论以日本刀为中心的战争宣传和动员

发布时间：2018-06-11 22:00

本文选题：日本刀 + 大众传媒　；参考：《南京大学》2012年硕士论文

【摘要】：在军国主义和法西斯曾经兴盛的时代,日本确立了炫耀万世一系的现人神1、国民最崇拜的天皇这样的统治者。日本军部及政府的高级官僚,利用天皇的绝对权威,大肆宣扬神国日本有神灵护佑的理论,将国民统一为一个集团并驱使他们走上战争之路。 1937年的“卢沟桥事件”是一个重要的转折点,中日战争真正开始,对于日本当局来说,在资源有限的情况下,如何实现国家的全面动员——即总体战,成为迫切的问题。有两点成为支柱,一个是1937年中日战争爆发后的“国民精神总动员”以及第二年颁布的《国家总动员法》,另一个是政府对日本大众传媒的全面控制。不言而喻,国民对国家权力进行制约的最大武器是言论。那时没有电视,广播电台也只有半官半民的日本广播协会一家,所以言论的最主要载体是报纸和出版物。随着日本进入战时体制,日本当局逐步实现对舆论的统一和控制,日本的大众传媒被纳入“举国一致”的体制下,成为服从于当局战争政策和战略目标的工具。中日战争爆发后,日本的各大报纸或主动或被动的投入到了战争动员和宣传的洪流中,成为战争宣传和动员的急先锋。在日本报纸和杂志的各种战争宣传中,以传统的日本刀为中心的宣传策略具有重要的地位。日本当局和传媒将日本刀作为战争宣传与动员的工具,是有着深刻的考量。日本刀之于日本人不仅是兵器,更是一种文化符号和精神象征,日本刀悠久的发展历史形成了特有的刀剑文化。日本人对刀剑抱有非同一般的感情,日本起源的诸多神话中,刀剑被认为寄宿着神圣而不可思议的灵力,即神圣的器物。被神圣化了的刀剑不再是只有武器的功能,同时也成为权力——特别是王权的象征。到了武家社会,日本刀被誉为“武士之魂”,但就实战而言,武士只把剑看做众多武器中的一件。对于武士来说刀剑更多的象征着一种社会性和精神性。幕末时期,在外国势力侵入,民族危机产生的背景下,日本的民族主义者开启了“日本刀精神”,日本刀开始当作为唤醒国民的民族意识和国家意识的精神符号。明治时代的西南战争,成为民族主义者重新建构日本刀神话的契机,日本的刀剑信仰与代表日本民族的“大和魂”联系在一起,产生了日本刀是寄存着“大和魂”的灵器这样的观念,并开始展开各种对神灵附体日本刀的礼赞。这一时期,对于日本刀的精神建构是明治时代日本面对西方的影响寻找自己国家存在价值的一种尝试。日本刀精神反映着日本国民民族意识的觉醒,日本刀在欧化和回归传统的交替与冲突之下,逐渐成为国粹主义对抗西洋文明的工具。中日战争爆发后,日本政府和传媒利用并改造日本刀文化,通过注入军国主义和国家主义的思想,激发统合日本国民的民族意识和凝聚力。在这里,日本刀成为了一种精神力,即“精神战胜物质”的象征。战争期间,日本当局通过一系列手段推动并强化这种蕴含着军国主义和集团狂热的日本刀文化。军部扩大军刀生产量,向中下级军官配发军刀,借以满足将校对军刀的需求并培养日本官兵对日本刀的自豪感。政府组织刀匠复兴传统日本刀的锻造,最典型的例子是在靖国神社内设立“日本刀锻炼会”召集全日本最优秀的刀匠制作出的带有浓重仪式感的“靖国刀”。日本天皇也向去往前线的军官御赐日本刀,进一步增加日本刀的神圣感。日本传媒逐步建立起一套完整而有效的宣传方法,大肆报道日本刀杀人的战功,刀匠在战场的体验,刊登日本刀广告,开展各种有关日本刀的讲演,鼓动市民向前线捐刀等活动,有关日本刀这些的报道和文章成为了一种意识形态宣传,服从于日本政府的战争导向。 “被创造的神话”代替日本刀的实际状态,作为武器的本质也被否定,日本刀与战争纠结在了一起。日本的大众传媒以日本刀为中心将前线战场与日本国内联系起来,实现了前方与后方的互动,在这样的形势下进行战争宣传和动员,就像给全体国民身上罩了一张网,“动员”本来是军队用语,将平时的编制改为战时编制,全体国民都被“网”在其中。最终,日本被拖入了战争的深渊。
[Abstract]:In a time when militarism and fascism flourished, Japan established the ruler of the 1, the most admired emperor of the nation. The senior bureaucrats of the Japanese army and the government, using the absolute authority of the emperor, publicized the theory of God's divine protection in the kingdom of God and unify the people into a group and drove them up. Go on the road of war.
The "Lugou Bridge incident" in 1937 is an important turning point. The Sino Japanese War really started. For the Japanese authorities, in the case of limited resources, how to achieve the overall mobilization of the country, that is, the overall war, has become an urgent problem. Two points are the pillar and the "National Spirit Mobilization" after the outbreak of the Sino Japanese war in 1937. And the National Mobilization Law promulgated in second years, and the government's overall control over the Japanese mass media.
It is self-evident that the biggest weapon of national power restriction to national power is speech. At that time, there was no television, and there was only a half official and half civilian Japanese Broadcasting Association, so the most important carrier of the speech was the newspapers and publications. As Japan entered the wartime system, the Japanese authorities gradually realized the unity and control of public opinion. The mass media have been incorporated into the "national unity" system and become a tool that subordinated to the government's war policy and strategic objectives.
After the outbreak of the Sino Japanese War, the Japanese newspapers were actively or passively invested in the torrent of war mobilization and propaganda, and became the pioneer of war propaganda and mobilization. In the various war propaganda of Japanese newspapers and magazines, the propaganda policy centered on the traditional Japanese knives has an important position.
Japanese authorities and media used Japanese knives as a tool for war propaganda and mobilization. The Japanese knife is not only a weapon, but also a cultural symbol and spiritual symbol. The long history of the Japanese knife has formed a unique sword culture. The Japanese have different feelings about the sword and the Japanese origin. In many myths, the sword is believed to be lodged with the sacred and unimaginable power, that is the sacred instrument. The holy sword is no longer the only function of the weapon, but also the symbol of power, especially the royal power. To the martial society, the Japanese sword is known as "the soul of the warrior", but in the case of actual combat, the warrior only sees swords as many. For a warrior, a sword is more symbolic of a social and spiritual nature.
At the end of the curtain period, under the background of foreign invasion and national crisis, Japanese nationalists opened the "Japanese sword spirit", and Japanese knives began as a spiritual symbol to awaken national consciousness and national consciousness. The southwest war in the Meiji era became the opportunity for nationalists to reconstruct the Japanese knife myth. The belief in sword and sword is associated with the "great soul" representing the Japanese nation. The Japanese knife is the spirit of the "great and the soul", and began to launch a variety of praise to the Japanese knives of the gods. In this period, the spiritual construction of the Japanese sword was to find its own country in the Meiji period of the influence of Japan on the West. The Japanese knife spirit reflects the awakening of Japanese national consciousness, and the Japanese knife has gradually become a tool of quintessence against western civilization under the alternation and conflict of the Europeanization and the return to tradition.
After the outbreak of the Sino Japanese War, the Japanese government and the media used and transformed the Japanese knife culture to stimulate the national consciousness and cohesion of the Japanese nationals by injecting militarism and nationalism. In this case, the Japanese knife became a kind of spiritual force, the symbol of "the spiritual victory over the material".
During the war, the Japanese authorities promoted and strengthened the Japanese knife culture, which contained militarism and group fanaticism through a series of means. The Military Ministry expanded the production of military knives and dispensed military knives to middle and lower rank officers to meet the demand for the proofreading of military knives and to cultivate Japanese officers and soldiers' pride in Japanese knives. In the Yasukuni Shrine, the most typical example is the establishment of a "Yasukuni Yasukuni" with a strong sense of ritual made by the best Japanese knives in the Yasukuni Shrine. The Japanese emperor also sent Japanese knives to the officers to the front to further increase the sense of the holiness of the Japanese knife. The Japanese media has gradually established a complete set of complete sets of knives. The effective propaganda method reported the killings of Japanese knives, the experience of the knives in the battlefield, the advertising of Japanese knives, a variety of lectures on the Japanese knives, and the movement of the citizens to donate a knife to the front lines. The reports and articles about the Japanese knives have become a kind of consciousness form and were subject to the war orientation of the Japanese government.
The "created mythology" replaced the actual state of the Japanese knife, and was negated as the essence of the weapon. The Japanese knife and war entangled itself. The Japanese mass media linked the frontline battlefield to the Japanese home with the Japanese knife as the center, and realized the interaction between the front and the rear, and carried out war propaganda and mobilization under such a situation. Like a net covered with all the people, "mobilizing" was originally a military language, changing its usual compilation into wartime compilation, and all the people were "netting". Finally, Japan was dragged into the abyss of the war.
【学位授予单位】：南京大学
【学位级别】：硕士
【学位授予年份】：2012
【分类号】：K26

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