Sources: “The Colonial View of History Inside of Us” Lee Deok-il translated extracts part 3/4

See here for parts 1 and 2.

SMSG = singmin-sa’gwan 식민사관 ‘colonial view of history’
NEAHF = Northeast Asian History Foundation 동북아역사재단

The Northeast Asian History Foundation [claiming] that Gando {Ch. Jiandao 間島} was originally Chinese territory

“Dolmen (고인돌) are the signature relic (표지 유물) of Old Joseon. Thus it means that the region in which dolmen are found is [former] Old Joseon territory. If it is correct that the NEAHF is an institution (기관) of South Korea then they should have written [in their analysis of the Gyeonggi-do education office’s book], ‘That dolmen have also been found in the northeast region of China is evidence that Old Joseon’s territory extended to the northeast region of China, and that [this] overturns the assertions of Imperial Japanese colonial historiography and the Chinese Northeast Project that [Old Joseon] was a small country [located only in] the northwest of the Korean peninsula.’ Further, it is the NEAHF that is not reflecting the research results on dolmen that ‘a significant number have also been discovered in the east coast region of China.’ Dolmen are both the signature relic of Old Joseon and distinct grave [sites] (묘제) of the Dong’i people (동이족). That being the case, it means the region in which dolmen are found were either once Old Joseon territory or regions in which Dong’i people resided.” p150

“With dolmen being representative Bronze Age grave sites, even the SMSG scholars acknowledge that Old Joseon was established during the Bronze Age and so there is no problem (이상없다) with explaining them as being the distinct grave sites of Old Joseon. However, viewing Korean history [both] through the perspective of the Japanese extreme right and Chinese Northeast Project, the NEAHF wants to distinguish dolmen and Old Joseon. The viewpoint of Old Joseon from the NEAHF is exactly the same as that of the [former] Joseon Government-General.” p150-1

Still concerning the NEAHF’s criticism of the Gyeonggi-do Education Office’s book on Gando/Jiandao
“If South Korea were a normal country then the director (사무총장) of the NEAHF and the person responsible for making this [critical] analysis document would become subject to investigation for contravening the National Security Law. Invasion of history without a doubt leads to invasion of territory. Selling off the territory of history is [the same] act as selling off jurisdiction over [one’s] history (역사 주권). [And] the act of selling off jurisdiction over history is no different to the act of selling off jurisdiction over territory.” p153-4

“Investigating the matter, it was: the [NEAHF] director Seok Dong-yeon who becoming furious at the Gyeonggi-do Education Office’s resource book instructed for a document refuting it (반박 문건) to be written; and it was ‘B’ researcher (or ‘research institute’ 연구원) who had graduated (출신) from the history department of Seoul National University that received the instruction and composed the document. It cannot be known if the Joongang Ilbo journalist reported the matter in the [pro-NEAHF biased manner that he did] even whilst being aware of the document’s traitorous (반국가적 lit. ‘anti-state’) content, but if the civil servant at the Ministry of Foreign Affairs [who was the contact between the NEAHF and the Joongang Ilbo journalist] had told [the journalist to write an article] criticizing the Gyeonggi-do Education Office based on this document, then he should immediately be investigated for spying [under] the National Security Law.” p158

“On maps accurately (실측) made by Western geographers through the financial support of the Qing country (청나라) Kangxi emperor, the national boundary is shown as [being] north of the Yalu and Tumen rivers; what is it [about this] that hurts [the NEAHF] to the bone, such that they become furious and write, “There are also many Western [made] maps that show the Yalu and Tumen rivers as the national boundary line”?” p159

If [the NEAHF] did not consider themselves as Japanese swines (왜놈) [still] under colonial [rule] this matter would not be possible. And if the current government of South Korea did not think of itself as a continuation of the Joseon Government-General it is not something they would be able to do.” p159

“Gando (間島 Ch. Jiandao) [can be] distinguished as West Gando and East Gando; East Gando north of the Tumen river is also called North Gando. West Gando refers to north of the Yalu river (K. Amnok-gang); East Gando basically refers to the current Yanbian Korean Autonomous Prefecture [including] the regions of Hunchun (琿春), Wangqing (汪淸), Yanji (延吉) and Helong (和龍). In the West Gando region the Seoro-gunjeongchi (西路軍政署 ‘West road military administration’) was primarily composed of [groups led by] Seokju Lee Sang-ryong and Seongjae Lee Siyeong; in the East Gando (North Gando) region, Seo Il and Kim Jwajin made the Bungno-gunjeongseo (北路軍政署 ‘North road military administration’). The terms ‘seoro’ and ‘buk-ro’ themselves are derived from West and North Gando. Seeing as [the NEAHF] have the [same] view of history as the Japanese extreme right, they will not even want to know these facts, but as [we] are in the unfortunate circumstance (처지) where [they] are receiving South Korean citizens’ tax money, should they not at least pretend to understand, the true feelings (심정) of those taxpayers paying taxes through money earned sweating [from hard work]? The region currently under dispute is East (North) Gandao. By only using the term ‘jurisdiction [over] Gando’ (간도 영유권) [i.e. not distinguishing East and West], the NEAHF revealed its hostility. It bluffs (호도하다) and criticizes as though the side asserting [its] ‘claim on the history (역사주권) of Gando’ [i.e. the Gyeonggi-do Education Office’s book] were referring to the entire restricted region (봉금지대) east of Shanhaiguan (山海關). The viewpoint of the NEAHF is exactly consistent with [those who] sell out the country and its history (매국·매사).” p161

“The NEAHF said, “The period in which the Baekdu-san Jeon’gye-bi stele (白頭山定界碑) was erected was before the introduction (등장) of international law, so it is not appropriate to directly attribute it (적용 lit. ‘apply to it’) the standard of international law.” This is a damaging thing to say (망언), worse [even] than the assertions of the [former] Joseon Government-General. What difference is there between ‘before’ and ‘after the introduction of international law’? And who is to decide from what year international law can be applied?” p162-3

2. What [I] asked the Northeast Asian History Foundation in [my] 2009 [book] Hanguk-sa, geu’deul’i sumgin jinsil (한국사, 그들이 숨긴 진실 ‘Korean history, the truth they have hidden’)

South Korea’s structural colonial view of history
Quotes from his own earlier book also attacking NEAHF.

“When citizens’ national fury (국민적 분노) heightened against China’s Northeast Project, the organization (기구) the government made [in response] was the ‘Goguryeo Research Foundation’ (고구려연구재단) which subsequently became the ‘Northeast Asia History Foundation’ (동북아역사재단 {NEAHF}). The ‘correct history’ section of the NEAHF’s homepage (누리집) says about Old Joseon, “3rd~2nd century BCE Old Joseon of King Jun and Wi Man Joseon [both] had Pyeongyang as its capital.” The position of Old Joseon and Wi Man Joseon’s capital is exceedingly important. This is because it is where Lelang-jin commandery was [subsequently] established. The NEAHF’s description that the capital of Old Joseon and Wi Man Joseon was Pyeongyang is the same as claiming that Lelang-jun was located at Pyeongyang. According to this theory (이론), Pyeongyang and the north of the peninsula become territory of Chinese history. If this is true then the premise (이론) of China’s Northeast Project is correct. In that case we would have to go on the defence and [argue] that ‘in the past, north of the Han-gang river was territory of Chinese history but now it is not.’

The problems with the ‘theory that Suseong-hyeon county {遂城縣 Ch. Suicheng-xian} of Lelang-jun = Suan[-gun] {遂安郡} of Hwanghae-do’ created by Inaba Iwakichi {稲葉岩吉} have already been pointed out several times. However even after [the 1945] liberation, mainstream Korean historians have ignored (외면 lit. ‘turn away from’) these problems and accepted it as established theory; the result is reflected in the homepage of the NEAHF. This shows that the roots, too, of mainstream Korean historians are not free of the Imperial Japanese SMSG. Chinese scholars profess the [theories] of the Northeast Project for the benefit of China’s national interest. [But] for the benefit of which country do South Korean scholars [also] align [themselves] with the assertions of the Northeast Project?! These [Korean scholars] claim these facts are the truth obtained through [primary source-based] evidence (실증) but it is the opposing side {i.e. his} which has the more [primary source-based] evidence.

That being the case, which opinion should the NEAHF be following? Scholars who consider to be correct the ‘Lelang-jun = Pyeongyang region theory’ and the ‘Four Han Commanderies = Korean peninsula theory’ must not work at an institution (기구) like the NEAHF. This is because the foundation is an organization to confront China’s Northeast Project, not an organization operating with citizens’ tax money to be aligned to the Northeast Project. This is not a question of scholars freely belonging to their individual scholarship (학문). If they are believers in the ‘Lelang-jun = Pyeongyang region theory’ then can establish their own research institutes and deepen their research. However [current] reality is that whilst those scholars who believe in the ‘Lelang-jun = Pyeongyang region theory’ are conducting research in alignment with the Northeast Project at a national institute like the ‘NEAHF’ with [South Korea] citizens’ tax money, scholars who hold the opposite opinion are [having to] conduct research funded at their own expense.” from Lee’s 『한국사, 그들이 숨긴 진실』 (2009:5-6쪽) – p171-2

“Currently, if you go to any Chinese provincial museum there is a large map stuck [on the wall]. On those maps, without exception, the eastern end of the Great Wall (만리장성) continues all the way to Hwanghae-do province deep inside the Korean peninsula. If the Great Wall continued until Hwanghae-do there would be no need for North Koreans to travel to China to see it. And South Koreans must propose [to the North] to organize Great Wall tour groups like the Geumgangsan tour groups. They say the Great Wall is in the region of North Korea, is there any need then to go all the way to China?! However, for the several thousand years since the [beginning] of recorded history (有史), no one has ever [written of] going to see the Great Wall [in Korea]. Even the Joseon [dynasty] literati who left so many writings, did not leave any poems or travel accounts that said they saw the Great Wall in Joseon. However, the Historical Atlas of China (중국역사지도집 8 volumes {中国歷史地图集 Zhongguo-lishi-ditu-ji }) has the Great Wall drawn up to within the Korean peninsula.

The evidence with which China makes this assertion is the Four Han Commanderies 漢四郡. The centre of the Four Han Commanderies which were the organ (기구) of colonial control said to have been established after the ancient Chinese Han 漢 state (한나라) overthrew Old Joseon, was Lelang-jun commandery. The assertion of the Northeast Project (동북공정) that Lelang-jun was in Pyeongyang and the remaining commanderies broadly in the northern part of the Korean peninsula, is shown [in the atlas] through maps. In the “Tai Kang Geography Treaty” (太康地理志) of the Shiji (史記), there is the passage, “Galseok-san mountain {碣石山} is located in Suseong-hyeon county of Lelang-jun commandery, it is the terminus of the Great Wall.” [Claiming] that this Suseong-hyeon is Suan-gun (遂安[郡]) county of Hwanghae-do province, the Great Wall is stretched to Hwanghae-do. The first person to claim that Suseong-hyeon was Suan-gun of Hwanghae-do was the Imperial Japanese colonial historian Inaba Iwakichi (稲葉岩吉). This shows that the historical roots of China’s Northeast Project was the Imperial Japanese SMSG.” from Lee’s 『한국사, 그들이 숨긴 진실』 (2009:4-5쪽) – p173-4

“Why would [colonial historians] dismiss [the early records of the Samguk-sagi ]? It is due to the fact that in the [Japanese] Nihon-shoki and the Kojiki it is narrated as if [Japanese] Wae (倭) on the peninsula – that is the Mimana Japan Office (임나일본부) – ruled the southern part of the Korean peninsula, but the ‘Silla Annals’ (신라본기) of the Samguk-sagi do not [contain such a record]. In order to find out if the ancient version of the [modern] Joseon Government-General, the Mimana Japan Office – that is the Wae – continued [for long], Tsuda Sōkichi {津田左右吉} took interest in the Silla Annals of the Samguk-sagi. However, no such content appears in the Silla Annals of the Samguk-sagi. Consequently Tsuda Sōkichi [claimed] the Kojiki and Nihon-shoki [accounts] were true and he created the so-called ‘Theory that the early records of the Samguk-sagi are not trustworthy’ which denounced (몰다) the early records of the Samguk-sagi as fake.

The Joseon Government-General’s Joseon History Compilation Committee took the theories created by these two colonial scholars and made the large framework of the SMSG that ‘to the north of the Han-gang river was the Chinese colony of the Four Han Commanderies and in the south of the Korean peninsula was the Japanese colony of the Mimana Japan Office.’ The two papers which made this framework were Inaba Iwakichi’s “Study on the eastern end of the Jinjang-seong fortress and Wangheom-seong fortress” (진장성 동단 및 왕험성고 {秦長城東端及王險城考}) and Tsuda Sōkichi’s “Concerning the Samguk-sagi Silla Annals” (삼국사기 신라본기에 관하여 {三國史記新羅本紀について}). [Thus] I included [translations of] these two papers as appendices to [my book] Critique on the theory of the Joseon History Compilation Committee’s SMSG (조선사편수회 식민사관 이론 비판) alongside detailed bibliographical notes (해제); upon [my] demonstrating that these two theories [have become] the established theory of current Korean historians, the [external] reviewers (편가단) reduced the budget [of the government funded project] whilst pressuring [me] to change the title.” p177

“The so-called ‘Theory that the early records of the Samguk-sagi are not trustworthy’ (<삼국사기>초기 기록 불신론). That the early records of the Samguk-sagi until the 3rd~4th centuries were fabricated fakes by Kim Busik, is the established theory (定說) of current mainstream historians. The creator of this theory (이론) was none another than the Imperial Japanese colonial historian Tsuda Sōkichi (津田 左右吉). Tsuda Sōkichi’s view of ancient Korean history is simple. In the 1910s he was entrusted by the [Japanese] South Manchuria Railway Company to write [various volumes] including Joseon Historical Geography (조선역사지리 [朝鮮歷史地理]); [in these] he narrated that in the north of the ancient Korean peninsula had been the Four Han Commanderies, in particular Lelang, [whilst] south of the Han-gang river there teemed the 78 small states known [collectively] as the Samhan (三韓). This is because, only in this way could there then be continuity to the Mimana Japan Office (임나일본부), the ancient version of the [modern colonial] Joseon Government-General.

However, for this period in the south of the Korean peninsula, the Samguk-sagi narrates that there existed not the Samhan, but the powerful ancient kingdoms of Silla and Baekje and it makes no mention about Mimana. Consequently Tsuda created the so-called ‘Theory that the early records of the Samguk-sagi are not trustworthy’ that says the early records of the Samguk-sagi were fabricated. At the same time [Tsuda said/wrote], “It being difficult to accept the ancient period of the Samguk-sagi as historically factual material, [means] there is no theory (이론) amongst modern scholars on researching East Asian history.” [He said/wrote this], exaggerating as if he were supported by other scholars. In spite of the fact that the ‘Theory that the early records of the Samguk-sagi are not trustworthy’ and the Mimana Japan Office [theory] are like two sides of the same coin, following liberation mainstream Korean historians maintained the ‘Theory that the early records of the Samguk-sagi are not trustworthy’ as established theory whilst rejecting (부인하다) the Mimana Japan Office [theory]. As a result, the Mimana Japan Office [theory] has not disappeared.” from Lee’s <한국사, 그들이 숨긴 진실>(2009:7쪽) – p178-9

“[Pro-SMSG scholars] believe that the northern Korean peninsula was a colony of ancient China, the southern Korean peninsula was a colony of ancient Japan. Consequently what meaning is there in not revealing their true names? Thus in [my book] Critique on the theory of the Joseon History Compilation Committee’s SMSG (『조선사편수회 식민사관 이론 비판』) I criticized Tsuda Sōkichi, Inaba Iwakichi and several Korean scholars with their real names. The part which [made] the [external] reviewers the most furious was precisely the criticism of Tsuda Sōkichi and the part that gave the real names of the Korean scholars. Yi Byeongdo said, “In the 3rd year of university I received the love of lecturer (and later professor) Tsuda Sōkichi and his friend Ikeuchi Hiroshi (池内宏 professor of Joseon history at Tokyo University); even after graduation these two would send their own papers and books becoming a great help to my research.” {citing 진단학회, <역사가의 유형>, 일조각, 1991, 253쪽} [Because my book] criticized Tsuda Sōkichi from whom Yi Byeongdo, the luminary (태두) of Korean historians had “received love” and who had made the theoretical framework for colonial historiography, and [because] it criticized [their] relevant papers in detail (조목조목 lit.’item by item’), [they felt] uncomfortable. However, [my] Critique on the theory of the Joseon History Compilation Committee’s SMSG was completed (수행) with South Korean citizens’ tax money. Consequently, as appropriate to the intent (취지) of supporting history research with tax money coming from money earned [through] the sweat, not of Japanese or Chinese [citizens] but South Korean citizens, I criticized the living SMSG [of current South Korean scholars – as opposed to already dead Japanese scholars] all the more intensely.” p180

3. Criticism of historical positivism (실증사학) seen in the West

“Was Yi Byeongdo whom the SMSG historians judged to be “of a character (인격자) extremely worthy of respect” able to produce [objective] ‘high quality text-based (고등문헌) criticism’ about their academia? If, far from ‘high quality text-based criticism’ he [in fact] only had the ability for ‘low quality text-based criticism’ {as Lee charges}, he must have wondered why the Japanese treated him as being of such [good] character and included him in the Joseon History Compilation Committee. He must have wondered too, whilst he was receiving the love of Japanese and researching Korean history to his heart’s content, why did the Joseon Government-General rattle its teeth so much [in anger] at Bak Eunsik’s historical research, and why did Sin Chaeho have to die inside the freezing cold Lüshun prison. However, to Yi Byeongdo who even after liberation boasted of the fact of having received Tsuda Sōkichi’s love, he lacked even such an awareness. Receiving the love of Japanese was simply an honour for his family (가문). The problem is, that family honour is continuing into the 21st century. Whilst Yi Byeongdo’s grandchildren work [in such appointments as] dean of Seoul National University and head of the Cultural Heritage Administration, and continue their family honour, by contrast the descendents of the independence activists cannot even receive a proper education and are afflicted (시달리다) by the curse of a family preoccupied with hand-to-mouth survival.” p195

“In the study of history, the question of viewpoint and the question of sources which support that viewpoint can be considered most important. The problem [for] the South Korean [source-based] positivist siljeung-ju’ui (실증주의) view of history which was inherited intact from the Joseon Government-General’s view of history after [the 1945] liberation is that they have been unable to openly (노골적) reveal it. In terms of content they have followed the Imperial Japanese SMSG, that is the [former] Joseon Government-General’s view of history, but on the outside they have been unable to say that they are following the Government-General’s view of history. Thus criticizing the SMSG in [their] overview writings (총론으로) but following the SMSG in their individual papers (각론으로), they inevitably exhibit (띠다) a dual form. The positivist siljeung historians [have had] the sad fate of not being able to call their own father ‘father’ [whilst] possessing a filial heart [still towards him] but having to pretend they are not his children. Consequently, because they feared being criticized as Korean on the outside but Japanese on the inside, they made it their habit (애용) [to wear] hanbok [Korean dress]. If they were to express their inner [self] as it [really is], [dressing in Japanese] yukata would have been [more] correct but they disguised their true hearts (본심) with hanbok.” p197

“It would not be an exaggeration to say that Korean siljeung historiography has been at a beginner’s level, unable to progress to [writing] historical narratives. The limitation is clear. Just as they acknowledge themselves, one cannot term a simple collection or enumeration of individual facts as true history. Further, the inability to make concrete a more general meaning [based] on the individual facts reduces history from an academic discipline (학문) to a [mere] hobby (취미).” from Bak Yangsik’s article “Seoyang sahak iron-e bichu’eo bon siljeung-sahak” (「서양 사학 이론에 비추어 본 실증사학」 ‘[Historical] Positivisim compared in the light of Western theory on history,’ in 『숭실사학 제31집』 2013. 12, 341쪽. p201

“South Korean positivist [source-based] siljeung historians (실증사학자들) were enthusiastic for the examination of objective facts [obtained] through scientific historical research as demonstrated (제기 lit. ‘raised, suggested, brought out’) by the historiography (사학) of [Leopold von] Ranke. However their efforts failed to get them to the point of properly narrating a history about a single country’s history (한 국사에 대한 역사). When reflected against the development of Western scholars’ discourse [on historiography], this result is terribly shabby. In spite of this, they formed the mainstream of Korean history and, exercising enormous influence, they disallow any other opinions (타의 추종 lit. ‘following others’). With the one methodology of siljeung [‘critical source study’] they established their expertise (전문성) dominating university lecture podiums and ruling over academic conferences. They also have had a monopoly even over the exclusive right to author history textbooks. A bigger problem is that the siljeung historians have failed to cast away the framework of the colonialist view of history and so continue as ever before to spread (발휘) its influence. How could this be? It is the result of the siljeung historiographic logic which has become dogmatized, functioning so powerfully.” from Bak ibid. 345-346쪽. p202

“The siljeung historians (실증사학자들) restrict Sin Chaeho’s historical view (역사관) as ethno-nationalist (민족주의 minjok-ju’ui ) historiography and do not acknowledge it as proper historical research. Lee Ki-baik (이기백 Lee Gibaek) not only acknowledged the fact that Sin Chaeho was extremely critical about past methods of narrating Korean history, he also acknowledged the fact that he put more energy into the criticism of sources than any normal critical historian (고증학자). In spite of that, [Lee Ki-baik] downgraded Sin Chaeho asserting that he [over]emphasized the unique philosophy (고유 사상) of the Korean minjok and tried to separate (or ‘isolate’ 고립시키다 lit. ‘make stand alone’) the Korean minjok from [the rest of] the world, and that ethno-nationalist history which puts the minjok at the forefront in this way, is not true history. That here, he attached the label (이름) ‘view of history’ (sa’gwan 사관) and [then] criticized it [shows his] hidden implication that it was not [in Lee Ki-baik’s view] scientific or objective historical research. Is such criticism appropriate? Not at all. First of all, I think that the terms ‘ethno-nationalist historiography (사학) or view of history (사관)’ themselves have not been established. In the West, rather, they had no hesitation in promoting the minjok when writing the histories of their homelands (조국 lit. ‘ancestral countries’). Ranke was such. Considering examples such as Jules Michelet of France or Frederick Jackson Turner of the US, it is a strange thing for ethno-nationalist historiography to become a subject of criticism by the South Korean siljeung historians.

Possessing a broad interest in philosophy, meticulous care about primary sources which had [previously] been ignored, a rich poetic style and fervent patriotism, Michelet wrote historical work that elevated and exalted each period of French history, [and so] was acknowledge as a first class historian of the French citizenry. Turner [stressed] that American history must be researched not in connection to the Old World (Europe) but as a result of the unique experience of America, suggesting a ‘frontier’ view of history; in spite of the shortcomings that this doctrine (학설) had, [Turner] is [still] valued as the historian who opened a new period of American historiography. However, South Korean siljeung historians raise [only] endless criticism about the historical research of historians who have striven to resurrect the history of a minjok that was papered over (호도) and exterminated by the Japanese Empire. Their arrows of criticism should have been turned towards the Japanese colonial historiography. Hitler of Germany and Japanese imperialism used history as a method of controlling colonial subjects (식민) and it is that kind of view of history that must become the object of denouncement (배격). However, it is difficult to agree with the ethnic-nationalism of Sin Chaeho’s view of history – which is entirely different to that kind [of Nazi Germany and Japan’s] – being lumped together and rejected (부정) as, in extreme cases, being an ultranationalist (국수주의) view of history. Attacking [Sin Chaeho in this way], it becomes a question as to history for the benefit of whom, in their own minds, the [South Korean] siljeung historians are thinking. The South Korean siljeung historians profess overcoming of the colonialist view of history, but if one examines under the surface there are many aspects in which they have been unable to free themselves from the framework of the colonialism project. Considered from this aspect, it is not difficult either to understand the relentless raising (제기) of historical questions without any concern for the feelings of the Korean people by Japan which was [at the time] trying to operate an empire. South Korean siljeung scholars are [still] comfortably living inside the framework of the colonialism project, why should they worry about anything [else]?! (꺼릴 것이 무엇이겠는가?)” from Bak ibid. 346-347쪽. p203-4.

“When distinguishing South Korean historians, one of the criteria is their evaluation of Danjae Sin Chaeho. The SMSG historians’ (식만사학자들) disapproval (거부감 lit. ‘feeling of refusal’) of Danjae Sin Chaeho is beyond [all] imagination. Of course on the outside they pretend to acknowledge him [positively] but if you go one step closer they criticize him as ‘premodern’ and ‘ethno-nationalistic (민족주의). On the outside they wave the yardstick (잣대) of positivist siljeung [source-based study] by which they measure [scholars] and yet there has been no scholar so versed in ancient Chinese and Korean primary sources as Sin Chaeho. In spite of that they criticize Sin Chaeho as an ethno-nationalistic historian who was lacking in siljeung. Their measuring stick is that of the [former] Joseon Government-General’s academic bureau (학무국). Looking at Sin Chaeho’s view of history (역사관) from the viewpoint of the Joseon Government-General hurts them to the bone. Further, it is because they well known that if Sin Chaeho’s view of history is revived they will have no place left to stand themselves. The SMSG historians view Korean history from the viewpoint of the ethno-nationalist Japanese extreme right, that is ‘invasionist’ (침략주의) and colonialist.” p205

“… what difference is there between Hitler of Germany and the Japanese king (일왕) Hirohito? Aside from the point that Hitler was German and Hirohito was Japanese, there is absolutely nothing else different. In 1940 Japan was one of the countries forming the fascist [Axis] Alliance of three countries together with Germany and Italy. That which viewed Korean history with these fascist eyes was the SMSG, that is the Joseon Government-General’s view of history.” p206

Lee Deok-il 이덕일. 2014. 우리 안의 식민사관: 해방되지 못한 역사, 그들은 어떻게 우리를 지배했는가 (The Colonial View of History Inside of Us: history which was not liberated, how did they rule over us?). Seoul: 만권당.

See here for part 4 of the translated extracts.

3 thoughts on “Sources: “The Colonial View of History Inside of Us” Lee Deok-il translated extracts part 3/4

  1. Pingback: Sources: “The Colonial View of History Inside of Us” Lee Deok-il translated extracts part 2 | Koreanology

  2. Pingback: Sources: “The Colonial View of History Inside of Us” Lee Deok-il | Koreanology

  3. Pingback: Sources: “The Colonial View of History Inside of Us” Lee Deok-il translated extracts part 4 of 4 | Koreanology

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