May of Gwangju, riceball that symbolizes May. Each individual who went through Gwagnju Uprising in 1980 has different experiences and memories, yet these experiences have been converged into flat, common images which are “riceball” that supported protesters with guns and “mother” that cooked the food. These have been the symbol that represents the uprising.

From the testimonies of those who have experienced 5.18, citizens of Gwangju voluntarily provided the protestor with something to eat, despite an official document to Gwangju city from martial army branch office of Jeolla-do province that states “No Provision of Food to Protestors.” It was not only the riceball that the citizens prepared. Gimbab, kimchi, rice, water, coke, milk, bread, tobacco, energy drinks, medicine and even some donation of money were prepared voluntarily. People from all walks of life participated in the uprising including housewives, seniors, pharmacists, self-employed people, citizens and neighbors.

Numerous questions have naturally arisen when investigating incidents that happened even before I was born. But the place where my questions stayed in particular is the point where "when and how did the movements of various foods, various stories, and people who acted in their places become fixed as one image?" I wondered why, when, and how the collective memories formed by the subjects who share the past have been fixed as specific images and symbols.

I have no intention to deny that the subject of riceball can go beyond the symbol of communality and emotional solidarity of citizens to a medium that leads to a utopian world, which people who participated in 5.18 had stated, in the future where everyone is free and common. However, I am wary of the act of sharing food to fellow citizens who are in suffer and struggling becomes a stereotyped image. At the same time, I am also wary of the act of citizens who participated and support the uprising in their own ways is fixed as passive and additional one due to the discrimination and categorized gender roles. 

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What I pay attention is that those who shared food did so to get satisfaction and comfort by doing what they can do in the difficult period. The subject did not matter, both for the citizen army and martial army, but they helped people not to starve. I assume that they must have felt sorry and guilty not to bring guns and fight because of social and personal reasons and must have tried their best to escape from inhuman horror which they never experienced before. Their wills and activities should be noticed and remembered as different forms of independent movement to protect fellow people and to protect themselves. 

Even though 42 years have passed from 1980, there are people who raise their voices to protect their life and to speak of basis of human dignity all around the world including our society. As people live together, confrontations and conflicts are inevitable. Yet, I or we have a chance. By taking care of each other, we can defend our individual dignity and keep our community warm with solidarity. My work provides ways for these to be connected, gives a hand to the people of righteous voices, and helps them not to be exhausted. This is how the people and I support May of Gwangju and common voices of the world.