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】

How Korean numbers (하나,둘,셋…) are related to Japanese numbers (hito-, futa-, mit-…), as explained by 1938 Japanese linguistics article from colonial regime

I ran into this interesting linguistics article in the June 1938 issue of "Chōsen" (Korea), published as an official propaganda magazine of the Imperial Japanese colonial regime which controlled Korea from 1905 until 1945. A linguist named Nishimura attempts to explain how the native Korean numerals (hana, dul, set) are related to the native Japanese numerals (hito-, futa-, mit-). I am not a modern linguist, so I cannot vouch for the accuracy or quality of this paper. Nonetheless, since the information contained in this paper do not appear anywhere else on the Internet, I thought it would be appropriate to post it here for modern readers to analyze and critique. 

Nishimura often refers to numerals from the Middle Korean language, so the Korean numerals that he mentions in this paper may not necessarily be the modern ones that are used. For example, he gives the Korean number three as 서 (seo) , when the modern Korean number three is actually 셋 (set). To read up on historical Koreanic numerals from ancient times through present day, I recommend reviewing this Koreanic numerals table from Wikipedia. 

The author had a colonialist agenda of justifying the 'Japanese-Korean Unification' policy of suppressing Korean national identity, so this paper should be read in that context, understanding that scholars affiliated with the colonial regime had every incentive to produce research that supported the policies of the regime. There is a possibility that the arguments contained in this paper may have well been used by regime officials to teach Japanese to Koreans during colonial rule.

[Translation]

Japanese-Korean Numerals Common Origins Theory

By Nishimura Shintarō

The comparative study of numerals in both Japanese and Korean languages has traditionally faced difficulties and ended in failure. Consequently, many domestic and foreign scholars have pessimistically declared that Japanese and Korean numerals do not share the same origin. This widespread denial of their common origin is a significant regret in this field.

Many of those who propose theories argue for a closer relationship between Korean numerals and those of various ethnic groups in Central Asia, thereby ignoring the common origin of Japanese and Korean numerals. However, I, without regard to the paucity of evidence, assert their common origins as follows. Whether it is true or not, before I definitively conclude, I first offer this to the deniers and also express my profound respect to my mentor, Dr. Kanazawa Shōzaburō, who has resolutely and independently proposed the theory of the common origin of the fundamental concepts of numerals in both languages for some years.

When the fundamental numerals, which are essential for language comparison, align and correspond between Japanese and Korean, we can gain an unmatched driving force in all aspects of Japanese-Korean Unification. Contrary to the theories of the deniers, who argue that such correspondence is impossible and fundamentally overturns the common origin of the two languages, replacing it with one of the Central Asian language families, the negative impact of such a stance is immeasurable, and it is something that genuinely alarms me.

We should not resolve the truth politically, but when the results of truth align with politics, we must respect it as the natural order. Although the roots of both languages may have originated from the Tianshan mountains and moved eastward, cultivating numerous language families, if the numerals in Japanese, Ryukyuan, and Korean are entirely identical, discarding them to merely discuss the southern or northern routes of the Tianshan would be an inversion of cause and effect.

I believe that we must first establish the complete correspondence of numerals in both languages and then use this as a basis for comparing with other languages like Jurchen, Mongolian, etc.

[Number 1] In Japanese, words like 端 (hana), 初 (hana), 端 (hata), 初 (hatsu), 果 (hate) signify the idea of an extremity or endpoint, and are used in various forms such as 放す (hanasu - to release), 離る (hanaru - to separate), 果つ (hatsu - to end), 削る (hatsuru - to pare), 始じむ (hajimu - to begin). 端 (hata), 果 (hate) correspond to the Korean word 귿 (end). The sounds 'n', 't', and 's' are interrelated, hence Japanese words like 端 (hana), 初 (hana), 梯 (hashi - bridge, ladder), 果つ (hatsu - to end), 削る (hatsuru - to pare) correspond to 귿 in Korean.

The number one is pronounced in Japanese as ヒ (hi), ヒト (hito), ヒトツ (hitotsu), etc. ヒト (hito) can be a variation of ヒタ (hita - pure, straight, large). Derived words like ヒトシ (hitoshi - equal), ヒタスラ (hitasura - merely) are based on ヒト (hito).

In Korean, the number one is 하나 (hana), 한 (han), but in the ancient language, it was 하단 (hadan), and there is also another word 올 (ol), which does not denote an ordinal number but simply means 'alone', 'solely'. This also has many corresponding words in Japanese.

The t sound of 하단 (hadan) changes to an 'n' sound, becoming 하나 (hana). This change is similar to how Japanese 端 (hata) becomes 端 (hana). However, it is not necessary to directly compare these changes.

In the "Miscellaneous Considerations about the Idu Script" by literary scholar Dr. Kanazawa, it is stated that the number one was read as "Katana" according to the Nichūreki Encyclopedia. The Goryeo (Korean) language word 하단 (hadan) shows phonetic alignment with "Katana".

The reason why "Katana" and 하단 (hadan) align is the same reason 하단 (hadan) aligns with 귿 (end).

In Japanese, a slight vowel change in ハタ (hata - end), ハナ (hana - end) results in ヒト (hito - one). The connection between ヒト (one) and all words in this category such as ハタ (end) need not be elaborated further here.

ヒト (one) aligns in both phonetics and semantics with 하단 (hadan) and 하나 (hana) via 귿 (keut).

[Number 2] The number two is 두 in Korean, and フ (fu), フタ (futa), フタツ (futatsu), etc., in Japanese. There are several derived words from 두, such as:

(A) 뚜에 (lid): Without a bottom, there cannot be a lid (フタ - futa). 뚜에 covers the top of the bottom. It inherently contains the meaning of 두.

(B) 뒤 (behind): There is no behind without a front. If you dissect 뒤, it reduces back to 두. 뒤 is a derivative of 두.

(C) There are many others, but they are omitted here.

Now, if you remove the 'フ' (fu) from フタ (lid) and remove the 'ア' (a) from アト (behind), they become 'タ' (ta) and 'ト' (to), naturally aligning in meaning and sound with the Korean 뚜에 and 뒤. The hard sound in 뚜에 is a symbol of omitting one sound, and the 'ア' in アト (behind) is an article, used in the same way as in アツカウ (to handle), アコガル (to scorch), etc.

In Japanese, the number two is called フタ (futa), and in Korean, it is 두. In Japanese, a lid is called フタ, meaning two, and in Korean, a lid is called 뚜에, meaning 두 (two).

The Japanese フタ (two) directly corresponds in sound and meaning with the Korean 두 (two).

There are derivative words of フタ (two) in Japanese, like upper abbreviated 'タ' (ta) and lower abbreviated 'フ' (fu), and similarly, there are numerous derivatives of 두 in Korean, both upper and lower abbreviated. The proof that all these correspond exactly, such as 'アタカモ' (just like, atakamo) being exactly the same in sound as 똑 (just like, ttok), is innumerable, but this will be left for another day.

[Number 3] The number three is 서 (seo) in Korean and ミ (mi) in Japanese.

In the "Samguk Sagi" (Three Kingdoms History), Geography, Volume 4, there is a mention of "Samhyeon County," which was once called "Milpahe." This shows that in ancient Korean, the number three was referred to as 밀 (mil), but as it is now a dead language, this will not be discussed further.

The word for water caltrop is 말 (mal) in Korean, and its meaning is similar to the concept of a grain with edges (稜 - kuri) in Japanese.

Soba (buckwheat) is a grain with three edges (三稜 - mikuri). The 'バ' (ba) in Soba (ソバ) corresponds to 말 in Korean. This is because buckwheat (모밀), wheat (밀), barley (보리), and water caltrop (말) all belong to the same linguistic block. Therefore, the 'バ' in ソバ can be regarded as 말. The 'ソ' (so) in Soba (ソバ) is indisputably associated with the meaning of three. Supporting evidence can be found in the word ソヤ (soya - a type of arrow), where 'ヤ' (ya - arrow) is limited to three feathers, indicating that this 'ソ' (so) also means three. Therefore, it is necessary to conclude that the ancient Japanese reading of the numeral three was 'ソ' (so). Ultimately, 'ソ' (so) and 서 (seo) coincide, and the numerals for three in both languages completely match.

If it is to be proven that this originated from the Jurchen language, that discussion shall be reserved for another time.

[Number 4] The number four is 너 (neo), 너히 (neohi), etc., in Korean, and ヨ (yo) in Japanese.

The term 柶 (ladle) in Korean is 늇 (nyut), which refers to the concept of four trees all looking up towards the sky, hence called 늇 (four directions upwards). There are instances where 늇 is used to represent six trees in divination, and the divination using eight trees is known as the well-known Bagua.

The divination method of laying a single tree in a supine crossed position is practiced by various ethnic groups across the Asian continent, and whether this method exists in mainland Japan is a subject of interesting ethnological research.

It is speculated that the divination method with four trees, 늇, evolved into 너, 네, etc., and then lost its 'n' sound to become 'ヨ' (yo) in Japanese. However, there remains some room for debate regarding this transformation.

[Number 5] The number five is 닷 (dat) in Korean and イツ (itsu) in Japanese. The abbreviated form of イツ (itsu) is 'イ' (i), but this is definitely not the correct pronunciation for five. The 'イ' (i) in イツ is an article, commonly referred to as an introductory or exclamation word. The word with 'イ' (i) removed, leaving 'ツ' (tsu), corresponds to 닷 (dat) in Korean.

[Number 6] The number six is 엿 (yeot) in Korean, which has almost no relation to ム (mu) in Japanese. Initially, it was referred to as 엿, but later it seems that an 'm' sound was inserted, as in ムベ (mube - to declare) and ムマ (muma - horse) in Japanese. However, regrettably, this explanation is not fully established.

[Number 7] The number seven is 닐곱 (nilgop) in Korean and ナナ (nana) in Japanese.

In the "Samguk Sagi" (Three Kingdoms History), Geography, Volume 4, there are references to a "Seven-layered Castle" called 난은별 (Naneunbyeol) in one instance and a "Layered Castle" in another. Also, in the "Yeoji Seungram" (Survey of the Geography of Korea), Gyeonggi Section, there is a mention of the name of a district, Jikseong, referred to as "Seven-layered Castle," "Layered Castle," and 내별 (Naebyeol). 

Naneunbyeol corresponds to 난은 (nan-eun) and ナナ (nana), and Nae in Naebyeol corresponds to 내 (nae) and ナ (na). From the Hanja (Chinese characters) translation of these names as "Seven-layered Castle," it is clear that the ancient Korean word for seven was '나' (na), corresponding to ナナ (nana).

The ancient words 나 (na), 내 (nae) evolved into 니 (ni), and 니롭 (nilrop - cattle and horses at the age of seven) eventually came to be called 닐곱 (nilgop). This change is as evident as seeing fire, and ultimately, ナナ (nana) corresponds to 닐곱 (nilgop).

[Number 8] The number eight is ヤ (ya) in Japanese and 여듧 (yeodeol) in Korean. ヤ (ya) and 여 (yeo) correspond to each other, but the meaning of 듧 (deol) is difficult to determine immediately. 닐곱 (nilgop - seven), 여듧 (yeodeol - eight), 아홉 (ahop - nine) - the '곱' (gop) part in these words seems to be a supplementary word attached to the base word in the upper part.

[Number 9] The number nine is ココノツ (kokonotsu) in Japanese, which is often abbreviated to ココ (koko), コ (ko), etc. In Korean, it is 아홉 (ahop). 아홉 has a 'g' or 'k' sound that corresponds to コ (ko) in Japanese, and 홉 (hop) also corresponds to the 'k' sound of コ (ko). Therefore, 아홉 can be equated to ココプ (kokopu) in terms of pronunciation.

[Number 10] The number ten is 열 (yeol) in Korean and トヲ (towo) in Japanese. Ten is recognized as the largest number in the decimal system, leading to the creation of various derived words. 여러 (yeoreo), although not an ordinal numeral, corresponds to ヨロヅ (yorozu - ten thousand) and ヨロ (yoro - a lot, crowd) in Japanese, both signifying 'a large number,' a fact already well known to the world.

In the "Samguk Sagi" (Three Kingdoms History), Goksan County Records, there is a mention of "Ten Valleys Castle," called Deokdonhol (덕돈홀) in one instance. Deok corresponds to ten, and ton corresponds to valley. This shows that the ancient Korean word for ten was 덕 (deok), which corresponds phonetically with トヲ (towo) in Japanese.

The old Japanese word ツヅ (tsuzu - ten) is also a derivative of トヲ (towo), and 덕 (deok) or 다물 (damul - cattle and horses at the age of ten) correspond with each other in terms of the 't' sound. ソ (so) might be a variation of ト (to - ten).

[Other Numbers] The meanings of 스믈 (seumul - twenty), 마흔 (maheun - forty), 쉰 (swin - fifty) are unclear.

One hundred is 온 (on) in Korean, but it is unclear whether it is an ordinal numeral. The corresponding word for 온 in Japanese is 'ホ' (ho), and 'ホ' and 온 align phonetically. モモ (momo - hundred) requires separate study.

즈믄 (jeumeun) is the old word for one thousand, corresponding to 'チ' (chi) in Japanese.

There is no Korean word for ten thousand; the Japanese ヨロヅ (yorozu - ten thousand) corresponds to 여러 (yeoreo - a crowd), as already mentioned.

In the following, the theory proposed by a certain scholar during the Meiji era regarding the doubling of vowels in numerals to indicate an increase in quantity, is rendered obsolete by the presentation of corresponding numerals in both languages.

It is not only that the fundamental concepts of numerals in both languages are almost identical, but also that the words related to numerals correspond to each other in both languages.

The word カタ (kata - piece, part) has traditionally been considered to originate from one side (一方 - hitokata) of 方 (kata - direction, side). However, since 方 signifies one half of an entity, it is clear that the direction, position-related 方 was derived from 片 (kata - piece, part), reversing the primary subject. カタ (kata) corresponds in both sound and meaning to 가닭 (gadak - branch, division) and has its equivalent in Central Asian languages. 片 (kata) means half, implying a division, and signifies 'one side.' For instance, one shoe of a pair of geta illustrates this, where 片々 (katagata) means each half. Numerals become plural and signify 'a large number' due to frequent usage. 가닭가닭 (gadakgadak) means scattered, disorganized, and this usage aligns in both languages.

マタ (mata - also, again) means two and corresponds to 또 (tto - also, again) in Korean. The hard sound is a symbol of omitting one sound, which appears as 'm' in Japanese.

マタ (mata) becomes マタシ (matashi - all). 가닭 (gadak) has derivatives like 갓 (gat - just, exactly) and 한갓 (hangat - single-mindedly), and there are adjectives like 갓라 (gatra), meaning 'both are equal.' コドシ (kodoshi - like) and 갓라 are obviously synonymous. ヨス (yosu - to add) derives from the meaning of gathering and comes to mean to add. This also corresponds to 여러 (yeoreo - crowd), and words like twisting also relate to 'number.'

ヘス (hesu - to reduce) and ヘル (heru - to decrease) are related to numbers, corresponding to 빼다 (ppaeda - to extract) in Korean. If that is not surprising, then what is?

Above is only the essence of the ordinal numerals in both languages. Even from this, it is clear that the fundamental numerals in both languages are completely equivalent. This forms the basis for the verbs and adjectives in both languages to align and correspond with each other, which is why we re-emphasize the common origins of both languages here.

[Transcription]

国語朝鮮語数詞同一論

西村真太郎

両語数詞の対当は従来難渋に逢着し失敗に終り、内外の諸学者は概ね両語数詞同源ならずと悲観説を発表し、従って両語の同源を根柢から否認する人が多いのは、斯道の為に一大痛恨事である。

説を為す学者の多くは、朝鮮語数詞と中央亜細亜地方の諸民族の数詞との接近対当を主張し、以って国語朝鮮語の数詞の同源を無視するのであるが、吾人は乏しきを顧みず凡そ左の通り其の同一を主張する次第である。当れりや否や、之を吾人が断定する前に、先ず否認論者に一応之を提供し、且つ独り毅然として年来両語数詞の根本観念の同源を創説せられたる恩師金澤庄三郎博士に、深甚なる敬意を奉る。

言語対当の根本たる数詞が国語と朝鮮語と符節を合して相等しい場合に、吾人は内鮮一体の万般の事象に対し強烈無比の推進力を獲得し得たりと云うべく、否認者流の説くが如く、対当不能不可であり、延いては両語の同源を根本から覆えし、之を中央亜細亜語族の一方に置き換えんとするが如きことがあっては、其の悪影響は蓋し測り知る能わざるものがあり、自ら戦慄を禁じ得ないものがある。

真理を政治的に解決するのではなく、真理の結果が政治に合致する場合に、吾人は之を天道として尊崇する。両語の根源が天山に発し、東進して数語族を培養したであろうが、国語琉球語朝鮮語の数詞は全く同一なる場合、其を棄てて徒らに天山南路北路を云々するは、本末を正さんとして却って本末を裏返した事となる。

吾人は両語数詞の完全一致を立証し、次にそれを携げて女真、蒙古等の諸語との対比に向うべきであると信ずる。

（壱）国語端（ハナ）、初（ハナ）、端（ハタ）、初（ハツ）、果（ハテ）は尖端の意で、放す（はなす）、離る（はなる）、果つ（はつ）、削る（はつる）、始じむ（はじむ）等と活用する。端（ハタ）、果（ハテ）は朝鮮語귿（端）と対当である。ｎ音とｔ音とｓ音とは夫々相通であるから端（ハナ）、初（ハナ）、㟨（ハシ）、果つ（はつ）、削る（はつる）等、此のブロック内の語は귿と対当となる。

一はヒ、ヒト、ヒトツ等唱える。ヒトはヒタ（純、直、大）と変音する。ヒトシ（等）ヒタスラ（只管）等はヒトの派生語である。

さて、朝鮮語一は하나、한等であるが、古語は하단（河屯）で、別に올と云うのがあるが之は順序数詞ではなく、単に「単独」の意を有つ語で、之も数多の対当語を国語内に有って居る。

하단（河屯）のｔ音はｎ音に変わると하나となる。此の変化は国語端（ハタ）が端（ハナ）と変化したのと、さも似寄って居る。然し之を直ちに対比せしめないでもよい。

金澤文学博士著『吏読雑考』中に二中暦に一を「カタナ」と訓ずとある。高麗語カタナは하단とは音韻の一致を見る。

カタナと하단とが一致するのと同一の理由で、하단と귿とが一致する。

国語ハタ（端）ハナ（端）の母音を少し変更すると「ヒト」となる。ヒト（一）の意とハタ（端）等の一切のブロック内の語との脉絡関係は、今更茲で述べる必要がない。

ヒト（一）は귿（端）を介して하단（河屯）하나（一）と音韻、語義両ら一致する。

（弐）二は朝鮮語두で国語はフ、フタ、フタツ等である。두の派生語に左の諸語がある。

（A)뚜에（蓋）

底がなければフタ（蓋）が出来ない。뚜에は底の上を蓋う。之に두の意が自ら含んで居る。

（B)뒤（後）

前のない後はない。뒤を解剖すると두に還元する。뒤は두の派生語である。

（C）其の他多数にあるが省略する。

さてフタ（蓋）アト（後）の「フ」「ア」を省くと「タ」「ト」となり朝鮮語뚜에、뒤に自然に意義と音声とが合致する。뚜에の硬音は一音省略の符号であり、アト（後）の「ア」は冠語で、其の用例はアツカウ（扱）アコガル（焦）等の「ア」と同じい。

国語二をフタと云い、朝鮮語二を두と云い、国語蓋を二（フタ）の意でフタと云い、朝鮮語蓋を두の意で뚜에と云う。

国語フタ（二）は直接朝鮮語두（二）と声音、語義が全く相等しい。

フタ（二）の上略「タ」下略「フ」等の派生語もあり、두の上略下略の派生語も数多あるが、それが悉く相等しく「アタカモ」は똑（恰も）と声音其の儘相等しい等の立証は実に無数であるが他日に譲る。

（参）三は朝鮮語서で国語はミである。

三国史記地理、四、三峴県、一云密波兮。とあり、朝鮮古語に三を밀と称えた事は明瞭であるが、今日は死語となって居るから挙論しない。

菱は말（字会）で、語義は稜（くり）のある穀粒の意である。

ソバ（蕎麦）は三稜（みくり）の穀粒である。バは말に対当する。それは모밀（蕎麦）밀（小麦）보리（麥）말（菱）等が皆同一ブロック内の語である事から、ソバのバは말としてよい。ソは三の義である事は争う余地もない。其の傍証はソヤ（征矢）でヤ（矢）の三羽なるに限りてソヤ（征矢）と云うから此の「ソ」も三の意である。故に国語三の古訓は「ソ」であると断定しなければならぬ。遂に「ソ」と서は一致し、三の両語数詞も完全に符節を合する。若しそれ之が女真語から端を発して居る等と証明するのは次回に述ぶべき事に属する。

（肆）四は朝鮮語너、너히等で、国語はヨである。

柶は늇で四木が皆仰天すると늇（四向上）と称える。此の늇を六木として占う場合もあり、八木として卜するのを所謂八卦と称する。

片木を仰臥交叉せしめる占法は、亜細亜大陸の何れの民族もが行ったもので、内地に此の法があるかないかも民族学上面白い考証があると思う。

四木の占法늇が너、네等に変化し、之がｎ音を失って「ヨ」となったと想像するが、果してどうか、之には多少の余地が残る。

（伍）五は朝鮮語닷で国語イツである。イツの下略は「イ」であるが、之が五の正音では決してない。イツのイは冠語で普通所謂発語等と称し、ツに冠した語で之を省いた「ツ」は닷に対当する。

（陸）六は엿でムと殆ど関係がない。初め엿と称えて居ったが、後ムベ（宣）ムマ（馬）等の如くｍを挿入したとも思えるが、遺憾ながら説を成さない。

（漆）七は朝鮮語닐곱で、国語はナナである。

三国史記地理四に七重城、一日難隠別、一日重城。とあり又、輿地勝覧京畿篇に積城郡郡名、七重城、重城、乃別とある。

難隠は난은、ナナに対当し、乃も내でナに対当し之等を漢訳して七を重ねる意で七重城と訳したのを見ると、七の朝鮮古語は「나」であった事が判明し、茲にナナと対当となる。

나、내の古語が니と変化し、니롭（牛馬七歳）となり、遂に닐곱と称えるに至った事は、火を見るよりも明らかに認められる處であり、結局ナナは닐곱と対当となる。

（捌）八は国語ヤで、朝鮮語여듧である。ヤと여とは対当であるが、듧が如何なる意味かは今俄かに判断し難い。닐곱、여듧、아홉の「곱」の類は上部の基本語に付随した補足語であろう。

（玖）ココノツ（九）はココ、コ等と下略する。朝鮮語は아홉である。아홉はｇ又はｋ音でコに通じ、홉もｋ音コに通じ、아홉とはココプと訓むに等しい。

（拾）十は朝鮮語열で国語トヲである。

十を十進法中の最大数と認め、여러なる派生語を生じ、此の여러（衆）は順序数詞ではないが、ヨロヅ（万）ヨロ（丁）に対当し、共に「多数」の語義を有って居る事は、已に世人の熟知して居る處である。

さて三国史記谷山郡誌に、十谷城県、一云徳頓忽。とある。徳は十に対し、頓は谷に対する。茲に朝鮮語十の古語が덕であった事が判明し、トヲと덕とは声音学上の一致を見る。

国語古語ツヅ（十）も「トヲ」の派生語であり、덕又は다물（牛馬十歳）と、ｔ音が互に相応じて居る。

ソ（十）はト（十）の変音であろう。

스믈（二十）마흔（四十）쉰（五十）は如何にしても語義が不明である。

百は온であるが、果して順序数詞かどうか不明である。온の対当語は「ホ」で「ホ」と「온」とは声音学上一致する。モモは別に研究せねばならぬ。

즈믄は千の古語で「チ」と対当である。

万の朝鮮語はなく、国語ヨロヅ（万）は여러（衆）と対当である事は已に述べた。

次に明治年代に某学者に依って発表せられた数詞の母音の倍加で、増数するとの説は、両語数詞の対当の発表に依って、反古に帰する。

両語数詞の根本観念が略一致して居るのみならず、数詞に関連する諸語が互に相等しい事も推知し得られる處である。

カタ（片）は従来一方（ひとかた）の方（かた）から生まれた語とされて居るが、方（かた）は個体の半分を意味する語であるから片（かた）から漢字「方」を充当すべき方角、位置に就いての方（かた）が生れたもので明白に主格が顛倒して居る。カタ（片）は가닭（分派）と声音語義両ら相等しく、가닭は中央亜細亜語にも其の対当がある。片（かた）は半分で「分派」の意であり、「一方」を意味する。下駄片足の如きでが之で、片々は半分宛である。数詞は重用に依って「多数」を意味し、複数となる。가닭가닭はバラバラ、チリヂリの意で、其の重用法は互いに一致して居る。

マタ（又）は二を意味し、朝鮮語또（又）と対当である。硬音はX音で国語ｍとなって顕われたものである。

マタ（又）はマタシ（全）となる。가닭（分派）も、갓（丁度）한갓（一途に）等の派生語があり、갓라の形容詞があり、「二者相等し」の意となる。コドシ（如）と갓라とは言う迄もなく相同じい。ヨス（加）も寄る集る意から派生して加える意となって居る。之も여러（衆）と対当であり、撚る等も之と相関連して「数」に関係のある語と言えよう。

ヘス（減）ヘル（減）も数に関係があり、之が朝鮮語では빼다（抜き取る）と対当となって居る。意外と叫ばずして何と呼べばよいのであろうか。

以上両語順序数詞のエッセンス丈を書いたのであるが、之を以ってしても、言語学上両語対照の根本たる数詞が全く相等しい事が判り、それが根本となって続いて両語の動詞、形容詞が符節を合して相等しくなるのであるから、茲に吾人は両語の同一を更めて強調する次第である。

Source: https://archive.org/details/chosen-v36-1938/page/n894/mode/1up

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.

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

For my second post that I am making during my stay in Korea, I thought it would only be fitting to introduce you to the Korean perspectives that I unexpectedly found in the old Japanese-language newspaper archives at the National Library of Korea. This editorial message is a fascinating piece of history from November 1945, shedding light on the transitional period just after Korea's liberation from Japanese colonial rule. The message comes from the ethnic Korean staff of the Keijo Nippo newspaper. For those unfamiliar, Keijo Nippo had been the official propaganda newspaper under the Imperial Japanese colonial regime, which had dominated Korea from 1905 to 1945.

In this pivotal moment of history, the Korean staff had recently taken over the news operations from their Japanese superiors. They faced a unique challenge: the need to communicate with their fellow Koreans, but with limited resources to do so in their native language. Due to a shortage of Korean typefaces essential for producing newspapers in the Korean language, they found themselves in a position where they had no choice but to continue publishing in Japanese.

However, the staff wanted to convey a crucial message to their ethnic Korean readership. They sought to reassure them that, even if the articles were written in Japanese, the heart and soul of the content would remain undeniably Korean. The essence of their message was a commitment to the Korean spirit and identity, even amidst the challenges of the transitional period.

It's a poignant reminder of the complexities faced by nations in the aftermath of colonial rule and the resilience of people striving to reclaim their cultural identity.

Keijo Nippo would continue publishing until its last issue on December 11, 1945. Unfortunately, many of the surviving copies of Keijo Nippo from that month look badly damaged, including the last issue. 

[Translation]

Keijo Nippo (Gyeongseong Ilbo) November 2, 1945

Notice

Since August 15th, everything in Korea is gradually returning to our possession. In line with this, the Keijo Nippo newspaper has also returned to our possession as of today. We only regret how long overdue this return was.

Reflecting on the long journey of the Keijo Nippo newspaper over the past forty years, it is undeniable that there have been many actions that we, as Korean compatriots, could not condone. Even though we served in our duties and acted the way we did due to compulsion and pressure, we are tormented by our responsibility in all this.

At this juncture, we considered abandoning our pens and becoming the foundation stones for the establishment of the nation. However, given that certain tasks are best left to those who specialize in them, we deeply realized that the only shortcut to contribute to the construction of the new Korean state was to dedicate ourselves with sincerity in our professional field as journalists. Thus, we have picked up our pens again, which we had once put aside, and we have firmly vowed to become a driving force for the establishment of Korea.

However, due to the directives of the military government and the lack of typefaces, we have reluctantly reached a point where we will continue to publish in Japanese for the time being in this transitional period. This is something we deeply regret.

Nevertheless, even if the expressions are in Japanese, the content remains true to our Korean spirit. We sincerely hope that our thirty million Korean compatriots will understand our genuine feelings on this matter.

We vow once again! We will do our utmost to serve as the foundation stones for the establishment of Korea. We will make every effort to rectify this transitional state of publishing in Japanese as soon as possible. We earnestly request the guidance and encouragement of our thirty million Korean compatriots.

November 1, 1945

Keijo Nippo Newspaper Company

From All the Korean Employees

[Transcription]

京城日報 1945年11月2日

謹告

八月十五日を契機として、朝鮮内の凡ゆるものは我等に戻りつつある。この線に沿って『京城日報』も今日を以て我等の手に帰したが、我等はその何と遅かりしを卿つのみである。

偖て『京城日報』が過ぐる四十年間の長きに亘って歩んで来た途程に就いては、我等朝鮮同胞として許すべからざるものの多々あるは否み難い。仍って、いくらかなりとも職を奉じていた我等としては、圧力に強いられて動いて来たとはいえ、その責に悶えているのである。

此の際潔くペンを折って建国の聖なる捨石となる途もなきやと考えても見たものの、矢張り餅は餅屋で、言論人として誠を捧げて職域に奉ずるのが朝鮮の新国家建設に寄与する唯一の捷径であることを痛感し、此に更めて一度は擱いたペンを執り直し、敢えて朝鮮建国の推進力たらんと固く誓って起ち上がったのである。

然るに軍政庁の指示と活字の不備により不本意乍ら過渡期的現象として、当分間日本文を以て発刊するの已むなきに至った。これは我等としてもかえすがえすも遺憾に堪えないところである。

併し、譬え表現は日本文を藉りるとはいえ、その内包は我が朝鮮魂に偽りのないことは言うまでもない。此の点については、朝鮮三千万同胞諸氏に我等の微衷を諒せられんことを切に乞う次第である。

我等は改めて誓う！我等は、朝鮮建国の捨石として最善を竭さん。而して日本文で発刊されるという過渡期的現象を一日も速やかに是正することに、我等は最大の努力を傾けん。冀くば朝鮮三千万同胞諸氏よ！絶大の御指導と御鞭捷を賜わらんことを。

一九四五年十一月一日

京城日報社

朝鮮人従業員一同

A poignant editorial drawing showing the separation of Korea by the 38th parallel, published on November 20, 1945 by the Keijo Nippo Newspaper controlled by the ethnic Korean employees.

Heavily damaged page from a December 1945 issue of Keijo Nippo