The “Comfort Women” issue.

What comes to your mind when you hear this?

“Aren’t Koreans just making a fuss about it on their own?”
“Why dig up something from the past when it’s over?”

In the past, the Japanese military subjected women from various countries, including Korea, to sexual violence, labeling them as “Comfort Women.” However, young generations like us hardly learn about it in school. In the media, the issue of “comfort women” and the girl statue are often portrayed sensationally, making it seem like a dangerous topic to touch upon. In a time where we lack opportunities to learn the historical context, we find ourselves in uncertainty, not knowing how to judge and act amidst the uncertain information.

Today, we often struggle to confront the issues of our own country’s past and are unsure about how to raise our voices. Especially as a younger generation born after the war, how should we approach this problem? We spoke with Professor Ki-young Shin from Ochanomizu University’s Gender Research Institute to explore these questions.

(Written by: Mari Ito)

30 Years of Solidarity Among Women

Ito: I was like that too, but the reality is that many young people born and raised in Japan don’t know about the “comfort women” issue. There are very few opportunities to learn about it in schools. Conversely, my feminist friend in Korea mentioned that in Korea, everyone knows about the “comfort women” issue as if it were “in the air.”

Shin: In fact, when we look back at the history of about 30 years since 1991, in the 1990s, Japanese society was more concerned with the “comfort women” issue, and there was a lot of media coverage. Many support groups for survivors were formed, and Japanese feminists from previous generations led the way in supporting them.

Who Is Kim Hak-soon?
Kim Hak-soon was a South Korean woman who came forward as the first victim of “comfort women” in 1991 and initiated a lawsuit against the Japanese government. Her courage in speaking out, despite the shame and stigma associated with the issue, shed light on the “comfort women” system. (Deceased in December 1997)

Shin: And even in the early 2000s, there wasn’t much interest among South Korean youth. The women who were working on the “comfort women” issue in South Korea had been struggling for a long time.

Ito: Are you saying that Japanese women were in the forefront, providing support for this movement during that period?

Shin: Yes, that’s right. Both the Japanese and South Korean governments had very passive attitudes, but the women involved in the movement were connected internationally. South Korean survivors, senior feminists, and Japanese women’s organizations were all connected. The history of solidarity among women began before the governments of Japan and South Korea even started discussing the “comfort women” issue. It was the power of women’s solidarity that eventually moved the governments.

Ito: I had no idea about that atmosphere at the time.

Shin: For the younger generation in South Korea today, learning about “comfort women” is quite normal, and it’s already seen as a common social issue. But it wasn’t always like this.

Ito: So, the idea that it’s become “in the air” is relatively recent?

Shin: Yes, even though I knew about the “comfort women” issue, my commitment to it was triggered by the women I met in Japan. When I came to Japan and started teaching at Ochanomizu University, I found many people around me who were researching this issue. It was inspiring to see so many Japanese women deeply interested in and studying this problem.

Ito: I see.

Shin: International solidarity has always been there, and South Korean society has a history of significant change like this. While it might feel very challenging right now, there’s no need to be pessimistic.

The Reasons Behind the Transformation of South Korean Society

Shin: The other day, when I went to Seoul, I was genuinely surprised by the change in the atmosphere. What amazed me was the active participation of the younger generation in the Wednesday demonstrations. High school and university students were creating their own circles, deciding what actions to take and getting involved, both men and women. When I saw this, I thought, “South Korean society has indeed undergone quite a transformation.”

What’s the Wednesday Demonstration?
This demonstration has been held since January 1992. It takes place every Wednesday in front of the Japanese Embassy in Seoul, demanding an official apology and compensation from the Japanese government. The demonstrations have been ongoing for 27 years.(*with only two exceptions, due to the Hanshin Earthquake and the Great East Japan Earthquake.) 
In 2011, a statue of a young girl, in memory of the victims, was erected, and even today, people of all ages, both young and old, continue to gather around it.

Ito: How did this change happen?

Shin: To put it simply, I think there are two reasons. One is the presence of the The Statue of Peace (“comfort women” statue, girl statue, or peace monument). Having a symbol that they can connect with their own experiences right in front of them was significant. After The statue of Peace was erected, a movement started to create similar statues.

Ito: That’s true. Even recently, soon after the Aichi Triennale was canceled, there was the “Being a Statue of Non-Freedom of Expression” activism. So, it’s about having symbols that can adapt to such flexible expressions.

Shin: The other reason is the Japanese government (laughs). I believe that the government played a significant role in raising awareness about this issue. The Japanese government tried very hard to silence everyone regarding the “comfort women” issue, but their efforts were so apparent that it backfired.

Ito: I see.

Shin: That’s why, people who were previously not interested in this issue started to ask, “Why is the Japanese government responding this way?” Even the attempt four years ago to conclude things with discussions between the Japanese and South Korean governments became a subject of doubt for the general public.

Ito: So, The insincere approach of the Japanese government and the moves that ignored the victims actually raised awareness of the issue.

Shin: This is not just in South Korea but worldwide as well. When people see Japan’s responses, like requesting the removal of The Statue of Peace, they wonder why they react that way, and it sparks more interest in the “comfort women” issue. Unfortunately, in Japan, there’s an ongoing effort to make people forget about the “comfort women,” and, regrettably, it’s working to some extent.

Ito: It’s not in textbooks, so there are few opportunities to learn about it, and there’s a strong taboo about speaking on this issue too.

Shin: Back in the 90s, many in Japan were interested in learning about the “comfort women” issue, and there were positive reactions like, “It’s a violation of human rights, it’s a colonial issue, and the victims came forward, so we should address it properly.” But things have changed.

Ito: Even among young feminists, I often hear statements like, “I don’t know much about history, so I’m not sure if I should speak up about the ‘comfort women’ issue.” Many people feel guilty for not knowing, despite being on the side that carried out colonial rule.

Shin: That’s right. However, the issue of “comfort women” is truly multifaceted, so it’s not a matter of accumulating knowledge to a point where you say, “Now I know enough.”

Ito: Are you saying there’s no standard for knowledge?

Shin: Of course, having basic information is essential, but even what I know in my current position is only partial knowledge. The aspect of “empathy” that young Korean women are experiencing is crucial for understanding the perspective of the victims, but that alone doesn’t cover everything about the “comfort women” issue.

Ito: I see.

Shin: Different positions provide different perspectives. It’s important to think about how the issue appears from various angles and how we can engage, considering each viewpoint and layering them on top of one another.

Ito: When you, as a professor, teach Japanese students about the “comfort women” issue, what approach do you take?

Shin: I approach the “comfort women” issue as both a historical problem and a current ongoing issue. Specifically, I structure it around wartime sexual violence and the development of global norms for women’s human rights.

Ito: Wartime sexual violence and the development of global norms for women’s human rights?

Shin: Shin: Yes, even today, wartime sexual violence occurs worldwide, often in the context of international politics or war where women’s voices are often suppressed. Throughout history, many cases of wartime sexual violence exist. It’s important to learn about this structure from a feminist perspective. Understand it not just as someone else’s problem but as “my” problem. Then, look at how the issue of “comfort women” and other cases of wartime sexual violence by the Japanese military share commonalities and differences.

Are the victims only Koreans?
Victims of the Japanese military’s “comfort women” system aren’t limited to Koreans. Women from various Asian countries, including China, Taiwan, North Korea, Malaysia, the Philippines, Indonesia, and others, also suffered from this system. Many women were taken from Japan to work as “comfort women” too.

Shin: Just understanding that the “older generation committed such crimes” isn’t very meaningful. Sexual violence during wars always occurs, but it’s crucial to understand why it happens, why it has been repeated.

Ito: I see.

Shin: For example, the often debated question of “how high was the level of coercion?” The issue of whether women were physically taken, fell into being a “comfort woman” due to poverty, were deceived, there may have been people at various levels, but generally, it’s not hard to imagine that there was a high degree of coercion. However, within the context of war and the societal atmosphere at that time, how much choice women had, I don’t think they had many options.

Ito: When you say “coercion,” it shouldn’t just mean being physically bound and dragged.

Shin: When you say “I didn’t want to do it, but I endured it for my family” or “due to the atmosphere, I had no choice,” I think everyone has had one or two experiences like that. Understanding it from the perspective of your own feelings is very important. The question of “how high was the level of coercion?” is something researchers will make clear.

Knowledge Empowers You

Shin: I hope that the younger generation knows about the issue of “comfort women” because I believe that knowledge empowers people. By understanding why women had to go through such painful experiences and what we can do to prevent it from happening again, we become stronger.

Ito: So, knowing the history of one’s own country’s wrongdoing isn’t an act of self-deprecation?

Shin: Yes. It’s quite unsettling not to have a defined position. If we were to forget the past as the Japanese government suggests, we would become increasingly vulnerable. On the contrary, being able to say, “This is how I perceive it from my standpoint” is empowering.

Ito: I see.

Shen:Sensibilities vary across generations, and the way we perceive and communicate these issues also differs. Additionally, the triggers for taking an interest in the problem, the sense of distance, and the level of commitment are all unique to each person. That’s why it’s essential to think about the significance of this issue from one’s own standpoint and from the perspective of women living in the 21st century. It would be great if people could have the opportunity to think about it and then decide their position on this issue.

In Japan, there are fewer and fewer opportunities to learn not only about “comfort women” but also about the history of perpetration, because it “enhances a self-defeating view of history. And even when we see news reports on the deterioration of Japan-Korea relations, the historical background is not mentioned, and we are unable to know why the friction is occurring.

In a society where one might even hesitate to raise their voice, the author was feeling quite disheartened, wondering if we can truly change this atmosphere.

However, upon learning about the existence of international female solidarity that goes back 30 years and the significant changes in the atmosphere in Korea over recent years, it became clear that it’s too early to give up.

The author strongly believes that we, as a generation that has not experienced war, should consider and find a unique way to address the “comfort women” issue.

References:

• :”Nihon-gun ‘Ianfu’ Mondai Subete no Gimon ni Kotaemasu.”(Japanese Military “Comfort Women” Issue – All Your Questions Answered) by Active Museum “Women’s Active Museum on War and Peace” (wam), Joint Publishing, 2013.
• Fight for Justice, Japanese Military “Comfort Women” – Resistance Against Forgetting and Responsibility for the Future (https://fightforjustice.info/?page_id=4187)

This article is a modified repost of the original article released on the “Palettalk” note in October 2019.

（Translation: Jennifer Martin)