“I am a staunchly anti-Japanese writer.”
After 『Land』, author Park Kyung-ri showed the true face of Japan.
Another theory of Japan, deeply ingrained

The epic novel "Land" vividly depicts the lives of the Korean people during the turbulent times from the late Joseon Dynasty to the Japanese colonial period.
The posthumous prose collection 『Japanese Mountain Go』 by Park Kyung-ni, an author who left behind an unparalleled masterpiece in the history of Korean literature, has been newly published by Dasan Books.
『Japan Mountain』 is a book that compiles unpublished manuscripts written by Park Kyung-ni after completing 『Land』 and her writings on Japan published during her lifetime, under the full-fledged plan for a study of Japan.
Born in 1926 and a member of the colonial era, he expressed his sense of mission to leave behind a theory of Japan for the next generation so that Japan would never speak again, saying in an interview that if his generation disappeared, there would be no one to write such things.

This book, which was almost never published after his death in 2008, was discovered by the deceased's family while sorting through his belongings, and was later published after being edited by cultural critic Professor Lee Seung-yoon and others.
Professor Lee Seung-yoon introduces 『Land』 as a novel-based theory of Japan, while 『Japan Mountain』 is a realistic, ongoing theory of Japan.
Park Kyung-ni, an intellectual who lived through the Japanese colonial period, witnessed Japan's lack of reflection and the phenomenon of spineless intellectuals sympathizing with Japan's viewpoint. Based on a clear understanding of history, she wrote "Japan Sango" through thorough research. This book can be said to be a kind of "Japanese user manual" that she left behind to prevent our community from repeating the tragic history.

These days, the younger generation is accepting the history of Japan and our country in an ideological way.
Indirect experiences conveyed from those who have experienced them are bound to be conceptual.
But despite this, the fact that we have been unilaterally treated by Japan, and therefore our resentment cannot but be one-sided, and the thorn of hatred that has lodged deep in our consciousness is difficult to pull out - this is a common feeling and perception among us regardless of generation.
But at some point, I began to feel that they, too, held a grudge against us.

--- p.16

A country without a model or framework, their political ideology has created a nation with a stunted creative vitality.
It's no different today.
The fabricated history textbooks are still a source of controversy in the affected countries, and the shameless, whale-like recklessness continues to extend them without correcting them.
The clear stream of Japan that has continued like a thin stream, the people with a clear conscience that is almost zen-like, the scholars who raise their voices but their voices grow smaller day by day, and on the contrary, the right-wing's cries that are getting louder are our worries and fears.
It is also a tragedy for Japan's future.
There is nothing more frightening than calling something that is not true and calling something that is clear false.
When that fearful thing gradually swells and grows larger, we, humanity, and above all, the Japanese themselves, will experience tribulation.

--- pp.26~27

I introduced myself as “a staunchly anti-Japanese writer.” The two seemed a little surprised.
Why would they be shocked? I've said this before, and the Japanese seemed to listen quietly.
But then I realized.
That a lot of time has passed.
Those who took anti-Japanese sentiment for granted now feel that it is not so.
They and I talked for quite some time.
When the Nanking Massacre was mentioned, their expressions changed, and when I asked if it was the Japanese who were so fearful, they seemed perplexed.

--- p.58

There is a story in Japanese legend about a fisherman named Urashima.
The story is about a man who receives a jade box from the Dragon Palace and returns to his hometown, only to find that his hometown is filled with strangers. Feeling lonely, he disobeys the order not to open it and opens the box at the beach, turning his hair white.
Gray hair is a symbol of the passing of time.
But Japan is afraid to open the jade box, but it must be opened.
Because turning gray and being reborn is the eternal order and truth.

--- p.69

I plan to write about Japan later, but I was so saddened by how little students knew about Japan, and I was also worried by the growing trend of people in society being indifferent to Japan's identity or viewing Japan as a role model. So, I couldn't help but speak hastily and roughly, even if it was just a little.
Of course, it's not the students' fault that they don't know about Japan, but the last thing I want to say is never to use Japan as a model.

--- p.95

He said.
Those were good times, the national spirit of those times was noble, tense, and beautiful.
But what is it now, he says.
We ourselves recall the tragedy of those times as heartbreakingly beautiful.
But longing for those days and wanting to go back is "absolutely not true!" We are anti-Japanese now to avoid going back to those days, to avoid repeating the mistakes of history, and to avoid Japanese people like Tanaka.

--- p.157