전시체제기 징병취지 ‘야담만담부대’의 활동상과 프로파간다화의 역학 －‘황군’ 연성과 ‘황민’ 연성 사이, ‘말하는 교화미디어’로서의 야담ㆍ만담가들－

Abstract

This article examines the colonial period-end formation and activities of the conscription-encouraging Yadammandam Unit from the viewpoint of the imperialist universal life-politics of brainwashing the colonial people. The term of imperialist universal life-politics of brainwashing the colonial people, although somewhat uncomfortable, is used herein to mean the colonization strategy by which the imperialist Japanese,confronting the exclusive exhaustion and injection of combat power following its concerted, unlimited war campaigns, tried to turn colonists - that had thus far been neglected or decentralized - a part of Japanese population, brainwash them to that end, control and manage them. However, such Japanese colonial ruling attempted to control and manage the colonial people as its useful resources, leading the attempt of turning colonists into the Japanese internal life resources to essentially signal the death politics of Imperialist Army Unity. It was the colonial cultural (literary) people that played a pivotal role in teaching and enlightenment to mediate in and represent the death politics of Imperialist Army Unity. Amid this chain of trends, on October 20, 1943, the conscription-encouraging Yadammandam Unit,which had engaged in war frontlines for a half year, was formed,presenting a significant political and social implication. The conscription-encouraging Yadammandam Unit, led by Sin Jeong-eon, made a half-year performing tour of war frontlines, and Sin Jeon-eon ran a total of 109 seriries of articles about conscriptionencouraging historical and comic issues on the Maeilsinbo Newspaper,from January 11 to June 18, 1943, as part of the so called re-teaching and re-enlightenment campaigns. In this respect, the Conscriptionencouraging Yadammandam Unit mediated in leading the imperialist universal life-politics of brainwashing the colonial people to the death politics of Imperialist Army Unity. So, this paradox and antinomy of the existence of historical and comic talks should be reexamined. This would have something to do with the fact that historical story telling and comic talks are not an unchangeable traditional genre but a new medium that can be always made anew amid historical and practical situations.