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】

Colonial regime forced Korean schools to drop English from the main curriculum to further wartime Imperial Japanese ‘character-building’ education (April 1943)

In April 1943, during the throes of the Pacific War, a notable article was published in Keijo Nippo, the leading national newspaper of Korea under Japanese rule. Keijo Nippo was not just any publication; it served as a propaganda tool for the Imperial Japanese colonial regime, which had a firm grip over Korea from 1905 to 1945. This historical piece offers a fascinating glimpse into how educational institutions were manipulated by the Imperial Japanese colonial regime, reflecting the broader political and ideological battles of World War II.

At the heart of this article is Baewha Girls' High School in Seoul. Founded by American missionaries, Baewha had been shaping the minds of young Korean girls for about half a century by 1943. However, the onset of the Pacific War, where Imperial Japan found itself in a desperate struggle against the United States and Britain, marked a significant shift in the school's approach to education.

The article highlights the actions of the Imperial Japanese principal, who took over after expelling the Americans from the school. One of his significant moves was to alter the curriculum by removing English as a main subject of study. This decision is emblematic of the broader efforts by the Imperial Japanese colonial regime to erase Western influences and assert ideological control.

Interestingly, the removal of English was not absolute. The language continued to be taught to junior students, justified on the grounds that English was necessary for understanding scientific symbols. This nuanced approach to the English language reveals the complexities and contradictions often inherent in such political and ideological shifts.

This historical account from Baewha Girls' High School serves as a poignant reminder of how totalitarian regimes can politicize language itself, using education as a tool to enforce ideological purity. It's a phenomenon that, unfortunately, resonates with similar instances in various parts of the world even today. This article not only sheds light on a specific event in history but also invites reflection on the ongoing impact of political ideologies on education and language.

[Translation]

Gyeongseong Ilbo (Keijo Nippo) April 6, 1943

Replacing English with Horticulture

Baewha Girls' High School Transforms Under New Leadership

Focus on Moral and Character-Building Education During Wartime

For over 50 years, Baewha Girls' High School had been steeped in enemy American ideologies. However, since the outbreak of war against Britain and America, Baewha has responded to the glorious war achievements of the Imperial Army, and is now sweeping away this educational contamination to accelerate its own Imperialization. Under the leadership of Principal Makiyama and following the directives of the authorities, the school has decided to cut back on English, which had been a central subject in the Korean educational sector, and reallocate that time to activities more suitable for women's moral and character-building education during wartime, such as horticulture and physical exercises, adapting to the practical needs of the times. The school, managed consistently by Americans from its founding until Principal Makiyama took charge, had deeply ingrained adversities from enemy American thought. The transition from Anglo-American ideologies to Imperial education is now underway. Principal Makiyama states:

"Now that we have expelled the Anglo-American influence from Greater East Asia, we must simultaneously discard the harmful ideologies that have infiltrated our lives over many years. My goal is to thoroughly promote true Imperial education, which will be useful for our students whenever they graduate, and to nurture healthy Korean women. While we have eliminated English from our main curriculum, we intend to continue teaching English to junior students as before, for them to learn symbols used in subjects like physics and chemistry."

[Transcription]

京城日報 1943年4月6日

英語に代って園芸

敵米人創立の培花高女転身

戦時下情操教育へ

対米英開戦以来、皇軍の赫々たる大戦果に相呼応して五十余年間敵米思想に浸潤した教育の汚染を一掃して皇民化に拍車をかけている培花高女では、牧山校長の音頭で当局の指示に従い、半島教育界の中心科目でもあった英語の一部を切り捨てて、その時間を戦時下の婦人の情操教育に相応しい園芸や遊戯等の実戦即応的時間に充てることになり、同校は創立以来現在の牧山校長が就任するまで終始一貫米人の手に経営されたもので、敵米の思想から受けた弊害は余りにも根強いものがあった。米英思想から皇民教育へと新発足している。牧山校長は語る。

大東亜から敵米英の勢力を追放した今日多年間、我々の生活に浸潤した悪思想も同時に放擲せねばなりません。何時卒業してもお役に立つような真の皇民教育を徹底的に普及して健全な半島女性を育て上げようと思います。英語は正科から切り捨てましたが、今後は物理や化学等の符号を覚えさせるため、下級生にだけは従前通り英語を教えるつもりです。

See also: Baewha students mend military uniforms for Imperial Army (March 1943 article)

Source: https://archive.org/details/kjnp-1943-04-06/page/n3/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.

Dehumanization in Colonial Korea, 1943: Branding Koreans as 'just objects' for 'not understanding the blessings of Imperial Japan' and labeling them as 'hypocrites who are outwardly obedient, but inwardly rebellious in their hearts'

I'm posting here today to share a rather unsettling article from colonial Korea in 1943. It is timely, as this article was published almost exactly 80 years ago on June 19th, 1943. This piece details the activities of a Korean collaborator teacher named Mr. Ōhara. His actions during this dark period of history serve as a chilling reminder of the extent of Imperial Japanese indoctrination and control.

The article depicts Mr. Ōhara endeavoring to brainwash a group of young Korean girls at a textile factory, imposing upon them Imperial Japanese propaganda. The girls, some as young as 12 and 13 years old, were forced to speak only Japanese, identify as Japanese people, and pledge their loyalty to Imperial Japan.

Something peculiar and unsettling about this article is the warning it includes about "面従腹背" (menjū fukuhai), or hypocrisy. It's a term that portrays people as being outwardly obedient, but inwardly rebellious. The usage of this phrase betrays an intrinsic distrust towards the Korean people and their loyalties, a skepticism that ultimately proved justified with the jubilation expressed by most Koreans upon Imperial Japan's defeat in August 1945.

Furthermore, the article cruelly dehumanizes Koreans who resisted the Imperial Japanese identity, terming them "just objects". This chilling rhetoric reflects the cold colonial attitude - those Koreans who resisted were no longer viewed as humans but as objects.

This article also has curious allegations that the Koreans were actually Japanese in ancient times. 'Japanese-Korean Unification' propaganda often contained such attempts to paint ancient Koreans as Japanese. In later propaganda in 1944, this 'ancient Koreans = Japanese' propaganda would develop into calling Koreans the descendants of Susanoo, the younger brother of the Sun Goddess Amaterasu, the ancestor of the Japanese nation (see Governor-General Koiso's speech).

Mr. Ōhara, as portrayed in the article, is likely an ethnic Korean collaborator for Imperial Japan, with a narrative painting him as deeply influenced by his experiences at a teaching college in mainland Japan.

I must add a note about the ethics of posting such propaganda content. The intention behind sharing this distressing piece is not to sensationalize, but to bring to light a crucial part of history that is often buried or forgotten. It may be a controversial thing, but I believe that making such historical material accessible can help us grasp the scale of colonial injustices more clearly.

Regrettably, there is a dearth of English-language scholarship about the colonial period of Korean history, relative to the enormous wealth of primary source material that remains so poorly documented. As someone passionate about this topic, I aim to contribute to filling this knowledge gap, even if only a little, by posting these materials whenever I can. I believe this is crucial in providing a more nuanced understanding of Korea's past, as painful as it may be.

(Translation)

Gyeongseong Ilbo (Keijo Nippo) June 19, 1943

"Shame on hypocrites who are outwardly obedient, but inwardly rebellious in their hearts!"

Young workers were moved by Mr. Takeo Katō's speech and bursting with patriotism

"We are Imperial Citizens!"

[Busan telephone report] Now that there are 25 million people in the Korean peninsula needing to integrate and become distinguished Japanese people among a nation of 100 million, there is a passionate young man who, along with many workers, fuels the fiery spirit of loyalty and dedication to work. This man is Mr. Keiichi Ōhara (32), who works as a labor affairs officer at the Busan Forestry Industry Company, Busan Factory in Jeonpo-ri, Busan. Invited to come to Korea by the Korean Federation of National Power, the visiting speakers, including the writer Mr. Takeo Katō, have sparked Mr. Ōhara's patriotism into a raging torrent. Specifically, during the Busan speech, Mr. Katō advocated the unification of Japan and Korea as follows.

"Just 25 million Koreans cannot survive on their own. They must absolutely be with Japan. If Koreans show loyalty with such calculating feelings, that is not to be appreciated. Although the word Imperialization is being shouted these days, I don't think Imperialization is the right word. The Koreans were Imperial people from the very beginning, but they subsequently became separated from Japan. Through annexation, they returned to the old ways. The sincerity of our Korean brethren must be pure loyalty that springs forth naturally. There is no other way to prove this feeling than through our mutual blood."

Although his voice was low, Mr. Ōhara was strongly struck by how patiently and clearly Mr. Katō delivered his arguments with sincerity. Then, Mr. Ōhara jotted down his pent-up, boiling feelings in a letter and sent it to Mr. Katō, who was staying in Seoul. In his letter, Mr. Ōhara pledged his earnest oath to patriotism, lamented that a minority of the Korean people still have not become awake, expressed his joy for being born in Imperial Japan, and described the mental preparation that each person on the home front should bear in the decisive battle. Reading this, Mr. Katō said, "I am very happy to have found such a friend of passionate sympathies here. This is a great harvest from my coming to Korea," he said with satisfaction. Thus, a passionate bond was formed between Mr. Katō and Mr. Ōhara, which was superior to any teacher-student relationship. Now, let's take a look at Ōhara's life, which is "always on the battlefield":

When visiting the Busan factory of the forestry industry, you see that 140 to 150 working women (even though they are called working women, many are 12 or 13 years old) are working happily in front of their thread winding machines. These little female warriors are all daughters from poor families, and of course, they have not received schooling, but they speak excellent Japanese and live as Imperial people, attending one hour of lecture during lunch break everyday.

Original caption: Actual educational scene of Mr. Ōhara instructing the fighting girls at their workplace 

Leader Ōhara's warm thoughtfulness as a company executive has borne fruit today. After touring the factory, he said, "I used to be an elementary school teacher, but due to family circumstances and connections, I have been involved in this factory for two years". He continued to speak of his firm belief in the spirit of service at work as follows.

"These children (referring to the workers) are also among the 100 million of Imperial Japan. Those who cannot live life centered on the Japanese language will not possibly be able to understand the concept of the National Body. If you are a National Person and do not understand the blessings of Imperial Japan, then you are just an object. I was deeply moved by Mr. Katō's speech the other day. Although my power is weak, I want to improve the qualities of those children as Japanese people as much as possible. They are sincerely united in their one-hour lesson each day. The method of education starts with Volume 1 of the reader and generally progresses to Volume 4 in a year. Through activities such as various ceremonies, military songs, sending and receiving brave soldiers who are dispatched, I let them learn what kind of situation our nation is facing now. While I was studying at Seoul Teachers School, I learned the true, beautiful virtues of the people of mainland Japan from the communal life in the dormitory, but I cannot help but feel uncomfortable when I think that there are still many Korean compatriots who dare to have dark feelings of hypocrites who are outwardly obedient, but inwardly rebellious in their hearts, without coming into contact with these beautiful virtues. My words may be a little exaggerated, but if I can serve the Imperial Movement somewhat through my current field of work, I am happy to become a cornerstone and devote my life to this cause."

His speech becomes even hotter, and the enthusiastic spirit of the one who puts things into practice resonated strongly in his words. Eventually, the noon siren rang. The factory girls who came out from the work place offered silent prayers all at once. After a while, their lunch break ritual began. After Mr. Ōhara left for the education room, Mr. Yūhachi Katō, the factory manager, also said, "He is a very enthusiastic man. You can entrust him with everything. The workers' desire to learn the Japanese language is beyond our imagination, and there has been no turnover of female workers since this system was established. Their performance has increased so much that the company executives are telling us to follow the example of the Busan factory in Korea."

At that time, the factory's three teachings, "It is also a battlefield here!", "Follow Admiral Yamamoto's Example!", and "If this hand relaxes, then its fighting power will also relax!" could be heard overflowing from the windows full of spirit by the girls chanting and repeating them every day at the end of their lessons. Behold the brave appearance of these lovely, fighting girls! They are also becoming a force which will cooperate in the construction of Greater East Asia. [Photo = Actual educational scene of Mr. Ōhara instructing the fighting girls at their workplace (censored by Busan Fortress Command)]

(Transcription)

京城日報 1943年6月19日

恥じよ"面従腹背"

加藤武雄氏の講演に感動、迸る青年工員の愛国心

我等は皇民だ

【釜山電話】今こそ半島二千五百万が立派な日本人として一億の中に融け込まねばならぬと多数工員と共に烈々たる尽忠奉公の精神を燃えたたせ、職場に敢闘する熱血男子がある。それは釜山府田浦里森林産業会社、釜山工場に労務人事係として働く大原敬一君（三二）で、さきに国民総力朝鮮聯盟の招聘によって来鮮した作家、加藤武雄氏以下の講演行脚を機会に大原君の抱く愛国の熱情には遂に奔流となって堰を切った。即ち一行の釜山講演の際、加藤氏が説いた内鮮一体論。

「二千五百万だけじゃ生きてゆけない。矢張り日本と一緒でなければ駄目だ。こういった打算な気持ちで尽くす忠義なら有難くないが、また近頃皇民化が叫ばれている。皇民化ではない。もともと皇民であったのだが、途中一寸別れていただけで併合によって古に復ったのだ。朝鮮同胞の赤誠は自然に湧き出る純粋な忠魂でなければいかん。この気持ちはお互いの血液を以て証明するより外にない。」

声は低いが真情を吐露して諄々語る加藤氏の論旨に大原君は強く打たれた。そして間もなく同君は鬱勃として沸き立つ自分の気持ちを一文に綴り、滞城中の加藤氏へ送った。文面には我が身の生い立ちから皇国日本に生を享けた歓喜、半島人にして未だに目覚めぬ少数の一部があるのを歎じ、決戦下銃後の一人一人が負担すべき心構え等、切切と愛国の至誠を誓っており、これを読んだ加藤氏は、「僕はここにこんな一人の熾烈な共感共志の友を得たことはこの上なく嬉しい。こんどの来鮮での大いなる収穫である」とさも満足げに語った。かくして加藤氏と大原君との間には忽ち師弟の関係にも勝る熾烈なる心の契りが結ばれたのであるが、さて大原君の実践する"常在戦場"生活とは？

森林産業釜山工場を訪ねると、撚糸業を営む同工場には百四、五十名の工女さん（工女といっても十二、三歳の少女が多い）達が繰糸機の前で嬉々として働いていた。この小さな女戦士は皆貧しい家庭の子女で、学校教育など勿論受けて居ないが、一日一時間昼休みを利用しての講習で立派な国語を話し皇民の生活をなしている。

一人の指導者大原氏の熱を会社重役の温かい思いやりが期せずして今日の実を結んだのだ。工場を一巡した後、同君に聞けば、「僕はもと国民学校の教員でしたが、家庭の事情と縁あって二年前からここの工場に厄介になっています」と前置きして職域奉公の貫く堅き信念を語り続ける。

「あの子供（工員を指す）らも一億の一人です。国語生活が出来ない者に国体観念など解る筈がありません。国民にして若し皇国日本の有難さが解らないとすれば、それは単なる物体に等しい。僕は先日加藤先生の講演にいたく感動を覚えました。微力ではありますが、あの子供達にいくらかでも日本人としての資質を向上してやりたいと思っています。一日一時間の学課にみんなは心から一心になっています。教育の方法としては読本の巻一から始めて一年間に大体巻四まで進める。その他いろいろの儀式や軍歌、出征勇士の歓送迎等、実際を通じて国家が今どんな場面に直面しているかを話して聞かせます。僕は京城師範に在学中、寄宿舎の共同生活に於いて内地人の真実の美点を習得しましたが、多くの半島人の同胞の中にはまだまだこの美点に触れることなく敢えて"面従腹背"の暗い気持ちで居るのがありやしないか、思うだに不快です。言葉は少し大袈裟ですが、僕の現在の職域を通じて皇民運動に多少なりと尽くすことが出来たら喜んで礎石となり一命を捧げていいと決心しています。」

語気はいよいよ熱を帯び、実践する者の気魄が言葉の中に強く響く。やがて正午のサイレンが鳴った。職場から出て来た女工さん達が一斉にその場で黙祷を捧げる。暫くして彼女らのお昼の日課がはじまった。大原君が教養室へ去ったあとで工場長の加藤勇八氏も、「実に熱心な男です。あれなら全部任せていい。工員らの国語を習いたいという意欲はわれわれの想像以上で、この制度を設けてから女工の移動がありませんね。それだけ業績も挙って本社の重役も朝鮮の釜山工場を見倣えといっている位です」と述懐した。

そのとき教養室の窓からは女工さん達の唱和する工場三訓、「ここも戦場だ」、「山本元帥に続け」、「この手弛めば戦力弛む」が元気一ぱいな声で窓から溢れて来る。学課の終わりに毎日繰り返される職場の固き誓いである、可憐な少女達の闘う健気な姿。これも大東亜建設へ協力する戦力となるのだ【写真＝大原君と職場に働く少女戦士の教養実況（釜山要司検閲済み）】

Source: https://www.archive.org/details/kjnp-1943-06-19

Tourist groups visiting the historical sites of Buyeo (부여, 夫餘) had to perform 3 hours community service (road repair, water pipes, tree planting) under Imperial Army command and indoctrinated in 'Japanese-Korean Unification' propaganda with mandatory Shinto worship, no individual tourists allowed (1943)

This article is the last one in a series of three educational articles published by the colonial regime to promote a heavily biased narrative of Japanese and Korean history from mythological times to the fall of the Kingdom of Baekje in 660 A.D., which the regime used to justify its colonization of Korea. Since Buyeo was the historical capital of Baekje, the regime lavishly developed it as a propaganda tourist landmark to encourage Koreans to accept colonization by Imperial Japan the same way the Kingdom of Baekje allegedly accepted military and cultural exchange with Ancient Japan. Much of the tourist landmark development was spearheaded by the Korean Federation of National Power (国民総力朝鮮聯盟, 국민총력조선연맹), which functioned as the one and only political party of colonial Korea.

The first two articles of the series publish the regime's detailed historical narrative about ancient Japan and Korea (the translation is available here). This historical narrative was undoubtedly used to indoctrinate tour groups visiting Buyeo on 1-day, 1-night excursions.

In this third and last article, a reporter follows a tour group of 50 school girls from Seoul during their visit to Buyeo, who were here for regimented 'training' consisting of three hours of labor service (planting trees) and several hours of indoctrination, including a tour of the historical sites, mandatory Shinto worship rituals, and prayer. This included the morning Kyūjō Yōhai ritual (宮城遥拝), which involved deeply bowing several times in the direction of the Imperial Palace in Tokyo while standing, vowing loyalty to the Emperor.

The girls were closely monitored by staff, including the teacher and an Imperial Army major, who described himself as a fixture in the dormitory, which implied that he was constantly present while the girls were staying in the dormitory.

(Translation)

Gyeongseong Ilbo (Keijo Nippo) April 21, 1943

Describing the Holy Land of Buyeo (Part 3)

Reviving the Dreams of a Thousand Years Ago

The sacred perspiration of team members who stream into the Holy City, one after the other

Both the mainland Japanese and the Koreans are now working hard in Buyeo to transform the history of Japanese-Korean Unity dating back more than 1,000 years into a present-day reality that knows no limits. When we look up to the sacred virtues of the four precious deities, the light of the ancient soil that we must raise with our own strength shines brilliantly in our eyes. We must hold the same hoe together as we dig up the history of the past thousand years. From August 1940 until today, 75,000 volunteers have been heaping up the soil of Buyeo, pouring their heart and soul into every lump of dirt that they heap up. The people work happily and nobly, since the labor service in Buyeo is a family honor to be handed down to the next generation.

However, is labor service in Buyeo really just any ordinary labor service? When you look at the construction site of the Shrine, which is bleached white in the middle of Mount Buso (부소산, 扶蘇山), you can see the earthen walls marked with regular hoe-shaped marks, and you can also find the marks of the carefully arranged gravel, which was prepared in such an undisturbed manner. Thus, the work site of Buyeo has become a great training grounds for the Korean people to seek the cultivation of their minds.

The first thing that hikers will see is the divine view of the three mountains of Buyeo. After more than 50 minutes on the bus, they gradually bow their heads in deference to the majesty of the mountains in all directions. When they reach such a state of mental cohesion on the bus, their bus enters the town of Buyeo.

Those who arrive in the morning will rest at an inn in the morning. In the afternoon, they spend about three hours in labor service. The next morning, they will listen to lectures and go on a tour of the historical sites, then disperse in the morning.

Those who arrive in the evening will do their labor service the next morning after they stay the night. In the afternoon, they will listen to lectures and go on a tour of the historical sites, and then conclude their itinerary. This is the plan that the Korean Federation of National Power has made since the construction of Buyeo Jingu Shrine in accordance with the Buyeo Shrine Construction Office, and anyone who comes as a group must act in accordance with this plan.

The following are the features of the Buyeo work program. Absolutely no one is allowed to act alone, whether it be seeing things, hearing things, or working. They must obey the orders of their leaders, even when it comes to getting up in the morning and eating. Even distinguished men of rank and decorations must follow the orders of their leaders once they join the service teams. This may seem like a very rigid system, but for the occasional traveler, it is a comforting way to travel, and this system is mentioned in travel anecdotes about Buyeo. Service teams are sent into the royal county of Buyeo from various areas every day not only to perform Shrine construction work, but also to repair roads, transport heavy objects, and even build water systems, all with the enthusiasm of "making our capital with our own hands". The peace and tranquility of the inhabitants of the sanctuary can be seen in the way they work with their faces beaming with pride. In other words, their training has uplifted the people of Buyeo up to this point.

This reporter spent a day with 50 female students from Seoul, who were the pinnacle of all the students of Korea, and struggled through the round-table discussions on the train. In Buyeo, they arrived at Half Moon Dormitory, which was operated by the county for the service teams, where they were met by a director of the Korean Federation of National Power, Mr. Hayashi, whom they had known for many days. Standing next to him was Major Yamaguchi, a heavily bearded man. He introduced himself by saying, "Please just regard me as a fixture in this dormitory". In 1940, Major Yamaguchi became a commissioned officer of the Korean Federation of National Power, and he will be taking care of all the team members. Perhaps it would be more appropriate to call him a labor leader rather than a caretaker.

On this day, Director Hayashi announced that he would conduct the training in place of Major Yamaguchi. Even Principal Miyahara, who was leading the group, was confused as to what was going on. But upon hearing Mr. Hayashi say, "Starting tonight, I am taking charge of everyone's well-being", the students felt that things were looking up. In other words, whereas the students used to feel less trust in following their leader, they now felt relieved that they could follow the discipline of training. "You are not here for labor. You are here for training". These were Mr. Hayashi's first words. "You must be tired today, so please rest at ease in the dormitory. Tomorrow morning, get up at 5:00 a.m.!" The training had already begun. Major Yamaguchi led me to the Baekgang dormitory, which had been designated as my lodgings for the night. This was another county-run training dormitory, built in a renovated elementary school not far from the Half Moon Dormitory.

The female students moved swiftly into the designated dormitory, where they were provided with a blanket, a top futon mat, and a bottom futon mat for sleeping. Three meals were included, and the cost was only 1.30 yen per person, so they were very inexpensive accommodations. Thanks to the kindness of Major Yamaguchi, all the firewood was lit in the Ondol that night. Each person laid out a brand-new futon on the warm floor and began to get ready for bed. Teachers and students alike began to do the same thing. "The lights will go out at ten o'clock. Until then, with your teacher's permission, you are allowed some free time", Major Yamaguchi announced to each room, out of consideration for the hearts of the girls who wanted to have some play time after following military-style orders the whole time. As the students, who had been waiting for this moment, started to become excited, this time it was the teacher's turn to keep a watchful eye on the students. Roll call was at 9:30. Once it was 10:00, there was silence, not even a murmur in the room. The next morning, they woke up to the sound of the wake-up signal, and after washing their faces as they had been instructed, they assembled at Half Moon Dormitory.

Morning worship was at 6:30. Facing the east bowing several times towards the Imperial Palace, they performed the Kyūjō Yōhai prayers. Next, they faced the direction of Chōsen Shrine bowing several times in worship. At 7:00 a.m., it was time for breakfast. Everyone sat down in front of their meals laid out on the long tables and performed a pre-meal ritual. They sang a song of thanksgiving to the gods with Director Hayashi. Once this was done, they said "Itadakimasu!" (a customary Japanese phrase of gratitude which is said before meals) and stuck their chopsticks into bowls of mixed rice which included barley. Every step of the process was a continuation of their training.

Original caption: Performing a pre-meal ritual before breakfast.

Major Yamaguchi led the group from 8:00 a.m. to 11:30 a.m. in front of the Shrine construction office, which was set up at the foot of Mount Buso with an old-fashioned bamboo railing and the scent of new wood emanating from it. Here, Major Yamaguchi handed over the girls to Mr. Shibata, the director of the Buyeo Shrine Construction Office. The girls were then assigned work to plant saplings to grow sacred trees on the grounds. The girls were determined not to be outdone by previous teams of laborers that had worked there earlier as they worked hard breaking a sweat with their hoes.

Original caption: The labor service team gathered in front of the Shrine construction office.

Buyeo is famous for its cherry blossoms. Although their cherry blossoms do not have the same fiery colors that Yoshino cherry blossoms have, the flowers that bloom along the approach to the Shrine have deep colors similar to those found in mainland Japan. Buyeo's mountains and rivers, created by Mother Nature throughout the four seasons and providing a backdrop to the 16 townships (myeon) of the county, will be praised as a wonder of the world. When the four railway lines are opened up soon to this beautiful scenery, traffic jams will certainly ensue. There is no end to what I can write about Buyeo. (Written and photographed by Correspondent Mr. Arai)

Photo: (Above) The labor service team gathered in front of the Shrine construction office, (Below) Performing a pre-meal ritual before breakfast.

Source: https://www.archive.org/details/kjnp-1943-04-21

(Transcription)

京城日報　1943年4月21日

聖地扶余を描く（下）

千古の夢今に蘇える

神都に相踵ぐ聖汗隊

千余年に遡る内鮮一体史と、尽きるを知らぬ無限の現実に、今や内地も半島も挙げて扶余の勤労にいそしんでいる。尊き四神の御聖徳を仰ぐとき、彼にも我にもこの力もて起さねばならぬ古き土の光りが燦然と目を射るのだ。そして倶に同じ鍬を握って千年の歴史を掘り返さずには措かないのだ。昭和十五年八月から開始して今日まで、七万五千の奉仕隊は一塊の土くれにも心して扶余の土盛りに従った。扶余の勤労奉仕こそ末代に伝える家門の誉れとして楽しく気高く人々は働いた。

だが扶余への奉仕とは果して一般の勤労奉仕と同じものであったろうか。扶蘇山の中腹に白く穿たれ行く御造営工事作業場を見るときに、そこには規則正しい鍬形の跡を印した土塀をみ、整えられた小砂利の乱れを嫌う虔しい整理の跡を発見するのである。かくて扶余の勤労こそ心の錬成を求める大道場として今や半島民衆の前に生れ出たのだ。

遊山のつもりで往く人々の目に先ず映るのはその神々しい扶余三山の景観であろう。五十分余もバスに揺られて行くうちに次第にこの人達の頭は四方の威容に圧伏されて低められて行くのだ。こうした自らの精神統一がバスの中で完成した頃に車は扶余の町に入る。

朝着けば午前中は旅館に休養。午後は約三時間の勤労奉仕。翌朝は叢話と史蹟巡りで午前中を終って解散。

夜着く人々には一泊後、翌午前中は勤労奉仕。午後は叢話と史蹟見学で日程を終ることとなっている。これは扶余御造営以来、総力聯盟が御造営事務所と協定の上作った計画で、誰でも団体として乗り込んだ人々はこれによって行動しなければならない。

こうしたところに扶余勤労の特徴がある。視覚も聴覚も労働も一切単独行動は許されない。起床も食事もあげて指導者の命令に服さなければならないのだ。位階や勲等を持つ名士でさえも一度奉仕隊に加わればその通り実行しなければならない。これは甚だ物固い取り扱いのように思われるが、時折の旅行者にはこれがかえって旅の慰めとなって、扶余の土産話に織り込まれているのだ。御膝元の扶余郡では連日各方面から奉仕隊が繰り出し、御造営奉仕は勿論のこと、"我等の神都を我等の手で"という意気込みから道路の改修、重量物の運搬さては水道の建設まで協力しているが、何れの人人も誇りを顔いっぱいに感じて立ち働く様には流石に神域住人の平和さがのぞかれる。つまり錬成の跡がここまで扶余の人々を引き上げて行ったのだ。

京城から全鮮学生軍の先鋒を切った京城女子実業生五十名と記者は一日行動を共にしたのであったが、列車中の座談会に悩まされ通しであった。かくて扶余に着くと郡経営の奉仕隊旅宿となっている半月寮に到着したのだが、待ち構えていたのは日頃から見知り越しの林聯盟総力課長だった。続いて立っているのが厳しい髯を蓄えた山口少佐殿。この人は自ら『私は寮の備付物品です』と自己紹介に及ぶだけに昭和十五年以来聯盟嘱託となって隊員の世話一切を引き受けている。或いは世話というよりは勤労指導者という方が適当であろう。

この日は山口少尉殿に代って林課長が錬成を行う旨を宣言したので着くまでは何が何やら引率の宮原校長でさえ判らなかった一行も『今夜からは私が皆さんの御身は引き受けました』と大家錬成部長張りの林課長の声にどうやら先は明るくなった。つまり指導者に従えばよいのだといった依頼心が弱い人間性、もっと良くいえば錬成規律に従えばよいという安心が湧いたのであろう。『皆さんは勤労に来たのではありません。錬成に来たのです』。林さんの第一声に次ぐ言葉はこれだった。『今日はお疲れでしょうからゆっくり寮でお休み下さい。明朝は午前五時起床！』もう錬成は始まったのだ。山口少尉殿に引率されて、この夜の宿と定められた白江寮へ連れられる。ここも半月寮から程遠からぬ場所の小学校を改築して造った郡営の錬成宿舎である。

足取りも軽く女学生軍は定められた宿舎へ、毛布一枚、布団上下一枚宛があてがわれた寝具だ。之に三度の食事がついて一人前一円三十銭、実に安い宿賃である。山口少佐殿の情けで今夜は全部の温突に薪がくべられた。ホカホカと温まる床に各々が真新しい布団を敷いて早くも寝る支度が始まった。先生も生徒も同じように同じ動作にかかる。『消灯は十時です。それまでは先生のお許しを得て一同自由行動』軍隊式の命令の中にも遊びたい娘達の心を思い遣って山口少佐殿は各室へ声を送った。待ってましたとはしゃぎ出す生徒へ今度は別に先生の監督の目が光る。点呼は九時半。十時は来るともう呟き一つしはぶきもない静けさが来た。翌朝になると起床合図の音で、教えられた通りに洗顔が済むと再び半月寮に集合した。

六時半の朝礼。東方を向いて宮城遥拝。続いて朝鮮神宮遥拝。七時に朝食となって一同長い机の上に並べられた食事の前に坐って先ず食事前の"行"がはじまった。林課長と共に神への感謝の歌が吟ぜられ、夫れが済むと"頂きます"で丸麦の混米に箸がつく。一挙一動が錬成行の連続だ。作業は午前八時から同十一時半迄、扶蘇山麓に古風な竹矢来を組んだ中に真新しい木の香りを放つ御造営事務所前まで引率した山口少佐は、一同を柴田御造営事務所長に引き渡すとすぐ引き返す。これからが勤労である。この日少女達にあてがわれたのは神木の苗木植えだった。先着の各勤労隊の励む汗の中を少女達も負けじと鍬を揮ったのだ。

扶余は桜の各地である。吉野の燃えるような色はなくとも新参道に笑いかける花橘には内地にあるような深い色が秘んでいる。四季を通じて自然の庭師が造った扶余山河は、やがては一郡十六面の背景として天下の奇勝を謳われるに至ろう。明媚な風光と共に四本の鉄路が近く拓けば往来は一層踵を接するのだ。扶余については全く筆の尽きるところがない。（荒井特派員記並びに撮影）

写真＝御造営事務所前集合の勤労奉仕隊（上）と朝食前の行