Japanese Colonial Archaeology in Korea (1905-1940): From the Premises to the Large-Scale Excavation Programs in Pyŏngyang and Kyŏngju

The East Asian model of economic development focuses on 5 shared characteristics that seem significant in the contemporary economic development of Japan Taiwan and Korea. They are economic characteristics and include 1) high investment ratios 2) small public sectors 3) competitive labor markets 4) export expansion and 5) government intervention in the economy. Large and efficient investments in human capital and well-developed capacities to absorb new technology are 2 other economic features shared by The Three. One could add overcrowding (high man/land ratios) and scarcity of natural resources though these are handicaps rather than sources of economic strength. It is possible however that virtue springs from necessity and that ample arable land or abundant natural resources mainly permit governments to postpone the difficult decisions needed to promote development rather than provide the wherewithal needed to finance development. Other noneconomic characteristics of The Three such as ethnic and linguistic homogeneity relatively compact geography manageable population size and the Confucian tradition have not been considered in the model even though they have undoubtedly influenced labor productivity savings behavior and other aspects of economic performance. Whether the East Asian model ought to be followed depends on whether current and foreseeable circumstances are sufficiently like those faced by The Three to justify using the same policies that they used. Applicability of the East Asian model should also depend on whether the strategy employed by The Three has been responsible for their economic success. 2 aspects of the East Asian models policy features are noteworthy: 1) the policies typically work by influencing rather than replacing private market decisions and 2) the public expects government to intervene to influence economic growth.

The Paradox of Genealogy: Family Politics and the Publishing Surge of Chokpo in Colonial Korea Yang-Hee Hong In 1920s and 1930s colonial Korea, the practice of purchasing and publishing chokpo, the genealogical record of family lieange, became widespread. This trend was considered a strange phenomenon to reform-minded Korean intellectuals, since chokpo was seen as a symbol of past morality—a product of obsolete familism that contributed to Chosŏn Korea’s collapse. Korea’s familism, symbolized by chokpo, was hence recognized as an obstacle to the formation of nationhood necessary for rebuilding Korea: familism precluded the creation of a “one nation” identity. Despite the criticism, the Korean people’s desire for chokpo did not abate but was strengthened by publishing companies and their brokers. The most fundamental reason for the increase in the desire for chokpo was the family system implemented by the Japanese colonial authority. The patrilineal succession of the household and the surname system, universally enforced to all Koreans under the colonial family system, were similar to the traditional family culture of upper class yangban. The colonial family system thus gave rise to the spread and enjoyment of yangban culture, which, in turn, resulted in the chokpo publishing surge. Eventually, the family system established by the Japanese colonial authority led to the universal acceptance of the patrilineal system by all Koreans. This acceptance strengthened the cultural identity of Koreans based on patrilineage, which served as the foundation of Korea’s cultural nationalism Korean Studies © 2022 by University of Hawai‘i Press. All rights reserved. 1 Keywords: colonial Korea, chokpo, family law, familism, patrilineage, surname system, Japanese colonialism Introduction: The Publishing Surge of Chokpo in Colonial Korea A unique phenomenon in colonial Korea (1910–1945) was the popularization of chokpo. This category of books was at the top of the list of publication license applications that the Japanese GovernmentGeneral of Korea announced each year. The publication of chokpo began to increase in the 1920s and enjoyed its golden age in the 1930s.1 There were seven volumes of chokpo published in 1912, but by 1921, the total number of publication increased eleven fold. There were 243 volumes in 1925, 290 in 1926, and many more in the 1930s.2 According to the repository of chokpo stored in the National Library of Korea, 1,152 volumes of chokpo were published in the 1930s, which is 46% of all chokpo archived in the library.3 Chokpo is a genealogical record of a patrilineal lineage based on the same surname and the surname lineage seat (pon’gwan or pon)—the original place of the progenitor. Compiling chokpo was an exclusive practice among the yangban aristocracy in Chosŏn Korea. In colonial Korea, the social status system had ostensibly been abolished, but chokpo, the quintessential yangban publication, gained immense popularity. An article in Tong-A Ilbo in 1926 reported this phenomenon as “strange.”4 Zenshō Eisuke, a Japanese official of the Government-General of Korea, invented the term tongjok-purak (blood-relative village 同族部落) to characterize Korean society. Zenshō argued that same-surname villages were a unique feature of Korean society and that there was a close relationship between these vollages and the Korean people’s attachment to patrilineal ties. Zenshō thus explained the publication boom of chokpo in colonial Korea by using the notion of blood-relative group sharing the same patrilineal lineage. He argued that Koreans considered chokpo important, because Koreans had “a tendency to respect the genealogical clarification of their blood relations, as Asian people worship ancestors and follow the history or tradition of a family.”5 He went on to say: There are many downsides in the publishing of chokpo. In Korean society, in which the people worship their ancestors and value their own clans, where homogeneity of blood-relative group is strong, chokpo is being excessively esteemed at the moment. Of all the various annual publications in Korea, chokpo 2 Korean Studies 2022 is actually the number one publication. . . . Science does not advance and knowledge does not grow in Korea because of Korea’s inability to free its legs and escape the old muddy fields of chokpo and famous families. . . . . one should not take lightly...

Languages, Scripts, and Chinese Texts in East Asia

Editorial

Queer Korea

Reviewed by: Building a Heaven on Earth: Religion, Activism, and Protest in Japanese Occupied Korea by Albert L. Park Carl Young Building a Heaven on Earth: Religion, Activism, and Protest in Japanese Occupied Korea by Albert L. Park. Honolulu: University of Hawai‘i Press, 2015. 307pp. Research on Korean activism and nationalism during the Japanese colonial period is often focused on elite and urban movements. This is in spite of the fact that the vast majority of Koreans at this time still lived in rural areas, even though industrialization and urbanization was changing Korean society. Much of the research on the social and political outlook of Korean activism in colonial times also centers on the importance for Korea to not only seek independence, but also to establish an industrial capitalist economy or an industrial socialist economy as the foundation of a “modern” nation-state. Organized religion also played an important role in Korean activism and nationalism, although it is often felt that its influence declined in the 1920s and 1930s. Albert Park’s book Heaven on Earth attempts to remedy this neglect by focusing on Protestant Christian and Ch’ŏndogyo agrarian activism in colonial Korea in the 1920s and 1930s. These movements emphasized the importance of agriculture as the foundation of Korea’s economy and society and called for improvements in agricultural technology and cooperative organization of Korean agriculture as an alternative to industrialization and the social upheaval that it provoked. Park’s book is divided into two parts. The first part is made up of chapters outlining the origins of Tonghak/Ch’ŏndogyo and Protestant Christianity in Korea and their connection with social activism; economic and social changes in colonial Korea and their impact on rural society, agriculture, urbanization, and industrialization; and lastly, the origins of religious social ideology in Korea in [End Page 269] the 1920s and 1930s, especially as a response to anti-religious discourses that were gaining influence after the failure of the March 1919 independence demonstrations and the rise of secular socialist and bourgeois nationalist thought. Park uses the examples of Yi Tonhwa, a prominent Ch’ŏndogyo thinker, Hong Pyŏngsŏn of the YMCA, and the Presbyterian activist Pae Minsu to show how some religious activists reacted to the interactions of social and economic change and the place of religion in relation to modernity. These thinkers, in their different ways, came to the conclusion that modernization did not necessarily imply industrialization or secularization. Instead, a focus on cooperative organization of agriculture infused with religious principles would permit the majority of the Korean population to access the benefits of modernity while remaining in the countryside and thus reduce the social upheaval that came with industrial urbanization. The second part of the book focuses more specifically on the organization of agricultural cooperatives and campaigns of literacy and education to help promote peasant self-improvement. Denmark had become the showcase for agrarian cooperatives and the Ch’ŏndogyo-led Chosŏn nongminsa, Hong’s YMCA and Pae Minsu’s Presbyterian movement all inspired themselves from the Danish model. These movements were not necessarily against capitalist modernity, but instead proposed alternative models that would protect peasants and strengthen their village organizations and more fairly distribute profits from agriculture to producers in order to improve the lives of farmers and their villages. In this way, these cooperative movements were different from traditional agrarian movements that were based on Confucian ideology and which embraced traditional village organization as a way of fighting against capitalist economics and colonial modernization programs. Cooperative financing was also important in order to compete against banks and state funding and also to give more accessible credit to farmers. Religion was important to provide the organizational and moral glue to keep these cooperatives together. In this way, religion could show itself as an important force of social change in a modernizing society, aiming to create both new humans and new alternatives of social and economic organization. All of these organizations also focused on rural education and literacy promotion and published numerous journals and educational aids. Rural youth education was particularly important so as to educate future rural leaders and also to reduce the attractions of migration to the...

Building on archival work undertaken in France and fieldwork undertaken in Southeast Asia, Museum-Making in Vietnam, Laos, and Cambodia provides a critical analysis of museum histories and development in three former colonial territories. This work documents the development of museums in French Indochina (1862-1954), specifically Vietnam, Laos, and Cambodia. The book explores the colonial culture of exhibition, traces the growth of museum collections through archaeological missions to Indochina and other parts of Asia, and examines the role of museums in the cultural life of this colonial society. In particular, the author re-contextualizes the role and part played by colonial museums in the implementation of heritage policies during the colonial era in French Indochina, a dimension that is often overlooked. Additionally, the book addresses the effects that the Second World War, the Vichy Regime, and the Japanese occupation had on these cultural institutions. The transformation of these museums in post-independence Vietnam, Laos, and Cambodia is also discussed. Providing comparisons with other colonial and post-colonial experiences, Museum-Making in Vietnam, Laos, and Cambodia will be a valuable resource for researchers in museum and heritage studies. It will also appeal to researchers and graduate students engaged in the study of history, anthropology, sociology, political science, and development and international studies.

DOI: 10.1355/ae25-2h Colonial Legacies: Economic and Social Development in East and Southeast By Anne E. Booth. Honolulu: University of Hawai'i Press, 2007. Pp. 241. Taiwan and South Korea, both former Japanese colonies, managed have a faster economic growth from 1960 onward relative former European or American colonies in East and Southeast There is an argument that places high importance on the colonial past of these two countries as a determinant of their economic performance, contrary the popular belief that emphasizes the economic policies adopted in the post independence era. As the author states in the book, the aim of this book is to place the debate concerning Japanese colonialism in a wider perspective through an examination of the record of other colonial regimes in East and Southeast Asia. The author also writes that book attempts a comparative study of the economic and social development of colonial territories in East and Southeast Asia in the first four decades of the twentieth century and the consequence of that development the transition independence after The book manages fulfill these objectives. By providing detailed descriptions and comprehensive data throughout the book, the author gives us not just a glimpse of what was happening, in terms of economic and social development, but rather tells a complete story of what was really going on. Although the colonial empires of Japan and America in East and Southeast Asia was short lived than that of the European empire, but in many parts of the region, effective colonial administrative systems were only established in the late nineteenth and early twentieth century. For this reason the comparative study presented in the book is based only on economic and social development after 1900. The book starts with a review of economic development of European colonies (Indonesia, Malaysia, Singapore, Burma, and French Indochina), an American colony (Philippines), Japanese colonies (Taiwan and Korea) and Thailand, which was never colonized, during the period 1900-40. It examines main economic indicators such as population growth, growth in national output and income, growth of agricultural output, and growth of non-agricultural activities. This book further tells us: there is no strong evidence of differences between Japanese colonies and European or American colonies in terms of main economic indicators during 1900-40 and that might explain the differences in economic growth of former Japanese colonies after 1960 relative other colonies. This confirms the popular belief that in post-independence, economic policies were the main determinant of economic growth. The remainder of the book explores the economic indicators in more detail and describes relevant social developments resulting from policies that were implemented during 1900^45. It discusses the agricultural expansion of East and Southeast Asian colonies with respect population growth and access land, colonial government economic policies (with detailed analysis of taxation, budgetary regime, international trade and exchange rate), growth and diversification of the market economy, changes in living standards and human development, and the economic and social impacts of Japanese occupation of East and Southeast Asian Colonies from 1942 1945. Analysis of these economic and social conditions reveals a great deal of variations within colonies regarding their policies and social/economic outcomes of these policies, thus making it difficult determine the source of divergence in economic performance in the coming decades. The last part of the book gives us a review of possible sources of divergence that arises among former colonies after they become independent. As we discover from reading the review, there are a few factors that might explain the divergence of the post-war economic conditions of the former colonies. …

Migrant Women’s Bodies as Boundary Markers: Reproductive Crisis and Sexual Control in the Ethnic Frontiers of Taiwan

Book Review From the Mountains to the Cities: A History of Buddhist Propagation in Modern Korea, by Mark A. Nathan. Honolulu, HI: University of Hawai‘i Press, 2018. xii, 193 pages. Diagram. Notes. Bibliography. Index. US$ 62.00. Two important research questions in the history of modern Korean Buddhism are how Buddhism revived after centuries of repression by the Confucian elite, and how it then spread throughout Korean society and culture in the late twentieth century. This recent book by Mark Nathan provides a stimulating suggestion to answer both of these questions—the traditional Buddhist concept and practice of p’ogyo [布敎, propagation of teaching]. From the Mountains to the Cities is divided into six chapters covering in turn theoretical and historical issues regarding Buddhist “missions” and the transmission of Buddhist ideas and beliefs across cultural boundaries, the release from the legal and cultural restrictions of the Chosŏn dynasty (1392–1910) at the end of the nineteenth century, the cultural and political circumstances during the period of the Japanese annexation of Korea (1910–1945), the cultural, religious and political circumstances of the post annexation period (1945–), reflections on current propagation methods, and broad issues around law, religious pluralism, and religious propagation. Korean Studies © 2019 by University of Hawai‘i Press. All rights reserved. 1 Broadly speaking, Mark Nathan argues that the rediscovery/reapplication of the Buddhist concepts of p’ogyo was enabled by the relaxation of restrictive legislation at the end of the nineteenth century and by the stimulus and exampleof the rapid growth of Protestant Christianity from the late nineteenth to the early twentieth centuries. One important aspect of this re-appropriation of p’ogyo was the development of the activities of the laity in contrasttoclericalactivity.Layinvolvementwasnotanewthing,butitwasreappropriated and developed partly through the example of Korean Protestantism which has a strong lay-led element. The development of p’ogyo was enabled during the Japanese colonial period by a legal framework (continued under the legal system of the Republic of Korea), which legally defined ‘religion’ in part by it being a free association people who (among other things) are engaged in the propagation of their beliefs and practices. These associations (religions) are therefore made up of religious professionals and their followers who all are engaged to a greater or lesser degreewithpropagation.Intheremainderofthisbook,MarkNathanfillsout in detail the modern history of these basic ideas and at the end offers some views about the future landscape of religion in South Korea. Being based upon a doctoral dissertation, the text gives evidence of repetition and the summingupofpointswhichhavealreadybeenestablished.Nonetheless,this featureofthetextdoesnotdetractfromthepointswhichtheauthorhasmade or the thoroughness with which he has established them. From the Mountains to the Cities is an important contribution to the understanding of modern and contemporary Buddhism in Korea. It is one of the few books in the area of East Asian Buddhism which attempts to understand and interpret the dynamics of Buddhism in that area of the world. Consequently, it will be of interest to students and scholars in the areas of Buddhist Studies, Comparative Religion, East Asian history, Korean Studies, and Korean history. For comparative research purposes, it also will be of interest to scholars in the areas of Christian missions and East Asian Christian history. James H. Grayson School of East Asian Studies, The University of Sheffield, Sheffield, United Kingdom Contributor Emeritus Professor James H. Grayson (j.h.grayson@sheffield.ac.uk), School of East Asian Studies, The University of Sheffield, Sheffield, United Kingdom. 2 Korean Studies 2019 ...

Reviewed by: Treacherous Translation: Culture, Nationalism, and Colonialism in Korea and Japan from the 1910s to the 1960s by Serk-Bae Suh Sharalyn Orbaugh Treacherous Translation: Culture, Nationalism, and Colonialism in Korea and Japan from the 1910s to the 1960s. By Serk-Bae Suh. University of California Press, 2013. 252pages. Softcover $34.95/£24.95. Serk-Bae Suh’s Treacherous Translation is a marvelously rich, thought-provoking study of translation between Korean and Japanese from the 1910s to the 1960s—that is, through the colonial period and beyond—that combines high-level theory and specific textual examples to explore how language functions in the creation and maintenance of colonial structures. Each chapter comprises a separate, carefully contextualized case study that highlights a particular problematic in the consideration of translation, colonialism, and postcolonialism. The argument is exemplary in its clarity and sophistication and in its ability to smoothly meld complex political philosophy and close textual analysis—a tour de force. Suh’s preface performs the function usually associated with an introduction, laying out the main research questions and the theoretical underpinnings of the book. It opens with an admirably clear statement of the author’s main thesis: This book . . . examines the role of translation in shaping attitudes toward nationalism and colonialism in Korean and Japanese intellectual discourse from the 1910s through the 1960s. Critiquing the conventional view of translation as a representation of an original text, . . . I argue that, when theorized as an ethical and political practice, translation challenges the ethnocentric view of culture and language embedded in both colonialism and cultural nationalism. (p. xiii) Suh bases his re-theorizing of translation largely on the work of Lithuanian-French philosopher Emmanuel Levinas and provides a detailed explanation for why he does so. I will mention here only the two main features of Levinasian thought that Suh discusses in this connection. First, “Levinas’s ethics is premised on the radical alterity of the other. According to Levinas, the absolute alterity of the other subjects the self to questioning its own legitimacy and orders the self to act ethically toward the other. The self should not and cannot speak, think, or behave on behalf of the other” (p. xix). Since colonialism is a “mode of rule that prevents the self from encountering the alterity of the other” (p. xix), its unethical nature becomes all the more clear when viewed through the lens of Levinas. Second, recent trends in colonial and postcolonial studies, such as the work of Homi Bhabha, emphasize colonial ambivalence and the blurring of the difference between colonizer and colonized. In contrast to that view, Suh contends that “it is still necessary to retain a clear separation between the colonizer and the colonized to force the colonizer to face his or her all-encompassing ethical responsibility for colonial violence” (p. xx). Levinasian philosophy allows for the difference between the two to be maintained, without essentializing either. [End Page 443] The preface is followed by an introductory essay titled “Translation and the Colonial Desire for Transparency,” which examines colonial-period stories by Japanese and Korean writers of fiction. Through an examination of five texts, Suh underscores the materiality of language, highlighted through translation, which frustrates the typical desire of the translator—that is, to take the meaning of a locution in one language and render it transparently in another. The very difference between languages that makes translation necessary also makes perfect translation impossible. Moreover, in the colonial context, where language and power are deeply intertwined, the role of the translator is both crucially important and liable to suspicion. In a 1923 story by Japanese author Nakajima Atsushi, for example, the protagonist Cho Kyoyŏng is a Korean officer in the Japanese colonial police whose job is to translate Japanese-language commands and laws into Korean. He is, unsurprisingly, viewed unfavorably by the colonized Koreans as the voice of oppression, but is also distrusted by the Japanese, who suspect his loyalties may be divided. Cho is eventually fired and ends up roaming the streets, a victim of the impossible pressures of the colonial translator. In order to emphasize the relationship between translation and colonial domination, Suh cites Roman Jakobsen and Jacques Derrida on...

“Globalization” is neither new nor ill-disposed to the authority of the nation-state. In South Korea, since the 1990s, it has become popular to think that the new age of globalization (segyehwa) has weakened the power of the state and forced national governmnents to hand over greater amounts of sovereignty to global markets. Such a view resonates with academic arguments that often use the concept of globalization to create the sense that the flow of capital across national borders is not only novel but also undermines the power of the nation-state. This paper argues against these views by showing the ways in which global capital created the conditions from which the modern nation-state and nationalism emerged in Japan and Korea. With Britain’s invasion of the Qing Dynasty, European capital and imperial policies began the gradual dismantling of the Chinese Empire’s East Asian interstate system. In its place emerged a new form of state power that was rooted in capitalist relations and legitimized by mythologies of the nation. From this conjuncture Meiji Japan was the first sovereign in East Asia to embrace the European structure of the nation-state and industrial capitalism. Japanese nation builders fashioned an image of the nation that was conducive to participating in the global system of capitalism. The emergent Japanese nation-state illustrates the role of nationalism in the spread of global capitalism in Asia during the nineteenth century. Meiji reformers adopted the structure to the nation-state to reorganize Japanese society, as well as Asian interstate relations, in terms of industrial capitalism. Central to this project was the colonization of Korea. By using the European model of imperialism, Meiji Japan redefined Korea as a nation and inspired a nationalist movement among reformers in Joseon society. Nationalism, and the national state, figured centrally in the processes of economic integration that is now known as globalization of East Asia.

This overview article examines the major similarities and differences among the three countries in East Asia — Japan, Taiwan and Korea — in terms of their immigration policies and observed flows as an introduction to three country-specific papers and a contribution on the simulation of economic impacts of different migration scenarios in Asia. These papers are from a two-year project, “From Origin to Destination: Policy Alternatives for Managing Two-Way Migration Pathways in Asia,” funded by the Korea Foundation. The papers demonstrate important common patterns, including the special treatment of ethnic return migrants, population aging and demands for low-skilled migrant workers in the industrial and service sectors, the strict policy on temporary migration for low-skilled migrant workers, and the concentration of women in marriage migration and as carers in labor migration.

The Confucianism culture in Taiwan since Ming Dynasty and the development of Chinese studies in Japan over one thousand years blended each other in Taiwan during Japanese Colonial Period. Most Japanese who came to Taiwan are outstanding literary authors with rich capacity for Chinese literature and culture. TARASEN KOIZUMI（1867-1908） is one of them. Although without remarkable educational background, TARASEN KOIZUMI, who was called the three unusual people in Taiwan, has exceptional talent that is next to none. The Japanese scholars portray him as an erudite and knowledgeable phenomenon; meanwhile, his writing style is quite unique and worthy for us to study. In other words, he was really one of the important and exceptional writers then. Presently, we have had plentiful studies on new literature in Taiwan during Japanese Colonial Period, but less on traditional literature. However, when it comes to establishing the history of Taiwan classic literature, this field can not be neglected. On this ground, I choose Dao Quan Shi Gao（TARASEN’s collections of Chinese poetry） as my study. In this study, I’d like to explore the thought and the literary manifestations of Dao Quan Shi Gao. On one hand, from the aspect of thought, I will discuss “thought” in two different layers: the individual and the interaction with the country and the world. The former refers to his sentiments for the families, friends and lovers, and the later focuses on his notion of the social and political situation at that time in Japan, China and Taiwan. On the other hand, from the aspect of the literary manifestation, I will choose eight representative authors in ancient China and probe their influence on KOIZUMI’s writing style and inner spirit, and then draw the comprehensive conclusions that what classical/cultural China is in KOIZUMI’s mind. In the last stage, I will discuss the meaning of Japanese Chinese literature in Taiwan in the context of Chinese literature in East Asia.

Japan's unequivocal surrender to allied forces marked at once the conclusion of World War as well as the independence of Koreans throughout the empire in their national assertion. However, postwar political and economic circumstances discouraged an estimated 600,000 Koreans in Japan from repatriating. The arrival of ill-prepared allied occupation forces compounded the situation. An indeterminable number of Koreans smuggled their way back into Japan after returning to Korea. This article traces the genesis of formation of Korean diaspora in Japan from the postwar American occupation of that land and South Korea. Postwar occupation of South Korea deteriorated to levels lower than that prevailing in a concomitant Japan. Moreover, despite its inhospitable environment, Japan at least offered the option of continuing a semblance of the lives the Koreans had built since crossing, and which postwar Korea appeared certainly well short of providing.