What Does Colonization Look Like? The Case of Soshi Kaimei 創氏改名 in Colonial Korea

by Marie Kim

In 1939, the Japanese colonial government in Korea issued Ordinance No. 19, mandating Koreans to adopt Japanese-style family names in a process called “sōshi” 創氏 (creation of a family name). In February 1940, Ordinance No. 20 introduced “kaimei,”改名, permitting and later pressuring Koreans to change their given names to Japanese ones by August 1940. These policies, collectively known as sōshi kaimei, were part of Japan’s broader assimilation efforts during its colonial rule over Korea (1910–1945). By targeting names—a cornerstone of Korean identity—these decrees aimed to sever connections between Koreans and their cultural roots, weakening the bonds of clan and heritage.

When colonizers strip a people of their names, they erode the ties to ancestry and identity. Where can the displaced go? Korea’s traditional clan-based naming system, centered on the bongwan (a geographic and ancestral identifier), was relegated to a secondary “sei”姓 in Japanese records, disrupting the intricate kinship networks that defined Korean society. By replacing clan names with Japanese-style family names (sei姓 or shi氏), the Japanese administration sought to align Korean social structures with its own, fracturing the broader clan system and undermining what it meant to be Korean.

To grasp the significance of sōshi kaimei, we must explore the differences between Korean and Japanese naming systems. The Korean system is rooted in a patrilineal clan structure, where the bongwan identifies a clan’s geographic origin and its male founder. A father passes his surname and bongwan to his children, but daughters traditionally adopt their husband’s clan name upon marriage, unable to pass their own clan’s name to their children. This system reinforces strong genealogical ties, with clan records (jokbo) tracing lineage back centuries.
For example, consider the Yeoheung Min clan, one of Korea’s prominent clans. Its members share the surname Min and the bongwan Yeoheung, linking them to historical figures such as Queen Wongyeong (wife of King Taejong and mother of Sejong the Great) and Empress Myeongseong (wife of Emperor Gojong, also known as Queen Min). While modern individuals, such as BTS’s Yoongi Min, may belong to this clan, specific connections to royal figures require genealogical evidence, as clan membership is broad and does not imply direct descent.
In contrast, the Japanese naming system, formalized during the Meiji Restoration in 1868, centers on the household (ie家) rather than extended clans. Registered in the koseki 戸籍 (family registry), Japanese names consist of a family name (sei姓 or shi氏) and a given name, both typically in kanji. This system, designed for administrative control, was less fluid than earlier Japanese naming practices and prioritized the household as the social unit. Under sōshi kaimei, Koreans were required to adopt Japanese-style family names, often converting their clan names’ hanja (Chinese characters) into kanji equivalents or creating new names. If a Korean did not choose a new shi, their clan name was automatically registered as their family name.
While sōshi kaimei was officially voluntary, it was enforced through systemic coercion. Koreans who refused to adopt Japanese names faced severe discrimination: salaries were cut or withheld, jobs were lost, and public services like healthcare were denied. Schools played a key role in enforcement—teachers and staff were required to change their names and pressure students to do the same. Non-compliant students faced penalties, suspensions, or expulsions, and schools that resisted were shut down. Newborns had to be registered with Japanese names in the koseki, embedding the policy in daily life. By 1940, approximately 80% of Koreans had adopted Japanese names due to this pressure, though compliance varied by region and social class.
To function in colonial society and avoid being treated as an “underclass,” many Koreans felt compelled to comply. While most converted their Korean hanja names to kanji equivalents (e.g., Kim to Kaneyama), some adopted entirely new Japanese names. Colonial authorities imposed restrictions to prevent Koreans from registering names associated with Japanese nobility, royalty, or Shinto, suggesting that some Koreans attempted subtle acts of defiance, such as choosing names that mocked their colonizers. Though evidence of widespread “malicious compliance” is limited, these restrictions indicate small rebellions by everyday Koreans.
The sōshi kaimei policies were not merely about names—they were part of Japan’s broader assimilation strategy, known as naisen ittai (Japan and Korea as one body), aimed at erasing Korean cultural identity. By targeting the clan-based naming system, the Japanese sought to detach Koreans from their history and traditions, aligning them with the imperial system. This cultural suppression, alongside bans on the Korean language in schools, forced Shinto worship, and conscription into labor and military service, constituted a form of cultural genocide. The psychological impact was profound, as names carry deep familial and cultural significance in Korea.
Notable Koreans who adopted Japanese names under sōshi kaimei include:

• Park Chung-hee (朴正熙), known as Takagi Masao (高木正雄), who later became South Korea’s president (1963–1979) and served in the Japanese military.
• Kim Dae-jung (金大中), known as Toyota Daiju, who became South Korea’s president (1998–2003).
• Shin Kyuk-ho (辛格 Ascough), known as Shigemitsu Takeo (重光武雄), founder of Lotte Group, who used his Japanese name while building his business in Japan.

These examples highlight how even prominent Koreans navigated the colonial system by adopting Japanese names.

Despite the coercion, Koreans resisted in subtle ways. Some maintained their Korean names in private, delayed compliance, or chose Japanese names that preserved phonetic elements of their Korean names. After Japan’s defeat in 1945, many Koreans reclaimed their original names, though some retained Japanese names for practical reasons, particularly those working in Japan. The legacy of sōshi kaimei remains a painful symbol of colonial oppression, reflecting the broader trauma of Japan’s efforts to erase Korean identity.
The sōshi kaimei policies exemplify colonization’s hallmarks: cultural erasure, forced assimilation, and systemic coercion disguised as choice. By targeting names—a core element of Korean heritage—Japan sought to fracture the bonds of clan and culture, leaving a lasting impact on Korean identity.

The Bulletin of Japanese Style Name Change by Taikyu (Daegu, Korea) Court during Japanese Occupation(1910-1945) of Korea. The printed script is a special style which mixed Japanese Kana and Korean Hangual and shared the Kanji/Hanja(Chinese Character)

Works Cited
Caprio, Mark E. Japanese Assimilation Policies in Colonial Korea, 1910-1945. University of Washington Press, 2009. http://www.jstor.org/stable/j.ctvcwnv6v.
"I couldn't survive without changing my name." SBS News. March 11, 2005. https://news.sbs.co.kr/news/endPage.do?news_id=N0311728948 
Motokazu, Matsutani. “A New Perspective on the ‘Name-Changing Policy’ in Korea.” In Gender and Law in the Japanese Imperium, edited by Susan L. Burns and Barbara J. Brooks, 240–66. University of Hawai’i Press, 2014. http://www.jstor.org/stable/j.ctt6wqz41.14.
Yoon, Hae-dong, “Changssi Name Change' Policy” (lecture, Seoul National University, Seoul, 6 Mar. 2007). http://www.kstudy.com/japan/html/hwangkook_3.htm ​