[KS] About Park Ryol
Frank Hoffmann
frank at koreaweb.ws
Wed Sep 13 21:37:41 EDT 2006
Vladimir wrote:
>And a little note about "chabyOng" - that seems to be an old classical
>term for poetic collection with diverce topics.
Fine, but the 1920s or 1940s were not in
classical times. When I posted this I did not
think of the fact that the poems were originally
written in Japanese. This must just have been a
one-to-one word transfer then.
Aidan wrote:
>- does there exist in English an uptodate book, or books, which
>gives a comprehensive and trustworthy overview of the many
>currents of Korean resistance and oppositional movements?
and ...
>The news - to me, anyway - that Korean anarchism is now being recovered
>in Taegu,
The last note .. that's a misunderstanding: There
certainly were anarchists in the 1920s in both
Seoul and Taegu, but after liberation Taegu was
*continuously* the center for the rather small
group and its activities. It's -- as always in
Korea -- of course not anything new out of
nowhere. It's Taegu because of the earlier
mentioned Ha Ki-rak comes from Taegu and was a
university professor there, an organizer and also
a historian of anarchism. He had been an active
anarchist during the colonial period.
About your questions as regards to the various
groupings and relation to Communism: this is
really complicated. I have followed this topic
around for a long time, but don't want to answer
here, not in this in this format. But here, very
short, my own basic argument: Anarchism was
indeed a very important movement in Korea (and in
Europe, of course), but in the post-1945 cold war
area the general emphasis was on totalitarism vs.
democracy. Hannah Arendt published her works on
totalitarism, and historians were busily writing
about Communism and Nazism vs. democracy while
anarchism was ignored. It was ignored because it
did not succeed -- as Communism succeeded. There
was not a single anarchist state! There were only
a very few anarchist communities, e.g. the
well-known "Christiania" in the center of
Copenhagen (as a teenager I spent a summer there
-- that was really something else ):: The fact
that it did not succeed, of course, does not mean
that it wasn't an important movement in its time
that helped to mobilize many Korean youth, both
in an intellectual sense and in a militant sense
(fighting the Japanese). There were actors,
writers, artists, and others being influenced by
anarchist thought.
Same as with the Communist movement, if looking
at the organizational structure you will see that
regionalism and school and family ties played the
most important role. That might not be so evident
if only reading the "official" histories (mostly
published by anarchist and pro-anarchist
historians) but when you go through all the many
volumes of Japanese Secret Police reports,
Chinese Communist Party sources, and biographies
of anti-Japanese independence fighters you will
see that it was *largely* based on school ties,
region (e.g. Taegu) and family ties -- not on
political conviction per se, or social
backgrounds, etc. The driving source was, this
will not be surprising, nationalism and Koreans'
desire for independence. We therefore find a wide
spectrum of shadings within the anarchist
movement -- some groups that understood
themselves as anarchists, others that were later
considered anarchists but understood themselves
more as terrorist independence fighters but
cooperated with the "real" anarchists, and so
forth.
During the colonial period there were several
centers where Koreans were active:
Taegu (and less important Wônsan), Tokyo and
Osaka, China (mostly Shanghai and later
Chongqing) and Manchuria. Groups did sometimes
have contact to each other, but operated mostly
by themselves.
If you wonder why someone would become an
anarchist in the 1920s, we find the unique answer
in the memoirs of Korean anarchists -- e.g. (very
very intersting reading!):
- Ryu Cha-myông: _Naûi hoeôk_ [My memoirs], Shenyang: Liaoning
Renmin Chubanshe, 1984.
- Chông Hwa-am: _I cho'guk ôdiro kalgôt in'ga: Naûi hoegorok_
[Where to is my fatherland going?: My memoirs], Seoul: Chayu
Mun'go, 1982.
- Chông Hwa-am: _Ônû anak'isût'ûûi momûro ssûn kûnsesa_ [An
anarchist in the making of modern history], Seoul: Chayu
Mun'go, 1992.
- Yi Chông-sik (ed.): _Hyôngmyônggadûrûi hangil hoesang: Kim
Sông-suk, Chang Kôn-sang, Chông Hwa-am, Yi Kang-hun_ [Some
revolutionaries' anti-Japanese reminiscences: Kim Sông-suk,
Chang Kôn-sang, Chông Hwa-am, Yi Kang-hun], Seoul: Minûmsa, 1988.
These are really fun reading, and for anyone who
might have mostly worked about Communism and
reformist movements ("cultural nationalists") in
colonial Korea, I think these memories offer some
surprises and insights. ... They all give the
same two reasons. Here a quote from above listed
memoirs (p. 50) by Yu Cha-myông giving the first
reason:
"Because the fight for national liberation against the Japanese
imperialist invasion had had become our foremost duty at this
time [1920/21], I thought of the racial conflict as being as
being an important matter. Consequently, I did neither understand
some parts of the doctrine on class struggle presented in the
_Communist Manifesto_, nor could I agree with them. From this
time on I became more and more attracted by anarchism."
(Maybe someone has a better translation for
"minjok mosun" which I translated as "racial
conflict"? Maybe "national conflicts"?)
I think above argument does not require to be
summarized. The second reason was the news about
a historical incident (as it was experienced
within the general historical context of Japanese
colonialism, Russian Revolution, disappointment
with Americans (keyword: Wilson's 14-point
statement and doctrine of self-determination that
was not applied to Korea), March First Movement,
etc. It was the news of what had happened to the
Kronstadt sailors after the Lenin and his group
had successfully taken the revolution in their
own hands. Japanese authorities, of course, were
more than happy to publish extensively about the
massacre, and this did indeed have a big impact
then, as we see in many memoirs.
Of course, such rationales had 50 years to
develop -- and if we think of the young age of
these anarchist rebels (around 20, in most
cases), other less rational causes might have
also played an important role (groupings, as
mentioned). After all, Western political theories
still remained disintegrated in a country that
had more or less disintegrated itself from the
rest of the world for so long. Aidan's remark
shows that this was so for several more decades:
"In the 1980s South Korea seemed a late-Marxizing
country, with most of its far left ideological
discourse sounding like ill-fitting imports." Oh
yeah. Because they have not had an opportunity to
appreciate their own developments ... such as
Minjung and all that relates (theory,
historiography, theology, art) -- instead of
further developing it, it just gets cracked and
trashed and historicized as if it were some sort
of embarrassing accident.
Last remark -- your post-1945 period & anarchism question:
In short, from the 1930s on it became pretty
meaningless. Same as in mainland China we see
former anarchists still being around and being
active in political life, but integrated in the
new power structures. By the 1930s those
anarchists that were still active where either in
Japan or in China, and they moved back to Korea
slowly. Chông Hwa-am, for example, lived until
1950 in Hong Kong. Others like Yu Cha-myông
decided to stay in China. Again others returned
to North Korea as late as the late 1950s. None of
the prominent anarchist activists were considered
to be dangerous by the U.S. Military Government.
The leader of the returnees from China, Yu Rim,
and the party he had organized, the Tongnip
Nodong-dang, was even seen as rightist. He was
even elected as Speaker of the ROK National
Assembly. Under Syngman Rhee "anarchism" was not
an acceptable term to use, or political concept
to follow. Yu Rim, Chông Hwa-am and others
therefore shifted to a political agenda that can
probably best be described as social-democratic.
In late 1955 Sô Sang-il and Chang Kôn-sang, both
former anarchists, established the Chinbo-dang
which was more left-wing than the earlier
parties, and Chông Hwa-am established the
Minjusahoe-dang with Yi Chông-gyu, another
prominent former anarchist. Yi Chông-gyu then
also had an important role in the April
Revolution that should drive Syngman Rhee out of
office. As you know the April Revolution started
with the so-called "Demonstration of the
Professionate." Well, it was actually several
professors who all knew each other from their
days in Beijing (!) who organized the
demonstration, including Yi Chông-gyu. After
Rhee's fall Chông Hwa-am and former anarchists Yi
Ûl-gyu and Yi Kang-hun (see above listed book by
Yi Chông-sik) founded yet another party, the
Unification Socialist Party (Jan. 1961). The
party included in its program, among other
things, direct economic exchange with North Korea
and demanded a second land reform to abolish the
tenant farming system (which had been responsible
for much of the political unrest in pre-1950
Korea). The party also planned to ban the selling
and buying of private farmlands. All this is not
anarchist, but you can see how these former
anarchists had transformed themselves into
social-democrats to go with the times. Then
again, same as the anarchist movement before the
anarchist transformed social-democrats did not
succeed either. What we read in the standard
histories is therefore all about the harsh
Syngman Rhee regime, then the short and impotent
Chang Myôn government, followed by generalissimo
Park and his classical modern blue-red-yellow
Saemaul development fascism. Not that any of this
is "wrong" -- histories are always right, but it
is certainly important and fascinating to do
further research and see what all these
"non-succeeder" movements like anarchism have
moved and influenced. That would be more of an
intellectual history then (don't have a better
term). The 1980s Minjung movement was certainly
heavily "influenced" (in so many different ways!)
by the writings and spirit of the post-liberation
libertarians.
Best,
Frank
--
--------------------------------------
Frank Hoffmann
http://koreaweb.ws
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