In September, the memorial service for the victims of The Great Kanto Earthquake in Korea began with Koreans and Japanese mourning both the flood victims and the earthquake victims. In November and December, youth associations from all over the country held a memorial service for the victims of the region and other Koreans, and they were able to hear the experiences of survivors. On the 1st anniversary, the 1924 memorial service was conducted as part of the anniversary struggle, with various social movement groups such as youth associations, labor, farmers, and socialist groups participating in the memorial. In this way, a memorial service for Koreans was held with a small but meaningful crack in the control and oppression of the Japanese imperialism, which mobilized overwhelming physical force. However, since 1925, the host organization of domestic memorial service has been converted to the Japanese, and the target has been converted to the entire victim. As the Japanese in Korea became the host, the way of mourning in Korea was strongly influenced by Japan. Based on the emperor’s edict, Social indoctrination projects are carried out, The earthquake’s disaster was recognized as the opportunity of a fortune, and Korean victims as a promoter of reconcillation between Korean and Japanese. In such a situation, the Veterans Association, which was the perpetrator of the massacre, participated in memorial services, held a memorial service at Bakmunsa Temple to honor Ito Hirobumi, and Koreans could no longer be the host or target of memorial service. From the mid-30s, the phase of emphasizing the spirit of ‘銃後’ for the war of aggression has been revealed explicitly. Comparing to the “revival” after the earthquake, the war of invasion in Asia was justified, the victims of the earthquake and the war dead were enshrined on the same line, and they prayed for the “武運長久 of the Imperial Army.” September 1st was only one of the countless anniversaries of turning a chance of 心機一轉 for victory in the war of aggression, and even Japanese victims, let alone Koreans, cannot be mourned. After 1945 liberation, the memories of the Korean massacre were revived. However, after a memorial service hosted by the Seoul Committee of Choryeon and the Anti-Japanese Movement Salvation Association on September 2, 1946, the Great Kanto Earthquake and the massacre of Koreans were not publicized in Korean society until a memorial service and lecture were held in Seoul in 1982. Two years before the 100th anniversary, shouldn’t we properly regain the memories of the host, object, and massacre of memorial services that have been taken or neglected for a long time since 1925. By doing so, it is believed that the small cracks of 100 years ago will be expanded, giving historical legitimacy to the people who protest against violent domination that continues somewhere.
Ⅱ. 일본인과의 공동에서 조선인 주도 추도회로 : 1923년 관동대지진 직후
Ⅲ. 조선인 주도의 기념일 투쟁에서 학살의 ‘소거’로 : 1924년 이후
Ⅳ. 재조일본인과 관(官)의 추도