식민지 공공성과 3.1운동 - 의암 손병희를 중심으로 -

Abstract

In this article, the 3.1 Independence Movement is viewed from the perspective of ‘colonial publicness’. The 33 ethnic representatives of the movement were all religionists. This gave unique features to the motion. First, they stress that they are more interested in opening up a new world than in condemning deceit and tyranny of colonial rulers. Secondly, they argued that the independence of Korea was not only a matter of bilateral relations between Korea and Japan, but also of the peace and prosperity of Korea, Japan, China the three East Asian countries, and the whole world. Thirdly, it emphasized the dialogue between compatriots, the Japanese Empire, and the reason and conscience of the world, rather than the acquisition of the regime by popular pressure and violence. Religion in colonial Korea was placed under the supervision and control of the Governor-General of Korea. However, the Governor-General allowed freedom of religion. Under such circumstances, various religions such as Cheondoism and Protestant were able to continue social activities such as education, speech, publication, and medical care. In particular, Cheondoism had been acting as a spokesman for the people since its predecessor since Donghak age. Religion in colonial Korea was an area of colonial publicness. Generally speaking, publicness is a place for dialogue and discussion that can be established under the guarantee of a modern law-governed state. But ‘colonial publicness’ is not an entity but a ‘metaphor’ of something which occurs in the crack of forces of colony. However, Son Byeong-hi(孫秉熙) and religious leaders did not leave it alone. Through these religious activities and the 3.1 Movement, they sought to sublimate it into a publicness on a national scale. And tried to base this on the Asian publicness and the global one.