전후 일본의 원폭 담론과 단카 – 쇼다 시노에『참회』의 원폭 기억과 계승 – (Atomic Bomb Discourse and Tanka Poem in Post-war Japan - Memory and Inheritance in Shoda Shinoe’s Repentance -)

서지정보

· 발행기관 : 한국외국어대학교 일본연구소
· 수록지 정보 : 일본연구 / 99호 / 119 ~ 147페이지
· 저자명 : 박지영

초록

本研究は、戦後の日本社会の原爆記憶の形成において短歌がどのように関与し、ま たどのような異なる声を喚起させるかについて考えたものである。正田篠枝の歌集『さんげ』をはじめとする原爆短歌は、原水爆禁止運動の拡散とともに「世界唯一の被爆国日本」というナショナル·アイデンティティが形成される過程で「国民の歌」として注目された。被爆者の実体験による記録文学として惨状を歌う短歌は、公的な原爆言說の中で罪のない犠牲者を浮き彫りにする歌として受け入れられ、そのような悲痛な体験を平和に昇華させる日本人という表象を作っていった。 しかし、国の公式的な記憶とは乖離を示す短歌も多数存在した。原水禁以前に創作 された短歌からは直接的に平和を訴える声はむしろ探しにくく、原爆の惨状を描写した短歌も被爆者個人にとっては「なぜこんな目に遭うのか」という苦痛の不条理性を訴え、人間性の回復を希求する意味を持つものであった。正田の歌集『さんげ』では、その問いを自分自身に向けることで原爆の衝撃と共に忘却された戦争の歴史と加害の記憶を復元していく態度も見られた。要するに、戦後の日本の原爆言說は、「唯一の被爆国日本」という神話と平和という理念とを掲げ、惨状の原因を問う被爆者の実存的問いを排除したと言える。原爆短歌の自己省察は「国民の記憶」として回収されなかったのである。

영어초록

This study examines how Tanka Poem was involved in the formation of Atomic bomb memory in Post-war Japanese society and what other voices it evokes. Atomic bomb tanka, including Shoda Shinoe’s Tanka collection Repentance, received attention as ‘national songs’ in the process of forming a national identity as Japan, the world’s only exposed country, along with the spread of the anti-nuclear movement. As documentary literature based on the actual experiences of hibakusha, tankas that recite the horrors were accepted as poetry that highlighted innocent victims in the public atomic bomb discourse. And they created the symbol of a Japanese person who wanted to sublimate that painful experience into peace.
However, there were also a number of Tankas that signaled a gap from the state’s official memory. It was rather difficult to find works that directly appealed for peace among tankas created before the anti-nuclear movement. Tanka, which depicts the horrors of the atomic bomb, was also meant to appeal to individual hibakusha the absurdity of their pain, asking “Why must this happen?” and to hope for the restoration of humanity. In Shoda’s collection of Tanka, Repentance, we can see her attitude of restoring the history of the war and the memories of the perpetrators that were forgotten along with the shock of the atomic bomb by turning the question to herself.
In short, it can be said that Japan’s Post-war atomic bomb discourse excluded the existential questions of the hibakusha who asked for the cause of the tragedy by putting forward the myth of Japan as the only country exposed to atomic bombs and the ideology of peace, and the self-reflection of the atomic bomb Tanka was not recovered as a part of the people’s memory.

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