1920·30년대 물산장려운동의 경과와 종교계

Progress of Korean Production Movement in 1920s and 1930s and Religious Circle

1919年の3·1独立万歳運動以降、日帝は植民地統治体制を文化統治に 転換した。こうした中、社会進化論に立脚した一部の知識人たちは実力を身に つけてから独立すべきだという｢先実力後独立論｣を唄えながら所謂｢実力養成 運動｣を展開した。実力養成運動は教育と社会·経済において民族の実力を 養成しようというもので、その内、経済的養成運動として展開したのが｢物産奨 励運動｣であった。これに関してはこれまで研究が豊富に蓄積されてきた。しか し、物産奨励運動の背景と展開をめぐっての把握は一面的であり、とくに宗教 界との関わりで論じたものは少ない。 本稿では日帝強占期、とくに1920·30年代に展開した経済的実力養成論の 内物産奨励運動の経過をめぐる主要論点等を宗教界との関わりで検討した。 まずこの時期の実力養成論に対するいくつかの評価と視角について論点を整 理した。また運動の経済的背景と6回以上も刊行した機関誌の基本性格につい ても検討した。さらに、宗教界の動きをみるためにキリスト教と普天教における物 産奨励運動への取り組みについても検討を行った。 要するに、1920·30年代において展開された物産奨励運動は、近代宗教 の公共性の再構築という観点からみると、各々の宗教的表象のなか多様な方 式で産み出されたことが分かった。市場資本主義に対する近代韓国宗教の認 識や経済的実力養成運動への取り組み背景に対する探究も自然に各々の宗 教の社会経済発展観等公共性を帯びた普遍的実践倫理を探るものであったと 言えよう。 物産奨励運動の展開は1920年代後半以降急激に脆弱化し、キリスト教と普 天教等を中心とした宗教界からの取り組みも非常に制限的であった。このことに 関する研究や、解放以降の圧縮経済成長と開発論において宗教的公共性の 発現及び市場資本主義に対する認識変化と未来への模索等についても研究 が進むことを望む。

After March 1st Movement, Japanese imperialism changed its colonial rule into cultural politics. Among this situation some right intelligent people started ‘Skill-cultivation theory’ by declaring ‘Independence after nurturing skill’ meaning that independence can be achieved after nurturing skill. Skill-cultivation movement asked for nurturing skill for people in the area of education and social economy and especially Korean Production Movement was focused on skill-cultivation in economics. The existing research achievement regarding this movement was fully built up. However, major point surrounding the background and progress of Production Movement was only partially understood and in particular the cases in relation to religious circle were limited. Therefore this paper reviewed in relation to major religious circle focused on major point surrounding the progress of Production Movement especially among economic skll-cultivation theory especially in 1920s and 1930s, Japanese Colonial Era hereinafter. As a part I arranged some points surrounding existing various evaluation and its perspective on skill-cultivation theory in this era with a few parts. Further I took a look at the basic nature of official magazine issued more than 6 times along with economic background of the movement. In addition, I reviewed the participation of Production Movement from Protestantism and Bochungyo in the perspective of religious circle. For example considering Production Movement in 1920s and 1930s as reconstruction of publicity in modern Korean religious circle, I could see the movement was expressed in various way among the symbol of individual religion as well. The study on recognition of market capitalism in Korean religion and participation background of economic skill-cultivation theory can be also recognized as major work expressing common practice ethics of publicity like social economic development perspective of individual religion in a natural way. Of course it is because the progress of Production Movement was rapidly weaken after late 1920 but the participation of religious circle surrounding Protestantism and Bochungyo was very limited. Therefore I hope the research will be advanced on showing publicity of religion and process of changing recognition on market capitalism and seeking for its future direction among pressed economic growth after independence and development theory along with its supplement.