일본의 ‘아시아평화국민기금(국민기금)’에 대한 한국사회의 대응

Abstract

This study examines the responses by the South Korean government, civic groups, and damaged women to the Japan’s Asian Women’s Fund (AWF). The AWF was created to compensate victims (償い金, Korea civic groups have labeled it as “comfort money”). However, there have been a series of internal conflicts and distrust between victims as well as with civic groups. This has caused major disruption, confrontation, conflict, and separation among the victims, only to compound to their trauma; hence, a resolution is urgent. This paper seeks to expose the gap between the victims and deliberate attempts by AWF to weaken women’s individual claims as victims as well as analyze various ways in which nations, individual subjects, and women’s rights are positioned. Japan attempts to put an end to this issue via the “AWF” has only raised concerns among the international community that Japan has yet to address the problem adequately with no noticeable outcome. Moreover, despite the repeated attempts by South Korean government to resolve this issue through diplomatic channels, the Japanese have treated this matter (or have given the impression) as a side issue. Although granting survivors financial and welfare support through the Korean National Fund is positive and encouraging, it is still difficult to gauge whether or not the honor and respect to the victims have been guaranteed faithfully. In response, the Korean Council for the Women Drafted for Military Sexual Slavery by Japan (Jeongdaehyeop) and other related civic groups have consistently expressed opposition to the AWF and have maintained their position of honoring and respecting the victims. In particular, these groups have organized international solidarity campaigns, raising funds against the AWF. In effect, some of the survivors have supported the actions by these groups. However, some of the actions (e.g., maintaining to certain principles too strictly) have triggered adverse effects, prompting unexpected reactions, often inflicting pain on the victims. Certain campaigns by these groups have been organized around certain interests (e.g. one-sidedness) rather than listening to the opinions of the survivors. This lack of communication has been tragic both to civic groups and the survivors. As a result, this has triggered internal conflicts and disharmony among the victims (they are often called “halmoni” or “elderly” in Korean society), civic groups and the government. It is a real double misfortune and a tragedy for both sides. To tenaciously seek full “responsibility” from the Japanese and to stand in opposition seems like an endless battle. One way to end this stiff and delicate struggle, especially history, which ignores this reality, is to expend one’s energy in establishing a war and women’s human rights museum, include these oft-ignored facts in historical textbooks, while focusing on education which promotes peace and women’s self-esteem. Namely it could be more instructive to correct historical consciousness through these kinds of actions. I feel that the survivors who are not simply victims would want to instill the future generations of young people with a consciousness promoting peace, women’s self-esteem, and human rights.