I A STD 33 Lecture Notes 1/13

Relationship between Japan and its Colonies

Japanese colonial authorities encouraged the adoption of Shinto altars in households.
In Taiwan, the indigenous religion, a mix of Buddhism and Taoism, faced suppression.
In Korea, Shinto shrines were established, but many Koreans resisted due to strong ties to Christianity, which was linked to the independence movement.
As a result, after the Japanese left, Shinto practices did not take permanent root in Taiwan or Korea.

The Japanese authorities sought to promote the Japanese language in Taiwan and Korea.
In Taiwan, families were encouraged to speak Japanese at home through national language programs introduced in 1929.
A pledge system was implemented, where families could earn a certificate for promoting the Japanese language.
This effort came earlier in Taiwan, which was colonized 15 years before Korea.
Nationalistic efforts in Korea faced resistance due to Korean identity, complicated by a longer history of national unity.

Taiwanese people were incentivized to adopt Japanese names voluntarily, framing it as a mark of honor.
By 1943, over 17,000 households had changed names in Taiwan, affecting more than 126,000 people.
In contrast, Koreans were required to adopt Japanese surnames, but compliance was inconsistent.
Korean records still reflected their original names, creating a distinction that hindered full acceptance as Japanese.

Military recruitment began in Taiwan (1937) and Korea (1938) during Japan's imperial expansion.
In Taiwan, many showed patriotism by participating in volunteer units, while conscription was mandated in 1944.
Acceptance rates for conscription among Koreans were low, fluctuating around 14%.

Overall, Taiwanese responses toward assimilation included less resistance, likely due to less established national identity, while Koreans exhibited stronger resistance owing to deeper historical roots and national pride.
Neither Taiwan nor Korea fully integrated into the Japanese identity despite 50 years of colonial rule, although younger generations in Taiwan may feel a closer connection to Japanese culture.

Fascism illustrates a political regime prioritizing the nation over the individual, typically led by an autocratic figure.
In Japan, this was evident through indoctrination in schools around worshiping the emperor and patriotism, alongside the glorification of military efforts.

The imperial family represents divinity, tracing lineage back to the sun goddess.
Japanese subjects were instilled with gratitude for being part of the Japanese nation.
This perspective permeated education and ultimately influenced the societal consciousness.

School textbooks celebrated war heroes and instilled a sense of duty towards the nation.
Students received physical and mental training modeled after military standards.
Music, particularly military anthems, was used, reflecting changing sentiments during the war—from triumph to despair as Japan faced defeat.

Both Taiwan and Korea showed significant resistance against Japanese rule.
In Taiwan, there was both popular and armed resistance against the Japanese government from the early 20th century, while indigenous groups protested against being assimilated into Japan.
In Korea, groups like the Righteous Army and figures such as An Jong Geun led efforts against Japanese dominance, reflecting a long history of resistance that persisted despite oppressive policies.

Japan's colonization influenced language, culture, and identity in both Taiwan and Korea. Resistance and adaptation characterized the local responses to Japanese imperial policies.
Post-war, the complexities surrounding Japanese influence remain evident in both state and personal identities, especially as they relate to cultural practices and language.