English2018. 9. 29. 17:59

Between Heat and Cool

 

 

Written in English by Yong-Jwa Suh

Edited by Scott Findlay

 

 

It's hot!

Summer in Korea is hot and rainy. In late July this year, it is awful. Every day is a tropical night, in which the lowest air temperature does not fall below 25°C. And this year, it's been like that for a month!

 

Shit!

You are surprised at yourself. You never ever say those kinds of words, so it's strange. You look around everywhere, and fortunately, there is no one around. Yes, you have been home alone for many days. Nobody touches you. No one will blame you.

You pick up the crochet needle. You do some sort of homework, knitting or crocheting as a volunteer for a knitting club with the Resident Self-government Center. At first, it began with learning how to knit and crochet. 'Learning and service' was the catch phrase. You could not accurately imagine what 'service' entails, but it must be related to giving those knitting supplies to people who need them. You just thought, knitting or crocheting will free you from your boredom.

You always need to do something that takes a long time without much effort. People say, 'time is money', but your time is worthless. You cannot stand the time without work. What people call 'free time' makes you puzzled and embarrassed. It does not take much time to eat, clean and wash. Time does not go by watching television.

This time crocheting foot mats is not easy. Pure cotton thread is thick and hard to pull. You have a sore arm and become impatient. You think about the speed of others. Whatever you do you want to be average at least. But your hands do not follow your will. That's life.

 

And August begins with the highest temperature ever recorded, 41 degrees Celsius at Hongchon County, located not in the southern part, but in the middle of the peninsula. The highest temperature ever recorded was 40 degrees C on August 1, 1942.

 

Wow! It's too much!

You look around everywhere, and this time there is no one, too. You stir your head. You do not know who you are talking to. You are frightened. Am I going crazy? It's because of the heat, this awful heat. No one can be normal in this scorching heat. You mumble alone. What was the highest temperature in the world? You check your cell phone, Hanie. She is the only friend who tells you almost everything you care about. - Periscoping is very useful, when you want to search rather than receive messages or even phone calls. - She answers: 'According to the World Meteorological Organization's, the highest temperature ever recorded was 56.7 °C (134.1 °F) on July 10, 1913 in Furnace Creek (Greenland Ranch), California, USA.' Wow, about 20 degrees above the average human body temperature. It's really murderous. It would be murder! Soon we human beings will certainly die, yes, die out, just like the dinosaurs suddenly perished long ago.

You pull the thread with all your power. Oops! The thread is tied in a knot. You have to cut it and connect it again. Embroidery snips! You need it immediately, but it is not there where it's supposed to be. You hurry up and rummage through the balls of yarn. There is also a lot of cloth that you put on quilts these days. Ouch! Your fingertip sweeps over the scissors. It's your right index finger. Anyway, the tip of the scissors is sharp, and it is even an embroidery snips! Scissors are made of iron, so you have to remove blood from the wound to avoid tetanus. Tetanus is said to be a disease in which Rilke was stabbed by a thorn while trying to turn a rose to his lover. No, it's not true. Hanie shows, 'The leukemia which killed Rainer Maria Rilke had been almost reluctantly diagnosed.' So the tale about the myth concerning the onset of his illness was, even among his myths, the most absurd. Though it was true, that Rilke gathered some roses from his garden to honor a visitor, the Egyptian beauty Nimet Eloui. While doing so, he pricked his hand on a thorn. This small wound failed to heal, grew rapidly worse, soon his entire arm was swollen … and that was just a melancholy event more than a year before his death. You become embarrassed to play with the gossip story and run into the bathroom. Misfortune overlaps, and it is kind of Murphy's Law. You slip on the bathroom floor and support your body with your left arm. Shit! It hurts! Your wrist is definitely injured. You do not think it is hurt badly, but just let go of knitting crochet. So the evening comes, the night comes and a normal day will come.

But this time it is not normal. Your left wrist hurts severely and swells up, so that it is hard to wash your face. You have to run to the hospital early in the morning. Your wrist is fractured, says the doctor, and he puts a temporary cast on your left wrist from your hand to near your elbow. After two days, you need a full cast for six weeks or longer. You cannot do knitting homework anymore. You could not envy the speed of other members. The knitting club will work well without you, the slowpoke.

 

Summer is usually the season of cyclonic storms and monsoonal rains. But this year there was a severe runoff along with a heat wave. In August the late rainfalls are characterized by heavy showers, often exceeding 200 millimeters of rainfall in a day. On August 16, the 19th typhoon of the season, Typhoon Soulik developed and headed north; the news says it will penetrate the Korean Peninsula. In Jeju Island, two people were swept out to sea by the waves near a waterfall while taking pictures in the rainstorm. One has escaped from the sea by himself, but a female is missing. Sad news. The next day Soulik makes landfall over Haenam County near Gwangju where you live. The wind blows and blows again. If you go outside, your umbrella will be blown away. You will not even be able to open the umbrella, wearing a plaster cast on one arm. You do not go out to take pictures with one hand. Surely you will not die today. Counterfeit, the irony of fate. A broken left wrist is your luck.

 

Luck?

Since that damn cast on your left arm you are terribly bored. You wander in the living room and go out on the balcony. The weather suddenly gets cold after a long rain. How is the smell of oxygen? You try to hold the porch railing with both hands. You hesitate for a moment. Will the injured wrist hinder or help from leaping? You look back once at the knitting work that has stopped for weeks.

..........................

 

2018.11.30. Between Heat and Cool, 제4회 세계한글작가대회 기념 영문대표작선집

The Collection of Poetry & Prose in English to Celebrate the 4th International Congress of Writers Writing in Korean, The Korean, International PEN, 2018, pp. 501-503.

 

Posted by 서용좌
English2013. 1. 22. 00:39

Fair Trade Coffee

 

When I was asked to review a coffee shop, it made me feel somewhat uncomfortable. As a change of plan, I surveyed the trade problem of coffee. We all know that the price of one cup of coffee is not so reasonable when you drink it in a coffee shop like Starbucks or Angel-in-us…….

Anyway do you know how much money the people earn who produce the coffee beans, the raw materials, in developing countries? Some statistics reported that those farmers get only 0.5% of the money you pay for the coffee you enjoy in Starbucks. It's unbelievable. Where does the money flow to? Does it vanish into thin air?

Coffee comes from the seed, or bean, of the coffee tree. Coffee is a beverage made by grinding roasted coffee beans. So, from the coffee trees to our cups! Coffee is really a big item. It's consumption is 2.5 billion cups a day worldwide. It has the second largest trade volume after the oil trade.

In reality, the children who work on coffee farms do not even earn enough money to go to school, while they are working hard at the farm. Someone has to break the chains behind this exploitation of multinational coffee companies and pay farmers the price of legitimate labor. The fair trade movement started to change. Not only direct trade but also to give more benefits to the farmers.

There are some organizations for that activity. Most of all Fairtrade International, namely Fairtrade Labelling Organizations International, was established in 1997.

Fairtrade labelling organizations exist in 18 European countries as well as in Canada, the United States, Japan, Australia and New Zealand. It develops and reviews Fairtrade Standards, and assists producers in gaining and maintaining a Fairtrade Certification Mark. It is a kind of independent guarantee that ensures disadvantaged producers in the developing world are getting a better deal, and is used in over 50 countries.

Next to FLO, one of the most influential organizations is Global Exchange. It is an advocacy group and NGO, based in San Francisco. The group's mission is to promote human rights and social, economic, and environmental justice around the world. The formation of the organization was rooted in the increasing interdependence of national economies and the subsequent need to build political alliances across national boundaries to protect economic, social and political rights.

What does Global Exchange do for fair trade? The Fair Trade Program works to promote Fair Trade, end child and forced labor and trafficking in the cocoa industry, as well as educate and empower children and adults to advocate and purchase Fair Trade products.

What companies are their main targets?

Previous corporate campaign targets have included Starbucks and M&M's. Currently Global Exchange is working to push The Hershey Company to go fair trade and end forced labor in the cocoa fields. The campaign is called "Raise the Bar, Hershey."

So coffee is the most well-established fair trade commodity. Growth in the fair trade coffee industry has extended the commodity away from if being focused on small farms and companies. Now multinational corporations such as Starbucks and Nestle use fair trade coffee. (Even just a few of their trade.) The largest sources of fair trade coffee are Uganda and Tanzania, followed by Latin American countries such as Guatemala and Costa Rica. Major importers of fair trade coffee include Germany, the Netherlands, Switzerland, and the United Kingdom.

Basically, the main purpose of the campaign is to fight against child labor. Aside from child labor, there is human trafficking and slavery in the chocolate business. For example, The Ivory Coast, a small country in West Africa, is the world’s biggest producer of cocoa, the almond sized beans that are made into chocolate treats for children in America, Europe, and other parts of the world. In the Ivory Coast, over 200,000 children work full-time jobs, many processing the cocoa beans on large farms. A 1998 UNICEF George Polk Award winning report titled “A Taste of Slavery: How Your Chocolate May be Tainted”(By Sudarsan Raghavan and Sumana Chatterjee / Knight Ridder Newspapers), revealed that as many as 12,000 of the 200,000 child laborers are quite likely victims of human trafficking and slavery. 30% of children under age 15 in sub-Saharan Africa are child laborers, mostly in agricultural activities including cocoa farming. Over 5% of the children are victims of human trafficking or slavery. It is estimated that more than 1.8 million children in West Africa are involved in growing cocoa. Many of these laborers come from Mail, Burkina, Faso, Benin, and Togo. The children are lured into the workforce with promises of money, housing, and education.

One of the saddist stories: When Aly Diabate was just 11 years old, he was taken by a slave trader and sold to a farmer in the Ivory Coast. The man promised him a bicycle and $150 a year to help support his poor parents in Mali. He worked 80-100 hours a week and was beaten. At night he was locked in a windowless shed with 18 other boys. Aly was lucky, because he survived thanks to a boy's escape. The slaves were then sent back home. Aly was paid $180 for the work he did, but he is still left with physical and mental scars. However, there are still cacao bean farms that use slaves to harvest the beans and beat the slaves without reason.

The cruelest fact of all is that Aly said he doesn't know what chocolate is. Americans spend $13 billion a year on chocolate, but most of them are as ignorant of where it comes from as the boys who harvest cocoa beans are about where their beans go.

That’s why we all need to support fair trade. If we don’t go fair trade, we won’t enjoy the sweet chocolates comfortably without thinking of their anger and frustration of the primitive producers. Though we shouldn't do that through charity! Fair Trade is all about improving lives. Through Fair Trade Certification not only do farmers earn a higher price for their goods, they also receive an additional premium fund for community development projects. These funds are used for things like building schools, health care clinics and clean water wells, as well as for home loans, scholarships and transportation. Fair Trade empowers communities to take their futures into their own hands.

To go fair trade, you should visit Global Exchange (http://www.globalexchange.org/)! There you can find programs you might be interested in. It would be the first step to make the world from a profit-oriented globe to a human-centered planet without the exploitation and the unequal distribution.

 

........................................................

영어 공부하다가 - Michael Sherman 선생님 반.   

Posted by 서용좌
English2012. 8. 24. 00:06

 

Some 300 authors from 114 countries will be visiting Korea in September, including Nobel literary prize winners Orhan Pamuk, Wole Soyinka, and Jean-Marie Gustave Le Clezio, to attend the 78th International PEN Congress in Gyeongju, North Gyeongsang Province.

 

9월 경주에서 PEN 인터내셔널 대회열린다는 소식이다.

소잉카, 르 클레지오, 파묵 등 노벨수장자들을 한꺼번에 만나 볼 수 있는 자리다.

참가하는 행운을 '쟁취'했더니 믿어지지도 않게 시낭송의 기회가 생겼다, 영어로.

문제는 시인도 아닌 내가 시를 써야하는 일.  그것도 영어로까지!

 

 

 

 

모순

 

죽어라 글을 쓴다.

예술가다.

 

예술가는

대상을 인식한다.

예술은 표현의 과정을 통해 창작된다.

작가의 세계관이 반영되어야 하고말고!

 

어쩌나.

대상은 무한, 인식은 유한한데.

인식은 나만의 것, 개인적으로.

표현은 너에게서 완성되는데, 사회적으로.

 

다른 나라 사람들의 다른 문학작품들 파먹느라

내 손가락은 넷으로 변했다,

남의 먹이를 탐하는 하이에나의 발톱처럼.

꼬리도 스물거렸다. 그런데….

 

내 좁은 눈으로

거대 세상을 인식할 수 있을까.

내 시시한 이야기로

보편 가치를 표현할 수 있을까.

내 서툰 표현으로

너를 매혹할 수 있을까.

 

희망씩이나.

내 글은 여전히 무명.

세계관과 표현 사이 모순 때문에.

나와 나 사이의 모순 때문에.

 

 

Contradiction

 

 

Who writes for dear life

Is an artist.

 

An artist

Recognizes the target.

A work is created over the course of the expression.

Weltanschauung of the artist should be reflected!

 

What now?

Subjects are infinite, my cognition finite though.

Cognition belongs to me, personally.

Expression is completed from you, socially.

 

While digging and living in the foreign literary world

My fingers were changing into four

Just like the claws of a hyena who is seeking other’s prey.

Even a tail seemed to be growing. Then….

 

Could I recognize the wide world

Through my narrow eyes?

Could I express the universal values

In my minor tales?

Could I enthrall you

With my inarticulate words?

 

No hope, my writings are still unknown.

Because of the contradiction

Between Weltanschauung and expression,

Between me and me.

 

 

'English' 카테고리의 다른 글

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Three Days [A short story], 『펜광주』 9호.  (0) 2011.12.23
Posted by 서용좌
English2012. 7. 24. 21:09
The coexistence with robots:

In the Future

where powerful

 technologies dominate

                         ▼        

 

 

The Coexistence with Robots(Final).pptx

 

                         

 

 

                           

 

 

 

Posted by 서용좌
English2012. 2. 14. 01:40


Why Hesse again, and of all books Siddhartha?


Hermann Hesse (1877~1962):

 

 

 

 

                                            Text: Siddhartha by Hermann Hesse, 
                                                     translated by Hila Rosner, 
                                                     MJF Books, New York 1951.


- a German-Swiss poet, novelist, and painter

- grew up in a household steeped in Pietism

- began his career as a bookshop apprenticeship

- a 14-month mechanic apprenticeship at a clock factory

- a new apprenticeship with a bookseller

- began to write poems and later also novels
- received Nobel Prize in Literature (1946)

Siddhartha (1922):

- reveals his love for Indian culture and Buddhist philosophy
- is composed of 2 parts

        Part One          Part Two
   The Brahmin's Son

  With the Samanas

  Gotama

  Awakening



   Kamala

  Amongst People

  By the River

  The Ferryman

  The Son

  Om

  Govinda


* Siddhartha
: he who has achieved self-realization 

* four "varnas" [or classes]:
                the Brahmins, the Kshatriyas, the Vaishyas, and Shudras
.
* Samana : Hidu ascetic

..................................

Why Hesse again, and of all books Siddhartha?

I came across the book unexpectedly. I read Hesse's Siddhartha for the third time recently. In English this time. First time was in Korean when I was a teenager in high school, then in German as a college student. Why in English now? As long as I teach 'Korean as Foreign Language' to foreign students at CNU, I believe having a better command of the English language would serve me to communicate better with students from other countries. The English version that my English teacher Michael S. showed me, originally published in 1951, has this amazing antique quality to itself. Reading Siddhartha after all these years since I first attempted to decipher its wisdom, I felt that it was no coincidence that the book came to me again. I now feel almost obligated to deliver some messages of the book to young people today, through my own prism of trail and errors in understanding these elusive messages.

Hermann Hesse (1877-1962) was a German-Swiss poet, novelist, and painter, was born in Calw, Germany. Both of his parents served in India at a mission, a Protestant Christian missionary society. He grew up in a household steeped in Pietism, a movement within Lutheranism, but he showed his rebellious character in early days, and, in one instance, he fled from the seminary and was found in a field a day later. After schooling he started a bookshop apprenticeship, but he quit after three days. Following a 14-month mechanic apprenticeship at a clock tower factory, he began a new apprenticeship with a bookseller, and he spent his Sundays with books rather than friends. Pretty soon, he began to write poems and later also novels.

Through his parent's experience in India, Hesse's interest in Buddhism probably came relatively naturally. Schopenhauer and theosophy renewed his interest in India. Through Siddhartha (1922), he showed his love for Indian culture and Buddhist philosophy that had already been developed in his earlier life.

Siddhartha is composed of 2 parts. Part One: The Brahmin's Son, With the Samanas, Gotama, and Awakening, and Part Two: Kamala, Amongst People, By the River, The Ferryman, The Son, Om, and Govinda.

The story begins with a young Indian named Siddhartha, who seeks spiritual enlightenment. By the way, in Sanskrit, the name Siddhartha means he who has achieved self-realization. Young Siddhartha was a perfect son of the Brahmin, the highest varna (or the class) - in the Hindu law "Smriti," which decreed four "varnas": the Brahmins, the Kshatriyas, the Vaishyas, and Shudras. He was intelligent, with a seemingly insatiable thirst for knowledge. He left home and lived for a while as a Hindu ascetic among the Samanas, with his friend Govinda.

After seeing the limitation of asceticism, however, the two left the Samanas three years later, to meet Gotama who has claimed to have achieved spiritual perfection. Gotama Buddha talked about the human suffering, the origin of suffering, the way to release from suffering: Life was pain, the world was full of suffering, but the path to release from suffering had been found. Govinda was immediately impressed and joined the community of Gotama's followers.

Siddhartha, however, felt that he could not find salvation through teachings of another. Leaving the groves of Gotama, he felt he had also left his former life behind him. Siddhartha realized that he had been afraid of himself. He was newly born, and finally awakened. Upon this awakening, the world was transformed in his eyes. All things had been regarded with distrust before, because the reality lay on the other side of the visible. But now his eyes lingered on this side, his goal no longer on the other side.

He next sampled the pleasures of materialism. Not only the thoughts but also the senses were fine things, behind both of which lay hidden the ultimate meaning of life. In the groves of Kamala, the well-known courtesan, and Kamaswani, the richest merchant, opened him a simple and easy life amongst people. The more he became like them, the more he envied them and the sense of importance, with which they lived their lives. They seem perpetually in love with themselves. His face assumed the expectation of discontent, of sickness, of displeasure, of idleness of loveliness. Suddenly he realized that all this pleasure only degraded him and how passion was closely related to death. He felt as if something inside him had died. He left this material garden and never returned.

Siddhartha wandered into the forest, and when he reached a meandering river in the woods, fatigue and hunger had weakened him, until he heard a sound Om, the perfect sound of all. Then he suddenly awakened and realized the folly of his previous actions. After long sleep under the tree, it seemed to him as if ten years has passed. He looked at the world like a new man. Now he again stood empty and naked and ignorant without any preconceived knowledge in the world. He changed from a man into a child, from a thinker with worldly knowledge into an ordinary being. He had to have experienced so much stupidity, so many vices, so many errors, just in order to become a child, again and again beginning anew.

Vasudeva, the ferryman knew how to listen. Siddhartha also learned from the river how to listen, to listen with a still heart, with a waiting, open soul, without passion, without desire, without judgment, without opinion.

He realized that nothing was, nothing will be, and everything has reality and presence.

Many years passed and he met Kamala, who was dying. To Siddhartha she introduced her son, who she had named Siddhartha after his father.

In this hour he felt more acutely the indestructibleness of every life, the eternity of every moment. After the burial, Siddhartha wanted to raise his newfound son in this simple life, but the eleven-year-old child was a spoilt mother's boy. A day came when the young Siddhartha openly turned against his father and returned to the city. Even so he felt a deep love for the runaway boy, like a wound that won't heal. The wound lasted for a long time. Siddhartha began to envy other people who were living with a son or a daughter, he felt the sorrow of the lost love for his son, and he felt these ordinary people were his brothers. Their vanities, desires and trivialities no longer seemed absurd to him.

Still, Siddhartha grew slowly and began to understand the knowledge of what wisdom really was. Siddhartha continued to listen to the river. One day he felt his wound healing and his pain was dissipating. He ceased to fight against his destiny. He discovered that the river is all life flowing toward a goal. It sings the great song of the thousand voices, which consists of this word, Om-perfection. Siddhartha heard it and he smiled. Siddhartha's 'Self' had flown into oneness, and he achieved enlightenment. Vasudeva heard the same sound in the same way, and he also achieved nirvana. At that moment Vasudeva said farewell and went into the woods, into the unity of all things.

Meanwhile Govinda was also regarded with respect for his age and modesty, but there was still restlessness in his heart and his seeking was unsatisfied. Govinda heard talk of an old ferryman and went to meet him. When Govinda asked for advice, Siddhartha, who had remained as the ferryman after Vasudeva's departure, answered, "You seek too much that as a result you cannot find it. It happens quite easily that you only see the thing that you are seeking, that you are unable to find anything, unable to absorb anything, because you have a goal, because you are obsessed with your goal." Seeking means to have a goal, but finding means to be free, to be receiptable and to have no goal.

Govinda was pleased to see his friend of youth again. They talked about the doctrines, beliefs and knowledge. What they found in each other's discoveries were:

- Knowledge can be communicated, but wisdom may be incommunicable. The wisdom, even coming from a wise man always sounds foolish to others who have not attained it themselves.

- Everything that is thought and expressed in words is one-sided, only half the truth. It all lacks totality, completeness and unity. But the world itself is never one-sided. Never is a man wholly a saint or a sinner.

- Time is not real. The dividing line that seems to lie between this world and eternity is also an illusion. The potential Buddha already exists in the sinner, his future is already there. Therefore, everything that exists is good - death as well as life, sin as well as holiness, wisdom as well as folly. Leave it as it is, love it and be glad to belong to it.

- One can love things, but one cannot love words. Therefore teachings are of no use. Nirvana may be a thought, but there is not very much difference between thoughts and words.

Govinda saw no longer the face of his friend Siddhartha. Instead he saw other faces, many faces, a long stream of faces, and Siddhartha's peaceful face had just been the stage of all present and future forms: Nirvana.

What the whole text tries to tell might be: Experience is the aggregate of conscious events that demand participation, learning and knowledge. We should not believe in words or lessons but in actions and in observing the "things" of the world as they are. According to Hesse, these individual events bring about more Samsara [circle of life or suffering], but they are not a kind of hinderance or obstacle, because these experiences only could lead Siddhartha to attain understanding, deep comprehension of what life is. In most Indian religions, life is not considered to begin with birth and end in death, but as a continuous existence in the present lifetime of the organism and extending beyond.

In our post-modern capitalist society where the excessive competition rules supreme, this seemingly aimless type of mindset might appear outdated and of no use. What is then the usefulness of human being? How dangerous it is, if we would judge people mainly by efficiency and productivity! Are humans to be measured against working machines? Have we replaced humanity with calculating meritocracies in the name of fairness and progress?

In that respect, Hesse is still worth reading, leaving aside the fact that the hippies in 1960s and 1970s worshiped this book. Siddhartha gives us a rarely-found yet well-deserved pause to think about our life, about ourselves, whether we know where to go and how we might get there. Or is there?

........................................................................

Text: Siddhartha by Hermann Hesse, translated by Hila Rosner, MJF Books, New York 1951.

Posted by 서용좌
English2011. 12. 23. 01:31


Three Days

 

On a Wednesday, in April.

While hurrying out the door, neither one of the two sisters realizes it would be the beginning of the first day. The older sister looks back repeatedly, her husband alone at home weighing on her mind. Even on a day when she knows he will go out to meet his friends for lunch, her instinct forces her to worry about his lunch. He is probably one of those men who still cannot bear to eat alone, let alone fixing one for himself. Probably he can, but then he might become sad, she utters to herself. The idea of cooking own meals has become the anathematic source of sorrow and disgrace, for Korean men. Her brother-in-law appears considerate enough, to let his wife stay with her for a couple of days. Her house is near the hospital, where his mother-in-law, her mother, lies dying.


From the entrance of hospital the two are almost running. A nurse remembers them and smiles at them.

No need to rush! Your mother has been getting better through the night!

Getting better through the night?

Getting better? It seems impossible. But the nurse's insistent tone gives her a faint pause. The two stop to take a breath and move toward their mother's sickroom.


They greet.

Mother, Mom!

Her mother's condition looks unchanged. Stunned by the news that Mom's health took a sudden turn for the worse, her siblings came gathered at the hospital. And some remained and monitored Mom all through the night.


Mother, Mom!

How are you? Are you still very sick?

It's been a couple of days since her mother has said anything. Now Mom just greets her with an expressionless face. Is it a greeting? Can Mom hear anything at all?



She leaves the room to run an errand. Her sister comes out with her.

Do you mind, if I...?

No worries, unni - big sis. I heard our brothers are on their way back here too.

See, I still need to finish something that should have been done yesterday.

I know, something that should be done needs to be done. It's just what if it happens....

No way, it cannot happen today.



After a lunch break, she's back with her sister, and their mom.

How come you are by yourself?

No, yes. Our brothers were here earlier, but I told them to go, because you would be coming soon. We have to take turns somehow.

See, you should go home today.

I know I should. Anyway, the youngest will come around 7 from work. Till then, can you stay here until then?

OK, no problem.

Mom, I have to go home today, and see you tomorrow. Unni will be here.


She thinks she hears Mom answering, "Uh-huh." Perhaps not a definite word, but some murmuring sound, a faint acknowledgement, she imagines.

She remains alone. Alone with Mom.



*



I keep a vigil at my mom's sickbed just like I am on some duty to maintain daily logs. Mean as ever, I catch myself. Her breathing seems even but a little heavier than in the morning. Her feet and legs are swollen up as before, but for a moment I sense some bluish color on her pale feet. The hands on the abdomen just fall to the side every time I put them back up. Maybe I should just leave her hands down. Her eyes are closed. Sleeping?


Mother!

....

Mother!

No movements in her eyes. Even in her better conditions, she did not talk to me that much. She seems to have slight fever. Her blood pressure is low, so says the nurse. I know it's one of the traits in my family. Anyway, there are no changes, no response.

What next? I wish I had brought something to do, knitting or....



Around 4 in the afternoon.

A relative, the wife of my late father's elder brother, comes by the hospital, herself leaning on a cane. A cousin arrives with her, assisting her visit.

I have had bad dreams for several days.

But, thank you for coming all this way, aunt!

Your mother, no longer recognizes me, does she?

I can't tell. Mom doesn't say anything. It's been a couple of days.

Well fit and energetic, since her youth - spend money freely. Until recently, she was a healthy senior....

You take a good care of yourself, aunt!

I should die first, me going senile, as good as dead.

Don't say that!

The aunt leaves after it's clear that Mom no longer can communicate. Only the sound of her walking stick remains in the hallways outside. And that remnant calls out the past in my mind.



Mother has lived it up. In every sense of that phrase. Still, why did I complain so vehemently about every single thing she did? Did she feel hurt because of me, with my cold, piercing disapproval? Or was she hurt because of the eldest son who had disappointed her? The son whose opulent lifestyle that partly benefitted from his betrayal of his own mother?

Mother refused to accept the traditional housewife's role from the beginning. Instead of the mundane, household chores, the bright-red manicured nails served as the ironic coat-of-arms for her freedom as a woman. Yeah, I just couldn't forgive her for that. No, I just wanted a mother, a normal mom, whenever she was not around. She was nowhere close to being a feminist nor did her life seem like the culmination of the empowered women. She was just not around. She just did not care for the banality of daily life. Images of buying tofu and bean sprouts and sweeping the floors simply did not exist in her life. I always felt guilty about her extravagant style, at that time when I was young, knowing some of my friends' mothers sometimes skipped meals to feed their children. I imagine the old woman lying next to Mom in her own sickbed may be one of those starving mothers. The woman's bony, leathery hands put me to shame. Sitting in a small chair next to Mom's bed, I get lost in thought, deeply, more and more.



So, when was it? I recall a dark room, where there was a photo inside of a drawer. Why did I enter the room? It was not Mom's room. But that of my younger siblings, near the well in the backyard. It must have been before we got running water in the house because the well was the source of our drinking water. Perhaps after washing my face with cold water, - It certainly was on a hot summer day. - I absentmindedly sat on the room's entrance and then.... Why was the photo there in that drawer? That curious photo! The woman's face turned away. If I think about it now, could it be a pose for a nude picture? And the model was my Mom? That ring with a big jewel on the model's finger, unmistakably belonging to Mom. It was Mom. She knew a lot of people, unlike other normal mothers. Was there an artist among her acquaintances? I couldn't fathom such things at that time. Was (or is) it easier to grasp, if I imagine that it was an artistic endeavor? Surely it was a work of art! Who took that photo? That question still haunts me. An unknown photographer's artistic photo whose object of adulation was also the object of my hatred. And it only grew bigger from then on.


Why are you late?

See, I was out only for a while.

You should go out earlier and come home earlier than us children. Why do you come home only now, this late!

What time is it now? What's the big deal? I told you, I went out a little while ago. Was the dinner OK, eh?

What dinner? Is it all OK to you, just because we have regular meals? What a sweet home where Mom comes home late every evening! From socializing!

Who talks like this to her mom? My dear ice princess! Your siblings don't' seem to mind, do they?

Other daughters come home late and make troubles, not their moms. What kind of home is this! I hate my life.


Every single day I talked back to Mom. An outgoing mother, and a nagging daughter. In a society, where talking back to your elders is frowned upon, we had a surreal relationship. We were trapped in a vicious circle, each with no discernible way out. With deep-seated distrust of my mom, and by extension, of the entire world, I was depressed for many years. I hated my life, really. Nobody knows other person's life, because everyone exists outside of those of the others. Mom's was an outgoing personality - what's this? why I am using the past tense? - while I usually avoid people. Among hundreds of guests who came to my wedding, there were only four people I knew: one married couple and two classmates. The rest came to see my mother's first daughter getting married. I wanted to be a mother who would focus on home. I did not want to be berated by my own daughter someday. Succeeded, a little?



It's 10 to 7.

My eyes look up at the clock on the wall. Mother is alive, the only sign being her regular breathing. I tremble with guilty about using past tense while thinking about Mom. No facial expressions on her. Fortunately, don't see a pained look on her face. It's calm, even when the nurse feeds her some porridge using a tube through her nose.

I'm anxious about the dinner at home. Nothing is prepared, because I hurried out in the morning when I left the house. My cell-phone rings.


Unni, how is Mom? I'm at the bus terminal. Don't wait for me and go home now. Soon I'll be at the hospital.

Oh, yeah, well, not yet. No need to rush.

Don't worry. I am almost here.

Yeah, you have the entire night shift coming up for you.

Don't worry about me, you know, oppa - big brother - is coming too, I hear.


Oppa's coming, really? I check on Mom while wondering. How desperately has she been waiting for her first child, first son? After seven months in the hospital she seemed to give up the hope. She gave up, at least according to her own words.


You want call him?

...

You want call him?

Leave him be.

Shall I call him?


Mom turned without a word, so said the younger sister. Mom surely knows that her son obviously doesn't want to talk about all the things that followed that incident. Besides, like well-ripe mung beans' shells in summer days - they burst hardly before you touch them - he easily storms up a temper. No one dares to, wants to talk to him anymore.


Is big brother coming?

Anyway it's time for me to leave. I hesitate; look at Mother's face, then at the clock. Still a couple of minutes left to seven o'clock. The nurse says to me, "just go, go ahead." Two nurses are always around the patient. Does that mean it could be a dangerous moment, soon? Who knows? The youngest sister will arrive soon. 


I stepped toward the car. A blinking sign on the dashboard - the gas is almost out. It was blinking since yesterday. I drop by at a gas station, feeling anxious. The youngest sister calls already from the hospital.

I'm with Mom now. Don't worry. You'd better rest easy.

Rest easy?

We - her children - won't let her die alone. To be with dying parents is one of the most important filial piety - a Confucius virtue to show one's respect for one's parents. It's our custom. Even a prodigal son will be forgiven, if he stands by dying parents. But Mom is still breathing. So maybe she will be fine. But I recall, she cannot even swallow, even fluids since lunchtime. The dinnertime meal was fed through a rubber hose directly in to the stomach. A tube supply feeding is necessary and not necessarily dangerous, so said the nurse. "Some people go on in such a state for several months ...." Thinking back and forth I arrive home, late.




Mom is not so good. On top of it, I had to stop by to get gas.

Nobody blames me for being late, but I murmur something by myself, an inaudible excuse to an unspoken accusation. Meanwhile, I put the rice into the pot. The soaked rice begins to boil soon. Now I let the rice settle in its own steam and prepare side dishes. I cut the Kimchi fresh each time - a simple, traditional trick to liven up its tangy flavor. Otherwise, he won't touch a single piece of Kimchi. My ears are focused the phone. That couldn't be happen yet, but....



The telephone starts ringing. I can't quite pick it up quickly. The sudden finality of it also surrounds me. I run to the phone. It happened, I am told. Is that what I waited for? To end the battle that had no hopes? After all, Mom was critically sick. The doctors try to console me, "She passed away without any acute pains, and it's almost like a miracle."  Even so, I realize that it hasn't been even a half hour after leaving the Mother's bedside.  By a half an hour, I missed being at Mom's deathbed. Is it acceptable because I had to prepare a supper meal for my own family?


Your older sister is really cold.

It was Mother's last word the other day, according to my younger sister. She probably meant to say I was judgmental. It is stuck not only in my ears but also in my heart now. I have no opportunity to stop being icy cold to my mom. Mom passed away.

And I was not around.




Mom's offspring - children and grandchildren - came home from everywhere and all seemed surprised at her death. Wasn't it a predicted result, the end of an incurable patient, and what else then? Sooner or later, it would have come true. But it still astounds. The fact that there isn't Mom in the world, an unrecoverable loss. The one who believed in her children, come what may. Who believed in them - us - even in some exaggerated ways. The "icy cold" one, the "sweet" one, even the one that betrayed her.... To her, all her children were a poignant reminder of life, with all of their weaknesses, including those she chose to ignore.


It was good that the youngest child, short on sweetness but with solid grasp of reality, stayed by Mom's deathbed. It was said to be a kind of peaceful death, without a single word, single sound.

She's not breathing.

The nurse, standing and watching the patient together, said, and just like that Mom was breathless. Not a single word.

You want call him? - Leave him be.

Those were her last words. Mom died without a will.


It's not true. There used to be her will, long time ago. Mom had to handle the family's properties when my father passed away - I cried and cried and thought that my father died because he couldn't stand Mom's bright-red manicures on her nails any more. The hatred against Mom grew exponentially. To her sons, she divided and gave them some property. She also announced that the remaining property - a large commercial building - is going to be fully her daughters' after her death. Over the years, the circumstances were changing, and my mom lost that building. She had to hand it over to a creditor, because of the loan payments, unpaid by her first son, my Oppa. Mother seemed to be embarrassed about that, especially in front of her daughters. She no longer could take pride in herself for being equally generous to all of her children regardless of their gender, as she used to brag.


Even then, it was her first son, - no, his wife to be exact, - showed anger to Mom for losing the property. Her first-daughter-in-law couldn't, wouldn't forgive Mom even though she had promised the building would be bequeathed to her daughters. Regardless of Mother's will, perhaps the daughter-in-law thought it would be hers one day? No way. When Mom lost the last property, she also lost the first son. In recent years, Mom's fortunes have been waning. Imagine, Mom did sometimes her own cooking!  But she never went buying tofu and bean sprouts, ever. It was simply not in her repertoire. Now I realize it was rather good for her, if it could keep her dignity in her own way. Perhaps that vane pride she wore outside turned inward and became cancer cells, when she no longer could bear the discord between her plentiful past and her increasingly diminishing present.




"The fact is" Mother passed away. And she did not get to see her first son. But now we have to think about the funeral. A big funeral hearse arrives and takes Mom from the hospital. Ah, that's the last moment. It hits me again, from now on, Mother doesn't exist. Now we're orphans. We don't have our Mom any more who loved us, even if so judgmental, so disloyal we might have been. But my mother's mitochondria, like the powerhouse of our bodies' cells, will live in me, who didn't know how to love Mom. Not in his loved first son, because only daughters carry on the mitochondrial lineage.


What now? Funeral must be held. We still debate whether to contact the big brother or not. Who decides it? The second son is responsible, of course. Basically the phrase 'will he attend or not' at the funeral of one's own mother doesn't make sense. We all agree that he should be told. We all are equally capable of good and evil, so someone among us, even the betrayer deserves to have a chance to make up.


Will he come?

Well, once it is informed.

Has he answered the phone?

Yes, he picked up the phone, amazingly.


Any news?

He said he will.

When?

Well, he said he will and is on his way.

I doubt he'll show up.

You don't really mean it.

Everyone's still talking about whether he is coming or not at the funeral.

Any news?

Nothing new, but he said he will.

When?

Well, and his son told me, he'll come too, with his father.

Mom loved my niece. I recall she ordered to install extra window-casting when he was born.


Then, shall we postpone the casketing?

How?

But he comes and can't see Mother's face?

But how can we...?

Yeah, though we should put on our mourning vests.


We cannot wait any longer and attend the prearranged casketing ceremony. Shrouded and dressed in powder pink and pale blue clothes that she had prepared long time ago, Mother looks like a woman from the royal court centuries ago. Too beautiful to be in a coffin, I am thinking, just like sleeping, even beautiful. - Curious, I've never thought that my Mother was beautiful. Shortly, they place the body in the coffin and close nails it shut. It's the end.


Can we pull out the nails? Someone asked hesitantly.

What nails?

Say, the casketing is over, but. What if he'd persist stubbornly to see Mom later?

Gee, I don??t know.

Will he come?

He said he will.


We all together wonder in silence why someone asked that silly question. An image of that snarling face might have struck him, what a casketing without the main mourner! All keep glancing toward the front door. So the second day was over.



The next morning, the funeral takes place.

The funeral cortege leaves the funeral home at 10 a.m. Unlike the loud crowd of mourners from yesterday, only the calm, even chilly, atmosphere sets in the room. We avoid each other, making sure we make no direct eye contacts. Nobody asks the question from yesterday. The second eldest brother looks tense, holding extra armband for in his hand. His hand is poised to give it to his big brother if needs be. The clock is ticking away.


It rains all day long. In the corner of the open field, all in light green, a group of white vinyl raincoats flutters. The evening shadows are beginning to fall. So the third day ends.


---------------------------

Suh Yong-Jwa is a Korean novelist, Prof. Emeritus, Dept. of German Language & Literature, Chonnam National University and Instructor of Korean as Foreign Language at CNU. Prizewinner of Ewha Literature Award (2004) and PEN-Gwangju Literature Award (2010). Published 3 Novels: Eleven Pieces of Jigsaw (2001), A Dim Life (2004) and Antonym ․ Synonym (2010) and many other books including Germany and German Literature (2008).

 

「3일 Three Days」, 『펜광주』 9호, 2011.12.12. 19-32, 33-50쪽



Posted by 서용좌
English2011. 10. 14. 21:33
A case aginst same-sex-marriage:  
Does same-sex-marriagealso mean a right to raise children?



Earlier this summer, in New York same-sex-marriage became legal under the
Marriage Equality Act.
 
Since 2001, around ten countries have begun allowing
same-sex couples to marry nationwide:
Argentina, Belgium, Canada, Iceland
,
the
Netherlands, Norway, Portugal, Spain, South Africa, and Sweden
.
And now several states in the
U.S. allow gay and lesbian couples to
marry. 
Given its historically strong influence on our culture, the trends in the U.S.
may
have a strong impact on our society.

I have always embraced societal changes as a public good, when necessary. 
But I also know that not every change is good and that the decision of majority
is not always right.

I would respect homosexuality as a sexual-orientation. 
In spite of prejudicial views about homosexuality that try to portray it as something
outside of "normal" or "healthy" behaviour, science has shown that homosexuality
is a normal human sexual orientation. It is a natural phenomenon and as old as
civilization itself.

 

The difficulty of embracing the homosexuality in our society arises when the
legalization of the same-sex-marriage leads to other difficult topics such as
the adoption by same-sex-couples.

 

I also respect same-sex couples decision to maintain their relationship as a
marriage like union.
 
We, as a society, should equalize their rights in the matter
of financial (e.g. the right of inheritance to the surviving partner and etc.)
and other matters, except for the right to adopt children.
 
I believe it should not
be called a marriage, if it means that it would be easier for same-sex couples
to adopt children.

 

I am concerned that we do not know the potential impact on the children who
grow up in the care of the same-sex couples.
 
I repeat. 
We do not know the potential impact on the children who grow up
in the care of the same-sex couples.

 

In my "traditional" thinking, children exist as a kernel of marriage. 
This is not so different from animals nurturing their young from birth.
 
Marriage represents a public declaration of this natural desire to have offspring
and the legal protection of children.
 
This external recognition confers many legal
benefits so most people take advantage of this legal status of marriage.

 

In this context, adoptions by same-sex couples seem upside-down. 
By allowing it through marriage, we, as a society, may be confusing the natural
order of things.
 
To me, having children comes first under some type of a natural
law.
  The desire to have children is a biological drive, like hunger and thirst.
 
In my mind, the concept of marriage is secondary and supportive of this act of
child-rearing.
To use a broadened concept of marriage as a way to side-step this
basic primal method of propagation may not be the best choice to raise our
next generation.

 

In my view, the same-sex couples who desire to raise children through adoption
are not considering the potential impact of the domestic environment that their
marriage creates for the children.
 
Even with the best of intentions and caring,
they won
t be able to control what their adopted children go through in their own
social environments (at school and other circles) with two moms (or two dads).

 

There are numerous reasons to be concerned about the children. 
The stigma of having same-sex parents is unlikely to disappear very quickly.
 
To these children, the idea of parenting may be quite different from those who
grow up in a more "traditional" environment.

 

If, and when, this debate arises in our society, in real life, I believe the perspectives
of children should take priority in this debate.  If we need to choose between
allowing other marriage-like status to same-sex couples and preventing the adoption
by same-sex couples, I believe we should take a conservative stance and
make sure the children
s views are heard and debated. 


Children are the only hope for mankind.

 

Suh Yong-Jwa, Oct. 12.2011.










 
Posted by 서용좌
English1996. 12. 30. 22:57

Why read Sueskind?

 

<전남대학교 영자신문> Winter 1996, pp.26-27

   

   The works of Patrik Sueskind(1949-) have been introduced en messe in this country. What's more, they are off the shelf. In the pundits' eyes, "such a thing as a useless fiction in the world" lords it over. There is, of course, a role played by commercial skills manipulated by -- in sociologists' terms -- the post-capitalistic market economy logic. However, we can't deny it is human property that we all have in common a yearn for and fear of something 'unknown,' and that he/she can take even his/her life in his/her own hands  amid so much bread. "The sun exists not for growing cabbage"(Flaubert). Directing his remark, we know that literature exists not for anything such as an ideal human socialization. As far as keeping the fixed idea that literature should be moralistic, we can not gain anything from Sueskind's works. There is no bit of assertion at all that "literature can afford the esthetic supreme bliss"(V. Nabokov). Literature ought not to be observed from an idée fixe. With reason that the moral value we make it sure can't guarantee the absolute objectivity, arts and letters in general do justify themselves. The genuine function of literary work(arts) is to re-examine and reflect all our assertions including moral values.

   After studying history, Sueskind sets forth writings. In his first successful work Contrabass(1981), we see a contrabass player(35 years old, unmarried) speaks out his meditation about life through the contrabass as his object of affection and hatred. He determines to become an artist because of his hatred against his non-artistic father and chooses the contrabass, the biggest instrument which isn't suitable for a solo performance because of his revenge against his mother who only loves father. For him, an orchestra represents the model of the human society. The cruel class-reigning society resembles an orchestra in that players are classified depending upon their physical skills as well as the horrible class of their abilities. For him, nonetheless, music is something humanistic; a substantial element given inherently to the human soul and spirit. Far beyond the physical, phenomenal existence, beyond the rich and poor, and beyond the life and death, music exists forever. So does he try to play his contrabass perfectly. Falling in ardent love for a soprano, hardly befitting for his contrabass, he daydreams in that he cries "Sarah" in the middle of a performance one day.

   While going to his working bank and coming back to his room "where his life can be safe from the accidents-ridden outside improper for him" for 30 years, Jonathan Noel, a protagonist in The Dove(1987), faces a catastrophe only because of a stray dove. Jean-Baptiste Grenouille, another protagonist in The Perfume(1985), makes "the absolute perfume" for himself to attract others but finally turns out a murderer, as having extracted the fragrance from maidens' dying bodies. The protagonists in Sueskind tend to persue a perfection (i.e., a perfect instrumental performance, or a seducing-absolute perfume manufacture), and an absolute do-nothing state "gained from his utmost effort," when he can not help but recognize the impossibility of loving and being loved. Those protagonists in searching for a perfection come only to realize their existential deficiency in emotion. "Being outcast" means no other than the absence of human relations. Love keeps life even in the form of hallucination. Hatred can manage life, too. A utopia of reason (excluding emotion) will not come to in any future.

   In Sueskind's works, besides the issues with human relations, we can find the author's particular respect of artisanship through his persistence of descriptions in a perfect performance, best perfume manufacture and so forth. This point is much forceful in Mr. Sommer's Story(1991) and Three Stories(1995, translated with the title 'Forcing to the Depth' in Korean version). Mr. Sommer is depicted from a viewpoint of a seven-year-old boy in his autobiographic experiences. The boy wonders about Mr. Sommer, an ever eccentric person, who "constantly" scares other people. Suffering from mere "claustrophobia" in common people's eyes, Mr. Sommer tries to escape from people and death, but in fact, he looks for death and is drowned in a lake at a chilly night. The unheroic hero here is an example of the person born not to socialize properly. The readers can confirm freshly the ever conflict between artists and critics, when they read a story of a young paintress. The beautiful, talented artist finally comes to commit suicide because of her despair caused only by a critic's accidental comment on her work, saying that "shallow depth in spite of talent and emotion." Whereas those faultfinders who can neither draw nor write a line enjoy themselves in cosmetic demonstration of their junk knowledge in criticism, the artists who are exhausted in producing something or anything, are frustrated with their own too serious endeavors, as seen a death choice of the young paintress.

   With these inner manifestations, Sueskind may justify his secluded life somewhere in southern France, refusing any prize and proposal for public mass communications. For common people who surrender to the daily conventions and come back home late evening from all day long work, the author may let them get angry and be aware that a day is being passed away with nothing but fatigue, anger and a bit of wage. Writers like Sueskind touch our heart that is whether still regularly pumping blood or getting hardened like "shell fossilization" (Three Stories) by everyday burden, a Sisyphusean stone. Even if our one-dimensional, standardized heart functions normally today, it anew starts unpredictably tomorrow.


Patrik Sueskind(1949)의 작품들은 우리나라에 대거 소개되었다. 게다가 잘 팔리기도 한다. 사회학이나 그런 거창한 학문을 하는 식자들의 눈에는 “세상에 쓸모없는 소설 류”가 판을 치는 것이다. 물론 여기에는 상업적 수완 - 사회학자들의 용어로는 후기자본주의적 시장경제의 논리에 조작되어 - 이 큰 몫을 할 수도 있지만, 또한 낯선 것에 대한 겁과 동경을 공유한, 빵이 넘쳐도 죽음을 택할 수도 있는 인간의 속성이 맞물려 있음을 부정할 수는 없을 것이다.


“태양은 양배추의 생육을 돕기 위해서 존재하는 것은 아니다”(플로베르). 그 형식을 빌어 말하자면, 문학은 인간의 바람직한 사회화를 위해서 존재하지는 않는다. 문학은 무엇을 위해서 존재하지 않는다. “문학은 어떤 개별적 민족의 애국심을 위해서 존재하는 것도 아니다” (박이문) 문학은 그냥 거기에 있다. 글을 쓰지 않을 수 없는 한 인간의 삶의 한 부분으로서. 혹은 글을 읽지 않을 수 없는 한 인간의 삶의 한 부분으로서.   


만일 ‘문학이 사회를 위해서 혹은 무엇인가를 위해서 무엇인가를 해야한다’는 고정관념에서  Sueskind 와 그의 작품들을 고찰한다면 우리는 그의 작품에서 아무것도 건지지 못한다. 심지어 ‘문학은 미적 지복을 주는 것’(V. Nabokov)이라는 주장도 들어있지 않다. 문학은 도덕적이어야 한다는 고정관념에서 보아서도 안된다. 우리가 확신하는 도덕적 가치가 절대적 객관성을 보증할 수 없기 때문에 바로 예술일반, 여기에서는 문학의 필요성이 생긴다. 문학(예술)의 본래의 기능은 도덕적 가치를 포함한 우리의 온갖 확신들을 재검토 반성하게 하는 것이다.


역사학도의 첫 성공작 <콘트라베이스 Kontrabaß>(1981)는 작품성보다는 정교한 무대효과로 성공한 작품이다. 이 단촐한 일인극은 중년( 이 말은 이미 어중간한 개념이므로 35세를 밝히자)의 콘트라베이스 주자가 애증의 대상으로서의 콘트라베이스를 통한 자신의 생에 대한 묵상을 관객에게 토로하는 극이다. 비예술적 공무원 아버지, 예술에 빠진 허약한 어머니, 그는 어릴적 어머니를 우상처럼 사랑하고, 어머니는 아버지를 사랑하고, 아버지는 그의 작은 누이들을 사랑하고, 아무도 자신을 사랑하지 않는다고 믿은 그는 아버지에 대한 증오에서 예술가가 되기로, 어머니에 대한 복수심에서 가장 거대하고, 가장 손으로 다를 수 없고, 독주에 가장 어울리지 않는 악기 콘트라베이르를 선택한다. 그리고 어머니를 병들게 하고 아버지를 무덤에 한발자국 더 가까이 가게 하려고 공무원( 국립오페라단 주자)이 된다. 그에게 콘트라베이스는 여성적인 악기이자, 죽음처럼 아주 심각한 악기이기도 하다. 그에게 “죽음은 그 숨겨진 잔인성에서 혹은 죽음이 지닌 불가피한 자궁기능에 있어서 여성적이다.”  자신의 악기인 콘트라베이스에 절대로 어울릴 수 없는 소프라노 가수에 대한 열정으로 밤이면 망상에 빠지는 그는 어느 날엔가 공연 도중 “Sarah”를 외치는 백일몽을 꾼다.


오케스트라란 그에게는 인간사회 자체의 모형이다. 잔인한 계급능력이 지배하는 사회(= 오케스트라), 물리적인 계급과 재능이라는 가공할 계급으로 존재하는 오케스트라. 그렇지만 그에게 음악이란 뭔가 인간적인 것이다. 인간의 영혼과 인간의 정신에 선천적으로 주어진 본질적 구성요소이다. 음악은 순전히 현상적인 물리적인 존재의 피안에, 역사와 빈부의 피안에, 생사의 피안에 존재하므로 영원하다.  그러므로 그는 자신의 콘트라베이스를 완벽에 달하도록 연주하고자 한다.


1738년 시체썩는 냄새에 버금가는 생선 썩은 냄새가 진동하는 생선좌판대 아래, 한 젊은 어머니가 아이를 낳는다. 어머니의 예상외로 버려둔 쓰레기 사이에서 살아남은 사내아이는 어머니를 영아살인죄로 참수형 당하게 하면서 그의 일생을 시작한다. 이렇게 시작되는  <향수 Das Parfum>(1985)는 부제처럼 <어느 살인자의 이야기>를 다룬다. Jean-Baptist-Grenouille는 추한 외모와 강인한 생명력과 독특한 특성으로 자라난다. 수천가지 향기를 멀리에서고 구별할 수 있고, 심지어 기억 속에 저장한다. 그는 자신의 소외적 현실을 보상하기 위해 “절대적 향기”를 민들어내고자 한다, 이 향기를 지닌 그를 사람들이 무조건 사랑하게 될 향수를. 이 마법의 향기의 에센스를 그는 갓 죽은 젊은 여인들이 발산하는 마지막 향기에서 구한다, 즉 그는 엽기적 살인자가 되는 것이다. 그는 이 향기로서 교수대의 위기를 빠져나오게 됨으로써 그의 발명의 위대함을 만끽하지만, 그것은 카니발의 비밀제(Orgie)에서처럼 아비규환으로 끝난다: “그들은 천사에게로 달려들어 그를 덮쳐 바닥에 쓰러뜨렸다. 누구나 그를 만지고 싶어했고, 그의 일부분이라도 갖고 싶어 했다. 작은 깃털하나, 날개 한 조각, 그의 놀라운 불꽃의 불티 하나라도 가지려고 다투었다. 그들은 그의 옷을 찢고 머리카락과 피부를 잡아 떼었으며, 그의 육체를 물어뜯었다. 손톱과 이빨을 세우고 그들은 하이에나처럼 그의 육체에 달려들었다. 삽시간에 천사는 서른 조각으로 찢겨졌으며, 그 패거리들은 모두 그걸 하나씩 움켜쥐고 음탕한 욕망에 이끌려 뒤로 물러앉아 먹기 시작했다. 반 시간 쯤 지나자 Jean-Baptist-Grenouille 는 살점하나 없이 사라져 버렸다.” 


이 소설은 역사소설의 옷을 입고 (18세기 프랑스의 문화사적 정신사적 조류들을 파로나마), 사회의 Parabel이자, 시민사회의 발전소설 기법으로(추한 주인공의 천재성과 혐오감 사이의 긴장을 예리하게 묘사), 또한 후반부는 현대의 Krimi-Suspense의 기법으로, 이런 요소들은 문학적 mixtum compositum 으로서 비평계의 관심을 차지했다. 주인공들은 장인정신에 투철하다. 콘트라베이스 주자처럼 향수제조인 또한 직업윤리에 매우 정직하다, 비록 그것이 살인에 이른다 하더라도. 시대의 진정한 향료(Aroma)로서의  분뇨, 땀, 피, 부패의 불협화음은 향수제조인의 화장품 기술과 극단의 대비를 이룬다.


상대적으로 간소한 <비둘기 Die Taube> (1987) 역시 어느 Outsider의 이야기이다. 은행의 수위 Jonathan Noel은 “삶의 마땅치 않은 불상사로부터 자신을 보호할” 방과 은행만을 오간다. 무서운 어린 시절, 사라진 (사실은 유태인이기에 집에서 잡혀간) 부모들, 도피와 성장, 아내의 불륜 등의 사건들이 Trauma가 되었기에 사건들을 기피했고, 파리에서의 30년간 그에게는 아무일도 일어나지 않았다. 질서를 광적으로 고수하는 그의 생은 단 한 마리 길잃은 비둘기로 인해 파국 Katastrophe을 맡는다. 오로지 그가 바라는 “단조로운 안정감의 상태”를 잃은 그는 싸구려 호텔을 찾아가 자살자의 고독한 마지막 성찬을 든다. 밤새 악몽에 시달리며 “다른 사람이 없이는 살 수 없다”라고 외친 것 같은 느낌과 동시에 빗소리라는 응답을 받고 돌연 공포가 사리진다. 그는 자유를 향해 걸어나간다. 다시 돌아간 그의 집에는 비둘기의 흔적도 없다.


이야기는 거기에서 끝나지만 어쩌면 그가 때로는 질투와 혐오의 심정으로 바라보던 벤치위의 거지와 이야기를 나눌 수 있을 지도 모른다. 한 번도 골치아픈 표정을 짓지 않고, 무슨 고통을 받고있나거가, 두려워한다든가, 지겨워하는 구석도 전혀 보이지 않는 거지. 그런 종류의 사람들이 사는 인생살이의 태평스러움에 대한 노여운 질투심이다. 우리 또한 그런 일종의 부러움을 느끼지 않겠는가? 주인공들은 사랑을 구하지 못할 때 또 이 사랑의 불가능성을 확신할 때 완벽추구(악기의 완벽한 연주, 유혹적-절대적 향수 제조, “지독히 애써 얻은” 절대적 無爲의 상태)의 경향을 나타낸다. 이들 주인공의 극단적 완벽추구는 실존적 결손감정을 구현하고 있을 뿐이다: 실팍하지 못한 삶, 사랑할 수 없음, 내팽겨쳐진 존재. 내팽겨진 존재는 다름 아닌 인간관계의 부재를 뜻한다. “다른 사람이 없이는 살수 없다”는 내면의 표출만으로도 우리의 Noel 씨는 스스로를 구한다. 사랑은 착각의 형태로서일지라도 생을 지켜준다. 미움의 감정 또한 생을 지켜줄 수 있다. 감정를 배제한 이성의 역사는 어느 미래에도 도래하지 않을 것이다.


어른을 위한 동화 <좀머Sommer씨 이야기>(1991)는 7세 소년의 시작으로 에피소드적인 경험들은 자전적으로 묘사하며, 작가의 고향이기도 한 Starnberger See를 무대로 한다. 소년이 만난 영원한 기인 Sommer씨, 그에게는 인형제조로 살림을 꾸려가는 아내가 있지만, 그는 사람들을 겁내고 “끊임없이” 길을 떠돈다. 어른들은 소년에게 그가 <불안정증 (Klaustrophobie)>을 앓고 있다고 말해준다. 이 명확한 개념제시로 앞서의 작품들과는 다소 다른 면모를 보여준다. 그는 평생을 죽음을 피해 도망다녔지만, 기실은 죽음을 찾아다녔고 실제로 찾는다: 어느 시월 밤, 그는 “마치 커다랗고 환한 거울같은” 차가운 호수속으로 걸어들어가버린다.

그 장면을 우연히 목격한 소년은 구원 요청 대신 점점 작은 점으로 사라지는 Sommer씨를 바라다보고만 있었다. 그것은 ‘그가 호수를 -  어디나 떠돌아 다니는 사람이므로 -  걸어서 건너려는 것이구나’ 하는 어린이다운 인지때문이기도 했지만, 사실은 그가 항상 사람들에게 “제발 날 좀 가만히 내버려 둬요!”라고 애원하던 것에 대한 회상때문이었다. 


이어 단편집 <세 이야기>(1995)는 우리나라에는 그중 한 작품인 <깊이에의 강요로> 번역되었다.“당신 작품에는 재능이 보이고 마음에도 와 닿습니다, 그러나 당신에게는 아직 깊이가 부족합니다.” 이 숙명적 비평 한마디가 젊고 재능있는 화가를 회의와 절망 그리고는 죽음에 이;르게 한다. 예술가와 비평가 사이의 영원한 갈등 관계 -  한 획의 그림도 한 줄의 글도 쓸줄 모르는 비평가들이 자신들의 취향에 맞는 비평으로 일갈하는 동안 생산의 고투에 녹초가 된 예술가들은 그 진지성 때문에 좌절하거나 투항한다: 투항은 비평가의 취향에 추파를 던지거나 아예 예술을 포기하고 일 자리 하나를 구하는 짓이다. 좌절은 죽음에 이르는 절망을 의미한다. 쉬스킨트는 이로써 언론대중을 위한 인터뷰나 심지어는 모든 수상을 거부한 채 남불 등지에 은거한 자신의 은둔자적 생활을 정당화하려는 것인지도 모른다. 또는 저녁이면 일터에서 집으로 돌아오는 우리로 하여금 “내 인생에서 또 하루가 그저 사라졌구나, 권태와 분노와 돈, 내일 또 일할 수 있을 만큼의 돈을 가져다 준 것 밖에 아무것도 아닌 하루가.” 라고 화를 내도록 부추기고 싶었는지도 모른다.

2. Version

Patrik Sueskind가 읽히는 현상

Patrik Sueskind(1949)의 작품들은 우리나라에 대거 소개되었다. 게다가 잘 팔리기도 한다. 사회학이나 그런 거창한 학문을 하는 식자들의 눈에는 “세상에 쓸모없는 소설 류”가 판을 치는 것이다. 물론 여기에는 상업적 수완이 큰 몫을 할 수도 있지만, 또한 낯선 것에 대한 겁과 동경을 공유한, 빵이 넘쳐도 죽음을 택할 수도 있는 인간의 속성이 맞물려 있음을 부정할 수는 없을 것이다. “태양은 양배추의 생육을 돕기 위해서 존재하는 것은 아니다”(플로베르). 그 형식을 빌어 말하자면, 문학은 그 어떤 무엇을 의해서, 예를 들어 인간의 바람직한 사회화를 위해서 존재하지는 않는다. 만일 문학에 사명감을 부여하는 고정관념에서 Sueskind의 작품들을 고찰한다면 우리는 거기에서 아무것도 건지지 못한다. 심지어 ‘문학은 미적 지복을 주는 것’(V. Nabokov)이라는 주장도 들어있지 않다. 문학은 도덕적이어야 한다는 고정관념에서 보아서도 안된다. 우리가 확신하는 도덕적 가치가 절대적 객관성을 보증할 수 없기 때문에 바로 예술일반, 여기에서는 문학의 필요성이 생긴다. 문학(예술)의 본래의 기능은 - 기능이 있다면 -  도덕적 가치를 포함한 우리의 온갖 확신들을 재검토 반성하게 하는 것이다.


이 역사학도의 첫 성공작 콘트라베이스 Kontrabaß(1981)는 작품성보다는 정교한 무대효과로 성공한 작품이다. 일인극의 콘트라베이스 주자(35세, 미혼)는 아무도 자신을 사랑하지 않는다고 믿고 자랐다. 그는 아버지에 대한 증오에서 예술가가 되기로, 어머니에 대한 복수심에서 가장 거대하고, 독주에 가장 어울리지 않는 악기 콘트라베이스를 선택했다. 오케스트라란 그에게는 잔인한 계급능력이 지배하는 사회, 물리적인 계급과 재능이라는 가공할 계급으로 존재하는 사회 그 자체이다. 그렇지만 그에게 음악이란 뭔가 인간적인 것이다. 인간의 영혼과 정신에 선천적으로 주어진 본질적 구성요소이다. 음악은 순전히 현상적인 물리적인 존재의 피안에, 역사와 빈부의 피안에, 생사의 피안에 존재하므로 영원하다. 그러므로 그는 자신의 콘트라베이스를 완벽에 달하도록 연주하고자 한다. 하지만 자신의 악기인 콘트라베이스에 절대로 어울릴 수 없는 한 소프라노 가수에 대한 열정으로 밤이면 망상에 빠지는 그는 어느 날엔가 공연 도중 “Sarah”를 외치는 백일몽을 꾼다.


30년간  “삶의 마땅치 않은 불상사로부터 자신을 보호할” 방과 은행만을 오가다 단 한 마리 길잃은 비둘기의 침입으로 인해 파국 Katastrophe을 맡지만, “다른 사람 없이는 살 수 없다”라는 침묵 속의 외침으로 자신을 구하는 Jonathan Noel(비둘기 Die Taube, 1987), 다른 사람의 사랑을 구하기 위한 “절대적 향수”를 만들어 내기 위해 엽기적 연쇄살인자가 되는 Jean-Baptist-Grenouille(향수 Das Parfum, 1985). Sueskind의 주인공들은 사랑을 구하지 못할 때 또 이 사랑의 불가능성을 인정하지 않을 수 없을 때, 완벽추구(악기의 완벽한 연주, 유혹적-절대적 향수 제조, “지독히 애써 얻은” 절대적 無爲의 상태)의 경향을 나타낸다. 이들 주인공의 극단적 완벽추구는 실존적 결손감정을 구현하고 있을 뿐이다. ‘내팽겨진 존재’는 다름 아닌 인간관계의 부재를 뜻한다. 사랑은 착각의 형태로서일지라도 생을 지켜준다. 미움의 감정 또한 생을 지켜줄 수 있다. 감정를 배제한 이성의 유토피아는 어느 미래에도 도래하지 않을 것이다.


그의 작품들에는 ‘내팽겨진 존재’의 사랑에 대한 거부-집착 등 인간관계에 대한 문제 이외에도 장인기질에 대한 존중이 엿보인다. 완벽한 연주, 최고의 향수 제조에의 집착등이 그것이다. 이 문제는 7세 소년의 시각으로 자전적 경험들을 묘사한 좀머 Sommer씨 이야기(1991)나 우리나라에 깊이에의 강요로 번역된 단편집 세 이야기들(1995)에서 더욱 강한 목소리를 낸다. 소년이 만난 영원한 기인 Sommer씨, 그는 사람들을 겁내고 “끊임없이” 길을 떠돈다. 보통 어른 들의 눈에는 “불안정증 (Klaustrophobie)”을 앓고 있을 뿐인 그는 평생을 사람들과 죽음을 피해 도망다녔지만 기실은 죽음을 찾아다녔고, 실제로 어느 시월 밤 차가운 호수속으로 걸어들어가 버린다. 그는 사회화를 위해 태어나지 않은 인간의 본보기이다. 또는 ‘재능과 감동에도 불구하고 깊이가 부족하다’는 숙명적 비평 한 마디가 젊고 재능있는 화가를, 예쁜 여자를, 회의와 절망 그리고 마침내 자살에 이르게 하는 과정에서, 우리는 예술가와 비평가 사이의 영원한 갈등 관계를 재삼 확인하게 된다. 한 획의 그림도 한 줄의 글도 쓸줄 모르는 비평가들이 오직 지식취향에 따른 비평언어로 목청을 돋구는 동안, 생산의 고투에 녹초가 된 예술가들은 그 진지성 때문에 좌절하거나 - 여주인공 처럼 죽음을 택할 수도 있는 - 또는 투항하리라는 것이다. 투항은 비평가의 취향에 추파를 던지거나 아예 예술을 포기하고 일 자리 하나를 구하는 짓이다.


Sueskind는 이로써 대중매체를 위한 인터뷰나 심지어는 모든 수상을 거부한 채 남불 등지에 은거한 자신의 은둔자적 생활을 정당화하려는 것인지도 모른다. 또는 저녁이면 일터에서 집으로 돌아오는 우리들 투항자로 하여금 “내 인생에서 또 하루가 그저 사라졌구나, 권태와 분노와 약간의 돈을 가져다 준 것 밖에 아무것도 아닌 하루가.” 라고 화를 내도록 부추기고 싶었는지도 모른다. Sueskind 같은 작가들은 우리들의 심장을 아직 살아있는지 건드려본다, 겨우 규칙적으로 피를 뿜어내거나 일상의 무게(시지프스의 돌)에 짓눌려 점점 “조개들의 화석”처럼 굳어가는 심장을. 그리고 매우 표준화된 일차원적인 우리들의 심장이라해도 일단 다시 뛰기 시작하면 그것은 미래를 예측할 수 없는 새로운 시작인 것이다.

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