“Koreans need to assimilate with the Japanese people as soon as possible … There is no other way. This is also the path to our boundless happiness as Koreans!” said Imperial Army veteran 신태영 in 1943 memoir, who later became Minister of National Defense of South Korea and is now buried at Seoul National Cemetery

"As Koreans, we have been given the new mission of becoming subjects of Imperial Japan, uniting completely with the Yamato (Japanese) people, focusing on Japan to develop, protect, and nurture East Asia. To fully fulfill our mission of sweeping away the gloomy atmosphere of today and achieving renewal, it is imperative that we assimilate with the Yamato people as soon as possible and become completely like them. There is no other way. This is also the path to our boundless happiness as Koreans."

Lieutenant Colonel Hirayama Hoei (aka Shin Tae-young)

This quote is from a 1943 memoir written below by a prominent Korean collaborator who was in the Imperial Army for over three decades, rising up to become Lieutenant Colonel in the Imperial Army by the 1940s, and then somehow became Lieutenant General in the South Korean Army and Minister of National Defense of South Korea in 1952 and was eventually buried with honors in the Seoul National Cemetery.

It seems baffling and absurd to me that someone who explicitly pledged allegiance to Imperial Japan and renounced his Korean identity could become a high-ranking government official of the Republic of Korea and be honored at its national cemetery. In the memoir, the future South Korean minister declares that Koreans need to assimilate with the Japanese people and become completely like them. He describes how he transformed from a pure Korean into a fully-fledged Yamato person during his decades-long career in the Imperial Japanese Army. The entire memoir reads like a long, passionate 'love letter' to Imperial Japan, where his disdain for the Korean nation and his Korean ancestors is quite palpable. So why is he still honored at South Korea's national cemetery alongside the graves of Korean independence activists?

There is one Korean news article that discusses this very issue, and one Korean journalist posted a YouTube video of himself visiting the actual grave of the collaborator at the cemetery, expressing his disgust at the situation. Angry comments on the video call for the grave to be dug up. But the video has barely gained any traction online, garnering just over four thousand views in four years. The Korean media seem to be aware of the existence of this memoir in the colonial newspaper, but the actual text of the memoir had not been transcribed or translated beyond the headlines until now.

The author of the memoir was Shin Tae-young (신태영) (his original Korean name) or Hirayama Hoei (平山輔英) (his adopted Japanese name). It was published on the front page of the November 17, 1943 evening edition of Keijo Nippo, the national newspaper of colonial Korea and a propaganda mouthpiece of the Imperial Japanese colonial regime that ruled Korea from 1905 to 1945. The colonial newspaper dedicated over half of the front page to this memoir, indicating the importance the colonial regime attached to it to reach as many Korean readers as possible.

In his memoir, Hirayama describes how he trained and served as an officer in the Imperial Japanese Army for three decades, recounting the hardships he endured to fully assimilate into Japanese culture and prove his loyalty to Imperial Japan. He advocates for military training in Korean schools to instill Japanese spirit and discipline, reflecting the views of other ethnic Korean Imperial Army officers like him, including South Korean dictator Park Chung-hee. He saw the Japanization of the Korean nation as the only way to revitalize it and counteract the perceived cultural and ideological decay among the Korean people.

Can you think of any other instance where a person renounces their ancestral country in writing and through service with a military of a foreign country that tried to erase their ancestral country, then later becomes a government official and high-ranking military official of that same ancestral country, and is buried with honors in its national cemetery? To me, it seems quite paradoxical and unjustifiable.

Note: "Yamato people" refers to ethnic Japanese people throughout the memoir. There is a second part to this memoir which was published on November 18, 1943, in which Hirayama mainly goes on to scold Korean families for being reluctant to send their sons off to war, and severely criticizes the Confucian values of Korean culture. If there is interest, I will attempt to decipher and publish it online.

[Translation]

Gyeongseong Ilbo (Keijo Nippo) November 17, 1943

Memoir by Imperial Army Lieutenant Colonel Hirayama Hoei, an ethnic Korean (Part 1)

Korean students! Do you not want to feel life and live it to its fullest?

Grasp the iron will!

The destination of our first expedition was Yasukuni Shrine

Recently, the Temporary Recruitment Regulations for Special Army Volunteers in Korea were issued, which gave me the occasion to look back on the past and observe the present. As I did so, something filled me with deep emotion. I sighed with relief, feeling both reassurance and satisfaction. Yet, at the same time, I harbored secret worries.

As an officer of the Imperial Japanese Army, reflecting on the situations and experiences I have encountered over thirty years of military life, I compare today's circumstances and discover a vast light for the future of the Korean peninsula. My thirty years of effort and hope, crystallized from my blood, have not gone in vain. Now, before my eyes, they have materialized, bringing unparalleled honor and pride to our peninsula. Will the modern Korean youth properly reflect on the past, squarely face the present circumstances, feel this honor, and firmly grasp this light? Will they eagerly come forward, as if to say they have been waiting for this moment, and volunteer without exception? This is my concern. I observed their general behavior with the greatest expectation and interest.

It was a long time ago in 1908 when I crossed over to Japan with great hope and ambition, leaving my homeland behind, for the first time to study in the Imperial Army. It was right after the Russo-Japanese War. Korean politics were extremely chaotic, the general level of cultural maturity was very low, and the thoughts of the general public were confused and unsettled. Moreover, the atmosphere between Japan and Korea was genuinely gloomy, casting a shadow over Korea's future.

In such an environment, my 17 classmates and I, along with 26 students from the next batch of students, aspired to the Imperial Army and crossed over east to Japan to study at the Imperial Army Cadet School. Of these comrades, ten returned home influenced by the times and the ideological turmoil, while the remaining stayed and graduated in the first batch in 1914, during the fifth year of Korea's annexation. Our group of 13 and the following year's 20 graduates totaled 33. We were assigned to various divisions nationwide as apprentice officers, and in December of the same year, our group of 13 was commissioned alongside our fellow Japanese graduates.

Our treatment in the military was absolutely non-discriminatory. The guidance from our superiors was extremely kind and meticulous. Our colleagues interacted with us with the utmost sincerity, and our subordinates willingly obeyed us from their hearts. At that time, this treatment of Koreans was an extraordinary privilege and an extreme honor. However, beneath the surface, there were many other viewpoints. Questions lingered, such as whether these Koreans, who had studied in the Empire and become officers, truly possessed the Yamato (Japanese) spirit, fully demonstrated it, and could risk their lives in actual combat. Could they train Japanese soldiers?

The military has many classified matters; would they demonstrate the military spirit and faithfully protect these secrets? Such concerns were deeply latent. Accordingly, we faced many trials depending on the circumstances. Reflecting quietly on these events, it was natural given that Japan and Korea had only just unified, and the general level of cultural maturity was still very low, with the thoughts of hte people not yet unified. However, humans are emotional beings. It is normal for them not to consider the natural course of events as natural. I, too, did not voice it but felt much distress and discomfort in my heart. Given our situation at that time, it could be said that it was also natural to feel this way.

◇―◇

However, when I began to think calmly, I realized that the state Korea had fallen into was not our fault. This was all the fault of our ancestors. Nor was it Japan's fault. Far from being at fault, Japan had actually saved Korea. If Japan's hand had not reached out, Korea would have inevitably fallen into the hands of either Russia, the United States, or Britain. This conclusion led me to discover a causal connection and to firmly consolidate my belief.

We were born in Korea, a corner of East Asia, with an ancient history and a high culture, living as a large, unique community as Koreans. However, for many years, our nation had been ignorant of the trends of the world, becoming superficially ostentatious and weak, internally corrupt to the extreme. We were destined to be swallowed up by Russia, the United States, or Britain sooner or later. If that had happened, far from being an officer of Imperial Japan, I would now be a slave of those nations. If I didn't become their slave, it is doubtful whether I could have even survived.

How could that have been acceptable? Japan and Korea are of the same civilization and race. Moreover, Japan possesses a national polity unrivaled in the world, having shaped a history of three thousand years. The mission entrusted to the Japanese people as human beings is to use their God-given abilities to the fullest on the stage of East Asia, contributing to the development of human culture, especially the welfare and progress of the East Asian peoples. As Koreans, we have been given the new mission of becoming subjects of Imperial Japan, uniting completely with the Yamato people, focusing on Japan to develop, protect, and nurture East Asia. To fully fulfill our mission of sweeping away the gloomy atmosphere of today and achieving renewal, it is imperative that we assimilate with the Yamato people as soon as possible and become completely like them. There is no other way. This is also the path to our boundless happiness as Koreans.

To achieve this, today's Koreans must fully embody the spirit of the Imperial Way, possessing the complete Japanese spirit, and demonstrating the ability to act as Imperial people. I, now having the opportunity to become an officer of the Empire, recognize my mission is not just to fulfill my responsibilities as an officer but also to shoulder the responsibilities of all Koreans.

◇―◇

I am now being tested at an extraordinary crossroads. My every move as an officer of the Empire directly reflects the future of all Koreans. I must be a fully-fledged Yamato person and set a splendid example, demonstrating that there are Koreans who have become Yamato and instilling the belief that Koreans can also become Yamato people. My belief is that, if I can do this, the gloomy atmosphere of today will be swept away, and a clear air will prevail.

For thirty years, I have lived a blood-soaked life of effort, striving to cultivate my character as a Yamato person, working to complete my given duties, and enlightening my fellow Koreans, especially the younger generation. If a Japanese person studied for one hour, I studied for five or ten hours. When I thought the tasks assigned to me were too heavy compared to my abilities, I worked tirelessly to complete them, forgetting both rest and food. For me, it was more about the efficient use of time than about talent. For more than twenty years, I formed a family, but I had no time to look after it. That has been my life.

Even if I write these things, the true hardship and effort involved are unimaginable to anyone but myself, who has experienced and carried them out. Becoming a complete Yamato person as a Korean is not easy. In the summer of 1918, I was promoted to lieutenant three years and eight months after being commissioned as a second lieutenant. A month later, I received orders for mobilization and was sent to Siberia. It was my first deployment. The time had come to demonstrate my dignity as both an officer of the Empire and a Korean. A soldier must face actual combat to prove his worth. It is only after experiencing the baptism of bullets that a person's true value is revealed. No matter how much a Korean, born to ancestors who had drifted into superficiality and decay, claims to possess the pure Yamato spirit and to be Japanese, without actual achievements and evidence, who would trust them?

This once-in-a-lifetime opportunity allowed me to prove that I, a Korean-born person, could truly grasp the Yamato spirit and be pure Japanese. However, I did have personal concerns. My father had passed away half a year before my graduation from the military academy, leaving only my mother and one younger brother at home. Since my commission, I had only returned home once on leave, and I had no idea about the state of my household. There were many unresolved matters that only I could handle. The number of family issues remaining was considerable.

◇―◇

I was called by my regimental commander and I went to his office.

He told me, "You are to be deployed soon. If there is anything regarding your family or any other matter, do not hesitate to tell me. After you leave, I will handle it if possible, so feel free to speak up."

What a deeply compassionate thing to say! I was moved to tears from the bottom of my heart. However, I thought to myself quietly. There were things that could only be settled by myself. Yet, I was now departing by Imperial command. Moreover, this was the time to prove my Japanese identity as a Korean. Now was not the time to be concerned with trivial household matters. Thinking this, I firmly replied, "There is nothing. I will gladly go to Yasukuni Shrine." "I see. Then I'm counting on you," he said.

◇―◇

I landed in Busan and headed for Siberia through Manchuria. Passing through Korea felt like a fateful journey. I was overwhelmed with various emotions. Due to the railroad transport arrangements, I stayed in Busan for two nights without any specific duties. At home, I had only my elderly mother and a younger brother.

In the summer of 1915, the year following my commission, I was granted a ten-day leave to return home. Since then, I had not been back for three years. From then on, I would only meet my family at Yasukuni Shrine. I wished I could have departed a day earlier to bid them a final farewell. I wanted to embrace my mother firmly and, if possible, nurse like an infant one last time. I wanted to look at her face to not forget it. This very thought made my heart break. Such feelings are felt by Japanese and Koreans alike. Perhaps Japanese people might feel them even more strongly. However, I thought to myself: I am representing Koreans in my first expedition.

If I mentioned that I wanted to leave early, people might criticize us Koreans by saying that Koreans are too attached to their families and fear for their lives. I had to be very careful, so I said nothing. I only sent a letter to my brother, asking him to bring our mother to Yongsan Station when I passed through. I spent a night in Busan. The next day around noon, I received a sudden phone call from the station. It was from another officer in my company. The gist of the call was as follows:

The officer asked the battalion commander, 'Lieutenant Shin's (my surname at the time was Shin) family is in Seoul. Since he only has his mother left, why not let him leave a day early to see her?' The battalion commander responded, 'I had never considered that! A passenger train is departing soon. If he comes to greet me, he will miss the departure time. So, let him skip the customary greeting and have him leave immediately. Have him meet his family at Yongsan station at midnight tomorrow.' So, his orders were that I depart immediately.

◇―◇

Since this was what I had hoped for, I had no reason to hesitate given my superior's permission. I left immediately and went to Seoul. I was able to see my mother for about ten hours. With that, I felt at ease. I felt ready to go to Yasukuni Shrine at any time.

At the time, even matters that might seem trivial from a human perspective required Koreans to make a special determined effort. So understandably, you can imagine how much hardship Koreans must have had to endure to become Japanese thirty years ago. I went to Siberia and fought for two years. I am ashamed to say that I did not achieve significant military accomplishments, but I did not act cowardly. I upheld the spirit of an Imperial officer and maintained the dignity of the Korean people. After two years, I returned home. The atmosphere within the military became more positive. However, I could not remain sitting on my laurels. Given the situation in Korea at that time, Koreans still needed to put in a lot of effort. I got married, and as children came one after another, my perspective on life underwent a significant change.

Although the initial destination of my first expedition was Yasukuni Shrine, for better or for worse, I returned alive without going there. But from then on, I felt like I was not truly living. I had already died in Siberia. I was already a skeleton. A dead person should not have sensations. Whether I am twisted or pinched, nothing should hurt. Naturally, there should be no sensations of suffering, sleepiness, or hunger. I worked with that kind of mindset of a dead man. This was for Imperial Japan and for Korea.

◇―◇

Though the term "internal harmony between Japan and Korea" was popular, the path ahead was still long. The shadow remained dark. There were still grievances and dissatisfaction. Even in the military, aside from the 13 of us and the 20 officers from the next class, no successors were produced. Ten years after my commission, part of the Military Service Law was amended, allowing for the establishment of a volunteer conscription system for Koreans. Talented students from Korea, who passed the entrance exams, were admitted to military cadet schools, officer schools, and other military institutions.

Thinking back, after six years of studying in the Imperial Army and ten years of serving, my efforts had finally started to bear fruit, bringing light to the Korean peninsula. What a moving moment it was. I had always believed that the best way for Koreans to become true Yamato people and live with unwavering conviction was to join the military.

◇―◇

I believe it was around 1929 or 1930, before the Manchurian Incident. One day, I was called by the regimental commander and went to his office. He presented me with a document. It asked, "Is it feasible to assign active officers to schools primarily attended by Korean students of at least middle school level to implement military training?" My superior was seeking my opinion on this matter. He asked for my frank opinion in writing with no holding back.

At that time, the general mood of the times strongly advocated for harmony between Japan and Korea. The educated Korean class earnestly desired the implementation of compulsory education and the early introduction of conscription. They submitted petitions to authorities in charge, either individually or through representatives, and even traveled to the central government to negotiate directly.

This enthusiasm from the educated Korean class stemmed from a strong desire to transform the entire Korean population into Imperial subjects as soon as possible, sweep away the gloomy atmosphere, and realize true Japanese-Korean unification. However, given the low level of cultural maturity and numerous ideological considerations in Korea at that time, the authorities repeatedly deemed the requests too early to implement.

◇―◇

In this context, the issue of implementing military training for Korean students arose. I responded:

"Given today's situation, achieving true unity between Japan and Korea requires Koreans to become Imperial subjects as soon as possible. To do this, Koreans must grasp and embody the Japanese spirit as soon as possible. The best way to achieve this is to implement conscription as soon as possible to instill the military spirit. However, it is too early to introduce conscription in Korea. Therefore, at least for now, it is crucial to assign active officers to schools of at least middle school level to provide military training to instill the Japanese spirit and raise a class of leaders. If we keep hesitating by saying that the timing is too early, when will Japanese-Korean unity ever be achieved? There are already some Koreans like me who were not born with the Japanese spirit, because they were originally born pure Korean. It is entirely thanks to military education that a previously pure Korean like myself has become a Japanese today. From this perspective, the only way to make Koreans Imperial subjects as soon as possible is to implement military training in schools. I urge you to implement military training in schools decisively and without hesitation, like cutting through tangled silk with a sharp sword!"

Since the authorities had already established a policy, whether my modest opinion had any effect is another matter. Nonetheless, the following year, military training was experimentally implemented at Gyeonggi High School and Pyongyang High School. After one year, seeing the positive educational effects, the training was gradually extended across Korea, leading to what we now see today.

[Transcription]

京城日報 1943年11月17日

半島出身 陸軍中佐 平山輔英 手記（上）

半島出身の学徒諸子よ、諸君は人生に感じ、人生に生き抜こうとはせぬか？

把握せよ鉄の信念

初陣の目標は靖国神社

此の度朝鮮に陸軍特別志願兵臨時採用規則が発布せられて、私は過去を顧み現在を眺めて、誠に感慨無量なものがある。そしてほっと溜息をつき、ああ是で好かったと安心もし満足もしたのだった。それと同時に心密かに心配もしたのであった。

私は帝国陸軍将校として、軍人生活三十年間に於いて、実際に遭遇した境遇や体験に照らし、今日の状況を比較して、半島の前途に絶大なる光明を発見した。自分の三十年間に於ける血の結晶を以てせる努力と希望とが、水泡に帰せずして今眼前に実現され、我が半島の上に無上の光栄と誇りとが与えられたのだ。現代の半島の青年諸君は果して正しく過去を顧み、現時勢を正視して、この光栄に感じ、この光明を確実に把握し得て、待っておりましたといわんばかりに我れ先にと先を争って、一人残らず志願するの挙に出ずるであろうかどうかということは、自分の蓋し懸念する所であって、最も憂大なる期待と関心とを以て、一般の動行を直視したのであった。

ああ自分が大なる希望と抱負とを以て家郷を振り切って東渡し、初めて帝国の陸軍に学んだのは明治四十一年という誠に古い時代であった。時は日露戦争直後である。朝鮮の政治は極端に乱れ、一般の民度は極めて低く、思想は混乱して定まらなかった。加うるに内鮮間の空気は誠に陰鬱であって朝鮮の将来に混沌たる暗影を投じて居ったのであった。

斯くの如き雰囲気の中に於いて我々同期生十七名と、次期生二十六名は陸軍に志して東渡し先ず陸軍幼年学校に学んだのであった。その同志の内、十名のものは、時代の影響と思想上の動揺を受けて郷里に帰り、兎も角も居残って第一回に陸士を卒えたのは韓国併合第五年目たる大正三年であって、その人員は我々同期生が十三名、翌年度卒業生の次期生二十名であった。合わせて三十三名、是等が全国の各師団に配属せられ見習士官となり同年十二月には全国の内地出身の同期生と肩を並べて我々十三名が任官したのであった。

軍部内に於ける我々の人事上の取扱は絶対に無差別であった。上官の指導も極めて懇切丁寧であった。同僚の交際も骨肉の至情を以てしてくれた。部下も衷心より喜んで服従してくれた。当時としては朝鮮人に対する此の取扱は、破格の恩典でもあり光栄の至りでもあった。然し乍ら是等は表面の問題であって、真実の問題としては又別の観点が多分に含まれて居った。それは、一体此の朝鮮人が帝国に学び将校にはなったものの、果して大和魂が入って居り、完全に之を発揮して身命を賭しての実戦に役立ってあろうか。日本の兵隊の教育訓練が出来るであろうか。

軍隊には機秘密に属する事項が多いのであるが、果して軍人精神を発揮し、立派に之を守り通すであろうか、というような懸念が濃厚に潜在していたのであった。従って事柄に依っては幾多の試練も受けたのであった。是等の事象を捕らえて静かに考えて見た時、内鮮の二つのものが一つになったばかりであり、而も一般の民度は極めて低く、思想の統一せられていなかった当時としては当然のことであった。然し人間は感情の動物である。その当然なことを当然とは考えないのが普通だ。私自身も口には出さないが、心には不愉快を感じた誠に煩悶が多かった。当時の我々としては、これも亦当然といえる節もあった。

◇―◇

然し冷静に考え出すようになった朝鮮が斯の如き状態に陥ったのに決して吾等の罪ではない。これ皆吾等の祖先の罪なのだ。又日本の罪でもない。罪どころか、否寧ろ日本が朝鮮を救って呉れたのだ。日本の手が伸びなかったならば、朝鮮は何れロシアか米、英に呑まれる運命であったのだ、という結論を得た。而して一つの因縁関係を発見して堅き信念に凝り固まるようになった。

我々は東亜の一角朝鮮に生みつけられて、古き歴史を有し、高き文化を作って朝鮮民族としての大きな独自の団体生活を営んでおったには違いないのだ。然しその民族が永年の間世界の大勢に暗く、浮華文弱に流れて、其の内部は極度に腐敗し早晩はロシアでなければ、米、英に呑まれてしまわなければならない運命にあったのだ。若しもそうなったとしたら、帝国の将校どころか、今頃は彼らの奴隷だ。奴隷どころか今まで生きて居れたか、どうかが疑問である。

そんなになって好いであろうか。何といっても日本と朝鮮とは同文同種である。而も世界無比の崇高なる国体を有し、三千年の古き歴史を形作って来た国である。而してその日本人が人間として与えられたる使命は、東亜の天地を舞台として、日本民族が天より授かった能力を最大限に発揮して、人類殊に東亜民族の文化の発達と福祉の増進にあるのだ。我々朝鮮人は斯くの如き崇高なる使命を有する日本帝国の臣民となり、大和民族と渾然一体となって日本人を中心として東亜を拓きこれを護り、これを育てて行くという新しき使命を課せられているのだ。今日の如き陰鬱なる空気を一掃ししく革新せられたる使命を完全に果たすためには一日も早く大和民族と同化し完全なる大和民族に成り切ることだ。それ以外に道がないのである。それが又我々朝鮮人の無限の幸福なのだ。

之がためには今日の朝鮮人が完全に皇道精神を体得し、完全なる日本精神の持主となり、皇民としての能力を発揮し得るだけの実力を持たねばならぬ。今自分は縁ありて帝国の将校となったのだ。帝国将校としての自分の使命は、単に将校としての責任を完全に果たすにあるのみではなく、朝鮮人全体の負担すべき責任を背負っているのだ。

◇―◇

今自分は異常なる試練場に登っているのだ。帝国将校としての自分の一挙一動は直に朝鮮全体の将来に反影して来るのだ。完全なる大和民族になり切ってやろう。而して立派な範を示し此処に大和民族の朝鮮人あり朝鮮人も大和民族になり得るんだという信念を与えてやろう。そうしたら今日の憂鬱なる空気は一掃せられ明朗なる空気が漂うであろうという自分の信念であった。

それから三十年というものは、血みどろの努力生活が続けられた大和民族としての人格の陶冶に努めた、与えられたる任務の完遂に努めた、朝鮮人殊に後輩の啓発に努めた。内地人が一時間勉強すれば、自分は五時間、十時間の勉強だ。与えられたる任務が自分の能力に比して過重と思った時には、名実共に浸食を忘れて之を完遂することに努力した。自分に取っては才幹というよりも時間効力の発揮であった。家庭を編成して二十数年、全く之を顧る余裕はなかったのが、予の生涯なのだ。

斯くの如きことを書き立てて見た所で、その真の苦心と努力とは、自ら体験し実行して来た自分自身以外、何人と雖も想像も及ばないことであろう。朝鮮人として大和民族になり切る苦心は容易なことではない。大正七年夏、少尉に任官後三年八ヶ月目に中尉に進級した。それから一ヶ月後に動員令が下ってシベリアに出陣することになった。自分にとっては全くの初陣である。帝国将校として朝鮮人としての面目を施す時は来たのだ。何と言っても軍人は実戦に臨まなければならぬ。弾丸の洗礼を受けて見て、初めて人間の真価が現れるのだ。今まで浮華文弱に流れ、腐り切った祖先を持って生れた朝鮮人が、いくら己は純粋なる大和魂の持主なり、日本人なりと言って見たところで、実績のない、証明の出来ないものに誰が信を置こう。

自分が朝鮮生れの大和人として、真に大和魂を把握している純粋日本人たることを立証し得るのは、千歳一遇のこの時機にあるのだ。然し私一個人としての事情はないではなかった。父が丁度陸士卒業半年前に亡くなって、家には母が一人と唯一人の未成年の弟がいるのみなのだ。而も任官以来唯一回休暇を賜わって帰って見ただけで家のことがどうなったか、その内容は一向に知らぬのだ。自分でなければ整理のつかないことも山ほどあった。家庭的に残っている問題は、可成りに多かったのだ。

◇―◇

時の連隊長に呼ばれて連隊長室に行った。

『君は今度出征することになったのだが、家庭のことでも何でも宜しいから、言い置きはないか？君が出征した後で、出来ることなら処理をしてやるから遠慮なしに言ってくれ給え』

ああ何という情深いことであろう。衷心感涙に咽ぶのであった。然し自分は静かに考えた。自分でなければ整理のつかないことがないでもない。然し自分は今大命に依って出征をするのだ。而も朝鮮人として日本人たることを立証すべき時なのだ。区々たる家事を云々すべき時ではないのだ。そう思った瞬間『何もありませぬ。喜んで靖国神社に参ります』ときっぱりと答えた。『あそうか。それでは確かり頼むぞ』ということであった。

◇―◇

釜山に上陸し満州を通ってシベリアに向かった。朝鮮を通って行くということは、予に取っては誠に奇縁であった。事々物々感無量ならざるはなかった。鉄道輸送の関係で釜山に二泊することになった自分に課せられた任務はなかった。家にはたった一人の老母とたった一人の弟がいるのみだ。

任官の翌年（大正四年夏）賜暇帰省で十日ばかり会っただけでそれから三年間帰省しなかった。而もこれから先は靖国神社での対面になるのだ。せめて一日位早く先発さして貰って、此の世の最後のお別れをしたかった。確かり母の胸に抱きついて、思う存分乳でも飲んで見たかった。母親の顔を忘れないように確かり眺めて見たかった。此の考えで胸が張り裂けるようだ。此の情には内地人も朝鮮人も変わりはないのだ。否寧ろ内地人の方が一層強いのかも知れぬ。然し自分は考えた。今自分は朝鮮人を代表して初陣に就くのだ。

先発だなどいい出したら、矢張り朝鮮人は家庭に未練があるのだ。生命が惜しいのだ、というような譏りを受けるかも知らぬ。ここは大いに考えねばならぬというので一言も口に出さなかった。唯弟に手紙を出して、通過の時母親を連れて龍山駅に出て来るようにいって置いたのであった。一晩は釜山で明かした。翌日の昼頃、突然停車場から電話が掛かって来た。同じ中隊附将校の電話であった。その要旨は次の通りであった。

『大隊長に申中尉（当時余の姓は申である）の家は京城にある。確かお母様一人だけであった筈であるから、一日先行さして会わしてやったら何うですか』と申し上げたら、大隊長は『そうか、それは気がつかなかった。旅客列車が今直ぐ出る。自分に挨拶などに来たら発車時刻に間に合わないから、挨拶は抜きにして今直ぐ行け。明夜十二時に龍山で合わせよ』と仰せられたから、今直ぐ出発せよとのことであった。

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元々此方の希望して居ったところであるから、上司のお許しがあるとすれば、遠慮は要らない。直ぐに発って京城へ来た。母親とは十時間ばかり会うことが出来た。これで安心だ。何時靖国神社に往っても好いような気がした。

斯くの如く人情としては問題にもならないようなことでも、朝鮮人としては特別の決意を示さねばならぬほどの当時であったから、三十年前の朝鮮人が、日本人とするために如何に苦労したかは、想像に余りがあるであろう。シベリアに行った、征戦二年、自分としては別に大した勲功も樹て得なかったことは誠に恥ずかしいことであるが、然し卑怯な真似はしなかった。帝国の将校としての精神は傷つけなかった。朝鮮人の面目は潰さなかった積りである。二年目に帰って来た。軍部内の気分も明朗になって来た。然し是れで満足すべきではない。当時の朝鮮の一段の事情としては、未だまだ努力が必要である。妻を貰い、子供も続々出来て来た。然し余の人生観には更に一大変化を来したのだ。

それというのは、自分の初陣の目標は靖国神社にあったのであるが、幸か不幸か、靖国神社には行かずして、生きて帰って来た、然し是れからの自分は生きているのではない。とうにシベリアの屍となっているのだ。既に骸骨となって居るのだ。死人には感覚がない筈だ。ひねってもつねっても痛くはない。況んや苦しいとか、眠いとか、腹が減ったとか、いうような感覚があろう筈がない。死人となって働いてやろうという気持ちだったのだ。是れが即ち帝国のためであり、朝鮮のためなのだ。

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内鮮融和の語は流行ったが、未だ未だ先は遠いのだ。依然として影は暗い。不平不満もある。軍に於いても我々同期生十三名と次の期二十名を将校とした外、一向に後継者を作っては貰えなかった。任官後十年経って漸く兵役法の一部の改正があって、朝鮮人に対する志願兵制度が成立せられ、陸軍幼年学校、士官学校、其の他の諸学校に朝鮮出身の有能の士にして、陸軍に志し採用試験に合格したものを入校せしむるようになった。

思えば帝国の陸軍に学んで六年、職を軍に奉ずること十年、血を以てする活躍の効顕れて、漸く我が半島に光が萌して来たのだ。何たる感激であろう。朝鮮人が真正なる大和民族となり、鉄石の如き信念に生き抜くための捷路は、身を軍籍に置く以外にないと確信して居ったからだ。

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確か昭和四年か五年頃であった。満州事変前のことである。或る日連隊長に呼ばれて、その室に行った。一葉の文書を提示された。見ると、『朝鮮人のみを主体とする中学程度以上の学校の生徒に現役将校を配属し学校教練を実施するの可否』ということが書いてあった。これに関する意見の提出を上司より求められて来たのだ。遠慮は要らないから、腹蔵なき意見を筆記を以て提出せよとのことであった。

当時に於ける一般の気風は、内鮮融和の声が高く、且つ朝鮮人有識階級の凡てが朝鮮に義務教育の実施を熟望したり、徴兵制度の実施を一日も早からむことを懇願したりして、或は個人的に或は代表者を定めて、縷々要路の当局に嘆願書を提出したり或は直接中央部に出掛けて交渉をしたりしたのであった。

是れ偏に朝鮮人有識階級自らが、当時の朝鮮全体を、一日も早く皇民化せしめ、陰鬱なる気分を一掃して真に内鮮一体を実現せしめんとするの熱意に外ならなかった。然し当時の朝鮮としては、未だ未だ民度が低い、思想的に考慮を要する点も多々あったので、従って当局としては嘆願する度毎に時期尚早という理由の下に受け入れられなかった。

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斯くの如き情勢に於いて朝鮮人学徒に軍事訓練を実施するの可否の問題が持ち上がったのである。自分は答えた。

「今日の情勢に於いて真に内鮮一丸の実を挙ぐるには朝鮮人をして一日も早く皇国臣民たらしむるにある。之がためには、朝鮮人をして一日も早く日本精神を体得し把握せしめねばならぬ。それがためには一日も早く徴兵制度を実施して軍人精神を体得せしむるにある。然し朝鮮に徴兵制度を実施するのには時期尚早であるから、少くも中学程度以上の学校に現役将校を配属して速やかに軍事訓練を施し、先ず朝鮮に於ける指導者階級をして、日本精神を把握せしめることが肝要である。何も彼も時期尚早で躊躇していたら、何時になったら内鮮一丸となることが出来るであろうか。現に私の如き朝鮮人が多少でもあるでないか。自分としても決して生まれながらに日本精神の持主ではない。元を導かぬれば正真正銘の朝鮮人である。その純粋なる朝鮮人が今日の如き日本人となったのは全く軍隊教育のお蔭である。それから考えても、今日の朝鮮人をして一日も早く皇国臣民たらしむる唯一の道は少くも学校に軍事訓練を実施するにある。どうか躊躇することなく快刀乱麻を断つ式に学校教練を実施して戴きたい」

ということであった以上は素より当局が既に方針を確立してのことであって、自分の貧弱なる意見が効果があったかなかったかは別問題として兎も角も翌年から試験的に京畿高等普通学校と平壌高等普通学校に軍事教練を実施することになり、実施後一年経つと教育の効果があるというので逐次全鮮に及ぼすことになり、今日のような状態を呈しているのである。

Source: https://archive.org/details/kjnp-1943-11-17/page/n4/mode/1up

Chinese children in 1944 Seoul featured singing to Imperial Army soldiers ‘in the beautiful bloom of Japanese-Chinese friendship’

This is a historical article published in 1944 in the Keijo Nippo newspaper, which served as the national newspaper of colonial Korea and a propaganda organ of the Imperial Japanese colonial regime that ruled Korea from 1905 to 1945.

Wounded Imperial Army Soldiers watching the performances of the Chinese children.

This article provides a glimpse into an event where Chinese children from the Seoul Overseas Chinese School, which still exists today in the Myeongdong district of Seoul, entertained wounded Imperial Army soldiers with song and dance in 1944 during World War II. Not surprisingly, their school endorsed the puppet Wang Jingwei regime known as the Reorganized National Government of the Republic of China. Interestingly, the Russian Tatar community in Seoul also had their children perform for injured soldiers in a similar manner. These activities were part of efforts to evoke a sense of Pan-Asian unity, aligning with the concept of the East Asian Co-Prosperity Sphere promoted by Imperial Japan.

This historical account highlights that minority communities in Korea were not exempt from demonstrating support for Imperial Japan. Neutrality was not an option. The Chinese community in Korea numbered around 83,000 in 1942, though it remains unclear how many of them resided in Seoul at that time. Chinese residents contributed significantly to the economy of colonial Korea, as China was the colony's major trade partner, and Chinese residents facilitated this trade.

[Translation]

Gyeongseong Ilbo (Keijo Nippo) April 7, 1944

They Applaud and Forget Their Painful Wounds

The Good Children of China

Comforting the Brave Soldiers in White

"Sakura, Sakura, Sakura blossoms of March!"

In the beautiful bloom of Japanese-Chinese friendship, the charming Chinese children, filled with the spirit of living and dying together, sang the military Sakura song to the brave soldiers in white. The good children, symbolizing the vigorous new spirit of the young Republic of China that has risen strongly for the peace of East Asia, sang with all their might. Their endearing voices deeply touched the hearts of the gently smiling brave soldiers, evoking a warm bond and a shared passion to walk forward hand in hand.

Chinese Sword Dance

To commemorate the Chinese Children's Day on April 4th, on the afternoon of the 6th at 1:30 PM, when the forsythia fruits were swelling, twenty-five children from the Seoul Hanseong Overseas Chinese School, led by Principal Xue, held a lively entertainment event to thank and comfort the injured Imperial soldiers at the Yongsan Seoul Army Hospital in the Patriotic Hall. After presenting a donation from the children's sincere hearts, Principal Xue and student representative Zhang Changfang gave heartfelt speeches in fluent Japanese to open the event, saying, "We are striving to become as admirable as the strong children of Japan. Although we cannot fully comfort the brave soldiers who fought for the liberation of the East Asian peoples with our humble performances, we hope our sincere hearts can bring them joy. We, Chinese children, are grateful to the Imperial soldiers whom we see as our fathers and brothers and pray for their health."

They performed a variety of songs and dances, including the "The March of Prosperous Asia," "Invincible Imperial Army," and "Military Sakura," as well as games, magic, drama, and Chinese sword dance, offering a bouquet of entertainment. The brave soldiers, whose white uniforms filled the venue, were so delighted by the adorable and passionate performances that they forgot their pain and gave thunderous applause. Finally, with a supporting performance by the Korean Music and Drama Troupe, the pure-hearted entertainment beautifully linking Japan and China concluded, delighting the soldiers to their hearts' content and alleviating their boredom. Everyone took commemorative photos with the soldiers and departed at 4 PM. [Photo: The Brave Soldiers in White Enjoying the Entertainment Performances]

[Transcription]

京城日報 1944年4月7日

痛む傷も忘れて拍手

中国のヨイ子

白衣の勇士を慰問

さくら、さくら、弥生のさくら！

日華親善の美しき花咲いて可憐な中国児童が同生共死の感激こめて白衣の勇士に捧ぐる軍国桜の唄、東洋平和のため新生の息吹きを浴びて逞しく起った友邦中華民国の若き姿を象徴したヨイ子達が、せい一ぱい歌ういじらしい声は優しく微笑む勇士の胸底を強くうち、手に手をとって共に歩み進まんとする熱情がこみあげて温かく結ばれる。

陽春四月四日の中国児童節を記念して連翹の実ふくらむ六日午後一時半過ぎ京城漢城華僑学校の子供達二十五名は薛校長に引率されて傷つける皇軍勇士を感謝慰安する賑やかな演芸会を龍山京城陸軍病院本院愛国館で催した。児童真心の慰問金を贈ったのち薛校長と児童代表張長芳さんが流暢な国語で『私達は強い日本の子供に負けず立派な人になるため励んでいます。東亜民族開放のため戦われた勇士を私達の拙い演芸で慰めることは出来ませんが、その真心だけでも喜んで戴けば幸いです。中国の子供が父や兄と思って感謝している皇軍勇士の健康を祈ります』と懇ろな挨拶があり開会。

”興亜行進曲”、”無敵皇軍”、”軍国桜”をはじめ唱歌、遊戯、舞踊、魔術、劇、中国剣舞など盛り沢山な慰問の花束を捧げ、涙ぐむほどの可愛らしい熱演に会場をぎっしりと埋め尽くす白衣の勇士は負傷の痛みを忘れて有頂天に喜び割れるような拍手を送った。最後に朝鮮楽劇団の援助公演があり、心ゆくまで無聊の勇士を楽しませて日華を美しく結ぶ純情の演芸を終了。一同は勇士と共に仲良く記念撮影して同四時引きあげた。【写真＝楽しむ白衣の勇士と慰問演芸】

Source: https://archive.org/details/kjnp-1944-04-07/page/n2/mode/1up

Imperial Japan lavished praise on 박춘금 (朴春琴), first Korean member of the Japanese Diet, for sending his only son 박춘웅 (朴春雄) off to war, the son’s name reappears as an agent in a 1957 North Korean spy operation against Japan called the Shinkomaru Incident (新光丸事件)

I came across another fascinating 1943 article from Keijo Nippo, a known propaganda tool for the Imperial Japanese regime during their colonial rule over Korea. This article sheds light on Park Chun-geum (박춘금, 朴春琴) (1891-1973), a notable Korean politician who became the first Korean member of Japan's Imperial Diet before World War II. 

Park Chun-geum with his son Park Chun-ung in the lower left corner.

Even though residents of the Imperial Japanese colonies of Korea and Taiwan were barred from voting or running for office in the Imperial Diet, Korean and Taiwanese men who resided in mainland Japan were allowed to vote and run for office, which allowed Park Chun-geum to become elected to the House of Representatives in Tokyo's 4th district in 1932 and 1937. By 1943, Park Chun-geum was already out of office, but he was still an influential figure who was given special praise and adulation in the Imperial Japanese press. This 1943 article highlights Park Chun-geum sending off his only son, Park Chun-ung (박춘웅, 朴春雄), to be deployed in the Imperial Army during World War II. This is the only source I could find which mentions his son Park Chun-ung, making it particularly remarkable.

Interestingly, a 1957 Japanese news article mentions a man named Park Chun-ung with the same Hanja characters (朴春雄) in the name, who was involved in a North Korean covert international amphibious operation known in Japan as the Shinkomaru Incident. This Park Chun-ung was a chief engineer on a North Korean spy ship, Shinkomaru, who successfully contacted another agent at a Shinto shrine in Ine Port in Kyoto Prefecture and smuggled him onto the spy ship on November 28, 1957. The Hanja of their names match exactly, and both have military backgrounds, raising intriguing questions.

Could the Park Chun-ung from 1943 be the same person mentioned in 1957? The age difference makes it plausible. In 1943, Park Chun-ung was 23 years old, and by 1957, he would have been 37, still physically capable of participating in covert operations.

It would be enlightening to access North Korean archives or speak with knowledgeable individuals to determine if these two references to Park Chun-ung indeed point to the same person. Such information could reveal whether he is regarded as a hero or a traitor within the official historical narrative of North Korea.

[Translation]

Gyeongseong Ilbo (Keijo Nippo) November 7, 1943

Long-Distance Call to His Only Son

Former Parliamentarian Park Encourages His Son Headed to the Front Lines

The fighting spirit of students departing for battle, determined to sacrifice their lives for the nation, continues to burn fiercely with time. The Korean Peninsula is now swept up in a whirlwind of emotion, urging everyone to go forth to the decisive battlefields. There is no room for hesitation, not even for a single moment, despite him being the only son, with no brothers or sisters. The demands of the fathers and the voices of the mothers of the 25 million on the Korean peninsula is clear: "Go forth to the decisive battlefields and let the sparks of manhood shine."

Park Chung-Geum, known as the first Korean person to serve in the Imperial Japanese Diet, lost his second son, Ho-ung (호웅, 虎雄), last year while he was studying at Keio University. His only surviving son, 23-year-old Chun-ung (춘웅, 春雄), a third-year student in the Faculty of Economics at Rikkyo University, has now taken up the call. "I will go," he proclaimed boldly as he knocked on the door of glory. When visited on the 6th at his home in 25 Ihwa-dong, Jongno-gu, Seoul, Park Chung-geum spoke with a smile.

"Oh, what a good feeling it is! I just encouraged him over the phone. I told him he must definitely perform admirably as a member of the vigorous Imperial Army. It is not just because he is my son, but because he is a young man that I raised myself. I am sure he will achieve great deeds and repay even a fraction of the Emperor’s benevolence. It is only natural for him to do so as my only son. What is the point of being born a man if you cannot respond to this honor? Those who have received education at specialized schools and universities are the leaders of the future. How can they become leaders without experiencing the baptism of fire in this critical, life-or-death battle?"

"The battlefield is where the best leaders are forged. For us Koreans, the gateway to glory, long-awaited by 25 million people, fully opened on August 1st with the implementation of the conscription system and the special volunteer system for the navy, which we welcomed with tears of joy. The students’ noble act this time is paving the way for this path of glory. Next year, their younger brothers will courageously follow. What a magnificent sight it will be. It is truly moving to witness the grand benevolence of the Emperor. Now is the time for the students to respond to this vast and boundless Imperial grace. What does it matter if he is an only son? Does being an only son mean he should not be granted the honor of this glory?" [Photo: Park Chung-Geum speaking with joy, and Chun-ung]

[Transcription]

京城日報 1943年11月7日

一人息子へ長距離電話

征く令息へ朴元代議士が激励

出陣学徒殉国の闘魂は時とともに燃え沸り俺も征く君も征けといま半島は感激の旋風に包まれて一人息子だから姉も妹もないたった一人の子だからなど寸刻の躊躇も許されない。征け決戦戦場に征って男の火花を咲かせよとは半島二千五百万の父の要求、母の声でもあるのだ。

半島最初の議政壇上の人として知られる朴春琴氏は昨年慶応大学在学中の次男虎雄君を亡くし、立教大学経済学部三年に在学の春雄君（23）が総てをたのむたった一人の息子であったが、その春雄君も『僕は征くぞ』と颯爽と栄光の門を叩いて名乗りをあげた。六日京城府鐘路区梨花町25の父春琴氏を訪ねると誉の父は莞爾として語る。

ああいい気持ちだ。さっき電話で激励したばかりだが、精強の皇軍将兵の一員として必ず立派な働きをしなければ承知しないといってやった。自分の子だからいうわけではないが、いや余が育てた伜だ。きっと華々しい手柄をたてて皇恩の万分の一でもお酬いしてくれることと思う。なに一人息子でよくもだってあたり前のことだ。この光栄に応えないで男と生れた甲斐が何処にあるというのだ。第一考へでも見給え専門学校大学の教育を受けているものは将来の指導階級だ。それがこの生きるか滅びるかの瀬戸際の決戦に砲弾の洗礼を受けずして何の指導者となれるか。

戦場こそは最良の指導者を鍛え上げるのだ。われわれ半島人の立場からも半島二千五百万蒼生が待ちに待った光栄の門は去る八月一日、われわれが随喜の涙して迎えた徴兵制、海軍特別志願制の実施によって全く開かれたのであるが、今度の学徒諸君の之はその光栄の道を地均しするものだ。その上を来年からは弟たちが勇み立って進んで行くのだ。何という壮観だろう。ただ大御心の有難さに感激するばかりだ。今こそ学徒諸君は広大無辺の大御心にお応えしなければならない時だ。一人息子が何だ。一人息子だからといって光栄の恩沢を頒ち得られぬとでもいうのか。【写真＝喜びを語る朴春琴と春雄君】

Source: https://archive.org/details/kjnp-1943-11-07/page/n2/mode/1up

Korean candidate defiantly ran for office in 1943 Seoul elections without official endorsement, only to be forced to drop out and thank Master Imaizumi for soothing his ‘dissatisfaction with the world’

This article details the story of Mr. Kanemitsu (likely originally Mr. Kim) a member of the Seoul prefectural assembly during the Japanese colonial period. It portrays his initial decision to run for office, only to withdraw his candidacy later. The backstory likely involves Mr. Kanemitsu (Kim) committing what the colonial regime viewed as a "grave sin": running for office without receiving an endorsement from the official 'nomination system' of the colonial regime. His candidacy, supported by many sympathetic Koreans hoping for positive changes, likely posed a significant challenge to the colonial authorities.

Mr. Kanemitsu could have suffered severe repercussions for his "grave sin", ranging from imprisonment to worse. However, his popularity and support among the Koreans probably led to a negotiated settlement. The regime, realizing the advantages of co-opting rather than crushing him, might have offered to drop charges in exchange for his withdrawal from the election and his endorsement in this article calling upon fellow Koreans to embrace the teachings of Master Imaizumi, a prominent spiritual leader propagated by the regime to instill loyalty and obedience among the Koreans. The published story framed his decision to drop out as influenced by a life-changing encounter with Master Imaizumi (see this earlier post, which explores Keijo Nippo's coverage of Master Imaizumi and his preaching tour through Korea in 1942).

Mr. Kanemitsu (right) standing with his teacher, bearded Master Imaizumi (left)

This article likely aimed not only to discourage similar acts of defiance but also to reinforce the regime's ideological dominance by showcasing Mr. Kim as a model Korean who humbly submitted to Imperial authority. It exemplifies how the regime used media to control the narrative, suppress dissent, and maintain its power over the Korean populace.

Master Imaizumi Teisuke, who is depicted as converting Mr. Kim into a loyal Imperial subject, was a towering figure in the landscape of Shinto theology and a pivotal figure in the colonial regime's efforts to justify and solidify their rule over Korea. As a prominent Shinto theologian, his life's work centered around Kokugaku, a nativist movement that valorized Japan's ancient Shinto traditions while rejecting foreign influences like Christianity, Buddhism, and Chinese philosophy.

By the time of his 12-day lecture tour in Korea in 1942, Imaizumi was an 80-year-old man with a flowing white beard, embodying the image of an ancient sage. His long life had spanned the radical transformation of Japan from a feudal society into a formidable empire. His rigorous defense of Japan's ancient customs and Shinto roots made him a revered figure, with his words often seen as gospel truth by the colonial rulers in Korea.

During his lectures in Korea, Imaizumi portrayed Japanese-Korean unification in starkly paternalistic terms—comparing it to the relationship between a husband and wife, or a horse and its rider, and later as between a parent and child. These analogies, while paternalistic and demeaning by today’s standards, were aimed at reinforcing the colonial hierarchy and legitimizing Japanese dominance. His speeches, extensively covered in the Keijo Nippo, reveal the religious and ideological zealotry that underpinned Japan's colonial policy, including the forceful imposition of State Shintoism on the Korean populace.

Despite being the grand spiritual leader of Imperial Japan, Master Imaizumi apparently experienced a dramatic fall from grace sometime between 1943 and 1944, because his death on September 11, 1944 was marked by a notably perfunctory obituary, reflecting his diminished stature. Today, his works are no longer in print and have faded into obscurity, largely forgotten even among Japanese neo-imperialists. This decline in relevance could partly be attributed to his political outspokenness against the wartime policies of the Imperial Japanese military. Though these critical comments led to censorship of his works, precise details of his criticisms are scant and remain a subject for further research.

[Translation]

Gyeongseong Ilbo (Keijo Nippo) May 9, 1943

"I made a mistake by running for office"

Preparing to Sever Bonds with Friends, He Withdrew Gracefully

He was Guided by the Teachings of Master Imaizumi

As previously reported on May 6th, Mr. Kanemitsu Satoshi (40 years old), the current member of the Seoul Prefectural Assembly from 44 Yeongdeungpo-Dong, had intended to run in the upcoming Seoul Prefectural Assembly election on May 21st with the encouragement of many of his close supporters. However, before filing for his candidacy, he came to know the significance of the nomination system, and realized that running for office as a free candidate during wartime could disrupt the solid unity between the government and the people. Despite desperate pleas from his close supporters, he visited Gyeonggi Province on May 7 and, having resolved to even sever ties with old friends, he announced his decision not to stand as a free candidate, impressing the officials present.

Mr. Kanemitsu was elected as a member of the Gyeonggi Provincial Assembly in 1937, and he greatly contributed to his district by founding Sinheung School and Yeongchang School, and by serving as the head of the local defense group. The development of Mr. Kanemitsu's profound nationalistic ideas was unexpectedly influenced by the teachings of the Kokugaku scholar Imaizumi Teisuke, who had traveled around the Korean peninsula last October preaching the True Essence of the National Body. This has led to a deeper appreciation of Master Imaizumi's remarkable influence, on which Mr. Kanemitsu commented as follows: [Photo: Master Imaizumi (left) and Mr. Kanemitsu]

"Listening to Master Imaizumi's lectures can soothe anyone's dissatisfaction with the world. Such is the virtue of the teacher. I have been his disciple for a long time, and it was always a pleasure to listen to his lectures every time I visited Tokyo. I remember him teaching that the True Essence of the National Body is to return to the gods. This also means that once a policy is determined as 'the right way' by those above, those below must absolutely follow and promote it.

In that context, even if there were some dissatisfactions with the nominated candidates, I realized that standing as a free candidate would incite unnecessary competition and waste resources, which would be an act against the nation. Therefore, out of admiration for the teacher's virtue, I have steadfastly refused the persuasions of many acquaintances and decided against running as a free candidate. It is rumored that I have already submitted my candidacy, but that is certainly not the case. Even if I filed as a free candidate by mistake, that would surely be dishonorable to Master Imaizumi, would it not?"

[Transcription]

京城日報 1943年5月9日

”立候補、我れ誤まてり”

友との義絶も覚悟、潔く撤回

蔭に今泉翁の訓え

既報＝六日、近親知己多数の声援を得て来る二十一日の京城府議改選に出馬の意志を持っていた現府会議員京城永登浦町四四、金光敏氏（四〇）は、届け出前において早くも推薦制の意義を知り、自由立候補を行うこと自体が戦時下官民協調の固き結束を破る基であるとして、近親の切なる勧めにも拘わらず遂に振り切ったが、更に旧友と義絶も覚悟の上、七日京畿道を訪れ、改めて自由立候補の意志なき決意を述べて関係官を感嘆させた。

なお同氏は昭和十二年には京畿道会議員に当選、現在の新興、永彰二学校を設立、或は町総代警防団長に就任するなど、大いに町のために尽くした。この崇高な氏の国家的観念を培養した原因がはからずも昨年十月来鮮して半島に国体本義を説き巡った国学者今泉定助翁の手近な訓えを蒙った結果であることが判り、翁の感化力の偉大さに今更感を深めたが、これについて氏は次のように所懐を述べた。【写真＝今泉翁（左）と金光氏】

「世の中にどんな不満があっても今泉先生の御講話を聴けば誰しも心が和みます。それほど先生の徳は高いのです。私は予てから先生に師事し、上京毎に訪れて御講話を拝聴するのが何よりも楽しみでした。先生は日頃から、国体の本義は神に帰一することだ、と訓えて下さったように記憶しておりますが、これは一度上が”これだ”と示した方針には絶対下が従ってこれを盛り上げて行くという意味にもなります。

その意味において今回の推薦された人々に対しては多少なりとも不満の点があったとしても、そのために自由立候補して無駄な競争を起させ、資源を減らすことはより以上に反国家的な仕打ちで私はあくまでも先生の徳を慕い、幾多知友の勧めも断って自由候補に立つことは止めました。

世間の噂では一度届けを提出したといわれているそうですが、決して左様なことはありません。たとえ間違っても自由候補の届を出したとあっては今泉先生に相済まぬことではありませんか。」

Source: https://archive.org/details/kjnp-1943-05-09/page/n5/mode/1up

Elderly Korean farmer Kim Chi-gu (김치구, 金致龜) featured in 1943 article fervently donating 150,000 kg of rice to the Imperial Japanese Army every year and receiving honors from Prime Minister Tojo at a formal awards ceremony in Haeju

I wanted to share an intriguing article that I recently came across in an old issue of the Keijo Nippo newspaper, a known propaganda tool for the Imperial Japanese regime during their colonial rule over Korea from 1905 to 1945. This particular article, from 1943, a time marked by the Pacific War and significant food shortages, shines a light on a Korean farmer from Bongsan-gun, Hwanghae province—now part of North Korea.

Original Caption: Patriotic Elder Mr. Kim Chi-gu (top photo), with his eldest son Kim Hyang-gwan (향관, 享寛) (right photo) and his second son Kim Hyang-cheol (향철, 享喆) (left photo)

The article narrates the tale of a farmer who committed to donating an enormous amount of rice—1,000 koku annually (about 150,000 kg) for a decade, starting in December 1938. Typically, stories in this newspaper featured middle to upper-class Koreans as exemplars of loyalty to the Japanese regime, but this one interestingly focuses on a farmer. What makes this story even more unique is the scale of the donation during a time when food scarcity was rampant, and the colonial authorities were desperate to boost agricultural output.

Given the context and the fact that this was a period of harsh exploitation under Japanese rule, the narrative of voluntary large-scale contributions to the Japanese military raises questions. The farmer, described as a model patriot, was likely a wealthy landlord with numerous tenant farmers, which possibly allowed him to make such substantial contributions.

The ceremony awarding him took place in Haeju, also in present-day North Korea. One can only imagine the real motivations and pressures behind such a donation. Given the socio-political dynamics and the subsequent Soviet occupation of the region post-1945, the fate of this farmer, if he didn't manage to flee south, could have been dire under the new communist regime.

What was the real story behind this farmer's "generosity"? This article seems to raise more questions than answers.

[Translation]

Gyeongseong Ilbo (Keijo Nippo) April 6, 1943

Minister of the Imperial Army Bestows an Award Upon the Patriotic Elder

The Patriotic Elder Has Two Sons

Continued Devotion to Donating Rice for Military Use

Born in the Imperial nation, yet unable to serve in its conquests due to age and frailty, the Patriotic Elder felt the bitter sadness of his unfulfilled duty. A fierce war was raging over the horizon, yet he was allowed to live in relative peace. This made him feel inspired to find a way to somehow repay this Imperial favor which had allowed him to live in such tranquility.

At the end of 1938, the elderly farmer, Mr. Kim Chi-gu (김치구, 金致龜) inspired the military with his pledge to donate ten thousand koku of tenant-farmed rice for military use. This noble act of the Patriotic Korean Elder of Weolsan-ri (월산리, 月山里) in Sain-myeon (사인면, 舍人面), Bongsan-gun (봉산군, 鳳山郡), Hwanghae province, ignited a patriotic fervor among the twenty-four million inhabitants of the Korean peninsula. Five years later, halfway towards fulfilling his original pledge, he still continues to contribute his annual commitment of one thousand koku of rice with each plentiful autumn harvest, and with each contribution, he receives an appreciation certificate. Deeply moved, the Minister of the Imperial Army upgraded this appreciation certificate to a splendid commendation certificate, not only bestowing shining glory upon the Patriotic Elder, but also deeply stirring the hearts of everyone who learned about the full extent of the Patriotic Elder's resolve. [Photo= Patriotic Elder Mr. Kim Chi-gu (top photo), with his eldest son Kim Hyang-gwan (향관, 享寛) (right photo) and his second son Kim Hyang-cheol (향철, 享喆) (top left)]

The story traces back five years. As the Manchurian Incident escalated daily, the valiant efforts of the Imperial troops heralded the robust construction of the Greater East Asia New Order. The Patriotic Elder could no longer sit still in the face of the valiant battles fought by the frontline soldiers and the precious cornerstones of national defense. Starting out as a mere poor farmer, he devoted himself to frugality and hard work, treading on frost in the morning and under the stars at night, challenging the soil to increase and multiply his rice production. He worked himself to the bone and amassed a great fortune in one generation. The pure and honest heart that guided Mr. Kim Chi-gu, a straightforward and devoted farmer, throughout his life, would not allow him to remain passive.

He wrote his donation pledge as follows: "Though my body is already frail and worn, there is no postponing my expression of gratitude to the Imperial favor. As a sign of my devotion to the nation, although modest, I will select the finest rice from my harvest and pledge to donate one thousand koku each year for the next ten years, totaling ten thousand koku of rice for military use. To do so, I will eat potatoes, chew on their skins, and subsist on grass roots. If even a single grain of rice can support the soldiers who are currently fighting, and my feelings are understood, then my joy and my sign of gratitude will be fulfilled." Leaning on his cane, he visited the Japanese Korean Army on the snowy day of December 19, 1938, his donation pledge held close to his body.

"I, though frail and near the end of my life, commit to donating ten thousand koku as military rice. Please accept this humble offering," he continued in this donation pledge written with such moving words with such resolve. "Starting today, I will donate one thousand koku annually until I reach the age of eighty-eight, by which time the total donated amount should be ten thousand koku. Should I pass before then, my two sons, Hyang-gwan and Hyang-cheol, will surely continue this commitment." The Patriotic Elder's firm resolve was entrusted to his sons, sealing their joint commitment in the pledge.

Over five years, each December 19th, one thousand koku of military rice was donated, soon adding up to five thousand koku, amounting to a significant value of 206,527 yen and 8 sen.

The Patriotic Elder, still vibrant and hopeful, looks forward to donating the remaining five thousand koku of rice. His good deeds profoundly moved Minister Tōjō, and three days ago, the Patriotic Elder's sincere devotion was rewarded with a commendation certificate. Representing the Minister of the Imperial Army, Director Kuramo of the Korean Army Military Press Department, accompanied by Captain Hirai of the Patriotic Department, visited Haeju. In the presence of Director Uchida of the Interior Department at the governor's office, a formal award ceremony was conducted, bestowing shining honor upon the deeply moved Patriotic Elder.

Returning five days later following the award ceremony, Director Kuramo spoke highly of Mr. Kim Chi-gu's actions: "Starting from nothing, the elder rose to greatness. Driven by an unstoppable patriotic fervor and a desire to express his gratitude, he resolved to donate one thousand koku of military rice annually. Entrusting this sincere mission to his beloved children due to his old age, his commitment deeply moves and fills us with gratitude. The elder is also profoundly understanding in educational matters and shows deep warmth towards tenant farmers, revered like a benevolent father. Now, as we enter the autumn season of increased food production, let us emulate his noble efforts, live up to the true way of farming, and fervently contribute to the victorious prosecution of the Sacred War."

[Transcription]

京城日報 1943年4月6日

愛国翁へ陸軍大臣の表彰

我になお二児あり

熱誠続く軍用米献納

皇国に生を享けて征けぬ身の悲しさ、しかも既に齢老廃の域にあり、身を挺して感恩報国のたたずまいも叶わぬだが激しい戦争が地平線の果てで続けられているとき自分は安穏な暮らしを許されている。何とかしてこの皇恩に報いねばならぬ、と感奮。

昭和十三年の暮れ、小作米一万石を軍用米として献納を発願した半島の愛国翁黄海道鳳山郡舍人面月山里豪農金致龜氏の善行は当時軍部を感激させ、その麗しい至誠は半島二千四百万の愛国の熱情に火を点じた。あれから五年、出来秋とともに翁の発願した年一千石宛の献納は続けられ、その都度の感謝状は今度は陸軍大臣の胸をうち晴れの表彰状授与となり、念願の半ばとはいえ、輝く栄光を担うとともに翁の発願した決意の全貌が判り聴く人毎の感激を呼んでいる。【写真＝愛国翁金致龜氏（上）、と長男享寛（右）、次男享喆（左）の二児】

話は五年前に遡る。支那事変は逐日拡大して皇軍の戦果はあがり大東亜新秩序の逞しき建設調は奏でられる。第一線将兵の勇戦と尊い護国の礎石に対して翁はもうじっとしてはいられなかった。身を一介の貧農に起しひたすら勤倹力行、朝は霜を踏み夕には星を頂いて土に挑んで増米殖産に身を粉にして働き、一代で巨万の富をなした実直一徹な農夫致龜翁の一生を貫いた清純な気持ちが許さなかったのである。

「既に身は老廃しているが、皇恩に報ずるは今日を描いてない、この殉国のしるしにまことに零細ではあるが、今年から向かう十ヶ年間自分の収穫米の中から優良米を選んで毎年一千石宛一万石を軍用米として献納しよう、芋を食べ皮を噛み草の根を食べて、いま戦っている皇軍将兵に一粒の米でもよい、私の気持ちが通ってくれたら自分の喜びは、報恩のしるしは達するであろう」と杖に身を託して献納趣意書を懐に朝鮮軍を訪ねたのは雪降る十三年十二月十九日だった。

「余生幾許もない老廃の身に報恩の記しとして零細ながら一万石を献米いたします。軍用米として受納して下さい」と決心を書きこめた趣意書は胸をつく文字で埋められてある。「発願した今日から年一千石宛を献米すれば、私の齢が八十八の米寿に達した頃にはきっと一万石になるでしょう。しかし万一私の寿命が続かないときは、私には長男、次男の二児があります。この二人長男享寛、次男享喆が必ず必ず代って献納いたします」。翁の決意は同じ征けぬ身二児に至誠の後事を託しての鉄の決意が秘められ、連署しての趣意書だった。

年遷って五年、毎年師走の十九日には一千石の軍用米が献納され、その量早くも五千石に達し、価格にして二十万六千五百二十七円八銭の巨額にのぼっている。

そして翁はなお燦燦たる元気で念願の残る五千石の献米を楽しみにしている。この善行は今回東条陸軍大臣をいたく感激させ、翁の赤誠また報いられて表彰状の下附となった去る三日、陸軍大臣代理として朝鮮軍倉茂報道部長は愛国部平井大尉を伴って海州を訪れ、府尹室において内田内務部長立会して晴れの授与式を行い、感激あふれる翁は、ここに輝く誉れを担ったのであった。

表彰状授与式に臨み五日帰任した倉茂報道部長は金致龜翁の善行を讃えて語る。「赤手空拳、一度に身を起した翁が今日の大をなすとともに愛国の熱意止みがたく報恩のしるしにと毎年一千石の軍用米献納を思い立ち、老いの身故に遺志を愛児に託してのこの至誠はわれわれ胸をうたえるとともに感謝の念に耐えない。翁はまた教育方面にも理解深く、小作人に対しても温情深く、慈父のように仰がれている。いまや食糧増産の秋、翁の尊き努力に倣って真の農道に活き報国の熱意を沸らせて聖戦必勝に挺身されたい」。

Source: https://archive.org/details/kjnp-1943-04-06/page/n1/mode/1up

Niece of Korean collaborator nobleman Yoon Deok-yeong (윤덕영, 尹徳栄) was featured in 1939 article declaring ‘I really want to marry a Japanese man’ and adopting the Japanese surname ‘Izu’ to improve her marriage prospects

The following article from 1939 features a young 21-year-old Korean woman celebrating her newly given ability to change her surname to a Japanese one so that she can find a Japanese husband more easily. 

Miss Yoon Hee-yeong smiling as she reads about the November 1939 decree in the Keijo Nippo Newspaper.

This story was presumably published to encourage Koreans to adopt Japanese last names in the wake of a November 1939 ordinance that was issued to require the creation of Japanese family names for all Koreans.

This young Korean woman was not just any woman, but the niece of a prominent Korean nobleman, Yoon Deok-yeong (윤덕영, 尹徳栄), who is widely reviled in Korea today as a pro-Japanese collaborator. Even being a distant relative of the prominent nobleman appeared to confer advantages for her, since she was able to find employment at Sanseido, a renowned publishing company known for its dictionaries.

Published in Keijo Nippo, the colonial newspaper and official mouthpiece of the Imperial Japanese government that ruled Korea from 1905 to 1945, one propaganda purpose of this article was probably to encourage Korean women to adopt Japanese surnames by enticing them with the prospect of attracting Japanese men more easily. Another propaganda purpose was probably to encourage Japanese men to consider marrying Korean women, as a part of the overall Japanese-Korean Unification (naisen ittai, 内鮮一体) policy of Imperial Japan.

[Translation]

Gyeongseong Ilbo (Keijo Nippo) November 14, 1939

A hopeful start toward the unification of the "family system" [4]

"I really want to marry a Japanese man," says Miss Yoon, relieved from her worries

"It is quite absurd to have two surnames within the same country. Having two surnames naturally divides people, doesn't it? The Japanese language is used as the standard language, while the Korean language is only for home use. Furthermore, Korean is just a local language understood only by people like my parents who don't know the standard language."

Miss Yoon Hee-yeong (윤희영, 尹嬉栄) lives in 2-47 Gye-dong, Seoul, and she is a 21-year-old employee of Sanseido Seoul branch. She continues with glistening eyes:

"If any man comes and spends time in Korea for a year or two, he would understand the merits of Korean women. However, Japanese men judge women merely for having surnames like 'Yoon' or 'Lee', failing to see the goodness within those names."

"It's wrong to dislike someone just based on labels," Miss Yoon argued, her eyes widening slightly. Miss Yoon was born in Gye-dong, Seoul, as the eldest daughter of Yoon Byeong-gu (윤병구, 尹丙求), who is the brother of the great nobleman Yoon Deok-yeong (윤덕영, 尹徳栄). After graduating with honors from Gyeonggi Girls' High School in March 1937, she helped with household chores, sewing, and flower arrangement for about a year.

But she realized that it was hard to get a real-world education unless she went out into the streets. Bravely deciding to join the women's professional front, she started working as a clerk at a branch of Sanseido in Hasegawa-chō (present-day Sogong-ro) in Seoul last December.

On the 31st of last month, even when her colleague Kenjirō Yamamuro (27 years old) was honored with military deployment, Miss Yoon stayed up late at the entrance of Honmachi District, sewing a Sen'ninbari amulet, which deeply moved Mr. Yamamuro.

"Instead of saying that Miss Yoon sent the Sen'ninbari amulet, doesn't it sound more pleasing to the ear with better rhythm if you say that Miss Izu sent the amulet?" Miss Yoon explained. She had never thought about marriage during her school days, but now she feels that it is not a bad time to start considering it at her age. Lately, she occasionally dreams of the future. However, her beautiful dreams had always been marred by the impossibility of changing her surname to a Japanese one.

"If I am really permitted to do so, I'd like to marry a Japanese man … but with my current surname, it's tough," Miss Yoon repeatedly contemplates and agonizes. However, a groundbreaking decree that instantly alleviated the worries of a generation of young women across the Korean peninsula was finally issued. Holding the evening edition of the Keijo Nippo Newspaper from the 9th, Miss Yoon began to worry again while, at the same time, she suppressed the excitement in her chest. Her two cheerful worries were about how to persuade her father and what Japanese surname to choose, leading to her delightful worries about marriage.

[Photo caption: Miss Yoon pondering her cheerful worries]

[Transcription]

京城日報 1939年11月14日

”家族制度”一体へ希望の門出（四）

”妾ほんとは内地の方と結婚したいのですが”

悩みを解消した尹さん

いくら考えて見ても同じ国の人に名字が二通りあると云うことは可笑しいですわ。名字が二通りもあるから自然色別けがつくのではありませんか。内地語は標準語で朝鮮語は家庭だけに、しかもね、標準語を知らないお父さんやお母さんだけに通用する地方語ですもの。

京城桂洞町２の４７、三省堂京城出張所員尹嬉栄さん（２１）はうるんだ瞳を輝かしながら、つづけるのである。

朝鮮に来ていて一、二年経った人なら半島女性の良さも解って呉れるのですが、内地におる方等は名字が「尹」や「李」であるだけで、もうその「尹」や「李」のうちにある良さを見だそうとしないのですわ。

レッテルだけ見て喰わず嫌いになるのはレッテルがいけないのですわ。尹さんはややムキになって細い目尻を大きくした。尹さんは京城桂洞町で朝鮮の名門尹徳栄子爵の遠縁（叔父さんに当たる）尹丙求氏の長女として生れた。昭和十二年三月、京畿高女を優秀な成績で卒業すると一年間ばかり家事の手伝いやお裁縫やお花の稽古をした。

しかし実社会の生きた教育は街頭に出なければ分からない。ここで勇ましくも婦人職業戦線へと意を決し昨年十二月府内長谷川町の三省堂出張所へ事務員として働くことになったのである。

去る三十一日、同僚山室健二郎君（２７）が名誉の出征をした時でも夜遅くまで本町入口に立って千人針を縫って山室君を感激させたこともある。

「あの千人針にしても尹が贈ったんじゃなく、例えば伊豆が贈ったといえば耳に聞こえるリズムもよくはありません？」尹さんは説明する。女学校時代には未だ結婚のことなど考えたことがなかったが、もうそろそろ考えても悪くない年になって来た。この頃は時々未来の夢を描いて見ることがある。しかし、何時も麗しい夢を展ずのは内地式に名字は変えられないかということ、これだけであった。

「私、ほんとうに許して呉れるのなら内地の方と．．．、名字がこれではね」

尹さんは何べんも考えては悶えるのだった。しかし全半島の若い世代を代表する女性達の悩みを一挙に消し飛ばした爆弾制令は遂に発布された。九日京日夕刊を手にした尹さんは躍る胸を押さえながら、またも悩み出したのである。二つの朗らかな悩みを、一つはお父さんを何と口説こうかということと、他の一つは何という内地姓にするかという、悩みを、それは結婚への楽しい悩みにつながるのだが．．．【写真＝朗らかな悩みを悩む尹さん】

Source: https://archive.org/details/kjnp-1939-11-14/page/n12/mode/1up

Imperial Japan purged Korean schools of ‘pro-American’ professors, abolished Christian prayers, and labeled the English language as the ‘product of the enemy’, expelled Western missionaries (Dec. 1942)

I wanted to share something quite illuminating and, frankly, disturbing from a historical perspective. It's an excerpt from an article published in Keijo Nippo, the colonial newspaper and official mouthpiece of the Imperial Japanese government that ruled Korea from 1905 to 1945. This piece sheds light on a particularly dark aspect of colonial rule: the aggressive purge of Western influence from Korean educational institutions.

Students at Yeonhui Specialized School performing Kendo training in 1942.

In December 1942, as Imperial Japan marked the first anniversary of the Pearl Harbor attack, a series of articles including this one were released to rally the nation and stir up anti-American sentiment. This article reveals how the colonial government took over and purged schools founded by Western missionaries, especially those with American or British roots, enforcing a dramatic shift towards Imperialist education. This involved not just a curriculum overhaul but a ban on Christian religious practices and an outright demonization of the English language—all in the name of patriotism.

The schools mentioned in this article, which include the precursor to today's Yonsei University (referred to as Yeonhui in the text), have survived to the present day. Yet, back then, they were forced to undergo a radical transformation. The article talks about appointing new principals loyal to the Imperialist cause, erasing all signs of Western influence, and instilling militaristic and nationalistic values among the students. English, once a symbol of enlightenment and modernity, was labeled the "enemy's product."

What's particularly jarring is the narrative's tone—celebrating these changes as victories, as liberations from the supposedly corrupting influence of the West. It's a stark reminder of how totalitarian regimes can twist education into a tool of propaganda, demonizing foreign ideas and enforcing a singular narrative in the name of fostering patriotism and loyalty to the Emperor. By documenting and sharing articles like this, I hope to keep exposing the actions of this unhinged totalitarian regime.

[Translation]

Gyeongseong Ilbo (Keijo Nippo) December 3, 1942

The Wall of Magic Crumbles

Pure souls now arise!

Rushing towards military education and the Japanese language

A year since the expulsion of the British and Americans, Education Edition

Yeonhui Specialized School was a mission school, a prestigious institution directly affiliated with the U.S. and Britain. On October 1st, the Governor-General's Office of Korea appointed Mr. Takahashi as the principal. It was a bolt of lightning from the blue on a clear day. The world praised the decisive action taken by the government, and Mr. Takahashi, the new principal, was fervently encouraged. He raised great expectations, crying out, "Oh Yeonhui, how will you be reborn?"

Yeonhui Specialized School was the first temple for worshiping America and Britain. Its campus was designed to be a magical garden that yearned for America and Britain, with pine greenery, colorful green and red tiled roofs, Western flower beds, and English conversation. It was a bewitching gate to America and Britain.

A direct path to America and Britain was cleverly constructed, and each year, a number of young students, envied by others, were easily sold to America and Britain, with money and stylish suits. Standing on the hill of this magical campus, Principal Takahashi could see that the design of the school's lawn was exactly in the pattern of the Union Jack, which also incorporated the Chinese character (米) for "rice", which represented America. A professor answered that this was because the founder, Dr. Avison, was born in Britain and naturalized in America. Moreover, it is said that until this spring, a statue of the founding principal, Mr. Underwood, was erected at the center of the Union Jack, aiming at the soul of the Korean Peninsula.

That such a school existed in a corner of Imperial Japan until today will surprise many. Students are supposed to study within the relationship of nation = life = school, yet somehow such a school devoted to America and Britain still managed to exist.

Principal Takahashi hurled five school mottos at the academy. The first school motto was, "Understand the true meaning of the National Body, embrace the essence of the Imperial Rescript on Education, refine your thoughts, expand your insights, and thus strengthen your conviction of being subjects of the Imperial nation," and the youth became purified. The students of the academy, who had previously been enchanted by the magic of America and Britain, leaped at these five school mottos.

Morning prayers were abolished. Missionaries disappeared. The religious department was dissolved. Professors considered to be pro-American and pro-British were gone. And "Let's proceed with haste" became the motto among professors and students. A fierce desire to catch up on past delays surged and filled the academy at once. Yeonhui is now undergoing a significant transformation, completely breaking free from the shackles of America and Britain. It's a new morning for Yeonhui, once an American and British academy and outpost like Singapore.

Let's turn our gaze to Ewha Women's Specialized School, the "Yeonhui for girls," which was once an academy and outpost like Hong Kong. Now, a tatami-floored etiquette room has been established. Sacred hemp is offered at the Kamidana Shinto shrine, and in that room, the tea ceremony and flower arrangement are learned gracefully. Japanese women are also being born here. It was October. Female students, who had once proudly spoken English in their conversations as a matter of principle, awakened to the realization that "the English language is indeed a product of the enemy" and devoted themselves to practicing the Japanese language, boldly performing a Japanese language drama at the Seoul Citizens Hall. One might say it feels like a different era when one thinks about it.

It is said that, at both Yeonhui and Ewha, the Americans implemented their deep schemes by demanding the placement of several professors in exchange for substantial financial contributions from the mission. Similar things were happening under the noble names of love for humanity, religion, and education, with secondary schools placed in all the key cities of Korea: Yeonhui (연희, 延禧), Paichai (배재, 培材), Ewha (이화, 梨花), Baewha (배화, 培花), Chungshin (정신, 貞信), Kyungshin (경신, 儆新), Soongsil (숭실, 崇実), Keisung (계성, 啓聖), Youngsaeng (영생, 永生), and Myungduk (명덕, 明徳). They attracted many young male and female students and actually aimed their venomous fangs at the immature souls of the Korean peninsula. Most of these were girls' secondary schools, aiming to infiltrate homes by capturing women's hearts first.

However, all of these schemes have now been cut short. Each school is making a robust advance in the Great Imperial War. Formerly rigid mission school female students are now visiting shrines monthly, comforting brave soldiers in white at army hospitals, and engaging in tennis matches with those soldiers. This is the reality of the Korean peninsula today. All of these can be said to be the spoils of victory at the home front that we won from America and Britain in the first year of the Greater East Asia War.

Severance Medical School also changed its name to Asahi Medical School in that memorable year. What a bright name it has taken! The sound of military training boots is heard in the campus of Asahi Medical School.

Thus, the educational world of the Korean peninsula, having blown away the American and British school atmosphere, will surely become a brilliant exemplar for the construction of the Greater East Asia Co-Prosperity Sphere. [Photo = Yeonhui Specialized School students engaged in military education]

Source: https://archive.org/details/kjnp-1942-12-03/page/n3/mode/1up

[Transcription]

京城日報 1942年12月3日

”魔術の垣”崩れて

清純の魂、今や起つ

軍教に、国語に駈足

米英締め出し、あれから一年、教育篇

延禧専門、それはミッションスクールであった。立派な米英直参の学校であった。そこに十月一日、朝鮮総督府は高橋教学官を校長として任命した。まさに晴天の電霆、世は挙げて本府のとった英断を読め、高橋新校長を激励した。そうして、「延禧よ、如何に新生するか」と絶大の期待をかけた。

延禧専門、それは米英崇拝の第一殿堂であった。その学窓は松林の翠色、赤瓦の色彩的屋根、西洋花壇、英語の会話等々々、遥かに米英を憧憬すべくすべてが装置された魔法の庭であり、米英への妖麗な門であった。

そこから米英への直線路が巧緻に作られていて、年々幾人かの若い学生は他の学生の羨望の中に金と瀟洒な背広とをあてがわれて、やすやすと、その米英へ魂を身売りしたものである。一日高橋校長がその魔法の学園の丘に立って見下ろせば、その校庭の芝生の設計はまさしくユニオンジャックを型どり、そのユニオンジャックはまた米国の『米』という字をも型どったもの、更にこれを追及すれば、創立者アビソンが英国生まれで、米国に帰化した人物である處に由来すると一教授は答えたという。しかもそのユニオンジャックの中心にはこの春まで創立校長アンダウッドの彫像が心中半島の魂を狙った姿で建てられていたという。

そんな学校が今日まで皇国日本の一角に存在していたということ、自体何人もことの意外に驚くであろう。国家＝生活＝学校この関聯の中に身をおいて学を修むべきに、よくもかかる米英、そのままの学校が存在していたものである。

その学園に高橋校長は五ヶ条の校訓を投げつけたのである。その第一条は、「国体の本義に透徹し、教育勅語の旨趣を奉体し、思索を精にし、識見を長じ、以て皇国臣民たるの信念を鞏固ならしむべし」と、青年は正純なり。あれ程に魔法にかけられて来た学園の学生がその五ヶ条に飛びついて来たのだ。

朝の礼拝は無くなる。宣教師は姿を消す。宗教部は解消する。米英系と目されていた教授もいなくなる。そうして「駈足で行こう」そうした言葉が教授、学生の間の合言葉となったのだ。今までの遅れていた分をこの一気に取り返そうとする激しい意欲が澎湃として学園に満ち満ちたのだ。延禧は今大いなる転回をとっている。完全に米英の羈絆から脱却した。米英系学園のシンガポール延禧の新しき朝。

視線を梨花女専に移そう。「女子の延禧」学園の香港であった梨花女専に、今床間のついた作法室が設けられている。神棚には大麻が奉斎され、そうしてその室は茶の湯、生花などが淑やかに学習されている。日本女性はここにも誕生しようとしている。秋十月であった。これまで英語を会話の原則として誇らかに喋っていた女子学生達が「英語こそ敵産なり」と目覚めて国語の修練に努め、堂々国語劇を府民館で公演した。思えば隔世の感ありといってよかろう。

延専にしても梨専にしても、米国はミッションからいくらいくらの金を支出する故教授幾人を入れろという筆法でその深謀が強行されて来たという。それに類することが、宗教と教育という人類愛の美名にかくれて培材、梨花、培花、貞信、儆新、崇実、啓聖、永生、明徳などなど全鮮枢要都市に中等学校が配置され、幾多の青年男女生徒を吸引し、実は毒牙を半島の未熟な魂の上に打ち込んでいたのだ。しかもこれらの殆どが女子中等学校であり、先ず女の心を据えて家庭に喰い入り骨を抜こうという手段だった。

しかしそれらの一切が今は起ち截られた。何れの学校も皇国の大戦に健実な前進をとっている。かつて強硬なミッションスクールの女学生が、今日神社に月詣でしている。又陸軍病院に白衣の勇士を慰問し、その勇士達と庭球の試合に打ち興じている現実が現在の半島なのだ。それらのすべては大東亜戦第一年が米英から奪還し得た銃後の勝利といってよい。

セブランス医専も「その一年」に於いて旭医専と改称した。何という明るい名称をとったことであろう。その「旭」の校庭に軍事教練の靴音を聞く。

かくて米英的校風を吹っ飛ばした半島教育界、それは大東亜すめらあじや建設への輝かしい示範者となるであろう。【写真＝軍教に励む延禧専門学校生】