This study analyzes the narrative development of contemporary history following the Donghak Peasant Revolution and the perceptions of the Righteous Army (Uibyeong) as reflected in Jungdeung Gyogwa Dongguk Saryak (A Brief History of the Eastern Kingdom for Secondary Education), a secondary-level history textbook from the Korean Empire period. Authored by Hyeon Chae, this work serves as a pivotal historical primary source that encapsulates the historical consciousness and educational objectives of the era, despite being published during the Residency-General period. Focusing specifically on the third edition published in July 1908, this paper examines the chronological narratives spanning the Donghak Peasant Revolution, the First Sino-Japanese War, the Eulmi Incident, the Eulsa Treaty, the Hague Secret Envoy Mission, and the Righteous Army War of 1907.
The analysis reveals that in the early stages of Jungdeung Gyogwa Dongguk Saryak, the causes of the Donghak Peasant Revolution and the First Sino-Japanese War were attributed to the corruption and incompetence of the Joseon government. Concurrently, Japan’s intervention was described through a “civilization and enlightenment” and Jagang (self-strengthening) perspective, viewing it as support for Joseon’s reform and independence. This aligns with the early perceptions of the self-strengthening movement circles, including figures such as Park Eun-sik. However, as Japan's encroachment on sovereignty became overt following the Eulsa Treaty, the narrative tone shifted toward a critical stance, providing detailed and denunciatory accounts of Japan’s coercive policies and the process of imperialist dispossession.
The perception of the Righteous Army also exhibits a nuanced evolution over time. While the narrative on the Eulmi Righteous Army is nearly absent, the movement led by former officials and disbanded soldiers after the Eulsa Treaty is credited with historical significance as a resistance effort for national sovereignty. Nevertheless, in the description of the 1907 Righteous Army War, the textbook avoids the direct term Uibyeong (Righteous Army), instead interchanging terms such as Byeongmin (soldier-civilians), Haedo (insurgents/pirates), and Pokdo (rioters). This suggests that a Jagang perspective—which prioritized the cultivation of national strength over armed struggle—remained a fundamental influence, maintaining a certain distance from radical military action.
In conclusion, the post-Donghak narratives in Jungdeung Gyogwa Dongguk Saryak demonstrate a critical transition in response to the intensification of Japanese aggression. Furthermore, the Righteous Army movement was reconstructed, albeit limitedly, as an organized resistance for national recovery rather than a mere armed uprising. This serves as a significant case reflecting both the temporal constraints of history textbooks during the Korean Empire and the evolving historical consciousness and educational aspirations of contemporary intellectuals.