著者

青野 正明 Masaaki Aono

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.33, no.3, pp.285-306, 2008-03

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When the Japanese Government-General of Korea began carrying out its Rural Promotion Movement in the first half of the 1930s, one of the Movement's key elements was the agriculture-first ideology of "Nohonshugi ". In this paper I focus on one of the more spiritualistic aspects of that ideology, "Piety and Ancestor Worship" (敬神崇祖). From it, the official leadership of Korea's agricultural villages became aware of the need for a tool to strengthen village cohesiveness. I suggest that the officially-sponsored system of village rites, a means of strengthening social control in the villages, grew out of this awareness.Throwing light on such hitherto neglected facts as these will help clarify the Japanese colonial government's shrine policy during these years, and is therefore a significant focus of research.

著者

青野 正明 Masaaki Aono 桃山学院大学国際教養学部

出版者

桃山学院大学総合研究所

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.39, pp.85-122, 2009-03-10

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In 1936, the Japanese Government-General of Korea reorganized the colony's shrine system. This reorganization was carried out for two purposes: first, to promote some of the main shrines to the status of Kokuhei-shohsha (国幣小社), which ranked sixth among nationally-supported shrines; and second, to increase the overall number of shrines (神社・神祠) as a way of mobilizing Korean people to carry out the Government-General's policies. In this paper I examine principally the second of the two above-mentioned purposes, seeking to clarify the connection between the government's shrineexpansion policy and its statements about making use of Korean village rites. The enactment of the shrine-expansion policy itself will be considered in a subsequent paper.

著者

青野 正明 Masaaki Aono 桃山学院大学国際教養学部

出版者

桃山学院大学総合研究所

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.41, pp.133-185, 2009-12-22

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In 1936, the Japanese Government-General of Korea reorganized the colony's shrine system. This reorganization was carried out for two purposes : first, to promote some of the main shrines to the status of Kokuhei-shosha (国幣小社), which ranked sixth among nationally-supported shrines ; and second, to increase the overall number of shrines (神社・神祠) as a way of mobilizing Korean people to carry out the Government-General's policies. In this paper I examine principally the second of those two purposes. By analyzing the Government-General's principle of having one shrine in each myeon (面), I seek to clarify the process through which that policy was formed.