『청맥』지 아시아 국가 표상에 반영된 진보적 지식인 그룹의 탈냉전 지향

Abstract

Cheongmaek provided more Asia-related articles compared to other magazines at that time. The articles of active journalists and young instructors were prominent, reflecting the interest of newly arising intellectuals in 'Asian nationalism' and reminding us of their philosophy to publish a new and young medium as implied in the magazine name. In the 1960s, nationalism was available as a philosophy to run new independent states which denied the bi-polar system in Asia. Authors of Cheongmaek noticed this and diagnosed of Korea's external relations and domestic politics based on movements of the third force which led the post-cold war era. Asia, when reproduced in Cheongmaek, was a 'dynamic' place where heterogeneous systems coexisted unlike 'the Orient' and there were state-specific roles. Most of all, communist China and Vietnam were protagonists which destroyed the bipolar system divided into the USA and the USSR. Respectively, they secured their 'original identities' against the two powers through China-USSR conflicts and the war of Viet Cong, respectively. Second, Indonesia worked as a mirror of self-reflection thanks to 'guided democracy' of Sukarno. However, as national democracy meet harsh criticism in the country, the evaluation of guided nationalism met a contrasting trend as the focus was being shifted from the state-led 'economic development' to destroyed 'democracy'. On the other hand, the Korea-Japan diplomatic relationship in 1965 was the starting point to ask and discuss the concept of allies. The authors for Cheongmaek pointed out that unification had to be considered based on the flexible concept of allies in the post-cold war era. This maintenance was to show the attitude of critical intellectuals in terms that they suggested new ally concepts challenging the stereotypic perception about the USA as an absolute ally which forced the country to become allies with Japan, a psychological enemy despite the diplomatic relationship. The flexible ally concepts of non-alignment and neutralism borrowed in the process, as was the analysis of Asian nationalism, were the types of 'knowledge' which would be hardly realized in anti-communist countries like Korea. However, the discourses on Asia in Cheongmaek which were unfolded based on understanding and favor of Asian nationalism when anti-communism was in the process of internalization were meaningful as 'international' knowledge which enabled intellectuals in a divided country to imagine national unification.