Secondary Education for Girls under the Japanese Occupation: Focusing on the Mongols in Manchukuo99ethnic groups. These women, like the Mongolians, ate gaoliang rice, which is unfamiliar to the Japanese, lived in mud houses, slept, and woke up on kang, threw away their white powder and clothes, and lived a life full of love and passion for education. The attitude of these two women reflects the rising Asia movement. The Mongolian female students happily worked on cleaning their teachers’ rooms, putting up shoji screens, and repairing kang. As a reward, the teachers would teach them gentle Japanese dances such as “Spring Rain” and “Wisteria Flower.” The sincere spirit of Japan and Mongolia, where the souls of women communicate with each other, will soon flow into every Mongolian family, and be instilled in fathers, husbands, and children （The Manchurian Daily News, December 13, 1939）.These articles that appeared in the Manchurian Daily News had the following characteristics. First, they emphasized the uncivilized nature of the Mongolian people, describing that they did not wear nightclothes at bedtime and used milk, instead of cream. The way these articles described Mongolian schoolgirls as “uncivilized,” “ignorant,” and “primitive” clearly shows that the Japanese looked down at Mongolians as backward people. However, there is a strong possibility that the correspondent Yamaguchi adapted the story he heard from Domoto and Yamane to make it more palatable to the Japanese people.Second, the story depicts young unmarried women who, in a sacrificial spirit with no thought of personal happiness, devoted themselves to educational activities, correcting the lifestyle of Mongolians in the bitterly cold border region of Mongolia. The two female teachers are portrayed as “throwing away their youth and beauty at the age of 26 and 24” and living a life of love and passion for education. The story seems to symbolically present the Japanese romantic idea of young maidens going out to the uncivilized land and imparting modern education to the ignorant locals, thereby transforming them into civilized people.Third, the role played by Misako Kawahara and the two Japanese teachers has been exaggerated. Teisuke Oki and Shozo Yokogawa appeared in the article, both of whom were engaged in sabotaging Russian transport routes as members of a special task force at the time of the Russo–Japanese War, and were arrested and executed by a firing squad in Harbin while hiding in Manchuria disguised as lama monks. In a sense, Kawahara played a role in supporting those engaged in espionage. Furthermore, regardless of what the teachers thought, the article suggests that Domoto and Yamane were trying to follow the path taken by Kawahara and that those around them were at least expecting them to work in the same way as Kawahara. In fact, Yamane possessed a copy of Oki and Yokogawa’s will, and it is assumed that it was given to those who were engaged in education in the remote areas of Manchuria at the time （Yamane, personal communications）.Fourth, the importance placed on the content of education provided at school including cleaning rooms, repairing kang, and putting up shoji screens indicated that the girls were willing to do the kind 7.2 Expectations of Mongolian Female Youth and Female Teachers
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