전시체제기 동원체제와 종교계의 대응 (Reaction between the wartime mobilization system and the religious community)

서지정보

· 발행기관 : 동학학회
· 수록지 정보 : 동학학보 / 63호 / 239 ~ 269페이지
· 저자명 : 성주현

초록

이 논문은 전시체제기 동원체제 하에서 종교계의 동향과 천도교의 대응을 중심으로 살펴보고 있다.
일제강점기 1931년 8월 류타오후사건을 계기로 만주를 침략하여 만 주사변을 일으켰으며 1937년 중일전쟁, 1941년 태평양전쟁으로 이어 지면서 이른바 전시체제기가 형성되었다. 중일전쟁 이후 국가총동원법 을 제정하면서 전시동원 체제가 성립되었다. 이 시기 총독인 우가키는 민심작흥운동을 강화하기 위해 종교계를 중심으로 심전개발운동을 추 진하였다. 심전개발운동을 종교계를 매개로 한 것으로 조선인에 대한 교화정책이기도 하였다. 즉 신앙을 통한 정신적 교화가 사회의 불평과 불만을 완화시키고, 이를 통해 식민통치에 보다 효율적으로 활용하고 자 하는 목적이 깔려있다. 이러한 심전개발운동에는 주로 불교와 유교 가 동원되었다. 이는 두 종교가 오랫동안 조선에 영향을 미쳤기 때문 이었다. 뿐만 아니라 일상생활에서도 두 종교가 미치는 영향 역시 컸 기 때문이었다. 불교는 조선불교중앙종무원을, 유교는 각지의 유림을 중심으로 각종 강연회 개최하면서 내선융화를 강조하고 황민화운동을 적극 추진하였다.

영어초록

This paper focuses on the trend of the religious community and the response of Cheondogyo under the mobilization system during the wartime system.
Japanese colonial era In the wake of the Ryutao Incident in August 1931, Manchuria invaded Manchuria and caused the Manchurian Incident, and the so-called wartime system was formed as it led to the Sino-Japanese War in 1937 and the Pacific War in 1941. After the Sino-Japanese War, the War Mobilization System was established by enacting the National Mobilization Act. During this period, Ugaki, the governor-general, promoted the Simjeon Development Movement centered on the religious community to strengthen the movement to create public sentiment. It was also a policy of enlightenment for Koreans as the medium of the Simjeon Development Movement. In other words, the purpose of spiritual enlightenment through faith is to alleviate social complaints and dissatisfaction, and to use it more efficiently for colonial rule. Buddhism and Confucianism were mainly mobilized in these electrocardiographic movements. This was because the two religions influenced Joseon for a long time.
In addition, the influence of the two religions in everyday life was also great. Buddhism emphasized internal integration and actively promoted the Hwangminification movement by holding various lectures centered on the Joseon Buddhist Central Staff and Confucianism around Confucian scholars.
In this Japanese mobilization system, Cheondogyo was mobilized for the transformation of the bridge, human and material. In particular, despite being a national religion, Cheondogyo was strengthened in forced mobilization after the Sino-Japanese War. After the Manchurian Incident, when the wartime system began to form, it played an important role in organizing the Japanese cooperation organization, and after the Sino-Japanese War, it cooperated with the Japanese colonial rule through the so-called Forward Statement. Japanese-Japanese cooperation emphasized the perception of the times through the transformation of religion and attempted to implant the spirit of the ecliptic. To this end, he held a nationwide lecture on purification. In addition, the core doctrine of the denomination was transformed and distorted to cooperate with the colonial system.
The mobilization of Cheondogyo in Japan led to not only the transformation of the bridge but also the mobilization of the body. For this reason, Cheondogyo held a national tour-style lecture, and through this, he put forward the logic of so-called “faith of a safe country” and “meditation of a safe country” These state-of-the-art lectures were also strengthened after the Sino- Japanese War, and during the Pacific War, they were expanded to visit the shrine and work mobilization. The main leaders of the denomination were mobilized for the construction of Buyeo Shrine, and ordinary members of the church were also mobilized for the Labor Security Corps.

참고자료

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