Forgetting Stories from the Islands, Jeju and Calauit

The traumatic experiences of people from peripheral islands are susceptible to mnemocide. Such erasure of memory is facilitated by “defensive and complicit forgetting,” which, according to Aleida Assmann, leads to “protection of perpetrators.” My paper reflects on the vulnerability of traumas from t...

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Main Author: Ritumban, Raymon D
Format: text
Published: Archīum Ateneo 2024
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Online Access:https://archium.ateneo.edu/english-faculty-pubs/204
https://archium.ateneo.edu/context/english-faculty-pubs/article/1204/viewcontent/04_S4_Raymon_Ritumban.pdf
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spelling ph-ateneo-arc.english-faculty-pubs-12042024-04-22T07:50:38Z Forgetting Stories from the Islands, Jeju and Calauit Ritumban, Raymon D The traumatic experiences of people from peripheral islands are susceptible to mnemocide. Such erasure of memory is facilitated by “defensive and complicit forgetting,” which, according to Aleida Assmann, leads to “protection of perpetrators.” My paper reflects on the vulnerability of traumas from the islands to mnemocide by looking into [1] the massacre of communists and civilians on Jeju Island, South Korea in 1948 as described in Hyun-Kil Un’s short story “Dead Silence” (2017; English trans.) and [2] the eviction of residents and indigenous people from Calauit Island, Philippines for the creation of a safari in 1976 as imagined in Annette A. Ferrer’s “Pablo and the Zebra” (2017). In “Dead Silence,” I direct the attention to how to the execution of the villagers–witnesses to the death of the communist guerillas–is a three-pronged violence: it is a transgression committed against the innocent civilians; an act of “erasing traces to cover up” the military crackdown on the island; and, by leaving the corpses out in the open, a display of impunity. In “Pablo and the Zebra,” I second that both residents (i.e., humans and animals) experience post-traumatic stress because of their respective displacements; thus, the tension between them has got to stop. Curiously, while it concludes with a reconciliatory gesture between an elder and a zebra, no character demanded a reparation for their traumatic past per se. Could the latter be symptomatic of a silence that lets such violence “remain concealed for a long time?" 2024-01-01T08:00:00Z text application/pdf https://archium.ateneo.edu/english-faculty-pubs/204 https://archium.ateneo.edu/context/english-faculty-pubs/article/1204/viewcontent/04_S4_Raymon_Ritumban.pdf English Faculty Publications Archīum Ateneo Calauit Safari Park defensive and complicit forgetting Jeju April 3 incident Martial Law mnemocide Arts and Humanities Asian History History South and Southeast Asian Languages and Societies
institution Ateneo De Manila University
building Ateneo De Manila University Library
continent Asia
country Philippines
Philippines
content_provider Ateneo De Manila University Library
collection archium.Ateneo Institutional Repository
topic Calauit Safari Park
defensive and complicit forgetting
Jeju April 3 incident
Martial Law
mnemocide
Arts and Humanities
Asian History
History
South and Southeast Asian Languages and Societies
spellingShingle Calauit Safari Park
defensive and complicit forgetting
Jeju April 3 incident
Martial Law
mnemocide
Arts and Humanities
Asian History
History
South and Southeast Asian Languages and Societies
Ritumban, Raymon D
Forgetting Stories from the Islands, Jeju and Calauit
description The traumatic experiences of people from peripheral islands are susceptible to mnemocide. Such erasure of memory is facilitated by “defensive and complicit forgetting,” which, according to Aleida Assmann, leads to “protection of perpetrators.” My paper reflects on the vulnerability of traumas from the islands to mnemocide by looking into [1] the massacre of communists and civilians on Jeju Island, South Korea in 1948 as described in Hyun-Kil Un’s short story “Dead Silence” (2017; English trans.) and [2] the eviction of residents and indigenous people from Calauit Island, Philippines for the creation of a safari in 1976 as imagined in Annette A. Ferrer’s “Pablo and the Zebra” (2017). In “Dead Silence,” I direct the attention to how to the execution of the villagers–witnesses to the death of the communist guerillas–is a three-pronged violence: it is a transgression committed against the innocent civilians; an act of “erasing traces to cover up” the military crackdown on the island; and, by leaving the corpses out in the open, a display of impunity. In “Pablo and the Zebra,” I second that both residents (i.e., humans and animals) experience post-traumatic stress because of their respective displacements; thus, the tension between them has got to stop. Curiously, while it concludes with a reconciliatory gesture between an elder and a zebra, no character demanded a reparation for their traumatic past per se. Could the latter be symptomatic of a silence that lets such violence “remain concealed for a long time?"
format text
author Ritumban, Raymon D
author_facet Ritumban, Raymon D
author_sort Ritumban, Raymon D
title Forgetting Stories from the Islands, Jeju and Calauit
title_short Forgetting Stories from the Islands, Jeju and Calauit
title_full Forgetting Stories from the Islands, Jeju and Calauit
title_fullStr Forgetting Stories from the Islands, Jeju and Calauit
title_full_unstemmed Forgetting Stories from the Islands, Jeju and Calauit
title_sort forgetting stories from the islands, jeju and calauit
publisher Archīum Ateneo
publishDate 2024
url https://archium.ateneo.edu/english-faculty-pubs/204
https://archium.ateneo.edu/context/english-faculty-pubs/article/1204/viewcontent/04_S4_Raymon_Ritumban.pdf
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