Imperial Japan purged Korean schools of ‘pro-American’ professors, abolished Christian prayers, and labeled the English language as the ‘product of the enemy’, expelled Western missionaries (Dec. 1942)

I wanted to share something quite illuminating and, frankly, disturbing from a historical perspective. It's an excerpt from an article published in Keijo Nippo, the colonial newspaper and official mouthpiece of the Imperial Japanese government that ruled Korea from 1905 to 1945. This piece sheds light on a particularly dark aspect of colonial rule: the aggressive purge of Western influence from Korean educational institutions.

Students at Yeonhui Specialized School performing Kendo training in 1942.

In December 1942, as Imperial Japan marked the first anniversary of the Pearl Harbor attack, a series of articles including this one were released to rally the nation and stir up anti-American sentiment. This article reveals how the colonial government took over and purged schools founded by Western missionaries, especially those with American or British roots, enforcing a dramatic shift towards Imperialist education. This involved not just a curriculum overhaul but a ban on Christian religious practices and an outright demonization of the English language—all in the name of patriotism.

The schools mentioned in this article, which include the precursor to today's Yonsei University (referred to as Yeonhui in the text), have survived to the present day. Yet, back then, they were forced to undergo a radical transformation. The article talks about appointing new principals loyal to the Imperialist cause, erasing all signs of Western influence, and instilling militaristic and nationalistic values among the students. English, once a symbol of enlightenment and modernity, was labeled the "enemy's product."

What's particularly jarring is the narrative's tone—celebrating these changes as victories, as liberations from the supposedly corrupting influence of the West. It's a stark reminder of how totalitarian regimes can twist education into a tool of propaganda, demonizing foreign ideas and enforcing a singular narrative in the name of fostering patriotism and loyalty to the Emperor. By documenting and sharing articles like this, I hope to keep exposing the actions of this unhinged totalitarian regime.

[Translation]

Gyeongseong Ilbo (Keijo Nippo) December 3, 1942

The Wall of Magic Crumbles

Pure souls now arise!

Rushing towards military education and the Japanese language

A year since the expulsion of the British and Americans, Education Edition

Yeonhui Specialized School was a mission school, a prestigious institution directly affiliated with the U.S. and Britain. On October 1st, the Governor-General's Office of Korea appointed Mr. Takahashi as the principal. It was a bolt of lightning from the blue on a clear day. The world praised the decisive action taken by the government, and Mr. Takahashi, the new principal, was fervently encouraged. He raised great expectations, crying out, "Oh Yeonhui, how will you be reborn?"

Yeonhui Specialized School was the first temple for worshiping America and Britain. Its campus was designed to be a magical garden that yearned for America and Britain, with pine greenery, colorful green and red tiled roofs, Western flower beds, and English conversation. It was a bewitching gate to America and Britain.

A direct path to America and Britain was cleverly constructed, and each year, a number of young students, envied by others, were easily sold to America and Britain, with money and stylish suits. Standing on the hill of this magical campus, Principal Takahashi could see that the design of the school's lawn was exactly in the pattern of the Union Jack, which also incorporated the Chinese character (米) for "rice", which represented America. A professor answered that this was because the founder, Dr. Avison, was born in Britain and naturalized in America. Moreover, it is said that until this spring, a statue of the founding principal, Mr. Underwood, was erected at the center of the Union Jack, aiming at the soul of the Korean Peninsula.

That such a school existed in a corner of Imperial Japan until today will surprise many. Students are supposed to study within the relationship of nation = life = school, yet somehow such a school devoted to America and Britain still managed to exist.

Principal Takahashi hurled five school mottos at the academy. The first school motto was, "Understand the true meaning of the National Body, embrace the essence of the Imperial Rescript on Education, refine your thoughts, expand your insights, and thus strengthen your conviction of being subjects of the Imperial nation," and the youth became purified. The students of the academy, who had previously been enchanted by the magic of America and Britain, leaped at these five school mottos.

Morning prayers were abolished. Missionaries disappeared. The religious department was dissolved. Professors considered to be pro-American and pro-British were gone. And "Let's proceed with haste" became the motto among professors and students. A fierce desire to catch up on past delays surged and filled the academy at once. Yeonhui is now undergoing a significant transformation, completely breaking free from the shackles of America and Britain. It's a new morning for Yeonhui, once an American and British academy and outpost like Singapore.

Let's turn our gaze to Ewha Women's Specialized School, the "Yeonhui for girls," which was once an academy and outpost like Hong Kong. Now, a tatami-floored etiquette room has been established. Sacred hemp is offered at the Kamidana Shinto shrine, and in that room, the tea ceremony and flower arrangement are learned gracefully. Japanese women are also being born here. It was October. Female students, who had once proudly spoken English in their conversations as a matter of principle, awakened to the realization that "the English language is indeed a product of the enemy" and devoted themselves to practicing the Japanese language, boldly performing a Japanese language drama at the Seoul Citizens Hall. One might say it feels like a different era when one thinks about it.

It is said that, at both Yeonhui and Ewha, the Americans implemented their deep schemes by demanding the placement of several professors in exchange for substantial financial contributions from the mission. Similar things were happening under the noble names of love for humanity, religion, and education, with secondary schools placed in all the key cities of Korea: Yeonhui (연희, 延禧), Paichai (배재, 培材), Ewha (이화, 梨花), Baewha (배화, 培花), Chungshin (정신, 貞信), Kyungshin (경신, 儆新), Soongsil (숭실, 崇実), Keisung (계성, 啓聖), Youngsaeng (영생, 永生), and Myungduk (명덕, 明徳). They attracted many young male and female students and actually aimed their venomous fangs at the immature souls of the Korean peninsula. Most of these were girls' secondary schools, aiming to infiltrate homes by capturing women's hearts first.

However, all of these schemes have now been cut short. Each school is making a robust advance in the Great Imperial War. Formerly rigid mission school female students are now visiting shrines monthly, comforting brave soldiers in white at army hospitals, and engaging in tennis matches with those soldiers. This is the reality of the Korean peninsula today. All of these can be said to be the spoils of victory at the home front that we won from America and Britain in the first year of the Greater East Asia War.

Severance Medical School also changed its name to Asahi Medical School in that memorable year. What a bright name it has taken! The sound of military training boots is heard in the campus of Asahi Medical School.

Thus, the educational world of the Korean peninsula, having blown away the American and British school atmosphere, will surely become a brilliant exemplar for the construction of the Greater East Asia Co-Prosperity Sphere. [Photo = Yeonhui Specialized School students engaged in military education]

Source: https://archive.org/details/kjnp-1942-12-03/page/n3/mode/1up

[Transcription]

京城日報 1942年12月3日

”魔術の垣”崩れて

清純の魂、今や起つ

軍教に、国語に駈足

米英締め出し、あれから一年、教育篇

延禧専門、それはミッションスクールであった。立派な米英直参の学校であった。そこに十月一日、朝鮮総督府は高橋教学官を校長として任命した。まさに晴天の電霆、世は挙げて本府のとった英断を読め、高橋新校長を激励した。そうして、「延禧よ、如何に新生するか」と絶大の期待をかけた。

延禧専門、それは米英崇拝の第一殿堂であった。その学窓は松林の翠色、赤瓦の色彩的屋根、西洋花壇、英語の会話等々々、遥かに米英を憧憬すべくすべてが装置された魔法の庭であり、米英への妖麗な門であった。

そこから米英への直線路が巧緻に作られていて、年々幾人かの若い学生は他の学生の羨望の中に金と瀟洒な背広とをあてがわれて、やすやすと、その米英へ魂を身売りしたものである。一日高橋校長がその魔法の学園の丘に立って見下ろせば、その校庭の芝生の設計はまさしくユニオンジャックを型どり、そのユニオンジャックはまた米国の『米』という字をも型どったもの、更にこれを追及すれば、創立者アビソンが英国生まれで、米国に帰化した人物である處に由来すると一教授は答えたという。しかもそのユニオンジャックの中心にはこの春まで創立校長アンダウッドの彫像が心中半島の魂を狙った姿で建てられていたという。

そんな学校が今日まで皇国日本の一角に存在していたということ、自体何人もことの意外に驚くであろう。国家＝生活＝学校この関聯の中に身をおいて学を修むべきに、よくもかかる米英、そのままの学校が存在していたものである。

その学園に高橋校長は五ヶ条の校訓を投げつけたのである。その第一条は、「国体の本義に透徹し、教育勅語の旨趣を奉体し、思索を精にし、識見を長じ、以て皇国臣民たるの信念を鞏固ならしむべし」と、青年は正純なり。あれ程に魔法にかけられて来た学園の学生がその五ヶ条に飛びついて来たのだ。

朝の礼拝は無くなる。宣教師は姿を消す。宗教部は解消する。米英系と目されていた教授もいなくなる。そうして「駈足で行こう」そうした言葉が教授、学生の間の合言葉となったのだ。今までの遅れていた分をこの一気に取り返そうとする激しい意欲が澎湃として学園に満ち満ちたのだ。延禧は今大いなる転回をとっている。完全に米英の羈絆から脱却した。米英系学園のシンガポール延禧の新しき朝。

視線を梨花女専に移そう。「女子の延禧」学園の香港であった梨花女専に、今床間のついた作法室が設けられている。神棚には大麻が奉斎され、そうしてその室は茶の湯、生花などが淑やかに学習されている。日本女性はここにも誕生しようとしている。秋十月であった。これまで英語を会話の原則として誇らかに喋っていた女子学生達が「英語こそ敵産なり」と目覚めて国語の修練に努め、堂々国語劇を府民館で公演した。思えば隔世の感ありといってよかろう。

延専にしても梨専にしても、米国はミッションからいくらいくらの金を支出する故教授幾人を入れろという筆法でその深謀が強行されて来たという。それに類することが、宗教と教育という人類愛の美名にかくれて培材、梨花、培花、貞信、儆新、崇実、啓聖、永生、明徳などなど全鮮枢要都市に中等学校が配置され、幾多の青年男女生徒を吸引し、実は毒牙を半島の未熟な魂の上に打ち込んでいたのだ。しかもこれらの殆どが女子中等学校であり、先ず女の心を据えて家庭に喰い入り骨を抜こうという手段だった。

しかしそれらの一切が今は起ち截られた。何れの学校も皇国の大戦に健実な前進をとっている。かつて強硬なミッションスクールの女学生が、今日神社に月詣でしている。又陸軍病院に白衣の勇士を慰問し、その勇士達と庭球の試合に打ち興じている現実が現在の半島なのだ。それらのすべては大東亜戦第一年が米英から奪還し得た銃後の勝利といってよい。

セブランス医専も「その一年」に於いて旭医専と改称した。何という明るい名称をとったことであろう。その「旭」の校庭に軍事教練の靴音を聞く。

かくて米英的校風を吹っ飛ばした半島教育界、それは大東亜すめらあじや建設への輝かしい示範者となるであろう。【写真＝軍教に励む延禧専門学校生】

A tour of Sinuiju Yamato Imperial Boarding School in 1942, where Korean nationalism was considered a moral defect to be ‘purified’ away so that Korean ‘thought criminals’ become ‘completely Japanese’

In June 1942, a magazine called "Chōsen" (Korea) published an article that offers a stark window into a grim chapter of Korean colonial history. This publication, an organ of the Imperial Japanese colonial regime which controlled Korea from 1905 until the end of World War II in 1945, documented the workings of a Yamato Imperial Boarding School located in Sinuiju.

Photo 1: Panoramic view of the Yamato School

The purpose of this institution was as unsettling as it was clear: to forcibly re-educate Korean youth who had been accused and convicted of ideological crimes—such as supporting communism or the Korean independence movement—and reshape them into "pure and loyal" subjects of the Japanese Empire. The process, euphemistically referred to as "purifying" their thoughts, sought to strip these young Koreans of their identity and beliefs, effectively "Japanizing" them completely.

Imagine being a young Korean, merely expressing favorable opinions about communist ideology or the dream of an independent Korea, and as a consequence, finding yourself ensnared by the authorities and sent to such a school for "re-education."

The Yamato Imperial Boarding School was not an isolated case; rather, it was part of a broader, sinister network of institutions aimed at eroding Korean ethnic and national identity. Its existence and mission bear a disturbing resemblance to the American Indian boarding schools in the United States and Canada, which were designed with the intent to "civilize" or assimilate Native American children into Anglo-American culture.

The comparison is not merely symbolic. If these Japanese-run boarding schools were anything like their American counterparts, it is likely that the Korean students endured not only cultural erasure but also physical, psychological, and possibly sexual abuse. The legacy of such institutions is a deep-seated, intergenerational trauma—a trauma still acutely felt by Native American communities today as a result of their own parallel experiences.

It is with a heavy heart that I have transcribed and translated this article, and now I post it here for wider access. I believe that it is crucial that such narratives are brought to light, as awareness is a pivotal step towards acknowledgment, reconciliation, and healing for the descendants of those who suffered under such oppressive colonial regimes.

[Translation]

Chōsen (Korea) Magazine, June Edition, Volume 325

Published on June 1, 1942

Published by Korea Governor-General's Office, Chief Cabinet Secretary

Visit to the Sinuiju Yamato Imperial Boarding School

By Okinaka Morio

After my visit to the Yonghung Reformatory, I left Wonsan and took the train on the Pyeongwon Line to visit the Yamato Boarding School in Sinuiju. The Pyeongwon Line had only recently been completed, and there were very many passengers on board. It must be providing significant benefits, both tangible and intangible, to the residents living along the line.

I arrived in Sinuiju just past 3 am. Barely taking any time to rest at the inn, I hurriedly drove to the Yamato Boarding School located in West Majeon-dong, arriving by 8 am. Leaving the station to the left and climbing up the hill, I could see the school on the right. Entering through the main gate, the first thing that caught my eye was a Shinto shrine on the right side. Unfortunately, Mr. Takemura, the guardian, was in the middle of teaching calisthenics to the students in the playground, but he asked someone else to invite me to the guardian's residence.

Photo 2: Shinto shrine

The founding mission and activities of the Yamato Boarding School have been extensively introduced in the October 1941 issue of this magazine by Mr. Takahara Katsumi, who is affiliated with the current Probation Division. Therefore, I will only briefly mention them here. Namely, the Yamato Boarding School is an incorporated organization with the aim of invigorating the spirit of the Imperial Way and deepening a thorough Japanese-Korean Unification, as well as guiding and protecting those involved in ideologically related incidents. Its members include those who are under protective observation and those who agree with the purpose of the Yamato Boarding School and wish to serve and cooperate in its activities, with the head of the protective observation office serving as its chairman.

Photo 3: Graduation ceremony, Mr. Tanaka, the Director of the Protective Observation Office, is on the stage

Thus explained Mr. Takemura, the guardian, with a passionate tone. I felt the fervor that he had for his work.

Photo 4: Mr. Takemura, the probation officer, standing around a table with the children

Currently, the school has taken in students from eleven families. These students were once questioned for their ideologically related incidents, and at the time of their enrollment, they were all quite stubborn. In other words, they could be described as politically the most extreme right-wingers among those currently under protective observation. The aim is to convert these individuals into pure and loyal subjects of the Imperial Japanese nation. Let us introduce one of them here.

Though he has since adopted a Japanese surname, let us refer to him as Mr. T. Mr. T dropped out of Meiji University and was extremely obstinate from the beginning of his time at this school. He would not even speak to Mr. Takemura. This silent treatment continued for about two weeks. During this time, the guardian shared baths and meals with Mr. T, naturally inviting him into his own life. They even sat face to face at the guardian’s house late into the night. The guardian's warm and humane treatment eventually touched a chord in the depths of Mr. T's being. Their souls collided. There was no petty nationalistic notion of Korean or Japanese. What existed was the stark reality of one human being to another. Formally speaking, the unification of Korea and Japan had already borne fruit.

However, I believe there is something in this case that cannot be fully expressed by that phrase. There is something deeper. It reminds me of Kikuchi Kan's "Beyond the Pale of Vengeance." While the content of the two differs greatly, I believe the exalted way in which the two souls ultimately touch each other is the same. Mr. T has completely converted, washing away his stubborn old ideologies, and now stands at the school's podium teaching the children.

Here, let us discuss the educational facilities of the school. Upon examining the primary objectives of Yamato School's practice, it is clear that the emphasis is on reinforcing and thoroughly implementing Japanese-Korean Unification, and for this purpose, the "spread of the Japanese language" is considered a critical issue to which considerable effort is being devoted. Namely, the school has established two 20-tsubo (66 square meter) classrooms and conducts Japanese language training sessions twice a day, both day and night. Although the courses are designed to be completed in roughly two years, within this short period, all twelve volumes of the elementary school reading books are to be finished. The intention is to attain six years' worth of proficiency in two years.

Besides the Japanese language, arithmetic, crafts, singing, and games are also taught. No tuition fees are charged. Educational materials are either provided or loaned. Generally, those who could not enter elementary schools are accepted, and there are cases where students who have completed the two-year program at Yamato School have been certified to enter the fifth year of elementary school. It is said that the joy of the parents at such times was considerable.

Combining day and night sessions, the number of children reaches a total of 660. The teachers are students themselves and work without pay.

Moreover, the teachers do not merely teach the Japanese language. They stand at the podium imbued with enthusiasm to infuse the students with the Japanese spirit. I do not have experience in teaching, so I cannot understand that sentiment. However, once one stands at the podium and takes the position of guiding innocent boys and girls, anyone would wish for their intellectual improvement. Watching the young boys and girls improve day by day, one would undoubtedly feel a great sense of joy. Those who are students of the school must be experiencing one of what Mencius called the "three joys in life" and would surely be reflecting on themselves.

Therefore, the concern that the teachers might instill bad ideologies in the children was entirely unfounded. Furthermore, by standing at the podium, they further their own devotion to becoming Imperial subjects.

Guided by Mr. Takemura, the guardian, I observed the classes. In the first classroom, it was time for arithmetic, but I remember thinking that they must have been singing, as the children's voices were so loud that my ears almost went deaf, a memory that still comes to me sometimes.

The second classroom featured Mr. T’s class, where, as it seemed appropriate for beginners, he was earnestly teaching how to count numbers. I was surprised by the overall liveliness of the children here; they were very spirited.

I was also shown a dance by the female students. They danced delicately to the rhythm of a phonograph, holding small flags in both hands, performing pieces like "March of the Beloved Horses," "Raising the Flags of Three Countries," "Patriotic March," and "Neighborhood Cell." I am not particularly discerning when it comes to this art form. However, I was impressed enough to think that if they were dressed in beautiful costumes and performed on a real stage, they would stand out even more, so I believe the reader can imagine the general idea. I could not help but applaud.

Now, changing the topic of discussion, I have to delve into how the students were being guided. There is absolutely no theoretical reasoning here. It is all about action. Theoretical disputes will always develop into more theoretical disputes. Even if one were to convince the other side, something unsatisfactory would remain. The main thing is to convert them into Imperial subjects. It is said that many of the Korean compatriots who turned to communism or nationalistic ideologies did so based on emotion. If that is indeed the case, trying to use theoretical reasoning to convert someone who was sparked by emotion would be an unreasonable demand. Therefore, the motto here is to start from the emotional life and let them grasp the Japanese spirit.

The students from the eleven families live together in row houses adjacent to the residence of Mr. Takemura, the guardian. In other words, they understand each other through daily life and are instilled with a spirit of hard work and affection. They are even trained to do tasks as humble as cleaning the toilets, and are trained to obey the orders of those above them without question. Criticism is not at all tolerated. There is something reminiscent of military order in this. It is curious that orders are accepted without complaint, likely a result of their genuine respect for the guardian.

Next, let us touch upon one of the important enterprises of Yamato School, which is the occupational project. This project, which involves an investment of 30,000 yen in the manufacturing and sales of lunch boxes and disposable chopsticks, has its factory adjacent to the classrooms. The livelihood of the students is entirely dependent on this, with the raw material, Hondo spruce, being kindly provided by the Sinuiju Forestry Office. It is said to be an impressive achievement that in just about a year since the start of the project, a profit of 10,000 yen was made. Orders seem to be flooding in continuously. Consequently, the average monthly income per student household reaches ninety to a hundred yen, indicating a very comfortable economic life.

Photo 5: Conditions of the vocational training work (1)

Photo 6: Conditions of the vocational training work (2)

Photo 7: Conditions of the vocational training work (3)

Photo 8: Conditions of the vocational training work (4)

The students, who might once have believed in Marx's so-called historical materialism, are now managing the industrial department themselves, and it would be interesting to know what economic theories they hold now. "When basic needs are met, one understands propriety" – the facilities of Yamato School's Industrial Department play a significant role in purifying the thoughts of the students, a point that cannot be overlooked. This facility is not only a characteristic of Yamato School but also its considerable strength. By generating profits through their own management and using those profits to educate these impoverished Korean compatriots, there is no capitalist mechanism at work. What exists is solely the enthusiastic desire to improve each other’s lives materially and spiritually. Any student who is not moved by this must be out of sorts. It is said that the students would go so far as to lay down their lives for Mr. Takemura, and this is believed to be their sincere sentiment.

Moreover, Mrs. Takemura, the wife of the guardian, is working with the wives of the students, primarily directing the management of home economics. She kindly teaches them not only how to keep a household account book but also the finer points of home economics, instilling in them the fundamental concept of "managing a household." In short, Sinuiju Yamato School could be said to be promoting a sort of large family communal living.

On the day of my visit, it happened to be the Day of the Imperial Rescript, and Mr. Seiichi Tanaka, the Director of Sinuiju Protective Observation, visited the school, and an Imperial Rescript acceptance ceremony was conducted on the sports field. All the "daytime students" were lined up in front of a Shinto shrine, and after Director Tanaka's reading of the Rescript and instruction, a student representative stepped forward to lead the Imperial Japanese Vow.

Although his body was quite small, he mustered a strong voice while tensing his throat, resembling a chick imitating a mother hen. After the ceremony, Director Tanaka commented to me, "They are energetic children, aren't they?"

When I said that I arrived in Sinuiju past 3 this morning, I was told that it was a pity because the students had their military training starting at 6 this morning, and they would have liked for me to see it. I heard that Director Tanaka stayed overnight at Yamato School and participated in the military training and that he came to the school specifically for the twice-daily Kyūjō Yōhai worship ritual today. He seems to be very busy indeed. However, he appeared to be very interested and cheerful about the work of the school. The director's enthusiasm must surely inspire those below him and will likely greatly influence the school's performance. Tomorrow, there is to be an entrance ceremony at the home economics school in Yongampo. I have decided to accompany them.

Photo 9: Students and families performing the Kyūjō Yōhai worship ritual

I took advantage of Guardian Takemura's generous offer and stayed overnight at the schoolhouse. The next morning, I woke up just past six and, together with all the student families, we received the morning's spiritual energy with all of our bodies and performed the Kyūjō Yōhai. After the worship ritual, Mr. T and another student reported to the guardian in a loud, clear military style about the previous day's events. This was followed by radio calisthenics. The school's day began vigorously from this point. People were already starting to gather at the factory.

I suddenly think that behind this ideological protection endeavor, laden with extraordinary hardships, lies great joy and comfort in the possibility of creating capable individuals once they have been converted.

The general public understands the work of Yamato Schools and provides considerable support both materially and spiritually, and I celebrate the promising future that lies ahead.

Furthermore, after returning home, I visited the Yamato School in Seoul but regret to say that due to editorial circumstances, I could not feature it in this month's issue. I ask for Guardian Saiga's understanding in this matter.

***Yamato Home Economics School

For the visit to the Yamato Home Economics School, a branch of the Yamato School in Yongampo, I bid farewell to Mr. Takemura, the guardian, and his wife and hurried to Sinuiju station. At the station, I met up with Director Tanaka and Mr. Mori from the observation office, and we boarded the train for Yongampo. Director Tanaka introduced me to Mr. Kihara Mikawa, who not only holds the title of a member of North Pyongan Province assembly but also a consigned guardian. Mr. Kihara lives in Yongampo and had gone out of his way to welcome the director. He is very supportive of the Yamato School's endeavors, especially in promoting the development of the Home Economics School.

Photo 10: Instructors and students of the Yamato Home Economics School

In the train, I saw many of the Home Economics School students dressed in sailor uniforms. Director Tanaka seemed to enjoy talking and giving various instructions to these young women. The students must be very dear to him.

It took about an hour to reach Yongampo station, and after walking for a bit over twenty minutes, we entered the gates of the Home Economics School. The school is housed in a purely Japanese-style building of about 50-tsubo (165 square meters), situated on a 400-tsubo (1322 square meter) plot, which Mr. Kihara has lent free of charge. It seems to be a calm and somewhat old building. There are plans for a new building in an appropriate location in the future.

We were led to a guest room where the students served us tea in the Ogasawara style or something similar. The students are female graduates of the elementary schools from the Korean peninsula, and while 45 of them entered the school on July 1 last year, today an additional 40 or so will join. The training lasts one year, but those with excellent graduation results have the opportunity to stay on for further study in the research department. Four mainland Japanese women from good families, qualified as girls' school instructors, serve as full-time lecturers, teaching Japanese womanhood, Japanese language and manners, sewing, cooking, calisthenics, ikebana flower arrangement, tea ceremony, calligraphy, childcare and hygiene, and music for 31 hours each week. In addition, observation office staff and affiliated guardians also take part in teaching some of the classes.

Photo 11: Flower arrangement class

Photo 12: Japanese language class

Photo 13: Etiquette class

The Home Economics School aims to instill in the students a purely Japanese lifestyle and naturally lead them to Japanese ways of thinking and perspectives.

Indeed, we were treated to a lunch prepared by the students, and the way the meal was served, the serving methods, were all exactly like a Japanese household, to the point that we, the guests, were rather the ones who felt out of place.

At 1:30 in the afternoon, the entrance ceremony for new students took place at the martial arts dōjō across from the Yongampo police station. Parents and families were present. During the congratulatory speech by Mr. Kihara from the provincial assembly, he advised the students to adopt purely Japanese behaviors and living actions, truly demonstrating the essence of the Home Economics School. Perhaps because of the small number of students, the entrance ceremony had a warm atmosphere.

With the visit to the Yamato Home Economics School, my busy schedule came to an end, but next, I would like to write down a few thoughts and impressions about the Home Economics School.

***Conclusion

I hope that my account gives you a better understanding of the operations of the Yamato School in Sinuiju, but the establishment of the Yamato Home Economics School should be considered one of the most meaningful aspects of these operations. The deepening of the Japanese-Korean Unification movement will not bear fruitful results without the understanding of women, who make up half of the total population. It is particularly meaningful to target young girls who will become homemakers in the future. It is noteworthy that two hours of class time are devoted to Japanese womanhood. Additionally, a greater number of hours are allocated to various subjects for acquiring Japanese cultural education than those at higher girls' schools, and attention is also paid to cultivating sensibilities. We also cannot overlook that they are placing particular emphasis on moral and artistic values. Furthermore, through four hours dedicated to "manners," the school aims to instill a sense of Japanese propriety and the concept of Japanese beauty.

Originally, manners and etiquette are understood as the human cultural progression where the desire for beauty and harmony in daily life is organized over time. Therefore, living and acting according to the principles of manners and etiquette is the most beautiful and harmonious for both individuals and society, making our lives preferable, beautiful, and happy. The essence of propriety is said to respect harmony, aiming for people to live in smooth coordination and to be personable. Hence, Korean women must deeply appreciate the pinnacle of Japanese beauty through the mastery of manners and etiquette, as a prerequisite to becoming completely Japanese. By achieving this, there will no longer be any distinction between Japanese and Koreans. The Home Economics School is advancing with this policy.

In manners, there are undoubtedly both formal elements and spiritual aspects. At the Home Economics School, the formal elements are introduced first. Since the heart of manners and etiquette lies in the spiritual aspect, I believe that warm consideration is already being given to this area.

Moreover, the students of the school were sent to good households in mainland Japan for about a month to learn manners and help out, and they were reportedly very well received by each household. The Home Economics School may only be a modest existence now and has no history or tradition as it is still in its infancy. However, I have no doubt that it will play a significant role in the movement to turn Korean women into loyal subjects of the empire in the future of our Korea.

We look forward to the day when "a grain of wheat" will gradually mature and contribute to society, and when many young girls from the Korean peninsula will aspire to the school spirit of the Home Economics School. May this not end as a mere fool's dream.

[Transcription]

朝鮮 六月号 第三百二十五号

昭和十七年六月一日発行

発行人：朝鮮総督府総督官房文書課長

新義州大和塾訪問記

沖中守夫

永興感化院の訪問を終えた私は、新義州の大和塾を訪れるため、平元線を利用して元山を発った。平元線はつい最近全通を見たのであるが、利用者は非常に多い。有形、無形に沿線住民に大なる利便を与えていることであろう。

新義州には夜半の三時過ぎについた。宿屋にまどろむ間もなく、八時には西麻田洞にある大和塾に車を飛ばした。駅を左に見て坂道を上りつめ左右を見渡せば、右方にそれらしきものがあった。正門を這入って右手に神祠が祀られてあるのが先ず眼につく。折悪しく竹村保護司は運動場で生徒に体操を教えていたところであったが、代りを頼まれて私を保護司住宅に招じた。

大和塾の設立の趣旨や、その活動状況に就いては本誌十六年十月号に現保護課属高原克己氏より詳細に亙って紹介されているので、茲では簡単にその内容を述べることとする。即ち、大和塾は保護観察所長を会長に、保護観察対象者や大和塾の趣旨に賛同し、その事業に奉仕協力せんとするものを会員とするものであって、皇道精神の振起昂揚と内鮮一体の深化徹底を期し、併せて思想事件関係者を善導保護することを目的としている法人組織である。そして、その事業としては、思想前歴者を動員して主として国語の普及授産の経営に意を注いでいる。

かようなことを熱意のこもった語調で竹村保護司は語られる。仕事に対してなかなか熱のある人だと感ずる。

現在、塾生を十一家族入れている。この塾生は、かつては思想事件に問われた者で、入塾当初はなかなか手剛い者ばかりだったそうである。別言すれば保護観察対象者の最右翼級といってよかろう。この人々を転向さして純良な皇国臣民化しようというのである。そのうちの一人をここに紹介してみよう。

今は創氏しているが仮にT君として置こう。T君は明大中途退学者で入塾のはじめから、実に頑固だったそうだ。竹村保護司とも、全然口をきこうとしない。約二週間位、無言の行がつづいた。その間、保護司はT君と一所に風呂には入ったり、食事を共にしたりしてT君を自分の生活のなかに自然に溶け込ますように努めた。そして時には深更まで保護司宅で対坐したこともあった。保護司のかような人情味豊かな処遇はT君をしてついに人間の奥底に秘められた琴線にふれしめるに至った。魂と魂とがぶっつかった。そこには、朝鮮人とか内地人とかいうケチ臭い民族的観念はなかった。在るものは赤裸々の一個の人間対人間の存在のみである。形式的にいえば、内鮮一体はすでに実を結んだということができよう。

だが、私はこの場合、その表現では云いつくせない或るものがある。もっともっと奥深いものがある。私はかつて読んだ菊池寛氏作の『恩讐の彼方へ』を思い出す。両者の内容は勿論大いにちがっている。だが、最後に魂と魂とが触れ合うその極致は一致しているのではないかと思う。T君は完全に転向し、むかしのかたくな思想を綺麗に洗い落としてしまった。そして今では塾の教壇に立って児童を教えている。

ここで塾の教育施設について述べて見る。大和塾の実践第一要項を見るに、それは内鮮一体の強化徹底に置き、そのためには『国語の普及』が先決問題であるとして、これには大いに力瘤を入れている。即ち、塾に二十坪の教場二室を設け、昼夜二回にわたって国語講習会を開いているのである。大体二箇年で終了することになっているが、この僅かの期間で、国民学校用読本十二巻全部を終るのである。二箇年で六箇年の実力をつけようというわけだ。

国語の外になお、算術、手工、唱歌、遊戯なども教えている。授業料は一切とらない。そして学用品はすべて支給したり或は貸与したりしている。大体、国民学校に入学できなっかったものをとっているが、なかには大和塾で二箇年の過程を終り、国民学校の五年に検定編入されたものもある。このときの親の喜び方は大したものであったそうだ。

昼と夜とを合わせて児童は六百六十名の多数にのぼっている。教師は塾生で無報酬である。

そして教師は単に国語を教えるだけではなく国語に盛られた、日本精神を注ぎ込む意気で教壇に立っている。私は訓導の経験がないからその気持ちはわからぬ。だが、一旦、教壇に立って無垢の少年、少女を指導する立場になったら、だれでも彼等の智識の向上を願うであろう。日に日に向上して行く少年少女を眺めて、心中大いに愉悦を感ずるであろう。塾生たるもの孟子の所謂三楽の一を経験して、たしかに自己を反省してみるにちがいない。

だから児童に対し悪い思想を注ぎ込むということは全く杞憂に過ぎなかったのである。その上彼等は教壇に立つことによって、自分自身の皇民化に一層の精進を加えるのである。

私は竹村保護司に案内されて、授業の参観をする。第一室では丁度算術の時間であった。が、その教室では、何んでも唱歌を歌っていただいた様に思う。児童の声の余りに大きいので耳が聾になりそうだったのを今でも時々思い出すのである。

第二室はT君の授業であった。初学年らしく数の数え方を熱心に教えていた。概してここの児童の元気なのには驚いた。なかなかきびきびしている。

私は、また女生徒の舞踊を見せて貰った。蓄音器のリズムに合わせ小旗を両手にもって「愛馬行進曲」「三国旗かざして」「愛国行進曲」「隣組」などをいと優しくも踊るのである。私はこの方面に対する眼は余り肥えていない。だが、綺麗な衣裳でもつけさせてどこかの本舞台で実演さしたら、一層引き立つだろうなあと感心した位だから、読者には大体の想像はつくと思う。私は思わず拍手を送った。

さて、話しの方向を変えて、塾生たちを如何に指導しているかを私は突っ込んで聞かねばならぬ。ここでは理論闘争は全然行わない。「行」一天張りである。理論闘争は何処までも理論闘争に発展するであろう。よしこちらが相手を説伏し得たとしても、そこには何か割り切れないものが残るであろう。要は相手を皇国臣民化せばいいのだ。朝鮮同胞は共産主義、或は民族主義的思想に走った主たる原因は感情に出発しているものが多いということだ。果して然らば感情から出発した者を理論闘争によって転向させようとしても、それは無理な注文だ。だからここでは「情」の生活より出発しつつ、日本精神を把握させることをモットーとする。

十一家族の塾生は竹村保護司の住宅と隣り合って長屋に起居を共にするのである。つまり日常生活を通じてお互いが理解し合うのである。そして勤労好愛の精神を植えつける。時には便所の掃除までさせる。上に立つ人の命令には絶対に服従させるよう訓練される。批判は全然評されない。どこか軍隊式に似たところがある。それでいて命令は文句なしに受け入れられているから不思議だ。保護司に心服している結果からであろう。

次に大和塾の重要事業の一である授産業にふれて見よう。これは資金三万円を投ぜる折箱、割り箸の製造販売事業で工場は教室に隣接している。塾生の生活の資は全部これに依って賄われ、原料である唐檜は新義州営林署の好意によって払下げをうけている。事業開始より僅か一年そこそこで一万円の収益をあげたというから素晴らしい成績といってよかろう。注文は次から次へと殺到して来るそうだ。従って塾生各家族一戸当り月収平均は九十円から百円にも達し、経済生活は非常にゆとりを持っている。

かつてはマルクスの所謂唯物史観的人生観を信奉していたかも知れない塾生諸君も、産業部の経営実体も自ら管掌するに至って、果して現在どんな経済理論を把持しているであろうか。「衣食足りて礼節を知る」はこれ人情、塾生の思想淳化に大和塾産業部の施設が大いに役立っていることを見逃すことはできない。この施設は大和塾の特色であると共に、また、大なる強味でないかと思う。自己の経営によって利潤をあげ、その利潤によって貧しき朝鮮同胞を教育する。そこには資本主義的なカラクリは全く存在しない。存在するものは、お互いの物質的にも精神的にもその生活を向上させんとする熱意あるのみだ。これで感激しない塾生はどうかしている。宜なる哉、竹村保護司の為には命を投げ出すとまで塾生は考えている由だが、打ち割ったところ偽りない心根であろう。

尚は、保護司夫人は塾生の主婦に働きかけ、専ら台所経済の指導に当って居られる。家計簿の記入は勿論のこと、その他こまかい家庭経済についても親切に教導し、所謂「家を治める」根本観念を植えつけている。要するに新義州大和塾はいわば大家族主義生活といってよかろう。

私が尋ねた常日は、丁度大詔奉戴日だったので、新義州保護観察所長田中誠一氏が来塾され、大詔奉戴式が運動場で挙行された。神祠を前にして「昼間生徒」は全部整列し、田中所長の詔書奉読、訓示があって、一人の生徒代表が所長の前に進み出て皇国臣民誓詞を先唱する。

からだは頗る小さいのだが、喉筋を立てながら大きな声をしぼり出すのである。雛が親鶏の真似をしているようだ。式後「元気な子供ですよ」と田中所長が教えて呉れる。

「今朝三時過ぎ新義州に着きました」と私がいうと、それは惜しいことをした、今朝六時から塾生たちの軍事教練があったが、それを見て頂きたかったといわれる。聞けば田中所長は昨晩大和塾に宿泊されて軍事教練に参加し、今日は昼夜二回の奉戴式にわざわざ来塾され挙式に当られるのだそうだ。実に御多忙の様である。だが、塾の仕事に非常に興味を持っていられるようで頗る朗らかである。所長がかように熱心なため、下の人々も力の入れ甲斐があることと思う塾の成績にも大いに影響することであろう。明日は龍岩浦にある家政塾の入塾式を挙行する由である。私も御供することにする。

竹村保護司の御厚意に甘えて塾舎に一泊する。翌朝は六時過ぎ起き、塾生全家族と一所に朝の霊気を全身にうけ宮城遥拝をする。遥拝後T君と今一人の塾生が、昨日中の出来ごとを軍隊式に大きなキビキビした声で一々保護司に報告する。終ってラジオ体操である。塾の一日の生活はこれから活発に初まる。すでに工場にはボツボツ人が集まり出した。

私は、ふと、竝々ならぬ苦労を荷うこの思想保護事業の反面には、転向させ得たら有能な人士をつくり出せるという、大きな歓喜と慰安とがあることを思う。

社会一般は大和塾の事業を理解して、物的にも心的にも多大の援助を与えていること知ってその前途の多幸を祝するものである。

尚、帰住後、京城大和塾を参観したのだが、編輯の都合で、本月号に掲載することの出来なかったのを遺憾とする。この点斎賀保護司の御諒承を願う次第である。

大和家政塾

大和塾の龍岩浦支部の事業となっている大和家政塾参観のため私は竹村保護司夫妻に御別れをし新義州駅に急いだ。駅で田中所長、森観察所書紀両氏と落ち合い、龍岩浦行きに乗る。田中所長より平北道会議員と嘱託保護司の肩書をもたえる黄原観河氏を紹介される氏は龍岩浦に居住しているが、わざわざ観察所長を迎えに来られたとか。大和塾の事業には非常な腰の入れ方で特に家政塾の発展の為には声援を惜しまない方である。

車中には、大分、水兵服姿の家政塾生たちが乗車していた。田中所長はその乙女たちと愉快そうに話し合ったり、或はいろいろ注意したりしている。所長には、塾生がとても可愛いのであろう。

約一時間にして龍岩浦駅に降り、歩くこと二十分余りで家政塾の門をくぐった。同塾は建坪約五十坪、敷地四百坪の純内地式建物を黄原観河氏から無償で貸与をうけ、これを使用している。落ちついた感じのする建物だが相当古い代物らしい。何れ適当なところに新築は予定されている。

私共は客間に道され、塾生から小笠原流か何かの式でお茶を出される。塾生は国民学校卒業の半島の女子で去年の七月一日に四十五名入塾さしているが、今日また四十余名入塾することになっている。修業年限は一ヶ年であるが、卒業成績の優秀なものは研究科に残る道が開かれている。専任講師としては女学校教諭の資格ある良家の内地入のお嬢さん四人がこれに当り、日本婦道、国語作法、裁縫、割烹、体操、生花及茶、書道、育児衛生、音楽の諸科目を毎週三十一時間教えている。尚、観察所職員、嘱託保護司の方々も、授業の一部を受け持たれる。

家政塾は純日本人的生活様式を塾生の頭にしみ込ませ、それから自然に日本人的な物の考え方や観方にもって来ようというのである。

成る程、塾生の手になる昼飯を御馳走になったが、御膳の出し方、給仕のし方など、全く日本人の家庭そのままで、お客さん私共の方がかえって無作法ぐらいであった。

午後一時半から筋向いの龍岩浦警察署の武道場で新入生の入塾式が挙行された。父兄の顔も見える。黄原道会議員の祝辞中、起居動作すべて純日本人的になって貰いたいと諭すあたり家政塾たる本領を発揮して余蘊がない。生徒数の少ないせいか、どこか温味のこもった入塾式であった。

大和家政塾の訪問で、私のあわただしい日程は終了したわけだが、次に結論として家政塾に対する二三の感想を書かして頂く。

結語

新義州大和塾の事業については、如上述べたところで大体お判りのことと思うが、その事業の一である大和家政塾の開設は、最も意義あるものの一つというべきであろう。内鮮一体深化運動も全人口半ばを占める婦人の理解がなければ美しい実は結ばない。特に将来家庭の人となる少女達を対象とした所に大いなる意義を見出す。授業科目のうちで、日本婦道について二時間を割いていることは注目してよかろう。その他日本人的教養を身につける為の諸科目が、高等女学校のそれよりも多数の時間が割り当てられている。と共に情操の涵養に意を用いていることもて逃せない。そしてまた「作法」の四時間によって日本人的床しさとか、或は日本的美の観念を植えつけようとする。

元来、礼儀とか作法とかは、人間が美を要求し、調和に憧れる心的作用が、日頃の生活に現れて、これが人間文化の進展に伴って漸次に組織されたものと解する。だから礼儀や作法の趣旨に従って生活し、行動することが、個人的にも、社会的にも最も美であり調和であって、私共の生活をして最も好ましく美わしく、且つ幸福ならしめるものだ。礼法の要は和を尊しとすといわれている。故に人々がよく調和して、人生を円滑にし人に好感を与えることが眼目であろう。したがって朝鮮女性が、日本人になり切る前提としては礼儀作法の修得によって日本的美の極致を心奥深く味わなねばならない。これを感得することによってそこにはすでに内鮮人の区別は存をしないであろう。家政塾はこの方針で進んでいるのである。

作法には、云うまでもなく、形式的要素と、精神的方面との二つがあるが、家政塾では先ず形式的要素の方らは入っている。礼儀作法の中心は精神的方面にあるのであるから、この方面に対し関係方面の暖かい心配りもすでになされていることと思う。

尚、ここの塾生を内地人の良家庭に約一箇月間行儀見習や手伝いに出したそうであるが、各家庭から大変喜ばれたとのことである。家政塾は、今では微々たる存在に過ぎぬであろう。そしてまた創設草創の事であるから歴史も伝統も何もない。だが、将来我が朝鮮に於いて半島女性の皇国臣民化運動に相当な役割を演ずることを信じて疑わない。

「一粒の麥」が次第に稔って社会に貢献することを私共は期待すると共に、古来塾には塾風あり、家政塾の塾風を慕って半島の乙女達が数多馳参ずる日の近からんことをお祈りする。願くば痴人の夢に終らしむること勿れ。

• 第一図：大和塾全景
• 第二図：神祠
• 第三図：卒業式、壇上は田中保護観察所長
• 第四図：児童と卓を囲んで立ってるは竹村保護司
• 第五図：授産業の状況（一）
• 第六図：授産業の状況（二）
• 第七図：授産業の状況（三）
• 第八図：授産業の状況（四）
• 第九図：塾生及び家族の宮城遥拝
• 第十図：大和家政塾の講師と生徒一同
• 第十一図：生花の授業
• 第十二図：国語の授業
• 第十三図：作法の授業

Source: https://archive.org/details/chosen-v44-1942/page/n410/mode/1up

See also:

• Internment camps for young Korean schoolgirls (Link)
• Workplace training making employees run until they collapse from heat exhaustion (Link)
• Yuseong Farmers' training camp to train rural leaders (Link)
• Imperial Way Training Institutes (Link)
• Converted Korean ‘ideological criminals’ at Yamato School in Seoul (Link)
• Imperial Japanese penal officials brag about brainwashing Korean ‘ideological criminals’ in Yamato Schools (Link)

*Many thanks to an anonymous supporter who provided me with a copy of this colonial-era magazine.

“The New Age Has Arrived”: Imperial Japanese Propaganda Manga from Occupied China, 1942

Just sharing a fascinating piece of historical artifact - a comic strip, or more accurately, a manga, published in the January 1, 1942 edition of the Xinshenbao (新申報) newspaper.

Some background for context: Xinshenbao was a Chinese language pro-Imperial Japan collaborationist newspaper that was published in Shanghai during the Imperial Japanese occupation period. This specific strip was published just after World War II had ignited, following the infamous attack on Pearl Harbor on December 7, 1941.

The manga is aptly titled "The New Age has Arrived" (新時代来了) and serves as a very condensed and accessible vehicle for the narrative Imperial Japan wanted to promote.

The manga is split into two contrasting sides. The right side portrays what it calls the "Dark Ages (黒暗時代）" of colonialism, beginning with Christopher Columbus's journey to the Americas and the subsequent exploitation and colonization of various regions, particularly Asia. The comic strip graphically highlights the European powers' plundering of India, Vietnam, and China, and the subsequent events of the Opium Wars which resulted in Qing China ceding Hong Kong, Shanghai, and Tianjin. It then concludes with a telling depiction of the US and Britain resting on the backs of exploited East Asian peoples, a clear image of colonial oppression.

The left side, on the other hand, brings forth what the manga terms the "Enlightened Age (光明時代）". Here, we see a caricatured version of world events from an Imperial Japanese perspective. Nazi Germany is shown striking back at Britain, while Imperial Japan sternly warns Britain against interference in East Asia. China is shown as a damsel in distress, presumably waiting for Japan, the knight in shining armor, to rescue her from Western oppression. Then the plot thickens, as the US is shown intimidating Japan with a firearm, egged on by a cheering Britain. But in a heroic turn of events, Japan retaliates, landing blows on both the US and Britain. The strip ends on a note of East Asian unity, showing the people cooperating to overthrow the colonial powers.

The purpose of this comic, much like most propaganda, is to galvanize support for Imperial Japan's cause by framing it as a heroic struggle against Western colonialism and imperialism. It's interesting how these narratives were disseminated through seemingly innocuous forms like comics, thereby reaching a wide audience, including children.

Source: https://www.archive.org/details/xsb-1942.01.01

Original:

Translation:

Western firms including Shell, Mobil, HSBC, Otis Elevator, Singer were active in colonial Korea, a US firm had a corn starch factory in Pyongyang, until the regime confiscated their assets with the outbreak of war, accused of having a 'Jewish spirit' which 'exploits the entire wealth of mankind'

This is an article from December 1942, and it particularly stands out for its especially antisemitic, anti-American, and anti-British messaging. It is part of a series of articles written to commemorate the one-year anniversary of the Pacific War against the United States, which began with the bombing of Pearl Harbor on December 7th local time (December 8th Japan time) in 1941. Setting aside the hateful content, this article provides a unique insight into the British and American corporations that were actively operating in Korea before they were confiscated by Imperial Japanese authorities about two months after the outbreak of war.

The article lists 15 British and American corporations actively operating in colonial Korea, including what were apparently joint ventures operating under the names of local companies, like Sakuma Industries, Pyonggang Industries, Unchang Industries, and a U.S. joint venture, Corn Product Refining Company, that apparently ran a corn starch factory in Pyongyang. Shell and Mobil had gas stations throughout Korea. Singer Corporation sold sewing machines to the Korean public under layaway plans. Other surprising appearances include HSBC, Otis Elevators, North British Mercantile Insurance Company, and Commercial Union Insurance Company.

Unlike colonies run by Western countries, Imperial Japan allowed Western companies to come and operate inside Korea from the very beginning, when Korea was annexed in 1910. Western missionaries set up hospitals and schools, and mining operations were started by Western companies. However, leading up to 1941, restrictions against Westerners were gradually escalated. In April 1940, Westerners were no longer allowed to buy land in major cities and within 4 kilometers of railroads. In July 28, 1941, regulations for the control of foreign nations, aimed at U.S. and Philippines residents, were passed, and even stricter regulations were passed after the outbreak of war.

I was able to figure out many of the company names and the above background information thanks to an excellent 2011 Japanese-language academic paper (PDF) entitled "The Management and Disposal of the Westerner's Property in Colonial Korea during the Second Sino-Japanese War, the Pacific War and the Korean Liberation Period, 1937-1948", written by Ahn Jong-cheol (안종철, 安鍾哲).

However, further offline research will be needed to clarify some issues about this list. What company was "Compronpial"? My speculation is, maybe they misread the faded text saying "Compton" as "Complon", and the actual name of the company started with "Compton". There is no online historical information about many of the listed companies, including "Compton", Uo-oto pharmaceuticals, and the local companies, so the historical trail will have to be picked up offline in libraries.

(Translation)

Gyeongseong Ilbo (Keijo Nippo) December 5, 1942

Roots stretched throughout all of Korea

The epitomy of loan sharks,

Totally reborn into a new wing of the war effort

Shut out the United States and Britain!

One year since [the start of the Pacific War on December 8th]

Production Edition

Of our country's total production, the amount of production that the Korean peninsula assumes as a military base of operations is [redacted] billion yen, or about 10% of our country's total production. The clutches of the enemy's capital extended even into this great peninsula's output. Before the war, the amount of the enemy's capital reached a total of [redacted], turning the Korean peninsula into a bastion of American and British capitalism's aggression and exploitation of Greater East Asia by casting an insidious web of financial power.

As soon as the Greater East Asia War broke out, at 10:00 a.m. on December 9 of last year, the Ministry of Finance issued regulations (asset freezes) for the control of foreign nationals. The Ministry of Finance issued a notice to the American and British nationals that all general permission orders would be forfeited. Even in Korea, the Enemy Assets Control Law was immediately enforced on December 12 of that year to actively control assets belonging to the enemy and quasi-enemy nationals. On February 7, the Enemy Assets Control Law was implemented for trading companies, especially commercial corporations belonging to the production sector. Here, the Japanese government confiscated enemy assets, which now play a role in the war aims of the new Japan that prospers as it fights. Active efforts have begun to use the confiscated enemy assets to supply the war effort. The following are some of the major confiscated enemy assets:

Firstly, the U.S. and British oil companies including Standard Vacuum Oil Company (U.S.), Rising Sun Petroleum (U.K.), The Texas Company (China) Limited (U.S.), followed by Singer Corporation (U.S.), Compronpial (U.S.), and Nippon National (U.S.). Japanese grain companies and others include Uo-oto Pharmaceutical Company (U.S.), North British Mercantile Insurance Company (U.K.), Tōyō Otis Elevator (U.S.), Shinkō Cotton (U.K.), Hongkong and Shanghai Bank (U.K.), Commercial Union Insurance Company (U.K.), Sakuma Industries (U.S.), Pyonggang Industries (U.K.), and Unchang Industries (U.K.). The capitalization of these 15 companies amounted to over [redacted] million yen.

The three oil companies alone had invested 450,000,000 yen. They built an oil depot in Busan and expanded their sales channels to all corners of the Korean peninsula, making a strong inroad into Korea's economic world and focusing on invasion and exploitation. They attracted attention by using the symbol of a heavenly horse or a shell-shaped mark on street corners. Gasoline stations and signage were also outlandishly set up in the streets.

Those dens of U.S. and British aggression are still fresh in our memories, but in the first year of the Holy War, the people's determination to destroy the U.S. and Britain, their sworn enemies, successfully swept away the Americans and the British, and the stronghold of aggression that they had built over the past hundred years was replaced by the blade of justice that was aimed at their throats. The taxis, trucks, and buses that sped through the streets have now been replaced by fuel-efficient vehicles, and the triumphant songs of scientific Japan are now played in high spirits. Out of mischief, gas stations previously painted with bright red and yellow paint were reduced to signboards calling for the defeat of the U.S. and Britain.

Yoshikuni Nakatani was newly appointed to become president of the U.S.-affiliated Japan Grain Company, which boasts a vast site and modern facilities on the banks of the Taedong River in Pyongyang with a capital investment of 780 million yen. He has been making strenuous efforts to increase food production for Japan, which is now fighting a new battle every day. In April 1930, the U.S.-affiliated company began manufacturing starch from Korean corn, with an annual production of [redacted] hundred-thousand tons. In the meantime, he paid 200,000 a year to the U.S. government for the use of a U.S. patent, and also manufactured high-grade oil and chemicals as by-products. The company expanded its sales channels not only within Korea and mainland Japan, but also in the Chinese mainland. They were literally enjoying the beautiful juice of exploitation, and they had cast and unleashed their plutocratic financial web. They have always exploited under the guise of "equal opportunity" and the welfare of mankind. It is the Jewish spirit to spread surplus money all over the world and exploit the entire wealth of mankind in all corners of the world. The Greater East Asia War is also a war to drive this Jewish spirit out of the land and skies over Greater East Asia.

Their ingenious and extremely vicious dollar policies ate up nations and insatiably sucked the blood and fat of the world's humanity. The death struggles between Germany and the Soviet Union, the defeat of France, and the downfall of the Netherlands and other small countries were all the results of their schemes. We can all be taken in by their ingenious schemes before we even know it. A good example is the monthly installment sales of Singer sewing machines.

When we think about the fact that most of the people to whom they sold these machines were meager monthly wage earners, and that most of them were using their meager paychecks to support their greed, we still become infuriated at the insatiable inhumanity of it all. The monthly installment system is a vicious business scheme designed by the U.S. to squeeze every last penny out of the world's poor.

One year after the war began, the world's loan sharks, the U.S. and Britain, have been completely defeated, and even here on the Korean peninsula, the triumphal song of victory over the U.S. and Britain has been loudly proclaimed. All enemy facilities have now become activated as important parts of Japan's war efforts, rehabilitated as the driving force for the grand creation of Greater East Asia. The peoples of the Philippines, East Indies, Malaysia were previously deprived of their lands and had their nations destroyed, but they are now growing rapidly under the warm military rule of the Imperial Japanese forces.

The world's loan sharks have been using all kinds of tactics to continue inflicting suffering. They want beds, clothes, hats, and even shoes to be paid for by monthly installments. It is more difficult to provide healthy lives to the people under such a system than it is for a great person to be born from perfectly ordinary parents. Moreover, their usual modus operandi is to hone in on people who are in difficult situations, beat up each and every member of the human race, and then seize their land after first wreaking havoc on the national characters of their nations. [Photo: An abandoned gas station]

Source: https://www.archive.org/details/kjnp-1942-12-05

(Transcription)

京城日報　1942年12月5日

全鮮に張る根城

高利貸根性の標本

戦力一翼へ、全く新生

米英締め出し

あれから一年

生産篇

我国総生産高のうち兵站基地の名において半島に負荷さるるもの〇〇億、即ち約一割に当っている。この偉大なる半島生産高の中にも敵性資本の魔手は伸び、戦前におけるその額実に〇〇に達し、米英資本主義は半島にも不逞な金権の網を張って大東亜の侵略と搾取の根城をなしていたのである。

大東亜戦争勃発するや昨年十二月九日午前十時を期して、わが大蔵省は外国人関係取締規則（資産凍結）を発動。米英人に対し一般許可令はことごとく失却する旨通告を発した。朝鮮でも直ちに敵産管理法を同十二日施行して敵国及び準敵国人に属する財産の積極的取締に当ると同時に二月七日取り敢えず、商事会社、特に生産部面に属する営利法人に対する敵産管理を断行。ここにおいて敵国財産は日本政府に接収され今や、戦いながら肥える新日本の戦争目的に一役買って戦力補給に活発な活動を開始している。その主なものを拾って見ると。

第一に米英系石油会社、スタンダード（米）、ライジングサン（英）、テキサス（米）、シンガーミシン（米）、コンプロンピアル（米）、日本ナショナル（米）。日本穀産会社等を初め魚乙品製薬会社（米）、ノースブリテッシュ・マーキャンタルインシュランスカンパニー（英）、東洋オーチス・エレベータ（米）、振興綿花（英）、香港上海銀行（英）、コンマーシャル・ユニオン・アッシュランスカンパニー（英）、作久間工業（米）、平康工業（英）、雲昌工業（英）の十五社。その資本金は実に〇〇〇〇万円に及んでいる。

石油会社である三社だけでも四百五十万円の資本を投じて分坪、釜山に油槽所を置き、全鮮の隅々までも販路をひろめ、半島経済界に根強く喰い入って侵略と搾取に専念していたのである。街角などで天馬や貝標のマークを付けて我が物顔に人目を引いていた。ガソリン・スタンドや横文字もぎょうぎょうしく店舗を構えていた。

これ等米英侵略の巣窟は今なお我々の記憶に新しいが、聖戦一年宿敵米英撃滅に蹶起した国民の感情は米英色を見事に一掃し、彼等が百年に亘って営々築きあげた侵略の牙城は逆に彼等の咽喉を狙う正義の刃と変ったのである。巷を疾走するタクシーもトラック、バスも此の頃は代燃車に置き替えられ、科学日本の凱歌を高らかに奏でている。そして赤黄のペンキも鮮やかに塗られたガソリンスタンドはいたずらに敗戦米英の表看板にまで落ちぶれ果てたのである。

また七百八十万円の資本金で平壌大同江畔に広大な敷地と近代的設備を誇った米系日本穀産会社も新しく中谷芳邦が社長に就任。日も新たに戦う日本の食糧増産に懸命の努力を注いでいる。昭和五年四月、米系資本によって鮮産玉蜀黍を原料に澱粉製造に乗り出し、年産〇〇万をあげていた。その中、米国の特許使用料として年二十万を米国政府に支払い、高級油、薬品等を副産物として製造。鮮内はもとより内地、支那大陸に販路を拡張。文字通り搾取の美汁に酔いしれていたのであるが、彼等はこの金権網の目張りを門戸開放。機会均等と称し、常に人類の福祉ということをお題目として搾取して来た。あり余った金を世界中にばら撒いて西に東に南に北に人類のあらゆる幸を搾略しようというユダヤ根性であり、大東亜戦争はこのユダヤ根性を大東亜の天地から叩き出すための戦争でもある。

彼等の巧妙悪辣を極めるドル政策は大きくは国を食い潰し、小さくは世界人類の膏血を吸って飽くことを知らなかった。独、ソの死闘、フランスの敗退、和蘭その他小国の亡国その悉くがこの彼等の策謀の所産である。そして又我々が知らず知らずの中に彼等の巧妙なる策謀に乗ぜられていたことを思って見ると、いい例がシンガーミシンの月賦販売である。

売りつける相手はしがない月給取り、その大部分が乏しい俸給袋をはたいて彼等の貪欲に奉仕していたことを考える時、今更の如く飽くなき非道に憤激するのである。月賦制度なるものは米国が世界の細民から金のありったけを搾り上げようと企んだ悪辣極まる商法である。

開戦一年、世界の高利貸米、英は完全に敗北して、ここ半島にも米英色一掃の勝利の凱歌は高らかに揚げられている。すべての敵性施設は今は重要なる日本の戦力として活動し、偉大なる大東亜創造の推進力として更生しているのである。皇軍の温かい軍政下にすくすくと伸びつつある比律賓、東印度、馬来等の民衆は土地を奪われ、国を亡ぼされた。

その上にあの手、この術で悉く苦悩を続けて来たのである。寝台が月賦、洋服が月賦、帽子も月賦なら靴までが月賦である。そんな生活の中から健全なる国民生活を生み出そうということは鳶が鷹を生ませるよりもなお難しい。しかもこの難しい所に彼等が目をつけ、人類の一人一人を叩いておいて、先ずその国の国民性を滅茶苦茶に混乱させた挙句、国土を奪取するのが常套手段なのである。【写真＝廃業されたガソリンスタンド】

Master Imaizumi Teisuke, the spiritual leader of the ruling class of colonial Korea, taught that Japanese-Korean unification should be thought of as a relationship between husband and wife, between a horse and its rider, and between a parent and a child, during his 12-day tour of Korea in 1942

Master Imaizumi Teisuke was a prominent Shinto theologian and spiritual leader of Imperial Japan. By 1942, when he went on a 12-day tour of Korea lecturing on the Imperial Way to the colonial ruling class, he was an 80-year-old man who had personally witnessed the dizzying pace of change that Japan went through from a feudal backwater in the 1860's to a sprawling empire in the course of a human lifetime. He had devoted his whole life to studying Kokugaku, which was a nativist Japanese academic movement which despised foreign thought, including Christianity, Buddhism, and Chinese philosophy, and advocated a return to Japan's ancient Shinto roots. His flowing white beard gave him the look of an ancient sage.

Imaizumi with Commander Itagaki

He was so revered that his words were considered gospel truth by the ruling class of colonial Korea. This is why I am presenting an excerpt of the first article, in which he explains how one should conceptualize Japanese-Korean unification: as a relationship between husband and wife, and as a relationship between a horse and its rider. In the second article, he gives a radio address to the Korean people in a paternalistic manner, as though they were his children, and describes Japanese-Korean unification as a relationship between parent and child. His comments may sound ridiculous, but his teachings were seriously followed by the colonial rulers of Korea, who prominently published his abstruse speeches about Shinto philosophy over many days in the Keijo Nippo newspaper. They serve to provide us with a glimpse into the religious fundamentalist motivations that drove the colonial regime into brutally imposing State Shintoism on the Korean population. The third article is an announcement about Imaizumi which was published ahead of his tour of Korea, in which the colonial regime explains just how important Imaizumi is to their ruling philosophy.

But the strange thing is that this once heralded Imperialist philosopher is no longer celebrated among the Japanese neo-Imperialists today. His books are now out-of-print and largely forgotten, hidden in obscure corners of libraries. Why is that? Perhaps because he politically spoke out against the regime during the war? A Japanese Wikipedia article about him says that he criticized the Imperial Japanese military's political policies during the war, which led to his works being censored. However, I could not find any online primary sources backing up this statement. My long-term project will be to do some off-line research where I can to figure out what he said against the Imperial military.

Imaizumi died on September 11, 1944. However, his obituary in the Keijo Nippo newspaper from September 12, 1944 is too blurred to read. The quality of the scans of the newspapers on Internet archive are often too poor to be legible. Just one of the many illegible newspaper pages that I'm curious about, I'm hoping to one day visit the National Library of Korea in Seoul to examine a hard copy of the newspaper to see how the obituary describes Imaizumi, or wait until the National Library of Korea gets around to releasing high quality scans of all the pages of Keijo Nippo in its archives.

(Translation)

Gyeongseong Ilbo (Keijo Nippo) November 20, 1942

The True Meaning of the Imperial Way, by Imaizumi Teisuke

Generation and Development in accordance with Hakkō Ichiu

A nation of unity between the Emperor and His subjects

[…]

The Imperial Way Leading the World

[…]

In particular, the unification of the people of the Korean peninsula and the people of mainland Japan into "one body" has been preached daily for more than 30 years since the annexation of Korea. Although people often talk about "one body" today, the truth of this "one body" seems to be unclear to them. The easiest way to understand the concept of "one body" is to consider the example of a husband and wife. When the couple is seen as a man and a woman, they are counted as two people, but when they are seen as husband and wife, they are counted as "one body".

Therefore, if the husband has done something wrong, the wife is not blameless. If the woman has done something wrong, the man is not said to be without responsibility, because the husband and wife are "one body". The belief that they are two people [and not "one body"] leads to situations happening even to this day, where the husband harbors a secret and thinks that he can solve the problem by simply hiding his mistress from his wife. This is because they do not know the ethical truth of "one body". If the couple believes that they are "one body" and not two people, then there is no way that the man and the woman can keep secrets from each other. This is because it is impossible to keep secrets within "one body".

Making the leap towards becoming "one body"

Where else can one find such a thoroughgoing code of ethics as that of the Japanese people? In any other code of ethics, husband and wife are counted as two people. In the Chinese code of ethics, there is a concept of qin and se, two string instruments that play in perfect marital harmony. Whereas in China, they merely say that the couple are two string instruments that are well matched, in Japan, husband and wife are "one body". In this way, two completely different beings, both in form and spirit, become "one body". It is not a matter of combining one and one to become two. When a husband and wife become "one body", one and one multiply to become five or eight. That is the meaning that I would like you all to consider in the case of Japanese-Korean unification.

Japanese-Korean unification does not mean that one and one come together to form two. True unification into "one body" means that one and one come together to make five or eight. When you are doing some work together with a common purpose, one man and one man combine to become "one body". When two men combine to become "one body", their combined power is not that of two people, but that of five or eight people.

Here, we must carefully consider things. When we describe a master horse rider, we say, "Without someone on the saddle, there is no horse under the saddle," which means that man and horse are in harmony, but this is not a combination of one and one to form two. Neither can a horse jump alone, nor can a person run alone. However, when man and horse are in harmony, the heavenly horse can fly to the sky and travel a thousand miles.

With respect to the process of becoming "one body", similar beings can become "one body", or two completely different beings as a man and a woman can become "one body". Either way is fine, but at any rate, two beings become one. There is no doubt that the power of this union is very great.　(Speech stenograph)

Source: https://www.archive.org/details/kjnp-1942-11-20

Gyeongseong Ilbo (Keijo Nippo) November 25, 1942

The "Essence of the National Body" as explained by Master Imaizumi

Master Imaizumi broadcast his message to all of Korea yesterday

After finishing his lecture tour in Pyongyang and Hamhung, Master Imaizumi arrived in Seoul by train at 2:12 p.m. on November 24th. But before he could rest his old body, he broadcast a lecture entitled "The Essence of the National Body" to all of Korea from the Seoul Broadcasting Station at 7:00 p.m. Twenty minutes earlier, he had entered the broadcasting station and sat quietly in the waiting room meditating, not even moving his body so he could practice the draft of his speech. Soon thereafter, his voice came through the microphone as if he were a compassionate father who was patiently teaching his children.

In a voice so bright and clear that it was hard to believe that he was 80 years old, he was now exhorting the 24 million people of the Korean peninsula about the incomparable essence of our national body and the Great Way of Japanese-Korean Unification. Moreover, his voice was gentle as he explained the pure and fervent national body, and each word seemed to penetrate from the ear into the heart. As he proceeded to explain the Way of the gods, that is, the Way of the Emperor, his voice finally grew passionate, and he said the following:

"In our nation, the gods have given us the Three Sacred Treasures as a spiritual gift, and the Ears of Rice as a material gift. We cannot save humanity unless we cultivate both the material and the spiritual. We cannot be saved by merely teaching spiritual salvation, as is done in other countries, because eating is an essential part of human life." He went on to describe how the Japanese way of thinking, which has continued to flow for 2600 years, and the foreign way of thinking, represented by Christianity, differ in many ways.

"The love between parents and children in Japan is unparalleled in other countries. A family cannot exist without sincere contact by both the parents and the children." He explained the superiority of the ancient Japanese family system in terms of the affection between the parents and the children, saying,

"In the Meiji Era, the people of mainland Japan and the people of the Korean peninsula were united into 'one body'. In order for both sides to be truly happy, they must be able to relate to each other with the same love and affection that real parents and their children would have. This is where the Great Way of Japanese-Korean Unification can exist."

After returning to the waiting room, the Master chatted with his attendants and wrote in flowing brush strokes the four Chinese characters "神人感應" (God and man are in harmony) in the calligraphy book provided by the staff. At 8:20 p.m., he returned to his lodgings, braving the cold wind. [Photo: Master Imaizumi during his broadcast]

Imaizumi during his radio broadcast in Korea

Source: https://www.archive.org/details/kjnp-1942-11-25

Gyeongseong Ilbo (Keijo Nippo) November 10, 1942

Igniting the Torch of the Japanese Soul

Master Imaizumi, an authority on Kokugaku

Lecture events evangelizing the Imperial Way are fast approaching

Governor-General Koiso came to office proclaiming the "Penetration into the True Meaning of the National Body" and the "Establishment of Righteous Korea". This was the voice of heaven that cried out loudly to the 24 million people of the Korean peninsula from that day on. Only when we are committed to the true meaning of the national body and live by the Imperial Way can we become true Imperial subjects. From there, total power will be born. We can then expand our productive capacity. Righteous Korea will be brilliantly established. Be penetrated into the true meaning of the national body! Live the Imperial Way!

This must also be the direction of the movement of the newly launched Korean Federation of National Power. To further spur on this surging momentum on the peninsula, Keijo Nippo invited Master Imaizumi Teisuke, the greatest authority on Kokugaku, to give a "Great Lecture Event Evangelizing the Imperial Way" in all the major cities of Korea. The aim is to ignite the fire of the Japanese spirit in the hearts of 24 million people of Korea.

Master Imaizumi will leave Tokyo on the 15th, land in Busan on the 17th, and arrive in Seoul on the same day. He will participate at 3:00 p.m. on the 18th in the main auditorium of the Seoul Citizens Hall in order to establish a Righteous Korea. He will preach the dignity of the Imperial Way to the masses and teach them the way to grasp the Japanese spirit. On the following day on the 19th, he will speak about the Imperial Way to the ruling class as well at the Hasegawa Bank meeting hall. Departing from Seoul on the 20th, he will speak about the Great Way of the Japanese spirit with fiery speeches at Pyongyang Public Hall on the 21st, Hamhung on the 23rd, Daegu on the 25th, and Busan on the 27th.

Imaizumi arrives in Seoul

For 12 days from his landing in Busan to his departure from Korea, this Master who is thoroughly committed to the true meaning of the national body, will travel around the Korea peninsula where the cold weather is intense, despite having an old 80-year-old body, to devote himself to the National Structure Clarification Movement for evangelizing the Imperial Way. This must be an exaltation of his spirit of martyrdom.

He was born in Shiroishi, Miyagi Prefecture, in 1863 as an Imperial subject. He studied Kokugaku at an early age and lived through the Meiji era and the Taishō era. During this time when the vast Western civilization was being praised, he never stopped advocating for the penetration into the true meaning of the national body, and for evangelizing the Imperial Way.

Ceaselessly working to make sure that the study of the national body remained true to its principles, he became absorbed in studying the literature until his eyes became bloodshot. He is not averse to discussing the national body from a scientific standpoint, but he is more concerned with discovering the "soul" that resides in our national body, which is unrivaled by any other nation, from a higher spiritual standpoint. From there, he has been developing a nationwide National Structure Clarification Movement.

The Imperial Way Society, which he presides over, counts among his great followers the Generals Araki Sadao, Hayashi Senjūrō, Yamamoto Eisuke, and Yonai Mitsumasa of the Imperial Army and Navy, Hiranuma Kiichirō and other top military leaders and both Houses of the Diet, as well as Ogura Masatsune, Kurimoto Ryūnosuke, and Tadayoshi Obata, who are leaders in the Japanese business world.

He has recently written "A Collection of Recent Essays on the Imperial Way", and he has devoted himself to evangelizing the Imperial Way and clarifying the National Structure by spending four or five days a month in the Kansai region to lecture on the true meaning of the national body to those in the business world who are said to be from the old regime.

Source: https://www.archive.org/details/kjnp-1942-11-10

(Transcription)

京城日報　1942年11月20日

皇道の本義　今泉定助

生成発展、八紘為宇

美し君臣一体の国家

[…]

世界を導く皇道

[…]

殊に半島の人々と内地の人々が一体になるということは、合邦以来三十余年、毎日のように説かれて来ている。一体ということは今日よく人が申しますけれども、一体の真理がはっきりしておらぬように思われるのであります。一番わかり易いのは夫婦の一体である。男女という時には二人に数えるけれども、夫婦にして数えるときは一体である。

それだから夫に若し悪いことがあれば妻も罪なしとは言われぬ。女の方に悪いことがあっても男も責任なしとは言われない。夫婦一体である。二人だと思うから男の秘密があっても隠し女の方も隠していて、それで済むことのように考えて今日まで来ている。一体倫理の真実が判らぬからであります。二人でない一人であるという考えを持ちましたならば、男女ともにどちらに秘密があってもどうして隠せましょう。一体の中に秘密があるというようなことはあり得ないことであります。

飛躍する一体化

日本人ほど徹底した倫理はどこにありましょう。どこの倫理だって夫婦は二人と数えている。支那の倫理などでも琴瑟相和す。琴と瑟とよく揃っているという程度以外にはいっていない。日本のは夫婦一体である。そうして形の上からいっても、精神上からいっても全然違ったものが一体になる。一と一と合せて二になるのではない。夫婦が一体になるということは五にも八にも飛ぶのである。この意味を内鮮一体の場合において私はよくお考えを願いたいと思うのであります。

内鮮一体ということは、ただ一つ一つが集まって二つになったのではない。本当の一体は五にも八にも飛躍するのであります。あなた方が平常志を同じくして何か仕事をおやりになっている際に、男と男と一体となる。男と男と二人が一体になりましたならば、その力というものは二つの力ではありません。五人力、八人力を出すのであります。

ここでよく考えなければならぬ。馬乗りの名人を形容して『鞍上人なし鞍下馬なし』というようなことを申しますのは、人と馬との意気が合った姿であるが、これは一と一とを合せて二となったのではなく、五にも八にもなって飛ぶのである。馬だけでも飛べるものでなく、人間だけで走れるものでもありません。ところが人と馬との意気が合いますと天馬空を行く。いわゆる千里を行くのであります。

この一体化、同じものでも一体になる。男女のような全然変ったものでも一体になる。それはどちらでもよろしいが、兎に角、二つのものが一体になる。その力というものは、非常なものであるということだけは疑う余地がありません。　（講演速記）

京城日報　1942年11月25日

説き示す”国体の精華”

今泉先生、さくや全鮮へ放送

平壌、咸興の講演行脚を終えた今泉先生は二十四日午後二時十二分着。列車で一先ず帰城したが、老躯を休めるいとまもなく午後七時京城放送局から全鮮へ向け、『国体の精華』と題する講演を放送した。定刻二十分前に放送局に入った先生は控室で静かに瞑想に耽り、講演の草稿を練っているが如く身じろぎもしない。やがて諄々と子供にさとす慈父の如く語る先生の声がマイクから流れて来た。

今ぞ半島二千四百万民衆へ我が国体の精華の無比なることを、内鮮一体の大道を、八十歳の老躯とも思えぬ明るく澄んだ声で喝破するのだ。しかも純烈な国体を説く先生の声はあくまでやさしく、一語一語が耳から胸へしみ透るようだ。神ながらの道、即ち天皇の道なる帰一性へ説き進んだ先生の声はようやく熱を帯び、さらに

『我が国には昔から精神的なものを救う三種の神器があると同時に物質的な”斎庭の稲穂”を神はわれわれに下し賜わった。物質と精神の両方面をつくってするのでなければ、人間を救う事は出来ない。外国のようにただ単に精神的な救いのみを教えるのでは救われるものではない。人間は喰うことも生きる上に欠くことの出来ない要素である』と滔々として二千六百年を流れつづける日本思想と、キリスト教によって代表せられる外国思想との相違点を説き衝き、

『日本の親子の愛情は他国に比を見ない。親からも子からも真心をもって接触しなければ家庭というものは存続し得ない』と日本古来の家族制度の優位性を親子の愛情の問題から説明し、

『内地人と半島人は明治の御代に合邦せられて一体となった。両者が真に幸福になるには、お互いが本当の親子のような親愛をもって睦み合わなければならない。そこにこそ内鮮一体の大道が存在し得るのである』と内鮮一体の根本となる大道を説き示し、八時放送を終った。

控室に戻った先生は側近者を相手に雑談を交わし、係員の差し出した揮毫帳に墨痕淋漓、”神人感応”の四文字を揮毫。八時二十分寒風を衝いて宿舎へ引き揚げた。【写真＝放送する今泉翁】

京城日報　1942年11月10日

点ぜん、日本魂の炬火

国学の権威、今泉先生

皇道宣揚講演会迫る

『国体本義の透徹』といい『道義朝鮮の確立』といい、共に小磯総督が着任。その日から声を大にして半島二千四百万大衆に呼びかけて来た天の声である。国体本義に徹し、皇道に生きんとするときこそ我等は真の皇国臣民たり得るのだ。そこから総力は生れる。生産力の拡充が出来る。道義朝鮮は燦然と確立されるのだ。国体の本義に透徹せよ。皇道に生きよ。

新発足せる総力聯盟の運動方向もまた茲に存するに違いない。この澎湃たる半島の機運に更に拍車して本社では、わが国学の最高権威今泉定助先生を招じ、全鮮主要各地に『皇道宣揚大講演会』を開催。二千四百万民衆一人一人の胸中に惲く日本魂の火を点ぜんとするものである。

今泉先生は十五日東京出発、十七日釜山上陸、同日京城着、十八日午後三時から府民館大講堂で道義朝鮮確立を期して参ずる。大衆に対し皇道の尊厳を説き日本精神把握の道を教える。翌十九日は長谷川町銀行集会所で同様指導者層に対して皇道を語る。二十日京城発、二十一日平壌公会堂で、二十三日咸興、二十五日大邱、二十七日釜山の各公会堂で烈々火の如き講述をもって日本精神の大道を語るのである。

釜山上陸より離鮮まで十二日間、国体本義に透徹した先生が八十の老躯を厭わず寒気凛烈たらんとする半島を遍歴。皇道宣揚国体明徴運動に挺身することは、そのまま殉国精神の発揚であらねばならない。

文久三年、宮城県白石町に皇国臣民として生を享けた先生はいま年齢八十。幼にして国学を修め爾来明治、大正の両御代を生き蕩々たる西欧文明謳歌の間に敢然棹して国体本義の透徹を叫び、皇道の宣揚に寧日なかった。

先生は従来の国体論が主として史実に符節を合すことに汲々とし、文献渉猟に血眼となり、所謂科学的に国体を論ずるのに嫌がらず、更に高き精神的方面から入って万邦無比のわが国体に宿る『魂』の発見に努め、これより出でて国体明徴の運動を全国的に展開しているものである。

先生の主宰する皇道社は荒木貞夫、林銑十郎、山本英輔、米内光政各陸海軍大将、平沼騏一郎男をはじめ軍部、貴衆両院の各幹部を擁し、また日本財界の雄、小倉正恒、栗本隆之助、小畑忠良の各氏等もまた絶大なる先生の信奉者である。

『最近皇道叢書』を世に著した先生は多忙な身を割いて毎月四、五日を関西に旅し、最も旧体制といわれた財界人に国体の本義を説くなど皇道宣揚、国体明徴のため全く一死以て君国に捧げきっているのである。