The Politics of Remembrance in the Philippines: The Case of the Filipina Comfort Women Statue and the Kamikaze Pilot Memorial

Monuments serve as tangible representation of collective memory, commemorating events, people, or groups through physical structures. Commemoration involves “calling to remembrance” through ceremonies or markers, which significantly influence memory. 1 Kirk Savage, History, Memory, and Monuments: An Overview of the Scholarly Literature on Commemoration. University of Pittsburgh (2007), p. 1. French sociologist Maurice Halbwachs introduced the modern study of collective memory, emphasizing that all memory, even personal, is socially constructed by the groups to which individuals belong. He distinguished between history, seeking objective truth, and collective memory, rooted in social groups and their contexts. 2 Maurice Halbwachs, On Collective Memory. University of Chicago press (1992), p. 22.

The notion that collective memory is “constructed” aligns with American historian Michael Kammen’s assertion that societies reconstruct their pasts to serve contemporary needs. 3 Michael G. Kammen, Mystic Chords of Memory : The Transformation of Tradition in American Culture. New York: Knopf, (1991), p. 3. The French scholar Pierre Nora observed that in the past, societies had a unified, continuous way of remembering history. This kind of memory was integrated into their daily lives and traditions. However, in a contemporary society, due to rapid changes and a belief in progress, our memory has become fragmented. We no longer have this natural, continuous memory, so we create lieux de mémoire, like monuments and museums, to hold onto our history. 4 Pierre Nora, ‘Between Memory and History : Les Lieux de Mémoire,’ Representations, No. 26 (Spring 1989), pp. 7-24.

Monuments dedicated to comfort women aim to place their suffering and resilience within public consciousness, evoking a profound sense of loss and victimhood. More than 50 memorials worldwide honor their memory, highlighting the trauma they endured and their agency in overcoming it. These monuments are essential in maintaining awareness of historical injustices and preventing the erasure of these painful memories. 5 Orhon Myadar & R. A. Davidson, ‘Remembering the ‘Comfort Women’: Geographies of Displacement, Violence and Memory in the Asia-Pacific and Beyond,’ Gender, Place & Culture, 28:3, 347-369 (2021).

Similarly, Japanese kamikaze pilots are often memorialized as symbols of sacrifice. They can also be seen as victims of war, driven by military coercion. 6 Yukie O, Cultural Origins of the Kamikaze Special Attack Corps and the 442nd Regimental Combat Team During World War II: A Comparison Between the Japanese Soldiers Raised in Japan and the Nisei Soldiers Raised in America. Oklahoma University, (2011). In the Philippines, the proliferation of Japanese shrines reflects a complex historical narrative where these soldiers are remembered both as heroes and as tragic figures.

The presence of both comfort women and kamikaze memorials in the Philippines adds layers of complexity to the nation’s memory and identity. This dual commemoration of wartime abuse and exploitation, alongside sacrifice and tragedy, underscores the constructed nature of collective memory, influenced by political, social, and historical contexts. Furthermore, the contrasting treatment of these memorials reveals the selective nature of public memory, shaped by contemporary political alliances and national narratives.

Filipina Comfort Women statue: Erasure of painful memories

The history of comfort women is a dark chapter that many Asian nations, including the Philippines, grapple with. During World War II, the Japanese Imperial Army coerced approximately 200,000 women from various occupied territories, including around 1000 Filipino women, into sexual slavery, euphemistically referred to as ‘comfort women.’ 7 Nicola Henry, ‘Memory of an Injustice: The ‘Comfort Women’ and the Legacy of the Tokyo Trial,’ Asian Studies Review, 37:3, 362-380 (2013). These women endured severe physical and emotional trauma. However, efforts to memorialize their suffering often encounter significant political resistance.

In December 2017, the Filipina Comfort Women statue was installed on Roxas Boulevard in Manila to honor the victims [Fig. 2]. The bronze figure of a blindfolded woman in traditional Filipina attire symbolized the comfort woman’s strength and dignity. However, just four months later, the Department of Public Works and Highways removed it, citing a ‘flood control project.’ 8 Hideki Yoshimura and Sankei Shimbun, ‘Place It ‘Somewhere Else,’ Duterte Says of Uprooted ‘Comfort Woman’ Statue in Manila.’ Japan Forward (May 2 2018). https://japan-forward.com/place-it-somewhere-else-duterte-says-of-uprooted-comfort-woman-statue-in-manila/ This removal triggered outrage among activists and survivors, who viewed it as an attempt to erase painful wartime memories.

The removal of the comfort woman statue in Manila reflects clear political motivations, primarily driven by the government’s desire to strengthen ties with Japan, a significant economic and political ally. 9 Lila Ramos Shahani, ‘The Politics of Erasure: De-Commemorating ‘Comfort Women’ in the Philippines.’ In Fallen Monuments and Contested Memorials, edited by Juilee Decker. United Kingdom: Taylor & Francis Group, (2023). While President Duterte initially defended historical justice as a constitutional right, subsequent actions by his administration suggested a prioritization of diplomatic relations, widely perceived as a gesture to appease the Japanese government and suppress inconvenient historical truths.

Lila Shahani discusses the implications of removing comfort women monuments in the Philippines. She argues that erasing these monuments undermines collective memory, silencing the victims’ voices and their struggle for justice. Monuments like the comfort woman statue in Manila are vital reminders of historical injustices, ensuring the remembrance of victims’ suffering. Thus, removing them risks erasing painful memories from public consciousness, thereby undermining the comfort women’s fight for recognition and justice. 10 Lila Ramos Shahani, ibid., p. 82.

Kamikaze Pilot statue: Selective memory and reconciliation

The Philippines hosts several Japanese shrines and monuments, found in areas like Laguna and Pampanga, including the Kamikaze Pilot statue in Mabalacat [Fig. 1]. 11 The Kamikaze Peace Memorial Shrine in Mabalacat, Pampanga, Philippines houses a monument with the Japanese and Philippine flags engraved on a wall (constructed in 2000), and a kamikaze pilot statue (erected in 2004). There used to be a marker describing the Kamikaze Corps, but it is no longer found on the site today. ‘Kamikaze Pilot Statute (Mabalacat),’ Kamikaze Images. https://www.kamikazeimages.net/monuments/mabalacat-statue/index.htm These sites commemorate Japanese soldiers who sacrificed their lives during World War II. These shrines serve to honor the valor and dedication of these soldiers and have become symbols of Philippine-Japanese reconciliation and friendship.

The establishment of these monuments coincides with strong diplomatic and economic relations, with Japan providing significant Official Development Assistance (ODA) to the Philippines. This support, funding major projects like Duterte’s “Build, Build, Build” program, highlights Japan’s strategic interest in fostering bilateral ties, often at the expense of addressing Filipinos’ historical grievances. 12 Lila Ramos Shahani, op. cit., p. 86.

Yet, by honoring Japanese soldiers, these monuments create a narrative of mutual respect and economic partnership while downplaying the suffering of Filipinos during the occupation. This portrayal of Japanese valor facilitates diplomatic and economic cooperation but risks erasing the historical grievances that many Filipinos still feel. Thus, while these monuments promote reconciliation, they also raise questions about whose histories are honored and whose sufferings are obscured.

The politics of memory: Balancing diplomatic relations and historical truth

The actions of the Philippine government regarding these monuments reflect broader diplomatic and economic strategies aimed at strengthening ties with Japan. The removal of the Filipina Comfort Women statue along Roxas Boulevard in Manila, and the proliferation of Japanese memorials in Luzon, can be seen as part of the calculated approach to maintain and enhance bilateral relations, which are economically beneficial. 13 Lila Ramos Shahani, op. cit. p. 86. Japan’s significant contribution to the Philippine economy through ODA and investments plays a crucial role in shaping the country’s infrastructure and economic landscape.

However, this approach creates a tension between maintaining friendly relations with Japan and addressing the historical injustices suffered by Filipinos during the Japanese occupation (1942-1945). The government’s prioritization of diplomatic and economic interests often comes at the expense of historical truth and justice for marginalized groups. The removal of the ‘comfort woman’ statue, for instance, not only erased the physical reminder of wartime atrocities but also the voices of survivors who continue to seek recognition and justice.

Conclusion

Monuments play a crucial role in educating the public about history, offering tangible reminders of past events as well as providing sites for historical reflection. For instance, the Filipina Comfort Women statue in Manila, although short-lived, symbolized the resilience of Filipino women during the Japanese occupation. However, its removal represents a lost opportunity to remind the public of this painful chapter in Philippine history. Furthermore, monuments can serve as sites of dialogue and reconciliation, balancing the need to honor all aspects of history. While the Kamikaze Pilot memorial recognizes the valor of Japanese soldiers, true reconciliation requires recognizing and memorializing all victims of wartime atrocities.

The selective memorialization observed in the Philippines highlights the challenges of balancing historical truth with diplomatic and economic interests. It risks creating an imbalanced narrative that prioritizes diplomatic relations over justice for all affected groups. 

In considering the role of monuments in shaping public memory and national identity, it is essential to ask: How can we ensure that monuments serve as inclusive and truthful representation of history? This question challenges us to reflect on the purpose of monuments and the importance of a balanced historical narrative. It invites us to explore avenues for establishing environments that acknowledge every dimension of history, while fostering learning, dialogue, and ultimately, reconciliation.

Mar Lorence G. Ticao is a research student in the Department of History at the Chinese University of Hong Kong. Email: mar.ticao@link.cuhk.edu.hk