| Project/Area Number |
16K04049
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| Research Category |
Grant-in-Aid for Scientific Research (C)
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| Allocation Type | Multi-year Fund |
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| Section | 一般 |
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| Research Field |
Sociology
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| Research Institution | Hokkaido University |
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Principal Investigator |
HYUN MOOAM 北海道大学, メディア・コミュニケーション研究院, 准教授 (80376607)
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| Project Period (FY) |
2016-04-01 – 2019-03-31
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| Project Status |
Completed (Fiscal Year 2018)
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| Budget Amount *help |
¥1,430,000 (Direct Cost: ¥1,100,000、Indirect Cost: ¥330,000)
Fiscal Year 2018: ¥390,000 (Direct Cost: ¥300,000、Indirect Cost: ¥90,000)
Fiscal Year 2017: ¥390,000 (Direct Cost: ¥300,000、Indirect Cost: ¥90,000)
Fiscal Year 2016: ¥650,000 (Direct Cost: ¥500,000、Indirect Cost: ¥150,000)
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| Keywords | 森崎和江 / 植民者二世 / 越境 / 連帯の思想 / 在韓日本人女性 / 東アジア市民社会 / 連帯 / アジア連帯 |
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| Outline of Final Research Achievements |
The poet and writer Kazue Morisaki (1927-) considered herself as suffering from the "original sin" of being born in Colonial Korea. Conscious of the "border" between Japan and Korea, she devoted her insights to the question, "What is the Korean problem for the Japanese people?"
Morisaki has positioned the "original sin" as a second-generation colonialist as her own starting point. It was in 1984 that she compiled Keishu Is My Mother’s Voice Calling: My Hometown to remember her own Korean experience. However, when reviewing a series of Morisaki’s texts, as "a journey to bury original sin" from a transborder perspective, a long road towards East Asian solidarity emerges. By clarifying how Morisaki’s Korean experience and her unique memory as a colonist reverberated in her works, it is possible to uncover the significance of border crossing in Morisaki’s ideas of solidarity, which were guided by a history of interaction interwoven by Asian women.
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| Academic Significance and Societal Importance of the Research Achievements |
朝鮮半島の大邱に生まれた植民者二世の森崎和江は、戦後、植民地で感性を養ったことを「原罪」と受け止めて苦悩する。筑豊でのサークル運動で知られる森崎和江の思想への射程は、これまで労働および性、からゆきさんをテーマにした日本社会の「断層」に向けられてきた。しかし、森崎和江の一連のテクストを「境界」を中心に読み直すと、その連続した思想的軌跡には、東アジアに向けた越境する連帯へと収斂する思索と実践の数々が込められていることが見えてくる。こうした境界破りの越境する思想的課題を日本と韓国で共有できれば、歴史問題で混迷をきわめる両国において加害と被害を越えた連帯のあり方を模索するきっかけにもなりうる。
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