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.

In June 1945, Imperial Japan announced a mass mobilization of nearly all able-bodied Korean civilian men ages 12-65 and women ages 12-45 into Volkssturm-like 'Volunteer' Corps (義勇隊) and Suicide Squads (特攻隊) to wage last resort armed combat against Allied troops stepping into Korea

I'd like to bring to your attention a fascinating article from June 1945, which I found in the archives of the National Library of Korea in September this year. This article was published in Keijo Nippo (Gyeongseong Ilbo), the official newspaper and propaganda arm of the Imperial Japanese colonial regime, which dominated Korea from 1905 to 1945.

In June 1945, Imperial Japan was on the losing end of World War II. In a desperate attempt to bolster its fighting strength, it announced the creation of Volunteer Fighting Corps (義勇隊) in Korea. These Corps were to include nearly all able-bodied Korean men aged 12-65 and women aged 12-45. Excluded from this mass mobilization were foreigners, disabled individuals, and pregnant women.

In this announcement, these Volunteer Corps are also described as Specialized Attack Units (特攻隊), which are also known as Suicide Squads notorious for the suicide missions that their members were tasked with accomplishing.

To facilitate the creation of these Volunteer Fighting Corps, a significant reorganization of the colonial government was planned. Previously, Korea was governed by three main pillars: the Governor-General's Office, the Imperial Army, and the Party [Korean Federation of National Power (国民総力朝鮮連盟, 국민총력조선연맹)]. However, the June 1945 reorganization aimed to dissolve the Party and replace it with the Volunteer Fighting Corps, making them subordinate to the military. Interestingly, the neighborhood cell units, known as "Patriotic Groups" (JP: aikoku-han, KR: aeguk-ban, 愛國班), which were instrumental in local governance and control of the Korean populace, were to be retained as units within these new Volunteer Corps.

These Volunteer Corps were essentially a last resort, hastily organized militias that would have presumably been used as cannon fodder in bloody, fanatical last-stand battles—much like what was seen in the Battle of Okinawa—if Japan had not surrendered by August 1945.

Unfortunately, there's a gap in the historical record about what actually happened to these Volunteer Corps by August 1945, especially concerning whether or not they were used against Soviet troops entering Korea. It's a subject ripe for further research. The article also raises logistical questions, such as how children as young as 12 and old men up to 65 would have been trained for combat. It also raises questions of loyalty as to whether Korean civilians would have really cooperated to become combatants in the service of Imperial Japan. Essentially, the article poses more questions than it provides answers.

It will be noted that the age ranges of the Volunteer Corps were actually more draconian than the Volkssturm, which only conscripted males between the ages of 16 and 60 years, so this counts as one aspect where Imperial Japan was actually more extreme than Nazi Germany.

The article is surprisingly detailed and accessible as it explains things plainly in a Q-and-A format. I hope you find this historical snippet as intriguing as I did. It serves as a stark reminder of the lengths to which a colonial regime would go to maintain control, even in the face of impending defeat.

[Translation]

Gyeongseong Ilbo (Keijo Nippo) June 17, 1945

Peninsula's Volunteer Fighting Corps: Inquiring with Mr. Harada, the Planning Section Chief of the Governor-General's Office

In recent days, we are engaged in production and defense, and if an emergency arises, we will take up arms and swords to charge at the enemy. The long-awaited path for our peninsula's Volunteer Fighting Corps has been opened. Military, government, and civilians are united, and the 26 million residents are truly united in becoming Specialized Attack Units. What kind of fighting spirit will ignite among these Volunteer Fighting Corps, and what capabilities will be demonstrated? We ask Mr. Harada, the key person in the formation of the Volunteer Corps, for the full picture.

Mr. Harada, the Planning Section Chief of the Governor-General's Office.

They shall now rise up to guard the Imperial Nation: Fervent Vows for the Volunteer Corps

The homeland is now in the middle of becoming a heated battlefield. Why should we allow our precious homeland, protected since the time of our ancestors, to be conceded to the vile enemy? It is our honorable duty as Imperial subjects to fight to protect our homeland and our workplaces. Is that not our most intense desire? Now, even the Korean peninsula is embodying the basic righteousness of all citizens who are becoming soldiers befitting a divine nation to form the Volunteer Fighting Corps.

Old and young, men and women, each citizen is burning with loyalty to annihilate the American devils and protect the Imperial nation. We take pride in our steadfast national organization in the countryside, factories, and various regions. Should the enemy ever set their hideous feet on our peninsula, we, the Volunteer Corps members, will rise up under the Grand Mandate to destroy the enemy. Upon the news of the formation of the Volunteer Fighting Corps in the peninsula, a total uprising is pledged in workplaces, regions, and schools, guiding the surging fighting spirit in various areas.

Patriotic Groups to Remain But Placed Under Military Command During Combat

**Q: How is its organization different from mainland Japan?

**A: It has a centralized structure. In other words, there is a general headquarters.

**Q: What about its operational aspects?

**A: We have established a leadership section that emphasizes the unique circumstances of Korea. Responding to the needs of the Imperialization Movement, we emphasized the spirit and cultural guidance of the general populace and organized our structure accordingly. We have carefully incorporated remaining functions from the previous organizations of the Federation such as the Women's Association and Youth Groups. In the aspect of leadership, considerable consideration is given to these unique circumstances of Korea, and careful planning is done accordingly.

**Q: When will the organization be fully established?

**A: Given the urgent war situation that demands the quick establishment of defense organizations, we aim to finalize its structure from the headquarters to the grassroots level by early July. Grand and fervent founding ceremonies will be held at various levels (cities, towns, townships, team units) to invigorate the spirit.

**Q: Who will be excluded from the Volunteer Corps, which includes males from 12 to 65 years old and females from 12 to 45 years old?

**A: The Volunteer Corps is a national organization, so everyone should be included. However, those who are physically unable, or pregnant, will not be able to become Volunteer Corps members in practice.

Foreigners are excluded

**Q: What about foreigners?

**A: They are entirely excluded due to the nature of the Volunteer Corps. However, we will consider them separately for labor.

**Q: Will various groups like the boys' corps, youth corps, reserve corps, and girls' corps be organized within regions or job sectors, or separately?

**A: They will be organized within regions and job sectors, and they will be formed as the need arises. They are not permanent organizations, but rather they are emergency organizations.

**Q: So, are they optional organizations? They do not necessarily need to be established?

**A: They must be organizations where public sentiment is strong. They are not bound by any laws or regulations. Therefore, while the form of the organization is not prescribed, every citizen should join their respective corps, as they are all part of the battle line.

**Q: What about the age requirements for each member of the boys' corps?

**A: Further announcements will be made.

**Q: What will be the relationship between the Volunteer Corps and the Student Corps which will be formed in the future?

**A: Student Corps will serve under the Volunteer Corps.

**Q: What kinds of people should be chosen to be deputy commanders, advisors, and counselors of the general command and the provincial commands, and the deputy commanders of the regimental units? I think the problem lies in how these people are selected. I think it is necessary to appoint bold personnel in order to prevent the organization from becoming a bureaucracy.

**A: Those who assume these positions must be the best leaders, so their selection is extremely important. We will not let this organization become a bureaucracy. The reason for placing a government official in command or as a captain is to integrate the organization with the administrative structure, so that the execution of orders can be swift and thorough. Moreover, their personalities are to be based on the will of the people, so the commanders and captains should be able to discern public sentiment. Therefore, the selection of the deputy commanders, advisors, counselors, and others will be skillfully appointed from among the government officials and ordinary civilians. So, I hope that these mid-level people will readily assume leadership positions without hesitation.

The leaders will be government officials and ordinary civilians

**Q: Who will be selected for the leadership sections and committees? Will they be selected from government officials or ordinary civilians?

**A: Both. Especially for the leadership sections, they must be powerful, so we are selecting them from both groups. It is not just ordinary civilians like before in the Federation. This is where we aim to differ from the Federation.

**Q: Which national organizations will be disbanded for the formation of the Volunteer Corps? Just the Federation, Women's Associations, and Youth Corps?

**A: Only those three for now. Military Support Associations, Labor Employee Support Associations, and Education Associations, among others that rely on this, are not national organizations but special-purpose groups, so they will continue to exist. Other groups with various names like associations, youth, and patriotic organizations are optional groups and are not national organizations, so they will naturally remain and join the Volunteer Corps separately by region or job sector.

**Q: What will happen to the functions of the Korean Federation of National Power?

**A: Preparations for its dissolution are already underway from today. So, in effect, its central functions have ceased, but until the Volunteer Corps is formed, the provincial and town Federations will continue to operate, so their connections with Patriotic Groups will not be severed until then.

**Q: What will happen to the Federation staff?

**A: Appropriate measures will be taken, and we intend to assist them in finding jobs as much as possible.

**Q: What will happen to Patriotic Groups when the Federation disappears and the Volunteer Corps is formed?

**A: We will strengthen the Community Associations and Patriotic Groups as terminal administrative structures. The top-down structure will clearly be Prefecture, District, Community Association, and Patriotic Group, in this order. As this becomes the foundation for the Volunteer Corps, the administration and the Volunteer Corps will become inseparable, and the command and order system will be unified. The name 'Patriotic Group' will remain the same.

Implementation of Combat Training

**Q: What about the Civil Defense Corps?

**A: For the time being, they will be left as they are. However, when the structure and content of the Volunteer Corps are established in the future, they will be incorporated into the Volunteer Corps' security teams. The Civil Defense Corps was established by Imperial decree, so its structure cannot be arbitrarily changed. Until a new decree is issued, it will keep its previous name, but in reality, it will operate as a security team within the Volunteer Corps.

**Q: Who will give the orders for guidance?

**A: For the labor force, the prefecture, town (eup), and township (myeon) leaders will be in charge. For firefighting and air defense, the police station chiefs will take command.

**Q: What will happen to veterans?

**A: Their individual cases will be handled on a per-Volunteer Corps basis. However, the continuity of the Veterans Association itself is still uncertain.

**Q: Under whose command will they be when transitioning to a combat posture? Who will be the team leader in this case?

**A: When transitioning to a combat posture, they will, in principle, be under military command. The team leader at that time will be the original Volunteer Corps team leader.

**Q: When the Volunteer Corps enters actual combat, they will need combat skills. How will continuous training be conducted?

**A: Of course, appropriate training will be necessary. This must be done in consideration of their completion of regular job duties, so that they refrain from working into the night. Therefore, adjustments will be made for the timing and methods so that training does not interfere with production.

**Q: How will that be done?

**A: Necessary adjustments will be done, and the details will be decided by the mid-level structure.

[Translation]

京城日報 1945年6月17日

半島の国民義勇隊:原田本府企画課長に訊く

日ころは生産に防衛に、一日応急あれば銃とり剣を扭って敵に突撃せんとする。待望のわが半島の国民義勇隊の進発路が拓かれた。軍、官、民一連となり、二千六百万在住民が真に一体となって特攻隊たらんとする。この国民義勇隊は如何なる戦意が燃えたち、性能が発揮されるか。その全貌について義勇隊編成の立役者原田総督府企画課長に説いて貰う。

今ぞ起つ皇国護持：義勇隊へ沸り立つ誓意

郷土は今や酣なる決戦場と化しつつある。祖先以来護り抜いて来た尊い郷土を何で醜敵に許そうぞ。郷土を守り職場を死守して戦うことこそわれら皇国民の光栄ある実務であり、痛切なる欲望ではないか。今や半島も我国兵制の神国たる国民皆兵の根本義を具現して国民義勇隊が結成される。

老いも若きも男女を問わず国民の一人一人が米鬼撃滅、皇国護持の忠誠心に燃え立ち時いたるまでは農村に工場に各地域でその不動の国民組織を誇り、敵一度わが半島に醜足をかけんか、われら国民義勇隊員は敵撃滅の大号令の下起ちあがるのだ。半島に国民義勇隊結成の報伝わるや職場に地域に学校に全半島をゆるがし総蹶起を誓う各方面のたぎり立つ戦意を導いた。

愛国班は存続：戦闘時は軍の指揮下

問：内地と違うところは組織の上でどこか？

答：中央機構だ。つまり総司令部である。

問：運営の部面では？

答：指導部を設けた、朝鮮の特殊事情―一般民衆の精神、文化指導を強調している。これは皇民化運動の必要性に応えたものだ。次は機構を組織的にした、こうしたところに重点を置いて従来の聯盟婦人会、青年団のような残能を加入して指導の面に特殊事情の考慮を多分に然も慎重に構えている。

問：組織結成はいつごろ終るか？

答：防衛組織を一刻も急ぐ戦局なので、早急実現を期し七月初旬までには総司令部から末端まで陣容、機構共に確立させ府、邑、面、隊などでは盛大、熱烈な結成式を挙げて大いに精魂を沸らせる。

問：満十二歳から満六十五歳までの男子、満十二歳から満四十五歳までの女子とする義勇隊員中、これより除かれる者はどういう者か？

答：義勇隊は全国民の組織だから一応誰も彼も組織の中に含まれなくてはならない。しかし不具者、妊娠などは実際上は活動不可能なので、これらの者は義勇隊者になれない。

外国人は除外

問：外国人はどうするか？

答：義勇隊の性質上全然除外している。しかし勤労の場合は別途に考える。

問：少年隊、青年隊、予備隊及び少女隊など男女各部隊は地域或いは職域の中で組織されるか、または別途で組織されるか？

答：地域、職域の内部に組織するが、これは必要により編成される。即ち常時編成ではなく非常組織だ。

問：するとそれは任意の組織か、即ち設けても設けなくてもよいのか？

答：あくまでも民意の盛りあがるところの組織でなくてはならない。決して法規で縛ったものではない。だから形は任意の組織であっても、国民一人残らず戦列に加わっている以上、当然各隊にそれぞれ加入すべきである。

問：少年隊以下各隊員の年齢別はどうなるか？

答：追って更に発表する。

問：将来生れる学徒隊と義勇隊との関係はどうなるのか？

答：学徒隊として義勇隊に服することとなる。

問：機構のうち総司令部と各道司令部の次長、顧問及び参与、聯合隊の副隊長はどういう人を具体的に選ぶか？問題はこの人選如何にあると思う。官製化を防ぐためにも思い切った人材を起用する必要があると思うが如何？

答：これらの部署に就く人は最も良き指導者でなくてはならぬので、人選が余程大事である。決して官製にはさせない。司令とか隊長に官を据えることになったのは行政組織と一体化させるためだ。即ち命令の敏速徹底を期しているのだ。しかもそれは性格としてあくまでも民意に基づくものだから司令、隊長は民意の趣くところを察してやるべきである。従って次長、副隊長、顧問、参与等の人選は巧みに官民を起用する。だからこのような中堅層にどしどし指揮をして戴くことを期待する。

指導者には官民両方

問：各指導部及び指導委員会の人々にはどういう人を選ぶか？指導部の職員は官吏か？民間人か？

答：何れも官民両方だ。殊に指導部あたりは要素で強力でなければならないから両方からとることとなった。これまでの聯盟のように民からばかりでない。即ちここが狙いどころで聯盟と違うところだ。

問：義勇隊の組織のために解散する国民組織は聯盟、日婦、青年団のみか？

答：差しあたりそれだけだ。軍人援護会、勤労職員援護会、教育会その他これに頼する団体は国民組織でなく、特殊目的の団体だからそのまま存続する。なお外の団体で何々協会とか、青年、愛国団体などこれはいわば任意団体であり、国民組織でないので残るのは勿論で地域や職域に別途で義勇隊に入るようになる。

問：国民総力朝鮮聯盟の機能は今後どうなるのか？

答：今日からすでに解散準備をしている。だから事実上中枢機能はなくなったわけだが、義勇隊が結成されるときまでは道、府聯盟が執務するので、町聯盟、愛国班関係はそのときまでつながりが絶えないわけである。

問：聯盟の職員はどうするか？

答：適当にやるわけだが、出来るだけ職を世話するつもりだ。

問：聯盟がなくなり義勇隊が出来ると愛国班はどうなるのか？

答：町会、愛国班を通じて末端行政機構として強化する。即ち府―区―町会―愛国班とはっきりとその体系が画然となる。それを義勇隊の基盤とするのだから行政と義勇隊とは不離一体、指揮命令系統が一本化してくるところに愛国班のより以上の強力さがある。なお愛国班の名称はそのままにする。

戦技訓練実施

問：警防団は？

答：差しあたり置いておく。しかし将来義勇隊の機構や内容が確立のときは義勇隊の警備隊に包含するようになる。警防団は勅令によって設立されているので、勝手には機構変革が出来ないわけで勅令が出るまでは名称は以前警防団とし、実在は義勇隊として警備隊に活動する。

問：その指導命令は誰がとるのか？

答：勤労の場合は府、邑、面隊長。消防、防空の場合は警察署長が指揮をとる。

問：在郷軍人はどうなるのか？

答：個人関係は義勇隊毎になる。しかし在郷軍人会自体としての存続如何はまだ判らない。

問：戦闘態勢に移る場合はどこの指揮に入るか？この場合の隊長は誰がやるのか？

答：戦闘態勢に入ると原則として軍の指揮下に入る。このときの隊長はもとの義勇隊隊長だ。

問：義勇隊が実戦に入ると戦技を必要とするが、これの不断の訓練はどうする？

答：勿論相当の訓練を必要とする。これには平素の職任の完遂を睨み合せて夜働きなどを慎まなければならぬと思う。そこで時期、方法などに調整を保ち生産に差支えのないように訓練を施す。

問：その方法如何？

答：必要なる調節を基幹としてその要項も中堅機構が決めることとなる。

Japanese Keijo Nippo reporters interviewed Korean abductee held captive in May 1939 by Kim Il-sung’s Korean communist guerrillas in Taehongdan (대홍단, 大紅湍)-the fighters mostly conversed in Chinese, abducted young men for recruiting, beheaded comrades for breaking strict male-female conduct rules

I found these remarkable 1939 Japanese articles about Kim Il-sung and his comrades in Keijo Nippo (Gyeongseong Ilbo), the official propaganda newspaper of the Imperial Japanese colonial regime that governed Korea from 1905 to 1945. The article from June 23, 1939 takes us on an interesting journey into the aftermath of the Battle of Taehongdan of May 1939, offering a unique perspective that has long been overshadowed by the North Korean account of this historical event.

Colonial security forces standing in front of Mr. Horimoto's home, which was raided by Kim Il-sung's men in May 1939.

What sets the June 23rd article apart is its exclusive interview with a Korean abductee who spent five harrowing days in captivity with none other than Kim Il-sung's band of guerrilla fighters. While the North Korean narrative has dominated online discussions, we now have a rare opportunity to compare it with the Imperial Japanese account of what transpired during that fateful battle.

One intriguing parallel that emerges is the number of casualties. Kim Il-sung's "Reminiscences" state that there were two injuries and one fatality on his side, as documented in Volume 7, page 187. In contrast, the Korean abductee's account reveals that 2 or 3 guerrillas were injured, with one of them severely. However, the Korean abductee goes a step further by providing fascinating insights, such as the revelation that the working language of the guerrillas was predominantly Chinese. Surprisingly, they only switched to Korean when communicating with the Korean abductee, who couldn't converse in Chinese.

This revelation seems to challenge Kim Il-sung's apparent need for a member fluent in Chinese to act as a liaison with ethnic Chinese in southern Manchuria, as implied in pages 82-83 of Volume 7 of his "Reminiscences." Indeed, according to Soviet archives, when Kim arrived in Korea in August 1945, his Korean was not very good, though he was fluent in Chinese and conversant in Russian, and he had to be fed a speech to learn and practice reading aloud in Korean (Source: The Impossible State: North Korea, Past and Future by Victor Cha). The question arises: why did Kim Il-sung conceal the fact that his group primarily communicated in Chinese during this period?

Another eye-opening aspect of the Korean abductee's testimony is the use of abduction as a recruitment tool to bolster their ranks with young individuals. Furthermore, we have an account from a Japanese abductee featured in another newspaper article published a few days earlier than the one describing Taehongdan, though it provides fewer details and focuses mainly on Kim Il-sung's appearance.

These extraordinary articles opens up a treasure trove of historical insights and raises thought-provoking questions about the Battle of Taehongdan and Kim Il-sung's guerrilla forces. Here is a link to the English copy of the Reminiscences of Kim Il Sung on the Marxists website. Select the Volume 7 and search the PDF for 'Taehongdan' for the relevant passages.

[Translation]

Gyeongseong Ilbo (Keijo Nippo) June 23, 1939

Anti-Bandit Frontline Reconnaissance (6)

The Bandits are Mostly Young Men

We hear from the abductees about the daily lives of the bandits

The Final Course

Since the tenth was the anniversary of that incident, everyone unusually gathered at eight in the morning. Now we headed to our final destination: Taehongdan (대홍단, 大紅湍) in the innermost part of the foot of Mount Jangsan (장산령, 長山嶺). We got on a truck, and the journey began in Samjang (삼장, 三長). Diverging from the riverbank road at Samsang-dong (삼상동, 三上洞), we followed the small streams, enduring the truck's violent rolling for several hours on treacherous mountain roads. Just before noon, we arrived at Kaetak-dong (개탁동, 開拓洞). During the journey, we were guarded by several security personnel, including Deputy Police Chief Shiramizu, who had joined us from Samsang-dong, and they also pushed the truck when it stalled.

Kaetak-dong is a rafting area for Northern Korean Paper Manufacturing, where about 50 raftsmen live. On the 24th of last month, it suffered the most significant damage in the recent incident when bandits attacked and abducted head raftsman Sakamoto Tetsuji (age 35) and around twenty others, plundering 900 yen in cash. Today, Mr. Horimoto's house, one of the places attacked by the bandits, stands forlornly deserted on a corner of the riverbank.

We were welcomed here by Deputy Police Chief Shimatsu (Elite Provincial Division), and after trekking for another two Ri (7.9 km) on terrible roads, we arrived at Taehongdan. We paid a consolation visit to the Shimatsu squad, immediately turned around our vehicle, and returned to Kaetak-dong. While dwelling on the past in the vacant house of Mr. Horimoto, a victim of the vividly distressing bandit attack, we ate our "Hinomaru" bento boxes. Here, we gathered around Kim Jae-ho (김재호, 金在濠) (age 42), who was abducted by bandits for five days, underwent hardships deep in the dense forest, and recently managed to escape. We listened to his testimony, an honest eyewitness account of the bandits' daily life. Here is a summary:

Abductee's Account

Q: What were the circumstances when you were abducted?

A: The bandits stormed into my house and immediately told me to carry some things and follow them. They forced me to carry rice and chestnuts, and took me away.

Q: What kind of weapons did they have?

A: They had unusually long guns, regular rifles, short pistols, and long swords.

Q: What were they talking about?

A: Initially they spoke in Chinese, so I could not understand them.

Q: What did they look like?

A: They were mostly young men under 30. There were six women among them who wore a top that resembled a military uniform and a bottom like a Korean Chima (skirt).

Q: What happened when they encountered the security forces and engaged in combat?

A: While they were fleeing, they encountered the security forces and fought four or five times. They just kept telling us to run and pulled us along aimlessly.

Q: How many casualties did the bandits have?

A: Two or three were wounded near the Cheonwang-dang (천왕당, 天王堂) area in Taehongdan. One was severely injured, and one of the abductees had to carry him.

Q: How many bandits were there?

A: They were divided into several groups of about ten people each. When the sun set, many more gathered from all around the foot of Mount Jangsan. I did not count, but there might have been about 300. They set up 13 tents and slept there. The tents were larger than this house and had a large furnace set up in the center, and they guarded the perimeter. About thirty people were staying in each tent.

Q: What did they feed you?

A: They gave us porridge made of chestnuts and steamed barley, which tasted terrible. But I had no choice but to eat because I was starving.

Q: Did they abuse you? And did they speak any Korean?

A: They did not beat me. When they realized I did not understand Chinese, they started speaking in Korean with an accent that seemed like it was from around Pyeonganbuk-do.

Q: What were the bandits mostly talking about?

A: There were around 30 abductees, and they were strongly encouraged to join their ranks. They did not say anything to the older ones like us, but they seemed to be brainwashing the young with communism. Every morning, everyone gathered around the tent, and someone who appeared to be the leader (or Kim Il-sung) gave some instructions in Chinese.

Strict Male-Female Relations

Q: What about the bandits' male-female relations?

A: I am not sure, but they were very strict. I heard that anyone who broke the prohibition was routinely beheaded.

◇

Although these may be superficial observations, this fragmented Q&A does seem to provide some sense of their daily lives.

[Photo = The house in Kaetak-dong of Mr. Horimoto, who was attacked by the bandits]

Gyeongseong Ilbo June 3, 1939

Astonished by Female Bandits

Kim Il-sung was a Gentleman

A Kidnap Victim Shares His Experience

[Telephone Report from Ranam] On the 22nd of last month, a person who had been kidnapped by bandits in the jurisdiction of the Samjang Police Station returned and spoke about the interesting inner workings of the bandits, based on his experiences of living with them deep in the mountains for over ten days.

One surprising thing was the presence of many female bandits among them, not just men as he had initially thought. These people are primarily ethnic Koreans from the Gando region and usually handle cooking and sewing for the bandits.

It was unique that they cook rice in a washbasin, but it was also surprising that they skillfully made Western clothes and combat hats using a proper hand-operated sewing machine. All of them uniformly expressed nostalgia for their homeland and said they wanted to return to Korea as soon as possible.

He met the leader who introduced himself as Kim Il-sung. Kim was a fair-skinned, good-looking man in his thirties, about 5 shaku and 5 or 6 sun tall (167 to 170 cm tall). He was bald, wore a combat hat, dressed in brown woolen clothes, and wore jika-tabi footwear.

[Transcription]

京城日報 1939年6月23日

討匪戦線縦走（６）

匪賊は若者揃い

被拉致者から彼等の日常を聴く

最終コースへ

十日は時の記念日だというので、一同珍しく朝の八時に勢揃いした。いよいよ最後のコース。長山山麓最奥大紅湍へ向けトラックに便乗して三長を進発。江岸道路を三上洞から分岐して小江満水に沿い、物凄い山道をトラックの激しいローリングに悩まされながら進行を続けること数時間。十二時少し前、開拓洞に到着。この間警護のため三上洞から同乗した白水警部補一行数名の警備員を煩わしてえんこしたトラックの後押しをする。

開拓洞は北鮮製紙の筏場で五十名ばかりの筏夫が住んでいるが、去る二十四日匪賊に襲撃され筏夫頭の坂本鉄治（三五）さんをはじめ二十数名の筏夫達が拉致され、現金九百円を掠奪されたという今事件中最大の被害地、江岸の一角に匪賊に襲われたという問題の堀本氏の家が今は主もなくわびしくたたずんでいる。

ここまで出迎えた、志摩津警部補（道高等課）一行と共に更に悪路を遡ること約二里、大紅湍に到着。志摩津部隊を慰問、直ちに車を返して開拓洞に戻り、匪襲事件の惨禍も生々しい被拉致者堀本氏の空き家で往時を偲びつつ日の丸弁当を頬張り、五日間匪賊に拉致されて密林の奥深く苦行を積み最近逃げ帰って来たという金在濠（四二）なる男を囲んで体験談を聴いた。これこそ真に偽らざる匪賊の日常生活の目撃談である。以下その概要：

被拉致者の話

問：拉致される時の状況はどうであったか？

答：匪賊は大挙して私の家を襲い、いきなりこれをもってついて来いてこいと、米と栗を背負わされ、無理やりに引き立てられた。

問：どんな武器を持っていたか？

答：妙に長い鉄砲と普通の小銃と短いピストルと長い刀を持っていた。

問：どんな話をしていたか？

答：初めは支那語で話していたので、何を言っているか分らなかった。

問：どんな恰好をしていたか？

答：匪賊は大概三十歳以下の若い者ばかりで、中には女が六人いた。着物は上衣は軍服のような洋服を着て、下は朝鮮のチマのようなものをはいていた。

問：警備隊と遭遇して交戦したが、その時の模様はどうであったか？

答：逃げる途中、四回か五回遭遇して交戦したが、奴らは唯逃げろ逃げろと私達を引きたくって無暗に逃げ廻るばかりだった。

問：匪賊にどの位の損害があったか？

答：大紅湍の天王堂附近で二三名負傷したが、一人は可なりな重傷で拉致者の誰かが背負わされた。

問：匪賊の数はどの位だったか？

答：十人ばかりを一団として数団体あったが、日が暮れると長山岳あたりに、あちらこちらから沢山集まって来た。数えて見なかったが、大方三百人位は居ただろうと思う。そして天幕を十三張ってみんなその中に寝泊りしていた。天幕はこの家よりも大きく中央に大きな炉を拵らえて、そのぐるりに護たか、一つの幕舎に三十人ばかり入っていた。

問：どんな物を食わしたか？

答：栗やら蒸し麥のお粥でとてもまずくて食べられなかったが、腹が空いて仕方がないのでどうにか食べられた。

問：いじめなかったか？そして、朝鮮語は全然話さなかったか？

答：別に殴りはしなかった。支那語が判らないというと、後からは朝鮮語で話していた。その朝鮮語は平北あたりのなまりがあるように思った。

問：匪賊は主としてどんな話をしていたか？

答：拉致された者がおよそ三十人ばかりいたが、一人一人に、お前はもう朝鮮に帰らずに俺達の仲間に入れと盛んにすすめていた。私共のような年寄りには何もいわなかったが、若い者には盛んに共産主義を吹き込んでいるようだった。そして毎朝、幕舎の前にみんな集って頭目らしいのが（或いは金日成が）何か盛んに支那語で訓示していた。

男女関係は厳重

問：匪賊達の男女関係はどうか？

答：よくわからないが、非常に厳重だ、ということだった。そしてその禁を破った者が度度打首にされたという話も聞いた。

◇

浅薄な観察ではあるが、この断片的な問答によって彼等の日常生活の概要が判るような気がする。

【写真＝匪賊に襲われた開拓洞の堀本氏の家】

京城日報 1939年6月3日

女匪賊に吃驚

金日成とは、やさ男

被拉致者の見聞談

【羅南電話】去る二十二日三長警察署管内で匪賊に拉致されたものが帰ってきて密林の奥深く匪賊とともに暮らした十余日間の経験に基き興味ある彼等の内幕を次の如く語っている。

匪賊は男だけかと思ったらどうして驚いたことは、沢山の女匪賊がいることである。彼等は主に間島出身の鮮人でいつもは匪賊の炊事と針仕事をやっている。

洗面器で飯を焚いているのも珍しいが、立派な手ミシンをもっていて器用に洋服や戦闘帽などを作っているのも驚かされた。彼らは皆一様に国が懐かしい、早く朝鮮に帰りたいとこぼしていた。

自分は頭目の金日成だというのに逢ったが彼はまだ三十位の色の白い優男で身長は五尺五六寸、頭は丸坊主で戦闘帽を冠り、茶色の羅紗服をきて地下足袋を穿いていた。

[Sources]

• https://archive.org/details/kjnp-1939-06-03/page/n10/mode/1up
• https://archive.org/details/kjnp-1939-06-23/page/n10/mode/1up
• https://www.marxists.org/archive/kim-il-sung/autobio/index.htm

Shamseinoor Berikova, 19-year-old blue-eyed Russian Tatar refugee woman and Seoul resident in 1938, featured in Keijo Nippo as a pro-Imperial Japan patriotic model minority speaking fluent Japanese and supporting Imperial soldiers on their way to China

This article from 1938 features Shamseinoor Berikova, a 19-year-old blue-eyed Russian Tatar woman who was a daughter of a clothing merchant in Kōgane-machi, which today forms the northern area of the present-day Myeongdong district, in the area immediately to the east of present-day Euljiro 1(il)-ga station. She was part of the Russian Tatar refugee community from the Volga-Ural region which escaped persecution during the 1917 Russian Revolution. Her family was driven out from Hailar, Manchuria in 1926, when Manchuria was still ruled by various warlords, and they settled in Seoul by way of Kumamoto.

Original caption: Photo: Shamseinoor, the blue-eyed member of the National Women's Defense Association

This article may have also had a propaganda purpose to put this Tatar teenager on a pedestal as a 'model minority' to encourage the Korean people to follow her example by embracing Japanese language and culture and supporting the Imperial Japanese military.

Here is an excellent academic paper about the history of the Russian Tatar refugee community in Imperial Japan from their origins in the Volga-Ural region through the Russian Revolution in 1917, migration to Imperial Japan, and later emigration to the United States and Turkey after the war: [Link]

Imperial Japan's support of Islam and Muslim communities has a fascinating historical background. For those interested in delving deeper, here's a link to an academic paper on the topic: [Link] 

Here, you can also find links to other articles about the Tatar people in Seoul during the colonial period that I've found in the Keijo Nippo newspaper so far:

• The Sulemans were a Russian Tatar refugee family in Seoul who gained acceptance as assimilated Imperial Japanese people while holding strong to their Muslim faith, and left for Turkey amid warm farewells in 1939 [Link]
• Spotlight on 1943 Seoul: A Glimpse into the Russian Tatar Refugee Community, Marja Ibrahim's Poetry Tribute to Tatar National Poet Ğabdulla Tuqay on the 30-year anniversary of his death [Link]
• Small community of ~100 Russian Tatars in Seoul featured in 1942-1944 propaganda articles: a young 19-year-old Tatar girl is praised for filling out immigration forms for her neighbors, a Tatar woman is commended for scolding her friends with red fingernails for wearing 'British-American' cosmetics [Link]
• In 1942 Busan, Korean pastors and foreign residents (Russian Tatar family, English woman, Chinese consul) praise Imperial Japan as British POWs captured in Malaysia start arriving in the city [Link]

As is my norm, I've included links throughout the translation to cultural and historical references that might be unfamiliar.

[Translation]

Gyeongseong Ilbo (Keijo Nippo) June 7, 1938

Strengthening the Korean Peninsula on the Home Front: The Blue-Eyed Girl with Sen'ninbari Amulets

Wearing a Lovely White Sash of the National Women's Defense Association

The blue-eyed young woman who has fled from demonic persecution offers her thanks and consolation to the valiant Imperial Army fighting on the front lines by sending gifts like Sen'ninbari amulets. As a foreigner finding refuge, she is deeply grateful for the boundless benevolence bestowed upon her. Though her arms may be weak, she has resolved to repay this kindness and has joined the National Women's Defense Association, bringing an inspiring story to life.

The girl in question is Shamseinoor Berikova (age 19), the only daughter of Mr. Shah Berikov, a clothing merchant in Seoul in the district of Kōgane-machi 2-70. As the Imperial Army set out for a punitive expedition against China, she was at the station waving the Japanese Hinomaru flag to send off the soldiers. She received astonished looks and words of thanks from the soldiers who said, "Oh, young foreign lady, thank you!" for the care packages that she gave. Alongside these farewells at the station, she has followed the tradition of Sen'ninbari, creating them with diligence and sending them along with care packages. She has already sent six to the warriors on the battlefield and has received several letters of gratitude in return.

Impressed by her actions, the caring people of the district encouraged her to join the National Women's Defense Association. "I would be so happy if someone like me could join the National Women's Defense Association and work alongside you," she happily responded, joining the Kōgane-machi-2 sub-chapter of the association on the 29th of last month, painting a beautiful picture of support from the home front. As Shamseinoor stood at the storefront in place of her parents, working diligently, she said the following:

"I am very happy that, even as a child, I am entrusted with work that can contribute even a little for Japan. I have sent Sen'ninbari and care packages. However, I'll feel uncomfortable if my acts are reported in the newspaper, since it may be perceived as bragging. Now that I have been accepted into the National Women's Defense Association, I wish to be of service," she spoke in fluent Japanese.

Shamseinoor fled from Hailar with her parents when she was seven years old, and sought asylum in Japan. She studied for about half a year at Kasuga Elementary School in Kumamoto. She has been in Seoul for eleven years now, and she mentioned that she would like to get married there.

Additionally, a few days ago, a letter of thanks for a care package arrived from Mr. Watanabe Kyōichi, a brave soldier of the Kimura Unit on the Northern China front. It read: "Flowers like dandelions bloom innocently among graves, only to be trampled in the dust of war. Why have the Chinese not opened their eyes? I never dreamed of receiving a care package from a person of a different nation like yourself. I am truly grateful. To put your mind at ease, I will strive to accomplish great deeds in this punitive expedition against China."

[Transcription]

京城日報 1938年6月7日

銃後半島の固め

千人針の碧眼娘

可憐国婦の白襷姿で

悪魔の迫害に追われた碧眼の少女が皇軍の奮戦に蔭ながら感謝を捧げ慰問。千人針などを贈り異邦人として安住の地を得るのも一重に君恩の無辺な御慈悲と感激。か弱い女の腕ではあるが報恩の誠を尽くしたいと意を決し国防婦人会に入会して甲斐甲斐しく立働き麗しい佳話を投げかけている。

話題の少女は京城黄金町二の七〇洋服商シャ・ベリコフ氏の一人娘シャムセイヌル・ベリコフ娘（一九）で、暴支膺懲の征戦に皇軍が進発するや駅頭に日の丸の旗を打ちふって勇士を歓送し勇士達から『お、外国人のお嬢さん、有難う』と贈った慰問品に奇異な眼と感謝のこもった言葉を受けていた。こうした駅頭の歓送のかたわら、街頭に立って教えられた千人針のいわれを汲み、懸命になって千人針を作り慰問袋と共に既に六枚を戦地の勇士に贈り、戦地の勇士から数通の感謝の手紙を貰っている。

この篤行に同町の心ある人達は感心し国防婦人会に加入を勧誘。『私のような者でも国防婦人会に入れて貰って一緒にお仕事をさせて戴ければ、これほど嬉しいことはありません』と喜んで去る二十九日黄金町二の国防婦人会分会に加入。銃後の固めに麗しい情景を描いている。シャムセイヌル嬢は両親に代って店頭に立ち甲斐甲斐しい姿で立働いているが、

『私のような子供でも日本のために少しでもお役に立つ仕事をさせて貰えるのはとても嬉しいです。千人針や慰問袋も贈りました。それでもこんなことを新聞に書いて貰うといばるように見えて困るです。国防婦人会にいれて貰ったので、その方のお役に立ちたいと思います』と達者な日本語で語った。

シャムセイヌル嬢は七歳の時、両親と共にハイラルから追われて日本に亡命。熊本の春日小学校で半歳ほど勉強。京城へ移って既に十一年になり、京城で結婚したいと語っていた。

なお数日前、北支戦線木村部隊の勇士渡辺恭一氏から届いた慰問袋の礼状には、『墓タンポポの草花が無心に咲き揃ったのが戦塵に踏みにじられています。支那は何故目覚めぬのでしょう。国のちがったあなた方から慰問品を受けようとは夢にも思いませんでした。本当に感謝します。そしてあなた方に安心して貰うよう、うんと手柄をたて支那膺懲に努めます』とあった。（写真は碧眼の国婦会員シャムセイヌル嬢）

Source: https://archive.org/details/kjnp-1938-06-07/page/1/mode/1up

In Dec. 1945, an ethnic Japanese Keijo Nippo journalist wrote a heartfelt personal essay to the Korean people asking for forgiveness for not understanding their desire for independence, and predicted that Korea will "become the birthplace of a new world culture in literature and in the arts"

This is another interesting article that I found at the National Library of Korea last month. The article is from Keijo Nippo (Gyeongseong Ilbo), a propaganda newspaper under the Imperial Japanese colonial regime that governed Korea from 1905 until 1945. Following Korea's liberation in August 1945, Korean staff assumed control of the newspaper in November of the same year. This transition led to a significant change in the paper's editorial direction, shifting towards a pro-independence Korean viewpoint. The publication of Keijo Nippo continued in Japanese until Korean typesets became available; its final edition was published on December 11, 1945.

Although the Korean employees were the editors and writers for the most part, the Korean editors did allow some Japanese guest writers to share their viewpoints on this liberated version of Keijo Nippo, as this article illustrates. This is an extremely rare instance of a Japanese writer discussing and criticizing "Japanese-Korean Unification (内鮮一體)" ideology, which was responsible for so much of the abuses that were perpetrated against the Korean people by the colonial regime in Korea. It is unfortunate that there is minimal discussion about 内鮮一體 in both Japan and online spaces, when it was so central to colonial policies that touched so many areas, including comfort women and forced labor. I hope that this changes eventually.

The Japanese writer also offers a fascinating prediction that Korea will eventually "become the birthplace of a new world culture in literature and the arts." This prediction has, to some extent, materialized with the global popularity of K-Pop. However, it is worth noting that such a prediction would have seemed quite improbable in 1945, at a time when many Japanese doubted that Koreans could govern their own nation without Japanese assistance.

The Japanese writer asks the Korean people for forgiveness for not understanding their desire for independence. Would Korean readers have forgiven him at the time of publication in December 1945? If modern Koreans read this essay today, would they forgive him? 

[Translation]

Gyeongseong Ilbo (Keijo Nippo) December 8, 1945

The Illusion of Japanese-Korean Unification: The Path to Salvation for Japan Lies in a Life of Repentance

By Sakamoto Yoshichika, a personal account

I was born in Korea and spent my childhood days there. However, I have only lived in Korea as an adult for the last year and a half. When I finally acquired my adult intellect for the first time and saw the towns in Korea, everything appeared strange. Signs promoting "Japanese-Korean Unification" were everywhere, intimidating me. Could a delicate endeavor like "Japanese-Korean Unification" truly be accomplished through mere signs? These were not signs celebrating the completion of Japanese-Korean Unification. Rather, they were signs that constantly undermined the political and economic situation throughout the towns, perpetuating Japanese-Korean Disunity.

I was troubled. For the sake of human culture, what form should a true union between both nations take, one that aligns with reason and fairness? This was my sole and deeply serious contemplation day and night. For my Korean friends, there was only one clear answer: "National Independence". I wonder whether the Koreans will forgive me for having thoughts that were too convoluted to arrive at this answer?

There were two answers that I initially arrived at. I wonder whether the Koreans will forgive me for wavering between my two answers like a pendulum? My two answers were: "Complete Union, with immediate implementation of non-discriminatory governance and maximum expression of local culture," and a "Complete National Federation on the basis of independent ethnic groups that have gained complete freedom".

I yearned for a confidant with whom I could discuss this issue deeply and honestly. I wanted to have a Korean friend to whom I could ask, which of these two options would seem more realistic? However, I was never able to find such a close friend. Then came August 15th (the day Japan surrendered in World War II). I felt that, if I had such a friend, no matter how close that friend was to me, there would always be a thin wall between us that could never be broken. Only when I finally understood the true feelings of my friends and broke through that thin wall did I realize that it was a historic turning point, a moment of parting.

I can say for certain that I am one of those in the world who wished the most for the revival of Korean culture. I envisioned a future where Korea, a land of ancient civilization that gave the world its first movable type and elegant customs reminiscent of the Heian period of Japan, would one day lead the world in science and become the birthplace of a new world culture in literature and in the arts. That is because I believed that the path for Japan to survive lay together with the path for Korea to survive.

Let's strive to build one culture. National Liberation. The thought that was most active in the depths of my heart was just this. The great principle that could truly save both Japan and Korea, and humanity itself, was National Liberation. End

*Note: The contributor of this article was previously a reporter for the Asahi Shimbun, Shanghai Continental News, and Keijo Nippo.

[Transcription]

京城日報 1945年12月8日

内鮮一体は偽装の看板

日本を救う道は懺悔の生活

（完） 坂本嘉親 手記

私は朝鮮生れであり、幼き日を朝鮮で過ごした。しかし私は成人として生活したのは最近の一年半に過ぎない。久しぶりと言ってより成人としての知性に初めふれる朝鮮の町は見るものすべてが異様であった。内鮮一体の看板が至る所に立って私を威嚇した。看板で内鮮一体のような微妙な事業が出来るであろうか。それは内鮮一体の完成と祝典の看板ではなく、街の間に常に政治に経済に内攻する内鮮非一体の看板であった。

私は悩んだ。そして、人類文化のため、真に正理に叶えた両民族の真の聯合は一体如何なる型を執るべきであろう。この問題は白夜真剣な唯一の私の思索であった。朝鮮人諸君にとっては明瞭であった。たった一つの答えも『民族独立』も私にとっては中々廻りくどい思索を興した事を許して呉れるだろうか。

私が最初到達した答えは二つあった。そして二つの答えの間を振り子のように彷徨した私を許して呉れるだろうか。二つの答えとは、『完全なる聯合、一切差別待遇なき政治の即時実行、文化の地方色の最大限の発揮』と『完全なる独立、一切の自由を得たる民族の独立を得たる上での完全なる聯邦国家』

この二つであった。私はこの問題について真に語りうる、胸を焦がす友が欲しかった。私は朝鮮人の友自身からこの二つのうちのいずれが誠に現実的な方向であるかを聞きたかった。しかし遂にそこまで語って呉れるほど親しい友を得ずして八月十五日を迎えたのである。私と友との間にはどんな親しくても永遠の薄い壁があるように思われた。そして友の真の気持ちを解し薄い壁が打ち破れたときは、それは歴史の転換点しき別れの時であった。

私は朝鮮文化の独自の再生を世界で一番望んだ者の一人である事を断言する。あの平安朝を思い出す雅やかな風俗、そして世界最初の活字を生んだ古文明国朝鮮がやがて世界最初の科学を享有して文学に、美術に、世界新文化の発祥地となる姿を真実に心に描いたのである。日本が生きる道は朝鮮が生きる道と共にあると思ったからである。

一つの文化を築くため努力しよう。民族解放。私の心の奥で最も主動的であった思想はどこまでもこれであった。真に日本と朝鮮を救う道、そして人類自身をも救う大原理は民族解放であった【終わり】

註：本文の寄稿者は前、朝日新聞、上海大陸新報、京城日報記者であった。

This is the only known bilingual Japanese-Korean wartime propaganda poster that Imperial Japan is known to have published on Keijo Nippo (October 7, 1944)

This rare Korean-Japanese bilingual wartime propaganda poster, published in Keijo Nippo (Gyeongseong Ilbo) on October 7, 1944, was extremely interesting, since it was the only bilingual propaganda poster that I could find in the Keijo Nippo newspaper, which was the official propaganda mouthpiece of the Imperial Japanese colonial regime which ruled Korea from 1905 to 1945. That is significant, since I've been browsing this newspaper and posting content from it for two years now, and this is the only bilingual poster that I've encountered so far.

Copy of the poster from the Internet Archive.

Copy of the poster from the National Library of Korea.

The copy of the poster from the Internet Archive was too faded to be decipherable, but the quality of the copy that I found at the National Library of Korea, which I visited last month, was marginally better, so I deciphered the Japanese part of the text with a relatively high level of confidence. Unfortunately, I still cannot figure out most of the Korean portion of the poster.

This bilingual poster was part of a recruitment drive to conscript more Koreans for military-related labor. This is the song on the poster in Japanese and Korean:

おうちょう（應徵）戦士
お父さん 萬歳
兄ちゃん 萬歳
うれしいな 白紙應召
大進撃 勝って下さい
送れ 送れ
がっちり しっかり
憎い米英 やっつける

응중전사
…
우리아버지 만세
우리형 만세
…

[Translation]
Conscription Soldier
Father, may you live long!
Elder brother, may you live long!
How joyful it is, White Paper Conscription!
Please win the great offensive!
Send them, send them!
Firmly, steadfastly,
Defeat the hated Britain and America!
[End of translation]

In Imperial Japan, there were different types of conscription orders differentiated by the color of the paper that they were printed on: red (赤紙, Akagami), white (白紙, Hakushi), blue (青紙, Aogami), and also pink paper (紅紙, Kōgami).

The White Paper conscription mentioned in this song was used for "educational conscription" and training-related activities, such as "教育召集" (educational conscription), "演習召集" (training mobilization), and "簡閲点呼" (roll-call inspection). Both the Army and Navy could issue white paper orders.

In practice, that probably meant that young students were mobilized for military-related labor, being shipped out to the factories of mainland Japan or to augment farm labor shortages, for example.

Red and pink papers were generally used for calling people into active military service, and blue papers were used for short-term homeland defense, particularly against events like air raids. The issuing of these orders was a way to manage the different needs and urgencies of military and homeland activities during the war period.

If you are fluent in Korean, I could really use your expertise and keen eyes to decipher the rest of the Korean text based on the two copies of the poster, the original Japanese text, and my English translation. The text is incredibly faded, to the point where even someone well-versed in the language might find it challenging to decipher. The odds of deciphering the Korean text might be long, but even some tentative guesses would be of immense help in reconstructing this extremely rare historical artifact.

More Reading about White Paper Conscription (in Japanese): https://adeac.jp/minato-city/texthtml/d110050/mp100010-110050/ht000750

Internet Archive Copy of Poster: https://archive.org/details/kjnp-1944-10-07/page/n2/mode/1up

Edit: Corrected 만새 to 만세