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This article is not a case study on certain particular secret societies, but a general examination of the nature of Chinese secret societies, particularly in political terms. It addresses the problem by drawing on recent arguments based on a new interpretation on the political aspects of Chinese secret societies.
Some Chinese scholars such as Zhou Yumin and Shao Yong assert that secret societies were no more than gatherings of gangsters or heretical sectarians causing social disorder and getting into a confusion. Indeed, this new line of negative interpretation has something to do with the controversy on the origins of Tiandihui (Heaven and Earth Society), a representative Chinese secret society, which was on "mutual aid" vis-a-vis "anti-Qing, pro-Ming" discourse.
David Ownby, one of leading scholars who have worked on secret societies, claims that the secret societies have originated from the needs of mutual aide between the marginal elements of Chinese society, and refutes the political character of secret societies. While the existing interpretations separate secret societies from the society and consider them as having a principle of proper order against the state, he incorporates them in the larger society. According to him, activities of secret societies were not different from day to day social activities. His study does not find any political implications of Chinese secret societies, that is, the image of bandit, rebel, or anti-government tendencies.
However, we can not overlook the limitations of Ownby's interpretation. He certainly misses the point of view of change in which state-society relationship evolves all the time. His adhesion to the "mutual aid" discourse has prevented his analysis from inquiring into the politically antagonistic relationship between the state and secret societies.
To show this obvious political character, this article sees Chinese secret societies as composed of deux systems, and situates secret societies within the state-society relationship. Clearly, political characteristics of secret societies have outlived the late imperial period. In Republican China (1912-1949), they did not stop to intervene in the political process in which several political factions and military forces such as nationalists, communists and Japanese invaders competed within each other over the seizure of the state.
Some Chinese scholars such as Zhou Yumin and Shao Yong assert that secret societies were no more than gatherings of gangsters or heretical sectarians causing social disorder and getting into a confusion. Indeed, this new line of negative interpretation has something to do with the controversy on the origins of Tiandihui (Heaven and Earth Society), a representative Chinese secret society, which was on "mutual aid" vis-a-vis "anti-Qing, pro-Ming" discourse.
David Ownby, one of leading scholars who have worked on secret societies, claims that the secret societies have originated from the needs of mutual aide between the marginal elements of Chinese society, and refutes the political character of secret societies. While the existing interpretations separate secret societies from the society and consider them as having a principle of proper order against the state, he incorporates them in the larger society. According to him, activities of secret societies were not different from day to day social activities. His study does not find any political implications of Chinese secret societies, that is, the image of bandit, rebel, or anti-government tendencies.
However, we can not overlook the limitations of Ownby's interpretation. He certainly misses the point of view of change in which state-society relationship evolves all the time. His adhesion to the "mutual aid" discourse has prevented his analysis from inquiring into the politically antagonistic relationship between the state and secret societies.
To show this obvious political character, this article sees Chinese secret societies as composed of deux systems, and situates secret societies within the state-society relationship. Clearly, political characteristics of secret societies have outlived the late imperial period. In Republican China (1912-1949), they did not stop to intervene in the political process in which several political factions and military forces such as nationalists, communists and Japanese invaders competed within each other over the seizure of the state.
목차
1. 서론
2. 會와 敎: 중국 비밀결사의 두 개념 체계
3. 민국시기의 국가, 사회, 그리고 비밀결사
4. 비밀결사의 정치적 성격
5. 결론
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