반파시즘 인민전선론과 사회주의 운동의 식민지적 길 (The Anti-fascist Popular Front Theory and the Colonial Way of the Socialist Movement)

서지정보

· 발행기관 : 한국역사연구회
· 수록지 정보 : 역사와 현실 / 118호 / 331 ~ 379페이지
· 저자명 : 홍종욱

초록

The following three points can be found on how the socialist movement of colonial Korea in the mid-1930s accepted the anti-fascist popular front theory.
First, the Comintern raised the anti-fascist popular front theory and urged a national revolution appropriate to each country. The Comintern argued that communists should recognize popular nationalism and be an advocate of national culture. The acceptance of the anti-fascist popular front theory in Manchuria, symbolized by the Association for the Restoration of the Fatherland(조국광복회), was the result of acknowledging Korean nationalism, which was suppressed in the anti-Minsaengdan struggle. Yi Jae-yu’s interest in the history and culture of Korea is in line with the world-historical phenomenon of the rise of the nation faced by the socialist movement in the 1930s. Even in the activities of the Wonsan Group, there is a contemporaneous interest about whether to oppose or use the nationalism of Koreans.
Second, the popular front theory and the national unification front theory had an aspect of the logic of the anti-Japanese armed struggle. The popular front was the logic of camp and war. The anti-fascist popular front was realized only when the “front” of World War II became clear. The reason that Koreans in Manchuria exemplarily accepted the anti-fascist popular front theory and the national unification front theory was because of the anti-Japanese armed struggle, which is an semii-colonial Chinese way of movement. Even within colonial Korea, the popular front and the national unification front tend to be understood in relation to the armed struggle.
Third, the communist group of colonial Korea chose a method of activity appropriate to the colonial situation. Under the severe suppression of Japanese imperialism symbolized by Peace Preservation Law, the legal space was extremely shrunken, and it was difficult to expect the existence of a healthy national bourgeoisie that would form an axis of the national unification front. Several communist groups have been unable to abandon the old way of secrecy. The difference between the Association for the Restoration of the Fatherland in Manchuria which was active in solidarity with various forces, and the Korean National Liberation Alliance(한인민족해방동맹) in Gapsan which was passive about it, came from the difference between the Manchurian anti-Japanese armed struggle and the colonial secrecy movement.

영어초록

The following three points can be found on how the socialist movement of colonial Korea in the mid-1930s accepted the anti-fascist popular front theory.
First, the Comintern raised the anti-fascist popular front theory and urged a national revolution appropriate to each country. The Comintern argued that communists should recognize popular nationalism and be an advocate of national culture. The acceptance of the anti-fascist popular front theory in Manchuria, symbolized by the Association for the Restoration of the Fatherland(조국광복회), was the result of acknowledging Korean nationalism, which was suppressed in the anti-Minsaengdan struggle. Yi Jae-yu’s interest in the history and culture of Korea is in line with the world-historical phenomenon of the rise of the nation faced by the socialist movement in the 1930s. Even in the activities of the Wonsan Group, there is a contemporaneous interest about whether to oppose or use the nationalism of Koreans.
Second, the popular front theory and the national unification front theory had an aspect of the logic of the anti-Japanese armed struggle. The popular front was the logic of camp and war. The anti-fascist popular front was realized only when the “front” of World War II became clear. The reason that Koreans in Manchuria exemplarily accepted the anti-fascist popular front theory and the national unification front theory was because of the anti-Japanese armed struggle, which is an semii-colonial Chinese way of movement. Even within colonial Korea, the popular front and the national unification front tend to be understood in relation to the armed struggle.
Third, the communist group of colonial Korea chose a method of activity appropriate to the colonial situation. Under the severe suppression of Japanese imperialism symbolized by Peace Preservation Law, the legal space was extremely shrunken, and it was difficult to expect the existence of a healthy national bourgeoisie that would form an axis of the national unification front. Several communist groups have been unable to abandon the old way of secrecy. The difference between the Association for the Restoration of the Fatherland in Manchuria which was active in solidarity with various forces, and the Korean National Liberation Alliance(한인민족해방동맹) in Gapsan which was passive about it, came from the difference between the Manchurian anti-Japanese armed struggle and the colonial secrecy movement.

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