트랜스내셔널 서벌턴의 ‘주체화’에 관한 고찰 - 오키나와의 조선인 일본군 위안부 배봉기의 사례를 중심으로 -

Abstract

Transnational Subaltern Bae-Bongi of Japanese society could not publicly state that she was a Japanese Military Sexual Slavery Japanese army brought to Okinawa before 1975. She could not speak of his life as a cruel Japanese Military Sexual Slavery before the defeat in 1945 or of she life as a Subaltern under U.S. military rule after 1945. Bae-Bongi has become completely invisible in Japanese society. In 1975, Japanese society became interested in Bongi’s voice after he testified that she was Japanese Military Sexual Slavery the Japanese army regardless of her will. During the Asia-Pacific War, numerous Korean Japanese Military Sexual Slavery, military personnel and conscripted victims had a brutal time behind Japanese society. After the defeat in 1945, most Koreans returned to their liberated homeland, but there were many who could not return like Bae-Bonggi. Most of them ended their lives quietly in the lower classes of Japanese society without being able to say anything about their lives. Only when their stories are established as public memories or discourse through direct or indirect reproduction of their lives and traumatic experiences will the possibility of self-reliance of Transnational Sabartan be opened and their souls consoled. In the words of Spivak, Subaltern’s self-reliance can only be realized by listening to, questioning and acting on their behalf in the already multi-layered power of language. Regardless of whether it is a direct or indirect reproduction of sabartanity, the social conditions that they can “speak” are in place and the non-reproducibility and non- transmission are eliminated, allowing Subaltern to become visible and self-centered. In this sense, the case of Japanese Military Sexual Slaverybe Bae-Bongi, a Korean from Okinawa, may be a good example of the possibility of self-reliance of Transnational Subaltern.