5 (Eun-Young JIN) Final 1

Korea Journal, vol. 55, no. 1 (spring 2015): 86111.
86 Korean NationalKOREA JOURNAL

Commission / SPRING 2015
for UNESCO,
The Politics and Aesthetics of the Wound:

Performative Narratives of the People by Zainichi Korean Artists*
Eun-young JIN and Bo-seon SHIM
Abstract
This paper examines the artworks of the artists in the Asia, Politics, Art Project (APA
Project) from the perspective of performative narrative of the people, a notion sug-
gested by Homi Bhabha. The APA Project shows how the artworks of diasporic artists
inscribe otherness within the otherwise homogeneous space of the nation. The partici-
pant artists, as the second and third generations of zainichi Korean, do not hold the
memory of traumatic events suffered by the first minority generation. However, their
works utilize postmemory based on dim images of memories inherited from their
family histories. The elements, such as a grandmothers chimajeogori and the lyrics of
an old Korean song, are woven by Oh Haji into unique narratives that are distinct
from the pedagogical narrative of the people, emphasizing unity and continuity of the
nation-state. Kim uses chimajeogori in a multi-layered manner to reveal the existen-
tial conditions of students bounded by a violence that has historical roots, but she does
not treat it as a simplistic oppositional sign against the dominant national ideology.
These minority writers/artists and their works are illustrative cases of performative nar-
ratives that use and reconstruct images in the history and everyday life of a minority,
splitting the homogeneous space of the nation and suggesting new public and diasporic
spaces within it.
Keywords: Asia, Politics, Art Project, zainichi artists, Homi Bhabha, performative
narrative of the people, diasporas.
* This work was supported by the National Research Foundationof Korea Grant funded by
the Korean Government. (NRF-2013S1A5A8024015)
Eun-young JIN is Assistant Professor of Literary Counseling at Korea Counseling Graduate
University. E-mail: [email protected].
Bo-seon SHIM is Assistant Professor of Art and Cultural Management at Kyung Hee Cyber
University. E-mail: [email protected].
5(Eun-young JIN and.indd 86 15. 3. 23. 6:31

The Politics and Aesthetics of the Wound 87
The Forbiddance of the Return and the Invitation of the Forbidden:

Becoming a Bridge for the Deceased
Suji Kwock Kim, a second-generation Korean American poet, raises a

question in her autobiographic poem Resistance: for my Great-Grandfa-
ther: In Jeoollanam-do we used to break the bones of corpses feet/so
their souls wouldnt walk back from the other world, but would you walk/
back? (2003, 23) In the poem, she calls out to miners sent to battle in
Manchuria by the Japanese government under the guise of the Greater
East Asia Co-Prosperity Sphere, to the comfort women raped 40 times per
day, and to prisoners beaten to death to save bullets or whose skin is flayed
while alive by Japanese military police. Then she asks, My grandfather and
grandmother, would you walk back to this horrible world?
We find one possible imaginary answer to the question raised in the
previous lines from the introduction of the book, A Reading of Still Hear
the Wound: Toward Asia, Politics, Art:1 I will wander this land as a ghost. If
its impossible, I will wander in someones memory. This passage quoted by
Chong-hwa Lee contains the last wish spoken by Mun-sang Cho, a Korean
prisoner guard who was convicted and executed as a war criminal.2 We
need to investigate carefully the relationship between the question posed by
Kim and the answer from the deceased. In the last sentence of the poem,
this world is a place where the summer wind is crying through the forest
of dead bodies, a place where no one wishes to return. The act of breaking
1. A Reading of Still Hear the Wound: Toward Asia, Politics, Art (edited by Chong-hwa Lee)
is a book that documented the APA Project (20062008) led by the Center for Asian and
Pacific Studies at Seikei University, Japan. At present, this book is available only in Japa-
nese. The above title is the title of the forthcoming English translation of the book Zan-
sh no Oto: Ajia, Seiji, Aato no mirai: .
2. Mun-sang Cho was a Christian college student in Keijo Imperial University during the
Japanese occupation. During the Second World War, he was forced to serve as an inter-
preter. He delivered orders from Japanese superior officers to war prisoners of the United
Allies. In the war crimes trial after the war, he was convicted as a war criminal. He pleaded
innocent, but when the prosecutor asked him, Are you true to your conscience and the
teaching of the Bible? he answered, I admit my sins and will accept your judgment. He
was sentenced to death by hanging and was executed on February 25, 1947, at the age of
26. See Seo (2007).

88 KOREA JOURNAL / SPRING 2015
the ankles of the dead as indicated in the poem is an act emerging from a
blissful wish for them to stay peacefully in the next world and not come
back to this horrible life. Yet, the dead insist on coming back against all
odds. The poets question of Would you come back? creates a fine yet
significant crack within the tension between the forbiddance of the return
by the living and the manifestation of the return by the dead. The question
implies a deep wish that they would return, which makes the question
a positive invitation asking for the return of the deceased. Because the
assumption that the deceased would not come back is powerful and plausi-
ble, the poets wish that they would come back becomes more earnest and
desperate. Haunted and embraced by the voices of the deceased, the poet
writes in the poem, Sometimes in my dreams you hoot like a soul-owl
(Kim 2003, 23). Thus, in the mind of the living, the deceased are presented
as images that are powerful yet unable to find a safe home.
The poets reenacting of the ritual of breaking the ankle of the deceased
a shaman ritual originating from Jeollanam-do province for cleaning
a dead persons soulcontains the desperate yet hesitating invitation of
return. In the poem, the deceased Korean prisoner willingly and desperately
accepts this invitation from the future, the words he did not hear at the
moment he was dying. We hear the voice of invitation uttered between
sending well and returning well, whose meaning can be embraced
through the Asia, Politics, Art Project (APA Project).
Diasporic Artists and the Construction of Performative People:

Scattering the Okinawa Narrative
In his essay DissemiNation: Time, Narrative, and the Margins of the Mod-
ern Nation, Homi Bhabha shows a theoretical approach that can be applied
to the interpretation of the tension between two contradictory wes: we
who break the feet of the deceased and we who invite the deceased. This
tension, within the frame of oppositional politics, is expressed through the
dichotomy between the universal subject (the majority) who would expel
the deceased following nationalist pedagogy and particular individuals

(the minority) who would invite the deceased through unique personal
experiences. However, he rejects this dichotomy between the majority
inside and the minority outside as irrelevant in representing the contradic-
tion within us.
According to Bhabha, there are two ways by which the people of the
nation are symbolically constructed. First, the people as a pedagogical
object is constructed by the authority of narrative that effectively or tran-
scendentally identifies one out of many. Second, the people constructed in
the performance of narrative, its enunciatory present, is marked in the repe-
tition and pulsation of the national sign (Bhabha 1990, 299). Performative
narratives intervene in the assimilative process of making one out of many.
Through endless representation and creation, they inscribe the signs of dif-
ferences and spaces of boundaries within the self-productive process of the
nation. In other words, within the nation, an inevitable tension exists
between the people constructed by pedagogical narrative and the one con-
structed by performative narrative.
Accordingly, we apply Bhabhas theory of performative narrative in
understanding a particular art project. We see that the art exhibition, the
APA Project, and its documentation, Still Hear the Wound: Toward Asia,
Politics, Art, show examples of a nation that is split and reconstructed by
the performative narrative of the people. In these projects (20062008),
zainichi Korean artists, curators, scholars, and feminists participated, col-
laborating with Japanese participants of Okinawan origin. They partici-
pated in the projects not from a position identified by simple oppositional
logics, such as minority versus majority. The narrative of the people they
perform, document, and transform resists the pedagogical narrative of
the people. However, they do not posit themselves as outside the nation, i.e.
as having a sort of a priori privilege to see and critique the totality of the
nation. We see that their individual and family histories and the narratives
emerging from suffering in their lives can be called a performative narrative
of the people that Bhabha argues is a contradictory force within the nation.
Through these projects, individual artists and critics with different
personal life stories went through deep conversations, commenting on
each others work, sharing writings, and discussing the project. The colla-

boration took place not only on the level of the present creation of artworks
but also on the level of rewriting past artworks about the memory of war
and pain within the context of the project. For example, Map of the Battle of
Okinawa (1984) by Toshi and Iri Maruki, gave inspiration to Soni Kum for
her video work. Jin-suk Choi, a zainichi playwright and literary critic,
explored the traumatic narrative of Okinawa history and experiences. That
the project took place in Okinawa contributed to the transformation of
personal creative work into a performative narrative of the people since
Okinawa is a place of pain for artists and intellectuals who were born and
grew up there. At the same time, Okinawa is a place where national rela-
tions cut across each other, creating diverse tensions. As a unique and dis-
parate culture in its own right and yet annexed as part of Japan, Okinawa
has been the outside forced to be incorporated by the inside. The history
of Okinawa has been a string of sacrifices and pain for Okinawa people and
a theme of Okinawan artists. With other outsiders, that is, zainichi artists,
and academics from South Korea, some having either a direct personal or
more indirect familial memory of Jeju Uprising and Massacre,3 Okinawan
artists found the possibility of sympathy and solidarity through the project.
However, this process is not a simple, linear creation of solidarity against
state power among individual minorities outside the state. In the process of
creating a new public subject, there appears the topography of splitting
inscribed by national identity, where Jin-suk Chois critical reflection on the
anti-return position that opposed the U.S. policy of returning Okinawa to
Japanese sovereignty in 1972 stands out (Choi 2009).
Within this critical engagement, Choi points out both the values and
limitations of the anti-return position suggested by Okinawa intellectuals in
the 1970s. One such intellectual, Arakwa Akira, suggested an anti-return
position as a critique of assimilation, that is, a moral orientation that rejects
the unification with the state from the perspective of the individual (Choi
2009, 111). However, Choi argues that the anti-return positions emphasis
3. The anti-return position is the manifesto of non-citizens outside the nation whose
voices oppose the violence of assimilation forcing Okinawan people and zainichi to
merge with the Japanese population.

on individuals as autonomous beings outside the system might neglect the

collective history of discrimination and the indifference of Okinawan peo-
ple toward colonized others within the locality, such as Joseon-in (Korean),
Ainu, and Taiwanese ethnic minorities.4 He urges that individual narra-
tives must embrace the otherness inherent within their stories and thus
operate as other kinds of public narratives that disseminate the totalizing
history of the nation as well as the locality.
An instance of such recognition about an inherent otherness within
particular narratives can be found in July 1996 in Okinawa in an event
proposed by Kaiho High School art students. In this event, the art students
and about 600 neighbors created a stone tomb out of 236,095 stones, each
of which had a number to symbolize the victims during the Okinawa bat-
tle. This event was entitled Ishi no oto (Voices of Stone), which expressed
a new sensus communis (common sense). The major victims, of course,
were the approximately 120,000 Okinawa people, amounting to one fourth
of the residents at that time. Among the victims, however, were nearly
10,000 Koreans who were drafted by force. Choi asks if the expressive
action of Ishi no oto opens up a new horizon of solidarity and sympathy.
Who are the victims in the metaphor relating stones to victims? One Kore-
an who appears in Ginnemu yashiki (Ginmemu Mansion) a novel written
in 1981 by Okinawan writer Matayoshi Eiki, suggests an answer: When
you talk about bones, you think they belong to Japanese or American sol-
diers. Then, are the bones of hundreds and thousands of Koreans rotten?
(cited in Cho 2010). With this juxtaposition of Chois criticism and Ishi
no oto, project participants learn that artistic activity to remember the
Okinawa tragedy must include critical reflection on their own narratives.
4. One good example of discrimination and indifference by Okinawans towards ethnic

minorities is the Osaka exhibition in 1903 that had a special exhibition about barbarian
ethnic groups. Ainu, Joseon-in, Chinese, Indian, Ryukyu (Okinawa people), and other
ethnic groups were represented as less educated barbarians. The Okinawa intellectuals
expressed resentment toward this exhibition not because of the explicit racism of the
exhibition but because Okinawa people had been included among the barbarians. Thus,
within Okinawa, a discriminatory policy existed that resonated with the Japanese
assimilative policy against other minority groups until the 1940s (Shin 2013).

This critical stance destabilizes the pedagogical narrative of the people by

distinguishing the incorporation of elegy toward the victims of the Okina-
wa battle from the states nationalistic elegy narrative. With the addition of
the memory of the discriminatory attitude of Okinawans toward other
minority groups, the narrative of elegy diversifies and at the same time
becomes richer. Within this crossing of memories and reflections, new nar-
ratives of the people emerge.
In a similar manner to the projects that have been discussed, Bhabha
looks at the unique role of diasporic artists and curators. In his 1993 essay,
Beyond the Pale: Art in the Age of Multicultural Translation, he adopts
the notion of a borderline artist and argues:
The Borderline artist performs a poetics of the open border between cul-
tures. She displays the interstice, the overlappings and interleavings, the
hither and thither that is part of the history of those peoples whose identi-
ties are crafted from the experience of social displacement (Bhabha 1993,
23).
As the experiences of social displacement of people vary according to the

histories and conditions of localities, the poetics performed by borderline
artists do not take a uniform oppositional ideological stance toward the
agenda of national cultures. In the case of zainichi literature, the discourses
of nationalist sentiment fade away among the works of recent young zainichi
writers. Sang-il Ha points out that:
Whereas the first and second generations of zainichi writers resisted

Japanese discrimination toward Korean residents in Japan and articulated
a historical and political orientation toward the reunification of Korea,
the third generation of zainichi showed a significantly different attitude
free from a primordial consciousness about the people and nation, as
well as the burden of bilingual reality between Japanese and Korean lan-
guages. Indeed, for this young generation, zainichi identity was not a
matter of ideology but of everyday life (Ha 2012, 40).
However, Has criticism of young zainichi artists is not relevant to the par-
ticipants of the APA Project. The young participants of the APA Project do

not treat the nation as an abstract idea nor reduce it to a matter of personal
taste and everyday expressions. Instead, they question the stable topos of
the people. In those in-between spaces, they suggest heterogeneous, dis-
sensual narratives that supplement and disturb the official narratives of the
nation. As such, their artworks operate as unique narratives on both indi-
vidual and collective levels, and in both poetic and political senses. We
now investigate the formation of dissensual narratives by diasporic artists
by examining a poetic essay of project curator Chong-hwa Lee and the art-
works of third-generation zainichi artists, Oh Haji and Soni Kum.5
Azaleas, Not an Azalea: The Splitting of Common Sense
The introduction of the book A Reading of Still Hear the Wound: Toward
Asia, Politics, Art, written by Chong-hwa Lee, is not simply a summary or
report of the project. The writing itself is a literary essay expressing the
sensibility of the borderline intellectual. This essay, like a patchwork, juxta-
poses the poetic writing of Lee and the writing of others. As indicated in
the following passage, Lees essay as a whole consists of poetic writing and
aphorism. She juxtaposes Kim Sowol and Shin Dong-yeops poems and
Jean Genets words. Lee, a project curator who immigrated into Japan in
the 1980s and whose family members experienced the Jeju Uprising, artic-
ulates the image of the azalea with multiple, non-male characteristics in
the introduction of the book. The azalea can be seen as a nationalistic
symbol. However, Lee reveals multiple layers of meanings within the proj-
5. The main objects for analysis include project curator and historian of political thought,
Chong-hwa Lees poetic essay, the fabric art of Oh/Okamura Haji, and video art of Soni
Kum. For analysis, we investigated Lees essay and photos included in the book A Read-
ing of Still Hear the Wound: Toward Asia, Politics, Art, as well as the images and testimo-
nies recorded on a DVD entitled A Reading of Still Hear the Wound II, made and edited
by Soni Kum. The DVDs content includes: A Reading of Still Hear the Wound (Maruki
Iri/Maruki Toshi/Soni Kum, 23 min), Seven Artists (Oh/Okamura Haji/Yamashiro
Chikako/Kinjo Michuru/Miyagi Akira/Ito Tari/Soni Kum, 134 min), and Sakima Gallery
(23 min). The analysis of the writings and DVD data was also complemented by the
authors interview with Chong-hwa Lee.

ect by portraying diverse images of azaleas. In Korea, the rose of Sharon is

the official national flower that often represents a unified image of the
nation-state as expressed in the lyrics of the Korean national anthem,
splendid rivers and mountains, filled with the rose of Sharon. As opposed
to this patriotic image of the rose of Sharon organized by pedagogical nar-
ratives of the people, Lee suggests images of azaleas thriving on land.
Underneath the unifying image of the rose of Sharon, we find in azaleas an
emotional repository, representing fully unfolded sorrows (han ) of the
motherland, as found in such words as our motherland is fragile as are
azaleas and inside the mind of the people from there the sorrows bloom
like azaleas (Lee 2009).
Azalea, or the flower of offering

.............................
The transformation of goddess and metamorphosis

The curtain looking at them from foreign countries
Time in which the curtains skirt
taken out of Grandmothers hanbok skirt
becomes the life-living of white fine net
At the end of long hairs is the memory of hairs

revealing anywhere, found nowhere
not showing its trace, traceless
the memory of needles and hairs, their hints
Then, scattering, glittering petals

into the far distant memory embracing needles
crawling, flowing, floating, sleeping, dancing

play of the goddess
The bodies transforming, mixing, transiting,

metamorphosing bodies
from the body that became a needle
playing dead, playing goddess

Azalea blooming from the crawling and dancing crowd

The moments those azaleas are becoming the skirts of Joseon women
(Lee 2009).
In South Korea, the rose of Sharon is often used as a symbol for govern-
ment rituals, politicians badges, and police ranks, or even as the name of
satellites. Although the azalea is not directly used for official narratives, the
flower is often used as a key symbol to produce a nationalistic emotion. In
South Korea, the male image of the rose of Sharon is coupled with the
female image of azaleas in the pedagogical narrative construction of the
people. In contrast, in North Korea, the image of azaleas holds an official
status within pedagogical state narratives, and this attribution causes a
misunderstanding that the azalea is the national flower of North Korea.6
However, in Lees essay we see that the azaleas are not a symbol with a
singular meaning that complements the male image of the rose of Sharon.
Lee names azaleas as the flower of bodily sacrifice, which is articulated
when compared to the rose of Sharon. If azaleas are the bodies of the
deceased, the rose of Sharon is the ceremonial emblem that covers them
with a solemn gesture. However, the bodies are not complete but fall and
scatter like the exposed collective bodies of the deceased (Lee 2009, vii)
because her azaleas are a transforming and metamorphosing goddess
(Lee 2009, vii). We find that azaleas in Lees introduction are not a mater-
nal plant with the official partnership of a paternal plant but multiple god-
desses embodying various deep emotions of the people. As further evi-
dence, Lee quotes from Jean Genets diary to show the metamorphosis of
becoming females that overcomes the simple dichotomy between male and
female: In this studio, a man is slowly dying consuming himself and
before our eyes turning himself into goddesses (Genet 1993, 328; cited in
6. In North Korea, art practices mainly combine the images of azaleas and state narrative.
For example, since the 1970s, a contemporary dance performance entitled The Azalea
of Our Nation continued to utilize the image of the azalea to strengthen patriotism. This
piece, one of the renowned revolutionary art works in North Korea, celebrates Kim
Il-sungs advance into colonized Joseon in 1939 and portrays the emotion of the female
soldiers who followed their leader onto the land of their country. See Lee (2008).

Lee 2009, ix). Thus, Lees azaleas turn into goddesses while falling as Genets
man turns into goddesses while dying.
From these conceptions of the flower, Lee introduces three different
versions of azaleas to challenge the dominant images of them. The most
well-known version is the azalea of Kim Sowol, a renowned Korean poet
during the colonial era.7 His azalea as an image of femininity represents
bodily sacrifice and sadness. However, Lee juxtaposes his azalea with other
images of azaleas portrayed by two Korean poets, Shin Dong-yeop and
Si-jong Kim, through which the images of azaleas are elevated from femi-
nine symbols of sacrifice to transformation and metamorphosis. In the
introduction, Lee quotes Shin Dong-yeops poem San-e, eondeok-e (In
the Mountain and on the Hill). To Lee, the azaleas are the beautiful flower
of his blooming on the mountain and on the hill while his face cant be
found ever. Whose face is this? We find a clue in Shin Dong-yeops poem
Jindalle sancheon (Azaleas Flooding the Landscape).8 Azaleas bloom
because those languished while waiting went to and died in the moun-
tains where guerillas fought with rifles against the combat planes firing
bullet rains over their heads. Here, azaleas grow and bloom on the bones,
blood, and water from rotting bodies of the dead guerillas. Shin Dong-yeop
portrays dead guerillas as those napping in the shadows of azaleas with
their rifles put to one side.
This partisan image of Shin Dong-yeops azaleas resonates with Lees
narrative of her life. Her hometown is Jeju-do, and some of her fathers
generation participated in the uprising as guerillas, so naturally, her family
histories include memories of the Jeju Uprising. Few people on the island
are unable to relate to the event given the scale of the massacre. The azaleas
expressed by Lee, as a flower of bodily sacrifice and offering, represent her
own family history and at the same time destabilize the pedagogic narrative
of the people. The narratives of struggle take the azaleas blooming land
out of the conventional national boundary and inscribe it in the liminality
7. An Son-jae, Translating Korean Poetry, accessed March 2, 2012, http://hompi.sogang.

ac.kr/anthony/Azaleas.htm.
8. See Kim 1994, 264265.

of nation-state and people.

Like the azaleas that appear in the poem of Shin Dong-yeop, the azaleas
depicted by Si-jong Kim, a zainichi poet also contain multiplicity. In his
poem Jindalle(Azalea) published in Azalea, the literary magazine of
Osaka-based zainichi poet collectives established in 1952, the poet portrays
the flower as an image from his past memories. When the Jeju Uprising
took place, he moved to Osaka to escape from the massacre. He remem-
bered the azalea on Jeju-do being red. The so-called yeongsanhong or Jeju
azalea, has the botanical name of rhododendron, which belongs to ericaceae,
the same family of azaleas. The color of yeongsanhong is more reddish than
that of ordinary azaleas, which are actually close to pink. So, in Si-jong
Kims poem, yeongsanhong blooms as red red azaleas. The poet describes
the flower as blooming even in the land of Japan, not forgetting the sea-
son/whoever steps on, whoever destroys them (Lee 2009, xivxvi). As
such, the red azaleas, like the spilled blood of guerrillas engaged in battle,
bloom anywhere while suggesting memories of the past, thus transforming
the land from the space of a nation-state to a diasporic space.
Looking at azaleas blooming in a foreign land, the poet does not repre-
sent the nation-state he left. Rather, through a poetic metaphor, he defines
any place where azaleas bloom as his hometown. As such, he transforms the
moment of the azaleas blooming into the instance of emergence of an
ambivalent nation-space. In his poem, the red azaleas are not flowers of
recollection of his home country but flowers that rise in red, red color on
the hollow surface of his nation. Here, we need to point out that the central
image of red azaleas within the poetic narratives is not ideologically
incorporated into the national symbol of North Korea even though the
zainichi literary magazine Azalea was closed in 1958 as a result of Si-jong
Kim being criticized for idolizing Kim Il-sung in North Korea. (Si-jong
Kim himself was a member of Jochongnyeon or the Pro-Pyongyang Feder-
ation of Korean Residents League in Japan.) On the contrary, Si-jong Kims
image of the azalea shows that not all zainichi writers in Osaka followed
the ideological dogma of North Korea and rather treated the image of aza-
leas in their literary works as a national symbol of their mother country. By
utilizing multiple images and significations of azaleas, Osaka-based zaini-

chi writers resisted the incorporation of the flowers into the single narra-
tive of the state. Rather, they used them to perform the narrative of the
people in destabilizing the given frameworks of the nation: they inscribed
new narratives of azaleas within the dichotomy between Japan and Korea
in order to signify the resistance of the colonized against the colonizing
and, at the same time, within the dichotomy between North Korea and
South Korea to denote the resistance of poetry against ideological division.
In a similar manner to the way Si-jong Kim portrays the azaleas, Chong-
hwa Lee, by employing a patchwork of images of azaleas, presents a multi-
plicity of images of azaleas creating heterogeneity within the space of the
nation. Azaleas are a symbol not of individuals but of a collective. In Lees
introductory essay, this collective symbol transforms national homogeneity
into a collectivity of struggling beings, which in turn inscribes heterogeneity
within a new imaginary nation state where struggling beings find their place
as people. In this patchwork that prompts metamorphosis, we find the
nomadic aesthetics of constructing spaces suggested by Gilles Deleuze and
Felix Guattari. According to Jung-woo Lee:
Nomadic aesthetics unfolds as patchwork with varying features. Con-

tinuous variations in orientations and connections allow for nomadic
aesthetics. The smooth space is the product of the patchwork of local
spaces. Deleuze and Guattari characterize this smooth space as that of
nomads constructed by the connections of small nomads (Lee 2012,
267).
In line with this interpretation of patchwork, Lees preface is not a simple

juxtaposition of azalea poems. Enacting the patchwork of various poetic
images of azaleas and performative narratives of the people against the
national pedagogy, Lee articulates heterogeneous spaces within the nation
that have been considered unifying spaces.
This aesthetics of constructing spaces penetrates the whole project as
well as Lees own writing. As we will later explore in the next section, the
artist participants of the APA Project invited by Lee also show a similar
approach to constructing spaces. The participant artists cut across the
given national territories and create works based on the sensibility and

existence nurtured under the shadows of the nation-state. With keen sensi-
tivity to their own personal experiences as minorities, which results in the
connection of politics with aesthetics, they invent new public narratives
that deconstruct the canonical state narrative. They bring fine grains of
memory out of their personal experiences and then craft them to crystal-
lize new narratives of the people. The images from their memories also
construct unlimited versions of empathetic narrative as the images of aza-
leas are the exposed collective bodies of the deceased that spin off multi-
ple narratives.
Other Red Flowers: Asia, Politics, and Art of Postmemory
Rebecca Jennison, one of the scholar participants of the APA Project, ana-
lyzes the works of third-generation zainichi, Oh Haji and Soni Kum, and
explores artistic narratives of the non-witness generation who grew up in
dim traumatic memories inherited from their ancestors. She argues that
the works of these two artists show the characteristics of postmemory, a
notion suggested by Marianne Hirsch. Postmemory means the memories
of later generations who are distant from the parent generations who
directly suffered traumatic events. It may be said that postmemory is dis-
tinct from memory in that postmemory is mediated, while memory is
unmediated. According to Hirsch, however, postmemory is a powerful
and very particular form of memory precisely because its connection to its
object or source is mediated not through recollection but through an
imaginative investment and creation (Hirsh 1997, 22; cited in Jennison
2009, 9). The postmemory of the second and third generations, children of
survivors of traumatic events, is characterized by rupture and break because
their memories do not bear direct witness and experience. In dealing with
these predicaments, the postmemory of later generations, generated despite
being distant from the traumatic events, has a potential for critical reflec-
tion on the past to form new empathetic narratives.
Following Hirshs interpretation of postmemory, we see that postmemory
is distinct from nostalgia, which Fredric Jameson postulates as one of the

main characteristics of postmodern art. According to Jameson, nostalgia

means something of a substitute for that older system of historical repre-
sentation, indeed as a virtual symptom-formation, a formal compensation
for the enfeeblement of historicity in our own time (Jameson 1990, 179).
For Jameson, nostalgia is no less than a private mood or symptom that in
consequence testifies to the loss of collective memories of historical events
and experiences in contemporary consumer culture. In comparison, post-
memory is constitutive of collective memory mediated by artistic practices
stitching together shreds, dim lights, and fragmentsthe very broken feet
of the deceasedthat allow for the return of the forbidden. The constitu-
tive power of postmemory that links the past and the present through
engaging with various memories and materials is illustrated well in the
works of Oh Haji.
Figure 1. Oh Haji,
Three Flowers,
2004.
In Ohs works utilizing textile fabrics, the symbolic objects that are most
repeatedly appearing are her grandmothers chimajeogori (a traditional
Korean two-piece dress) and the flowers on it. Her works Three Generations,
Three Times, and Three Flowers (2004) were made out of white chimajeogori
and hemp cloth owned by her late grandmother. In Three Flowers, white,
red, and pink flowers are embroidered on the cloth made of her grand-

mothers white hanbok (Korean traditional clothing). This piece was installed
with Three Times and Three Generations. The latter is a frame containing the
photographs of her grandmother, mother, and the artist, herself while the
former is a print of juxtaposed photographic images of the three women.9
For her grandmother, who emigrated from Korea to Japan and suf-
fered severe discrimination while residing in Japan, the chimajeogori and
azaleas are cultural objects of sadness and longing that endlessly returned
her to her motherland and mother tongue. Ohs identity is distant from that
of her grandmother who could feel free and comfortable only when she
spoke Korean while Ohs generation can speak Japanese fluently. She recog-
nizes that her grandmothers language and chimajeogori are symbols of dis-
crimination in her space of residence, but she is not necessarily forced or
motivated to use those symbols. Her grandmother was not able to commu-
nicate with Oh about her lifelong story, even though they lived together
under the same roof. There was only painful silence between the two
women (Jennison and Hein 2011).
In response to this inability to communicate, Oh invites her grand-
mother out of the silence and into her imaginary story. On the red flower
petals she crafted, Oh inscribed the lyrics of old Korean songs she heard for
the first time in her life. She also created new clothes that are neither hanbok
nor kimono (Japanese traditional clothing). As such, Oh creates a new narra-
tive out of national signs, like the chimajeogori. The stories of her grand-
mother are revived through creative work, rather than fading into oblivion.
Her works introduce multiple ways of interpretation for viewers by
contrasting traditional images. The hybrid wedding dress in Figure 2 looks
like a kimono to Koreans, but in the eyes of the Japanese it looks like a han-
bok. Oh dualizes her identity and creates new objects containing discordant
9. In Three Generations, the images of three women wearing chimajeogori are put together
side by side: on the left, the image of her grandmother, on the right Ohs image, and at
the center, the image of her mother. The cloth on which the images are printed is hemp
cloth originally prepared by her grandmother to wrap her own dead body. It was kept
intact after the funeral, and Oh used it for her artwork. In each image, all women stand
on the road of a small island near the Jeju-do. Oh traveled to the island to take the photo
(Kim 2009, 179180).

Figure 2. O
h Haji, Wedding Dress for Figure 3: Oh Haji, Kahan, 2007
Minority Race, 2000.
materials and languages. For example, she created flower-shaped spots or

white/red images of flowers; while not identical with azaleas, they yet con-
tain traces of wounds inherited from the past.
Oh introduces in her works familiar materials and transforms them to
unfamiliar objects to suggest to viewers a new way of interpreting national
tradition. She uses for her installation the actual chimajeogori of her grand-
mother, a family legacy. It is true that the chimajeogori, as traditional Korean
clothing, can be considered an object that reminds viewers of the tradition
and history of the nation. Here, Ohs clothing is a hand-made fabric woven
from vertical and horizontal movements of threads. According to Jung-
woo Lee, a piece of fabric, in contrast to a piece of patchwork, is an example
of settlement aesthetics constructed from a perspective that cultivates roads
through heterogeneous spaces, sets up indexes on them, and views the
whole distance beyond them (Lee 2012, 267). In other words, the fabric and
the patchwork are opposite not only in aesthetics but also in constructing
reality. However, Oh transforms the fabric to a patchwork by knitting chi-
majeogori with other images and installing them to cover the gallery space.

In short, through combining fabric with patchwork by connecting the

chimajeogori with a variety of objects and images, Oh undermines the ped-
agogic narrative imposed upon the chimajeogori, thereby inviting a new
public sensibility into her installation. Oh counts on the chimajeogori as a
national archetype to cross the threshold of memories kept by the first
generation. However, the space Oh enters produces a new cultural and
political sensibility different from a land flooded with azaleas. The space
newly opened by Ohs work is characterized by an ambiguous sensibility
that oscillates between a land represented by azaleas and a space without a
national symbol.
Another example of using familiar materials to open up a new public
sentiment about nation and tradition can be found in the work of Soni
Kum, another participant artist of the project. For her, the chimajeogori is
not a family heritage but an ideological heritage. She uses images bor-
rowed from official narratives of the people to produce new narratives.
Her short film, Beast of Me, produced before the launch of the project,10
also uses the chimajeogori. In this case, however, it is not a family legacy
but more of an ideological legacy that had been commonly used as a
school uniforma black skirt and a white upper garmentin Joseon
schools11 which are run mostly by Jochongnyeon.
In the early 2000s, Kum had to pass through the streets of Tokyo
wearing the chimajeogori at a time when anti-North Korean sentiment in
Japan escalated due to North Koreas nuclear tests and former U.S. Presi-
dent Bushs linking of North Korea as part of the axis of evil. Kum express-
es in her works the fear and pain of her own and fellow female students
10. Beast of Me can be found on Soni Kums official website, http://www.sonikum.com/index.

php?/filmvideo/beast-of-me/.
11. Joseon schools are educational institutes that teach Korean language and history for zain-
ich students. Since their founding in the 1950s, most of them have been sponsored by
North Korea and Jochongnyeon. The number of students in Joseon schools continues to
decrease. In the early 1970s, the number reached 46,000, but as of 2004 it went down to
11,500. In 2013, the Japanese government decided not to subsidize Joseon schools at the
high school level so that they would not be able to provide students with free education.
This decision has been criticized as being politically charged by the governments hostility
toward North Korea, which critics say should be separated from educational policies.

Figure 4. Soni Kum, Still images of Beast of Me, 2005, 18 min.
caused by national hatred and violence toward them while commuting to

school. This discrimination is different from what the first generation of
zainichi experienced during the colonial period or after the war. However,
Kum shows that her plight expressed in the term beast of me is caused by
political conflicts among the nation-states that are not unrelated to the
experiences of colonialism. The violence and conflict within and among
nation-states can be interpreted as the wound that does not fully heal and
keeps coming back from the past to the present. The present is linked with
the past yet not in a linear manner.
In her film, Kum overlaps the violence toward animals with racial and
ethnic violence in order to reveal a ubiquity of violence not reducible to a
simple ideological dichotomy of cruel American/Japanese imperialism
versus North Korea. Kum asks why only female students among the stu-
dents in Joseon school are mandated to wear the chimajeogori, and she
questions the patriarchal order working inside the minority group. She
reads a letter sent to her mother by a relative who emigrated from Japan to
North Korea and asks why her relatives were purged and died even though
they did not express any complaints toward the North Korean regime.
Thus, her film and her action within it also calls attention to the authori-
tarianism in North Korea that had been used to glamorize its propaganda
against imperialism. Furthermore, we note that the human violence
toward animals is introduced in her work not only to testify to the ubiquity
of violence cutting across national and gender lines but also to reveal that

personal existence is caught up in a state violence that has historical roots.

Here, the beast and the violence toward it have both historical and poetic
resonance. This film ends with lines from Chi-hwan Yus Song-ga (A
Hymn): like Cain being chased/why wouldnt I dare to suffer this ordeal
even as a beast? By referring to Yu, who during Japanese rule moved to
Manchuria to avoid the coercive Japanese policy of adopting Japanese
names, Kums works extend to the historical space of the first migrant gen-
eration and their personal tragedy portrayed in the poem, that is, as exiles
who fall into the state of a beast. On the other hand, through the Map of the
Battle of Okinawa displayed at Sakima gallery in her video work, Still Hear
the Wound, produced for the project, she shows that the pain of beast of
me is also related to the pain of others. As such, at the core of the work of
borderline artists, we find minority suffering, a wound ruptured and con-
nected across generations in the form of performative narratives, yielding a
new public sensibility about the people. As a borderline artist Kum articu-
lates her artistic principles concerning how individual suffering is related
with common experiences. With regard to this, she argues in her artist
statement:
My art practice is to create a new, but also profoundly old envisioning of

an invisible, uncertified, and mystic realm of our world today. It may be
called a realm of the unconscious, dreams, and so on, but certainly, it
is another world, which we have been dreaming for, the world beyond
suffering. There has to be something beyond this pain, torment, and
misery, is a common predicament, which human beings have been
questing for in the far distance, as a faint image. Like a mirage, it has
never been realized for us.12
On her website created in 2013, Kum discusses the common predicament,

about the impossible dream beyond suffering, a dream that in reality was
never realized for them as minority, that is, a mirage. Kum can posit the
common predicament by combining her own social and quandary with the
suffering continuing from the generation of her grandparents. Also, Kum
12. Soni Kum, Artist Statement, 2013, accessed March 3, 2012 http://www.sonikum.com/.

responds to the hardships of others through narratives found in other

works in the project and experiences the traces and pieces of the plight of
others not easily incorporated into the pedagogical narrative of the people.
Kums artistic strategy of making the impossible possible is to deconstruct
and reconstruct the images in everyday life into the images ordinarily
unattainable in this physical world as the expression of a utopian
non-bodily space. Her poetic images built as such are to dissolve the core
block of our frozen psyche and to testify to another realm of our con-
sciousness (Kum 2013).
Conclusion
Chong-hwa Lees introductory chapter of A Reading of Still Hear the Wound:

Toward Asia, Politics, Art and the artworks of Kum and Oh in the APA
Project borrow, repeat, and reconstruct the images from tradition and
everyday life familiar to Korean people, such as azaleas and the chima-
jeogori, in order to deal with a forbidden past and imagine an impossible
future to come. The purpose of utilizing familiar images is not to provoke
nostalgia or reaffirm national pride. Using the images in a performative,
rather than pedagogical, manner, they reveal the limits of nationalism
taken for granted and internalized in our minds. In other words, they
show that nationalism itself, which has overwhelmed us as a homoge-
neous space filling all the holes and cracks in our identity and memory, is
in fact the product of an arbitrary stitching of images. According to Ernest
Gellner:
Nationalism is not what it seems, and above all not what it seems to
itself. . . . The cultural shreds and patches used by nationalism are often
arbitrary historical inventions. Any old shred would have served as
well. But in no way does it follow that the principle of nationalism . . . is
itself in the least contingent and accidental (Gellner 1983, 55; cited in
Bhabha 1990, 294).
Gellner argues that nationalism, necessary and primordial as it looks, is an

unstable flux of cultural constructs. It is true that Gellners functionalist the-

ory consequently emphasizes the authority of nationalism. The tension
inherent in his theory of nationalism between constructivism and primor-
dialism shows that once the cultural shreds and patches are incorporated
into the pedagogical narratives of the people, they are felt as real. The
zainichi writers and artists do not simply debunk the fictitious nature of
azaleas and chimajeogori images integrated in the pedagogic narrative of the
people. Rather, they proactively accept those images that make nationalism
look necessary and primordial. However, they use them to demystify and
secularize the people narrated through them. They discover various layers
of traditional images from the past to scatter and inscribe them on the
time-space of the present. By intersecting and weaving diverse cultural
images, they take the sensibility of the nation out of both pedagogical
authority and the psyche of the victimized. The borderline artists of the
postmemory generation connect the disparate time, space, and subjects
through poetic construction. This connection extends the suffering of the
minority beyond the mentality of a particular group and their historical
trauma.
Whereas the notion of postmemory suggested by Hirsch links the past
and the present in a non-linear manner, Bhabha directs attention to the
perplexity of the living that a minority undergoes while living among the
pedagogical people of the nation. Yet, the perplexity of a minoritys life can
be reduced to neither some existential, ethical anguish of the empiricism
of everyday life nor the spontaneous and primordial presence of the peo-
ple in the liberatory discourses of populist resentment (Bhabha 1990,
307). In other words, the perplexity of a minoritys life cannot be contained
within everyday languages nor politically correct languages. According to
him, the perplexity of a minoritys life testifies to the personal, public, and
political experiences of a minority.
The space of human life is pushed to its incommensurable extreme; the

judgment of living is perplexed; the topos of the narrative is neither the
transcendental, pedagogical idea of history nor the institution of the
state, but a strange temporality of the repetition of the one in the

otheran oscillating movement in the governing present of cultural

authority (Bhabha 1990, 307).
The zainichi writers and artists we illuminated so far provide examples of

transforming and metamorphosing the personal perplexity of the living
into public and political narratives of minority people, that is, narrating
complexities of the nation by deploying and crafting personal memories.
We understand that the APA Project was prepared and performed to
prompt and expand the constructing process by which the individual pre-
dicament of artists transforms into private-public and aesthetic-political
narratives.
The young generation of zainichi writers and artists is supposed to
embrace the perplexity of the living as their fate. Their sense of belonging is
inevitably contradictory because their legal belonging, psychological
belonging, and physical belonging rarely coincide with one another. How-
ever, the zainichi writers and artists do not dissolve this perplexity to accept
the dominant belonging either by strengthening their national pride or by
being passively assimilated to the hegemonic state. Their identity is simul-
taneously interpreted as Japanese and Korean, but this interpretation is not
made from the language of the center to that of periphery or vice versa.
This interpretation as a sort of cultural practice is an oscillating movement
from one space to another and one sense to another so as to create hetero-
geneous communities. Their interpretative works transform prose into
poetry, trauma as disease, and images as wounds that have not yet healed
but keep coming back. In their works, transformations come about: per-
sonal stories of individual perplexity of the living change into a disconcert-
ed history of the people; those deprived of memories regain the light and
shadows drawn from a forbidden past; and the nation that mobilized peo-
ple reemerges as abating diasporic spaces spread across South Korea, North
Korea, and Japan.
The APA Project contains diverse ways of addressing the issues of
diaspora that critique unifying nationalist discourses. The encounter that
happened in the project between Okinawa artists and zainich artists who
shared a common predicament even in different times and places contrib-

utes to the invention of a diasporic space. This encounter can also make a
contribution to reflexivity and creativity in weaving new spaces. The APA
Project seems to have served as a place of conversation and collaboration
that made it possible for diverse stories of migrant generations, Japanese of
Okinawan origin, and those with postmemories of the Jeju Uprising to con-
verge and for young artists to rewrite these stories through their aesthetic
languages. Through the project, they learn and experience the predica-
ment of other minority artists, which resisted the authority of the states
pedagogical narrative of the people.
The Asia, Politics, Art Project, which was designed as a workshop to
learn, remember, and share the predicament of others, reconstructs not
only the special dimension of nations by cutting across national boundar-
ies, the project also weaves the temporal dimension of the nation by con-
necting the past with the future. This reconstruction of time does not fol-
low a linear logic of regression to the past or progression toward the future.
Rather, it follows a logic of ritual that invites, soothes, and sends off spirits.
Metaphorically speaking, the zainich artists and writers heal the broken
feet of the deceased so that they could return to the present, and thus sym-
bolic logic is distinct from the linear logic of national progress. With the
help of the imagination and the mediation of artistic and literary practice,
the new ankles (boksappyeo)13 of the deceased in the past transcend the
boundaries of a nation tainted by painful memories of the colonized and
toward another kind of diasporic experience in Asia.
13. Boksappyeo in Korean means the ankle. Boksa and ppyeo mean peaches and bone,
respectively. Koreans call the ankle boksappyeo because of the similarity in appearance
between the ankle and peaches. So in this paper, attaching the new ankle, boksappyeo,
onto the feet of the deceased symbolizes both the healing of spirits and an artistic prac-
tice of patching different images together.

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Korea Journal, vol. 55, no. 1 (spring 2015): 86111.

86 Korean NationalKOREA JOURNAL

The Politics and Aesthetics of the Wound:

Eun-young JIN and Bo-seon SHIM

5(Eun-young JIN and.indd 86 15. 3. 23. 6:31

The Forbiddance of the Return and the Invitation of the Forbidden:

Suji Kwock Kim, a second-generation Korean American poet, raises a

5(Eun-young JIN and.indd 87 15. 3. 23. 6:31

Diasporic Artists and the Construction of Performative People:

5(Eun-young JIN and.indd 88 15. 3. 23. 6:31

5(Eun-young JIN and.indd 89 15. 3. 23. 6:31

5(Eun-young JIN and.indd 90 15. 3. 23. 6:31

on individuals as autonomous beings outside the system might neglect the

4. One good example of discrimination and indifference by Okinawans towards ethnic

5(Eun-young JIN and.indd 91 15. 3. 23. 6:31

This critical stance destabilizes the pedagogical narrative of the people by

As the experiences of social displacement of people vary according to the

Whereas the first and second generations of zainichi writers resisted

5(Eun-young JIN and.indd 92 15. 3. 23. 6:31

Azaleas, Not an Azalea: The Splitting of Common Sense

5(Eun-young JIN and.indd 93 15. 3. 23. 6:31

ect by portraying diverse images of azaleas. In Korea, the rose of Sharon is

Azalea, or the flower of offering

The transformation of goddess and metamorphosis

At the end of long hairs is the memory of hairs

Then, scattering, glittering petals

crawling, flowing, floating, sleeping, dancing

The bodies transforming, mixing, transiting,

playing dead, playing goddess

5(Eun-young JIN and.indd 94 15. 3. 23. 6:31

Azalea blooming from the crawling and dancing crowd

5(Eun-young JIN and.indd 95 15. 3. 23. 6:31

7. An Son-jae, Translating Korean Poetry, accessed March 2, 2012, http://hompi.sogang.

5(Eun-young JIN and.indd 96 15. 3. 23. 6:31

of nation-state and people.

5(Eun-young JIN and.indd 97 15. 3. 23. 6:31

Nomadic aesthetics unfolds as patchwork with varying features. Con-

In line with this interpretation of patchwork, Lees preface is not a simple

5(Eun-young JIN and.indd 98 15. 3. 23. 6:31

Other Red Flowers: Asia, Politics, and Art of Postmemory

5(Eun-young JIN and.indd 99 15. 3. 23. 6:31

main characteristics of postmodern art. According to Jameson, nostalgia

5(Eun-young JIN and.indd 100 15. 3. 23. 6:31

5(Eun-young JIN and.indd 101 15. 3. 23. 6:31

materials and languages. For example, she created flower-shaped spots or

5(Eun-young JIN and.indd 102 15. 3. 23. 6:31

In short, through combining fabric with patchwork by connecting the

10. Beast of Me can be found on Soni Kums official website, http://www.sonikum.com/index.

5(Eun-young JIN and.indd 103 15. 3. 23. 6:31

Figure 4. Soni Kum, Still images of Beast of Me, 2005, 18 min.

caused by national hatred and violence toward them while commuting to

5(Eun-young JIN and.indd 104 15. 3. 23. 6:31

personal existence is caught up in a state violence that has historical roots.

My art practice is to create a new, but also profoundly old envisioning of

On her website created in 2013, Kum discusses the common predicament,

5(Eun-young JIN and.indd 105 15. 3. 23. 6:31

responds to the hardships of others through narratives found in other

Chong-hwa Lees introductory chapter of A Reading of Still Hear the Wound:

Gellner argues that nationalism, necessary and primordial as it looks, is an