Friday, December 31, 2021

Korean residents of Seoul once spoke their own unique dialect of Japanese called "Keijō-kotoba", which included phrases like doshitanne ('what's the matter?') and 조건chōdai ('give me the conditions'), and Imperial Japanese authorities tried to eradicate it in schools

 


During Japanese colonization, Korean residents of Seoul apparently spoke their own unique dialect of Japanese called "Keijō-kotoba", which included phrases like doshitanne ('what's the matter?') and 조건chōdai ('give me the conditions').

In a previous post, I explored how Koreans who spoke Japanese during this period often mixed in Korean words like 아이고 ('gosh') and 나쁜 ('bad') and grammatical influences from western Japanese dialects, but this article adds additional insight by revealing that Korean residents of Seoul actually spoke a Koreanized Japanese dialect that was distinct and consistent enough to be given its own name. 

Keijō-kotoba appears to be based on a western dialect of Japanese, as the greeting 'doshitanne' sounds similar to the 'doshitan' or 'dōshitan' used in the Osaka, Kobe, Hiroshima, Yamaguchi, and northern Kyushu dialects. Indeed, most of the Japanese settlers who colonized Korea came from western regions of Japan like Yamaguchi and Nagasaki, especially in the early days of colonization. It is reminiscent to how Mexican Spanish developed from the Western Andalusian dialect spoken by the Spanish settlers, and incorporated lots of Nahuatl vocabulary from the native Aztec residents.

The Korean girls in this article sang 'Mitamiware' (Youtube link: https://youtu.be/U5Rq4PX433Y), which is an old Japanese 8th century poem set to modern music reciting  御民我、生ける験あり、天地の栄ゆる時に、遇えらく念えば, roughly translating to "As Imperial subjects, we have a reason to live in this glorious age when both the heavens and the earth prosper under you." 

(My translation)

Gyeongseong Ilbo (Keijo Nippo), February 8, 1942

Let's stop saying "Doshitanne"

Japanese Language Regular Meeting of Maizuru (Muhak) Girls' High School

The fifth monthly meeting of the Japanese Language Regular Meeting of Maizuru Girls' High School was held at the school auditorium from 1:20 p.m. on February 7 to make a pledge to "use the Japanese language correctly and proceed with the correct mind" to eradicate nasty phrases of Keijō-kotoba like "doshitanne" and "chokkon-chōdai".

This time, Mr. Shimada, Chief of the Editing Section of the Seoul government, who has a close relationship with the founder of the school, attended the meeting and watched the proceedings with great interest. He bowed his head, his heart deeply moved as he listened to the students sing "Mitamiware". Like older sisters caring about their cute younger sisters, the older students were concerned that the newly admitted students in the first year class might possibly introduce bad words into the school. Therefore, this month's regular meeting, which was to be held on the 10th of the month, was moved up to the 7th instead as an emergency measure to address these concerns in the meeting agenda. It was a big regular meeting with 300 regular members, plus the teachers.

The meeting was called to order by a senior student, and a dialogue began between the first and second year classes. The students reported the bad words that they had picked up on the street or at home, and corrected each other saying "You shouldn't say such words" or "We should get rid of such Japanese phrases".

After this enthusiastic question and answer session was over, the next lecture was given. The leader of the small group of students innocently asked for Mr. Shimada to speak next, and suddenly the teacher, Mr. Shimada, casually stood up and went to the podium and said the following:

"Well everyone, I was actually the one who named the school Maizuru (Muhak). At first, I was going to name it Jōtō Girls' School because it was in the same neighborhood as Jōtō (Sungdong) Junior High School, but someone said it would cause trouble to have both schools named Jōtō, so I decided to name the school Maizuru instead".

Mr. Shimada, who was completely in control of the situation, delighted the students with his jokes. He then gave a 30-minute lecture on Korean women and the spread of the Japanese language in an easy-to-understand manner, before concluding at 4:00 p.m. with an exhortation to the women: "Everyone, become good mothers!". (Photo: Japanese Language Regular Meeting)

Big lecture on current events at the Yonggang-dong Neighborhood Security Center

At the Yonggang-dong Neighborhood Security Center, in order to make the people more aware of current events as people at war, a big lecture on current events will be held at 2:00 p.m. on the 10th in the center's auditorium, with many leaders of the dong federation, ward leaders, and group leaders gathered. The two topics of the day will be "Warriors of the Greater East Asian War and the Duty of the People" by Seo Chun and "Neighborly Security and Mutual Aid" by Sin Jeong-eon.

Source: http://www.archive.org/details/kjnp-1942-02-08

Reddit Link: Korean residents of Seoul once spoke their own unique dialect of Japanese called "Keijō-kotoba", which included phrases like doshitanne ('what's the matter?') and 조건chōdai ('give me the conditions'), and Imperial Japanese authorities tried to eradicate it in schools : korea (reddit.com)

(My transcription)

京城日報 1942年2月8日

”どしたんね”やめましょう

舞鶴高女の「国語常会」

「どしたんね」、「チョッコン頂戴」なんていやらしい京城言葉を駆逐して「正しい国語を正しく用いて正しい心で進みましょう」の誓いを立てる舞鶴高女の月例第五回「国語常会」は七日午後一時二十分から同校講堂で開かれた。

今回は特に同校の創立に浅からぬ関係を持つ本府島田編輯課長が臨席して熱心に常会の様子を見ていたが、生徒の唄う「御民われ…」の朗詠には深く頸を垂れて感慨に耽っていた。今月の常会の議題となったものは、近く新入学して可愛い自分達の妹となる一年生達がもしや悪い言葉を学校にもって来るようなことはないだろうか、というお姉さん株らしい心配から毎月十日に開く筈の常会を繰り上げて七日に緊急開くこととなったのだ。集まった常会員三百名、これに先生も加えての大常会だ。

これより開会が上級生の声で宣せられると一年級と二年級の対話がはじめられた。”こんな言葉はいけません””あんな国語は廃しましょう”と生徒達が街や家庭で拾い上げた悪い言葉を次々と報告してはお互いに矯正し合って行く。

この熱心な質疑問答が和やかに終ると次は講演となる。小さい生徒班長から「では次は島田先生にご講演をお願いします」と無邪気な指名があると俄か先生の島田課長気軽に立ち上がって教壇に上がった。

「さて皆さん、実は舞鶴と命名したのはこの私です。はじめは城東中学の近所だから城東女学校と名をつけようと思ったのですが、あるひとからジョウトウばかりじゃ困るだろうというので舞鶴にしたわけです」

島田先生はすっかり手に入った調子で諸謔を飛ばして生徒達を喜ばせる。それから約三十分間に亘って朝鮮婦人と国語を普及について物解りよく講話をしたのち「皆さんよいお母さんになりなさい」と女の戒めを説いて四時終了した【写真=国語常会】

龍江隣保館で時局大講演会

龍江隣保館では銃後国民の時局認識を徹底させるため十日午後二時から同館講堂で管内の町聯盟指導員、区長、班長多数が集合して時局大講演会を開催することとなったが、当日の演士は徐椿氏の「大東亜戦士と国民の義務」と申鼎言氏の「隣保相扶」の二題が取りあげられている。


Tuesday, December 28, 2021

Korean modern dancer Choi Seung-hee featured in 1944 promotional poster in Gyeongseong Ilbo (Keijo Nippo)

 


Gyeongseong Ilbo (Keijo Nippo) April 20, 1944

Choi Seung-hee

Artistic Dance Performance

World Dance

Comfort for Warriors

Promotion of the Warrior Spirit

Donations for Helping the Soldiers

Organized by: Korean Headquarters of the Women's Association of Greater Japan

Supported by: Korean Military Press Department, Information Division of the Governor-General's Office

Korean Federation of People's Power

Gyeongseong Ilbo (Keijo Nippo), Mainichi Shimbun

May 3, 4, 5, 6, 7

Every evening at 7:00 p.m.

Only on the 7th: two performances (one in the afternoon, one in the evening), 2:00 p.m. in the afternoon

All reserved seats (tax free), 3 yen per seat

One admission ticket includes one war savings bond

Advance purchase: Mitsukoshi, Washin

At Fumin-kan

京城日報 1944年4月20日

崔承喜

芸術舞踊公演

世界の舞踊

戦士慰問

戦意昂揚

恤兵献金

主催:大日本婦人会朝鮮本部

後援:朝鮮軍報道部・総督府情報課

国民総力朝鮮聯盟

京城日報社・毎日新報社

5月3・4・5・6・7日

毎夕・七時・7日のみ昼夜二回・ひる二時

全部指定席(免税)三円均一

入場券一枚に貯畜券一枚付

前売中・三越・和信

於 府民館

Source: http://www.archive.org/details/kjnp-1944-04-20

Reddit Link: Korean modern dancer Choi Seung-hee 최승희 (1911-1969) performed in Japan, Japan-colonized Korea and Taiwan, USA, Latin America, Europe, and for the Imperial Japanese military during WWII; after WWII, she taught dance in China, USSR, and North Korea, where she reportedly died in a concentration camp : korea (reddit.com)

Korean modern dancer Choi Seung-hee featured in 1936 Taiwan promotional poster

 


June 1, 1936

Taiwan Geijutsu Shimpo

Vol. 2, No. 6

Dance Princess of the Peninsula: Choi Seung-hee

Grand Performance in Early July

Unprecedented on the Main Island
A Great Success

Program

Dance of the King: accompanied by gong

Sacrifice: by Bloch

Three Poems: music by Crane

  • A: Dramatic Poem
  • B: Lyric Poem
  • C: Antique Poem

Rhapsody: Beethoven piece

Korean Style Duet: Korean Folklore Piece

Tristesse: Chopin piece

Maiden's Dance: Korean Classical Music

Study No. 3: No Music Accompaniment

Dance of the Mask: Percussion Accompaniment

Youth: Pablo de Sarasate

Three Korean Melodies: Korean Music

  • A:
  • B: Folk Song Style
  • C:

The Red and the Black: Piano and gong accompaniment

Honihoro Shi: music by Nishikiyo Kadono

Dance of the Golden Fingers: music by Grier

Flow of the Heart: Tchaikovsky piece

Excerpts from reviews of Choi Seung-hee

Baku Ishii: Choi Seung-hee's body is indeed unusually fine for a Japanese in terms of its proportions. Her every move can be twice as effective as that of a normal human being. When it comes to something like "Going to the Wilderness," the word "powerful" is certainly needed. Reprinted from "Gendai".

Yasunari Kawabata: Without any hesitation, I answered that Choi Seung-hee was the best in Japan. And there was no doubt in my mind that Choi Seung-hee had what it took to make me agree. It is easier to say that Choi Seung-hee is the best in Japan than to say that anyone else is the best in Japan. First of all, she has a magnificent physique. The size of her dance. Her power. In addition, she is in the prime of her dancing years. She also has a distinctly ethnic flair. Reprinted from "Bungei"

Hiroshi Eguchi: What I feel when I see Choi Seung-hee's dance is the beauty of incompleteness. But that does not mean that it is a wild art. Although it has been polished in many ways, there is an unfinished, and therefore unique, character to it. Reprinted from "Music World"

?ta Ryu?: There are many women in the dance world, but there are not many artists who have a spirit of thought in their dance. In an age when most of the dancers are immature and flashy, it is a powerful thing to have a woman like Choi Seung-hee. Reprinted from "Homeline".

Tomoyoshi Murayama: It was a great surprise to encounter the dance of Choi Seung-hee. She has revived the old Joseon dance on the basis of her physical prowess and long years of basic training in modern dance. This is a privilege that only a great artist can achieve, or in other words, a "critical reception of heritage". We were able to feel a maternal stirring through her. Reprinted from the "pamphlet"

Performance Schedule

  • Keelung: 1 day
  • Taipei: 3 days
  • Taichung: 2 days
  • Chiayi: 1 day
  • Tainan: 2 days
  • Kaohsiung: 2 days
  • Pingtung: 1 day

昭和十一年六月一日
台湾芸術新報
第二巻第六号

半島の舞姫:崔承喜

七月上旬大公演

本島未曾有
一大収穫

プログラム
王の舞:銅羅伴奏
生贄:ブロッホ
三つの詩:クレイン曲
  • A: ドラマティック・ポエム
  • B: リリック・ポエム
  • C: アンティク・ポエム
狂想:ベートーヴェン曲
朝鮮風のデュエット:朝鮮俗曲
無優華:ショパン曲
巫女の舞:朝鮮古曲
習作第三:無音楽
仮面の踊:打楽器伴奏
青春:サラサーテ曲
三つのコリアン・メロデー:朝鮮音楽
  • A:
  • B:民謡調
  • C:
赤と黒:ピアノ・銅羅伴奏
ほにほろ師:角野錦生曲
金の指の踊:グリエル曲
心の流れ:チャイコフスキー曲

崔承喜に就いての批評を抜粋
石井漠:崔承喜の肉体というものはその均整の取れた点で、確かに日本人としては珍しく立派なものである。彼女の一挙手一投足は、通常の人間の二倍の効果をあげることができる。「荒野を行く」のようなものになると確かに迫力があるという言葉が必要になって来る。「現代」より転載

川端康成:私はなんの躊躇もなく崔承喜が日本一であると答えたのであった。そして私にそうさせるに足るものを崔承喜は疑いもなく持っている。他の誰を日本一と云うよりも崔承喜を日本一と言いやすい。第一に立派な体躯である。彼女の踊りの大きさである。力である。それに踊りざかりの年齢である。又彼女一人にいちじるしい民族の匂いである。「文藝」より転載

江口博:崔承喜の舞踊を見て感じることは、未完成の美ということである。といっても、それは荒野な芸術を意味するのではない。却々に琢磨を加えてありながら、その何処かに見る未完成の、それ故にまた特殊の風格がある。「音楽世界」より転載

?田龍?:舞踊界には女性が多いが、その舞踊に思想を覚ゆる精神の籠った芸術家は数多くない。浮っずべりで綺麗ごとで粉飾された未熟な芸ばかりがおおくを占むる時代に崔承喜のような女性が居ることは力強いことなのだ。「ホームライン」より転載

村山知義:崔承喜の踊りに出逢った。ことは大きな驚喜だった。崔承喜は彼女の肉体的天分と長い間の近代舞踊の基本的調練の上に旧い朝鮮の舞踊を生き返らせた。これこそ優れた芸術家のなし得る特典であり、かたい言葉で云えば「遺産の批判的聴取」と云うものだ。我々は彼女に依って母のいぶきを感じることが出来た。「パンフレット」より転載

公演予定日程
  • 基隆 一日間
  • 台北 三日間
  • 台中 二日間
  • 嘉義 一日間
  • 台南 二日間
  • 高雄 二日間
  • 屏東 一日間

Sunday, December 26, 2021

In 1938, an Imperial Japanese ideologue took over Chungshin Girls' High School in Seoul and replaced prayers with moments of silence for the Imperial military, replaced bible readings with Imperial vows, and scrubbed foreigners from school portraits

Chungshin (정신) Girls' High School is a private school in Seoul that was founded by Dr. Horace Underwood, an American missionary who also founded Yeonhui College, the predecessor of Yonsei University. In 1938, the American principal of the school was removed and replaced with an Imperial Japanese ideologue, who proceeded to dechristianize the school, replacing morning prayers with moments of silence for the Imperial Japanese military, and replacing bible readings with Imperial Japanese vows. In 1942, he also removed the American principals and teachers from the school portraits.

The Imperial Japanese vow (皇国臣民ノ誓詞), which the high school girls were forced to recite instead of the usual bible readings, was promulgated throughout Korea on October 2, 1937. It was actually drafted by a Korean collaborator named Lee Gag-jong (李覺鐘), and then finalized by then Governor of occupied Korea, Minami Jiro. The vow is as follows. 

  • 私共は、大日本帝国の臣民であります。
  • 私共は、心を合わせて天皇陛下に忠義を尽します。
  • 私共は、忍苦鍛錬して立派な強い国民となります。
  • 我等は皇国臣民なり、忠誠以て君国に報ぜん。
  • 我等皇国臣民は互に信愛協力し、以て団結を固くせん。
  • 我等皇国臣民は忍苦鍛錬力を養い以て皇道を宣揚せん。
  • We are subjects of the Great Empire of Japan.
  • We are united in our hearts in our loyalty to His Majesty the Emperor.
  • We will persevere and train ourselves to become a fine and strong people.
  • We are subjects of the Imperial State, and we will repay the sovereign nation with loyalty.
  • We, the subjects of the Imperial State, shall love and cooperate with each other, and thus solidify our unity.
  • We, the subjects of the Imperial State, shall cultivate the power of endurance and discipline, and thereby proclaim the Imperial Way.


Gyeongseong Ilbo (Keijo Nippo) February 5, 1942

Changing bible readings into Imperial Japanese vows

Seoul Chungshin Girls' School to remove US influences

Principal Igaki says "Focus on education for Imperial Japanese subjects"

Seoul Chungshin Girls' School in Hyehwa-dong, which used to be an American school having a history of 54 years since being established in the peninsula, had become a tool of the vicious Anglo-American religious invasion into East Asia, feeding off of the young people of the peninsula for many years as a girls' school founded by the American missionary Underwood, the protagonist whose statue has already been removed from the garden of Yeonhui Specialized School.
This had been the concern of the school's principal, Mr. Igaki Hao, ever since he followed in the footsteps of the previous principal, M.L. Smith, in 1938. The removal of the foreign teachers in the commemorative photos of the graduates displayed in the school is now finally underway.
In order to change the heavy religious atmosphere of the school which he encountered upon taking office, Principal Igaki replaced the morning prayers with moments of silence for the Imperial Japanese Military, and changed the bible readings into vows of Imperial Japanese subjects, so that Christianity could be deprived of its place, and so that he could reboot the school and switch all educational methods into those for raising up Imperial Japanese subjects. 
For four years since then, he has been steadily building up on his accomplishments. As one of his last remaining tasks, Principal Igaki said that, given the current school culture, it would not be interesting to leave the arrogant appearance of the former principal Smith and other foreign teachers in the commemorative photos of the school's graduates, as if they were a testament to the power of the past. With the progress of the Greater East Asia War and the spectacular fall of Singapore just around the corner, he decided to remove them from the commemorative photos.
In regards to this, the school principal acknowledged that, when graduates visited the school not so long ago, the fact that their former teachers had disappeared from their dear commemorative photos did not fail to evoke a certain sense of sentimentality among them. However, he emphasized that the US and Britain were now the great enemies of East Asia, and even though the teachers were once their benefactors, they were already people to be considered their enemies. For three days, with love and compassion and tears in his eyes, he called upon all of the graduates to deeply reflect upon the fact that these former teachers were no longer mentally necessary for them. He asked them to set aside the past in its entirety and understand the true meaning of their alma mater, which is based on the education of the Imperial Japanese people, and that he hopes that they will work together to guide younger generations of students.


(Transcription into modern Japanese orthography)

京城日報 1942年2月5日

聖書を誓詞に改め

米系を撤去する京城貞信女学校

井垣校長:皇民教育に重点

かつては米国系の学校として半島に設立され五十四年の歴史を有していた恵化町京城貞信女学校は、既に延禧専門校の庭から撤去された銅像の主人公、米国宣教師アンダーウッドが設立した女学校として幾多半島の子女階層に喰い入っては飽くことを知らぬ英米一流の悪辣な東洋宗教侵略の具となっていた。
これに対して同校校長井垣覇雄氏は、昭和十三年前校長米人MLスミスの跡を追って校長となって以来の懸案であった。同校内に掲げてある卒業生記念写真中の外人教師撤去方を、この度愈よ実行することとなった。
井垣校長は就任以来宗教色濃厚であった同校の弊風を改むるべく毎朝の礼拝を皇軍の黙祷にかえ、聖書を皇国臣民の誓詞に改めて先ずキリスト教に締め出しを喰わせると共に一切の教育法を皇国臣民の育成に切り替えて再発足を試みたのであった。
爾来四年間益々業績を上げ井垣校長は最後に残るたったの一つの仕事として同校卒業生の記念写真中に、依然として納まっている前校長スミス等の外人教員が昔の勢力を物語るような傲然たる様子をこのまま存置しておくことは、現在の校風から見ても面白からずとし大東亜戦の華々しい獅港陥落を目睫にして断然撤去を決意したのであった。
これに対して同校長は過去の卒業生が不日同校を訪れた際、懐かしい自分達の記念写真にかつては恩師であった人の姿が消え去っていることは、ある意味での感傷を呼び起さぬでもないが、今や米英は東亜の大敵であり、如何に恩師とはいえ、既に敵国人たる人達の姿はこの際、精神的にも不要であることを深く反省して、一切の過去を捨て潔く皇民教育の下にある母校の真意を了解して、ともに手を執って後輩指導に当ることと希望すると声涙とともに三日真情を尽くして卒業生一同に呼びかけた。

Friday, December 24, 2021

1943 Imperial Japanese editorial declares liberalism collapsed and liberal civilization as incapable of maintaining peace and order, and attacks the "analytical spirit of modernity", "extreme analysis", "abuse of the intellect", and "divisive individualism" while praising fascism and Nazism for building holistic, organic communal societies

 


The True Meaning of National Identity and the Righteous Peninsula (5)

By Kamata Sawaichiro

The Rise of Internal Cohesionism

Replacing Analytical Spiritualism

The West has brought about an unprecedented revolution in the realm of natural science and technology in human society, shortened distances in space and time throughout the world, and given the world the consciousness that the earth is a unified organism. In this respect, we praise the great achievements of modern Western civilization. The ideas of liberalism and individualism that formed the basis of modern Western civilization dominated society throughout the 19th century and created a history of spectacular progress.

It was the most glorious, most revered, and most progressive era in the history of human civilization to date.

On the other hand, it also contained great invisible weaknesses and shortcomings. In other words, modern civilization has neglected the deep spiritual problems of human existence. It has ignored the fact that there is a kingdom of the spirit outside the realm of natural matter. People thought they were free when they were freed from the laws of God and all the restrictive order of society. This is where the idea of modern freedom, the ferment of individualism, arose.

Thus, liberalism, which emerged as a reaction to medieval civilization, broke through the darkness of that time and made us discover "human beings" in the modern sense, which was thought to be the eternal truth of humanity. When individualism and materialism were taken to the extreme, the point of self-intoxication was reached, and what we now see before us is a state of anarchy in the sphere of life.

The result of subjectivism, rationalism, and positivism is skepticism, materialism, and competition for survival; the result of the Reformation is the loss of tradition and authority, and the anarchy of faith to which the spirit has no return; the result of contract theory and utilitarianism is the tendency toward anarchy in politics; and the result of the economic principle of laissez-faire is economic anarchy, which is the root of modern social unrest.

In short, it then became clear that liberal civilization was incapable of maintaining peace and order in the community of mankind. The mutual interpersonal relationships of trust, and the internal and international relations between ethnic groups had begun to show phenomena full of contradictions as though they were losing their foundations. Then the First Great European War broke out. The general tendency of division, confrontation, struggle, and lack of control was further promoted, and pessimistic criticism of the nature of Western civilization itself became widespread. Oswald Spengler's "The Decline of the West" became a worldwide topic of conversation, as the pessimistic criticism grew by leaps and bounds and was further validated in the Second World War.

At this point, the world turned around and became convinced that there was a spiritual kingdom outside the realm of nature, and that it was time to rise above the extreme analysis, utilitarianism, and vulgarization that were caused by the abuse of the intellect.

There were efforts to rebuild the world by excluding the analytical spirit of modernity, which sees the tree and not the forest; by confirming that there is a rich, holistic, and concrete emotional state, including feelings and motivations, outside of the intellect; and by seeing the whole as an internal cohesion of people.

The rise of fascism in Italy is the first manifestation of this. Fascism was not a reorganization of capitalism as Marx theorists claimed, nor was it merely a conservative reaction to the Russian Revolution. The Italian word "fascio" means "union". In other words, it is a matter of tensing up and bringing under control those things that have been relaxed and divided up to now.

Therefore, fascism, or unificationism, firstly overcomes capitalism, which is based on divisive individualism, and also overcomes communism, which divides society into only two classes (bourgeois and proletarian) and establishes the dictatorship of the proletariat only through class struggle. Fascism builds a communal society which is holistically organic in a novel way. The principle of fascism is clearly a totalitarian philosophical idea.

Mussolini said, "Fascism is not something to be exported. It is a typical Italian phenomenon, but some of its theories are universal, because many countries are suffering from the corruption of their liberal and democratic institutions."

As he said, the fascist movement was unique to Italy, and it emerged in the unique environment of Italy after the European War. Therefore, fascism was not born as an internationally unified theory. However, similar social trends and movements emerged, one after the other, in many countries around the world, thereby opening opportunities.

Although each of these movements and theories is unique in appearance, they are essentially driven by a common tendency, which is why the movements and theories cannot be limited to Italy.

Next came the rise of the Nazis. In 1919, the German National Socialist Workers' Party made its first appearance in Munich and continued to make rapid progress unparalleled in the history of the world, which is continuing to the present-day. However, almost all the scholars, thinkers and critics in Japan adopted the liberal worldview and looked at this movement with a blank eye, and have even described it as a "violent movement with no ideological content".

However, if we look at the spiritual basis of the Nazi movement today, we can see that it emphasizes the ethnic group over the individual, regards the life of the ethnic group as absolute, and establishes a new worldview of ethnic totalitarianism in contrast to the conventional individualistic worldview.

There are many causes for the rise of the Nazis. One of the most important causes was the social situation after the European War. Through the ordeal of the post-war period, people realized that the power of the instinctive feelings of the members of the ethnic society to unite into a common society was far stronger than the international unity of workers as claimed by the socialists.

In addition, the world economy after the war encountered an unprecedented depression, and each country took various emergency measures both domestically and internationally, but these measures had almost no effect. Thus, each country adopted a policy of national control over capitalism for the welfare of the whole nation domestically, and a policy of national empowerment abroad. This tendency could be seen in all countries, but it is not surprising that it was stronger in countries with great national difficulties, such as Germany and Italy.

In Germany, the chaos was particularly severe due to the exhaustion caused by the ravages of war, the payment of reparations, the flood of unemployed people, the corruption of political parties, and the conversion of the military into political parties. The Marxist system of social democracy did not contribute anything other than to guide the German people towards the abyss. The only thing left for Germany to do under those circumstances was to stand up for a profit-driven society, to stop socialism, to form an ethnic-national communal society, to arouse national sentiment, and to begin marching its troops towards a grand reconstruction, starting from the brink of the abyss.

However, we must not overlook the fact that in both Italy and Germany, the collapse of liberalism was the cultural historical cause that formed a major background to these political and social phenomena.

Gyeongseong Ilbo (Keijo Nippo), February 26, 1943

Source: https://archive.org/details/kjnp-1943-02-26

Reddit Link: 1943 Imperial Japanese editorial declares liberalism as incapable of maintaining peace and order, and attacks the "analytical spirit of modernity", "extreme analysis", "abuse of the intellect", and "divisive individualism" while praising Fascism and Nazism for building holistic communal societies : badphilosophy (reddit.com)

(Transcription into modern Japanese orthography)

京城日報 1943年2月26日

国体の本義と道義半島(五)

鎌田沢一郎

内面的結合主義の勃興

分析精神主義にとって代わる

かくて西欧は自然科学と技術との領域に於いて未曾有の大変革を人類社会に齎し、時間的、空間的に世界の距離を短縮せしめ、地球が統一有機体であるとの自覚を世界に与えた。この点に於いて吾々は近代西欧文明の偉大なる功績を讃美する。従ってその根柢をなした自由主義、個人主義の思想は十九世紀を通じて社会を支配し、華々しい進歩の歴史を造り上げた。

今日までの人類文明史上、最も華やかな、最も崇める最も進歩したる時代であったといえる。

しかしながら他面において、それが眼に見えぬ大なる弱点と短所とを包蔵していたのである。即ち近代文明は人間存在に関する深奥なる精神問題のあることを閑却していた。自然物質の領域の外に精神の王国あることを無視していた。人々は神の掟と社会の凡ての制約的秩序から解放せられることを自由と考えた。ここに個人主義の醗酵素たる近代自由の理念が発生したのである。

かくして中世文明の反動として勃興し来った自由主義は当時の暗黒を打ち破って、近代的意味に於ける「人間」を発見せしめた功績は人類永久の真理であるかに考えられて来たが、個人主義、唯物主義の極まるところ、遂にその自家中毒を起して、現在我々の前に曝け出した姿は、凡ゆる生活領域に於ける無政府状態である。

即ち主観主義、合理主義、実証主義の齎したものは懐疑主義、物質主義、生存競争主義であり、宗教改革の残したものは、伝統と権威を失い、精神の帰順するところなき信仰の無政府であり、契約説、功利主義の到達したるところは、政治上の無政府傾向であり、自由放任主義の経済原則の到達したるところは現代社会不安の根元たる経済的無政府である。

要するに自由主義文明は人類共同社会の秩序と平和を維持し能わぬことは今や明瞭となり、人間の相互信頼関係と、民族の内面的国際関係はいよいよ基礎を失うがごとき矛盾に満ちた現象が現れ始め、遂に第一次欧州大戦となり、戦後に於いては一時分裂と対立と闘争と無統制との一般的傾向はますます助長せられ、さらに西欧文明の本質そのものに対する悲観的批判が広く行わるるに至り、オスワルド・シュペングラーの「西欧の没落」が世界的話題となり、更にそれが飛躍して第二次世界戦争に於いて実証さるるに至ったのである。

茲に於いて世界は再転して、自然の領域の外に精神の王国あることを確信し、知性の濫用による極端なる分析と功利化と卑俗化より起ち上がらんとするに至った。

木を見て森を見ざるが如き近代の分析精神を排して、知の外に感情や意欲を含めて豊かな全体的、具体的な心情のあることを確認し、人と人との内面的結合による全体を視ることによって、その建て直しを図らんとするに至ったのである。

まず伊太利におけるファシズムの勃興はその一の現れである。ファシズムはマルクス理論家のいうがごとき資本主義の再編成でもなければ、又ロシア革命への単なる保守主義的反動でもない。ファショというイタリー語は「結束」を意味する。即ち今まで弛緩し分裂し来った所のものを緊張せしめ、統轄せしめることである。

故にファシズム即ち結束主義は、先ず第一に分裂的なる個人主義に立つ資本主義を克服するとともに、また他方社会をブルジョアとプロレタリアの二階層にのみ分かち、階級闘争によってプロレタリアのみの独裁政治を確立せんとする共産主義をも克服し、新たに全体的有機的なる共同社会を建設せんとするものである。ファシズムの原理は明かに全体主義的哲学理念である。

ムッソリーニはいう、「ファシズムは輸出品ではない。それは典型的なるイタリー的現象である。だがその理論のあるものは普遍的である。何となれば多くの国が自由主義的、民主主義的制度の堕落に苦悩しているからである」と。

その言のごとく、ファッショ運動はイタリー固有のものであり、欧州大戦後の特殊なる環境に置かれていたイタリーに於いて勃興し、国際的に統一された理論として生れたものではない。しかし乍ら、それを契機として、これと同様なる社会傾向および運動形態が世界各国に於いて次々と見られる様になった。

勿論それらは外見的に夫々特異なる相を示しているが、本質的には一つの共通的なる傾向によって貫かれているが故に、その運動および理論を単にイタリーにのみ極限することは出来ないのである。

次はナチスの勃興である。一九一九年ミュンヘンに於いて初めて微小なる姿を現したドイツ国民主義社会労働党は、これまた世界史に比類なき急速なる躍進を続けて今日に及んだが、この運動に対しても我国の学者、思想家、評論家の殆どすべてが自由主義的世界観に立ち、兎角これを白眼視来り、甚だしきに至りては「思想的に無内容なる暴力運動」なりとさえ評し来ったのである。

しかし乍ら今日このナチス運動の精神的基礎を冷静に観察すれば、それは個人よりも民族を重んじ、民族生命をもって絶対的なるものとし、従来の個人主義的世界観に対し、新たに民族全体主義の世界観を確立するに至ったのである。

蓋しナチスの勃興についても幾多の原因が存在する。就中重要なる原因の一つは欧州大戦後の社会的事情である。欧州大戦後の試練を通じて人々は、社会主義者の主張する労働者の国際的団結よりも、民族社会の成員が本能的な感情を以て、共同社会に結びつく力の方が遥かに強大である事を如実に体験した。

加うるに大戦後の世界経済は未曾有の不況に遭遇し、各国は夫々国内的にも、国際的にも種々の応急方策を講じたが、それは殆ど何等の効果を齎さなかった。かくて各国は国内的には全体の福利のために資本主義に国家的統制を加え、国外的には国民の威力を発揚せんとする政策を採るに至った。かかる傾向はいずれの国にもみられたが、ドイツ、イタリーの如き国家的困難の大きい国にその傾向の強かったことは当然の現象である。

ドイツに於いては戦禍に因る疲弊、賠償金の支払い、失業者の洪水、政党の堕落、軍部の政党化によって、その混乱は特に甚だしかったのである。而も社会民主主義治下のマルキシズム的制度は独逸国民を没落に導く以外に何等の貢献を齎さなかった。かかる情勢下に於いてドイツに残された急務は、利益社会に立って社会主義を止揚し、民族国家的共同社会を結成し、国民的感情を昂揚し、没落一歩手前より大建設を目ざしての進軍を開始することであった。

蓋しイタリーの場合も、ドイツの場合も、かかる政治的、社会的現象の大なる背景をなすものに、自由主義の崩壊という文化史的原因あることを見逃してはならないのである。


Sunday, December 19, 2021

Korean high school student uses anonymous tip box to rat out fellow student who spoke Korean at school (Dongduk Girls' High School in Seoul, June 1942)

 


Notes: In 1942, students at Dongduk Girls' High School in Seoul were using an anonymous tip box to rat out fellow students who were speaking Korean in school. According to this Japanese language academic paper, as of May 1943, there were 711 Korean students and 25 teachers at Dongduk Girls' High School. Of the 25 teachers, 21 were ethnic Korean (11 men, 10 women), and 4 were ethnic Japanese (2 men, 2 women). (see http://hdl.handle.net/10112/2235)

(My translation)

Gyeongseong Ilbo (Keijo Nippo), June 3, 1942, page 4

A "treasure box" to encourage the use of the Japanese language / Dongduk High School girls implement a strange idea

Those whose name tags are placed in this box will be disgraced as unworthy of being subjects of the Imperial State. ・・・・ The "Hogoku Box" at Dongduk Girls' High School in Changsin-dong, which has been in operation since the start of the Greater East Asian War, has been steadily showing its effectiveness as a treasure box of reflection for throwing in the names of students who have mistakenly used the Korean language. On the first day of opening the box, no first, second, or third-year students, and only two fourth-year students were found to have mistakenly used the Korean language, which was a good result. The school's principal, Hayashikawa Toshoku, who conceived the idea, said the following: (Photo: Hogoku Box)

"I thought it would be better to cultivate students' awareness of the importance of using the Japanese language rather than forcing them to do so, so I encouraged each class to make a "Hogoku Box" under the supervision of the teacher at the regular morning meeting. In this box, the name of the student who mistakenly used Korean was thrown in, and the box was to be opened every Monday, with the students supervising each other. This method will gradually be extended to outside the school and even to the students' homes. Since students are not supposed to respond to anyone who speaks to them in Korean outside of the school, we would like to ask for the cooperation of the general public."

Source: https://archive.org/details/kjnp-1942-06-03/page/n2/mode/1up

Reddit Link: Korean high school student uses anonymous tip box to rat out fellow student who spoke Korean at school (Dongduk Girls' High School in Seoul, June 1942) : korea (reddit.com)

(Transcription into modern Japanese orthography)

「京城日報」1942年6月3日付4面

国語奨励の”宝箱”/同徳高女が妙案を実施

この箱に名札を入れられた人は、皇国臣民として不名誉です。・・・・大東亜戦以来実施している昌信町同徳高女の『報国箱』は、誤つて朝鮮語を用いた生徒の名を投げ入れる反省の宝箱として着々とその効を現し、一日の開箱日には一、二、三年生は一人も朝鮮語誤用者がなく、僅か四年生に二人という好成績をみせた。これを創案した同校校長林川東植氏は語る。【写真=報国箱】

『国語常用は強制するより、生徒自身の自覚を養う方が宜しいと思いましたので、毎朝の常会で各組を単位に、先生監督の下に『報国箱』というのを作ることを励行させました。この箱の中には誤つて朝鮮語を用いた生徒の名を投げ入れ、毎週月曜日に開けることとなっているのですが、お互いに監督しあうところに特色があります。この方法は次第に校外や生徒の家庭にも及ぼして行く考えですが、校外では一切生徒が朝鮮語で話しかけられても返事をしないことになっておりますから、一般の方々にも御協力を願いたいと存じます。』

Friday, December 17, 2021

This 1942 stuttering correction seminar for Korean children involves Japanese vowel practice, abdominal training, and "infusing the Japanese spirit deep into the children's hearts"

 


Gyeongseong Ilbo (Keijo Nippo) August 5, 1942

Go out to the Co-Prosperity Sphere as a Human Resource

Resurrecting Correct Pronunciation

Thirty Stuttering Children Burning with Hope

The battle for the East Asia Co-Prosperity Sphere is also a "battle of words". Understanding that even the best of bodies and brains are plagued by stuttering, Mr. Hiroshi Kasama, the president of the Shimonoseki Stuttering Academy, has been holding the "3rd Stuttering Correction Seminar" at the auditorium of Seoul Namsan National School since July 22 with the support of the Korean Education Association. 

"Everyone, it's necessary to practice saying the vowels a-i-u-e-o out loud, but the most important thing is to train your abdomen." He has been teaching stuttering correction for decades, and this precious experience has infused the Japanese spirit deep into the children's hearts. The thirty children mastered "correct pronunciation" with bright eyes. On the fourth, last day of the class, the youngest student on the stage, Im Bujeom, a second-year student at Gangnam National School, finished speaking fluently and was applauded by everyone. He was filled with a sense of joy and embarrassment as he left the stage.

At 1:00 p.m., the closing ceremony was held in the presence of Mr. Bando, Superintendent of the Governor's Office, Mr. Miyano, Director of the School Affairs Division of Seoul, and 100 parents and guardians. There was a progress report, presentation of the members' accomplishments, instructions by Mr. Kasama the lecturer, a congratulatory address by the guest of honor, a reply by Mr. Itano the general representative of the members, self-introductions by the members, talks and dialogues with the elementary school students, and talks and textual discussions with the middle school students. The meeting was closed at 3:00 p.m. after a lively question and answer session with the parents and guardians, including one mother who was moved to tears at the sight of her child's progress saying, "Oh my, that's my child!" Photo: Stuttering Workshop

Source: https://archive.org/details/kjnp-1942-08-05/page/n5/mode/1up

Reddit Link: This 1942 stuttering correction seminar for Korean children involves Japanese vowel practice, abdominal training, and "infusing the Japanese spirit deep into the children's hearts" : KoreanHistory (reddit.com)

京城日報 昭和十七年八月五日

征け共栄圏の人材として

正しい発音に甦る

希望に燃える吃音少年三十名

東亜共栄圏の戦いは”コトバの闘い”でもある。優秀な肉体も頭脳も「吃音」という習癖に災されては人的資源の上からもと下関吃音学院長笠間広氏が「私が見事に治してみせましょう」と朝鮮教育会後援でさる二十二日から京城南山国民学校講堂に「第三回吃音矯正講習会」を開いている。
「皆さん、アイウエオを口に出して物いう稽古も必要だが、吃音には何よりまず腹をねることが大切です」。吃音教育数十年の尊い体験は日本精神の沈着性を胸底深く吹き込み、三十名の少年たちは明るい瞳を輝かせて「正しい発音」を征服して四日はその最後の講習日、壇上に立った最年少者江南国民学校二年林部点君など見事にスラスラと「話し方」を終ってみんなの拍手を浴びる。嬉しい恥ずかしさを身に一杯にして降壇した。
午後一時から総督府坂東視学官、京城府宮野学務課長ほか来賓父兄百名の臨席の下に閉会式が行われ、経過報告、会員の成績発表、笠間講師の訓示、来賓祝辞、会員総代板野君の答辞についで、会員の自己紹介があり、初等学校児童の談話、対話、中等学校生の文章解説、談話、父兄との質疑応答に賑わい「これがまアあの児でしょうか…」と吾が子の更生の姿に感涙にむせぶ母親などの情景を見せて同三時閉会した。【写真=吃音講習会】

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 c...