Sung’s activities, the establishing procedure and organization of the FRA, and the reconstruction of Communist Party. It has dealt with the connection with Choado-Gyo neglectfully or slightly. The summary on the foundation and activities of the FRA and the Movement by Chondo-Gyo are as following; First, Chondo-Gyo and the FRA had abandoned the strategy called as “Rank v. Rank” at the 7th Comintern Meeting in July 1935 and made the consolidation between Anti-Japanese and People Consciousness of Chondo-Gyo for the change to do make a stronger struggle against Japan. The 7th Comintern made a new policy, “ Change the 2nd troops of East-North People’s Revolution Army into the corps for the Chosun Independence from Japan” with the contents that the Chinese Communists made the Chosun communists do their revolutional struggle for our independence from Japan while they made the union force against the Japan for the Colonies in the East-North Asia. Also it is appointed to the Chondo-Gyo as the object of the Movement entirely. At that time, the communists had got hostility towards the Chondo-Gyo deeply because the Chondo-Gyo didn't do only their religious activities by itself and did have the line to compromise with Japan in the country. Nevertheless, it is the central role of the party against Japan that the FRA did the Movement with the Chondo-Gyo. Second, the both parties had the same line of the cognition of Chondo-Gyo and the straggle against Japan by Kim, II Sung and the People’ sense against Japan by Park, In Jin after the meeting twice. It is based on the realistic recognition under the control of Japan chat only Chondo-Gyo couldn’t succeed in expelling Japan from the country and keeping our people safe, and the FRA itself didn’t get the independence. Also the Chondo-Gyo believers( hereafter called as “the believers” ) in the areas did have the through spirit of People. The believers led by Park, In Jin were not the communists but it is enough possible to do the Movement with the FRA that they had the strong spirit against Japan with the top target for our independence. This spirit was established by Chondo-Gyo of itself, especially it remained continuously by the TongHak troops who had the experience or fighting against Japan during the Tonghak Revolution, fled from Japan and stayed in the areas. Park, In Jin listened to the general principle and announcement of the FRA during the talk with Kim, II Sung, he could take participate in the movement actively. In this point, Kim, Ii Sung could be expressed as ‘an progressive Chondo-Gyo believers'. Third, the believers did very aggressive activities in building the infrastructure after they joined the movement with the FRA. They organized the Wang Family Branch and the Temple Branch centering the Choado-Gyo temple in the Jangpaekhyun with their 17 towns, their areas and branches in mainly Kapsan-gun, Pungsan-gun, Samsoo-gun, Hyesan-gun in the country, and their corps in charge of production. The infrastructure of the Group was made at Jangpakhyun in Manchuria, the partial districts of Hamkyongnam-do and Pyongan-do in the current North Korea while the very nuclear structures were those of Jangpaekhyun, Kapsan, Pungsan, Samsoo districts. They were very important for the infrastructure concerning the Chondo-Gyo. Fourth, the Chondo-Gyo believers like Park, In Jin, Lee, Jeon Hwa, Lee, Kyong Woon, Lee, Chang Sun, etc. did enter the FRA and took participate in the Movement very actively. The leader, Park, In Jin, who controled the 5 branch temples in some parts of Jangpaekhyun, Kapsan, Pungsan, Samsoo, Hyesan, etc., did take the meeting with Kim, Il Sung and the representatives at each temple, then they mostly entered the FRA and did take participate in the struggle in arms against Japan with the East-North Union against Japan, too. But it is the limit that every Chondo-Gyo didn't join the movement successfully. Nevertheless, it is very important meaning that the believers at the districts of Hamkyongnam-do and Pyonganbuk-do with most of Chondo-Gyo did join the FRA and made the Movement against Japan with the FRA.

근대전환기 동학·천도교의 위생인식

성주현 ( Sung Joo-hyun ) 성균관대학교 인문학연구원(성균관대학교 인문과학연구소) 2019 人文科學 Vol.0 No.73

본고는 근대전환기 동학·천도교의 위생인식에 대해 분석하고 있다. 1876년 개항을 계기로 한국사회를 경험한 서구인들은 당시 한국은 위생적으로 매우 뒤떨어진 사회로 인식하였다. 이러한 인식은 서구인뿐만 아니라 조선에 이주한 일본인도 마찬가지였다. 개항 이후 일본과 미국 등 근대문명을 시찰한 개화인물 역시 위생은 ‘문명국의 척도’라는 인식을 가지게 되었다. 이에 따라 위생법 시행을 주장하는 한편 전염병 예방에 대해서도 적극적으로 힘써야 한다고 강조하였다. 위생에 대한 새로운 인식은 동학·천도교에서도 관심을 가지게 되었다. 동학을 창도한 수운 최제우는 정신적 질병을 구제하는 할 뿐만 아니라 몸에 대한 질병의 치료 즉 위생도 중요하게 인식하였다. 이를 계승한 해월 최시형은 위생을 보다 생활화하는데 중점을 두었다. 즉 해월 최시형은 묵은 밥은 새 밥에 섞지 말 것, 묵은 음식은 끓여 먹을 것, 코나 침을 아무데나 뱉지 말 것, 대변을 본 뒤에는 땅에 묻을 것, 지저분한 물을 아무데나 버리지 말 것 등 다섯 가지 위생규칙을 정하였다. 이는 당시 유행하였던 전염병 예방법이었다. 이를 실천함으로써 동학은 당시 유행하였던 ‘괴질’이라는 콜레라, 장티푸스 등의 전염병에서 자유로울 수가 있었다. 해월 최시형의 위생의식을 이어받은 의암 손병희는 일본에서 망명생활을 통해 위생에 대한 근대적 인식을 보다 심화시켰다. 『만세보』를 통해 위생에 대한 인식을 계몽하였다. 「위생개론」을 비롯하여 「위생학」, 「위생법」을 천도교인뿐만 아니라 일반인도 쉽게 이해할 수 있도록 연재하였다. 손병희는 여기서 그치지 않고 천도교인에게 위생 실행 조례를 반포하였고, 이를 실천하도록 하였다. 그러나 동학 천도교의 위생의 본질은 신체의 질병보다는 정신적 질병을 구제하는 것이었다. 때문에 수운 최제우에서 의암 손병희에 이르기까지 천도교의 핵심인 주문과 청수를 통해 심신수양을 강조하였다. 건강한 신체에서 건강한 정신이 깃들 듯이 일상생활을 통한 위생을 토대로 정신적 수양으로 이어지는 인식이 동학 천도교의 위생인식이라고 할 수 있다. This paper is aimed at analyzing the perception of hygiene in Donghak (Eastern Learning) and Cheondogyo (Religion of the Heavenly Way) during the modern transition period of Korea. Westerners who first experienced Korean society after its opening in 1876 recognized it as one that was very far behind in terms of hygienic conditions. This perception was shared not only among the Westerners but also the Japanese immigrants to Joseon. After the port-opening of the nation, an enlightened figure who visited modern civilization such as Japan and the U.S. also felt that hygiene was a measure of a civilized country. Accordingly, he stressed that the government should make active efforts to prevent infectious diseases while insisting on implementing the sanitary law. A new perception of hygiene has also come into being both in the East and the West. Not only did Su-un Choe Je-u (水雲 崔濟愚), who founded Donghak, relieve mental illness, but also recognized the treatment of diseases, or hygiene, as important. Haewol Choe Si-hyeong (海月 崔時亨), who succeeded this, focused on making hygiene more viable. In other words, Choe Si-hyeong set the five rules of hygiene: “Do not mix old rice with new rice; cook old food; don’t spit saliva or blow your nose anywhere; after emptying the bowels, bury the feces under the ground; and don’t throw away dirty water anywhere.” These were the poplar ways of preventing contagious diseases at that time. By practicing this, Donghak was able to free itself from the epidemic of cholera, typhoid and other diseases that were popular at the time. Uiam Son Byong-hi (義庵 孫秉熙), who inherited Haewol Choe Si-hyeong’s hygiene rituals, deepened his awareness of modern hygiene through his exile in Japan. He enlightened his perception of hygiene through a Korean language newspaper ‘Mansebo (萬歲報)’ which dealt with such series of articles as “A General Introduction to Hygiene” and “Hygiene Law” as well as “Hygiology,” thus making it easier for not only the believers of Cheondogyo but also the general public to get access to hygiene through enlightenment. In addition to this, Son Byong-hi also issued a sanitary practice ordinance to the believers of Cheondogyo and let them put it into practice. But the essence of the hygiene of Donghak and Cheondogyo was to relieve mental illness rather than physical diseases. Therefore, from Choe Je-u to Son Byong-hi, the mind-body training based on incantations and hearings, as the core practice of Cheondogyo, was emphasized. It can be said that the perception leading to mental training based on hygiene in the daily life is a recognition of hygiene in Donghak and Cheondogyo.

선내 위치인식을 위한 UWB 특성 연구

성주현(Joo-Hyun Seong),이성근(Sung-Geun Lee),김윤식(Sung-Geun Lee),류길수(Keel-Soo Rhyu),서동환(Dong-Hoan Seo) 한국마린엔지니어링학회 2012 한국마린엔지니어링학회 학술대회 논문집 Vol.2012 No.10

1920년대 초 태을교인의 민족운동

성주현 ( Sung Ju Hyeon ) 한국민족운동사학회 2001 한국민족운동사연구 Vol.29 No.-

Teaulgyo was founded by Jeungsan's wife in 1911 after Jeungsan died. But it was divided into several sections because of Chagyeongseok's tyranny. This schism resulted in breakup of religious power. And this breakup played a role of obstacle to developing systematic and effective Nation Security Movement against Japan's compulsory rule. Japan's original policy was very negative for self-generated religions including Teaulgyo in Korea. Japanese regarded them as a breach of public peace and order and so suppressed them. That's why they had a character of nationalism behind. So Japanese authority applied statute No. 7 to the cases related to the people who believe in Teaulgyo. This acts was applied to the reformative majority by nature. This situation tells the activities of Teaulgyo were regarded as those for political reform, or independence movement. Japanese authority also treated Teaulgyo as a pseudo-religion to have this religion separated from the public. Propagandism of Teaulgyo was always under a strong guard and was suppressed sometimes for inspiring the national spirit. Those who believe in Teaulgyo were sometimes arrested for these activities, which was not true of other religions. Even their religious ceremony was also a subject of control. Japanese authority accused them of interfering execution of official duties if they resisted. Especially shooting the people who believe in Teaulgyo to death in Go-heung could be one of good examples for Japanese oppression. Oppression like this withered away the activities of Teaulgyo. Accordingly a national movement of Teaulgyo could not help being restricted to a secret organization for restoration of sovereignty and fund raising for independence. That's why Jeungsan personally witnessed the process and the failure of Dong-hag Revolution. He also realized that showdown and struggle against a social contraction would not be helpful for a radical settlement of a social contradiction and on the contrary resulted in another conflict and grudge. Jeungsan's thought prohibited struggle for social renovation, let alone Teaulgyo whose founder was Jeungsan. Thereafter they naturally would put emphasis on passive resistance such as a secret organization for restoration of sovereignty and fund raising for independence rather than a positive national movement like an armed struggle.

『北接大道主』 : 의암 손병희의 근대국가정치론

성주현(Sung Joo-Hyun) 독립기념관 한국독립운동사연구소 2011 한국독립운동사연구 Vol.0 No.38

1920 년대 경기지역의 천도교 (天道敎)와 청년동맹 활동

성주현(Ju Hyeon Sung) 경기사학회 2000 京畿 史學 Vol.4 No.-

N/A

천도교소년회의 지역 조직과 활동

성주현 ( Sung¸ Ju-hyun ) 방정환연구소 2021 방정환연구 Vol.5 No.-

본고는 일제강점기 천도교소년회의 지역 조직과 활동에 관해 분석하였다. 천도교소년회는 1921년 4월 4일 천도교청년회 소년부로 설치되었다가, 5월 1일 독립하여 조직되었다. 천도교소년회는 중앙에 이어 지방에서도 조직되었다. 천도교소년회의 지역 조직은 천도교청년회, 천도교청년당 등 청년단체가 주도적인 역할을 맡았다. 뿐만 아니라 청년단체의 부문단체의 하나인 조선농민사 지사에서도 소년회 또는 소년부를 조직하여 어린이운동을 전개해 나갔다. 이에 따라 천도교소년회의 지역 조직은 1928년 150개가 조직되었고, 4만여 회원을 확보하게 되었다. 천도교소년회 지역 조직의 활동은 어린이날 기념행사를 비롯하여 가극, 동화, 강연, 교육, 체육, 구제, 웅변, 토론, 학예 등 다양한 모습으로 나타나고 있다. 어린이날 기념행사는 소년회 단독 또는 여타 소년단체와 연합하여 다양한 기념행사를 전개하였다. 가극은 어린이운동의 선전 외에도 야학 등 교육 경비 마련, 기념행사 등을 통해 어린이의 활력소가 되기도 하였다. 동화는 어린이뿐만 아니라 학부모에게도 가장 관심을 가진 활동으로, 어린이날 등 어린이 관련 각종 행사에는 주요한 프로그램의 하나로 자리잡았다고 할 수 있다. 강연은 주로 소년문제에 대한 주제가 가장 많았으며 주로 천도교 청년단체의 임원들이 맡았다. 교육은 야학, 강습소 등 비정규 교육기관이었지만 어린이들에게 교육을 받을 수 있는 기회를 제공하였다는 점에서 적지 않은 의의가 있다고 판단된다. 체육은 어린이들에게 건강한 몸과 마음을 마련할 수 있는 계기가 되었는데, 주로 야구와 축구 등이 많았으며 운동기구를 마련하기 위한 모금 활동도 적극 전개하였다. 이외에도 소년회는 수해나 한발 등 어려움을 겪는 이재동포에게 동정금을 마련한 바 있었으며, 웅변과 토론 및 학예품 현상대회를 통해 어린이의 호연지기를 길러주는 데 적지 않은 역할을 하였다고 평가할 수 있다. This manuscript analyzes the local organization and activities of the Cheondogyo Boys’ Association of the Japanese Empire occupation period. The Cheondogyo Boys’ Association was established as the boys’ department of the Cheondogyo Youth Association on April 4, 1921 and was independently organized on May 1, 1921. The Cheondogyo Boys’ Association was organized in the provinces following the center. The local organization of the Cheondogyo Boys’ Association played a leading role by youth organizations such as the Cheondogyo Youth Association and the Cheondogyo Youth Party. In addition, the Joseon Farmers’ Association, one of the youth organizations, organized a boys’ association or a boys’ department to carry out the children’s movement. As a result, 150 local organizations of the Cheondogyo Boys’ Association were organized in 1928, and 40,000 members were secured. The activities of local organizations of the Cheondogyo Boys’ Association are diverse, including children’s day celebrations, plays, fairy tales, lectures, education, physical education, relief, eloquence, discussion, and arts. Children’s Day celebrations were held in conjunction with the boys’ association alone or other juvenile organizations. In addition to the propaganda of the children’s movement, opera has also become a vital place for children through education expenses such as night school and commemorative events. Fairy tales are activities that are most interested in not only children but also parents, and they can be said to have become one of the main programs for various children-related events, such as Children’s Day. The lecture mainly had the most topics on juvenile issues, and was mainly conducted by executives of the Cheondogyo Youth Organization. Education was a non-regular educational institution such as night school and school, but it is considered meaningful in that it provided children with opportunities to receive education. Physical education served as an opportunity for children to prepare a healthy body and mind, mainly baseball and soccer, and actively engaged in fundraising activities to prepare sports equipment. In addition, the Youth Association provided sympathy money for the victims who suffered flood damage and one step, and played a significant role in fostering the children’s good performance through eloquence, discussion, and academic competitions.

1910년대 식민지 조선의 일본조합교회 동향

성주현(Sung Joo Hyun) 독립기념관 한국독립운동연구소 2005 한국독립운동사연구 Vol.0 No.24

대학의 교양교육에 관한 시론적 연구

성주현(Sung, Ju - Hyeon) 한국종교교육학회 2001 宗敎敎育學硏究 Vol.12 No.-

보은·금구집회의 전개와 동학농민혁명

성주현(Sung, Ju-hyeon) 忠北大學校 中原文化硏究所 2013 중원문화연구 Vol.21 No.-