Earticle

최용신은 식민지시기 수원군 반월면 샘골과 인근의 마을에서 농촌운동에 헌신하다가 26세로 삶을 마감한 농촌운동가였다. 대한민국정부는 그를 “식민지 수탈에 의해 피 폐된 농촌사회의 부흥을 위해 농촌계몽운동으로 일생을 바친 독립운동가이다.”고 평가하며 애족장을 추서하였다. 식민지시기 그의 농촌운동이 독립운동으로 인정받은 까닭은, 동일 영역의 다른 운동자들과도 구별되는 일관성과 헌신성 때문이었다. 농촌운동가에서 독립운동가에 이르는 모든 범주를 포괄하여, 최용신을 한마디로 규정한 다면 ‘크리스천 브나로드운동가’가 가장 적절하다. 이 논문은 최용신이 크리스천 농촌계몽론자에서 출발하여 크리스천 브나로드운동가로 발전하였다는 시각에서 서술하였다. 여기서 ‘크리스천’은 그의 농촌운동의 의의와 한계를 그대로 드러내는 본질이다. 19세기 러시아의 브나로드운동은 농민운동․계급운동으로서 성격을 지니면서도 구호와 달리 민중과 괴리되었다. 최용신의 브나로드운 동은 농민운동으로 발전하지 못하였지만, 민중과 일체가 되었다는 점에서 말과 그대로 일치한다. 그러나 최용신의 브나로드운동은 농민의 자각을 촉구하는 측면에 머물 렀을 뿐, 농민계급의 이해관계를 대변하는 농민운동으로 발전하지 못하였다. 최용신의 농촌운동을 지탱한 토대는 기독교신앙이었고, 그의 농촌운동은 기독교신앙에 입각한 기독교복음화운동의 일환이었다. 그는 계급․민족․빈부․귀천 등 모든 대립과 차별을 동시에 넘어설 수 있는 길은 ‘그리스도 예수의 사랑’이라고 믿었다. 최용신의 농촌운동론은 농촌여성을 계몽하기 위하여 그들의 문맹부터 퇴치하자는 농촌계몽론 에서 출발하였다. 협성여자신학교에 입학한 뒤에 황애덕의 지도를 받으면서 그의 농촌운동은 실천단계에 들어갔다. 최용신은 농촌실습과 브나로드운동에 참여하면서, 또 조선YWCA 운동에 관계하면서 돋보이는 실천력을 인정받았고, 이것이 그가 샘골에 파견된 배경이었다.

Choi Yong-shin, who died at the age of twenty-six, was an activist dedicated to the rural movement during the Japanese occupation of Korea. The government of the Republic of Korea awarded her an Order of National Pride (Aejok Jang) posthumously citing “She was an independence activist who dedicated her life to the rural enlightenment movement to revive rural communities impoverished by the colonial exploitation.” The reasons why her activities in the rural movement during the colonial occupation was recognized as a national independence movement were her consistency and dedication that differentiated her from other rural movement activists. Of all possible definitions for Korean activists during the colonial period, Choi Yong-shin can be most appropriately characterized as a Christian Narodnik. This paper takes a view that Choi Yong-shin started out as an activist in the Christian rural enlightenment movement and developed into a Christian Narodnik. Here, being ‘Christian’ is the essence that reveals the significance and the limitation of her rural movement. Even though the Narodniks, or the ‘V narod’ movement, of the 19th century Russia were characteristically a peasant movement and a class movement, there was a large gap between the Narodniks and the people. But Choi Yong-shin’s V narod movement was true to its slogan by being with the people. Nevertheless, Choi Yong-shin’s V narod movement was limited to one of encouraging peasants to be self-aware without evolving into a peasant movement that represented the interests of the peasant class. The foundation that sustained Choi Yong-shin’s rural movement was her Christian faith, and her rural movement was part of a Christian evangelical movement. She believed that the way to overcome all conflict and discrimination in class, race, wealth, and social status was through ‘the love of Jesus Christ.’ Choi’s theory of rural movement was based on the belief that the enlightenment of rural women began with enhanced literacy. Choi put her ideals into practice after enrolling in the Union Theological Seminary for Women under the tutelage of Hwang Ae-duck. She gained recognition for her power of execution while participating in practical farming works and the V narod movement, along with her activities in the Korean YWCA movement. It was YWCA that sent her to Saemgol village as a dispatched teacher, where she began her work as a rural activist.

황애덕이 민족운동가로서 활동할 수 있었던 것은 그의 성장배경과 깊은 연관이 있었다. 당시 대표적인 민족운동가 안창호, 조만식 등이 거주하면서 민족운동적인 분위기를 만들었던 평양에서의 성장, 굳은 신념을 가지게 했던 기독교와의 만남, 평양 최초의 여학교인 정신학교와 이화학당에서의 근대교육, 새로운 근대학문에 개방적이었던 부모님 등이 황애덕을 민족운동가로서 성장 할 수 있게 한 배경이 되었다. 이러한 환경 하에서 성장한 그는 송죽결사대를 직접 조직하고, 동경 2ㆍ8독립선언식 참여, 3ㆍ1운동 참여, 그리고 대한민국애국부인회본부 활동 등에 적극적으로 앞장섰다. 황애덕은 이로 인해 대구형무소에서 3년간 옥살이를 하면서 많은 것을 배우고 경험했다. 결국 독립이 되려면 모든 일반 여성대중들도 문맹에서 벗어나야 한다는 것이었다. 즉 어떤 운동보다도 계몽운동이 앞서야 한다고 생각했다. 그래서 대구형무소에서 출소한 이후 학업을 계속하는 한편, 여성계몽운동을 적극적으로 전개하였다. 1920년대에는 태화관에서 여성교육운동, 근우회 활동, 그리고 미 국 유학을 다녀온 후에는 여성농촌계몽운동에 몰두하였다. 당시 농민이 전민족의 80퍼센트에 해당되었기 때문에 농촌계몽이 가장 우선되어야 한다고 생각했다. 이 운동을 하는 한편, 여성소비운동에 많은 관심을 가지고 활동하였다. 그래서 여성소비조합운동 결성에도 많은 노력을 했다. 해방 후에는 이러한 경험을 토대로 정치운동에 나섰다. 황애덕은 초기에 독립을 위해 적극적인 항일운동에 나섰지만 대구형무소에서의 일반여성대중들과 만나면서 시급하게 해결해야 할 일은 여성계몽운동에 있다는 것을 자각하고 운동의 방법을 바꾸었던 것이다.

Hwang Ae-Duck made a big footstep as a protagonist of national movement on account of her background. She was grown up in Pyongyang where famous nationalists like An Chang-Ho, Cho Man-shik worked together. And her personal encounter with Christian faith, modern education at Jungshin that is the first women’s high school, Ehwa Academic Institution, and special care of her parents who widely opened to state-of-art modern studies made her a national movement leader. On such a circumstances, she organized [Songjuk death-defying corps] by herself to take part in 2ㆍ8(8, Feb.) Independence Declaration ceremony and 3ㆍ1 Movement(1, Mar.). And she actively spearheaded in Korea matron’s Patriotic club activity. For this career, she spent three years in Daegu detention house learning many life lessons. She insisted that every women have to come out of illiteracy to make our nation independent. So strongly she stressed on enlightenment more than any other movements. Right after release from Daegu Detention house, she began to study and put it into practise with special reference to women’s enlightenment. She was deeply absorbed in women education at Taehwa-kwan (where Independence statement was declared), Geunwoo-Hoe activity, and especially contributed in movement to enlighten women in agricultural area since coming back from oversea’s study in USA. She thought that education for agricultural women is the utmost task, because farmers were more than 80% of all population back then. On the other side, she made an effort in parallel to teach women’s consumption behavior. As a fruit, she established an organization like consumption trade union. On this springboard, she finally jumped into political activity. In early stage, she took the lead in anti-Japan movement. But in the midst of it, while interviewing many women in Daegu detention house, she realized that women’s enlightenment is the most urgent burden to make our nation independent.

Kim Sunbok(金順福,1901~?) was woman who had worked in the enlightenment of women in the 1920’s. She was the first woman and the best speaker who had graduated from Joseon pharmacy college, and the publisher of Hoalbunyeo(『活婦女』)ㆍGajeongsibo(『家庭時報』) etc,, and also the active feminist who had worked in Singanhoi(新幹會) and Genuhoi(槿友會). The most important thing for her was Christian and women. she began to enlighten Christian activities under the background of christianity and education. After opened her’s eye in the feminine movement through the academy of Joseon’s women education, She kept the feminine movement on the base of Christianism. She had concentrated her best concern for housewives. they did not received the opportunities of education in the Joseon’s society, She had tried to destroy the convention within the home for them. So, in order to do them, she criticized severely the problem of early marriage, and so the problem of concubinage resulted from early marriage, and had tried to reduce the labor burden within the family, And in order that housewives would be new women with building up knowledge, She had tried to offer the scientific and reasonable knowledge. It showed her realization that she had tried to destroy the convention at their home and to realize the liberalization of women with educating them. Further, she insisted that women should have their jobs in order to secure their life independently. She had emphasized that the sexual equality was a basic condition and she thought to be important that they would become specially professional women. But she was aggressive to joint with socialism, like that had also participated in Singanhoi, and had tried to joint with left and right together. She had put emphasis on the mutual solidarity with proletarian specially, which was a class struggle or class-self-realization of femine movement, At this time, as a prerequisite for movement to solve the problem of housewives was class self-realization, She should had also stressed to strengthen group’s consciousness through them. The enlightening movement by Kim Sunbok had been accomplished in order to overcome the practical limitation by herself continuously under developing feminine movement in the 1920’s. But because her activities had not been found without activities of Singanhoi or Gunuhoi successfully, I could not find her activities. So, I hope to study her feminine movement, if her activities will be found much more in the future.

이 글에서는 대한민국 정부 수립 과정에서부터 한국전쟁을 거쳐 1960년대와 1970년대까지 고황경이 공적 영역 구축에 참여한 방식을 검토하고, 여성 계몽주의자로서의 신념을 자신의 경험에 근거해 설명하고자 했던 고황경의 이야기적 동일성에 주목한다. 사회학 박사, 이화여전 교수, 사회복지관과 고아원 및 감화원 운영자, 애국금차회 및 조선임전보국단 발기인, 경기여중 교장, 조선교육심의회 위원, 미국교육사절단, 기독교 신자, 반공주의자 등의 이력을 가진 고황경은 1946년 9월에 부녀국 초대국장에 취임해 공창폐지와 축첩제 폐지 운동을 전국적인 규모로 전개했다. 부녀국 국장 임기를 마친 고황경은 인구문제 연구를 위해 1949년에 미국 유학을 떠났다. 고황경이 인구문제와 산아제한 등을 연구 주제로 삼은 것은 일차적으로는 고황경 개인의 문제의식과 관심사에서 비롯된 것이었지만, 당시 아시아 신생국가의 인구증가 추세가 공산화로 이어질 것을 우려했던 미국의 입장과도 무관하지 않았다. 연구 일정을 마친 고황경은 한국전쟁 발발로 예상 밖의 장기 해외 체류를 하게 되었다. 영국에서 약 800여 회의 강연을 마치고 1957년 가을에 귀국한 고황경은 귀국 직후부터 적극적으로 사회적 활동을 재개했다. 1958년 2월에 이화여대에 사회학과를 창설하고 같은 해 3월에 대한어머니회를 창립한 고황경은 산아제한운동을 펼치며 1960년대의 가족계획사업에 주도적인 역할을 맡았다. 또한 서울여자대학교 설립을 추진해 1961년에 개교했고, 24년 동안 학장으로 재직하며 설교를 담당했다. 고황경은 기행문과 연설 등을 통해 자신의 삶을 직접 이야기하며 국가의 발전을 개인의 자유보다 우선시하는 정치적 입장을 일관되게 유지했다. 여성의 사회 참여 확대를 위한 구체적인 방안을 모색하며 여성을 위한 교육 제도와 정책 마련에 매진하면서도 사회 개발을 명목으로 일어나는 여성 억압과 통제에 관해서는 묵인하고 동조하는 모순적인 태도를 나타냈다.

This article analyzes the ways in which Ko Hwang-kyung participated in the construction of the public sphere from the establishment of the South Korean government through the Korean War and into the 1960s and 1970s, and draws attention to her narrative identification with her beliefs as a female enlightenment activist, which she sought to explain based on her own experiences. The Women's Bureau, the first national organization dedicated to women's issues, was created in September 1946 during the U.S. military government. Ko Hwang-kyung, who has a background in sociology, professor at Ewha Womans University, social welfare center, operator of an orphanage and training center, principal of Gyeonggi Girls' Middle School, member of the Korean Education Council, member of the American Education Mission, Christian, and anti-communist, became the first director of the Bureau. She organized a campaign to abolish the public prostitution and concubine system on a nationwide scale. After the establishment of the First Republic of Korea, she realized the need to study population issues and went to study in the United States in 1949. Her research on population issues and birth control was primarily motivated by her own issues and concerns, but also by the U.S. government's concern that population growth in the new Asian countries would lead to communization. After completing her research, the outbreak of the Korean War led to an unexpectedly long stay abroad. Returning home in the fall of 1957 after giving about 800 lectures in England, She resumed her social activities immediately after her return. Founding the Department of Sociology at Ewha Womans University in February 1958 and the Korean Mothers' Association in March of the same year, Ko Hwang-kyung played a leading role in the family planning movement of the 1960s, campaigning for birth control. She also pushed for the establishment of Seoul Women's University, which opened in 1961, and served as its president for 24 years. Ko Hwang-kyung recounted her experiences in her own words through travelogues and speeches, and her autobiography is consistent in its political stance of prioritizing national development over individual freedom. While she sought concrete measures to expand women's participation in society and worked to establish educational systems and policies for women, her contradictory attitudes and positions on the oppression and control of women in the name of social development were in favor of state-led economic growth, invoking anti-communism and the enlightenment.

한국근대 여성교육은 여성선교사들에 의해 시작되었다. 근대여성교육은 메 리 스크랜턴이 서울에 이화학당을 세우면서 시작되었으나, 처음에는 근대교 육에 대한 무지, 여성교육에 대한 무관심, 외국인들에 대한 공포가 겹쳐 학 생 모집이 어려웠다. 그 이후 지방으로 복음이 전파되면서 지방에도 여학교 들이 설립되기 시작하였다. 인천 내리교회가 남양에 복음을 전파하여 1899년에 교회가 세워지면서 1902년에 이르면 남양군에 9개의 교회들이 세워졌다. 1902년에 남양에 제하 여학교와 함께 9개 교회 내에 여학교들이 세워졌다. 이러한 학교들에서 안 이리사벳이 교사가 되어 소녀들뿐만 아니라 부녀자들에게 한글과 산수를 가 르쳤으며, 특히 한글을 가르쳐 이들이 사경회에 참석할 수 있도록 이끌었다. 안 이리사벳은 교사이면서 동시에 전도부인의 역할을 하여 많은 사람들에게 복음을 전파하였다. 이러한 교육과 복음전파를 통하여 많은 여성들이 자신 들의 주체성을 확립하면서 근대적인 의식을 가지게 되었다. 1906년에 이르면 보흥여학교와 양정의숙 등이 설립되었고, 보흥여학교에 는 많은 여성들이 찬성원으로 참여하여 여성교육을 후원하였으며, 여성들이 기독교 신앙을 가져 세례를 받으면서 이름을 가지게 되었고 학생들은 학교에 다니면서 어려서부터 이름을 가지게 되었다. 그리고 보흥여학교 학생들 과 찬성원들은 국채보상운동에 참여하였다. 양정의숙의 여학생들은 서울에 서 처음으로 여학생연합운동회가 열리던 1907년에 남학생들과 함께 운동회 에 참여하게 되었다. 이러한 운동회의 참석은 여성들이 근대교육과 함께 체육교육을 받게 되 었을 뿐만 아니라 남자들과 함께 경쟁에 참여하고 함께 애국가와 운동가를 부르면서 단합심과 애국심을 가지게 되었다는 것을 의미한다. 그리고 여성 들은 의성회를 조직하여 남양에서 제일 먼저 100명이 넘게 국채보상운동에 참여하였고 서울에서 1906년에 조직되었던 여자교육회 지부를 남양에서 조 직하여 여성교육뿐만 아니라 남성들의 교육까지 후원하게 되었다. 이와 같 이 남양에서는 복음이 전파된 후에 여성교육기관이 설립되어 여성교육을 담 당했을 뿐만 아니라 근대의식과 민족의식을 자각한 여성들이 애국계몽운동 단체를 만들어 애국계몽운동을 조직적으로 전개하였다.

Korean modern women’s education was begun by the female missionaries. It had a start when Mary Scranton built the Ewha school in Seoul in 1886. But at first, it was very difficult to recruit students because of the ignorance of modern education, the indifference of women’s education, and the fear about foreigners. Afterwards as the Gospel was spread into the countries, girls’ schools began to be established in the regions. Incheon’s Naeri Church evangelized at Namyang and the church was built in 1899 and the nine churches were founded in Namyang Gun in 1902. At the same time Jeha Girls’ School and the nine girls’ schools in churches were established. An Elizabeth taught girl-students and women reading and arithmetic. When they learned the Hangul, they could attend the Bible Class to be church teachers and Bible Women. An Elizabeth evangelized many people as a teacher as well as a Bible Woman. As a result, many women had their own identity and modern consciousness through education and evangelism. In 1906 Boheung Girls’ School and YangJung EuiSook were set up. At Boheung Girls’ School many women participated in the supporters association. Many women had their own names which were given when they were baptized. All girls students had names when they went to school. And they partook in the National Debt Repayment Movement. YangJung EuiSook’s girls attended the regional joint sport meeting in 1907 in which the first girls joint athletic meeting was held in Seoul. This participation means that girls not only received a modern education and physical training but also competed with the boys and had the spirit of unity and patriotism singing the song of sport and the Korean national anthem with them. And Women organized EuiSeungHoi which had more than one hundred members and collected a lot money at the National Debt Repayment Movement. They also made a branch of the Women’s Education Society which was organized in Seoul in 1906. This branch supported the female education as well as the male education. On this like, at Namyang after the Gospel was propagated, the girls’ schools were established and they were in the charge of the female education. Women who were armed with the modern consciousness and national awareness made the patriotic enlightenment institutes and developed the patriotic enlightenment movement systematically.

20세기는 중국 여성의 권리가 신장되었던 시기로, 19세기 말 즉 청(淸) 말 중국에서도 여성들을 가정으로부터 사회로 이끌어내고자 하는 움직임이 있었다. 이러한 움직임에 따라 여성들은 점차 변화하는 시대에 맞게 전통의 굴레에서 벗어나 새로운 세계를향하고자 하는 갈망을 갖게 되었다. 유교사상이 지배적인 명청(明淸) 시기에 여성들은 가부장적 사회 안에서 생활해야 했다. 전족(纏足)은 명대에 이르러 성행하였고, 청대는 전족이 최고 성행을 이룬 시기이다. 높은 신분에서부터 농민층에 이르기까지 전족의 풍습은 확산되었다. 고통을 감수하며행한 전족으로 여성 자신은 주체적 인격이 상실되고, 남성 중심 사회의 관상 내지 성적종속물로 기록되었다. 이러한 전족에 대한 반대는 이미 북송말엽 차약수와 정이로부터 시작하였다. 개항 이후 지식인층 사이에서 전족문제를 제기하였고, 선교사들은 전족의 비인간적 풍습을 규탄하였다. 전족을 하지 못하도록 실천적 운동으로 옮기기 시작한 것은 바로 태평천국시기이다. 태평천국 시기 광서지역 여성들 스스로가 여성들에게 전족을 풀 것을 권유하면서 중국 여성들에게 전족이라는 악습에 대해 생각하게 하는 단서를 마련하였다고 할수 있다. 국민의 한 구성원으로서의 여성 의식을 갖게 하기 위해 변법지식인은 계몽활동을 하였다. 여전히 남성들이 중심이 된 조직체를 운영하였지만, 전족을 한 여성들과 가족들에게 전족이라는 악습의 폐지로 여성이 국가의 한 일원인 국민으로서 자각할 수 있는 기회를 마련하였다. 결국 그들은 학회 및 보간(報刊)을 통해 여학을 강조하였고 여성을 위한 교육시설을 설립하여 중국 여성의식의 확대를 위한 노력으로 국민국가를 이루고자하였다.

The twentieth century was a period when the rights of Chinese womenwere enhanced. At the end of the 19th century, which was the end of the QingDynasty, there was a movement where women emerged out of their householdsand into the society. According to this movement, they had a desire to create anew world outside of traditional bridles in order to keep pace with changingtimes. During the Ming and Qing Dynasties, when Confucianism dominated thesociety, women had to stay within the framework of the family which limited thesocial activities of women. Foot binding prevailed during the Ming Dynasty andin particular, the Qing Dynasty experienced the peak in this foot binding custom. It had spread much farther from the upper classes to farmers in ruralareas. Through painful foot binding, the subjective personalities of women werelost and they were regarded as objects of enjoyment or sexual subordinates in amale-oriented society. Opposition to foot binding began in Jiruoshui and Chengyi of the lateNorthern Sung. After the opening of ports to western forces, the issue of footbinding was presented by the intellectuals, and missionaries condemned theinhumane custom. It was during the Taiping Tien-kwoh period that the oppositionto foot binding was developed into a practical movement. Women in Guangxiduring the Taiping Tien-kwoh were recommended to release themselves fromfoot-binding, which was a chance for Chinese women to reconsider the evilcustom of foot binding. Intellectuals in the Reform Movement led enlightenment activities to inspirewomen to become subjective women as members of the nation. Organizationsinvolved with the women’s movement in that period were still centered on men,through which women with bound feet and their families could have theopportunity to understand the necessity for foot binding prohibition, and tobecome aware of themselves as members of their nation. Finally, women’s education was enhanced and welfare services were preparedthrough academies, newspapers, and magazines, which led to further development,and educational societies for women were established where the nation couldmake an effort to achieve and then enhance feminine awareness.

1927년 기독교계와 사회주의계 여성운동가들은 전국적 여성단체인 근우회를 창립했다. 그런데 기독교계 여성운동가들은 1년 만에 YWCA를 중심으로 농촌계몽운동을 전개한다는 명목으로 탈퇴했다. 여성교육계몽론의 입장에서 보면 기독교계와 사회주의계는 다른 지향점을 갖고 있었다. 기독교계 여성운동가들은 실력양성의 입장에서 농촌 여성을 계몽의 대상으로, 신여성을 계몽의 주체로 설정하고 있었다. 농촌 여성에 주목했지만, 여성 노동자에 대한 관심은 크지 않았다. 반면 사회주의계 여성운동가들은 계급론적 시각에서 계급해방운동을 추구하면서도 그 전단계로 여성계몽에 주목했고 여성 노동자와 농민을 계몽과 해방의 주체로 설정했다. 실력양성과 계급해방이라는 각자의 노선을 갖고 있으면서도 식민지 조선에서 여성이 처한 ‘특수한’ 상황에 주목한 기독교계와 사회주의계 여성운동가들은 비록 결별했음에도 불구하고 1920년대 말 모두 문맹퇴치를 위한 교육계몽론을 펼치며 실천했다.

In 1927, Christian and Socialist Female activists founded Geunwu-hwe, a National Female Association. Yet only after a year, the Christian activists withdrew from the association, inr the name of concentrating on enlightenment efforts targeting rural areas led by YWCA. In terms of how to enlighten females through education, the Christian activists and Socialist activists had different aspirations and visions. The former group considered rural females as objects of enlightenment, and r females with modern education (“New Women”) as the provider of such enlightenment. Their eyes were on rural females in agricultural towns, but they were not that much interested in the issue of female laborers. On the other hand, the latter group aspired for social class liberation, and considered female enlightenment as a stage which would have to precede such liberation from classes, and suggested both female laborers and farmers as individuals who should be the subjects of enlightenment and liberation. Harboring respective yet different goals, such as ‘Accumulating Strength’ and ‘Class Liberation,’ the Christian female activists and the Socialist female activists, who were both very conscious of the unique situation the females were put in inside a colonized Joseon, continued to fight illiteracy and spread the notion of Enlightenment through education in the late 1920s, even while they were separated.