Taiwan Under Japanese Colonial Rule, 1895-1945

The thesis states about the research of the leader of the important poetic society “Li poetic organization” and his works “Ho-Ting Poems” during Japanese Colonial Rule. With the poems of Ho-Ting and the other literature documents ,we try to realize the life experience of Fu Hsi Chi for analyzing the content of “Ho-Ting Poems” and the spirit of Taiwan traditional literati further, during Japanese Colonial Rule. The first chapter “introduction” including the research motivation , method, reviews of related research documents and illustrates the constructs of the thesis. Chapter 2 introduces the life experience of the poet Fu Hsi Chi，illustrates his public career and literature activities, so as to realize the background of Fu for presenting the whole life during the time of the history about the traditional literati with knowledgeable Sinology. Chapter 3 mentions the author’s contradiction and recognition between the native country and the new ruler, and the attitude toward the politic doghouse written in his works “Ho-Ting Poems” . Chapter 4 presents Fu’s family and domestic life written in “Ho-Ting Poems” . Besides，we also mentions the friendship of Fu and the other literati. In Chapter 5，we try to find the author’s view of sympathy on Taiwan locals in his works “Ho-Ting Poems” and observe the nature landscape, living of plebeian inhabitants and natural disasters during Japanese Colonial Rule. Chapter 6 concludes the previous chapters , states the accomplishments of Fu Hsi Chi and the value of “Ho-Ting Poems”. All in all, the thesis explores the life experience of Fu Hsi Chi. Beside, presents the nature of Taiwan, the recognition and the modern time experiences of traditional literati . Also, we observe the parts of their roles during Japanese Colonial Rule for realizing and researching the traditional literati and their works

Jeong-Chul Kim excavates the complex role of Korean collaborators during Japanese colonial rule, offering a theoretical analysis of collaboration with foreign powers.Kim argues that collaboration was central to establishing a colonial order under Japanese rule in Korea, as Korean collaborators navigated the conflicting demands of both Japanese rulers and their compatriots. Instead of passing judgment on these controversial historical figures, Kim focuses on how they influenced key moments in Korea’s complicated colonial history through various strategies, including devaluing, recuperating, and erasing Korean identity. Using archival sources translated from Korean, the author shows that internal tensions within the colonized community, rather than just opposition to colonial regimes, shaped the development of Korean national identity. This book challenges traditional views of colonialism, emphasizing that indigenous collaboration is crucial to understanding the establishment, development, and sustainment of colonial rule. By focusing on the colonial intermediaries, this book fills the gap between abstract colonial policies and their implementation on the ground level and provides insights into the unintended consequences of the collaborators’ intermediary actions as well as the ramifications which persist in contemporary Korean society.

Like all national literatures in the world, Taiwanese (also known as Tâi-gi) literature was naturally initiated using Tâi-gi native speakers'mother tongue, and developed from oral to written form. Tâi-gi literature started with folk literature (oral literature), and, after a period of creation and learning of writing system, achieved the sequential form of written literature. Accordingly, a research on the development of Tâi-gi literature should begin with its oral form probing and estimating the works, then extend to the exploration of Tâi-gi literature written in Chinese (Han) characters and Romanized spelling system (Pėh-ōe-ji), analyzing their respective developments. It’s relatively appropriate to pay attention to the period when Taiwan was under Japanese colonial rule. Taiwanese literature transited then from classical litery Chinese form to the modern written vernacular form. It was a spectacular era when polyphonic linguistic landscapes arose and multilingual writing blossomed. After the World War II, Tâi-gi literature, oppressed by KMT who took measures to promote Chinese Mandarin as National Language, could merely exist in the publication and religious practices in the Presbyterian Church in Taiwan (PCT) or believers’ personal use, as well as in the texts for performing arts, such as Tâi-gi pop songs, folk theaters and operas, modern theaters, narrative ballads and ballad text books, etc. Tâi-gi literature in the other spheres almost vanished completely. Not until the 1980s' and along with the rise of the Language Revitalization Movements did Tâi-gi literature restore its vitality and regain the way to development. In the development of Tâi-gi literature along with the awakening of the cultural awareness of mother tongue, many problems were encountered and had to be solved, such as the argument about writing systems, difficulties in informatization of Tâi-gi literature data and writing systems, establishment of the subjectivity of Taiwanese literature, and academic institutionalization of its subject areas, etc.

This article assesses the relationship between the first four bishops of the English Mission in Korea, Japanese colonial rule and the Korean independence movement from 1905 to 1945. It is proposed that the bishops attempted to walk a precarious tightrope between the demands of the colonial government, bent on assimilating Korea, including the Churches, and the ardent aspirations of Koreans, including Christians, who sought to resist colonial rule. The authors conclude that this was a complicated policy which they did not always pull off but one which can be judged as successful overall.

ABSTRACTUntil the mid 1930s, cinemas in the Bukchon (northern village) district of Gyeongseong (currently Seoul) such as Danseongsa, Jeil Theater, Joseon Theater and Woomigwan dominated the exhibition in Seoul under the Japanese colonial rule. During the colonial era, first or re-run theatres were dedicated to show foreign films, which both colonial Korean and Japanese audiences loved the most. This is in contrast to the situation in Japan, where its domestic films predominated. However, with more acute political conflicts emerged in the region, the Japanese authorities sought to control the colonial Joseon (Korean) film market by restricting the number of screenings and the availability of foreign films. The Motion Picture Control Regulations is seen as the first Japanese ‘screen quota’ in Korea; the Red and White distribution system was established in May 1942 in order to provide screens with domestically produced (both imperial Japanese and colonial Korean) films. Colonial screens were simply not capable of projecting imperial ideology, as it was heavily profit-driven. A conflict between the colonial Korean and imperial Japanese systems drove the industry during this period and in this article, I will examine the transition of the colonial policies on film screenings and challenges arising from the exhibition sector.

This study looks at how education policies in colonial Korea changed over time in order to accommodate the needs of the colonial authorities during the period of Japanese colonial rule in Korea (1910–1945). The colonial experience can be divided into four different periods according to the four Educational Ordinances issued in 1911, 1922, 1938, and 1943 by the colonial government with each period corresponding to a historic event or context. The constitutive relevance of colonial discourse for an understanding of education can be found in the gradual transformation of the education sector in Korea under colonial rule. It is evident that Japanese colonial policy was inherently contradictory in principle and in practice. On the one hand it sought the assimilation of the Koreans, while on the other it maintained its discriminatory and exploitative practices. Such contradiction was obvious within the colonial education system. As the principal instrument of assimilation, education was regarded as the primary means to subordinate the ethnic identity of the colonised and to transform them into loyal imperial subjects. An overview of the four different periods relevant to the changing circumstances to which the education sector responded reveals the social‐historical implications of the instrumentality of colonial education.

Translation's Forgotten History: Russian Literature, Japanese Mediation, and the Formation of Modern Korean Literature

This study examines the historical significance of Jang Gwon’s activities in the sport promotion carried out by Korea’s YMCA. At its birth, the Korean YMCA’s sport promotion was closely linked with the Korean nationalist movement under Japanese colonial rule, and this link was most evident around 1920, when Jang Gwon worked as a judo master. Citing the Sokol movement in Czechoslovakia, Jang Gwon took initiatives to enlighten Korean people’s consciousness and popularize sports, including judo and basketball, across the country through the Korean YMCA’s sport promotion. In particular, Jang Gwon introduced modern judo—formally known as Gangdogwan (Kodokan judo), initiated by Jigoro Kano—in Korea and took initiatives to establish the Korean Basketball Association and the Korean Basketball Referee Association. Through the Korean YMCA’s sport promotion, Jang Gwon motivated the Korean people to aspire to liberation and independence from Japanese colonial rule. Moreover, amid the prevailing social climate, in which physical activities were discouraged due to the influence of Neo-Confucianism, he provided a paradigm shift that called for “sport for all,” which enabled the modernization of sports and physical education in Korea.

In the 1920s and 1930s, the U.S. automobile enterprise Ford made its retail debut in Taiwan and mainland China markets. At that time, Taiwan was under Japanese colonial rule and had went through a series of assimilation policy; while China was in the period of semi-feudalism and semi-colonialism, a stage in which all sectors of society, from politics to economy, were invaded and controlled by foreign colonialism. However, in the face of Taiwan under Japanese colonial rule and mainland China in gradual economic colonization, Ford discovered that due to cultural diversity between the two regions, product image and sales method used in one region differed greatly from the other. So how did these automobile adverting concepts and designs come into being? Were they closely related with local culture and life style? With Ford Motor advertisements in Taiwan Nichi Nichi Shin Po and Shun Pao from year 1922 to 1936 as study subject, this thesis expounds the visual symbolic meanings and their differentiations delivered in Ford advertisements by mean of document analysis and from the angle of advertising appeal, technique of expression, etc.

This paper analyzes the socio-cultural discourse on the Kingly Way 王道 in Manchukuo 滿洲國during the Datong 大同period (1932-1934), and attempts to flesh out the related context and specific structures of cultural control. Though the label ”dark dictatorship” often applied to describe the Japanese military invasion and colonial rule is a reflection of its characteristics and historical impact, it is undeniable that, as non-Western colonizers, Japan's reflections on its role as ruler resulted in differences in the development of its colonial thinking and discourse from that of the Western colonial powers. However, to state as disregarding logic or to examine in an irrational way Japanese thinking regarding its imperialist policies all too easily becomes a one-dimensional critique.Consequently, in the light of new materials, there is indeed a need to recommence research that examines the circumstances of change and renewal in the discourse among Manchukuo and Japan's intellectuals in the subjective context of traditional Eastern thought. Due to the social and political chaos that followed these events and the shortcomings of local archival systems and institutions, there is a relative paucity of material and research relating to the period immediately following Manchukuo's foundation. However, it was during this period that changes in Japan's colonial thinking occurred and were implemented in key policies, a period which also saw the initial stages of direct military and cultural confrontation between China and Japan in mainland Asia The pros and cons of Japan's colonial policies had a huge impact on Manchukuo's subsequent policy development, and therefore the importance of this question cannot be understated.

길은 사림들의 삶에 큰 영향을 미친다. 근대적 길이 만들어낸 새로운 시공간은 삶의 리듬과 규율에도 큰 변화를 일으켰다. 1907년 광주-목포간 신작로의 공사가 시작되면서 전남의 근대적 교통로가 형성되기 시작했다. 전남에서는 1910년대 전반에 경성목포간 1등 도로와 호남선 철도 등 기반이 되는 철도와 신작로가 갖추어졌다. 이어 1920년대에 2등 도로와 3등 도로 등의 신작로와 철로망이 전남지방 1936년 전라선 노선이 놓이면서 근대적 교통망이 완결되었다.<BR> 새로운 교통로들은 전통적인 길들을 기반으로 하여 건설되었지만 목포나 여수와 같은 신흥의 항구도시를 향해서는 전혀 새로운 길을 만들어 내기도 했다. 이렇게 형성된 새로운 교통만은 서해안과 남해안을 향하고 있었다. 일본으로 상품이 들고 나는 곳이기도 했지만 수산업 등 일본인들이 진출한 산업분야의 중심지가 형성되고 있었기 때문이었다. 조선시대에는 대로들이 한양을 겨냥하여 남북방향으로 중심축을 이루었음에 비해 새롭게 형성된 교통망은 식민지 행정중심지인 광주를 중심으로 했다. 근대적 교통망은 곧 지역 전체로 확산되어 모든 사람들이 그 영향력 하에 놓이게 되었다. 누구도 근대적 속도의 바깥에 살 수 없게 된 것이었다.<BR> 이에 따라 사람들은 일상 생활 속에서 급격히 빨라진 속도에 반드시 적응해야 했다. 근대적 교육을 받고 교통기관을 자주 이용한 도시에 살고 있던 사람들은 그나마 이 속도의 규율에 빨리 적응할 수 있었다. 그러나 옛 시간의 흐름과 습관에 익숙해져 있던 사람들은 급격히 빨라진 교통수단과 새롭게 등장한 그 규율에 적응하는데 어려움을 겪을 수밖에 없었다. 신작로와 철도가 만들어낸 속도와 속도의 규율은 식민지적 근대의 또 다른 모습이었던 것이다.

'The Coming State' and 'The Arts of Producing' ─The division of the scholarship between 'South & North' after the liberation of Korea from the Japanese colonial rule

This article describes the life of Ye Jung-chong as an anti-Japanese intellectual in the post-colonial era. Before World War II, Ye Jung-chong was a right-wing intellectual of the anti-Japanese movement. Such had been his image in modern Taiwan. After the war, he published a series of works in the 1960s when Taiwan was still under martial law, thereby passing down his experiences and memories of the anti-Japanese movement in the 1920s to the younger generation. This article attempts to explore the historical background and his life experiences that changed Ye Jung-chong from an anti-Japanese intellectual into a writer of historical experiences. Although not belonging to the postwar generation, Ye Jung-chong attracted much the attention of the postwar generation both domestic and overseas because of his book, ＂History of the Taiwanese National Movement＂, and because he was part of the ＂back-to-reality＂ trend of thought of the 1970s. Although he was invited to write History of the Taiwanese National Movement as a refutation of Yang Chao-chia's memoirs, it did reveal his strong ＂determination to write history.＂ In the aftermath of World War II, his role as a ＂writer＂ overlapped with his engagement to ＂write history.＂ Ye Jung-chong's zeal to write history stemmed from his demand for equal recognition of the Taiwanese history and culture. His spirit of recording history had set a precedent for the postwar generation, including Kang Ning-hsiang, Huang Huang-hsiung and others. Moreover, every time a predecessor of the anti-Japanese movement died, Ye Jung-chong published essays of commemoration and passed down memories of the forerunners. The 'tangwai' magazines inherited his literary style, which was also a part of his legacy prior to the study of Taiwanese history in the later half of the 1980s. Analyzing the writing activities of Ye Jung-chong in his late years can shed light on the post-colonial cultural movement and the process through which historical experiences of Taiwanese under Japanese colonial rule were discoursed, which makes it a part of social memory under the KMT's dominant, one-party regime in the postwar era.

Theoretical works pertaining to the birth and development of modern nationalism have a strong focus on Europe and the Americas. This is due to the axiomatic contention that nationalism originated in the West and only later spread to Asia and Africa in the course of European colonialism and imperialism. Such a conventional approach, positioning nationalism as the outcome of homogenizing historical processes in the fields of economy, education, print-capitalist culture, and industrial social organization, tend to overlook the significance of primordial ethno-religious loyalties for the emergence of nationalism. Buddhism, the dominant religion in large parts of East, South, and Southeast Asia, has played a crucial role in Asian nationalist movements. Given the close connection between Buddhism and traditional precolonial polities, particularly Burma (Myanmar) and Sri Lanka, it is not surprising that Buddhism was used to arouse nationalist sentiments against foreign powers, and that it contributed to new forms of national integration in the postcolonial period. It may be even argued that purely secular nationalism, without a major admixture of religious movements, has been rare in Asia. The identification of Western domination with Christianity, for example, gave rise to nationalist movements in mainland Southeast Asia to defend traditional cultural values in the midst of a process of social and economic modernization. Buddhists often embraced nationalism in the name of modernity. Regarding Buddhism as part of their indigenous heritage, Buddhists developed national pride. In Sri Lanka and Burma, Buddhism was identified with the history of the nation, and thus this religion was promoted as a tool to defend the nation against Western colonialism. In Thailand, the only noncolonialized country in Southeast Asia, Buddhism has constituted a pivotal pillar of “official state nationalism” since the late 19th century. In China, Buddhists also used their religion to counterbalance the challenges of Western cultural encroachments. In neighboring Japan, which actively embraced Western civilization, Buddhists tried to prove, in a defensive manner, that Buddhism represented a religious practice essential to Japanese cultural identity. In Korea, under Japanese colonial rule since 1910, and in Tibet, considered as part of China since the Qing dynasty, a Buddhist nationalism had to develop its own identities as distinct from Japanese and Chinese Buddhism, respectively. In the increasingly transnational, globalized world of the 21st century, Buddhism still provides a source of legitimacy for the nation-state, and a source of national identity for the majority populations in several Asian countries, sometimes directed against non-Buddhist (Muslim, Hindu, etc.) minorities perceived as cultural threats.

일제 식민지기 死者공간의 배치와 이미지 형성 - 공동묘지와 화장장을 중심으로 -