本文選題：日本刀 + 大眾傳媒　； 參考：《南京大學(xué)》2012年碩士論文

【摘要】：在軍國主義和法西斯曾經(jīng)興盛的時代,日本確立了炫耀萬世一系的現(xiàn)人神1、國民最崇拜的天皇這樣的統(tǒng)治者。日本軍部及政府的高級官僚,利用天皇的絕對權(quán)威,大肆宣揚(yáng)神國日本有神靈護(hù)佑的理論,將國民統(tǒng)一為一個集團(tuán)并驅(qū)使他們走上戰(zhàn)爭之路。 1937年的“盧溝橋事件”是一個重要的轉(zhuǎn)折點(diǎn),中日戰(zhàn)爭真正開始,對于日本當(dāng)局來說,在資源有限的情況下,如何實(shí)現(xiàn)國家的全面動員——即總體戰(zhàn),成為迫切的問題。有兩點(diǎn)成為支柱,一個是1937年中日戰(zhàn)爭爆發(fā)后的“國民精神總動員”以及第二年頒布的《國家總動員法》,另一個是政府對日本大眾傳媒的全面控制。 不言而喻,國民對國家權(quán)力進(jìn)行制約的最大武器是言論。那時沒有電視,廣播電臺也只有半官半民的日本廣播協(xié)會一家,所以言論的最主要載體是報紙和出版物。隨著日本進(jìn)入戰(zhàn)時體制,日本當(dāng)局逐步實(shí)現(xiàn)對輿論的統(tǒng)一和控制,日本的大眾傳媒被納入“舉國一致”的體制下,成為服從于當(dāng)局戰(zhàn)爭政策和戰(zhàn)略目標(biāo)的工具。 中日戰(zhàn)爭爆發(fā)后,日本的各大報紙或主動或被動的投入到了戰(zhàn)爭動員和宣傳的洪流中,成為戰(zhàn)爭宣傳和動員的急先鋒。在日本報紙和雜志的各種戰(zhàn)爭宣傳中,以傳統(tǒng)的日本刀為中心的宣傳策略具有重要的地位。 日本當(dāng)局和傳媒將日本刀作為戰(zhàn)爭宣傳與動員的工具,是有著深刻的考量。日本刀之于日本人不僅是兵器,更是一種文化符號和精神象征,日本刀悠久的發(fā)展歷史形成了特有的刀劍文化。日本人對刀劍抱有非同一般的感情,日本起源的諸多神話中,刀劍被認(rèn)為寄宿著神圣而不可思議的靈力,即神圣的器物。被神圣化了的刀劍不再是只有武器的功能,同時也成為權(quán)力——特別是王權(quán)的象征。到了武家社會,日本刀被譽(yù)為“武士之魂”,但就實(shí)戰(zhàn)而言,武士只把劍看做眾多武器中的一件。對于武士來說刀劍更多的象征著一種社會性和精神性。 幕末時期,在外國勢力侵入,民族危機(jī)產(chǎn)生的背景下,日本的民族主義者開啟了“日本刀精神”,日本刀開始當(dāng)作為喚醒國民的民族意識和國家意識的精神符號。明治時代的西南戰(zhàn)爭,成為民族主義者重新建構(gòu)日本刀神話的契機(jī),日本的刀劍信仰與代表日本民族的“大和魂”聯(lián)系在一起,產(chǎn)生了日本刀是寄存著“大和魂”的靈器這樣的觀念,并開始展開各種對神靈附體日本刀的禮贊。這一時期,對于日本刀的精神建構(gòu)是明治時代日本面對西方的影響尋找自己國家存在價值的一種嘗試。日本刀精神反映著日本國民民族意識的覺醒,日本刀在歐化和回歸傳統(tǒng)的交替與沖突之下,逐漸成為國粹主義對抗西洋文明的工具。 中日戰(zhàn)爭爆發(fā)后,日本政府和傳媒利用并改造日本刀文化,通過注入軍國主義和國家主義的思想,激發(fā)統(tǒng)合日本國民的民族意識和凝聚力。在這里,日本刀成為了一種精神力,即“精神戰(zhàn)勝物質(zhì)”的象征。 戰(zhàn)爭期間,日本當(dāng)局通過一系列手段推動并強(qiáng)化這種蘊(yùn)含著軍國主義和集團(tuán)狂熱的日本刀文化。軍部擴(kuò)大軍刀生產(chǎn)量,向中下級軍官配發(fā)軍刀,借以滿足將校對軍刀的需求并培養(yǎng)日本官兵對日本刀的自豪感。政府組織刀匠復(fù)興傳統(tǒng)日本刀的鍛造,最典型的例子是在靖國神社內(nèi)設(shè)立“日本刀鍛煉會”召集全日本最優(yōu)秀的刀匠制作出的帶有濃重儀式感的“靖國刀”。日本天皇也向去往前線的軍官御賜日本刀,進(jìn)一步增加日本刀的神圣感。日本傳媒逐步建立起一套完整而有效的宣傳方法,大肆報道日本刀殺人的戰(zhàn)功,刀匠在戰(zhàn)場的體驗(yàn),刊登日本刀廣告,開展各種有關(guān)日本刀的講演,鼓動市民向前線捐刀等活動,有關(guān)日本刀這些的報道和文章成為了一種意識形態(tài)宣傳,服從于日本政府的戰(zhàn)爭導(dǎo)向。 “被創(chuàng)造的神話”代替日本刀的實(shí)際狀態(tài),作為武器的本質(zhì)也被否定,日本刀與戰(zhàn)爭糾結(jié)在了一起。日本的大眾傳媒以日本刀為中心將前線戰(zhàn)場與日本國內(nèi)聯(lián)系起來,實(shí)現(xiàn)了前方與后方的互動,在這樣的形勢下進(jìn)行戰(zhàn)爭宣傳和動員,就像給全體國民身上罩了一張網(wǎng),“動員”本來是軍隊(duì)用語,將平時的編制改為戰(zhàn)時編制,全體國民都被“網(wǎng)”在其中。最終,日本被拖入了戰(zhàn)爭的深淵。
[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.
【學(xué)位授予單位】：南京大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2012
【分類號】：K26

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