Interview with Associate Professor Jing Williams of Social Studies Education & Phyllis Kim, Executive Director of “‘Comfort Women’ Action for Redress and Education (CARE)” (1)

Kyeol : Thank you for taking the time to speak with us. Could you please introduce yourselves briefly?

🧶 Jing Williams : I was born and raised in China. I have always had a strong interest in languages, which led me to complete a master’s degree in English Language and Literature, Translation at Tianjin Normal University. In 2014, I earned my Ph.D. in Social studies from Ohio University in the U.S. Since then, I have been working as an Associate Professor of Social Studies Education at the University of South Dakota, where I have been teaching elementary and secondary social studies methods courses for about ten years. 

🧶 Phyllis Kim : When I was twenty and in my second year of college, my family immigrated to Los Angeles, USA. My Korean name is Kim Hyeon-jeong. After graduating from college, I worked as a court interpreter. Currently, I am the Executive Director of “‘Comfort Women’ Action for Redress and Education (CARE)” based in California. I came to Korea in 2020 for the “Eternal Testimony Project,” and due to the COVID-19 pandemic, I have been staying in Seoul for an extended period. Of course, I travel back to the U.S. for exhibitions or events.

The Motivation behind Focusing on the Japanese Military “Comfort Women” Issue in the U.S.

Kyeol : The importance of education, especially history education, has always been emphasized regardless of the era or country. What makes today’s discussion even more special is that we have with us two people who have consistently researched and engaged in related activities on the Japanese Military “Comfort Women” issue, which is often seen in American society as an “unfortunate history of another country” that happened long ago during a war in distant Asia. We’d like to ask how you came across the Japanese Military “Comfort Women” issue.

🧶 Jing Williams : As I mentioned, I was born in China and was aware of the atrocities committed by the Japanese military throughout East Asia during World War II, including the Nanjing Massacre. After moving to the U.S. for my studies, I noticed a stark contrast in high school history textbooks: the history of wartime Asia was briefly covered, while events in Europe were extensively detailed. This discrepancy piqued my curiosity. As I continued my research in history education, I delved deeper into the “Comfort Women” issue and realized that I need to include this topic when I become a teacher or educator. One of my goals is to incorporate a global perspective when teaching social studies. 

🧶 Phyllis Kim : Shortly after we immigrated, on April 29, 1992, the "Los Angeles Riots" erupted, causing significant damage and lasting effects on the Korean community in Los Angeles, where my family lived. Being in the midst of this situation heightened my awareness of what it means to live as a Korean in America, sparking my interest in social issues such as immigrant communities, racial conflicts, social justice, and women’s issues. My direct involvement with the Japanese Military “Comfort Women” issue began with the campaign for the “2007 US Congressional Resolution Demanding Japan’s Apology for the Japanese Military ‘Comfort Women’ (H. Res. 121)." The Western California campaign team, part of a national network, invited Lee Yong-soo to the U.S. As an interpreter, I spent considerable time with her, becoming her eyes and ears.

When the resolution was adopted, I thought my role was over. However, seeing the Japanese government’s persistent denial of history and its state-level “history war” efforts, rather than offering apologies or taking responsibility, made me realize that “there was still important work to be done, especially in the U.S.” Those of us who participated in the 2007 campaign in California formed an organization in 2012 (KAFC, a predecessor of CARE) to erect the Statue of Peace in Glendale in 2013.  We also joined the leadership of the San Francisco "Comfort Women" Memorial campaign, which was initiated by the Chinese American community and succeeded in 2017 that features a unique design. Another reason I couldn’t stop my activism was that Japan kept creating new “issues”: Japan sued the city of Glendale; Osaka threatened to sever sister city ties with San Francisco when the memorial was installed; and a Japanese diplomat reportedly pressured a professor who wrote a textbook to delete references to “Comfort Women” from it. These obstructions turned out to be a double-edged sword. While they drained our energy and demoralized politicians, they also drew attention to the issue from the educational and legal communities, prompting a deeper understanding and support from those who previously had no interest.

Kyeol : It is hard to gauge how American citizens, given the vast and diverse nature of American society, have responded to the issue and activism surrounding the Japanese Military “Comfort Women.” Have you noticed any tangible changes on the ground?

🧶 Phyllis Kim : Although there isn’t specific data or research showing how awareness of the “Comfort Women” issue in American society has changed over the past decade, one significant development is that California’s high school world history curriculum now includes the statement that the “‘Comfort Women’ issue can be taught as an example of an institution of sexual slavery.” Progressive changes often start in states like California and New York and then spread to other states across the United States. This particular change occurred in 2016.

It’s said that nothing is complete unless you put it in final shape. Similarly, even if valuable content is included in the curriculum, it won’t have any impact if no one teaches it. I attended various conferences, from those in California to national events, to meet directly with teachers. I brought educational materials such as lesson plans, hosted sessions, gave presentations, and set up booths to assist teachers with questions about the “Comfort Women” issue. Despite these efforts, many teachers had a limited understanding of Asia during World War II until around 2017 or 2018.

Then, in November 2023, after the end of the COVID-19 pandemic, Professor Williams and I hosted a session at the National Council for the Social Studies (NCSS) Conference held face-to-face again, followed by another session in California shortly after. I was surprised to see many teachers attending our sessions or visiting our booth, saying things like, “I know about the ‘Comfort Women’ issue. Do you have better materials?” or “I’ve taught about the ‘Comfort Women’ issue before.” Just a few years ago, when explaining the “Comfort Women” issue, teachers expressed fear and concern due to the sensitive nature of sex and violence. However, now I sense a shift in attitude. They’re saying, “I think this is a crucial topic to teach children as an issue of ‘women’s human rights’. Can you provide more effective teaching methods?”

🧶 Jing Williams : As Executive Director Phyllis Kim mentioned, ten years ago, many people were unaware of the “Comfort Women” issue. Even in California, when I spoke about it, many educators were shocked and wondered, “How could I not have known this?” I was responsible for higher education, and initially, I focused on researching the Nanjing Massacre rather than the “Comfort Women” issue. However, studying the Nanjing Massacre naturally led me to research how many women were raped and victimized during the war, which in turn brought the “Comfort Women” issue to the forefront of my focus.

Executive Director Phyllis Kim and I first met at a booth during the NCSS Conference, and we have been collaborating since 2018. Using photos provided by CARE and testimonies from “Comfort Women” survivors, I created a 90-minute “lesson plan.” We decided to test it out at a local high school. When we presented the “Comfort Women” issue to the students, they were taken aback.

Lesson Plan Based on Objective History and Emotional Empathy

Kyeol : We're very interested in your lesson plan designed to change perceptions.

🧶 Jing Williams : The 90-minute lesson begins with an overview of Japanese history. I provide a concise summary of the Japanese Empire, Japan’s Meiji Era, how militarization and modernization occurred in Japan, and Japan’s overseas expansion in the 20th century. It’s crucial to present this historical context rather than abruptly stating Japan’s actions. I then explain how Japan invaded northeastern China and how the Nanjing Massacre occurred, particularly focusing on how many women were raped during this period. This naturally leads to the establishment of comfort stations and the forced mobilization of “Comfort Women” from Korea and other countries.

Of course, we don’t use overly explicit images or facts in my class, as visually shocking images or materials can be traumatic for students. Another approach is to gradually explain things by showing documentaries like “The Apology,” which features three “Comfort Women” survivors from China, Korea, and the Philippines. This allows students to engage naturally with their testimonies. After watching the documentary, I ask several questions: How were these women taken away? How old were they at the time? How long did they have to live as “Comfort Women”? Did any of them have children afterward? What were their biggest fears?

I do this because I believe that students must empathize emotionally in order to learn effectively. When I asked them, “If the Japanese government apologized, would the situation improve even a little? Would the survivors feel somewhat better?” they responded, “No, it wouldn’t be enough because they took something essential from the survivors.” Then I asked, “What if there wasn’t even an apology?” and they replied, “That’s unacceptable; it makes no sense.”

The classes I teach in high school are structured this way. I refer to sensitive issues, such as the “Comfort women” issue, as “Difficult History,” which encompasses challenging topics such as rape and sexual violence. I also teach students “how to approach teaching difficult histories.” The university students I instruct are future middle and high school teachers. Using the “Comfort Women” issue as an example of a difficult topic, we discuss potential teaching methods and collaborate to develop lesson plans for the issues they wish to cover.

Kyeol : We can imagine the interaction between teachers and students around the topic during class as we hear your words. However, we feel that there is a lack of understanding regarding the secondary and university curricula in the U.S. It would be helpful to have some additional explanation.

🧶 Phyllis Kim : In the U.S., states provide specific topics for high school world history teachers. These topics are typically revised every 8 to 10 years to include new issues and update certain explanations. For example, California’s curriculum now includes a statement that the “Comfort Women” issue can be taught as an example of the sexual slavery system. This means that the “Comfort Women” issue is one of the various subjects that must be covered in the curriculum. Teachers then select which topics they wish to teach. However, preparing to teach these topics requires significant effort. The lesson plan created by Professor Williams, which consists of two 45-minute classes, serves as a resource for these teachers. Since her students are prospective teachers, we use the lesson plan for them. As an experiment, we actually visit high schools and conduct “test teaching” using the lesson plan.

Teaching about “Comfort Women”: Planting Seeds for the Future

Kyeol : As mentioned in the introduction, Korea and other Asian countries find it easy to understand the “Comfort Women” issue as their problem because it relates to their history and experiences of victimization. Of course, we can sympathize with it based on its universality, like women’s rights, but American society tends to perceive it as a history of a third party. What significance does it hold to raise awareness of the “Comfort Women” issue in American society?

🧶 Jing Williams : When I research and teach social studies, the most important thing I emphasize is a global perspective. I hope that my students, as future educators, will also approach their teaching with this global mindset. Like many countries, the U.S., which tends to be quite nation-centric, often excludes topics from education that are not directly related to their own country. While definitions of global education and global citizenship vary, I believe they involve engaging with diverse events worldwide and showing “care” for people from different backgrounds. Everyone has the opportunity to explore a larger world and to become a global citizen. It is essential to take an interest in global issues. The same is true for the “Comfort Women” issue. It is not just a problem for “Comfort Women” survivors; it is a human rights issue that we all need to understand. Most of my students are female, and I emphasize that even though we currently live in a safe environment, similar events occurred in this country just a few years ago and continue to happen frequently around the world. It’s not just about putting an end to this issue; understanding is the first step toward addressing it. In a few years, some of my students may become advocates for women’s rights, so I see this as “a process of planting seeds for the future.”

When the “Comfort Women” issue is connected to women’s human rights, students tend to show greater interest. They also learn that similar issues persist today in conflicts such as the Russia-Ukraine war and the Israel-Palestine conflict. Female students, in particular, empathize deeply with and feel the pain of the “Comfort Women” victims. In a survey conducted after class, one of the questions asks, “What do you think about the Japanese government’s refusal to acknowledge the forced mobilization of ‘Comfort Women’?” Let me briefly summarize one student’s response.

“I think the Japanese government’s refusal to acknowledge it is selfish, cruel, and inhumane. Even young children learn to admit their mistakes when they do something wrong, so it is astonishing that the Japanese government does not acknowledge its wrongdoings. The women who were victimized had their entire lives turned upside down. It must have taken a lot of courage to come forward and share their experiences. I understand that it is especially difficult in Korean culture to share the fact that they were raped. Even in the U.S., it is challenging to report rape immediately. I believe that the men who committed these atrocities should never be free from their wrongdoing. They must face legal action and punishment. These men did not perceive the ‘Comfort Women’ as women but simply as sexual toys for their pleasure. I find the shame, trauma, unjust actions, and refusal to acknowledge these actions to be utterly cruel.”

Armenian “Genocide” and the Holocaust

Kyeol : The students’ understanding and empathy regarding the “Comfort Women” issue and human rights are truly remarkable.

🧶 Phyllis Kim : Reflecting on the past, there were Americans who asked similar questions when we campaigned for education or the installation of the Statue of Peace and the “Comfort Women” Memorial. They would wonder why they should care about issues that didn’t happen in America or directly affect Americans. In response, we provide three key explanations. We learn about the Holocaust even though it didn’t happen in America and Americans did not experience it. Everyone agrees when I say it’s essential to study this issue because it represents a significant human rights concern and a global historical tragedy that must never be repeated. The same reasoning applies to the “Comfort Women” issue.

Another example is the “genocide” that took place in Armenia over 100 years ago, around 1910. The survivors of that time remained silent about their suffering for an entire generation. The next generation began speaking out, demanding that the Turkish government acknowledge the truth and seek justice. They believe that if the international community had been informed about the “genocide” and had called for a resolution at that time, the Holocaust might not have happened. Now entering the fourth generation since these events, Armenians continue to educate and advocate for this issue as a universal human rights concern.

As Professor Williams mentioned, it is an ongoing issue. When discussing wartime sexual violence perpetrated by states, people often think of distant African or Middle Eastern countries. However, even in the U.S., organized sexual violence and human trafficking are still rampant. The testimonies of survivors often resemble the stories of the “Comfort Women.” Even after 70 or 80 years, the core issues remain unchanged, making this a deeply relevant concern for our community today.

Finally, we emphasize that the “Comfort Women” issue was the first major instance where victims broke their silence and spoke out. There must have been countless cases of wartime sexual violence before this, yet victims often bore the shame and remained hidden. For the first time, the “Comfort Women” survivors bravely raised their voices. From a women’s studies perspective, this is an extremely important event. The fact that they broke their silence and transformed into “activists” leading this movement holds significant meaning.