earticle

영어

State-Shinto [Kokka-Shinto] paradigm has long been discussed and reconsidered in modern Japan. One viewpoint is to grasp it restrictively as the term which means the prewar Jinja [Japanese Shrine] system that had been under the administrative control of the Imperial Japan’s government. On the contrary, another viewpoint is to understand this as broad framework, including school history or Imperial Rituals which sustained after WWII. This script stands on the latter viewpoint and tries to reconsider the colonial Korea’s school education. The standpoints of extant research on Jinja-Shinto field have mainly focused on the problem of the compulsive shrine visitation and violent oppression toward Christians and their churches in Korea. However, it is not only Christians’ shrine visit that was compelled violently by colonial government or other colonial powers. For instance, Jinja shrine were not always existed all over Korean regional communities. Instead, it is important to review carefully such historical facts that many numbers of substitute equipment, which were made as small and inexpensive Jinja-typed apparatus, were set up in public school all over Korea. By taking a careful look at Imperial Japan’s school system, its textbooks and education methods, we can find some forms of broader compulsion than seen in the extant research. When modern Japanese school system had been prepared in Meiji Era in mainland Japan, school rituals were made under the principle of non-religion. But this system could not be applied to colonial schools. In Korean schools, Emperor worship itself could not be understood as non-religion one even if school teachers would insist it as not. Under such situation, not only students’ shrine visit but opportunities to join shrine rituals, which were held not by schools but by shrines, were more and more increased. This went beyond the boundary between non-religion and religion. On the one hand, as seen above, religious compulsion was emphasized day by day. But it is not only the form of oppression toward Korean residents. For example, the education method of "Imperial Subjects Oath”, which was forced only in Korea, tried to highlight the aspects of physical move such as saying it in a loud voice or standing upright position, on the other .Primarily Jinja-Sanpai consists of the two aspects at the same time. One is the mental pray and the other is physical clap. In spreading Japanese typed schools, various types of the violent enforcement with strange divergent of those two aspects came with them. When Imperial Japan’s school system, in which Emperor worship was its core, was once introduced and spread in Korea, lots of contradiction and logical impasse were continuously exposed. Japanese Government General cannot choose but respond with temporal expedients.

한국어

신사, 신도를 역사적으로 서술하는 연구사의 시점은 오늘날까지 대부분 기독교 및 기독교계 사립학교의 신사참배 강요, 신앙 탄압 문제에 집중되어 있다. 그러나 식민지에 있어 강요한(받은) 것은 신사참배 뿐 만 아니라 (신사는 그다지 많은 지역에 설립되지 않았다), 지역사회에 존재하는 보통학교 안에 만들어진 신사를 대신하는 가미다나(神棚)와 가미다나에 모시는 신궁대마, 그리고 교육활동이라는 명목으로 강요한 배례(경례) 등, 폭넓은 강요 또는 폭력장치와 방법에 관한 문제로서 파악되어야 할 것이다. 본고는 이러한 견지에서 종교 강요 문제가 학교교육의 ‘세속성’ (비종교성) 원칙을 배경으로 가시화 되지 못한 채 존재해 왔다는 점을 지적하였다. 애초 일본교육에 있어 학교의례는 ‘국가제사’의 비종교적인 상시형으로, 일본 국내에서 밖에 통용되지 않는 특이한 제도였다. 그러던 것이 1930년대 중반 이후 조선에서, 종교 신앙적 측면이 큰 ‘오하라이’ 등이 공립학교 교육에 침투된다. 원래 신사참배는 ‘기도’ 라는 마음의 행위와 ‘가시와데(拍手=박수)’라는 신체행위가 동시에 포함되는 의례이다. 그러나 조선에서의 ‘황국신민 서사’ 와 같이 ‘목소리를 낸다’, ‘기립한다’ 와 같이 신체 의례적 측면만이 강조되는 방향으로 강화되어, 전시체제의 강화와 더불어 심각성을 더하게 된다. 이는 종교적 측면에서강당에 ‘교에이’를 걸고, 가미다나를 설치하여, 신체의례적 측면에서는 의례규정에 명시도지도 않은 ‘서사’를 순서에 끼워 넣는 임시방편을 택하여 미봉의 끝에 붕괴한 것이라 할 수 있다. 현대 일본에서 종교역사 연구는 식민지시기 연구를 중심으로 학교생활 속의 천황숭배 문제등 ‘풀뿌리’ 적인 일상생활 속에 묻혀 있던 문제를 다룸으로써 종교를 폭 넓은 의미에서의 역사적 과제로 다루고자 하는 움직임이 요구되고 있다.

일본어

現代日本の宗教史研究では、「国家神道」のパラダイムが再考され続けている。一つには、国家が神社を管理していた時代や制度を指す意味で厳密に、狭義に用いようとする動きである。もう一つは、学校教育や宮中祭祀の存続など、幅広い宗教性の問題として把握しなおそうという動向である。本稿は後者の視座から、朝鮮の学校教育を再考するものである。　神社、神道を歴史的に叙述しようとする研究史の視点は、これまで大部分キリスト教及びキリスト教会に対する神社参拝の強要、信仰の弾圧の問題へと集中してきた。しかし、植民地で強要されたのは、神社参拝だけではない（神社はそう多くの地域に設立されたわけではない）。地域社会に存在する普通学校の校舎内に作られた神社代理の施設―神棚や大麻殿や教育勅語奉安殿など―に着目する必要がある。　具体的な学校教育、学校生活を注意深く眺めると、教育の名目で強要された拝礼（敬礼）など幅広い強要、または教材や教育方法もまた、神社、神道との関連において叙述すべき歴史的な課題として浮かび上がる。　そもそも日本国内では近代教育を確立するとき、学校儀式は「国家祭祀」の非宗教性を取り入れて整備された。しかし、これは日本国内にしか通用しない特異な制度であった。朝鮮の学校教育において、天皇制が非宗教であるという建前は説得力を持ち得なかったのである。そうした状況下、1930年代以後の朝鮮では、学校儀式の原理である非宗教ではなく、宗教信仰を強いる側面が大きい宗教行事が、公立学校の児童生徒の参列のもとで、神社において実施されるようになっていった。一方ではこのように、宗教信仰という心の側面を統制する側面が強められた。しかしそればかりではない。　例えば「皇国臣民ノ誓詞」のように朝鮮のみで利用された教育行為は、「声を出す」「直立する」など、身体規律の側面がとりわけ強化されたものであった。元来神社参拝は、「祈り」のような心の中の動きと、「拍手」のような身体動作とが一体となって行われるものである。