백범 김구선생의 독립운동 정신과 행태 그리고 리더십

박종관 한국행정사학회 2024 韓國行政史學誌 Vol.60 No.-

국가의 발전에 있어서 지도자의 역할은 매우 중요하다. 세계역사를 움직이고 바꾼 사람은 극소수의 비전과 창의력을 가지고 시대변화에 도전한 지도자들이기 때문이다. 가난했던 우리나라가 발전도상국을 넘어 선진국에 접근할 수 있도록 발전한 것도 몇몇 탁월한 정치지도자들의 역할이 중요했다. 우리나라도 식민통치 속에서 독립하여 오늘날의 대한민국으로 발전하도록 매개 역할을 한 지도자들이 있었다. 일제 강점기로부터 우리의 독립을 위해 노력한 독립운동가중의 한 사람이 김구선생이다. 이러한 김구의 리더십을 도출・분석하고 행정사학회와 함께 한국형리더십의 모형으로 발전시켜 나가는 것이 본 연구의 목표이다. 이를 위하여 리더십이론 고찰, 김구의 생애와 활동정리, 김구의 리더십도출 및 제시를 하였다. 본 연구는 복합적인 관점에서 백범김구의 리더십을 분석하였으며, 그 결과 리더십 특성이론에서 제시하는 남다른 리더십 특질들(traits)이 김구에게서 발견되었다고 판단된다. 즉, 백범 김구는 독립운동과 해방 후 복잡한 한국의 상황 속에서 다양한 추종자들의 입장과 상황에 맞는 리더십을 발휘하였음을 발견하였다. 혁명가이자 정치가이기도 한 백범 김구에 대한 역사적 평가는 사람마다 다를 수 있다. 그러나 김구가 생애를 통해서 보여준 자주적 통일민족국가를 수립하려는 의지는 올바르게 평가되어야 할 것이며, 이러한 평가를 통해서 백범 김구의 리더십을 새롭게 조명하는 것은 큰 의의가 있다고 판단된다. The role of a leader in the development of a country is very important. This is because it is the leaders who have challenged the changes of the times with very few visions and creativity who have moved and changed world history. The role of some outstanding political leaders was also important in the development of Korea, which was poor, so that it could access developed countries beyond developing countries. A mediating role for Korea to become independent under the colonial rule and develop into the Republic of Korea today. Kim Gu is one of the independence activists who worked for our independence from the Japanese colonial era. The goal of this study is to derive and analyze Kim Gu's leadership and develop it into a model of Korean-style leadership with the Association of Administrative History. To this end, a review of leadership theory was conducted, Kim Gu's life and activities were organized, and Kim Gu's leadership was derived and presented. This study analyzed Baekbeom Kim-gu's leadership from a complex perspective, and as a result, it is judged that Kim Gu found the unique traces of leadership suggested in the leadership characteristic theory. In other words, it was discovered that Baekbeom Kim Koo exercised leadership suitable for the positions and situations of various followers in the complex situation of Korea after the independence movement and liberation. The historical evaluation of Baekbeom Kim Gu, who is also a revolutionary and politician, can vary from person to person. However, Kim Gu's willingness to establish an independent unified national state throughout his life must be properly evaluated, and it is significant to shed new light on Baekbeom Kim Gu's leadership through this evaluation.

金鉤의 생애와 『歸山金先生實記』의 성격

이정주(Lee, Jung-Joo) 한국역사민속학회 2009 역사민속학 Vol.- No.30

이 논문은 세종~세조대 유학 교육에서 큰 족적을 남긴 김구의 생애를 정리하고, 후대 김구의 행적을 기록한 『귀산김선생실기』의 성격을 살핀 것이다. 김구는 조선초기 교육과 사상계 동향을 이해하는데 중요한 인물이다. 그러나 김구에 대해서는 태어나고 죽은 연도와 출생지, 죽음의 배경 등 기초적인 사항조차 연구되지 못한 상황이었다. 본 논문을 통해 밝힌 사실을 요약하면 다음과 같다. 이제까지 김구는 조선초기 경주 김씨의 대표적 명문가인 김균-김맹성의 후손으로 파악해왔다. 그러나 이는 후세에 조작한 것으로 김구는 한미한 가문 출신이었다. 그리고 『귀산김선생실기』에 기록되어 있는 바와 달리, 김구는 세조 정권에 참여하여 원종공신 1등이 되었고 판중추부사까지 지낸 인물이었다. 또한 김구의 몰락과 갑작스러운 죽음도 아산현 폐지에 반대하였던 데에 기인하기 보다는, 관직 문제로 세조와 갑자기 소원해진 것이 그 원인이었다. 김구의 행적을 전하는 유일한 자료는 『귀산김선생실기』이다. 이 책은 김구에 관한 여러 정보를 집대성한 것이나, 많은 오류가 있어 신뢰할 수 없는 저작이다. 『귀산김선생실기』에 기록된 바와 달리, 김구는 대제학이나 대사성 같은 관직을 지내지 않았다. 또 단종의 충신도 아니었다. 김구의 후손들은 「神道碑銘」?「墓表」?「派譜」?「墓誌銘」를 지어 김구의 세조대 행적을 윤색?재평가하였고, 「遺墟記」?「辨明五敎臺記」 같은 忠義를 상징하는 관련 유적지를 만들어내고, 행적과 유적지를 근거로 많은 文人에게 「五敎臺八景詩」를 받아 덕을 칭송하고 충절을 공식화했으며, 이러한 천양 작업의 여러 결과물을 집대성하여 「실기」를 만들었다. 『귀산김선생실기』는 김구의 세조대 행적을 부인하고, 김구를 충절의 상징으로 만들기 위한 목적에서 후손에 의해 미화된 저작물이었던 것이다. This article examines the lifetime of Kim Gu (金鉤, 1379~1462) who left a great footmark in Confucianism education from the period of Segong (世宗) till that of Sejo(世祖) and the characteristics of <Guisankimseonsaengsilgi (歸山金先生實記)> in which his achievements are recorded. Kim Gu is an important figure to understand education and the trend of public thought in early Joseon. However, studies on basic particulars about him have been barely conducted up to now such as his date of birth or death, place of birth, or the background of his death. The facts that have been discovered through this research can be summarized as below. It has been known until now that Kim Gu was the descendant of Kim Gyun-Kim Maengseong, the representative blue-blooded family of Gyeongju Kim in early Joseon. However, it was turned out that it was manipulated by his posterity; in fact, Kim Gu might be of humble origin. Moreover, unlike what is written in <Guisankimseonsaengsilgi>, Kim Gu participated in Sejo’s administration and became a meritorious subject. He even held the post of Panjungchubusa. His downfall and unexpected death were not resulted from his objection to the abolition of Asanhyeon (牙山縣) but caused by his sudden alienation from Sejo due to the matter related with the government post. The only material that informs us of Kim Gu’s achievements is <Guisankimseonsaengsilgi>. Although great details about him are compiled in it, this book also presents numerous errors. Unlike what is recorded in <Guisankimseonsaengsilgi>, Kim Gu did not fill the official positions like Daejehak or Daesaseong. He was not a loyal subject of Danjong (端宗), either. The literary work was made up by his descendants with the purpose to deny his performances in the period of Sejo and make him as a symbol of loyalty.

식민지 조선 지식인 김구경의 재중 문화적 교류와 그 학술적 성과에 대하여

김철,김교령 단국대학교 동양학연구원 2020 東洋學 Vol.0 No.80

Korean intellectual Kim Gu-gyeong lived a life of 16 years in China (Beijing, Bongcheon, etc.)in a foreign land until he left Joseon in late 1928, and such achievements are significant today. Overall, if Kim Gu-kyeong’s exchanges during the Beijing period were centered on cultural exchanges with writers such as Lu Xun, Zhou ZuoRen, Hu Shi, Wei Jian Gong, and Liu Ban-Nong, the exchanges of Bongcheon period were centered on academic exchanges between Jin YuPu and Japanese scholars. First of all, during the Beijing period, Kim Gu-kyeong tried to overcome cultural differences and look at Oriental studies centered on Buddhism with his own new cultural consciousness. Especially, by interacting with China’s top scholars and writers, such as Hu Shi and Jin YuPu, he tried to accept their academic ideas and methods, while sharing a more objective and broader view of East Asian studies, which was a valuable foundation for his Oriental studies. This is also the most valuable achievement that Kim Gu-kyeong has made in his ideological and cultural exchanges with modern Chinese intellectuals. Therefore, Kim Gu-gyeong will achieve important achievements such as the teaching and publication of Dunhuang stone chamber materials in close exchanges and cooperation with modern Chinese and Japanese writers. Next, the achievements made during the Bongcheon period are also significant. Kim Gu-gyeong has achieved considerable achievements in Manchurian history, language, folklore, and Mongolian language research with abundant knowledge and diverse academic perspectives, as well as scholars in China, and Japan, and these achievements go beyond the meaning of personal achievements and contribute to the study of Oriental studies in Korea, China, and Japan. In this process, Kim Gu-kyung played a bridge role to enable scholars and writers from the three East Asian countries to communicate and cooperate with each other in the study of Orientalstudies, which I believe is related to the pursuit of universal values of Oriental studies that can communicate with the world beyond the boundaries of nations and nations. In this regard, Kim Gu-gyeong’s cultural consciousness and academic ideology, which pursued universal values of mankind, deserve due evaluation by the academic community. 식민지 지식인 김구경은 1928년 말 조선을 떠나 광복을 맞기까지 이국땅 중국(베이징, 봉천 등)에서 16년 이란 짧지 않은 인생을 살면서 적지 않은 학문적 성과들을 이루었는바 그러한 성과들은 오늘 다시 보아도 의미가 작지 않다. 전체적으로 볼 때 북경시절 김구경의 교류는 루쉰, 저우쭤런, 후스, 워이젠궁, 류반눙 등 문인들을 상대로 한 문화적 교류가 중심이었다면 봉천시절의 교류는 진위푸과 일본학자들 간의 학술적 교류가 중심이 되었다고 볼 수 있다. 우선 베이징 시절 김구경은 중국의 현대지식인들과 적극적인 교류를 통해 문화의 차이를 극복하고 나름의 새로운 문화의식으로 불교학을 중심으로 한 동양학을 바라보고자 하였다, 특히 후스와 진위푸 등 중국 최고의 학자, 문인들과 교류하면서 그들의 학술사상과 방법을 수용하는 한편 보다 객관적이고 폭넓은 동아시아 학술 연구 시각을 공유하고자 노력하였으며 이러한 학술 시각은 그의 동양학 연구에 소중한 바탕이 되었던 것이다. 이는 김구경이 중국현대지식인들과의 사상, 문화적 교류에서 획득한 가장 값진 성과이기도 하다. 따라서 김구경은 중·일 현대문인들과의 긴밀한 교류와 협력 속에서 돈황(敦煌) 석실자료교감 및 간행과 같은 중요한 업적들을 이루게 된다. 다음, 봉천 시절에 이룩한 업적들도 의미가 크다. 김구경은 중국의 학자들 못지않게 풍부한 지식과 다양하고 폭넓은 학술적 시각으로 만주역사와 언어 민속, 몽골어연구 등에서 적지 않은 성과들을 이루어냈는바 이러한 업적들은 개인적인 업적의 의미를 넘어서 한·중·일 3국의 동양학연구에 대한 기여가 된다. 이 과정에 김구경은 동아시아 3국의 학자, 문인들이 동양학연구에서 상호 소통하고 협력할 수 있도록 교량적 역할을 담당했었는바 이는 민족과 국가의 경계를 넘어 세계와 통할 수 있는 동양학의 보편적인 가치에 대한 추구와 관련이 있다고 본다. 이러한 측면에서 볼 때 인류의 보편적 가치를 추구했던 김구경의 문화의식과 학술이념은 마땅히 학계의 정당한 평가를 받아야 한다.

自菴 金絿의 유배 생활과 ‘憂中有樂’의 면모

조지형 한국시가문화학회 2010 한국시가문화연구 Vol.0 No.26

본고는 16세기 초반에 활동했던 자암(自菴) 김구(金絿, 1488~1534)의 한시 작품들을 통해 그의 南海 유배 기간 중 내면 의식과 생활상을 살피는 것을 목적으로 하였다. 김구의 남해 유배기 한시 작품들의 주제적 경향은 크게 다섯 가지 정도로 정리할 수 있는데, ①유배 생활의 괴로움과 병리적 고통, ②인간적 情懷와 가족에 대한 그리움, ③남해 생활에 대한 적응과 交遊, ④산수 유람과 음악적 풍류, ⑤탈속에 대한 지향과 仙的 풍류가 바로 그것이다. 김구는 13년간의 유배 생활이 지속되면서 차츰 남해 생활에 적응해 나갔고, 심리적으로도 일상을 회복한 측면이 엿보이고, 무엇보다도 주변 인사들과 적극적으로 교유를 하고 있었다. 따라서 김구는 이들과 어울리면서 유배 기간에도 여러 모임을 함께 하였으며, 이 과정에서 시와 술과 음악이 늘 빠지지 않았다. 한편 김구는 이들의 도움과 비호로 남해 일대의 승경을 유람하기도 하였다. 결국 이러한 측면들이 유배 기간이었음에도 불구하고 호방한 풍류의 모습이 가득한 「화전별곡」이라는 작품의 창작을 가능케 한 기반이 아닌가 생각된다. The purpose of this thesis is to examine the inner side of consciousness as well as the life during Kim Gu's banishment to the Nan-hae(南海) through Chinese poem works written during from 1488 to 1534 by Ja-am(自菴) Kim Gu(金絿), who was active during the early 16th century. The Kim Gu's theme tendency of Chinese poem works can be mainly organized into five types of ①agony and allergic pain of banished life, ②humane mind and longing for family, ③application and interaction upon live in the Nam-hae, ④landscape sightseeing and musical appreciation, and of ⑤aim to escape the world as well as truthful appreciation. As Kim Gu's banished life continued on for 13 years, he began to gradually adapt to the life in the Nam-hae while showing the aspects of mentally restoring the daily life and actively interacting with people near. Accordingly, Kim Gu spent his period of banished life participating in various meetings along with these people and such courses of meetings were always accompanied by the poem, alcohol, and music. On the other hand, Kim Gu, under protection and help of these people, was able to travel to places around southern sea with beautiful scenery. As a result, such aspects are assessed being the base allowing Kim Gu to write 「Hwajeonbyulgok(花田別曲)」 full of magnanimous appreciation for the arts despite the fact that it was written during his period of banishment.

백범일지에 나타난 김구의 인간관계 연구

전일욱 ( Jeon Il Uk ),이가희 ( Lee Ga Hee ) 한국행정사학회 2021 韓國行政史學誌 Vol.52 No.-

본 논문은 내용분석방법을 통해 백범일지에 기록된 인물이 언제, 어떻게 백범과 관계를 맺었는지를 분석해 보았다. 또한, 이를 통해 김구의 인간관계 특성을 규명해 보았다. 그 결과 다음과 같은 결론을 도출할 수 있었다. 첫째, 백범일지 상권에 나타난 김구의 주변인물은 총 320명으로 나타났다. 그들을 유형별로 구분하면 11개 유형으로 나뉜다. 즉, 양성자 11명, 동지자 154명, 촉진자 2명, 수혜자 17명, 가해자 7명, 관심자 30명, 적대자 12명, 도전자 1명, 제안자 9명, 지원자 8명, 미평자 69명으로 나타났다. 둘째, 김구의 기본사상(철학)에 영향을 준 사람은 유·불·선과 기독교와 관련된 인물들이었다. 이는 김구를 육체적·정신적·도덕적·심리적으로 성장하도록 도왔던 양성자를 통해 확인하였다. 셋째, 김구의 인간관계는 동지와 함께하면서 확대, 전개됨을 알 수 있었다. 즉, 김구의 인간관계 등식은 동지는 친구이며 일본과 그에 협력하는 자는 적으로 구분하는 이분법적 인간관계라는 것이다. 마지막으로 김구는 한국 현대사의 주요 사건 및 인물과 직접적인 관련이 있었다. 김구의 인간관계의 경우, 동학운동시기에는 동학운동가와 함께하는 인간관계를 전개했고 계몽운동시기에는 계몽운동가와 함께하는 인간관계를 전개하였다. 그리고 독립운동시기에는 본인이 독립운동을 전개함에 따라 독립운동가와 함께하는 인간관계를 중심으로 전개하게 된다. By analyzing the contents of the Baekbeom Journal, we analyzed how, when, and how the person recorded in the Baekbeom Journal had a relationship with Baekbeom. In addition, through this, the characteristics of Kim Gu’s human relationship were investigated. the results are as follow. First, a total of 320 people appeared in the commercial area of the Baekbeom Ilji. By classifying them by type, they could be divided into 11 types. That is, 11 protons, 154 comrades, 2 facilitators, 17 beneficiaries, 7 perpetrators, 30 interested persons, 12 adversaries, 1 challenger, 9 proponents, 8 applicants, and 69 unqualified reviewers. Second, the people who influenced Kim Gu’s basic ideas (philosophy) were those related to Yu, Buddhism, Zen, and Christianity. This could be confirmed through the proton who helped Kim Goo grow physically, mentally, morally and psychologically. Third, it can be seen that the core of Kim Gu’s human relationship expands and develops with his comrades. In other words, it can be seen that Kim Gu’s human relationship equation is a dichotomous human relationship in which comrades are friends and Japan and its collaborators are enemies. Lastly, Kim Gu’s personal relationships were directly related to important events and figures in Korean modern history. As for Kim Gu’s human relationship, he developed a relationship with the Donghak activist during the Donghak movement, and during the Enlightenment period, Kim Koo himself developed a human relationship with the Enlightenment activist while developing the Enlightenment Movement.

척약재(척若齋) 김구용(金九容)의 생애와 교유 양상

남인국 ( In Guk Nam ) 역사교육학회 2014 역사교육논집 Vol.53 No.-

Kim Gu-yong (Cheokyangjae; pen name) was a great-great grandson of Kim Bang-gyeong, the Duke of Chungryeol, of the Andong Kim clan. His family belonged to fifteen aristocratic lineages of the “chancellery” announced in November 1308 and forged marital relations with these families. Since the reign of King Chungryeol, Kim studied Neo-Confucianism and passed the civil service examination (gwageo) in 1355. Appointed to an instructor at Seonggyungwan (National Confucian Academy), he contributed to the raising of the future Neo-Confucian literati. His life is presented as a chronological record in the text. and his political activity may be divided into two parts (that in the reign of King Gongmin and that in the reign of King U). In the reign of King Gongmin, he shared same political positions with the people with whom he kept company through Neo-Confucianism and the civil service examinations. Unlike his younger brother Kim Jae-an, however, he did not participate in the conspiracy to eliminate Sin Don. Also, unlike Jeong Gu and Yi Jon-o, he did not blame Sin Don. Despite his younger brother`s death, he continued to serve in the officialdom while Sin Don held the reins of power, which demonstrates that he took a moderate course in the contemporary political affairs. Other instructors at Seonggyungwan such as Jeong Mong-ju, Jeong Do-jeon, Bak Sang-chung, and Bak Ui-jung are said to take the same position. In August 1372, he was dispatched to the Ming as a secretary of Seong Won-gyu, the Goryeo envoy to the Chinese empire. From the first reign year of King U, Kim Gu-yong participated actively in political affairs, holding firm to his convictions. The beginning was his opposition to the rehabilitation of Goryeo`s relationship with the Northern Yuan which the Yi In-im regime pursued. The Northern Yuan was expelled from China proper by the newly rising Ming empire. Together with other colleagues, he was purged from the government and retired into Yeoheung, Gyeonggi province, until he was reinstated as jwasaui daebu in the bureaucracy. Although he headed the Seonggyungwan after his reinstatement, he was not a remarkable political figure in the government any longer. In January 1384, as Goryeo`s envoy to the Ming, he was dispatched to the Chinese empire that had declined the Korean kingdom`s paying tribute to it. At the time, the Ming had doubts that Goryeo might spy on it and continue to maintain its relationship with the Northern Yuan. He died of illness on his way to the place of exile in southern China by the order of Ming Taizu because of the “subject`s private friendship” and more probably Goryeo`s not sending 5,000 horses as tributes. After his death, the problem of sending horses to the Ming still remained a pending issue between Goryeo and the Chinese empire. Because Goryeo did not send all of the 5,000 horses, its envoys to the Ming were often detained in China and later returned to the Korean kingdom. The fact that only Kim Gu-yong was severely punished demonstrates that the very time when he was dispatched to the Ming meant a climax in conflict between the two countries. Kim Gu-yong enjoyed the companionship with the people who passed the civil service examination in the same year when Kim did, served as instructors at the Seonggyungwan with him, and shared the same political line in the political incident of the first reign year of King U. Some people did not keep company with him, which suggests that at the time there existed similar difference as that between today`s classmates and friends. Most of the people with whom Kim enjoyed the companionship were those who were ten years older or younger than he. This demonstrates that along with political lines, age was also the standard of his companionship. It is open to question that his anthology did not include any mention on his nine brothers-in-law among those who were related to him through familial and marital ties. This is left as an unsolved question for the future.

『줄리아의 가족 순례기』를 통해 본 구영필의 독립운동 재조명

신규수(Shin, Gyu-Su) 원광대학교 인문학연구소 2015 열린정신 인문학연구 Vol.16 No.1

Last year, JUYEONG KIM(Julia Lee), the granddaughter of independence activist DAEJI KIM, published her book titled "Julia’s Family Pilgrimage". This book not only confirmed that YEONGPIL GU, DAEJI KIM and other members of a heroic group hailed from SINHEUNG MUGWAN (Military) School, but it also revealed the truth with regards to the central struggles of YEONGPIL GU and DAEJI KIM in the independence activist group known as DAEHAN GWANGBOK DAN. Finally this book offers evidence about the development of YEONGPIL GU’s patriotic struggles and extensiveness of funds for the movement. This book references the fact that DAEJI KIM was at YEONGGOTAP (currently Ning’an China) in 1926. According to this reference, it confirmed again that YEONPIL GU, was arrested and killed at the hands of SINMINBU, a separate independence movement group. DAEJI KIM attested that YEONGIL GU was unjustly killed as he was the target of a power grab. In the midst of the power struggle, YEONGIL GU was attacked as a Japanese sympathizer despite his efforts as an independence revolutionary. Thus, this study investigates the development of influences of YEONGGOTAP and its connection to YEONPIL GU’s independence movement stratagem. Focus is placed on YEONPIL GU’s transition from the development of his initial patriotic struggles to a cultural independence route. From 1923 YEONPIL GU and JEOKGI DAN joined alliance with the socialist movement. Even though both movements shared an ideology of cultural movement and armed struggle, the emphasis of their alliance was to keep SINMINBU in check. There is a need for further research on YEONPIL GU to study the establishment of Korean society and its funding in YEONGGOTAP.

김수장의 김천택 시조 수용에 대하여

김선기(Kim, Sun-kee) 한국언어문학회 2012 한국언어문학 Vol.83 No.-

Cheontaek Kim and Sujang Kim were in a senior-junior relationship, walking the same path during a similar period in the Korean sijo (three-verse Korean poem) literature history. Cheontaek Kim published ‘Cheong-Gu-Young-Ean’by compiling his sijos and passed-down sijos in 1728. From his own works, he carefully selected and included 30 sijos that intensively show his life. Sujang Kim carefully selected already existing sijos and his own sijos, and published a collection of sijos called ‘Hae-Dong-Ga-Yo’ over two times. In ‘Hae-Bak’ in 1755, he assigned a certain number of works of each artist to be included, however, in 1767 in ‘Hae-Ju’, he did not put limits on the number of works to include. Sujang Kim exhibited his desire to exceed the achievements of Cheontaek Kim by publishing ‘Hae-Ju’. As a result of deleting unnecessary partsfrom Cheontaek Kim’s works in ‘Cheong-Gu-Young-Ean’ and publishing such works in ‘Hae-Ju’, 16 sijos were exchanged to new sijos, and Sujang Kim did not hesitate on criticizing Cheontaek Kim’s sijos. In addition, Sujang Kim showed confidence by including 117 of his own sijosin ‘Hae-Ju’, which is a significantly higher number than the 57 sijos of Cheontaek Kim. In addition, by drastically revising Cheontaek Kim’s sijos when accepting the works, he expected to lower Cheontaek Kim’s status while enhancing hi sown. Sujang Kim’s insight in selecting sijos shown when selecting Choentaek Kim’s sijos receive a positive response from compilers, as shown by the frequency of citation in future poet compilations. However, including a significantly higher number of one’s own works in a book published by oneself while arbitrarily fixing another’s works fitting to one’s own taste will not be able to evade the criticism that such act was an excessive overstep of one’s authority.

자암(自菴) 금구(金絿)의 유배 생활과 "우중유락(憂中有樂)"의 면모

조지형 ( Ji Hyoung Cho ) 한국고시가문학회 2010 한국시가문화연구 Vol.0 No.26

본고는 16세기 초반에 활동했던 자암(自菴) 김구(金絿, 1488~1534)의 한시 작품들을 통해 그의 南海유배 기간 중 내면 의식과 생활상을 살피는 것을 목적으로 하였다. 김구의 남해 유배기 한시 작품들의 주제적 경향은 크게 다섯 가지 정도로 정리할 수 있는데, ①유배 생활의 괴로움과 병리적 고통, ②인간적 情懷와 가족에 대한 그리움, ③남해 생활에 대한 적응과 交遊, ④산수 유람과 음악적 풍류, ⑤탈속에 대한 지향과 仙的풍류가 바로 그것이다. 김구는 13년간의 유배 생활이 지속되면서 차츰 남해 생활에 적응해 나갔고, 심리적으로도 일상을 회복한 측면이 엿보이고, 무엇보다도 주변 인사들과 적극적으로 교유를 하고 있었다. 따라서 김구는 이들과 어울리면서 유배 기간에도 여러 모임을 함께 하였으며, 이 과정에서 시와 술과 음악이 늘 빠지지 않았다. 한편 김구는 이들의 도움과 비호로 남해 일대의 승경을 유람하기도 하였다. 결국 이러한 측면들이 유배 기간이었음에도 불구하고 호방한 풍류의 모습이 가득한 「화전별곡」이라는 작품의 창작을 가능케 한 기반이 아닌가 생각된다. The purpose of this thesis is to examine the inner side of consciousness as well as the life during Kim Gu`s banishment to the Nan-hae(南海) through Chinese poem works written during from 1488 to 1534 by Ja-am(自 菴) Kim Gu(金絿), who was active during the early 16th century. The Kim Gu`s theme tendency of Chinese poem works can be mainly organized into five types of ①agony and allergic pain of banished life, ② humane mind and longing for family, ③application and interaction upon live in the Nam-hae, ④landscape sightseeing and musical appreciation, and of ⑤aim to escape the world as well as truthful appreciation. As Kim Gu`s banished life continued on for 13 years, he began to gradually adapt to the life in the Nam-hae while showing the aspects of mentally restoring the daily life and actively interacting with people near. Accordingly, Kim Gu spent his period of banished life participating in various meetings along with these people and such courses of meetings were always accompanied by the poem, alcohol, and music. On the other hand, Kim Gu, under protection and help of these people, was able to travel to places around southern sea with beautiful scenery. As a result, such aspects are assessed being the base allowing Kim Gu to write 「Hwajeonbyulgok(花田別曲)」full of magnanimous appreciation for the arts despite the fact that it was written during his period of banishment.

安敬根이 걸어 간 한국근현대사 -독립운동에서 통일운동으로-

한상도 한국민족운동사학회 2014 한국민족운동사연구 Vol.0 No.78

In 1918, when he was 23, Ahn Kyung-guen came to Vladivostok as an exile, and in the spring of 1921 moved into Shanghai and entered the Military Training School in Yunnam in the April of following year. In 1924, he returned to Shanhai but moved again into Manchuria and participated in Jungeuibu. From November in 1926 to August in 1927, when he worked as an instructor in the Hawngpu Military Academy, Ahn Kyung-guen was faced into the political change in China and resigned from his post and returned to Shanghai. He had military careers to be worthy of close. In the April of 1932, with the Korea-China solidarity established under the Honggu Movement, his connection with Kim Gu started in earnest. He played the vital rule in the anti-Japanese special duty organization composed with Korean Special Group and Korean Independent Special Army-Training School in the branch of Luoyang of the Chinese Central Military Academy of Army. Ahn Kyung-geun carried out the activity of anti-Japanese special duty in the Tianjin and Shanghai as well as playing the role of protection of Kim Gu. The fact that Kim Gu’s mother and son connected with him only through Ahn Kyung-Geun suggested the his role and importance. He was appointed as member of assembly in Hwanghaedo in 10th November, 1937, and also a member of a military committee in Korean Provisional Government in 16th July 1937. In May 1946, returning to his country, his existence was noticed at the time of the South-North negotiations in April 1948. He was sent to Pyeongyang as an envoy of Kim-Gu on April 7 in the background of connection with Kim Du-bong and Choi Yong-gun, who were the most influential persons in North Korea in the time of independent movement, and the night of following day he met the Kim Du-bong and Kim Il-Seong, and returned to Seoul on 10. On these basis, Kim Gu could go to North Korea. In the 1591, 1·4 Retreat, after Kim Gu was assassinated and in the following year the Korean war was broken out, he evacuated to Daegu and lived for 23 years. Shortly after the 4ㆍ19 Revolution in 1960, he took the lead to organize the Comrade Party for Democracy and Saving Nation, and reorganized to Committee for Current Situation in Gyeongsangbukdo and was appointed as a chairman. After then, as the chairman of the Alliance for National Unification in Gyeongsangbukdo he led the unification movement in Gyeongsangbukdo and Daegu. Before one knows, he changed to important person of struggles against despotism and unification movement. He served his sentence on the charge of stimulation the activities of north korean collective group, and be released from prison in 16 December 1963. As the cousin of Ahn Chung-guen and the his trace of life as a shadow of Kim Gu, he represented the modern and contemporary history of Korea from independent movement to unification movement. 安敬根은 23살 때인 1918년 블라디보스토크으로 망명하여, 1921년 봄 上海로 이동하여 이듬해 4월 雲南講武學校에 입교하였다. 1924년 상해로 귀환하였으나, 다시 만주로 가서 正義府 활동에 참가하였다. 1926년 11월에서 1927년 8월까지 黃埔軍官學校에서 5기생 교관으로 근무하던 중, 중국정세의 변화에 맞닥뜨려 교관 직을 사임하고 상해로 귀환하였다. 괄목할만한 군사활동 이력의 소유자임을 짐작할 수 있다. 1932년 4월 虹口義擧를 계기로 성립된 한ㆍ중 연대를 배경으로, 그와 金九의 인연도 본격화되었다. 그는 중국중앙육군군관학교 洛陽分校 내 韓人特別班과 韓國特務隊獨立軍­學生訓練所로 짜여진 김구 항일특무조직의 핵심적인 역할을 하였다. 그는 김구의 신변경호뿐만 아니라, 天津·上海 등지를 무대로 항일특무활동을 수행하였다. 김구의 모친과 아들도 그를 통해서야 김구와 만날 수 있었던 사실은 그의 역할과 비중을 알려준다. 1936년 11월 10일 임시의정원 회의에서 ‘황해도 의원’에 선임되었고, 1937년 7월 16일 대한민국임시정부 軍事委員會 상무위원에 선임되었다. 1946년 5월경 귀국하여, 1948년 4월 이른바 ‘남북협상’에 즈음하여 그의 존재감이 다시 부각되었다. 북한정권의 최고실력자인 김두봉 및 최용건과의 독립운동시기 인연을 배경으로, 4월 7일 김구의 특사 자격으로 평양에 파견되어, 이튿날 저녁 김일성ㆍ김두봉을 만나고, 10일 서울로 돌아왔다. 이를 토대로 4월 19일 김구가 북행길에 올랐다. 1949년 6월 26일 김구가 암살되고 이듬해 한국전쟁이 일어나자, 1951년 ‘1ㆍ4후퇴’ 때 대구로 피난 가서 23년간 살았다. 1960년 4ㆍ19 혁명 직후 民主救國同志會 결성을 주도했고, 10월 22일 慶尙北道時局對策委員會로 개편하였는데, 그가 위원장에 선임되었다. 이후 慶尙北道民族統一聯盟 위원장으로 경북ㆍ대구지역의 통일운동을 주도하였다. 어느새 반독재·통일운동의 중심인물로 변모해 있었던 것이다. 5ㆍ16쿠테타로 체포되어, ‘북한괴뢰집단의 활동을 고무ㆍ동조하는 행위를 했다’는 죄목으로 복역 중, 1963년 12월 16일 석방되었다. 안중근 의사의 사촌동생으로, 김구의 그림자로 살아온 삶의 궤적은 항일독립운동에서 통일운동으로 이어지는 한국근현대사의 속살을 잘 드러냈다고 할 것이다.