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One Thousand Chestnut Trees. Mira Stout
Читать онлайн.Название One Thousand Chestnut Trees
Год выпуска 0
isbn 9780007441174
Автор произведения Mira Stout
Жанр Книги о войне
Издательство HarperCollins
Often, when my mind tired of its ineffectual wonderings, I would think of cool, green leaves and imagine fresh, verdant smells. Fanned, rustling leaves enfolded me. The woods were so deep I couldn’t tell if it was night or day. I lay my head on some moss, and to the sound of rushing leaves, eventually I fell asleep.
Cardboard boxes and canvases slid across the back of the rented station wagon as the car’s wide hips swung around the corners of Route 9. Driving up the Interstate earlier, my spirits felt progressively lighter the farther from New York I sped; Bridgeport, New Haven, Hartford, Holyoke, Northampton, Greenfield, and finally Exit 3 to Starksboro. The names of the towns on these green-and-white signs were tattooed in my memory; their familiar sing-song syllables, like nursery rhymes, prompting the mixed emotions of childhood, with its maddening dreads and comforts. The landscape growing steeper and wilder, I floored the accelerator up the final hill, impatient to arrive.
The next morning, sitting at the dining-room window, I gazed out at the high clouds and pine branches tossing in the March wind, drinking coffee from my preferred blue-willow cup and saucer. I smiled at the sight of my mother, weeding as usual, at the edge of the window frame. She would never run out of weeds in Vermont. For years, she had tried to grow tiger lilies, her favourites, by the front steps, but they always died. Resigned to the cantankerousness of the Vermont soil, my mother discovered an unusual answer. She made a garden out of the weeds themselves: cultivating the prettiest, and uprooting the nastier-looking ones. Growing up, I had found this practice – as well as making monster bonsai out of scots pines – rather embarrassing, but now thought it quite inventive. Looking at the scots pine-bonsai next to her, now much taller, I thought of Hong-do.
After quite a lot of thinking and worrying, I had moved out of New York and bought a one-way ticket to Seoul. It sounds a bit melodramatic, but the open-ended ticket had more to do with ignorance of how long the trip would take than with a desire to stay forever. It almost felt as if I were going to Korea against my will. Although no one was forcing me to go, thoughts of going to Seoul kept returning insistently during quiet moments, creating a pressure impossible to ignore.
Despite being unhappy about giving up my studio, it felt likely that if I didn’t go now, I might easily resist it later. The paintings I’d been working on were terrible anyway – a series of self-conscious fauve fire-escapes. They were leading nowhere at all, and a break could only help. The exact purpose of this trip was fuzzy, but its vagueness seemed appropriate. While it had seemed so small at the time, my uncle’s visit had opened up something unaccountably big. Clearly, going to Korea would be the most direct way of finding out what the nature of this something might be. Hong-do sent a brief note welcoming my visit.
My mother had been very surprised when told of my plan over the phone, but also seemed pleased. Being reserved, it was sometimes quite difficult to tell when she approved of things. I’d decided to try and learn some Korean, but unfortunately, my mother would be away on a recital tour for most of that short interval, so I was unable to learn from, and practise on, her. Instead, I brought with me a Linguaphone Korean language course purchased in the city: one of those instruct-yourself kits, complete with cassettes and a couple of bewildering booklets designed to simplify and decode the cryptic Hangul characters.
Nearly blue with frustration, I sat in my old bedroom with the headphones on, and tried again and again to halt the tape in the spot where the frail thread of comprehensible sound became a locomotive of complete gibberish. I studied the Korean alphabet chart and tried to think in ideograms rather than in individual letters. The concentration required was strenuous in the extreme; like trying to cut something by first melting down a knife, recasting it into a pair of scissors and waiting for the metal to cool each time you needed to cut with it; the scissors turning back into a knife as soon as the immediate task was complete.
‘Annyong haseyo. Annyong-i kyeseyo …’ I repeated over and over. Hangul required six syllables simply to say ‘goodbye’. King Sejong, inventor of the Korean language, promised that it would take only a day or two for his subjects to learn it, but he must have been flattering his countrymen. The difficulty of following Hangul on the earphones was hallucinatory. As the grammatical and conceptual differences between English and Hangul widened further, my metaphorical scissors shrank. It was like trying to penetrate a concrete wall with a safety pin. It filled me with indignation and disbelief. For the first time, I began to get a measure of the formidable barrier my mother had overcome.
Those few weeks were spent painting during the day, cooking for my father, and leafing through Western books about Korea in the evenings. Besides needing to know some facts, I craved a tangible definition of Koreanness. The books’ indexes yielded such dry characteristics as a) the sanctity of hierarchical Confucian family and social relationships; b) ancestor-worship; c) advanced scholarship and artistic achievement; d) self-reliance; e) self-sacrifice; f) pacifism; g) harmony with nature. Although not unhelpful, the words failed to construct a convincing picture. It was like trying to understand the soul of a missing person from police forensic reports and identikit features.
Reading the encyclopaedia, I grew embarrassed by my ignorance. Even the most pedestrian of facts had passed me by.
I learned that Korea – ‘The Hermit Kingdom’ – was one of the oldest, most insular nations on earth, autonomous, racially, linguistically and culturally distinct for 5,000 years. Legend held that Koreans were descended from a semi-divine bear king, Tan-gun, in 2333BC. Science dated Korea’s origins to the Palaeolithic Age, identifying Koreans, rather unpoetically, I thought, as Tungusic Mongoloids, a Mongolian sub-species taller and fairer than other Asiatic races, though not through Caucasian influence, and unrelated to the Ainu-descended Japanese.
I studied these bald, creaky facts as if for an exam, stopping frequently to make cups of tea. It was not that the exercise was exactly boring, but it was painful, like doing years of ignored accounts. I grilled my father for any intelligence he might be hiding, but his knowledge was fairly sketchy too. He had left art school to serve as a draughtsman in the navy in World War II, but hadn’t left Maryland. They heard little on the boats; minimalist wire reports, crude newsreel propaganda, leaflets – that was all. My mother had told him odd family stories over the years, but they were mostly the same ones I had heard. Teeth gritted, I persevered with the history books.
Korea had been the last Far Eastern country to open her gates to the West in the 19th century, and only then under severe foreign trading pressure. Its xenophobia developed over the centuries by devastating foreign invasions; multiple regicides; organized mass rape; mass torturings; massacres and cultural repression. These and other deeds of shocking opportunism had been performed enthusiastically by the Japanese, with occasional cameos by Mongols and Manchus. During periods of peace, Korea had been a vital cultural channel between Japan and China, bringing Buddhism, art forms, and technologies to developing Japan, some two thousand years younger than Korea.
When Christianity was brought to Korea in the 18th century by the French, it was a catastrophe. Unprecedented division and slaughter ensued, creating the chaos that neighbouring Russia, China, and above all Imperial Japan, were to exploit to their advantage in the 19th century.
Japan ordered the assassination of the Korean Queen Min in 1895, and had annexed the country by 1910, turning it, like Manchuria, into a puppet state, brutally suppressing its language and culture for nearly four decades. When the deposed and humiliated King Kojong refused to grant further concessions, Japan allegedly ordered his fatal poisoning in 1919, provoking the pacifist March 1st Independence Uprising in which the Japanese massacred thousands of unarmed Koreans.
During World War II, Japan forced two hundred thousand Korean women into sexual slavery for the Japanese Army along with thousands of Dutch, Malaysians, and Chinese women; they reduced millions of educated Koreans into menial labourers, confiscated wealth and property, and imprisoned or executed all dissidents. Only Japan’s defeat in World War II briefly restored