Imperial Japanese cartoon from 1943 shows how Koreans were forced to bow to the Emperor every morning, speak Japanese, and accept poverty without complaints

This 1943 propaganda cartoon depicts an idealized portrait of life as model Korean subjects under Imperial Japanese rule. It shows a soldier reading a letter from his mother written in Japanese in Katakana, mother and child making their daily mandatory morning bow towards the Imperial palace, a "cheerful village that does not complain", two older Korean women speaking Japanese with joy, and a Korean mother sitting with her son reading a war propaganda story about a fighter pilot.

The translated text is as follows.

Frame 1: 母の手紙はカタカナばかり
Translation: "Mother's letter is written entirely in Katakana."
Context: The scene depicts a young soldier holding a letter and thinking of his mother. The fact that the letter is written only in Katakana suggests that his Korean mother is not fully literate in Japanese. 

Frame 2: 東に向かって朝の遥拝
Translation: "Morning worship facing east."
Context: This frame depicts Koreans performing 宮城遥拝 (Kyūjō Yōhai), the mandatory daily bowing towards the Imperial Palace in Tokyo. This ritual, imposed at 7 AM each morning with loud sirens, was meant to instill loyalty to the Japanese Emperor. It was part of the larger effort to erase Korean identity and enforce subjugation through cultural and religious indoctrination. 

Frame 3: 不平を言わない明るい部落 （平和里入口）
Translation: "A cheerful village that does not complain." (Peaceful Village Entrance)
Context: The “cheerful village” was often, in reality, a buraku—a shantytown where Koreans were often forced to live under poor conditions. By claiming that the village “does not complain,” the cartoon sends an overt message of compliance and submission, discouraging any dissatisfaction with their hardship. The name 平和里 (Peace Village) is deeply ironic, as these settlements were known for their substandard housing, lack of infrastructure, and poverty. The propaganda intent here is clear: to depict forced displacement as harmonious and orderly.

Frame 4: 下手でも国語で話す嬉しさ （あれあれ、あれがねえ～）
Translation: "The joy of speaking Japanese, even if spoken poorly." ("Well, well, that is…")
Context: This frame encourages Koreans to speak Japanese, reinforcing the Imperial policy of 国語常用 (Kokugo Jōyō), or mandatory use of the national language. Speaking Japanese was a requirement in schools, workplaces, and public life, with the use of Korean strongly discouraged or punished. The forced language shift was part of Japan’s broader assimilation campaign.

Frame 5: 本が読めて良いお母さん （荒鷲の勇ましいお話です）
Translation: "A good mother who can read books." ("This is a valiant story about an Arawashi fighter pilot")
Context: This frame glorifies military propaganda, depicting a mother sitting in front of her son and reading a story about 荒鷲 (Arawashi), or Wild Eagle, a reference to Imperial Japan’s fighter planes.  The scene emphasizes the idealized role of a “good mother” as someone who educates her children with militaristic narratives, preparing the next generation to be loyal to Imperial Japan. 

The アイウエオ行進曲 cartoon strip was part of a larger four-page supplement published in the November 18, 1943 issue of Maeil Sinbo (매일신보 / 每日申報), the last remaining Korean-language newspaper during the Imperial Japanese colonial period. By 1940, all other Korean-language publications had been shut down, and Maeil Sinbo, under strict Japanese control as a tool for Imperial propaganda, became the last operational Korean-language newspaper in Korea.

This supplement was written in basic Japanese, primarily using Hiragana and Katakana, to make it accessible to Koreans with limited Japanese literacy. But it was not just a language learning aid - it also doubled as a war propaganda medium.

One of the most telling features of this supplement was its vocabulary column, which defined common Japanese words for Korean readers. This particular edition introduced words that started with い in Japanese, such as ‘house’ (家) and ‘dog’ (犬), making it appear like a simple educational tool. However, the section entitled「復習、国語の近道」(Review: The Shortcut to the Japanese language) reveals the true intent behind the supplement.

At first glance, this section provides simple definitions of Japanese words in Korean, such as:

• 今月 (kongetsu) - This month
• 二十日 (hatsuka) - The 20th day

However, when these vocabulary words are strung together in context, they form a war propaganda sentence:

"卒業生もできるそうですね。今年職についてなるべく特別志願兵制。今月二十日迷ってる、間に合わない。"
("It seems that even graduates can do it. This year, as much as possible, join the special volunteer soldier system. If you hesitate past the 20th of this month, it will be too late.")

This sentence was a direct push for young Koreans to volunteer for the Imperial Japanese Army, reinforcing the recruitment drive for Korean soldiers under the 特別志願兵制度 (Special Volunteer Soldier System). This “voluntary” system was anything but voluntary—Koreans were heavily pressured, and by 1944, forced conscription was officially enacted.

Lim Jangsu (림장수, 林長守) was a Korean Kamikaze pilot who died in a suicide attack on US navy vessels in the Philippines on Dec. 7, 1944; he was from Yeomju-eup near Sinuiju

These two Imperial propaganda news articles from January 1945 cover an ethnic Korean kamikaze pilot, Lim Jangsu (林長守), who died in a suicide attack on December 7, 1944, during the Battle of Ormoc Bay in the Philippines. His suicidal assault helped destroy either the USS Ward or USS Lamson, but despite his prominent glorification in wartime media, his name has all but disappeared from history. Access to these news articles became possible only recently with the opening up of the digital newspaper archives of the National Library of Korea.

Lim Jangsu

Jangsu and sixteen other kamikaze pilots were plastered across the front page of the Keijo Nippo on January 25, 1945, the largest newspaper in colonial Korea. Imperial Japan was desperately seeking to manipulate and rally the colonized Korean population to cope with imminent military defeat. Their strategy? Elevating a Korean suicide pilot into a martyr. Whereas the spirit of Isoroku Yamamoto was being promoted in 1943, by 1945, the "Jangsu spirit" was being pushed instead.

Lim Jangsu in the center

Jangsu hailed from Namsi-eup, which is now called Yeomju-eup, a small township a few kilometers east of Sinuiju, in present-day North Korea. His family, including his three younger brothers—one of whom was a provincial police officer—was thrust into the spectacle of wartime Imperial Japanese propaganda. One of the articles describes his parents watching their son's final moments immortalized on film in a Sinuiju theater, overcome with tears as they beheld his image on the silver screen.

Yet, for all this propaganda, why is his name nowhere to be found online? His existence is not even mentioned in Wikipedia or Namu Wiki. Indeed, currently on Reddit, one post about Korean Kamikaze pilots says that the first Korean to die in a Kamikaze attack was Park Dong-hun (Okawa Masaaki) on March 29, 1945.

This story forces us to confront unsettling questions about Korea's place in Imperial Japan’s war machine and how colonial subjects were manipulated, used, and then discarded.

[Translation]

Gyeongseong Ilbo (Keijo Nippo) January 15, 1945

Earnest Cry of 'Oh, Jangsu!'

Sergeant Lim's Parents Shed Tears of Joy in a Silver Screen Reunion

[Sinuiju telephone report] The second 'Divine Eagle' born on the peninsula, Sergeant Lim Jangsu (림장수, 林長守), and his strict father, Mr. Lim Chunhui (림춘희, 林春煕), experienced a miraculous reunion on the silver screen. Upon seeing the lifelike image of the 'Divine Eagle,' they gasped, 'Ah, it is Jangsu!' Overcome with tears, the entire family gathered to remember the heroic deeds of their departed son in this touching home-front episode.

The 238th installment of Japan News, featuring the Kamikaze Special Attack Unit’s Imperial loyalty Squadron in action, is currently being shown at the World Theater in the city. Upon hearing from others that their son, Sergeant Lim Jangsu, appeared in the film, his father, Chunhui, along with his mother, Dae-nyeo (대녀, 大女), traveled all the way from their home in Namsi (남시, 南市) to Sinuiju on the night of January 11th, their hearts pounding with hope—'perhaps we will see Jangsu…' With bated breath, the couple fixed their eyes on the screen. The film seamlessly portrayed the warriors of the special attack unit, calm and composed, just before their sortie.

One by one, two, three—'Ah, it is Jangsu!' Sergeant Lim, with his tall stature and strong, well-defined features, dominated the screen. Even his mother, Dae-nyeo, who had not shed a tear upon hearing of her beloved son’s self-sacrificing attack, could not hold back this time, as tears gently fell from her eyes—tears of joy. One after another, the Divine Eagle aircraft of the Imperial Loyalty Squadron plunged into the skies over Leyte in their ultimate act of devotion. The couple remained in their seats, unable to look away, deeply moved by the scene before them.

On January 13th, the film was screened in the provincial government conference room. Among the attendees was Sergeant Lim Jangsu’s younger brother, Lim Dalsu (림달수, 林達守) who was employed at the provincial police department. Thanks to the thoughtful consideration of his superior, he was given the opportunity to watch the film. Overjoyed at the sight of his brother on screen, he was filled with excitement and declared with firm resolve, 'I will surely follow in the footsteps of the Special Attack Unit!' Thus, the Divine Eagle film became a powerful and deeply moving topic on the home front."

[Photo: In the center stands Sergeant Lim Jangsu before his attack]

Gyeongseong Ilbo (Keijo Nippo) January 25, 1945

Carrying on Jangsu's Spirit in Old Age

Parents of Newly Promoted Second Lieutenant Lim Moved to Tears

[Sinuiju telephone report] With a single aircraft, he brought down an enemy warship—Sergeant Lim Jangsu, the Divine Eagle of the Korean peninsula, achieved a fearless and precise strike ramming attack. His valorous feat, along with the distinguished achievements of the entire Loyalty Squadron, was recognized with a commendation from the highest commander of the Southern Front. Furthermore, word has now arrived that this honor has reached the highest levels of the Imperial court, resulting in his posthumous promotion to Second Lieutenant and the awarding of the Fourth-Class Order of Merit and the Sixth-Class Order of the Rising Sun.

At the family home of the late Second Lieutenant Lim in Namsi, his strict father, Chunhui, was moved to tears by the boundless and immeasurable grace of the Emperor. Overcome with emotion, he declared, 'I must dedicate myself entirely to the spirit of the Special Attack Unit, breaking my body and bones if necessary, to repay even one ten-thousandth of the Imperial favor.'

Overwhelmed by emotion, he continued: "The immense grace of His Majesty is beyond words—I am overwhelmed with both awe and gratitude. There is no greater honor for our family. As I am still capable of working, I will push my aging body to its limits, dedicating myself fully to carrying on Jangsu’s spirit. With whatever strength I have, I will devote myself to home-front service, however small my contribution may be, in the effort to strike down the American and British forces. My only concern is how I can ever repay even one ten-thousandth of the Imperial favor."

Likewise, the late Second Lieutenant Lim’s mother, Dang Daenyeo (당대녀, 堂大女), also tearfully expressed her heartfelt gratitude for the sacred honor, saying: "Fortunately, Jangsu has three younger brothers. We will raise them to be as strong in spirit as their late brother, and we are prepared to dedicate them to the nation as well." [Photo: Second Lieutenant Lim]

[Transcription]

京城日報 1945年1月15日

真面目に”おお長守！”

林伍長の両親嬉しい涙の銀幕対面

【新義州電話】半島が生んだ第二の神鷲林伍長と厳父林春煕氏が奇しき銀幕対面に『あっ、長守だ』と生けるが如き神鷲の姿に感涙にむせび、一家を挙げて故人の壮挙を偲んだ銃後の挿話がある。

日本ニュース第二三八号神風特攻隊勤皇隊出撃映画は府内世界館で上映中であり、林伍長の姿が出ると人づてに聞いた父親春煕氏は母親大女さんと共に十一日夜、南市の自宅から遥々来義した若しや長守に会えれば．．．と胸轟かせて夫婦は画面に見入った。出撃を前に悠然落ち着いた特攻隊勇士等の姿を画面は流れるように再現する。

一人、二人、三人『あっ、長守だ』脊高く線の太い特徴ある林伍長の姿が銀幕を圧して映し出される。愛息の体当たりを聞いても涙だつ見せなかった母親大女さんもこの時はホロリと涙した。嬉しい涙一一機又一機レイテの空に突っ込む勤皇隊神鷲機の尽忠の姿にいつ迄も夫妻は席を離れなかった。

十三日には道庁会議室で上映され、ここには林伍長の次弟林達守君（道警察部勤務）がおり、上司の情あるはからいで観覧したが兄の姿に狂喜して喜び『必ず特攻隊に続きます』と決意をもらし、かくして神鷲映画は銃後に大きな感激の話題を盛った。

【写真＝中央が出撃前の神鷲林長守伍長】

京城日報 1945年1月25日

老骨に長守精神を

特進に感涙、林少尉の両親

【新義州電話】一機もって一艦をよくぞ屠った半島の神鷲林長守伍長の必死必中の体当たり武勲は、勤皇隊全員の偉勲と共に南方方面最高指揮官より感状を授与され、いままた畏くも上聞に達し、少尉に特進、功四旭六の恩命に浴したという報に接した南市の故林少尉の生家では、厳父春煕氏は皇恩の鴻大無辺さに感泣『粉骨砕身、特攻精神に徹し皇恩の万分の一にでも報い奉らねば』と感激を語った。

「皇恩の鴻大なることひたすら恐懼感激に堪えません。家門の名誉またこれに過ぐるものはありません。私は未だ働き得る身でありますから、老骨に鞭打って粉骨砕身長守の精神を受け継いで米英撃摧に微力ながら銃後奉公に邁進する覚悟であります。如何にして皇恩の万分の一にでも報い得るかが心配であります」

なお故林少尉の母堂大女さんも聖恩の忝きに感泣しながら、

『幸いに長守も弟が三名おりますから、兄に負けないように精神を錬成してお国に捧げる覚悟であります』と語った。【写真＝林少尉】

Source: 키워드 검색 - 신문 검색 - 대한민국 신문 아카이브

‘Selfless’ Imperial Japanese policeman visits pregnant Korean mother daily and delivers her baby after forcing her husband into Imperial war service: a 1945 ‘heartwarming’ propaganda tale

In the waning days of Japanese colonial rule in January 1945, a propaganda article was published in the Keijo Nippo newspaper in Seoul, Korea retelling what appears on the surface to be a heartwarming story of selfless generosity. A Japanese police officer Korea went above and beyond to help Mrs. Ryōko Hirata, a heavily pregnant Korean mother, after her husband was conscripted into the Imperial war effort. The officer was the one to hand the conscription order to her husband. After the reluctant husband was sent away, the officer reportedly visited Ryōko daily, provided money, arranged for medicine and a midwife, and even helped deliver her baby. It is presented as a tale of compassion and duty.

Original caption: Officer Okamoto with the joyful Hirata family

But was it truly altruism? Or did the officer have ulterior motives? While the article paints a rosy picture, a more critical examination of the narrative suggests that maybe this is not the entire story. The mother is later expected to "work" once she recovers. Why? How exactly was she supposed to "repay" the officer’s kindness? This raises uncomfortable questions: Was the officer creating a sense of indebtedness to manipulate her? If there was a romantic interest involved, his actions could have been aimed at building a more intimate relationship with Ryōko, more akin to grooming behavior.

Another disturbing aspect is from the perspective of Ryōko’s husband. Deployed on mandatory Imperial war service, he may have been deeply uneasy about a Japanese officer becoming so intimate with his wife in his absence. Yet he had no choice but to put on a brave face. In a humiliating show of forced gratitude, he referred to the officer as his family’s "guardian god" in his letters—an acknowledgment likely born of necessity rather than true sentiment.

Furthermore, it is important to consider the role of Imperial police officers during this era. These were influential figures who not only enforced colonial law but also worked closely with the Imperial Army and local patriotic groups (neighborhood cells). Police officers often wielded significant power over local communities, including decisions on conscription. It is entirely plausible that this officer played a role in determining who received conscription orders and may have ensured that Mr. Hirata was drafted—potentially setting the stage for his narrative of "saving" the Hirata family in the husband’s absence.

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).

White Paper conscription 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). 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.

Given that Mr. Hirata was a married father with children, he may have been issued a red, pink, or blue paper on this particular occasion. The issuing of these orders was a way to manage the different needs and urgencies of military and homeland activities during the war period.

We can safely assume that the Hirata family was ethnic Korean, as another propaganda article from 1943 featured a model Korean family from the same neighborhood, Sungin-dong, and Ryōko appears to be wearing Hanbok in the news photo. The police officer in question, Officer Okamoto, is described as hailing from Kagoshima Prefecture, so he is ethnic Japanese.

[Translation]

Gyeongseong Ilbo (Keijo Nippo) January 10, 1945

On Days Off, Officers Dedicate Themselves to Welfare Visits

Two Policemen Protect the Families of Conscripted Warriors

"Maintaining public order is not the sole duty of a police officer." This is the story of a policeman who steadfastly supported the family of a conscripted warrior, ensuring that a heavily pregnant wife on the verge of homelessness received proper care, including medicine and medical attention, and safely delivered her child. It is also the story of another policeman who, despite his modest salary, set aside part of his income each month to provide living expenses for conscripted families. These two heartwarming episodes of compassion and unity between police and citizens shine as inspirational examples of humanity and courage to mark a bright and resolute start to the New Year.

Officer Yoshiaki Okamoto, originally from Kagoshima and stationed at the Dongmyo Police Substation under the Dongdaemun Precinct in Seoul, visited the home of Mr. Takemitsu Hirata in Sungin-dong, Dongdaemun District, one bitterly cold evening in December of last year. He carried with him an official conscription deployment order.

Upon receiving the conscription deployment order, Mr. Hirata was taken aback and turned to look at his wife. His wife, Ryōko, was in the final month of her pregnancy and could give birth at any moment, whether that day or the next. Desperate, Mr. Hirata pleaded with Officer Okamoto, asking if there was any way his departure could be postponed until after the child was born. Officer Okamoto was troubled by the request but knew that a supreme national mandate could not be swayed by personal circumstances.

Thus, Mr. Hirata, unable to wait for his child to be born, resolved himself and left for his conscription duty. At that moment, Officer Okamoto firmly vowed in his heart, "Alright, I will take full responsibility for what comes next." From that day forward, he visited the Hirata household daily, attending to various needs. Additionally, he gave her an envelope of money, instructing her to use it for childbirth expenses.

Upon learning of the situation, Mr. Motoki Matsue, the neighborhood leader of the sixth patriotic group, also stepped in. Declaring, "It is the duty of our patriotic group to protect the families of conscripted warriors," he contributed 50 yen. Together with Officer Okamoto, he worked tirelessly, arranging for medicine and a midwife, their efforts marked by heartfelt determination.

Thus, Ryōko, despite feeling the loneliness of a home without her husband, safely delivered her child amidst an outpouring of kindness that brought her to tears. The baby, born healthy, welcomed the New Year in good health.

Officer Okamoto was not only known for his recent acts of kindness. In the past, he had selflessly taken a penniless blind man to Seoul Imperial University Hospital at his own expense, where he arranged ten days of treatment for him. For this compassionate act, he was commended by Chief Ushijima of the Dongdaemun Precinct. When Officer Okamoto received his year-end bonus, he chose not to celebrate solely for himself. Instead, he decided to share the joy of the New Year with thirteen families of conscripted soldiers within his jurisdiction who faced the holiday without their loved ones. To these families, he sent heartfelt year-end gifts filled with warmth and care.

Ryōko Hirata said, "When my husband left, I felt a deep sense of loneliness and wondered how we would manage. However, thanks to Officer Okamoto’s many acts of kindness, my child was born safely. I informed my husband of everything, and he replied, 'Officer Okamoto is a living guardian god for our family. Please express my heartfelt gratitude to him. I will work with all my might to repay this debt of gratitude, but you must not rely too much on his kindness. As soon as you recover, work to repay his generosity as well.' Now that I have recovered, I am ready to take on any work," she said, her voice trembling and filled with tears.

[Photo caption: Officer Okamoto with the joyful Hirata family.]

Similarly, Officer Shigeru Yamaguchi, also stationed at the Dongmyo Substation and originally from Wakayama Prefecture, took it upon himself to assess the living conditions of conscripted warriors’ families. During his visits, he discovered that the wife of Mr. Yoshimichi Niraku, living at 52-7 Sungin-dong in Dongdaemun District, was struggling to support four children in a rented home and could not even afford rice. Moved by their plight, Officer Yamaguchi secretly began sending monthly financial support to the family. On his days off, he made it a point to visit and provide further assistance. Working together with the aforementioned Officer Okamoto, they encouraged each other and alternated visits to the family every two days.

When Precinct Chief Ushijima learned of these acts, he was overjoyed, saying, "You have done a remarkable job. I wholeheartedly commend your efforts and have also given a small monetary reward as an example for others to follow."

[Transcription]

京城日報 1945年1月10日

非番の日は必ず慰問

応徴士の家族を護る二警官

『治安維持だけが警察官の務めではない』臨月の腹をかかえ路頭に迷わんとする応徴士の家族をしっかと護り、薬よ、医者よと世話をし、健やかにお産をさせたお巡りさん。同じく少ない俸給を割いて毎月応徴家族に生活費を贈っているお巡りさん。これは『明朗敢闘』の新春を飾る警民一体の人情佳話二篇。

府内東大門署東廟派出所勤務の岡元良秋警官（鹿児島出身）が徴用出動令書を持って東大門区崇仁町平田武光君の家を訪れたのは旧臘十二月寒さのきびしい或る夕方だった。

令書を手にした平田君ははっとして妻をかえり見た。それは妻女良子さんが臨月できょう生れるか明日産むかのときであったからだ。そこで平田君はなんとか子供が生れた後に行くように延期は出来ないものかと頼んだ。岡元警官は返事に困ったが、国家の至上命令は私ことで左右さるべきでない。

かくて平田君は子供の生れるのも待たず意を決して立って征った。その時岡元警官は「よしっ、後は必ず引受けるぞ」と心に固く誓い、それから毎日此家を訪れては何かと世話し、またお産の時に使って呉れと金一封を贈った。

このときこれを知った同組六班長の松江元揆さんも『応徴士を護るのは愛国班の務めだ』と五十円を贈り、岡元警察官と心を合せ薬よ産婆さんよと涙ぐましい世話をした。

かくして良子さんは夫なき淋しい家ながら人の情にむせび泣きつつ目出度く安産をした。そしてその子は健やかに正月を迎えたのである。

この岡元警官はそればかりでなく前にはビタ一文持たぬ盲を自費で城大に連れて行き十日も治療を施し牛島東大門署長に表彰を受けた奇特な人であるが、年末の賞与を貰ったときは自分ばかりが喜ぶより主なき正月を迎える応徴家族にも共に正月の祝いをしようと受持管内にある十三軒に温かい心のこもるお歳暮を贈った。平田良子は、

夫が行くときはほんとうにどうなるのかと心淋しく思っていましたが、岡元さんから色々世話して戴き、このように子供も無事に生れ、このことを主人に知らせました處、主人から『岡元さんは我が家の生き神様だ。お前からお礼を申上げて呉れ。私も命がけで働いて御恩返しをするつもりだが、お前も余り温情にあまえずに体がよくなり次第働いて御恩返しをしろ』と言って来ました。私ももうよくなりましたから、どんな仕事でもやりますと、涙にむせびうるんだ声で語るのだった。【写真＝岡元警官と喜ぶ平田一家】

◇．．．同じく東廟派出所勤務の山口茂警官（和歌山県）は応徴家族の生計状況を見て廻ったが、そのうち東大門区崇仁町五二の七、二樂喜道君の妻女が四人の子供をかかえ間借りのうえに米代すらないのを知り、人には秘して毎月生活費を贈り、非番の日には必ず慰問して廻ろうと前記岡元警官と励まし合って二日おきに見舞っている。この話を聞いた牛島署長も我がことのように喜び、『よくやって呉れたと、私は心からほめてやり、他の範にすべて金一封を贈りました』と語っている。

Source: 키워드 검색 - 신문 검색 - 대한민국 신문 아카이브

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

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

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

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

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

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

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

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

[Translation]

Gyeongseong Ilbo (Keijo Nippo) October 23, 1944

Grateful Worship of Yasukuni Shrine

Today at 9:15 AM

A Time for National Prayer

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

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

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

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

Soldiers lining the grounds for the spirit summoning ceremony.

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

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

Bereaved families of war dead receiving Imperial gifts.

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

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

A Solemn and Heartfelt 'Broadcast'

The Bereaved Sob During the 'Soul-Summoning Ceremony'

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

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

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

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

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

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

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

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

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

[Transcription]

京城日報 1944年10月23日

感激の靖国遥拝

きょう午前九時十五分

国民祈祷の時間

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

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

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

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

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

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

写真＝参列の遺族護国神社神前に参進拝礼（上）と感激の御下賜品伝達

胸迫る厳かな”電波”

”招魂の儀”に遺族の嗚咽

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

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

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

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

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

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

Source: 키워드 검색 - 신문 검색 - 대한민국 신문 아카이브

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

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

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

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

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

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

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

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

[Translation]

Gyeongseong Ilbo (Keijo Nippo) January 16, 1944

Japanese and Koreans Share the Same Ancestry and Roots

The Origins of Korean History are Found in the Nihon Shoki

Governor-General Speaks to Drafted Students for the Third Time

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

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

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

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

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

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

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

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

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

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

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

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

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

[Transcription]

京城日報 1944年1月16日

内鮮は同祖同根

半島史の根源は『書紀』

総督、三度び徴用学徒に説く

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

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

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

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

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

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

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

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

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

Source: 키워드 검색 - 신문 검색 - 대한민국 신문 아카이브

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

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

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

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

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

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

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

[Translation]

Gyeongseong Ilbo (Keijo Nippo) October 13, 1944

She found the "Ring to Destroy the Enemy"!

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

A child's pure patriotism offering platinum

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

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

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

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

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

Dear Colonel Matsumoto,

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

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

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

Banzai to the Japanese Air Force!

Sincerely,

Yūko Yamagishi,

Sixth-grader at Seodaemun Public School, Seoul

**Statement from Yūko's mother Taka**

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

Gyeongseong Ilbo (Keijo Nippo) December 29, 1944

Platinum: Now Subject to Mandatory Purchase

Refusal May Lead to Imprisonment of Up to Ten Years

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

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

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

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

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

[Transcription]

京城日報 1944年10月13日

あった”撃敵の指輪”

早く使って下さいと勇んで献納

白金を捧ぐ幼きこの赤心

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

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

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

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

京城日報 1944年12月29日

白金：今度は強制買上げ

拒絶すれば懲役十年以下

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

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

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

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

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

Source: National Library of Korea Digital Archive