This news article from 1942 highlights the Imperialist ideological indoctrination that was imposed on a small Korean neighborhood in Edagawa, Tokyo, which got its start in 1941 when approximately 1,400 Korean residents of Tokyo were forcibly relocated from areas earmarked for sports venues of the canceled 1940 Olympics. The Tokyo city government constructed 230 basic housing units—effectively barracks—on barren reclaimed land. These units lacked essential facilities such as kitchens, bathrooms, or toilets. The area itself was inhospitable, surrounded by garbage incinerators, disinfection facilities, and poor drainage systems. Frequent flooding and unsanitary conditions compounded the struggles of the residents. However, this propaganda news article from 1942 mentions none of this. Instead, it waxes positively about how the residents are organized into 22 neighborhood cells (tonari-gumi) that enforce ideological indoctrination, such as adherence to mandatory religious rituals such as the 7 am Kyūjō Yōhai ritual (宮城遥拝) which involved deeply bowing several times in the direction of the Imperial Palace in Tokyo while standing, vowing loyalty to the Emperor. The Koreans would have already been familiar with this ritual, because under Imperial Japanese colonial rule, everyone in Korea was required to perform it, with loud sirens reminding everyone to stop what they are doing to perform the prayers. The residents would have also performed the mandatory daily noon prayer, which was a moment of silence in honor of fallen Imperial Japanese soldiers. 

The settlement house in Edagawa, or 隣保館 (Rinpokan), was established ostensibly to support the forcibly relocated Korean population, providing them with a medical clinic, a cooperative store, childcare facilities, and baths. However, it appears that the house served more as a mechanism for assimilation and control, promoting “imperialization” among Korean residents, pushing them to adopt Japanese language and customs under the guise of welfare and social improvement. This mirrored broader efforts in colonial Korea, where Koreans were integrated into the Aegukban (Patriotic Groups)—neighborhood cells modeled on Japan’s wartime tonari-gumi (neighborhood units). These neighborhood cells, comprising about ten households each, facilitated wartime mobilization, resource control, and ideological indoctrination. The cells also imposed surveillance and compliance, fostering an environment of coercion and control.

The settlement house itself became a physical and symbolic extension of Imperial Japan’s colonial dominance. While framed as a space for welfare, it functioned as a tool for assimilation, control, and the promotion of imperialist ideologies. Forcibly displaced and subjected to poor living conditions, the residents of Edagawa navigated a life shaped by both systemic neglect and the relentless pressures of Japanese imperialization.

[Translation]

Gyeongseong Ilbo (Keijo Nippo) September 8, 1942

Towards True Imperialization

Young Koreans are growing up

Two Hundred Families Like One Big Household

The Korean Community in the Imperial Capital: The Edagawa Town Settlement House in Fukagawa Ward (2)

About fifty or sixty children with bobbed hair, wearing playful suspenders or simple polka-dotted clothes, stood neatly in ten vertical rows, their cute small hands stretched out inside the newly built wooden-scented auditorium.

“Everyone, we will now bow reverently toward the Imperial Palace where His Majesty the Emperor resides. Show your deepest respect!”

At the command of Director Ikeda, the children solemnly performed a graceful and heartfelt bow in unison.

This is the Edagawa municipal housing complex in the reclaimed land of Fukagawa Ward, stretching out towards the distant sea. It is home to approximately 1,400 Koreans living across 200 households.

Just recently in July, the Tokyo Prefectural Concordia Association established this facility, which is the only settlement house in the Imperial Capital exclusively for Koreans. In just over a month, the residents have embraced it as an extension of their homes, a sanctuary of peace, and a foundation for their lives, making full use of its facilities.

Modern amenities such as a medical clinic, a cooperative store, childcare facilities, and baths have been implemented through the devoted efforts of Director Yakushiji, celebrated as a paternal figure to the Koreans, and a staff of ten. These facilities directly improve the residents’ quality of life while also serving as a platform for fostering the Japanese spirit. They play a vital role in promoting the movement for “true imperialization” with relentless vigor.

Director Ikeda shared: “There are twenty-two neighborhood cells here. We emphasize gathering women at regular meetings to teach them the profound spiritual values of the Japanese family. But the most promising are the youth and children.”

Centered in Edagawa Town, a youth group exclusively for Koreans has been organized, boasting about 100 members. Their unity is so strong that they even have a brass band. The group actively participates in donation drives, labor service activities, and home-front support movements with commendable zeal.

From somewhere nearby, the chorus of the “Patriotic March” could be heard. The bright red and white Japanese flag atop the vividly painted building began to flutter in the cool sea breeze.

[Photo: The medical clinic within the settlement house building]

Source: https://archive.org/details/kjnp-1942-09-08/page/n2/mode/1up

[Transcription]

京城日報 1942年9月8日

真の皇民化へ

若き半島は育つ

宛ら一家の二百世帯

帝都の半島色：深川枝川町隣保館（２）

おませなズボン吊りや、水玉模様の簡単服をつけたおかっぱさんが五六十人、木の香も新しい講堂に、可愛いお手手をツンと伸ばして十列縦隊…

『皆さん、これから天皇陛下の在します宮城に向かって遥拝をいたしましょう。最敬礼っ！』

池田主任の号令でひそっと心ひきしめ可憐な最敬礼の一ときである。

ここは、はるかに海につづく深川埋立地の市営枝川住宅―約一千四百名の半島同胞が二百の世帯を営んでいる。

半島出身者の生活向上を目ざし東京府協和会がここに帝都唯一の半島者のみの隣保館を開設したのは、ついこのあいだ―七月のことだが、わずか一ヶ月余の日子のあいだに、住民たちは、ここをわが家の延長として馴染み、心の安息所、生活のよりどころとして百パーセントに活用するようになった。診療室、購買部、保育室、入浴室等々の近代的設備は、半島人の父として高名な薬師寺館長はじめ十名の職員の献身的努力により、直接的には住民の生活改善の原動力となり、ひいては日本精神昂揚の運動として展開され、真の皇民化運動にたゆまざる拍車をかけつつあるのだ。

池田主任は語る：『ここには二十二の隣組があり、その常会には、つとめて婦人をあつめ、日本家庭の深淵な精神生活を説くようにしていますが、しかし頼母しいのはやはり、青年と子供ですね』

枝川町を中心に、半島出身者のみの青年団が組織され、約百名の団員の結束は立派なブラスバンドさえ持って、献金運動、勤労奉仕の銃後運動等々に、真先かけての敢闘をつづけているという。

どこからか『愛国行進曲』の合唱…ペンキの色あざやかな建物の上の大日章旗が涼しい海風にはためき出した。【写真＝隣保館内の診療所】

The Edagawa Korean neighborhood evolved further in the postwar era. Following Japan’s defeat in World War II, many Koreans returned to the Korean Peninsula. However, a significant number remained in Edagawa, joined by Japanese residents who moved into the area. Over time, the community faced neglect from municipal authorities, with the Tokyo administration halting essential services such as repairs and waste management. Left with no choice, the residents undertook self-funded efforts to improve their living conditions, building drainage systems and maintaining infrastructure through communal labor.

In 1949, a theft investigation in the Edagawa Korean neighborhood escalated into rioting and clashes between local authorities and Korean residents, resulting in arrests and trials in an event known as the Edagawa incident. 

In preparation for the 1964 Tokyo Olympics, the government took modest steps to integrate Edagawa into the broader urban landscape. Residents, both Korean and Japanese, collaborated to establish shared spaces, including the Chōnichi Children’s Park (朝日児童公園). Symbolically named with characters representing both “Korea” and “Japan,” the park became a testament to the spirit of coexistence. This period also marked the establishment of institutions such as Tokyo Korean Second Elementary School (東京朝鮮第二初級学校), which provided education rooted in Korean cultural heritage.

By the late 20th century, Edagawa had evolved into a unique neighborhood blending Korean and Japanese cultures. Newcomers from South Korea also contributed to the community’s transformation. Institutions like the Edagawa Love Church (枝川愛の教会), established 26 years ago, became centers of cultural exchange. However, as the demographics shifted and historical memory faded, fewer people remained aware of the origins of Edagawa as a community forged through resilience.

Today, Edagawa retains remnants of its storied past, with dilapidated two-story buildings and barracks serving as silent witnesses to the struggles and achievements of its residents. However, gentrification and urban redevelopment have brought change. Proximity to bustling areas like Toyosu underscores the contrast between modern high-rises and the historical core of Edagawa. Efforts continue to preserve the history of Edagawa. Educators, community leaders, and historians are working to document the neighborhood’s heritage, ensuring that future generations remember the sacrifices and resilience of those who built it. 

Link: Edagawa’s history as recorded by the Edagawa Korean language classroom