학교의식에 나타난 식민지 교육: 현대일본의 ‘국가신도’ 논쟁과 관련하여 (Colonial Education as Seen in the Public School Rituals under Japan’s Rule)

서지정보

· 발행기관 : 한림대학교 일본학연구소
· 수록지 정보 : 한림일본학 (구 한림일본학연구) / 25호 / 59 ~ 76페이지
· 저자명 : 히우라 사토코

초록

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.

영어초록

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.

참고자료

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