집단기억 현상을 통하여 본 북한 사회 이해

전우택(Woo Taek Jeon) 대한사회정신의학회 2000 사회정신의학 Vol.5 No.2

전통적으로 인간의 기억이란 개인적이고 상황과 무관한 독립적인 신경생리적 현상으로 생각되어 왔다. 그러나 최근 들어 기억의 사회적, 집단적 성격이 집중적으로 부각되게 되었다. 그것은 개인의 인식이 사회적 영향을 받으며, 기억을 타인에게 이야기하는 과정에서 사회화되며, 이야기된 기억은 집단의 기억으로 바뀌기 때문이었다. 특히 북한에 대한 이해에 있어 공산주의 국가들에서 공통적으로 나타난 의식의 집단화가 집단기억과 연결되며, 북한에서는 그 지도부가 통치 수단으로서 집단기억을 이용하였으며, 북한 사람들의 의식 구조와 행동 양식의 이해를 위하여 집단기억에 대한 연구가 필요로 되었다. 이에 따라 본 연구에서는 그 동안 연구된 집단기억 현상에 대한 비판적 고찰을 하고 특히 각 내용에 있어 북한적 현상과 연결시킬 수 있는 내용들을 분석하였다. 집단기억은 정치와 종교, 사회에 일반적으로 나타나는 현상이며, 이것은 사회 질서를 정당화하고, 집단 구성원의 정체성을 형성하며, 집단의 유지와 재생산 기능을 담당하는 것으로 나타났다. 그리고 그 형상 과정은 개인의 기억 형성과정에서 나타나는 기전과 유사한 것으로 나타난다. 즉 단순화와 압축, 강조와 동화, 정교히 수정됨과 관습화 등이 그것이다. 또한 집단기억은 집단의 필요에 따라 왜곡되는 현상도 있으며 그러한 왜곡 기전은 기억의 재구성, 기존 인지 틀을 새로 짜는 것, 기억 회상에 대한 회피와 감정적 마비 등의 인지적 불일치를 처리하는 것과 선택적 생략, 조작, 과장과 미화, 연결과 분리, 적에 대한 비난, 환경을 비난하는 것, 상황적 틀을 조정하는 것 등이 있는 것으로 나타났다. 이러한 집단기억의 현상은 북한에 있어서는 그 지도부가 하나의 생존전략으로 이용하여 왔으며, 전 국민을 하나로 결집시키는데 효과적인 도구로 이용하여 왔음이 그들의 역사 해석, 대중 선동, 교육 부분 등에서 뚜렷이 나타난 것으로 보였다. 그리고 그것이 북한 주민들에게는 자존심을 높이는 일로 받아들여져 상승 작용을 한 것으로 보였다. 이러한 집단기억은 북한 국민들의 의식에 많은 영향을 끼치고 있는 것으로 보여, 향후 북한과 북한 사람들의 의식 구조와 행동 방식의 연구에 대한 주요 연구 주제가 될 필요성을 나타내 보인다 하겠다. Until the late 1970s, memory was viewed as an essentially biological and individual process which is context-free, and isolated psychological phenomenon. A significant turning point in this way of thinking was advanced that memory, as it occurs in everyday life, was powerfully influenced by social factors. Indeed, social process have now been demonstrated to affect encoding, retrieval, and the maintenance of memories. Memory, then, may be considered a social rather than an individual phenomenon. The social or collective aspects of memory can be thought as follows. First, memory has a social aspect in the perception level. Second, memory is“socialized” by the process of telling the story to the others. Third,“individual memory” becomes the group’s“collective memory” because when a group listens the story about one group member’s experience, the group makes the content of the story a part of their own in the form of religion, politics, art, and social activity. Examples of collective memory can be seen in Flash Bulb Memory phenomenon, Commemorative ceremonies, and Religion. Collective memory has these social functions. First, it justifies current social order. Second, it makes the identity of one group. Third, collective memory helps to maintain and reproduce the group. Since collective memory has a tangible role in a society or group, it has a close relationship with real situations and needs of the group. Collective memory includes not only the objective historical facts, but also“presumed” memory which the group wants to have for the group’s positive self-image. Mechanisms for the formation of collective memory are as follows. Leveling-Simplification and Condensation, Accentuation and assimilation, Elaboration, Convention-alization And the Mechanism of distortion of collective memory such as Selective omission, Fabrication, Exaggeration and Embellishment, Linking and Detaching, Blaming the enemy, Blaming Circumstances, Contextual Framing was discussed. In the understanding of North Korea, the collective memory phenomenon seems to be important for several reasons. First, all communist countries tried to make their people have way of collective thinking for their economical principle, and this collective memory have a close relationship with way of collective thinking. Second, leadership of North Korea involving Kim Il-Sung and Kim Jung-Il have used this collective memory as a main tool of their ruling North Korean people in various ways. Third, to understanding North Korea people’s way of thinking and behavior pattern, collective memory phenomenon in North Korea gives a lot of cues. So in this study North Korea’s national annual of 1993-1996 was analyzed critically and searched the example of collective memory in North Korea.

BTS 아미피디아의 집단기억 : 기억 축적과 저장 방식

박동애 한국엔터테인먼트산업학회 2022 한국엔터테인먼트산업학회논문지 Vol.16 No.4

Maurice Halbwachs, a French philosopher, said that the social framework of collective memory is mediated by the interactive social structure frame between members of a specific group; this becomes an act of communication and interaction. <Armypedia>, an imaginary community space, is a social framework provided by BTS. This was a project where the BTS fandom called ARMY has selected and accumulated a particular record that reminded them of a certain memory in the imaginary space. It took place from February 22nd to March 24th in 2019 for everyone around the world. This method of memory accumulation and storage can be analyzed with Halbwachs’ theory on collective memory. The past is “reconstructed” according to social situations, and the <Armypedia> project clearly shows that individual memories can be rearranged with collective memory. If collective memory is what binds social groups together, Armypedia’s function of publicizing fragmented and incomplete individual memories to an external source allowed each specific individual memory to be collectively remembered. Experienced and inexperienced memories were remediated and established as collective memory. By introducing the method of “puzzle-making” and “QR code”, the access stage of <Armypedia> was not easy; this had the effect of strengthening the unity of the community. This process was designed to create a strong bond as a community of empathy, simultaneously converting the collected memory, or personal memory, into collective memory. The ARMYs have decided to accumulate and store the memory of a specific date, thereby consolidating the “collective memory.” The digital memory accumulated in <Armypedia> is expected to be an example of a new method for forming and accumulating collective memory through new digital media.

Exploring the Nature of Genius Loci in SPORT Stadiums Based on Collective Memory in CHINA

Zhao Xuemei,Bai Xuefeng,Shin Hong-bum J-INSTITUTE 2020 Kinesiology Vol.5 No.1

The genius loci of sport stadium is the main element for the public to feel the sport atmosphere and experience its function as the city architecture, and it is also the foothold and significance of sport stadium. However, with the change of architectural concept, advanced technology and new building materials gradually become the architectural theme of sport stadium, and the nature of sports carried by it is gradually covered by these phe-nomena, leading to the weakening of the public s cognition of sport stadium. If this phenomenon exists for a long time, it will not only affect the function of sport stadium and its role in urban development, but also eliminate the nature of it. Therefore, to reconstruct and maintain the genius loci, this paper analyzes the genius loci of sport stadium in China with the main elements of the collective memory, explores the nature of genius loci, and provides suggestions for its spread and continuation in the future. This paper explores the construction of genius loci of Chinese sport stadium based on collective memory through literature review. It fosters to spread and con-solidate genius loci of Chinese sport stadium through reconstruction of memory. According to the results from this study, there are three factors of collective memory. 1)Sport fans as the subjects of memory in the construction of collective memory. 2)Sport events and activities as the carrier in the construction of collective. 3)Stadium carrying Genius Loci as the object in the construction of collective memory. However, there are still some existing problems of genius loci of sport stadiums for the construction of collective memory. Lacking chance to enter into sport stadium hinders interaction between people and stadium. The for-mation of Genius Loci of stadium needs people deeply interact with stadium. The feeling of subject is the first step to identify Genius Loci of stadium. At present stage, the openness of the stadium is low, and the opportunity for people to feel sports and have emotional resonance is reduced, so it is difficult to interact with Genius Loci of stadium. In addition, low continuity of sport events and activities which causes sport stadium idling impedes the spread of Genius Loci of sport stadium. The number of stadiums has been increasing with the rapid development of sport industry in China but the number of sport event generated is relatively limited. Moreover, location trend from city to suburb blocks the spread of Genius Loci of sport stadium. Most stadiums in China are located in the suburbs of the cities. Although they can be satisfied with the harmony of the surrounding natural environment, the interaction between stadiums and people is severely restricted by the inconvenient traffic and other condi-tions. Based on the results from this study, there are several suggestions to keep collective memory of Genius Loci perceive from the stadiums by sport fans. 1)As the subject of the memory, the public s intuitive feeling and expe-rience of sport stadium is the key to the spread genius loci. 2)Sport events are the main ways for the public to interact with Genius Loci. 3)The construction of sport stadium should focus on the integration of the surroundings and become an integral part of urban construction.

기억의 힘: 의사단체의 단체행동과 집단기억의 문화정치경제

박승만 비판사회학회 2025 경제와 사회 Vol.- No.148

This study analyzes the collective actions repeatedly undertaken by physician groups since 2000 through the lens of cultural political economy and collective memory theory, exploring the mechanisms of mobilization and reproduction of collective memory and their subsequent influence on collective action. In other words, this research examines how specific forms of collective memory have been selected and retained through multiple collective actions, and how this accumulated collective memory has, in turn, functioned as an effective discursive resource in the process of selecting and retaining particular forms of collective action. To this end, the study first examines the formation of a new discourse-practice complex during the 2000 collective action opposing the separation of prescribing and dispensing, characterized by collective action for problem resolution and the creation of unified identity and legitimization of collective action through collective memory of sacrifice. Next, it analyzes the process through which collective memory interacts with practice through successive collective actions in subsequent crisis situations, undergoing variation, selection, retention, and reinforcement. Finally, the study examines the process by which specific forms of collective memory are selected and retained through mechanisms of socialization, institutionalization, and ritualization, as well as the process by which challenges from counter-memories are erased and excluded.

집합 기억과 기독교 윤리

유경동(Kyoung?Dong, Yoo) 한국기독교학회 2017 한국기독교신학논총 Vol.106 No.-

기억이란 과거와 현재, 그리고 미래를 연결하여 인간의 행위를 지속케하는 뇌의 정신적 작용이라고 할 수 있다. 인간의 기억은 주로 대뇌피질과 측두엽의 신피질, 그리고 해마(hippocampus)가 그 역할을 담당하며, 인과관계에 의하여 필요한 정보를 체계적으로 저장하여 삶을 지속케 한다. 뇌 과학에서 밝히고 있는 기억에 관한 연구는 집합 기억에 대하여서도 그 중요성을 강조한다. 인간에게 기억은 물론 일차적으로 개인에게 ‘항상성’ (homeostasis)을 유지하여 주는 역할을 하지만, 기억은 동시에 일련의 사회적 상호작용을 통하여 형성되는 ‘집합적 기억’이기 때문에, 집단을 구성하는 인간의 정치나 윤리적 행위와 무관하지 않으며, 필자는 이 관점을 본 논문의 출발점으로 삼는다. 필자는 뇌 과학에서 강조하는 집합 기억에 대하여 신학과의 통섭(consilience) 을 위하여 세 가지 관점에서 논지를 전개하고자 한다. 첫째, 뇌 과학의 집합 기억에 관한 이론들을 정리하여 보겠다. 특히 집합 기억의 중요한 기능인 기억작용을 통한 ‘사회적 통합’의 역할을 중심으로 살펴보겠다. 둘째, ‘집합 기억과 신앙공동체’란 관점에서 성경에서 강조하는 ‘기억’의 핵심내용이 무엇인지 정리하여 보도록 하겠다. 공동체적으로 ‘기억하기’ 의 행위를 통하여 하나님과 이웃에 대한 ‘망각’을 극복하는 책임윤리에 대하여 살펴보도록 하겠다. 셋째, ‘집합 기억과 기독교 윤리’를 통하여 뇌과학과 신학의 통섭을 시도하면서 윤리적 과제가 무엇인지 제시하도록 하겠다. 결론적으로 필자는 인간의 기억이나 집단의 ‘집합 기억’은 자연적인 것이거나 객관화가 가능한 수량적인 인지행위가 아니라고 강조한다. 인간의 의식은 기억 행위에 있어서 자신에게 유리하거나 불리한 것을 고려하고 조작하며 심지어 성경의 내용처럼 예수에 대한 기억을 무시하고 바라바에 대한 기억으로 바꾸기도 한다. 기독교 공동체의 기억은 과거의 문자화된 역사를 암기하는 것이 아니라, 역사 속에 공유되었던 기억을 생생하게 재현하고, 그 기억이 확산될 수 있도록 노력하는 것이다. 잘못된 기억을 입력하고 그 기억이 올바른지에 대한 검증 없이 무차별적으로 소비하는 현대 문명의 이기 속에서 성경의 기억을 회상하고, 기독교 공동체에서 그 기억을 영적으로 재생산하는 사명이 그 어느 때보다도 중요하다고 본다. Memory(remembrance) is a mental interaction of the brain that connects the past, present and the future to sustain the human behavior. Cerebral cortex, neocortex of the temporal lobe and Hippocampus are in charge of human memory, systematically storing the necessary information through a casual relationship to sustain life. Memory revealed by the neuroscience emphasizes the importance of the ‘collective memory’ as well. Certainly, the memory plays, primarily, the role of sustaining personal homeostasis in humans but at same time, since memory is a ‘collective memory’ formed through a series of social interaction, it is not irrelevant to the politics or ethical behavior of human that form a mass, and the author will place this perspective as the starting point of this paper. The author will unfold the argument from three points of view for the consilience of theology with the ‘collective memory’ that is emphasized by the neuroscience. Firstly, theories regarding the ‘collective memory’ of the neuroscience will be organized. Especially, the role of ‘social consolidation’ through the interaction of the memory, which is a crucial function of the ‘collective memory’ will be the center of examination. Secondly, from the viewpoint of the ‘theology of the collective memory,’ the author will try to organize what the core substance of the ‘memory’ emphasized by the Bible is. The ethical responsibility of how the community overcomes the state of ‘oblivion’ of God and neighbours through the behavior of ‘remembering’ will be examined. Thirdly, by attempting the consilience of neuroscience and theology through the ‘Christian ethics of collective memory,’ the ethical challenge will be presented. The author will leave out the interpretation and the biological functions regarding the memory from this article. Instead I attempt to introduce points of arguments concerning the ‘collective memory,’ and apply them to theology and to Christian ethics. Hopefully, the consilience with theology through theories regarding the ‘collective memory’ of the neuroscience, still an unexplored field in Christian theology, will contribute to the fundamental development of each field.

Strategies Adopted by Transcultural Communities to Compensate the Loss of Collective Memory

Govinda Raj Bhattarai 한국외국어대학교 인도연구소 2014 남아시아연구 Vol.19 No.3

Memory is the Mother of all Wisdom said Aeschylus long ago. Truly, human civilization is nothing more than what we cherish as the best we have recollected in the form of version especially as an intangible existence. Tangible actions and events are complimentary. In this paper, I would like to discuss memory, not individual or personal one, but as a social phenomenon, which is termed as collective memory. People inherit, treasure and transmit memories recorded in their practices without conscious effort. To put it in Halbwachs’s words, “It is in society that people normally acquire their memories. It is also in society that they recall, recognize, and localize their memories”(1992: 46). He believes that human memory functions within a collective memory which is the result of shared remembrances. History also treasures memories but Halbwachs says history is dead and collective memories are living, both are publicly available facts however. Truly, these unrecorded memories bind people together so long as they live in a particular society. What happens if people disperse and societies disintegrate or fragment and they are away (virtually they are nowhere ) from their ancient seat of learning, acquisition and transfer of knowledge through social memory? They suffer memory loss (a case more dangerous than Alzheimers because a whole society goes amnesic and the loss becomes irretrievable), as a result they are most alarmed, feel insecure, shocked and dismissed. They are traumatized more for their children than themselves, as they know the succeeding generation(s) will be truncated or devoid of the past that looms since antiquity. I have seen parents trying to teach literacy and numeracy in their mother tongue to their children (in foreign lands) so that they could be connected with their homeland in future but it fails because there is no oral tradition existent to show the totality of ‘native’ social life that helps one ‘inherit’ language and culture automatically. With travels and migrations, memory landscapes change over a period of time and the culture of that race changes its color adapting to the local one. I have seen desperate parents planning to return to their homeland (to die) leaving their grown up children behind. I have seen this during my travels to many Nepali diasporas distributed from the USA to Hong Kong. In this paper I will substantiate instances of people gripped by fear of gradual “memory loss” not of a person but the “collective memory” of a whole generation, whole community. This can be equated with “culture death” which results from the loss of “cultural memory” which will leave people devoid of their identity. I will draw on my personal experience and cases of literary works created by authors distributed along various Nepali diasporas.

동아시아의 역사 갈등과 한국사회의 집단기억

安秉稷(Ahn Byung-Jik) 역사학회 2008 역사학보 Vol.0 No.197

Collective memory is a topic that has deservedly come to attract great attention among historians in recent times, and there have been much debate on the issue of the relationship between memory and history, and the appropriate role of history with regard to the collective memory. Even though it seems now unadvisable to insist on the sharp opposition between memory and history whose scientific character as a discipline is often contested, it is important not to forget that collective memory can be in crucial sense ahistorical, even anti-historical: it Simplifies; sees events from a single and committed perspective; denies the "pastness" of its objects and insists on their continuing presence. It is, therefore, of great significance for historians to perceive memory from a critical viewpoint and to discern its highly selective and instrumental aspects. Attempting to examine collective memory from a critical historical perspective, this article focuses upon two cases of collective memory in Korean socity: the memory of the Japanese Colonial Rule and the ancient state of Koguryo. It analyzes these memories within the framework of Korean society and politics in order to illuminate their political and ideological backgrounds and motives, and their socio-politically relevant functions. Especially, it claims that the two memories are too present-oriented, self-centered, exclusive to be a moral or diplomatic principle which can be applied to the settlement of the historical disputes with Japan or China. As a way of solving problems of the collective memory, this article examines further the discourses on forgetting and urges to rethink and to have an insight into the meanings and functions of forgetting that is indispensible for memory.

영화 <수취인 불명>(2001)에 나타난 세대 간 전쟁기억의 전승과 이미지의 형상화 -집단기억과 세대이론을 중심으로-

박병윤 ( Byung Yun Park ) 한양대학교 현대영화연구소 2013 현대영화연구 Vol.9 No.2

Memories of the past events or experiences or to recall is the act of keeping. But remember, the meaning of the subject and in society in that it can be obtained, depending on the memory configuration is optional and can never be called, and the social context and the events of the past in various forms in accordance with the terms of the memory can be Maurice Halbwachs remember the “personal belongings but also popularly used as a symbol and a story that is stored, transmitted, and the product of the social means” looking into the autobiographical memory and historical memory, and looked at by dividing the collective memory, especially in war memories of the ‘collective memory’ as a country and member plays an important role in the formation of their identity, so many countries, the official history of the war gives special meaning to. From this point of view at the time of the war in 1950, South Korea Koreas happened across social changes, as well as brought to us to live the present influence is still being remembered. Of the division of Korea due to the war situation, rationalizing the national norm of violence that has been used is the most appropriate two euros. This war of the Republic of Korea, South Korea to form a collective memory, its influence continues to the present in that it is different from any other single country, South Korea and the unique atmosphere brings on national sentiment. After all the events of the past South Korea the war is not fixed, or the subject and the situation varies depending on the flow of time and the generations can be remembered. Korea War that the past 60 years, even today, we still have a division in the country to live and the collective memory of consciously or ever envision is muui. This ‘collective experience of war’ and ‘inter-generational tradition’ in terms of the Kim Ki-duk`s film <Address Unknown> U.S. base near the village in the 1970s against the backdrop of the war in the ‘survivors’ own experience and the collective memory of the war due to the lasting division and after that move on to the next generation, a tradition symbolizing the memory image of the enemy is shown. 20 years after the armistice generations years, flows through the years, but nonetheless still a remnant of war and the scars that remain have no qualms stalking the town of USFK military figure and from time to time to train fighters,gun,bow,such as day-to-day use of weapons of war became a long truce still, despite the war cloud passed, will remain the same anxiety appears visualization. Kim Ki-duk is also extremely special to remember the iconic image of the war between the generations been handed down generations and memories, or in the same generations stylized differences and conflicts naeeotda put the brutal images. Thus, this study comes from the Korea War division resulting in the formation of collective memory and tradition of intergenerational memory based on the theory of Karl Mannheim and this film <Address Unknown> symbolically, how to evaluate imaging hayeotneunjireul analysis.

The Cultural Aspects of Disaster in Japan : Silent Tributes to the Dead and Memorial Rocks

Kenta Awazu 한국종교사회학회 2016 종교와사회 Vol.4 No.1

This paper investigates several researches on “collective memory,” and examines the contribution of these approaches toward the sociological and historical inquiry. The theory of collective memory could be said a new trend in the sociology of knowledge, which seeks to theorize the social construction and social position of knowledge related to the past, as well as the collective dynamics surrounding memory. Collective memory is also seen as an inter-subjective memory as an intermediate variable, this paper suggests that the theory of collective memory can be studied through an analysis of symbolic content itself and its dynamics with wider society. Facilities that commemorate the victims of disaster and the disasters themselves provide a material framework for collective memory. This “place of memory” is a place of mnemonic practice where various groups construct their memories. This paper has focused on ‘silent’ tributes to the victims of disasters in Japan and has mainly two aims. First, introduce recent Japanese situation in cope with disaster after Tōhoku earth Quake 2011. Second, to try to have theoretical re-examination on the sociological theories of collective memory especially focused on its epistemological aspects ‘extended mind’ or ‘mediated mind’ theories.

1960-70년대 ‘집단기억’과 기억의 재구축 : 이청준 소설을 중심으로

이평전 동남어문학회 2014 동남어문논집 Vol.1 No.37

본고에서는 이청준 소설에서 무엇이, 얼마나, 어떻게 재현되는지, 또한 왜 기억되는지를 살펴봄으로써 집단기억의 내적 원리를 규명하고 있다. 이는 작가가 어떤 사건을 얼마나 공정하게 다루느냐의 문제가 아니라, 무엇을 어떤 방식으로 기억하고 있으며, 그 기억의 정치화 과정을 통해 얻으려는 것이 무엇인지에 대해 답을 찾는 일이다. 기억과 문화 및 사회 집단의 관계를 체계화하고 개념적으로 세분화한 알라이다 아스만의 기억이론은 이청준 소설에 나타난 기억과 집단정체성, 트라우마, 기억정치 등의 요소를 해명하는데 유효한 경로로 제공한다. 이청준은 1960-70년대 집단기억의 양상을 가장 잘 드러낸 작가이다. 그는 한국전쟁을 체험하고 전후 폭력적 현실과 상처를 회상하는 가운데 집단기억이 만들어낸 병리와 정체성, 기억의 정치화 과정을 섬세하게 재현한다. 특히 ‘전짓불 체험’으로 상징되는 트라우마와 관련된 집단기억 방식은 1960, 70년대 역사의 의미화 과정이라고 할 수 있다. 이 시기 이청준 소설의 중요한 의미는 ‘현실’을 기억의 토대 위에 구축했다는 것이 아니라, 과거와 동시에 현재를 의식하고 그것을 다양한 층위의 기억 방식을 동원해 집단 기억의 실체를 보여주었다는 데 있다. 작가는 전쟁의 비극이 가라앉기도 전 4.19의 희망과 5.16의 좌절을 함께 경험하고, 급속한 산업화의 길로 들어선 현실 공간의 모순, 이데올로기 뒤편에 숨겨진 기억의 정치화 과정을 탐색하고 있는 것이다. Lee, chung-joon is an author who best reveals the aspect of 1960-70s' collective memory. He delicately draws the pathology and identity which collective memory and the process of politicization of memory have made in the process of experiencing Korean War and recollecting the violent reality and injury after war. The most remarkable point is the method of memory regarding Trauma, that is so-called ‘flashlight experience’, which can be said to be a signifying process of 1960-70s' history. The value of his novel does not stay at the point that he built ‘reality’ on the basis of memory, same as other authors, however he recognizes the present at the same time with the past, and reveals true nature of collective memory by mobilizing the method of memory various level, e.g. restoration, recognition, reminding, and remaining memory, beyond the comprehension of the past. In this process, Lee, chung-joon shows the contradiction of real space where the experience of the hope of 4.19 and frustration of 5.16 at the same time, just before the tragedy of war was settled and rapidly entered industrialization, the politicization process of memory which is hidden behind ideology, i.e. western modernization and economic growth. This thesis intended to investigate the inner principle of collective memory by investigating what, how much, in which way, is reproduced, and why it is reminded in Lee, chung-joon's novel. This is not the matter of how fairly the author treats an event, but the matter of how he remembers anything in which method, and to search for the answer to what to get through politicization of that memory. Alaida Assmann's memory theory, which systemized and conceptually segmented the relation among memory, culture and social group provides a useful route to explain the elements of the memory, collective identity, trauma, the politics of memory politics, etc. displayed in his novel. In this process, the significance of the generations' fiction-writing, who remember this period, can be interpreted.