식민지 조선의 교육적 실천, 소설 속 야학의 의미

Abstract

In this paper, it is considered that the 'night school' in the age of colony struggled with disciplinary power like journalism and educational system of the day as the place of education out of school and obtained the property of subversion with this rivalry. The movement of night school was not only originated from the enlightenment movement of the farmers of journalism but also fundamentally related with the social and cultural deficiency of Joseon colony. The night schools in Seoul were described as something ‘abnormal’ in the fiction of Choi Seo-hae and connected with ‘the defiance against policy of the Japanese Government General of Joseon’ and ‘crime’ in the fictions of Lee Gwang-su, Lee Gi-young, Sim Hun and so on. Also, in the works of Lee Hyo-seok and Kang Gyeong-ae, it was represented ‘transposition characteristic of enlightenment’ which means the intellectual’s awakening by laborer. The situations, in which desire to learn of farmers and laborers resulted in enlargement and development of night school and the violation of colony policy happened to keep night school safe from closing down, were far from the intention of disciplinary power which had planned intellectual rank system or obeying Joseon people. As the night schools had increased and the characteristic of those had changed into implantation of socialism and resistance against the empire of Japan, they enforced surveillance with night schools and writers reflected such a situation in their works. There exist both ‘sorrow’ and ‘sadness’ of people who did not have a chance of learning, which is in the other side of Vnarod movement and the fever of the eradication movement of illiteracy in Donga-Ilbo and Chosun-Ilbo. The night schools were described as a ‘positive’ place using terms like ‘success’, ‘gathering in’ in the newspapers which leaded Vnarod movement. The ‘cracks’, originated from the gap between journalism and reality, existed around the night schools of the day. The cracks made the unity of enlightenment imperfect and overthrew common idea in which the night school is unilateral care of Japanese or intellectual. The students and farmers, who sublimated the enlightenment movement of the farmers into the rank of thought, took that movement away from instant thing and made the implosion of imperialistic plan which was inherent in that enlightenment movement. In the fictions, students had experienced the process of ‘delight’ of character acquisition, ‘attachment’ toward the night school, ‘awareness’ about their position. This aspect is problematic because the process was not restricted to the night school students. The intellectuals also find their new life and obtain the will to live through the experience in farm village. In this case, the night school had become the place in which both the intellectuals and the farmers transfer enlightenment among them. This sense of equality had lead awareness about the irrational outside and sublimated such an awakening into collective resistance or voices in criticism. Like this, the process, in which the intellectuals, who had accepted foreign ideas through Japanese educational policy, delivered that ideas to Joseon people means educational appropriation the night school had.