Opinion
The century-old debate on the Magic Mountain continues: Naphta or Settembrini?
As we celebrate the 150th anniversary of the birth of Thomas Mann, the most significant author in modern German literature, Mann and the countless masterpieces he penned continue to maintain their importance and relevance.
Like every great writer, Mann, with his creative genius, clearly depicted the complex conflicts of his era in his novels, expressing his foresight on how societal contradictions would take shape.
His works, which a century ago explored the social and cultural problems of post-war Germany, have much to say today about the intellectual legacy of German intellectuals who either openly support the war against Russia or are forced to quietly approve of it.
The characters in his novel The Magic Mountain, published a century ago, who express anti-Russian sentiment and prejudices against Islam and Eastern societies, are like shadows from the past of today’s German intellectuals.
On the other hand, Mann’s journey to the East a century ago shows how even writers representing Europe’s progressive and humanist tradition shared many of the prejudices of Western conservatives.
The works of Thomas Mann, who discussed the future of Europe and reckoned with the war during the crisis of a century ago, are filled with lessons that need to be remembered in Europe’s current conditions of war and crisis.
Mann’s Impressions of Istanbul
In 1925, Thomas Mann undertook a brief journey to the East, primarily to Cairo. Apart from his impressions of Egypt, which inspired his Joseph and His Brothers series, this trip has been overlooked in even the most meticulous biographies.
There is some justification for this neglect by Mann’s biographers. Mann’s travel notes are surprisingly superficial and brief. These short notes give the reader the impression that Mann was compelled to travel out of necessity rather than his own desire.
Particularly striking are the political and sociological limitations of his perspective, in addition to the superficiality and brevity of his impressions of his visit to Istanbul. This overshadows the breadth of curiosity of the great writer who, in his literary works, described everything around him in the finest detail.
In Mann’s notes, one finds not the slightest impression of the transformation taking place in the imperial capital, which had just established a new democratic republic after a war of independence and was experiencing freedom after occupation.
Mann’s observations are reminiscent of the impressions of German travelers who visited Istanbul a century earlier: people wearing the fez, the contrast between Europeanized women and traditional women identified with the East… So much so that almost the only praise for Istanbul’s magnificence is reserved for the Hagia Sophia.
Undoubtedly, this situation has direct links to orientalist thought. Despite the full orientalist tone in Flaubert’s impressions in Voyage to the Orient, when compared to the intensity and depth of his observations, Mann’s attitude can be better described as disinterest or indifference.
However, if we consider Mann’s masterpiece The Magic Mountain, which he began writing in 1918 and published at the end of 1924, evaluating his notes on Istanbul becomes much more complex.
One of the novel’s most important characters, the humanist and representative of the Enlightenment tradition, Settembrini, states: “He approved of what was happening because a path beneficial to civilization was being followed. A general atmosphere of peace and disarmament was blowing through Europe. Democratic ideas were developing. He claimed to have learned through back channels that the Young Turks had completed their preparations for a revolutionary uprising. Türkiye was to become a constitutional nation-state—what a great victory for humanity!”
Although he did not share Settembrini’s Mediterranean optimism for the future, Mann, who defended the Weimar Republic and wanted democratic thought to take permanent root in Germany, shared these ideas.
To approach Mann’s notes on Istanbul with a broader perspective, we will critically examine Settembrini’s political position in the novel, as well as Naphta, the opposing pole who balances Settembrini’s intellectual weight, and the debate between them, which to a large extent continues today.
A Reckoning with War in The Magic Mountain
It is striking that the section where Settembrini heralds the victory of the constitutional nation-state in Türkiye is the very part where Naphta enters the novel. Until Naphta’s appearance, the political and aesthetic advice Settembrini gives to Hans and Joachim is about life and the fundamental values of European bourgeois society. In a sense, as Naphta says, “Listen to our Voltaire, our rationalist,” he repeatedly reiterates his unwavering faith in the rationality and progress of the Enlightenment.
With Naphta’s entry into the novel, the political and aesthetic debate expands by another layer and intensifies tragically. The ideological framework of the novel transcends the borders of Europe, shifting to war and, inevitably, the West-East conflict and the crisis in the international political system.
In response to Settembrini’s words about the birth of the democratic nation-state in Türkiye, Naphta cynically retorts, “The emancipation of Islam, oh how wonderful. Enlightened fanaticism—marvelous.”
It is jarring to see, in all its nakedness, the century-old intellectual roots of these words, which shocked us when we heard them from many Western intellectuals, especially after September 11.
In this context, when we read The Magic Mountain, we are captivated by the work’s relevance, like that of many masterpieces. Mann began writing the novel towards the end of World War I. The work was published before World War II.
Those who read the novel after its publication considered it a reckoning with the war, a diagnosis of the social diseases that created the war, and a critique of the intellectual climate in Europe that affirmed war.
Those who read the book after World War II, however, saw The Magic Mountain as a great writer’s profound foresight into the rising authoritarian regimes in Europe, an account told with a deep intuition for the inevitable consequences of the European bourgeois society’s illness. Thus, like every great writer, Mann was seen as a ‘prophet’ after both world wars.
Today’s conflicts in the international political system, especially after the Ukraine crisis; Europe once again coming face to face with war; the political crisis with Russia expanding into a cultural crisis, leading to the revival of historical prejudices about the West-East conflict; as well as the rise of far-right populist parties in Europe, the crisis of Western liberal democracy, the structural problems in parliamentary regimes… and many similar issues compel us to put The Magic Mountain before us again and reconsider our assessments.
The provocative prophecies of The Magic Mountain, particularly who Settembrini and Naphta represent in real life, have always been debated. Perhaps the most striking and closest analogy was made by the German writer Rüdiger Safranski. Safranski identifies Settembrini with the Kantian Ernst Cassirer and Naphta with Martin Heidegger.
In Davos, where the novel is set, just four years after its publication, Cassirer and Heidegger confronted each other at a conference in 1929. Starting from the fundamental question ‘What is man?’, they debated the core points of divergence in Western philosophy, just like Settembrini and Naphta.
It was a profound debate experienced by German intellectuals whose paths would sharply diverge after the dissolving Weimar Republic, tragically dividing them into opposing enemy camps. In this context, Mann demonstrated his foresight by presenting the irreconcilable opposing ideas on freedom, war, and Europe’s intellectual heritage that he raised in his novel.
Perhaps what led Safranski to think of such a similarity was Settembrini accusing Naphta, saying, “So you’re defending Pan-Germanism? Is that it?” This analogy becomes even more striking when one considers Heidegger’s joining the ranks of Nazism.
The anti-Russian sentiment observed in Europe today, especially in Germany, was echoed a century ago in Naphta’s words: “And I think you are a Russia enthusiast.” The ideological and cultural fractures of a century ago are still vividly felt today.
European Humanism’s Trial by War
When we think of Mann, an admirer of Tolstoy, these parts of the novel resemble the relentlessly tense and dramatic political discussions in Dostoevsky’s works. Like Dostoevsky, Mann has his characters, who express opposing views, speak with their most powerful arguments.
When powerful ideas become concentrated, they begin to collapse inward, thus revealing contradictions that even the most bombastic rhetoric cannot hide. Ideas that seem opposed and irreconcilable dramatically converge, and universal ethical principles begin to bend and warp.
The same traces can be observed in the political positioning of the characters in the novel regarding war. The soldier Joachim expresses the inevitability, and even necessity, of war with the words: “War is a necessary thing. As Moltke said, without war, the world would soon fall into decay.”
The intellectual ‘princeps scholasticorum’ [Latin: first among scholars], Naphta, at the most heated point of the discussion, ends the debate by presenting war as the sole and valid solution to all existing social problems: “Meanwhile, we are about to suffocate from the crowds; all professions are so teeming with people that soon previous wars will pale in comparison to the fights that will be fought for a piece of bread. Open spaces and green cities! The strengthening of the race! But why should it be strengthened if civilization and progress say there will be no war? War will take care of these problems and will produce solutions for both strengthening the race and reducing births.”
From the soldier to the university intellectual, war is defended on the same moral grounds. It is starkly observed how imperialist bourgeois society, when faced with a deep economic and political crisis, always brings war to the agenda, pushing humanity to the brink of disaster.
Faced with this pro-war sentiment spreading like a plague across Europe, what position does the humanist Settembrini, who advocates for peace and progress, take? Settembrini states that international peace will be established by transitioning to a system of free and equal states. However, Settembrini takes an anti-war stance based on principles and optimistic ideals rather than on facts of reality.
At this point, Mann allows Settembrini’s weak points to emerge. First and foremost, Settembrini does not see or accept the crisis into which European bourgeois society has been plunged. He considers European bourgeois society’s 18th-century progressive and revolutionary character to be immutable and universal; he cannot see that the bourgeois society he identifies with reason now possesses irrational tendencies.
The signs of why the humanist tradition was not effective in shaping public opinion against this pro-war sentiment in a Europe where war was being loudly proclaimed are hidden in these points.
Despite all his provocative religious ideas, Naphta is more realistic than Settembrini. He puts forward a self-assured conservative alternative to the crisis of capitalism. He even becomes a point of attraction for people restless from the crisis by voicing the strongest opposition to capitalism in Europe. A striking example of this is that at the end of the discussion, Hans and Joachim, although they dislike Naphta, agree with him on some issues.
Settembrini’s other contradiction is much more dramatic. Despite his anti-war, humanist stance, Settembrini also defends war at a certain point in the name of progress and freedom: “Even Voltaire approved of wars that served to spread civilization and suggested to Frederick II that he wage war on the Turks.”
As the discussion continues, Settembrini goes so far as to defend the Crusades: “Even war, my dear sir, has at times been forced to serve progress; if you recall certain events from that period you so admire, that is, the period of the Crusades, those wars, in the name of civilization, strengthened economic and commercial relations between peoples and united Westerners under a single idea.”
Undoubtedly, Settembrini’s contradictions expose the contradictions of the Enlightenment, especially the moderate Enlightenment. Montesquieu’s views, which explained the qualitative differences between civilizations with his theory of geography and climates, initiated the Enlightenment’s treatment of ideas about the East with an orientalist discourse. Many philosophers, like Voltaire, caused this orientalist view to become entrenched.
Settembrini and Naphta, who represent opposite poles and conflicting value judgments throughout the novel, tragically become identical in their views on war and the East.
As in Dostoevsky’s novels, the two opposing characters actually complete each other; the existence of one necessitates the other. Settembrini and Naphta are complementary others.
The traces of the rising pro-war sentiment in Europe extend back to the Enlightenment, and the West’s imperialist, orientalist view of the East originates from many of the Enlightenment’s ideas.
The most striking expression of this is Settembrini’s generalization of the East as a civilization of inertia, motionless, and closed to dynamism and progress, despite his enthusiastic celebration of democratic development in Türkiye: “I am a European, a Westerner. Your scale of values is perfectly suited to the East; the East detests action. Lao-Tzu teaches that between heaven and earth there is nothing so beneficial as doing nothing, and that if humanity had renounced action, complete peace and happiness would reign on earth.”
Precisely because he is a Westerner, a European, Settembrini cannot see the contradictions in his own bourgeois society. This blind spot causes him to falter in the face of rising conservative pro-war sentiment in Europe and the orientalist discourse about the East, preventing him from taking a clear stance.
It is at these points that we must examine the historical and ideological roots of why, before World War I, European intellectuals and artists—from conservatives to humanists to radical avant-gardists, with the exception of a small minority of intellectuals—took their place in the ranks of war.
The Istanbul notes of Thomas Mann, a Westerner and representative of Europe’s humanist tradition, and even Mann’s own contradictory attitude at the beginning of the war, should be discussed from this perspective.
Naphta won the century-old debate in The Magic Mountain; who is to say that Naphta won’t win the debate today as well?
Opinion
India’s space sector: A launchpad for global partnerships
Ambassador Gurjit Singh, former Indian Ambassador to Germany, Indonesia, Ethiopia, and the ASEAN and African Union missions

Growing competition in outer space provides India with a unique opportunity to shape a narrative in which collaboration, rather than confrontation, drives space exploration. Recognised as a trustworthy and cost-effective spacefaring nation, India is now well placed to transform its technological advances into enduring international partnerships that contribute to scientific progress, economic growth, and sustainable development.
India’s journey into space has been distinctive. Unlike many space programmes that emerged from Cold War rivalries, India’s programme was conceived as an instrument of national development. Dr. Vikram Sarabhai anchored India’s space vision in practical applications that would improve the lives of ordinary people. Under his leadership, satellites were developed to strengthen communications, weather forecasting, disaster management, healthcare, agriculture and education. This development-oriented philosophy remains central to India’s space programme and resonates strongly with the needs of countries in the Global South, which seek practical applications of space technology rather than prestige alone.
Today, India’s achievements extend beyond developmental applications. The Chandrayaan missions, the Mars Orbiter Mission, the Aditya-L1 solar observatory, and the forthcoming Gaganyaan human spaceflight programme have established India as a nation capable of executing sophisticated and reliable space missions. Chandrayaan-3’s successful soft landing near the Moon’s south pole placed India among an exclusive group of space powers while demonstrating that world-class innovation can be achieved at comparatively modest cost.
India’s growing credibility comes at a time when the global space economy is expanding rapidly. Valued at over US$600 billion today and projected to approach US$1.8 trillion by 2035, the sector is increasingly driven by commercial activity in satellite communications, Earth observation, navigation, climate services, broadband connectivity, and emerging fields such as in-orbit servicing and lunar exploration. Many countries aspire to participate but lack indigenous capabilities. They seek dependable long-term partners rather than merely launch providers.
India possesses the capabilities to meet these requirements. The liberalisation of the space sector in 2020 transformed the ecosystem by opening it to private participation. The establishment of the Indian National Space Promotion and Authorisation Centre (IN-SPACe), the expanding commercial role of NewSpace India Limited, and the growth of private enterprises have created one of the world’s most dynamic emerging space ecosystems. Indian startups are developing launch vehicles, satellite platforms, geospatial applications and propulsion technologies that are attracting global investment and customers. Companies such as Skyroot Aerospace, Pixxel and Agnikul Cosmos have demonstrated that Indian private enterprise can compete internationally in advanced space technologies.
The next step is to internationalise this ecosystem.
Rather than positioning itself only as a low-cost launch destination, India will offer comprehensive partnerships encompassing satellite design, launch services, mission operations, ground stations, astronaut training, capacity building and downstream applications in agriculture, disaster management and maritime security. Such integrated partnerships would be valuable for countries across the Global South and the Indo-Pacific seeking affordable, customised and reliable technologies to meet their development priorities.
India has demonstrated the diplomatic value of such cooperation. Through the South Asia Satellite, it provided communication and developmental benefits to neighbouring countries. Indian launch vehicles have successfully placed hundreds of foreign satellites into orbit for governments, universities and commercial operators around the world. India’s decision to join the Artemis Accords reflects its willingness to participate in the peaceful exploration of the Moon through international collaboration. Cooperation with NASA, the European Space Agency and JAXA has strengthened India’s scientific and technological capabilities.
These partnerships reinforce India’s standing as a leading voice of the Global South. India offers development partnerships based on affordability, reliability and mutual respect rather than creating technological dependence. Space cooperation has therefore become an increasingly important instrument of Indian diplomacy, strengthening bilateral relationships while delivering tangible developmental benefits.
To realise its full potential, India will aim to sustain the momentum of reform. Faster regulatory approvals, greater access to venture capital, stronger intellectual property protection, and closer collaboration among research institutions, industry and academia will be essential. Public procurement policies would continue supporting Indian startups, enabling them to scale up, innovate and integrate into global supply chains.
India is positioned to play a larger role in shaping the governance of outer space. Orbital congestion, space debris, responsible resource utilisation and equitable access to emerging space opportunities are becoming pressing international concerns. As space activities expand, there will be an increasing need for countries capable of building consensus on responsible norms and practices. India’s long-standing commitment to the peaceful uses of outer space, combined with its growing technological capabilities, equips it to contribute meaningfully to the development of rules that promote transparency, sustainability and equitable access.
The coming decade will determine not only which countries lead in space but also how space is governed. With its scientific capabilities, entrepreneurial ecosystem and international credibility, India is uniquely placed to bridge the gap between established and emerging space nations. By building collaborative partnerships founded on inclusivity, mutual benefit and innovation, India can transform its space programme into a major pillar of its global engagement.
In an increasingly divided world, India’s space sector offers a powerful reminder that the greatest achievements in space are those that bring nations together. That may well become India’s most enduring contribution to humanity’s next frontier.
Opinion
Great powers and the fierce rivalry in Africa
In tandem with the retreat of US imperialism and the erosion of its hegemonic capacity, the rivalry among the world’s great powers is intensifying across vast geographies and divergent fronts alike. From Africa to Central Asia, from electric vehicles to artificial intelligence, an acute contest is unfolding—most conspicuously between the United States and China.
History instructs us that wherever great power rivalry takes root, peace remains elusive. Stability cannot endure there. Wars, internal conflicts, coups d’état, and the mass migrations they inevitably trigger dominate the horizon. Nor do great powers desire the cultivation of participatory democracy, human rights, the rule of law, or class consciousness in these lands. Instead, they bolster dictatorships, authoritarian regimes, totalitarian systems, and repressive governance. The imperialist powers harbor no concern for the scarcity of water, drought, or famine in Africa. Their focus is solely fixed on exploitation, plunder, pillaging the resources of the nations upon which they descend, and capturing their domestic markets.
Africa holds singular importance in this context. It commands attention simultaneously by virtue of its sheer expanse, its demographic weight, and its subterranean wealth. In the rivalry across this ancient and impoverished continent, the United States and China lead the vanguard. Russia, too, makes notable maneuvers, though on a less extensive scale. Between the United States and China, the race is particularly fierce regarding the extraction, processing, and conveyance of subterranean resources to world markets.
Africa—endowed with abundant mineral wealth, a population approaching 1.5 billion, and critical strategic importance along global trade routes—whet the appetites of capitalist, advanced, industrialized, imperialist states as a vast, populous, and expanding market. Geopolitically as well, its position cannot be ignored. Africa’s wealth in rare earth elements, precious minerals such as diamonds and gold, and strategic minerals indispensable to advanced technologies—notably copper, cobalt, and lithium—is indisputable.
AFRICA CARRIES NO WEIGHT IN GLOBAL POLITICS
Unlike other continents such as Europe, Asia, or the Americas, Africa possesses no single country that commands prominence in global politics or the world economy. Nor does Africa host an alliance, international organization, or bloc of comparable global stature. In the Americas, there stands a superpower: the United States. In Asia, there are great powers: Russia and China, with India also ascending. In Europe, major, consequential powers endure: the United Kingdom, France, and Germany. Yet on the African continent, no such states exist. What exists in Africa is the rivalry of non-African great powers. Even the 55-member African Union, the institutional body of the continent’s nations, remains far from exerting any real influence—not only in global politics, but even across the African continent itself.
Over the past fifteen to twenty years, Africa has undergone substantial upheavals. Armed conflicts, civil wars, and violence have become pervasive. From Ethiopia to Somalia, Libya to Sudan, armed hostilities have claimed countless lives, destabilized governments, and provoked massive waves of displacement. Terrorist organizations have seized upon these conditions as an opportune opening, and the great powers, in turn, have instrumentalized these terror networks.
In Africa, former nineteenth- and twentieth-century colonial powers such as Britain and France indulge in reveries of bygone eras. They attempt to assert themselves, yet their efforts prove futile. Germany, as Europe’s leading economic, industrial, and technological powerhouse, takes a keen interest in Africa; yet despite this attention, its institutional knowledge and historical experience regarding the continent pale in comparison to those of the British and French. Italy strives to act, but lacks the requisite capacity. The Netherlands and Belgium, once deeply entrenched in Africa, are far removed from their imperial past. Spain and Portugal assert no claim to global primacy. All of these nations languish, to borrow Ahmet Hamdi Tanpınar’s phrase, in “a vague longing for a bygone past.”
China, well aware of Africa’s significance, is investing heavily across the continent. It stands as Africa’s largest trading partner and the primary destination for the continent’s exports. In the provision of loans, credit facilities, and grants to African states, it has outpaced Western institutions. China’s investment and foreign aid capacity, economic leverage, and extensive commercial ties naturally consolidate its political and diplomatic influence across Africa, elevating its visibility and prestige. Under the auspices of the Belt and Road Initiative, Beijing continues to finance large-scale infrastructure investments as well as major communications and transport projects.
THE FEROCITY AND DIMENSIONS OF THE RIVALRY
It is, of course, impossible for Russia to mount massive economic investments, conduct extensive aid operations, or sustain the volume of trade in Africa that China commands. Consequently, it seeks to distinguish itself by guaranteeing the security of local leaders, corporate enterprises, and ruling elites, relying predominantly on private military companies (the operations of the Wagner Group being a case in point). Russia has deployed mercenaries to Mali and the Central African Republic.
The United States, for its part, endeavors to counter China’s expanding influence, economic footprint, visibility, and public diplomacy initiatives in Africa, while simultaneously laboring to reinforce its own economic and political ties with African states. One need only recall that the United States, having intervened in Libya in 2011 through NATO, has directly struck ISIS targets in Somalia. The strategic depth of Washington’s relationship with Cairo is likewise well known.
The United States, China, and Russia also stand out prominently in arms sales to African nations. As the great power rivalry on the continent grows ever sharper, the spectrum of contestation widens accordingly. Cultural rivalry is superimposed upon economic, political, and military dimensions. Because every great power seeking to expand its sphere of influence and reach is determined to block the advance of its competitors, Africa serves both as the stage for and the witness to this unsparing contest. Some experts explain this rivalry through the lens of a new strain of colonialism; others account for it by pointing to the inherent nature, complexity, and multifaceted character of competition between imperialist metropoles.
Opinion
The women who refuse to be erased: On Japan’s surrender anniversary, the fight over wartime sexual slavery continues
BUSAN, South Korea — On the day Japan marks the 81st anniversary of its surrender in World War Two, a conference room in Busan’s city council building has become the latest front in a battle over memory.
Allan Wilson, Journalist
Last month, on 23 July, academics, activists and lawmakers gathered here for a symposium on one of the war’s most painful legacies: the estimated tens of thousands of women — euphemistically labelled “comfort women” — forced into sexual slavery by the Imperial Japanese Army. The event was co-hosted by the Carter Human Rights Center’s Asia division and the Korean Women’s Forum.
“The records of the Japanese military’s comfort women are historical assets that the international community must preserve together,” Nam Myung-sook, the Busan city councillor who co-organised the symposium, told the gathering. “Social consensus must be broadened.”
Her words were aimed at more than the audience in the room.
For three decades, survivors and their advocates have pressed Japan for a full and unequivocal accounting. They have met a familiar pattern: moments of apparent progress — the 1993 Kono statement acknowledging military involvement, the 2015 bilateral agreement with South Korea — followed by retreat. Japanese officials continue to dispute the term “sexual slavery.” Textbooks soften the language. Senior politicians visit Yasukuni Shrine, where convicted war criminals are honoured alongside the dead.
The symposium came as UNESCO’s World Heritage Committee convened in Busan, and the timing was deliberate. One of the gathering’s stated goals was to revive the push to have comfort women records inscribed on UNESCO’s Memory of the World register — an effort Japan has repeatedly blocked.
“Our aim is to reaffirm the historical facts of comfort women (受害) to the international community and explore directions that contribute to peace and human rights,” said Yu Ying-mo, senior adviser to the Carter Human Rights Center’s Asia region, in remarks prepared for the event.
A statue, a warning
The symposium also addressed an incident that has become a diplomatic flashpoint: the recent removal of a comfort women memorial statue in Taiwan.
The statue, one of dozens erected across East Asia and beyond, was taken down in recent months. Organisers in Busan described the removal as “an erroneous approach that erases historical wounds and weakens collective memory,” according to the symposium’s programme.
For advocates, the Taiwan case illustrates what happens when political pressure is allowed to dictate historical memory. “Statues, memorial halls, and archives related to comfort women are important spaces of memory that testify to the victims’ suffering and history,” the Carter Human Rights Center said in its written address. “They must be respected.”
Dozens of comfort women memorials now stand in cities from Seoul to San Francisco to Berlin. Each has become a site of diplomatic friction: Japan’s government has consistently objected to them, arguing they perpetuate what it calls an inaccurate narrative.
The shrinking window
Time is running out. Of the few hundred women who came forward in the 1990s, the number of surviving registered victims in South Korea has dwindled to single digits.
This demographic reality has injected new urgency into the preservation effort. Shim Ok-ju, a research professor at George Mason University Korea, told the symposium that the focus must now shift from oral testimony — soon to be lost — to documentation and education.
Seo Kyung-soon, a professor at Pukyong National University, presented findings from the so-called “Gwanbu Trial” records — a series of postwar legal proceedings in which comfort women sought compensation through Japanese courts. The documents, she argued, contain incontrovertible evidence of state orchestration.
A designated discussant panel followed, bringing together Kim Tae-wan, a political science professor at Dong-eui University; Kim Kyung-hee, an independent researcher; and Ahn Jun-young, a journalist from the Busan Ilbo newspaper. The format was designed to bridge academia and public consciousness — to test whether scholarly findings could survive the scrutiny of working journalists and political scientists.
The international dimension
The comfort women issue has never been purely bilateral. In 1996, the UN Special Rapporteur on violence against women concluded that the system constituted “military sexual slavery.” In 2022, the UN Committee on the Elimination of Discrimination against Women urged Japan to “ensure that the issue is accurately reflected in school curricula.”
Yet the gap between international consensus and Japanese government policy remains wide. Prime ministerial statements offer “apologies and remorse” but stop short of accepting legal responsibility. Reparations have come from private funds, not the state.
For organisers of the Busan symposium, the path forward runs through multilateral institutions. UNESCO recognition, they argue, would make historical revisionism harder to sustain. But Japan has made clear it will oppose any such move, as it did when Chinese documents related to the 1937 Nanjing Massacre were inscribed in 2015.
“Facing history squarely and respecting it is a fundamental value that the international community should share,” the symposium’s organisers concluded.
This 15 August, as Japan observes its National Memorial Service for the War Dead, the women who survived — and those who did not — will be remembered in rooms like the one in Busan. Their numbers are dwindling. The question is whether their story will outlast them.
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