말릭 벤 나비(Mālik ibn Nabī)를 통해 보는 아시아 아프리카 연대 - 세계대전 전간기와 냉전기의 연속과 단절 (Malek Bennabi’s Afro-Asianism from the Interwar Period to the Cold War : Continuity and New Departure)

서지정보

· 발행기관 : 연세대학교 국학연구원
· 수록지 정보 : 동방학지 / 204호 / 31 ~ 47페이지
· 저자명 : 와타나베 쇼코

초록

이 논문은 알제리 출신의 작가·사상가 말릭 벤 나비(Mālik ibn Nabī, 1905~73)가 세계대전 전간기와 제2차 세계대전 이후에 전개한 아시아론의 변천을 살펴보면서, 두 시기 아시아·아프리카주의의 연속성과 단절을 논한다. 두 시기에 걸쳐 벤 나비는, 비서양에서 최초로 근대화를 이룩한 국가로서 일본의 물질적 발전과 문화적 전통의 양립을 긍정적으로 평가했으며, 이슬람 세계와의 연대를 기대했다. 제2차 세계대전 이후에는 비폭력주의를 주장하며 전전(戰前) 일본의 군사적 확장을 비판했다. 이는 그의 기존 사상에 간디의 사상을 접목한 결과이며, 국가주의에 대한 비판은 희박했다.

영어초록

Although pan-Islamism has been identified as one of the ideological sources of Afro-Asianism, few analyses have focused on representations of Asia from the standpoint of Islamic thinkers. This article discusses the evolution of Algerian writer and thinker Mālik ibn Nabī (1905~73)’s views on Asia from the interwar period to the aftermath of World War II, and analyzes the continuities and disconnections between Afro-Asianist discourse in the two periods. Throughout the two periods, Ibn Nabi positively evaluated Japan's compatibility of material development and cultural traditions as the first non-Western country to achieve modernization, and he looked forward to its solidarity with the Islamic world. However, his Islamic-Asian solidarism did not attract the attention of Japanese intellectuals, partly because Japanese Asianism lacked concern for the colonized peoples and was oriented toward becoming a leading power alongside the Western powers. After World War II, Ibn Nabi criticized Japan's prewar military expansion as an imitation of Western colonialism, advocating nonviolence and peaceful solidarity in the Third World. His physical movement across borders, from Algeria to Paris and from Paris to Cairo, and his encounters with Afro-Asian people, gave him the opportunity to think outside the Algerian, Arab, and Islamic frameworks and into the world as a unit. Nevertheless, his ideology of a third-world modernity different from Western modernity was the result of grafting Gandhi's ideas onto his previous ideas, and his own ideas lacked imagination about the possibility of a conflict of interest between individuals and the state, and criticism of modern nationalism.

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