Diaspora of Camptown: The Forgotten War's Monstrous Family
Diaspora of Camptown: The Forgotten War's Monstrous Family
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坎普敦的侨民：被遗忘的战争的可怕家族
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发表时间：
2006
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通讯作者：
Grace M. Cho
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作者：
Grace M. Cho
我的生活看起来和我周围其他孩子的生活很像，但似乎总是有这种紧张和焦虑，这是我的家庭像一阵风一样的儿子;有沉默成为我们日常生活的一部分。- 凯文·柳，在R。Licm，“History，Trauma，and Identity：The Legacy of the Korean War for Korean Americans”在Ramsay liem的口述历史项目中，关于朝鲜战争未被承认的记忆如何在美国的朝鲜侨民中留下深刻的心理印记，战争幸存者的孩子们一直谈到他们家庭的沉默给他们带来了创伤。莱姆的一个发现是，第一代人对战争创伤仍然有着非常清晰的记忆，尽管这些记忆显然已经被隐藏了很多年。那些往往是最后一个听到这些经历的人是幸存者自己的子女，然而，尽管对父母的故事没有任何有意识的了解，第二代人往往描述了他们对父母的创伤的感受，而这些创伤正是围绕着那些没有说出来的。以上这些话是一位三十多岁的韩裔美国人在一次采访中说的，他在采访中谈到了过去的创伤--战争事件和美国军国主义在朝鲜半岛的历史--如何继续困扰着现在，特别是在他家庭平凡的私人生活中。其悬而未决的地位，以及美国军国主义在韩国的持续日常做法。但是，尽管这部作品的主体是关于诸如朝鲜战争、半岛分裂或任何数量的涉及美国军队犯下的暴力行为的事件，但它也是“一个无法命名的东西的痕迹”的制定（Cheng 2000，147）。关于这些创伤没有连贯的叙述，因为有太多的东西仍然从公共话语中抹去，或者从个人记忆中排除。将这场战争称为“被遗忘的战争”，这让人质疑我们能在多大程度上记住一个已经被遗忘的事件。但美国的创伤方面-朝鲜半岛的关系被围绕它的沉默放大了，正是在这个空间里，一股新的力量出现了。正如关于跨代创伤的研究所指出的，往往是不说话的行为产生了创伤跨越时间和空间界限的能力。Yael Danieli将家庭或集体历史中难以形容的创伤描述为“可听的空白”（1998年）。根据亚伯拉罕和托洛克的说法，正是在这种空虚中，“跨代困扰”开始了。一代人的禁忌语和秘密变成了“幻影”，“往往是统治整个家族历史的关键词”（1994，176）。因此，这个幽灵“栖息在无意识的深处...”（《明史》卷188）“知其人，知其人，知其人。继承他人秘密的感觉“不仅代代相传，而且代代相传;不是在一个家庭内部，而是创造了一个不情愿归属的可怕家庭”（Rose 1996，31）。虽然有很多方法可以使美韩关系中的暴力沉默，但最明显的空白可能是围绕美国军人与在军事化卖淫系统中工作的韩国妇女之间的性交换问题，这一系统可以追溯到1945年美国占领韩国并持续至今。这些女人在韩国流行语中被称为yanggongju，字面意思是“西方公主”，但通常被翻译为“美国妓女”或“美国新娘”。“在这篇文章中，我分析了杨公举是如何成为一个人物的，在一个由战争的双重创伤和对战争的遗忘所构成的韩国侨民中，杨公举既是一个中心人物，又是一个幽灵。
My life seemed a lot like the lives of other kids around me, but there always seemed to be this tension and anxiety, which was son of going through my family like an unhappy wind; there were silences which became part of the fabric of our daily lives. -Kevin Ryu, in R. Licm, "History, Trauma, and Identity: The Legacy of the Korean War for Korean Americans" In Ramsay liem's oral history project about the ways in which unacknowledged memories of the Korean War have left deep psychic imprints on the Korean diaspora in the United States, the children of war survivors consistently spoke of having been traumatized by the silences in their families. One of liem's findings was that the first generation still had very salient memories of wartime traumas although these memories had apparently been left unspoken for many years. Those who were often the last to hear about these experiences were the children of survivors themselves, yet despite not having any conscious knowledge of their parents' stories, the second generation often described a felt sense of their parents' traumas precisely around that which was unsaid. The words above were spoken by a thirty-something Korean American in an interview about how the traumas from the past-the events of the war and the history of U.S. militarism on the Korean peninsula-continue to haunt the present, particularly in the space of his family's mundane private life.1 Many examples of cultural and knowledge production by diasporic Koreans treat questions of the lasting effects of the Korean War, its unresolved status, and the continued daily practices of U.S. militarism in South Korea. But as much as this body of work is about nameable events such as the Korean War, the division of the peninsula, or any number of incidents involving violence perpetrated by the U.S. military, it is also an enactment of "a trace of something that cannot be named" (Cheng 2000,147). There is no coherent narrative about these traumas, because there is so much that remains erased from public discourse or foreclosed from personal memory. The dubbing of the war as "the Forgotten War" calls into question the extent to which we can remember an event that is articulated in terms of its already having been forgotten. But the traumatic aspects of U.S.-Korea relations are amplified by the silences surrounding it, and it is in this space that a new force emerges. As noted in research on transgenerational trauma, it is often the act of not speaking that generates trauma's capacity to move across boundaries of time and space. Yael Danieli describes the unspeakable traumas of a family or collective history as an "audible void" (1998). It is precisely in this void, according to Abraham and Torok, that "transgenerational haunting" begins. The taboo words and secrets of one generation become "phantomogenic" and "are often the very words that rule an entire family's history" (1994,176). This phantom, then, "inhabits the depths of the unconscious... as the living-dead of knowledge of someone eke's secret" (188). The sense of having inherited another's secret haunts "not just down through the generations, but across them; and not inside one family, but, creating a monstrous family of reluctant belonging" (Rose 1996,31). While there are many ways in which the violences of the U.S.Korea relationship are silenced, the voids that are perhaps most audible surround issues of sexual exchange between American servicemen and the Korean women who work in the system of militarized prostitution, a system that dates back to the U.S. occupation of Korea in 1945 and continues to this day. The name that these women acquired in Korean popular discourse was yanggongju, literally meaning "Western princess," but often translated as "Yankee whore" or "GI bride." In this essay I analyze the way in which the yanggongju is a figure that is both central and spectral in a Korean diaspora constituted by the double trauma of war and the failure to remember it. …