A Rare 1944 Korean–Japanese Bilingual Propaganda Poster Promoting Forced Labor Conscription

This is a very rare Korean–Japanese bilingual wartime propaganda poster, published in Keijo Nippo (Gyeongseong Ilbo) on October 7, 1944. Keijo Nippo was the official propaganda mouthpiece of the Imperial Japanese colonial regime that ruled Korea from 1905 to 1945.

In the four years that I have been reading and archiving articles from this newspaper, this is the only bilingual poster I have ever encountered. The poster features the bilingual lyrics of a song praising “conscripted workers (応徴士),” referring to young Koreans who were being forcibly mobilized for military labor under the so-called White Paper Conscription (白紙召集) system. 

I originally posted about this poster about two years ago, when the only copies available were grainy microfiche scans from the Internet Archive and the National Library of Korea. Since then, the Digital Newspaper Archive at the National Library of Korea has released high-resolution digital scans of Keijo Nippo, allowing a much clearer view of this poster. The Hangul text is now much more legible, so I am updating this post to share this improved copy and to revisit its historical significance with a clearer image.

The White Paper summons was used for various forms of “educational conscription” and training-related mobilization, such as 教育召集 (educational conscription), 演習召集 (training mobilization), and 簡閲点呼 (roll-call inspection). Both the Imperial Army and Navy could issue these white-paper orders, which in practice became a form of compulsory labor service for Korean men.

According to the article, the poster was distributed across all of Korea to raise “home-front morale.” Yet the context makes it chilling. Just months earlier, in April–May 1944, the colonial regime had launched a campaign to “Drive Hangul out of the streets!”, removing Korean-language signs from public view. This makes the poster especially striking—it was one of the very few instances of Hangul text that was officially sanctioned and publicly displayed by the colonial authorities.

For ordinary Koreans, however, the poster’s cheerful and “forward-looking” tone would have felt deeply insulting. They knew from bitter experience what conscription meant: fathers and sons torn away from their families for grueling labor in mines, factories, and construction sites, leaving wives and children destitute. Even though women were not officially subject to the White Paper summons, many feared being swept up into the system—so much so that some rushed into marriage to avoid possible mobilization or being coerced into military sex work under the Imperial forces.

The following are the original lyrics with English translations, as well as the Korean text (uncertain portions in double brackets):

おうちょう（應徵）戦士 Conscription Soldier
お父さん 萬歳 Father, may you live long!
兄ちゃん 萬歳 Elder brother, may you live long!
うれしいな 白紙應召 How joyful it is, White Paper Conscription!
大進撃 勝って下さい Please win the great offensive!
送れ 送れ Send them, send them!
がっちり しっかり Firmly, steadfastly,
憎い米英 やっつける Defeat the hated Britain and America!

응증전사
증응에 나가신
우리 아버지 만세
우리 형님 만세
참말노 기쁜 증응
[[작고]] 만히보내라
다가치 힘을 합하야
[[원수]]에미국 을때려부시라

[Translation of accompanying explanatory text]

Gyeongseong Ilbo (Keijo Nippo) October 7, 1944
“Wall Newspaper Praising Labor Conscripts”

The labor conscripts advance. Believing that it is an honor second only to that of a soldier, the labor conscripts hurry to factories and mines. Their fathers, mothers, and children who see them off cry out energetically, “Do your best! We will take care of the rest!”

The League of Mobilization in Korea distributed this scene throughout all of Korea in order to boost morale on the home front. [Photo: Wall Newspaper]

[Transcription of accompanying explanatory text]

京城日報 1944年10月7日
応徴士讃う壁新聞

応徴士は進む。兵隊さんに次ぐ名誉だと応徴士は工場に鉱山に急いでいる。送る父や母や子供は元気で”頑張れ、あとは引受けた”と力強く叫ぶ。国民総力聯盟はこの風景を全鮮に配布して銃後の士気を昂揚した。【写真＝壁新聞】

See also:

• Koreans tried to bribe their way out of Imperial Japan’s forced labor conscription, but patriotic student informants turned them in (June 1945) (link)
• Terrified by rumors of forced labor conscription under the Imperial Army, young Korean women rushed into marriages to escape, prompting officials to hold April 1944 press conference to deny and deflect (link)
• In 1944, Imperial Japan launched an “all-out campaign” to erase Hangul from public life, mobilizing teachers and Korean youth to destroy Korean signs, books, and even phonograph records (link)
• Previous post about the bilingual poster based on blurry microfiche copies (link)

Credit to u/wiseau7 for providing the Korean transcription of this song.

Terrified by rumors of forced labor conscription under the Imperial Army, young Korean women rushed into marriages to escape, prompting officials to hold April 1944 press conference to deny and deflect

This is a 1944 article featuring a damage-control press conference held by Imperial Japanese authorities to publicly address growing panic among Koreans over rumors of an impending forced labor conscription of young unmarried women. Panicked Korean women had reportedly rushed into marriages to avoid being drafted for compulsory labor service with the Imperial Army or Navy under the White Paper Conscription system. The situation apparently became so alarming that the regime felt compelled to hold this press conference to explicitly declare, “There is no female conscription.”

Original Caption: Political Affairs Chief Tanaka speaking with reporters

The rush into marriage seems to suggest a level of desperation and fear that goes way beyond a mere reluctance to work. Why were so many young women so terrified of labor conscription with the Imperial Japanese military that they chose marriage as their only escape? Perhaps they already knew of the grim dangers of forced labor under Imperial Japanese military control: sexual abuse and violence. 

Under the White Paper Conscription system, white paper summons (hakushi, 白紙) were issued to men ordering them to report for “patriotic training” at factories, farms, or construction sites under Imperial Army or Navy command. In reality, however, these so-called training mobilizations functioned as compulsory labor deployments-once a white paper arrived, there was virtually no way to refuse.

Interestingly, the same press conference also touched on another controversy then roiling Korean society: the demotion of a Korean colonial official, Mr. Karasukawa Kyōgen (a.k.a. Jong Gyo-won, 정교원, 鄭僑源), from a high-ranking executive post to a county magistrate. Many saw this as blatant ethnic discrimination by the Japanese authorities. Others, however, despised him as a collaborator. Indeed, he was later arrested as a national traitor after liberation.

TL;DR: Many Korean women were desperately rushing into marriages to avoid forced labor conscription with the Imperial Japanese military, which caused a public outcry and forced Imperial authorities to hold a press conference to explicitly deny that women would be forcibly conscripted.

[Translation]

Gyeongseong Ilbo (Keijo Nippo) April 6, 1944

Outrageous! Marriage to Evade Labor Conscription

“Hey!” As usual, with his cheerful face, Political Affairs Chief Tanaka appeared in the reception room. It was 11 a.m. on April 5th, his first press meeting after returning from the Assembly. “I have something I would like to speak about today,” the Chief began in a bright tone.

[Photo: Political Affairs Chief Tanaka speaking with reporters]

Political Affairs Chief Tanaka Speaks to the Press

“With regard to general labor conscription, there have been rumors that women will also be conscripted, and it seems that, because of this, there has suddenly been an increase in the number of women marrying to evade conscription. This is unacceptable. There is no such thing as labor conscription for women.

“If it is a proper and genuine marriage, that is a happy thing, of course. But to rush into marriage merely to avoid labor conscription is unbecoming in the current national situation. While men are fighting bravely on the battlefront, it is the women who must naturally take their place and protect the home front. The notion of marrying because of unwillingness to work must be completely rejected. In Tokyo and elsewhere, daughters of respectable families are already actively taking up work.”

Although women are not subject to compulsory labor, Tanaka emphasized that women should voluntarily step forward to work. Then the conversation shifted as he began criticizing bad habits in Korea, giving concrete examples.

“In Korea, there has long been a bad habit of speaking ill of others when they are doing well,” he said. “Recently, when Mr. Karasukawa Kyōgen (a.k.a. Jong Gyo-won, 정교원, 鄭僑源) from the Agricultural Land Development Corporation was appointed as county magistrate, there were immediately people who began to slander him.

“Mr. Karasukawa is not merely an executive in name, but a hands-on leader. Burning with the desire to reform administration at the grassroots level, he had long wanted to serve as a county magistrate. When the Government-General confirmed his determination, we found it to be firm and resolute, and so he was appointed to the post. There are many similar cases like this in mainland Japan, and even the township (myeon) leaders in Korea have carried out grassroots administration reform as well.”

“Yet some people say things like, ‘See? Even Mr. Karasukawa has been demoted from an executive to a county magistrate,’ as though he had been treated poorly. Some even personally attack him. But the idea that he was dismissed because he is Korean is utterly false. We, for our part, look forward to the fine work that County Magistrate Karasukawa will do.”

Amid this very informal conversation, the Political Affairs Chief called upon all 25 million residents of the Korean peninsula to engage in self-reflection.

Finally, turning once again to another topic, he expressed satisfaction in discussing the South Pyongan Industrial Expansion Promotion Association, which has become a major driving force in strengthening war production, and spoke proudly of the united effort of the military, government, and civilians in South Pyongan Province that he hoped to extend throughout all of Korea.

Afterward, just past noon, the Chief disappeared into the adjoining office.

[Transcription]

京城日報 1944年4月6日

以っての外だ
徴用逃れの結婚とは

”やあー”と、例によって元気な顔で田中政務総監は応接室に現れた。五日午前十一時、議会から帰って初の記者団との会見である。『きょうはこちらから話したいことがある』と総監は朗らかに語りはじめた。【写真＝記者団と語る田中総監】

田中政務総監：記者団に語る

一般徴用に関聯して、女子に徴用があるという噂によって徴用をまぬかれようと急に結婚が増えだしたということだが、これはいけない。女子に徴用はないのである。正当な結婚であればおめでたいことだが、徴用を免れんがために結婚を急ぐということは時局下よろしくないことだ。男子は戦線で奮闘しているとき、当然男に代って銃後を護るべき女子が、働くのがいやだから結婚する、などという考えは絶対に排撃しなければならぬ。東京などでは既に相当な家庭の子女がどしどし働いている。

徴用はされずとも女子自ら進んで働くことを促す監督であった。話題は一転し朝鮮の悪癖を衝き実例を挙げて語り出す。

朝鮮には昔から、他人がよくなると悪く言う、という悪い癖がある。最近も農地開発営団の烏川僑源君が郡守に出たら、早速これを悪くいう者がある。烏川君は平重役ではなく実務をもった重役だが、本人は末端行政の改革をやってみたい思念に燃え、かねて郡守でもやりたいと思っていたのである。総督府でも本人の決意の程をたしかめたところ、牢固たる信念が判ったので今度出てもらったわけである。内地でもこんな例は沢山あり、朝鮮の面長でも実行したのである。ところが『それみよ、烏川君も重役から郡守に出された』などといかにも冷遇したかの如くいう者がある。また烏川君の個人攻撃をやる者もあるが、朝鮮人であるが故に退けたなどということは全くなく、我々としては今後烏川郡守の活躍に期待しているのである。

非常にくだけた話の中に、総監は半島二千五百万民衆の反省を求めるのである。ここで話題は再び転じ、戦力増強に大きな推進力となっている平南生拡推進会の問題にふれ、平南の軍官民一体の総力態勢を全鮮的に押し拡げようと満足気に語り、総監は正午過ぎ隣の総監室に姿を消した。

Source: National Library of Korea, Digital Newspaper Archive 

See also: 

• Koreans tried to bribe their way out of Imperial Japan’s forced labor conscription, but patriotic student informants turned them in (June 1945) (link)

In 1944, Imperial Japan launched an “all-out campaign” to erase Hangul from public life, mobilizing teachers and Korean youth to destroy Korean signs, books, and even phonograph records

This 1944 news announcement represents one of the darkest moments in the history of the Korean language. In April and May of that year, the Imperial Japanese colonial government in Korea launched a destructive “all-out campaign” to eradicate the visible and audible presence of Hangul from public life. Street signs, advertisements, and signposts written in Korean were torn down. Books, phonograph records, and even the metal typesets used to print Korean newspapers and publications were confiscated and melted down.

When public signs were written in Chinese characters (Hanja), the authorities ordered that Japanese kana readings be appended alongside the characters to ensure that no one would “mistakenly” read them in Korean. For instance, a sign reading 京城, the colonial-era name for Seoul, might have the Japanese reading けいじやう (Keijō) written beside it, to force readers to pronounce it the Japanese way instead of Gyeongseong. Countless Korean cultural artifacts, from printed materials to audio records, were likely lost forever in this campaign of linguistic annihilation.

This policy was the brainchild of Governor-General Kuniaki Koiso, who, in January 1943, declared that Korea was like a disabled body whose brain could not communicate with its limbs. He argued that “in order for the four limbs to move in an orderly fashion under the command of the brain and nervous system, there is no other way but to forcibly put into practice the training of Imperial subjects for everyone, regardless of whether they are government officials or ordinary people.” From this ideology emerged the final and most aggressive phase of Japan’s linguistic colonization—culminating in the April–May 1944 campaign described in this article.

This also explains why, immediately after liberation in August 1945, Korean newspapers could not publish in Korean. The Hangul typefaces had been melted down during this campaign, leaving only the Maeil Sinbo—the last surviving Korean-language paper—with usable type. As a result, newspapers had to continue publishing temporarily in Japanese until new Hangul typefaces could be manufactured.

Finally, the article reveals a chilling pattern familiar in authoritarian movements: the mobilization of youth as enforcers of ideology. Students and children were deployed to lead the destruction of their own language, guiding adults who had not yet “mastered” Japanese. Like later totalitarian revolutions, Imperial Japan understood that the minds of the young were the most malleable—and that by weaponizing their idealism, even cultural self-destruction could be made to look like patriotic duty.

[Translation]

Gyeongseong Ilbo (Keijo Nippo) March 24, 1944

Drive Hangul Out of the Streets!
Practical Campaign for the Thorough Adoption of the Japanese Language in Daily Life

It has been quite some time since the call for the regular use of the Japanese language was first announced. Yet thorough implementation has still not been achieved. As the Korean Federation of National Power recognizes that the first step in imperializing the people lies in living entirely through the Japanese language, it is now drafting specific plans to launch the “Campaign for the Thorough Adoption of the Japanese Language in Daily Life.”

The regular use of Japanese has been promoted repeatedly in the past, but each effort has been short-lived, like a sparkler that quickly fizzles out. This time, however, the movement aims for complete and enduring realization. The campaign period is set from early April through the end of May, under the slogans “Let us practice Japanese in our daily lives” and “Let all residents of every city, town, and township use Japanese together.” Every organization connected to the national body will be mobilized, devoting its efforts to eliminating those who have not yet mastered Japanese.

Educators, students, and children are to take the lead, guiding those who have not yet learned Japanese. At the same time, signs, advertisements, and signposts written in Hangul are to be removed, or Japanese kana readings are to be appended alongside the characters. Metal type for Hangul that has been lying unused is to be collected and supplied for metal resources. Korean-language phonograph records are to be melted down and reused as material for record production. Unneeded Hangul books are to be disposed of. Hangul bibles and hymnals used in churches are to be replaced with Japanese ones. Within households, the “One Japanese Word a Day” campaign is to be carried out.

These items are being considered as part of the action plan. Those who complete Japanese language training courses will have their results officially recognized and will receive a “Certificate Badge.” There will also be awards established for habitual use of Japanese. With such measures, the movement intends to unfold an all-out campaign for the complete adoption of the Japanese language in daily life.

[Transcription]

京城日報 1944年3月24日
街から閉出せ諺文
国語生活の徹底へ実践運動

国語常用が叫ばれてから既に久しい。だが未だに徹底しないので、皇民化の第一歩は国語生活にあると国民総力朝鮮聯盟は『国語生活徹底運動』に乗り出すため目下具体案を練っている。国語の常用は幾度か繰り返されてきたものであるが、その都度線香花火的であり永続性を欠き、いつの間にか消えていたのであるが、今度の運動は徹底的に実践せんとする意図で陽春四月から五月末をその機関とし、『国語生活を実行しよう』『府邑面民揃って国語を使おう』等の実践申合せを行い、あらゆる国体の組織網を総動員し、国語未解得者の解消に挺身する外教育関係者、学生、生徒、児童は陣頭に起って未解者を指導すると共に諺文看板、広告、標柱等を撤去若しくは国語仮名書を併記し、また死蔵諺文活字の供出、朝鮮語音盤を再生し音盤資材として供出、不要諺文図書の処分、教会等の聖書、讃美歌を国語化し家庭内の『一日一語運動』等が実践項目として考えられており、国語講習会修了者の成績を認定し『認定章』をつけ或は国語常用賞を制定、佩用する等徹底的な運動を展開せんものと意気込んでいる。

Source: National Library of Korea, Digital Newspaper Archive 

See also:

• Governor Koiso likened Korea to a disabled body whose brain (regime) could not talk to the limbs (Korean people), so an ‘exclusive use of Japanese’ policy was forced on Koreans, starting with Seoul city employees who were labeled ‘inferior’ and ‘weak-willed’ if they still spoke Korean at work (link)
• Korean staff at Keijo Nippo took over news operations from their former Japanese bosses in Nov 1945 and then sent this message to Korean readers announcing continued publication in Japanese for the time being until Korean typefaces are ready for use (link)
• 1943 editorial calls for Korean language to be wiped out (link)
• Colonial officials claimed 'Korean must naturally stop being spoken as a result of the spread of Japanese' 'no words in Korean can express the essence of the Japanese spirit in a straightforward way' 'Korean will one day be regarded as just another local dialect like the Kyushu dialect' (June 1943) (link)
• Imperial Japan waged an aggressive Japanese language campaign on Korean villages in the '30s and '40s, entering homes to attach Japanese labels on household objects, putting residents under 55 in mandatory classes, applying an "unyielding whip" to "break down their customs and stray dreams" (link)

Imperial officials fanned out across rural Korea visiting townships one by one to indoctrinate villagers in Imperialist ideology in ‘Grassroots Penetration’ Campaign (March 1944)

For this post, I am examining two wartime propaganda articles to explore the hierarchical administrative structure that Imperial Japan used to forcibly and systematically indoctrinate all of Korea into becoming Japanese. During the final years of Imperial Japanese colonial rule over Korea, the Governor-General’s Office in Seoul frequently invoked the slogan “末端滲透” (mattan shintō)—“grassroots penetration.” This was not only about exerting the central government's authority in rural areas, but also about ideologically cleansing the countryside, where ordinary Korean villagers were still largely hostile to Imperial Japanese ideology and refused to identify as loyal “imperial subjects.”

To address this perceived shortcoming, the colonial government launched a coordinated campaign to send officials from Seoul out into the countryside to personally embed themselves in township (myeon, 面) offices. These officials were following the example of Governor-General Koiso, who made a spectacle of traveling to rural areas and holding face-to-face meetings with local officials in his much-publicized inspection tours of rural Korea.

The officials would travel to remote townships, live for several days inside the township office, and work alongside the local myeon leader and staff. They were there not only to provide “administrative guidance,” but to indoctrinate the township leaders with wartime ideology: mandatory Shinto religious observance, pushing for agricultural overproduction, enforcing conscription, and encouraging compulsory savings (see 1944 article below). During the inspection tours, Koiso asked the local myeon (township) leader in Gapyeong whether he had been conducting “rensei” (錬成, “training”), which was a euphemism for ideological indoctrination: compulsory bowing toward the Imperial Palace every morning, mandatory visits to Shinto shrines, adoption of Japanese language, Shinto purification rituals like misogi, and other practices intended to transform Koreans into loyal imperial subjects. 

From there, the expectation was that the indoctrinated myeon leader would spread these same ideas down the chain—to hamlet (ri) leaders within the township, who would then indoctrinate their own village residents (see 1943 article below). In theory, this trickle-down approach could have transformed the Korean countryside into a loyal outpost of Imperial Japan, but it did not work that way. The Japanese authorities underestimated the resilience of Korean national identity, language, and cultural autonomy. 

The indoctrinated myeon leader would have also been trained by the Seoul officials into techniques to persuade villagers into providing as much grain as possible to the Imperial Army. This 1944 article illustrates how the myeon leader may have overseen some horrific scenes of hardship and starvation as local farmers worked day and night, even cutting into their own personal grain supplies to meet the ambitious quotas imposed by the Imperial Army.

The colonial regime had mechanisms in place to try to ensure ideological compliance even after central officials left. Governor Koiso encouraged hamlet leaders to bypass the township chief and report directly to higher authorities like the county leader or police chief if they believed their myeon leader was not sufficiently loyal. This created a culture of surveillance and snitching, ensuring that everyone—from the top down—was watching each other for signs of ideological weakness. This was what “grassroots penetration” meant in practice: an oppressive system of top-down ideological enforcement, staged in the name of unity with Imperial Japan.

TL;DR: In 1943–44, Governor-General Koiso launched a top-down “grassroots penetration” (末端浸透) campaign of indoctrinating the Korean people in wartime Imperialist ideology and boost agricultural production. Seoul officials would tour the entire country and visit each township for a few days at a time to indoctrinate the township leaders, the township leaders would visit each hamlet to indoctrinate the hamlet leaders, and finally the hamlet leaders would indoctrinate the villagers.

[Translation]

Gyeongseong Ilbo (Keijo Nippo) March 4, 1944

Devoted Service Deep in the Mountains
Bureau of Rural Affairs Chiefs Carry Out Grassroots Administration

The grassroots penetration of government administration, such as the delivery of agricultural products and other goods, encouragement of savings, and conscription procedures, is becoming increasingly important. Governor-General Koiso has continued to emphasize this at every opportunity.

In response, the Bureau of Local Affairs of the Government-General has dispatched a team of approximately ten staff members, including Chief Ōkubo, Administrative Officer Murakami, and Director Tanaka. Beginning on February 7, 1944, they embarked on a direct field survey of the realities of rural administration.

This initiative is not a conventional inspection or mere investigation. Rather, the officials are residing and working at township (myeon) offices, quietly carrying out duties themselves. By leading through action rather than words, they are teaching myeon officials administrative tasks and working to deepen their awareness of the wartime situation.

For instance, two days after leaving Sinuiju, Director Tanaka has already gone to the myeon office in Oksang-myeon (옥상면, 玉尚面), Uiju County, located thirty ri (approximately 12 kilometers) into the mountains of Uiju in North Pyongan Province. He stayed at the myeon office for one week, personally taking on the tasks of the myeon chief and clerks, cutting ration tickets, and leading by example in guiding the staff at the myeon office, all while closely observing actual conditions.

Administrative Officer Murakami is currently deployed to Ongjin County in Hwanghae Province, and other personnel are likewise active in Bocheon-myeon (보천면, 普天面) in South Hamgyeong Province, and Seosan County in South Chungcheong Province.

Chief Ōkubo will soon make an official visit as well, but in Seosan County, there is even a report that local villagers, moved by seeing central government officials taking the initiative to shovel snow, offered a small token of appreciation in gratitude.

In mountain villages where central government officials had never previously set foot, both myeon office staff and local residents have been greatly moved. Their recognition of the wartime situation has deepened significantly, and the campaign is yielding considerable positive results.

Gyeongseong Ilbo (Keijo Nippo) October 13, 1943

Governance that “Lives Together with the Residents”

Government-General Studies Permanent Residency of Township Staff in Hamlets
Reform of Grassroots Administrative Structure

With the establishment of new food departments in each province, the intensification of production, labor reinforcement measures, and institutions such as the Korea Research Institute, the decisive war structure of the embattled Korean Peninsula is moving forward ever more aggressively on all fronts. Governor-General Koiso’s vision is becoming increasingly sharpened and concrete. All twenty-five million people of the Korean peninsula are hastening to their respective positions on the battlefront of production as vanguard warriors.

However, unless these policies penetrate thoroughly into the very grassroots, their effectiveness will be incomplete. Governor-General Koiso has repeatedly emphasized this point. At a time when this necessity is becoming ever more pressing, the Government-General is responding by initiating reforms of the grassroots administrative machinery, and under the direction of Chief of Civil Affairs Tanaka, is undertaking a careful study.

Specifically, this refers to the organizational reform of township (myeon) offices. At the core of this reform is the idea previously expressed by the Chief of Civil Affairs: “Permanent residency of myeon officials in hamlets.”

That is, mid-level myeon officials would be assigned to hamlets—one or two officials per hamlets—where they would reside, dive into the hearts of the farming communities, and conduct administrative duties. They would share in the daily life of the villagers, morning and evening, while providing guidance and encouragement in all areas such as food production increases, food contributions, food storage, and resource collection. This system aims to reinforce the penetration of administrative functions to the grassroots level.

[Transcription]

京城日報 1944年3月4日
山奥に挺身執務
府地方課長ら末端行政

農作物その他の供出、貯蓄奨励、徴兵事務など行政の末端滲透は益益重要となっており、小磯総督も機会ある度に強調しているが、総督府地方課は大久保課長、村上事務官、田中理事官以下約十名の職員が出動し去る二月七日から地方行政の実態調査に乗り出しているが、之は従来の査察とか、単なる調査ではなく、職員が面事務所で起居し自ら黙々と執務し、口先きのみでなく身をもって面職員に事務を教え、或は時局認識の徹底を図っているもので、既に田中理事官は新義州から二日間、義州から三十里の山奥である平北道義州郡玉尚面の面事務所に約一週間泊り込み、面長の仕事、書記の事務を執ったり配給票を切ったり、率先して面職員を指導する傍ら実態を調査しており、村上事務官も目下黄海道甕津郡に出動しており、その他の職員は咸南道普天面や忠南道瑞山郡等にも出動中で、近く大久保課長も出張するが、瑞山郡では本府職員が率先して雪かきを行っているのを部落民が見て若干の謝礼金をだしたという事実もあり、かつて本府職員が行ったこともない山奥の面では、面職員をはじめ部落民が非常に感激し時局の認識も深め多大の効果を挙げつつある。

京城日報 1943年10月13日
住民と共に生きる政治
本府面職員の部落常駐を研究
末端行政機構改革

各道食糧部の新設、生産増強、労務強化対策、朝鮮研究所等々戦う半島の決戦体制は各面に亘り愈々強行進軍を開始し小磯理念は益々鋭く具体化しており、二千五百万の半島民衆は生産戦の尖兵として一人残らず戦闘配置に急いでいるが、これらの施策が更に徹底的に末端へ滲透しなければならぬことは小磯総督が幾度か強調したことであり、その要は加速度的に重要化しているとき総督府ではこれに対応し末端行政機構の改革に着手。田中政務総監の手もとで慎重に検討している。
即ち面事務所の機構改革がそれであるが、これはかつて政務総監が語った『面職員の部落常駐』がその骨子となっているもので、面の中堅職員が一部落に一、二人が居を構え農民の懐ろに飛び込んで事務を執り朝、夕起居を共にし、食糧の増産に供出に貯蓄に資源回収にと凡ゆる面に亘り指導督励に当らんとするものであり、これにより行政の末端滲透を強化せんとするものである。

Source: Source: National Library of Korea, Digital Newspaper Archive 

See also:

• Koiso’s 1943 ‘Great Leader’ Strongman Tours: Surprise village inspections to intimidate local leaders and impose Japanese language and culture all over the Korean countryside (link)

• Korean rice farmers barely survived eating grass roots as they worked tirelessly to meet the rice quotas imposed by the Imperial Army in 1944, even sacrificing their own personal rice supplies to face starvation under pressure from the police inspector and the township chief (link)

When all of Korea was forced to bow to Yasukuni Shrine to worship Imperial Japan's war dead as gods: a chilling moment at 9:15 AM on October 23, 1944

On October 23, 1944, during one of the darkest chapters of Imperial Japanese colonial rule over Korea, the entire peninsula was mobilized for a synchronized prayer toward Tokyo's Yasukuni Shrine. At precisely 9:15 AM, every Korean was compelled to bow in reverence to Imperial Japan's war dead, who were enshrined as gods. This extraordinary event, designed to demonstrate loyalty to the Empire, marked a departure from the usual rituals of the time.

Original caption: Bereaved families advancing and paying respects before the Gokoku Shrine altar

Under colonial rule, daily life in Korea was punctuated by strict, state-imposed ceremonies. At 7:00 AM each morning, Koreans were required to perform remote worship (宮城遥拝) toward the Imperial Palace. At noon, they observed a moment of silence (正午の黙祷) to honor Japan's war dead. These two times of the day were usually marked by loud sirens. However, this particular nationwide prayer at 9:15 AM was conducted in the absence of sirens to make the act feel more solemn and hallowed. Every Korean was expected to participate, with members of local neighborhood cells (patriotic groups) strictly organized to ensure compliance. Even buses and trains stopped at that moment, forcing passengers to partake.

The night before, on October 22, a "spirit-summoning ritual" (招魂の儀) was held. This sacred ceremony was believed to summon the spirits of Japan's Imperial war dead so they could be worshiped as gods (新祭神) the following day.

The prayer ceremony included Korean royalty such as Yi U and Yi Geon, as well as high-ranking military officials, the Governor-General Abe Nobuyuki, and the families of the deceased.

This forced mass worship was a chilling manifestation of Imperial Japan’s assimilation policies, aimed at erasing Korean identity and replacing it with blind devotion to the Empire. The ritualistic nature, combined with the total control over public and private life, reflects the deep cultural and spiritual subjugation that Koreans endured.

The site of the prayer ceremony, the Gokoku Shrine, no longer exists today. However, the 108 stone steps that were once part of the shrine remain today as part of the Huam-dong neighborhood in the Yongsan District of Seoul, known locally as the 108게단. Visitors can now ride up these stairs using an elevator.

[Translation]

Gyeongseong Ilbo (Keijo Nippo) October 23, 1944

Grateful Worship of Yasukuni Shrine

Today at 9:15 AM

A Time for National Prayer

In conjunction with the temporary grand festival at Yasukuni Shrine, the Korean Federation of National Power, alongside mainland Japan, designated 9:15 AM on October 23rd as a 'Time for National Prayer,' during which the entire Korean peninsula would offer devout prayers. At the specified time, all patriotic group members will conduct one minute of prayer to Yasukuni Shrine at their respective locations. However, no signals such as sirens or whistles are to be used; instead, the prayer time is to be announced via radio. On trains, buses, or in places with large gatherings, it is the responsibility of the person in charge to provide instructions.

At the front of the shrine in Tsuruoka, the pure white torii gate stood tall against the clear autumn sky, exuding an exceptional sense of purity. From the early morning of the 22nd, a continuous stream of people came to pray for the nation's inevitable victory and to honor the loyal spirits who protect the country. Even the black kites soaring above the deep green of the ancient pine trees seemed to eternally praise the achievements of the heroic spirits who laid the foundation for the everlasting prosperity of the empire, burying their bones across Greater East Asia.

At 2:00 PM, eighty-two bereaved families of Yasukuni Shrine were guided by staff to a special bus that stopped in front of the shrine approach. As they gazed up at the torii gate, passed beneath it, and ascended the stone steps, their hearts trembled with profound emotion, overwhelmed by thoughts of their beloved sons and husbands, now deified. They were then escorted to a special pavilion for rest, where they received heartfelt hospitality from the Patriotic Women's Association.

The site for the remote worship ceremony was located on the northwest side of Gokoku Shrine, halfway up a hill, with four large temporary pavilions arranged in a row. Red and white curtains extended cleanly and elegantly from the plaza in front of the shrine, along a newly constructed sand pathway, enclosing the ceremonial area. At the altar, with sacred evergreen branches as the centerpiece, offerings were arranged from various dignitaries who lined up to the right and left of Changdeok Palace. The sand path, meticulously prepared, awaited the participants: Prince Yi U, the family of Prince Yi Geon, as well as the Ministers of the Army and Navy, the Governor-General, and military officers and organizations stationed in Korea.

Soldiers lining the grounds for the spirit summoning ceremony.

Before the main ceremony, a presentation of Imperial gifts bearing the chrysanthemum crest was conducted. In front of the shrine plaza, all the bereaved families assembled in a straight line. The families of the Imperial Army received their gifts from Major General Nakai, while those of the Imperial Navy received theirs from Navy Captain Yamaguchi. Among the bereaved families, there was an elderly Korean father, dressed in traditional Korean durumagi and black leggings. The purple tassels and silver sakura of the bereaved family badge, as well as the green ribbon with the silver sakura of the ceremony participation badge, shone brightly. Hands trembling with emotion, they reverently held the gifts they had received.

Following this, commemorative items and souvenirs were distributed. These gifts, thoughtfully prepared by the Imperial Army and Navy Ministries for the bereaved families, included sacred amulets, small altars, sacred cups and sake, ceremonial sweets, illustrated scrolls of Yasukuni Shrine, postcards, framed photographs, and hardtack from both the Imperial Army and Navy to evoke memories of the front lines. Additional items included furoshiki cloths adorned with Yasukuni Shrine designs, furoshiki cloths from the Military Support Division, a bag of chestnuts from the Red Cross, biscuits from the Korean branch of the Military Support Association, shopping bags from the Seoul sub-branch chairman of the Military Support Association, apples from the Maeil Sinbo newspaper, and household utility bags. These heartfelt gifts were presented to honor the families who had made the noble sacrifice of offering their husbands and sons to the nation.

Bereaved families of war dead receiving Imperial gifts.

At 4:15 PM, participants, beginning with the division commander’s vehicle, arrived one after another. At 4:30 PM, the bereaved families solemnly proceeded to the front of the shrine and underwent purification rites, marking the start of the grand and dignified ceremony.

Photograph: Bereaved families advancing and paying respects before the Gokoku Shrine altar (above). Presentation of Imperial gifts with profound emotion.

A Solemn and Heartfelt 'Broadcast'

The Bereaved Sob During the 'Soul-Summoning Ceremony'

Amid the sacred grounds of Tsuruoka, where scattered autumn leaves adorned the landscape, the sound of rustling pines seemed to weep gently in the wind. The somber atmosphere of the soul-summoning courtyard at the Gokoku Shrine in Seoul was imbued with the devout prayers of 26 million people from the Korean Peninsula, as the spirits of the fallen were now enshrined as gods.

The Yasukuni Shrine ceremony in Korea was conducted with great solemnity, synchronized with the grand festival at the Imperial capital’s Yasukuni Shrine, and began at 5:40 PM on October 22nd with a live broadcast from the ceremonial site. Although the participants’ physical presence could not reach the sacred Yasukuni forest, the 83 bereaved family members in attendance listened intently to the grandeur of the shrine from afar. Swallowing their sobs, they clasped their hands tightly in reverence.

As twilight gently descended upon the sacred grounds, the altar stood opposite the designated gathering spot, where the bereaved families solemnly and devoutly assembled in dense groups. Despite the chill of the autumn breeze, they felt an inexplicable sense of comfort as they awaited this holy moment.

At 5:40 PM, through the microphone, the reverent voice of Chief Priest Suzuki delivered an imposing and extended eulogy, praising the achievements of the heroic spirits. A young widow, mourning her late husband and his younger brother, adjusted her short bob hairstyle and straightened her collar with quiet determination. In the purified space, the sudden and resonant sound of a ground-shaking cry of salutation filled the air. For a brief moment, the lights of the ceremonial site were extinguished, and everything in the sacred grounds was enveloped in jet-black darkness.

The faint and divine sound of reeds being rustled emerged, accompanied by solemn military music emanating from the distant Yasukuni forest. The melody reached the ears of the bereaved families on the Korean peninsula, gradually intensifying in emotional power. Throughout the site, restrained sobs broke free from those unable to hold back their feelings.

‘The heroic spirits of the warriors who soared through the skies and sailed across the seas now rest peacefully and serenely in the sacred shrine that protects the nation.’ At these words, spoken with a trembling voice by the announcer, elderly mothers and fathers pressed white handkerchiefs to their tear-streaked faces. As parents of sons, as wives of husbands, who among them could not think of their loved ones? These cherished individuals have now returned as gods who protect the nation. In that moment, what greater honor, what greater joy, could there be? The tears streaming down the cheeks of the bereaved are pure and noble, tears that only the Japanese people can truly understand.

The solemn and sacred ceremony of transferring the divine spirit, enshrined on the revered sacred carriage, was meticulously broadcast. The bereaved families, receiving it with the eyes and ears of their hearts, were unable to hold back their tears, momentarily surrendering to overwhelming emotion. The attendees, too, straightened their collars in reverence.

Thus, at 7:15 PM, the spirits of the heroic souls were permanently enshrined in the main hall, with the divine presence deeply instilled in Yasukuni Shrine. Following this, the bereaved families and attendees offered their final respectful worship. The ceremonial site was then brightly illuminated, and the families, who had successfully enshrined the souls of their loved ones as gods across the distant mountains and rivers of the peninsula, bore expressions of profound relief and a renewed determination to carry on the legacy of the heroic spirits with unwavering resolve.

Afterward, addresses were given by the Ministers of the Army and Navy (read by the Seoul Division Commander) and by Colonel Koya, a member of the ceremony committee. With these, the Yasukuni Shrine Korean Regional Ceremony concluded without incident. The sixty-five bereaved families associated with the enshrined spirits from the peninsula, deeply moved, retired to their lodgings with a sense of peace and fulfillment in their hearts.

[Transcription]

京城日報 1944年10月23日

感激の靖国遥拝

きょう午前九時十五分

国民祈祷の時間

靖国神社臨時大祭にあたり朝鮮聯盟では内地とともに二十三日午前九時十五分を”国民祈念の時間”とし、全半島一斉に敬虔なる祈念を捧げることに決定した。同時刻を期し全愛国班員は各々その所在で靖国神社に一分間の祈念を行うがサイレン、気笛などの合図は行わず、ラジオによる祈念時間の放送をなす予定であるが汽車、電車等においては乗務員、多数集会の場所では責任者が指示をすることになっている。

鶴ヶ丘の社頭秋空に高く映ゆる純白の大鳥居も一入清い二十二日早朝から護国の忠霊に皇国必勝を祈願する人々は、ひきも切らない、濃き緑の老松を截って飛ぶ鳶も皇国万代の隆昌の礎となって骨を大東亜に埋めた英霊の勲を永久に讃うが如くである。

午後二時係員に導かれた靖国の遺族八十二名が特別バスを参道前に止める。見上げる鳥居をくぐって石段を登る胸の中は今やあまりにも尊く神と化す我が子我が夫を想い仰ぐ感動に顫えているのだ。直ちに特設幕舎に入って休憩。日婦の心づくしの接待をうける。

遥拝式典場は護国神社の西北側、丘の中腹に四つの大幕舎を連ね紅白の幕は神社前の広場から急設の砂道に清く長く張られて式場を囲む。祭壇には真榊を中心にした左右の昌徳宮、李鍝公、李鍵公家を初め陸海軍大臣、総督、軍司令官以下在鮮軍官および団体よりの供物が匂い並び砂道の節目も正しく諸員参列を待つ式典に先立ち畏きあたりより御下賜の御紋菓伝達式があり社前広場の伝達処には全遺族整列。陸軍側遺族は中井少将より海軍側遺族には山口海軍大佐よりそれぞれ伝達を受けたが遺族の中には周衣（ツルマキ）に黒脚絆の半島老父も混じり、紫の房銀の桜の遺族章、緑のリボンに銀桜の式典参加章が一入輝き賜品を押し頂く手も感動にふるえる。

続いて記念品並びにお土産の授与があり、その内容は陸海軍省が心尽くしの遺族への贈りものの数々、神札、神床、神盃神酒、神菓、靖国神社絵巻、絵葉書、写真額それに前線をしのぶ陸海軍それぞれの乾パン、靖国神社の絵入風呂敷、軍人援護部からの風呂敷、日赤からの栗一袋、軍人援護会朝鮮本部からのビスケット、同府分会長からの買物鞄、毎日新報からの林檎、風呂敷、家庭用雑囊など御国へ夫を、子を捧げた栄の家への温かい贈物である。

四時十五分師団長の自動車を初め参列諸員続々と到着四時三十分遺族一同社前に参進して修祓を受け、いよいよ荘厳な式典に入った。

写真＝参列の遺族護国神社神前に参進拝礼（上）と感激の御下賜品伝達

胸迫る厳かな”電波”

”招魂の儀”に遺族の嗚咽

紅葉まばらな鶴ケ丘の神域に松籟がサヤサヤと咽ぶかに鳴り、森厳の気一入満つる京城護国神社招魂齋庭に半島二千六百万の敬虔な祈りを籠めて英魂今ぞ神鎮まる靖国神社朝鮮地方式典は皇都靖国の祭典と時を同じくして二十二日午後五時四十分から祭典式場よりの実況放送開始と同時にいと厳かに執行され、現し身こそ靖国の杜に額づかねど参列遺族八十三名は遥けき靖国の威儀に耳傾け嗚咽の声を呑み、しっかと手を合わせたのである。

神域にひたひたと宵闇迫る齋場祭壇向合いの定めの位置にぎっしりと虔ましく群れた今宵の遺族には肌寒い秋風も何か知ら心楽しく感ぜられ聖なる一時を待受ける。

やがて午後五時四十分、マイクを通じ鈴木宮司の荘重な祭詞が英霊の勲を讃えて長く長く尾を曳いて流れる。今は亡き夫の弟を追う若き未亡人がいじらしいオカッパをゆすりあげ襟を正す。水を打ったような浄域にオーオーと地の底から湧きあがる警蹕の声が耳を打つ。一時式場の灯火は搔き消され神域のあらゆるものは一斉にぬば玉の闇に沈んだ。神々しい菅掻きの音がかすかにかすかに洩れ、荘重な軍楽の調べがはるけき靖国の杜から今半島の遺族らの耳朶をゆすり次第に昂ぶる。感情を抑えんとして押え得ざる嗚咽がそこここにあがる。

”天翔けり海を往きにし勇士の英霊平らけく安らけく今護国の御社に遺りまします”放送員のうるんだ声に早や白いハンカチを顔に当てる老母、老翁、人の子の親として、人の子の妻としてだれか肉身を思わぬ者があろうか。その親しき者が今国護る神として還えります一瞬、これ以上の光栄、これ以上の喜びが又とあろうか。遺族達の頬を流れているであろう泪は日本人のみが知る清くおおらかな涙である。

厳かに尊き御羽車に奉戴された神体奉遷の儀はこまごまと放送され、心の目、心の耳でじっと迎えまいらせる遺族達は涙せきあえず暫し感動に身をゆだね参列諸員又厳然と襟を正す。

かくして午後七時十五分英魂永えに本殿に安置され靖国のみやしろ深く神鎮まったのである。ここで遺族、参列諸員は再びうやうやしく遥拝を終れば式場にはあかあかと灯火が点ぜられ、遥けき半島の山河超えてつつがなく肉親の魂を神と祀った遺族たちの顔には美しい安堵の色と英霊の名を継いであくまでも勝ち抜く決意がしっかりと刻まれていた。ついで陸海軍大臣挨拶（京城師団長代読）式典委員小家大佐の挨拶あって靖国神社朝鮮地方式典は滞りなく終了し、参列の半島関係祭神六十五柱の遺族たちは感激を胸に心も晴々と宿舎に入った。

Source: 키워드 검색 - 신문 검색 - 대한민국 신문 아카이브

How Imperial Japan used the Shinto holy book ‘Nihon Shoki’ to justify colonizing Korea: a look at Koiso’s 1944 anti-Chinese, anti-American, anti-Communist youth rally

In the following January 1944 speech to Korean conscripts, Governor-General Kuniaki Koiso advanced his theory that Koreans and Japanese shared the same ancestry and roots, drawing on passages from the Nihon Shoki to assert that Koreans’ ancestors were Japanese. Koiso framed his mission as one of awakening Koreans to their "true identity" as part of the Japanese nation, which he believed had been obscured by centuries of Confucian influence during the Joseon dynasty and by foreign ideologies like Anglo-American Christianity and Communism. He emphasized the need for Koreans to embrace Shinto practices and study Japan’s divine history to reconnect with their supposed origins and align themselves with Japan’s imperial vision. Koiso presented conscription and training not only as a means of contributing to Japan’s war effort but as a path for Koreans to fulfill their "destiny" by becoming spiritually and culturally integrated with the Japanese people.

Original caption: Governor-General giving a speech to the drafted students

During his reign as Governor-General of Korea from 1942 to 1944, Koiso, a man marked by vanity and a messianic belief in his own vision, sought to do what he believed no other Governor-General before him could achieve: persuade Koreans to abandon their identity and fully embrace being "Japanese." But Koiso’s approach was unlike his predecessors’. While others sought to forcibly assimilate Koreans by turning them into Japanese, Koiso’s so-called insight was far more insidious—he declared that Koreans were already Japanese and simply didn’t realize it yet. His self-appointed mission? To awaken the "Japanese person" within every Korean.

Koiso’s strategy centered on a mix of religious revival, forced education, and the enforcement of Shinto religious practices. He believed that Koreans would rediscover their "true selves" by observing Shinto rituals and studying Japanese scriptures, particularly the Nihon Shoki. According to Koiso, Koreans’ ancient ancestors were Japanese, and reconnecting with these roots would allow them to transcend their current identity and unify with the Japanese nation. This twisted vision was what he referred to as "being penetrated in the essence of the National Body (国体本義の透徹)," an idea propagated by Koiso's favorite Kokugaku scholar and Shinto spiritual leader Master Imaizumi (see related 1942 articles about Imaizumi).

To achieve this, with the help of Director Takeuchi (see related Feb. 1943 article about Takeuchi), Koiso established a vast network of training centers aimed at indoctrinating Koreans with Japanese ideology and customs. He also oversaw the construction of Shinto shrines across Korea, often built using forced labor (see related April 1944 article). These shrines were intended to enforce the worship of Japanese deities as a way of spiritually binding Koreans to Japan. After Korea’s independence, these shrines—symbols of cultural oppression—were burned to the ground.

About a month after delivering this January 1944 speech, Koiso would deliver a speech in February 1944 (see related Feb. 1944 article) pointing to a passage in the Nihon Shoki that he claimed proved Koreans’ ancestral ties to Japan. He fixated on the story of Susanoo, the younger brother of Amaterasu, the Japanese sun goddess, who was said to have descended upon a place called Soshimori. Koiso declared this as evidence that Koreans were part of the divine lineage of Japan. The Keijo Nippo newspaper, acting as a propaganda tool, amplified his speech, highlighting key phrases for emphasis. These bolded sections were drilled into Koreans by teachers, patriotic groups, and employers, forcing them to internalize Koiso’s distorted narrative.

Koiso’s vision was not just a form of cultural erasure—it was a deeply arrogant and delusional project to rewrite history itself. His attempt to impose Shinto worship and a fabricated Japanese identity on Koreans was not just oppressive; it was a direct attack on the dignity and spirit of the Korean people.

[Translation]

Gyeongseong Ilbo (Keijo Nippo) January 16, 1944

Japanese and Koreans Share the Same Ancestry and Roots

The Origins of Korean History are Found in the Nihon Shoki

Governor-General Speaks to Drafted Students for the Third Time

On January 13th, Governor-General Koiso delivered a lecture to the principals of private middle schools who were attending the Leadership Training Institute of the Yongsan Governor-General’s Office. On January 14th, he addressed the elementary school principals who were attending the Educational Research Institute in Samcheong-dong. Accompanied by Secretary Kobayashi and Training Section Chief Takeuchi, Koiso traveled a considerable distance to arrive at the First Volunteer Soldier Training Center in Nohae-myeon (노해면, 蘆海面), Yangju County, at 3:30 PM on January 15th.

There, he once again addressed the second group of drafted students, who had enthusiastically responded to the conscription summons. With a familiar and gentle demeanor, he elaborated on the theory of 'Japanese and Koreans sharing the same ancestry and roots,' drawing upon classical texts, and emphasized that they needed to be penetrated by the essence of the National Body. As the third year of the decisive war began, the Governor-General’s continuous efforts over these three days to convey a grand vision and underscore the need to be penetrated by the essence of the national body demonstrated nothing less than his profound determination to stand at the forefront of enlightening the 25 million people of the Korean Peninsula. [Photo = The Governor-General giving a speech to the drafted students]

"The volunteer students have now taken their first step through the gates of this facility. However, reflecting on the fact that some of you did not initially choose to volunteer, I must admit that there were shortcomings on my part. Volunteering, by its nature, allows for freedom of choice in theory. Yet, in the context of this Holy War, which seeks to liberate Asia from Anglo-American exploitation and enable each nation to find its rightful place, there is no room for theoretical reasoning or abstract arguments. We must drive the Anglo-American forces out of Asia entirely! It is with this conviction that I used strong words to inspire you to rise to the occasion," Koiso stated.

Koiso went on, ‘While various circumstances may have contributed to the presence of those who did not volunteer, I feel that, as someone entrusted with the governance of Korea, my leadership and example have been insufficient. For young men, especially, strong and vigorous training is necessary, as is an environment filled with warmth and camaraderie. It was with this in mind that I brought you here to this training facility. Once your training is complete, your peers will be striving to navigate these difficult times, and I believe it is an act of kindness on my part, from my position, to guide you toward fulfilling the vital responsibilities of war. This conscription is not just for your benefit but also to take the lead in Korea's industrial development. By stepping forward as industrial warriors, I hope you will proudly and confidently pave the way for the nation’s progress. Here I will share with you some of my sentiments that I believe you will need."

With these words, he framed the discussion of Korea's governance policies, explaining the trajectory of the administration of Korea up to the present day. Each sentence of the Governor-General’s remarks calmed and steadied the spirits of the students, who had just concluded their entrance ceremony. He first highlighted the emergence of a fervent spirit of patriotism that had begun to rise across the peninsula around the end of last year.

It was stated that the governance of the Korean Peninsula up to the present day had been hindered by Chinese thought, Anglo-American thought, and finally, Communism. "Chinese thought replaced the corrupt Buddhism of the Goryeo era when the Joseon dynasty adopted Confucianism as its primary ideology. In their excessive admiration for all Chinese ideas, they obstructed Japanese governance. Next came Anglo-American thought in the form of Christianity, which was nothing more than an attempt to impose Anglo-American concepts of logic and morality. Behind it lay ambitions for exploitation, which found Japan's principle of universal equality distasteful. Following this was Communism," he explained.

He asserted that, while people in areas such as mainland Japan, Manchuria, and Northern China criticize the Korean people, their criticism does not do justice to the true essence of the Korean people. Rather, such criticisms stem from the lifestyle shaped over the 500 years of the Joseon dynasty. The true essence of the Korean people must be sought far back, tracing the origins of the Korean ethnic group, and this origin, it was clearly pointed out, is found in the Nihon Shoki. Before the students who listened intently, the theory of 'Japan and Korea sharing the same ancestry and roots' was presented with a powerful argument.

"If anyone were to oppose this view, they would be opposing what is clearly and explicitly written in the Nihon Shoki. Upon examining the true essence of the Korean people, it is evident that Japanese and Koreans share the same ancestry and roots. Although we have had to use the term 'Japanese-Korean Unification' lately, this was due to a lack of thorough investigation. We must strive to understand the culture brought forth by this shared heritage and grasp the essence of the National Body.

In doing so, we must consider what kind of spiritual and cultural framework our shared ancestors possessed. To truly understand the essence of the National Body, we must remember and reflect upon the principles laid out in the Three Divine Instructions: the Clarification of the National Body (Kokutai Meichō), the Sacred Mirror and Sacred Rice Ear (Saikyō Saiho), and the Divine Mirror and Eternal Boundary (Shinkyō Bankyō)."

The Governor-General proceeded to explain the profound philosophy of the Three Divine Instructions in a way that was easy to understand. The listening students, now in a state of serene attentiveness, etched each word deeply into their minds. He then continued, expounding on the spiritual principles contained within the philosophy of the Eight Deities' Shrine and encouraging the students to thoroughly study the Three Divine Instructions. He gently advised them, saying, "By fully mastering these teachings, you will be able to purge the harmful influences of the five centuries of Confucianism propagated during the Joseon dynasty, which have taken root in your spirits."

The Governor-General remarked, "If I had been able to convey these thoughts more earnestly and clearly a little earlier, I believe I could have guided you to an even happier state today." For this reason, on the previous night, and the night before that, he worked late into the night, passionately addressing those involved in education. He called for a thorough penetration by the essence of the National Body, which is rooted in the grand spiritual and cultural framework woven since the age of the gods, and fervently advocated for the establishment of a Righteous Korea.

Finally, he stated, "Let us set aside all past matters and face the present. Born as men, we must clearly grasp the ideals of the spirit. To live a life of indulgence without purpose is to render one’s existence meaningless. The meaning of life lies in fully being penetrated in the essence of the National Body and uniting with the ancestors who bequeathed this magnificent philosophy."

He added, "If the opportunity arises, I hope to visit you once again during your training and engage with you further. I believe you understand the aspirations I have for you—do you?" With a warm smile, he asked this of the students, to which they responded with a powerful "Yes!" Their enthusiastic reply resounded, marking the end of the Governor-General's two-hour-long address, after which he shared a meal with the trainees and departed the training facility at 6 PM.

[Transcription]

京城日報 1944年1月16日

内鮮は同祖同根

半島史の根源は『書紀』

総督、三度び徴用学徒に説く

十三日には龍山総督府指導者錬成所に入所中の私立中等学校長、十四日は三清町教学研修所に入所中の国民学校長にそれぞれ訓話を行った小磯総督は小林秘書官、竹内錬成課長を伴い十五日午後三時半長駆、楊州郡蘆海面の第一志願兵訓練所に来所。同日徴用のお召しに感激して馳せ参じた第二次徴用学徒に再び諄々と馴染み深い優しい面持で古典に則り内鮮同祖同根論を説き、国体本義の透徹を強調した。決戦三年が明けてこの三日間ぶっ続けで遠大な論旨をもち国体本義の透徹を説く総督はとりもなおさず半島二千五百万教化の陳頭に立つ至大な決意の現れでもあった。【写真＝徴用学徒に説く総督】

『いまや志願学徒は営門の中に第一歩を印することとなったが、諸子は志願するに至らなかったことに関し、一面観察するに、自分の至らなかった点もあると思う。志願なのであるから理論としては選択の自由が保留されているとも思われるが、米英の搾取から亜細亜を解放し、各民族をして各々そのところを得せしめる今次聖戦下にあっては一切の理窟、理論を抜きにして米英の勢力を亜細亜から駆逐しなければならないのであって、かく考えたればこそ小磯は強い言葉をもって諸子の奮起を促したのである。

諸種の環境から然らしむるとは謂え未志願者を出したこと、小磯乏しきながら朝鮮統理に任じ指導垂範の足らざるところがあったと思う。男子として特に若い青年として強健なる鍛錬も必要であり、人情たっぷりな雰囲気が必要と思い、諸子を本訓練所に入ってもらった。訓練を終えれば同僚が時局を乗り切るために努力するのであるから、諸子を戦争の要務に導くということがこれ小磯の立場から諸子にしむける親切心であろうと思って、ここに集まってもらった。徴用は諸子のためばかりではなく、半島の立地条件に伴い換言すれば朝鮮の産業的に立上らんとする勤務者の先陣を截って、我こそ産業戦士になりと堂々と闊歩してもらいたいためなのである。かくする者に必要と思われる胸中の一端を披瀝する』

と前提して朝鮮統治の方針を今日に至るまでの朝鮮統治の経緯を述べる総督の一句一句は入所式をいまさきに終えたばかりの学徒の気持を静かに落ち着かせ、先ず昨年末頃から半島に殉国の精神が澎湃として興った点を指摘。今日まで半島における総督政治を妨げたものに支那思想、米英思想、最後に共産主義があると述べ、『支那思想は高麗時代の腐敗した仏教に代るに李朝が儒教を主教とし支那の総ての思想に心酔した余りに日本の政治を妨害した。次が米英思想としてキリスト教があり、これは英米自己流の論理道徳を押しつけんとするに過ぎないものであって、その裏には搾取の野望が蔵されており、日本の一視同仁を快からず思った。これにつぐものに共産主義あり』と講述。

ここで朝鮮人の本質は内地の一部、満州、北支で非難されているが如きものでなく、この非難は李朝五百年に醸し出された今日よかれの生活が然らしめたと断定。朝鮮の本質こそは遠く朝鮮民族の根源に溯って探求され、この根源は日本書紀の中に求められると明確に指摘。内鮮同祖同根論が力強い論旨をもって熱心に耳を傾ける学徒の前に繰展げられた。

『これに反対するものがあれば日本書紀に明々白々に書いていることに反対することになる。朝鮮民族の本質を洗ってみるに内鮮同祖同根は明確である。今日内鮮一体と言わざるを得なかったのに之が究明の足らざるところがあった。我々は内鮮の持ち来った文化、国体の本義を把握する必要があると考える。然らば我々の祖先は如何なる精神文化体系を持っているかを考えねばならない。国体の本義を把握するのに我々の記憶せねばならないことは国体明徴、斎鏡斎穂、神鏡盤境の三神勅である』

総督は次々と三神勅の深淵なる哲理を判り易く説明。聴く学徒は今は澄んだ心境に一句一句を彫みこむのであった。更に語を継いで八神殿の哲理に含まれている精神を説き三神勅を究めることをすすめ、『之を究め尽くした時諸君の精神にはびこる李朝五百年の儒教が流した害毒を払拭出来る』と優しく悟し、

『このことをもう少し早くしんみりと語明すことが出来たとすれば諸子を今日よりもって幸福な境地に進ませたと思う』と語る総督はこのこと故前夜も、その前夜も夜遅くまで長時間に亘って先ず教育に携わっている者に対し、既に神代に織り成した偉大なる精神文化の体系に国体の本義を究め、道義朝鮮の確立を絶叫して来たのである。最後に、『今迄のことは水に流し世に処し、男と生れた以上、精神の理念を明かに把握せなばならない。酔生無死せばこの世に存在の意義はない。生存の意義は国体の本義に透徹することにあり、この雄大なる哲理を残した祖先に合一してゆくことにある』と述べ、『時機があれば諸君が在訓練中にもう一度訪れ諸子に接したい。諸子に期待している念願は判ったと思うが、判ったかね』と双頬を綻ばせて質せば応徴学徒は”ハイッ”と力をこめてこれに応えた。

かくして二時間に亘る訓話を終えた総督は同訓練所で夕食を摂り同六時過ぎ帰路についた。

Source: 키워드 검색 - 신문 검색 - 대한민국 신문 아카이브

Koreans faced up to 10 years in prison and 50,000 yen in fines for not submitting their personal platinum items to the Imperial Navy by Jan. 31, 1945

In the closing months of 1944, the Imperial Japanese Navy escalated its efforts to extract resources from Korea to fuel its war machinery. Initially, they encouraged Koreans to donate or sell their platinum items to support the production of warplanes. However, as the war situation became more desperate, the messaging shifted from voluntary contributions to mandatory requisitions backed by severe penalties, as evidenced in the following December 29, 1944 article from Keijo Nippo, the propaganda newspaper of the Imperial Japanese colonial regime which ruled Korea at the time.

13-year-old Yūko Yamagishi who was praised for donating her mother's platinum diamond ring to the Imperial Navy.

The government offered compensation of 90 yen for 1 monme (approximately 3.75 grams) of platinum, which would be roughly $2,000 USD in today's money. Yet, this apparent generosity is questionable. In the same breath, the article threatens up to 10 years of imprisonment and fines up to 50,000 yen (close to one million USD today) for anyone who fails to comply by the January 31, 1945 deadline. Such exorbitant fines cast doubt on whether the promised compensation was ever genuinely intended.

This stark shift contrasts sharply with previous campaigns, like the 1943 brass donation drive, where the emphasis was on selfless contribution without expectation of compensation. The propaganda newspaper Keijo Nippo were replete with stories glorifying private donations, embodying the spirit of sacrifice expected from all citizens in Korea at the time.

A poignant example is the October 13, 1944 article about 13-year-old Yūko Yamagishi, who innocently donates her mother's platinum diamond ring to the Imperial Navy. Portrayed endearingly, her actions were meant to model the ideal behavior the colonial regime sought from Koreans: to give freely to the military without expecting anything in return.

This tactic of using children in propaganda was a recurring theme in Imperial Japanese media. By highlighting such stories, the regime aimed to tug at the heartstrings of the populace, fostering a culture of unquestioning support and sacrifice to help Japan in its war against the US and Britain during WWII.

[Translation]

Gyeongseong Ilbo (Keijo Nippo) October 13, 1944

She found the "Ring to Destroy the Enemy"!

"Please use it quickly," she said eagerly, as she donated it

A child's pure patriotism offering platinum

"One gram of platinum can sink an enemy battleship." This priceless resource was being mobilized entirely, without leaving a single speck behind, to destroy the ever-approaching enemy forces growing arrogant in their numbers. The platinum contribution campaign has accelerated, reaching the point of mandatory buybacks. However, there was one girl who provided a major impetus to those who were reluctant to part with their "last precious items" or dismissing their own contributions as "too small." She demonstrated her sincerity in supporting the production of spirit-imbued weaponry by offering up without hesitation a platinum diamond ring (worth 200 yen) that she had kept in a safe place. Stirred with a youthful fighting spirit, she reasoned, "If platinum is so essential for increasing aircraft production, I'm going to donate it instead of selling it!"

This patriotic young girl lived in Takezoe-chō (present-day Chungjeong-no), Seodaemun District, Seoul. Her name was Yūko Yamagishi (13 years old), the eldest daughter of Sadayoshi Yamagishi. She is currently a sixth-grader at Seodaemun Elementary School. Every time Yūko read the newspaper, she learned how crucial platinum was and how indispensable it was for increasing aircraft production. She thought, "Isn't there more platinum out there? Why won't the people who have platinum not offer it up sooner?" Then, she remembered that she had safely kept a small, beautiful platinum ring with a diamond that her mother had given her, saying, "You can wear this when you grow up."

Unable to remain still any longer, Yūko searched through the drawers of her cabinet, found the ring, and excitedly consulted her mother, Taka, saying, "Please let me donate this instead of selling it." Taka was deeply moved by her daughter's noble feelings and encouraged her, saying, "Thank you for saying that. Please donate it with your own hands."

Yūko wrote a letter of donation addressed to Colonel Matsumoto of the Naval Military Office, saying, "This ring may be small, but please accept it along with my heartfelt sincerity." She visited the head office of this newspaper on the 12th and entrusted her ring to the donation desk. [Photo: Yūko donating her platinum]

**Yūko's Letter to Colonel Matsumoto (unedited)**

Dear Colonel Matsumoto,

Through newspapers, I have learned that the decisive battle in the air, which will determine the fate of the Imperial Nation, is fast approaching. I also understood how important platinum is for increasing aircraft production. Then, I remembered the platinum diamond ring that my mother had given me. She told me, "Wear this when you grow up."

When I think of Tarawa, Makin, and Saipan Island, I can no longer remain idle. I want to donate this ring as quickly as possible to help in any way I can. When I told my mother about this, she wholeheartedly agreed. I wanted to bring it immediately, but I needed to go to school next Sunday, so I couldn't go myself. Instead, I have asked this one man that I know to deliver it on my behalf.

Please use this precious ring, which I have cherished, to build as many fine aircraft as possible and defeat the hated British and Americans. I earnestly pray for your success.

Banzai to the Japanese Air Force!

Sincerely,

Yūko Yamagishi,

Sixth-grader at Seodaemun Public School, Seoul

**Statement from Yūko's mother Taka**

"I brought this ring with me when I got married, but I gave it to my daughter when she said that she wanted it, and I had forgotten about it. Yesterday, she created a great fuss, rummaging through her desk and drawers, and when she finally found the ring, she shouted 'Platinum, platinum!' with joy. When I asked her what she was doing, she replied, 'I am going to donate this to make airplanes!' That was when I understood her intentions and felt overjoyed. Though it is such a small item, I hope my daughter's sentiments will contribute to the creation of great weaponry."

Gyeongseong Ilbo (Keijo Nippo) December 29, 1944

Platinum: Now Subject to Mandatory Purchase

Refusal May Lead to Imprisonment of Up to Ten Years

The voluntary purchase of platinum by the Navy Purchasing Agency and the Material Management Agency concluded successfully on November 30. However, in response to the current war situation, a new Governor-General's ordinance issued on December 5 mandates the compulsory acquisition of platinum. The important Material Management Agency has been designated as the purchasing authority to enforce this measure. We request that platinum submission be made through the Seoul city government, the Korean Federation of National Power (Seoul Branch), Patriotic Women's Association (Seoul Branch), and the Material Management Agency.

The platinum subject to compulsory acquisition includes privately owned platinum and platinum alloys, such as jewelry, ornaments, personal accessories, stationery, fixtures, or even scrap materials. Exceptions apply to items classified as national treasures or those personally granted by the Emperor, provided the recipient has obtained permission from the Governor to retain them.

The procedure for submission requires individuals to fill out appropriate forms or postcards with their address, name, item descriptions, and quantities, and send them to the Material Management Agency. Alternatively, collective submissions through patriotic groups, labor unions, or other organizations are permitted.

The acquisition period ends on January 31. Applications and submission of items must be completed by this date, except for certain items requiring substitutes. The standard price is set at 90 yen per monme (3.75 grams), while government-owned items are priced at 61 yen, 2 sen, and 5 rin.

Severe penalties are imposed for violations, including reselling or deliberately destroying platinum products, failing to submit an application by January 31, or refusing requests for collection by the agency. Such actions may result in imprisonment of up to ten years or a fine of up to 50,000 yen.

[Transcription]

京城日報 1944年10月13日

あった”撃敵の指輪”

早く使って下さいと勇んで献納

白金を捧ぐ幼きこの赤心

”白金一匁はよく敵戦艦を撃沈する”この尊い百金を一粒残さず根こそぎ動員し、量に驕りじりじりと迫って来る敵を撃滅しようと白金供出運動は一段と拍車を加え今や強制買上げとなったが、飛行機増産になくてはならぬ白金ならば売るよりも献納しましょうと幼い闘魂を沸かせて大切に仕舞ってあった白金ダイヤ入り指輪（二百円）を惜しげもなく捧げ魂のこもる兵器の増産に赤誠を示し”これだけは”とか”こんな小さな物は”と出し渋っている人達に大きな刺戟を与えた軍国少女がある。

京城府西大門区竹添町三丁目山岸貞良氏長女裕子さん（13）＝西大門国民校六年＝は新聞を読む度毎に白金が如何に重要であり、飛行機の増産になくてはならないということを知り、”白金は無いものだろうか、どうして持っている人達が早く出さないのだろうか”と考えているうちに何時かお母さんから大きくなったら使いなさいと戴いた小さな可愛いダイヤ入り白金の指輪を大切に仕舞っておいたことに気が付いた。もうじっとしていられなくなった裕子さんは箪笥の中から探し出し喜び勇んで売るよりも献納させて下さいと母親たかさんに相談した處、たかさんも娘の麗しい気持ちに胸が一ぱいとなり”よく言って呉れました、あなたの手で献納して下さい”と激励した。裕子さんは指輪は小さいが私の真心とともに是非受け取って下さいと海軍武官府松本大佐宛に献納文を綴り、これを添えて十二日本社を訪れ献納方寄託した。【写真＝白金献納の裕子さん】

（原文のまま）松本大佐さま、私は新聞で皇国の興廃がきまる航空決戦が間近かに迫り、飛行機増産の為に白金がどんなに大切であるかを知りました。そして私が大きくなった時お使いなさいといってお母さまからいただいた白金にダイヤのはいった指輪のあることに気がつきました。タラワ、マキン、サイパン島のことを思うとき私はもうじっとしていられません。一刻も早くこの指輪を献納してお役に立てたいと思ってそのことをお母さまに話すとお母さまも大賛成でした。早速持って行こうと思いましたが今度の日曜も学校があるので行けません。それで知り合いのおじちゃんに頼んでお届けします。どうか私が大切にしていたこの指輪でりっぱな飛行機を少しでもたくさん造って憎い米英をやっつけて下さい。お願いいたします。日本航空部隊バンザイ．．．京城府西大門国民学校六年生山岸裕子

母親たかさんは語る：”私が嫁入りするとき持って来ましたのですが、娘が欲しいというのでやってしまい忘れていました。それが昨日ですが一人でえらい騒ぎをしながら机や箪笥の中をひっかきまわし指環を探し出し”白金、白金”と大きな声で喜ぶのでどうしたのかと聞きますと、”これを献納して飛行機を造りましょう”と言うのではじめて判り嬉しく思いました。こんな小さなものですが娘の心が通じて立派な兵器に役立って戴ければと思っています。

京城日報 1944年12月29日

白金：今度は強制買上げ

拒絶すれば懲役十年以下

白金買上げは海軍武官府指定買上班と物資営団で任意買上げを行い、好成績に十一月三十日一応終了したが、更に現戦局に応じ五日附総督府令で白金の強制買上げを断行することになったので重要物資営団が買上げ機関となり買上げを強行することに決定。京城府、同聯盟、日婦京城支部、物資営団で供出を要望している。

強制買上の白金は業者の手持品を含む民間所有の白金若しくは白金合金を使用した装飾品、装身具、身辺品、文房具、什器又は其の屑等であるが国宝物又は御下賜品拝受者が特にその所持を希望し同知事の許可を受けたものは供出しなくてもよい。

供出の方法は適宜の用紙、郵便はがき等で住所氏名、型、個数を記入し営団に宛譲渡の申込をするか都合により愛国班、組合その他の団体で一括申込も差支えない。

買上げ期間は一月末日までに申込み現品も代替物を要する特別のもの以外は同日迄に供出する。価格は普通一匁九十円、官有物は六十一円二銭五厘である。

白金製品を転売したり故意に滅失したり一月末日迄に譲渡の申込をせぬ場合又は営団の引取り請求を拒絶した場合は十年以下の懲役又は五万円以下の罰金に処せられる。

Source: National Library of Korea Digital Archive