일제하 조선에서 야스쿠니신사의 표상과 조선인 합사자 = The Yasukuni Shrine, Korea and Korean under the Japanese Imperialistic Rule

다국어 초록 (Multilingual Abstract)

This research aims to explore Korean people`s perspective to the Yasukuni shrine(靖國神社) in the Japanese Colonial Period. The term “the Yasukuni shrine” was accepted as a symbol of “Chung Kwun Ae Kwuk(忠 君愛國, loyalty and patriotism)” by Japanese people for its imperial past. So, in Japan it was one of the most important units of elementary school textbooks in those days. However, it was treated carefully in Japan`s colony Korea, in which The Constitution of the Empire of Japan was not in force. For example, only Japanese children studied the meaning of its meaning, excluding Korean children. Korean people could not enter in the army, and hence they could not die for the emperor of Japan. Korean people were familiar with resistance rather than loyalty due to the military government in 1910s. The first Korean`s body was installed in the Yasukuni shrine April in 1920. The body of several Korean military policemen and military policeman assistants were laid in the middle of 1920s. Those people died as they quelled the Samil Independence Movement of Korea or coerced Korean fighters for national independence. In 1920s, Korean national movements for independence increased. So, it was emotionally impossible to think deeply over the meaning of the enshrinement in the Yasukuni shrine or to put this enshrinement on the textbook in Korea. In 1930s policemen in Korea were also enshrined to the Yasukuni shrine besides the existing military policemen. They were in charge of general public security. Further, they were boarder garrisons on the Aplok and the Tuman Riversides, and their enemies were mainly an army for national independence, disparaged as “bandit”. The body of the boarder garrisons was laid in the shrine after 1933 as police officers were recognized as people who sacrifice their life “for Japan and the emperor of Japan, together with soldiers”. At that time, the body of Korean police officers was installed in the shrine. The Joseon Government-general paper stressed that Japanese people can die for Japan and the emperor of Japan. For the first time, the Yasukuni shrine was carefully taken up by the revised elementary school textbook in Japanese colony Korea. For example, the title “Cho Hon Jae(招 魂祭, A memorial service for the war dead)”, one of units of the textbook, focuses on a memorial service rather than the enshrinement in the Yasukuni shrine. This is because it was difficult to teach the enshrinement in the Yasukuni shrine in the schools in Korea in that installed in the shrine was the body of police officers who had coerced Korean fighters for national independence. Therefore, Korean people in the Japanese colony Korea could not understand the meaning of the Yasukuni shrine clearly. The Joseon Government general`s perspective to the Yasukuni shrine changed suddenly as the Sino Japanese War burst out July in 1937. The war spread throughout Asia and was expended to the Pacific War. This made it impossible for Japan to carry out the war with their human resources in Japan. The government general forced Korean people to accept “Nay Seon Il Chae(內鮮一體, the idea that Japan and Korea (or Joseon) are one flesh)” and to recognize as theirs the issue of the Yasukuni shrine. In those days, many of Korean civilians attached to the Japanese army due to family circumstances died in a war and their remains were laid in the Yasukuni shrine together with other Japanese colleagues. The press under the Joseon Government-general`s control propagandized the Yasukuni shrine`s temporal great religious service as a ceremony Korean people had to perform together with Japanese, and it prepared a list of names whose corpses were installed in the Yasukuni shrine. The institutions of education in Korea actively taught the Yasukuni shrine, differently from former days. In particular, they crammed the students` head with Japanese view of life and death after the education instructions in Korea was revised again in 1938. This means that people who died for the emperor of Japan can have an eternal life. The instructions make emphasis on Nay Seon Il Chae and define as an enemy the anti Japanese force against the Korean people whose body were laid in the Yasukuni shrine. The use of the term Nay Seon Il Chae became useless as Korean people who volunteered for, or were attached to, the Japanese army whose bodies were installed in the Yasukuni shrine were on the increase. Therefore, a term of Korean disappeared and the expression “Let`s gather in the Yasukuni shrine!” became Japanese people`s duty.

참고문헌 (Reference)

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• 27 "靖國神社臨時大祭に合祀 光榮に輝く三半島同胞"
• 28 "靖國神社臨時大祭―今番合祀者發表"
• 29 "靖國神社臨時大祭 兩陛下께옵서行幸啓"
• 30 "靖國神社臨時大祭"
• 31 鈴川元章, "靖國神社이야기" 55 : 10-11, 1942
• 32 "靖國神社에 合祀된 金東旭氏의 榮譽"
• 33 "靖國神社에 合祀되는 武勳의 半島六勇士"
• 34 "靖國神社秋季例大祭 嚴肅히 執行"
• 35 "靖國神社祭에 市內銀行休業"
• 36 "靖國神社祭典中 全民衆一齊黙禱"
• 37 靖國神社, "靖國神社忠魂錄 第5卷" 靖國神社事務所 329-612, 1933
• 38 "靖國神社大祭로 銀行取引所臨休"
• 39 "靖國神社大祭日에 一分間의 黙禱"
• 40 "靖國神社合祀의 朝鮮警官上申"
• 41 "靖國神社合祀者 朝鮮關係一四七名 軍人の外警官五名"
• 42 "靖國神社合祀 朝鮮關係軍神"
• 43 "靖國神社へ合祀される光輝ある殉職警察官"
• 44 兵頭正, "靖國神社の英靈二十七萬三千餘柱を仰いで" 3 (3): 22-29, 1943
• 45 "靖國神社に鮮人の靈を合祀"
• 46 "靖國神社に祀られる 武勳輝く半島六勇士"
• 47 "靖國神社に朝鮮警察官五名合祀決定さる"
• 48 "靖國神社 臨時大祭에 銀行會社 不休業"
• 49 京畿道軍事後援聯盟, "遺書に覺悟の一死報國―軍通譯 成周慶氏, in 忠魂" 忠魂 75-78, 1939
• 50 朝鮮軍事後援聯盟, "遺書に覺悟の一死報國―故陸軍通譯 成周慶氏, in 忠魂" 22-, 1939
• 51 "追擊! また追擊 僚友の仇を討つ"
• 52 "輝く三警察官―けふ警察功勞章を授けらる"
• 53 "賊の狙擊を受け二警官は殉職"
• 54 "護國の神として半島警察官の光榮 五氏靖國神社に合祀"
• 55 "英靈へ黙禱"
• 56 "興亞戰線護國の華―靖國神社臨時大祭に合祀"
• 57 朝鮮總督府, "第十九 一新のまつりごと (一), in 初等國史 第五學年" 179-181, 1944
• 58 朝鮮總督府, "第二十四 國體のかがやき (一), in 初等國史 第五學年" 186-188, 1940
• 59 "祭粢料御下錫 慶源兩巡査에게"
• 60 "白晝 慶源에 OO團 監視警官 二名射殺"
• 61 "燦然, 우리 세 軍屬―感激을 말하는 遺族들"
• 62 "殉職 補助員의 遺族에게 賑恤金―돈 원씩을 주어"
• 63 "殉職警察官 三氏合祀"
• 64 "武裝共軍三名이 警官二名을 射殺"
• 65 "榮譽の朝鮮人 靖國神社に合祀"
• 66 "東京靖國神社에 五警官 合祀―朝鮮關係의 警官은 두 명 朝鮮人警官이 一名"
• 67 "東亞日報 1935. 4. 29"
• 68 "東亞日報 1924. 9. 16"
• 69 "朝鮮關係合祀者"
• 70 "朝鮮總督府官報 1940. 4. 20"
• 71 "朝鮮總督府官報 1938. 5. 14"
• 72 "朝鮮總督府官報 1937. 6. 18"
• 73 "朝鮮總督府官報 1935. 5. 2"
• 74 "朝鮮總督府官報 1934. 11. 7"
• 75 權五鉉, "朝鮮總督府下における歷史敎育內容史硏究―國民意識形成の論理を中心に" 廣島大學 1999
• 76 "朝鮮人 裵氏 靖國神社에 合祀"
• 77 "朝鮮中央日報 1936. 3. 27"
• 78 "最後までも責任を果す―親一人子一人の悲壯な金巡査部長"
• 79 朝鮮總督府, "普通學校修身書編纂趣意書, in 普通學校敎科書編纂趣意書 第二篇" 2-, 1915
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• 83 "新に本府巡査四柱 靖國神社に合祀"
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• 85 唐澤富太郞, "敎科書の歷史" 創文社 276-285, 1966
• 86 "故李憲兵補 靖國神社に合祀 上海事變の殊勳者"
• 87 "故鄭鳳漢巡査 靖國神社配享"
• 88 "故崔滿洲國中尉 靖國神社에 合祀(延吉)"
• 89 "故崔憲兵中尉 靖國神社合祀"
• 90 朝鮮軍事後援聯盟, "我戰艦の行動に至大の功果を齎らす―故海軍軍屬 崔命得氏, in 忠魂 續" 456-457, 1940
• 91 "崔憲兵中尉 戰死"
• 92 "實로 警官의 龜鑑―殉職警察官 靖國神社合祀에 對해"
• 93 "官報 1929. 4. 13"
• 94 "官報 1920. 4. 14, 348쪽"
• 95 "天皇皇后陛下 靖國神社行幸啓"
• 96 朝鮮軍事後援聯盟, "天晴れ盡忠報國の覺悟―故陸軍通譯 李壽喆氏, in 忠魂 續" 254-, 1940
• 97 京畿道軍事後援聯盟, "天晴れ盡忠報國の覺悟―故陸軍通譯 李壽喆氏, in 忠魂 續" 319-320, 1940
• 98 "國民科修身と敎科書の活用, in 敎科書編輯彙報 9" 朝鮮總督府 8-, 1941
• 99 "國境護りの殉職五警官"
• 100 "國境監視하고 잇든 警官 兩名을 射殺"
• 101 "國境殉職警官 靖國神社에 合祀"
• 102 "國境死守の英靈 明春靖國神社へ合祀 光榮の警察官九氏"
• 103 "國境の九警察官 靖國神社に合祀"
• 104 "國境に散つて護國の鬼となる 明春靖國神社に祀られる"
• 105 朝鮮總督府, "四年制 普通學校修身書 卷三" 15-17, 1933
• 106 "咸北國境에 橫行하며 警官을 殺傷한 極凶한 韓民會員"
• 107 "合祀英靈慰靈祭―全府民은 國旗揭揚, 一分間黙禱"
• 108 "又も四警官を靖國神社に合祀 國境警備に散つた勇士"
• 109 "半島關係六十二柱"
• 110 "半島守護の五警官 靖國神社に祀らる 四月の臨時大祭から"
• 111 "半島の殉職警官 靖國神社合祀內定"
• 112 "半島の四警官 靖國神社に合祀"
• 113 "別働三名이 巡査 向해 應射―衝突의 詳細한 徑路"
• 114 朝鮮總督府, "初等國史 第五學年 敎師用" 157-158, 1941
• 115 附小修身硏究部, "初等修身書卷四·卷五·卷六敎材解說" 115 : 123-125, 1938
• 116 朝鮮總督府, "初等修身書 卷四" 8-12, 1938
• 117 "全鮮一分間の黙禱 靖國神社臨時大祭の日"
• 118 "全國民一齊히 一分間黙禱 靖國神社臨時大祭日"
• 119 "光榮의 半島關係新祭神五十八柱"
• 120 "來二十七日은 朝鮮서도 休業―靖國神社臨時大祭日로"
• 121 "今度靖國神社に合祀せられた故金東漢先生を語る" 72 : 46-49, 1939
• 122 朝鮮軍事後援聯盟, "お父樣の墓前にお酒でも供へて下さい―故陸軍臨時通譯 李貞複氏, in 誠忠錄" 誠忠錄 72-76, 1941
• 123 친일반민족행위진상규명위원회, "2006년도 조사보고서 Ⅱ" 548-559, 2006
• 124 김광열, "1990年代 日本에서의 戰後補償論과 韓國人의 訴訟" 2 : 2002
• 125 장신, "1930년대 언론의 상업화와 조선.동아일보의 선택" 역사문제연구소 (70) : 164-196, 2005
• 126 "(社說) 靖國神社新祭神"