[KS] Koreanstudies Digest, Vol 99, Issue 7

George L Kallander glkallan at maxwell.syr.edu
Fri Sep 9 22:11:29 EDT 2011


Dear Group,

The question of religious practice in North Korea, particularly concerning Buddhism, is fascinating, and maybe others on the newsgroup have more to say about it. Those who have had a chance to visit North Korea may have visited Pohyŏnsa.  I was fortunate to go a few years ago and got the basic story about the tight state control over Buddhist practices there.  But Charles has brought up a very interesting question.  Has Buddhism disappeared from the North?  Although certainly a different set of cultural and historical circumstances, if the Mongolian People’s Republic is an example, the answer might not be straightforward.  Ask officials, visitors and others  to communist Mongolia (pre-1990) about the level of interest in Buddhism in the country, and the general answer would have been the same.  The state was atheist and Buddhism was not really practiced.  In the 1930s, the government destroyed the Buddhist church (with the support of the Soviets), and violently suppressed Buddhism.  The Communist authorities killed tens of thousands of monks and/or defrocked them, and only allowed one temple, Gandan in Ulaanbaatar, to remain active (but only after the middle 1940s).  But within a few years of democratization in the early 1990s, Buddhism emerged as ‘the’ religion of Mongolia, now only challenged by Western and South Korean Christian missionaries.  As we know, Buddhism never disappeared during the Chosŏn dynasty.  Will it reemerge in the North or is it now practiced by more people than we think?

George Kallander
_______________________________________
Assistant Professor of History
Department of History
145 Eggers Hall
Maxwell School of Citizenship and Public Affairs
Syracuse University
Syracuse, NY 13244
________________________________________
From: koreanstudies-bounces at koreaweb.ws [koreanstudies-bounces at koreaweb.ws] On Behalf Of Frank Hoffmann [hoffmann at koreaweb.ws]
Sent: Friday, September 09, 2011 4:22 PM
To: Korean Studies Discussion List
Subject: Re: [KS] Koreanstudies Digest, Vol 99, Issue 7

Two notes in response to Charles' thoughts. But
first, please let me apologize for the many typos
and missing words in my last mails. Some bug must
be eating them, as they are just too tasty. Sorry.

>First, although the Christian missionaries on
>the whole were persecuted by the Japanese, the
>German Benedictines were somewhat tolerated in
>part because of the Axis Pact. (...)

Yes, sure makes sense.

>Second, the place of Christianity in
>post-liberation North Korea is a complicated one.

That I doubt, as your below argument does not
reflect any reasoning for this (other that the
fact that, as you say, the leader of this 1940s
Christian organization was a relative of Kim Il
Sung. That alone is a pretty weak argument. It
just seems that, if you put all known facts
together, this gives no consistent story resp.
history, from whatever point of view you look at
it.
As I understand it, you say that the 2nd half of
the 1940s was a relative liberal time and the Kim
Il Sung and the North Korean leadership was still
open to e.g. allow Christianity, in some ways
even advocated it (if bound to communism). And
you add that even today (well, decades later),
there are churches in P'yôngyang and that there
is a real Christian community there. As a summary
you see the situation as kind of 'undecided' or
maybe 'liberal' (my terms) in the 1940s, and more
multilayered even today -- than most writers
suggest.

To me both arguments are problematic. Here is why:

1. In the 1940s Kim Il Sung, the Russians, and
the North Korean leadership was in need to work
with the returnees from Japan-trained specialists
(mostly, and a few from the U.S. and Europe) and
the returnees from China, and in general the
better educated specialists, some of which were
Christians, Buddhist, or belonged to other
religious groups. The North Korean policy did
follow in this respect Soviet policies in Europe,
in the countries that were after 1945 behind the
Soviet curtain. If you read studies about e.g.
the history of publications, arts, and/or
censorship -- AND I MEAN NEW studies, not the old
cold war works from before the 1990s (because
those exclude the U.S. propaganda war tactics,
which are an important part of the picture) --
then you will see that there are very strong
parallels between Soviet politics in Europe and
politics in North Korea (in the period 1945 to
1949). What Kim Il Sung did there was a pure
tactical maneuver, no more than that. These were
no two sides of the same coin.

2. The two churches in P'yôngyang that many of
the regular tourist groups are bussed to. There
is not a single other church in any other city,
or is there? Other than the Potempkin Buddhist
monks you can also see from time to time, the
small group of Christian believers may indeed be
for real. But there are only these two churches,
and only those 100 or so believers allowed to
show their devotion. There only were these two
churches over the past 50 or so years. Father
Berger and arch abbot Notker Wolf (St. Ottilien)
as well as many American and other European and
Asian orders have all visited North Korean many
times and have had talks. How those talks go
follows the same ritual each time -- you can talk
to anyone who visited, or to any of the North
Korean guides. It's about money, support, also
educational support, and about a possible future
cooperation -- but it never gets there, never
gets to that cooperation. (NOT that I have a
problem with that.) What is complicated or
multilayered here?

Thanks for yoru attention.

Best regards,
Frank



>It is not only a story of oppression and
>intolerance, although there was plenty of that.
>Kim Il Sung tried to promote a pro-government
>Christian group under the leadership of his
>mother's cousin, Kang Yang-uk; DPRK records
>claim that one-third of the Protestant churches
>joined the pro-government Kidokkyo yonmaeng in
>the late 1940s, although this may be an
>exaggeration. I am less familiar with the
>history of Catholicism in North Korea.
>
>In general, the history of religion in North
>Korea is elusive and puzzling. On the one hand,
>we hear reliable stories of violent persecution
>of believers, especially Christians; on the
>other hand, I and others on this listserve have
>visited the Protestant and Catholic churches in
>Pyongyang which appear to be attended by (at
>least some) real believers. I understand there
>is also a Russian Orthodox church but that its
>congregation is mostly if not entirely foreign.
>My impression is that Buddhism has basically
>disappeared as a religious practice, but this is
>only an impression. Earlier this summer, I had a
>long discussion with the head teaching monk at
>Haeinsa in South Korea, who argued that while in
>China religion was merely suppressed, in North
>Korea it was replaced by Kim Il Sung-ism.
>Somewhat over-simplified, but this
>interpretation makes a kind of sense to me. best,
>
>Charles
>--
>Charles K. Armstrong
>Professor of History
>Director, Center for Korean Research
>Columbia University
>930 International Affairs Building
>420 West 118th Street
>New York, NY 10027
>
>Tel: 212-854-1721
>Fax: 212-749-1497
>
>
>Quoting Ruediger Frank <ruediger.frank at univie.ac.at>:
>
>>Dear Bruce,
>>hmm, the other Frank has already responded. But
>>since even long-term  friends tend to ignore
>>the fact that Frank is my last name, there is
>>a chance your inquiry was related to my
>>positing about the book
>>written by P. Ambrosius Hafner OSB (1960): Laengs der Roten Strasse
>>(Along the Red Road), EOS Verlag der Erzabtei St. Ottilien.
>>So I read it again this morning. Here is, in a nutshell, the
>>contents. Don't be too critical; I should
>>mention in my defense that  I am neither an
>>expert in religious studies nor in literature.
>>It is hard to say what this book is: a novel, a documentary, a
>>historical account? I guess it is a bit of all these. The author
>>only once, indirectly, mentions that the protagonists are
>>Benedictine; the narrator speaks of Christians, or Catholics. The
>>main protagonist is a nun known by her Christian name Sister
>>Theresa; her Korean name is Nam Song-wol. I suppose the book is
>>based on her recollections, although nothing to this effect is
>>stated. The other figures change continuously; German padres, Swiss
>>nuns and Korean padres and nuns are mentioned but often only
>>identified by their first names (Pater Egbert, Sister Martha etc.).
>>In total I think about 40 names appear in the book, obviously real
>>people.
>>The language of the novel indicates that it is either a translation
>>from Korean, or that it was written by a person who spoke Korean
>>routinely. Maybe it is the product of a
>>cooperation between a Korean  and a German
>>speaker. The style of the German language is a
>>bit old  fashioned, hinting either at the age
>>of the writer or his non-German  nationality,
>>maybe Swiss. In any case, it sounds very
>>authentic. The  writer has clearly been in the
>>area and is familiar with local  customs and
>>terminology. Names of individuals and places
>>pop up  almost out of nowhere and not following
>>any pattern - at least I was  unable to
>>identify one. Romanization is of a German style
>>(see  below, Tsch for ch' etc.). Here and
>>there, a few details on  historical events are
>>provided but they are not very precise, and
>>sometimes mistaken. Almost no dates or numbers
>>are provided.The name  of the order is not
>>stated; however, at one point "money from
>>Switzerland" is mentioned where the head office of the order is in
>>Cham, and after 1953 the nuns open a hospital in Pusan named after
>>St. Benedict. So I guess this is indeed a story
>>about the destiny of  a Benedictine nun and her
>>long journey from Japan-occupied Manchuria  via
>>Russia-occupied north of Korea to
>>Ch'ungch'òngdo, and then the  flight to Pusan
>>during the Korean War.
>>The book begins in Hunchun (I am using romanization as provided in
>>the book) with a short retrospect into the colonial period around
>>1941. The Japanese rulers are described very negatively. In
>>particular, sister Theresa (Korean, the central figure of the book)
>>notes the Japanese principal enmity towards Christianity and their
>>reckless policy of enforcing Shintoism upon people in southern
>>Manchukuo. At one point, Theresa is banned from teaching at a local
>>school unless she stops wearing her habit, which she of course
>>refuses to do.
>>The actual story sets in with August 1945, Japanese capitulation
>>imminent and the Russians ante portas. Because of rumors of
>>atrocities, and amid a general panic of people leaving Hunchun, the
>>mission including Sister Theresa Song-Wol Nam leaves, too. They
>>don't get far and wait for the Japanese to go and the Russians to
>>arrive. The latter kill every Japanese they find and also everybody
>>with good clothes but leave the ordinary people alone (so she
>>heard). A senior nun (Paula) later pays a visit to the Russian
>>commander who, after a short discussion, even allows the German (!)
>>pater to continue holding religious services in Hunchun to calm the
>>local people's worries.
>>A few days later sister Theresa is sent to Yongtschong, a city 4
>>hours from Yenki. There she observes how religion is being
>>criticized as opium for the people, and how formerly criminal
>>Koreans use the power vacuum to get influential positions with
>>support by the Russians. They then start looting and ideological
>>cleansing, resulting in the deaths of many people and enforced
>>self-criticism sessions for the intimidated survivors. The
>>power-yielding Chinese-Korean guerillas, by the way, are described
>>as "the formerly notorious bandits". There is also a short story
>>about a Communist Chinese-Korean village head who is tortured and
>>then killed by followers of Chiang Kai-shek,
>>thus hinting at another  story related to the
>>Chinese civil war.
>>Things get more difficult around Spring 1946. The biggest problem
>>for the mission does not seem to be Russians but rather fellow
>>Koreans. As the Russians leave, the church is without protection.
>>The German padres and nuns are arrested; at
>>some point a total of 30  Germans is said to be
>>in jail in Yenki. Later, the complete group
>>around Theresa is arrested and put on trial in a village called
>>Paltoku. In his defence, the German padre Reginald mentions that he
>>spent 20 years in Korea. The village head is reluctant to have the
>>Christians executed for fear of public disapproval and so they get
>>away with a light punishment.
>>As things are getting worse in China, in early 1947 Korean Pater Ho
>>and Sister Theresa decide to go to the south of Korea, i.e. make
>>their way through the northern part. Along the way their (forged)
>>passports are checked on the Chinese side by illiterate children,
>>farmers and other people who have been entrusted with powers by the
>>authorities (or who claim so). They make it to Hoeryong, discover
>>atrocities like burned churches and murdered priests, and move on
>>along the East coast to Tschongtschin, Ranam, Kiltschu, Songtschin,
>>Puktschon, and Hamhung. Finally they make it to
>>Wonsan but stay only  briefly in the mission
>>there. Along the way they observe that most
>>villages are left more or less intact; destruction took place only
>>in and around major cities where the Russians fought the Japanese.
>>Crossing the 38th parallel is adventurous but they make it with the
>>help of a local guide. In the south, they visit Seoul and a number
>>of other places. Finally, they settle down in Tschungtschon(g)
>>province, in the village of Sosa. (Or so they say, as Sosa is
>>actually in Kyònggi-do, to the South-West of Seoul).
>>In June 1950, the Korean War breaks out. At first told by the
>>authorities to stay calm because the Americans would repel the
>>Northern troops, growing numbers of refugees convince them to leave
>>the village. As the situation gets more and more chaotic, refugees
>>die while falling off bridges. Nobody knows what is going on. After
>>realizing that they won't get far, the group returns to Sosa and
>>tries to arrange it self with the new situation. After a discussion
>>with the new Communist village head, where Theresa steadfastly
>>defends Christianity, it is decided that the group of eight nuns is
>>going to be executed. They are saved, however, by the landing at
>>Inch'òn in mid September 1950 (they can hear the artillery fire).
>>After the truce of 1953, the nuns go to Pusan where they at first
>>just survive but later manage to open a hospital led by a certain
>>Dr. Yoo. That's it.
>>
>>To answer Bruce's question, according to the book, incarceration
>>etc. was done by Koreans, not Russians. The reasons were of a
>>principal nature, since Christianity was regarded as a competing
>>ideology. While reports about executions and
>>torture in the book are  based on hearsay, it
>>was clear to the missionaries that they were
>>not welcome. In fact, in terms of style and
>>contents the accusations  the Christians faced
>>reminded me of Han Sorya's Sùngnyangi novel
>>(see in particular Brian Myers' excellent book [Han Sorya and North
>>Korean Literature] for context and an analysis). At one point, they
>>were accused of leading a capitalist and parasitic life style
>>because they were allegedly walking around the
>>village self-inviting  themselves for lunch and
>>dinner at the local houses. But I guess the
>>real reason has to do with the power vacuum
>>left behind by the
>>Japanese, and the fact that religious groups with their common
>>ideology and existing organizational structure
>>are an almost natural  nucleus for the
>>organization of worldly power. I only say Cho
>>Man-sik. And I can't resist: just watch what is going to happen in
>>Libya in the next months.
>>
>>Best,
>>Rudiger
>>
>>
>>
>>
>>
>>
>>on Mittwoch, 7. September 2011 at 17:51 you wrote:
>>
>>>Dear Frank,
>>
>>>Thanks for this important information about the Benedictine folks.
>>>Does the German-language book give the North Korean reason for
>>>incarcerating these selfless people, who undoubtedly were much
>>>appreciated in the Korean community? Or what they took to be the real
>>>reason?
>>
>>>Best,
>>
>>
>>>Bruce Cumings
>>
>>
>>>On Sep 6, 2011, at 6:42 PM, koreanstudies-request at koreaweb.ws wrote:
>>
>>>>Send Koreanstudies mailing list submissions to
>>>>       koreanstudies at koreaweb.ws
>>
>>>>To subscribe or unsubscribe via the World Wide Web, visit
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>>>>       koreanstudies-request at koreaweb.ws
>>
>>>>You can reach the person managing the list at
>>>>       koreanstudies-owner at koreaweb.ws
>>
>>>>When replying, please edit your Subject line so it is more specific
>>>>than "Re: Contents of Koreanstudies digest..."
>>
>>
>>>><<------------ KoreanStudies mailing list DIGEST ------------>>
>>
>>
>>>>Today's Topics:
>>
>>>>   1. Re: Fwd: Korea in 1925 (German film with Korean narration)
>>>>      (Dr. Edward D. Rockstein)
>>>>   2. Re: Koreanstudies Digest, Vol 99, Issue 5 (Frank Hoffmann)
>>>>   3. Re: Fwd: Korea in 1925 (German film with Korean narration)
>>>>      (Jim Thomas)
>>>>   4. Postdoctoral Fellowship in Korean Studies,       Australian
>>>>      National University (Hyaeweol Choi)
>>
>>
>>>>----------------------------------------------------------------------
>>
>>>>Message: 1
>>>>Date: Tue, 6 Sep 2011 09:37:09 -0700 (PDT)
>>>>From: "Dr. Edward D. Rockstein" <ed4linda at yahoo.com>
>>>>To: Korean Studies Discussion List <koreanstudies at koreaweb.ws>
>>>>Subject: Re: [KS] Fwd: Korea in 1925 (German film with Korean
>>>>       narration)
>>>>Message-ID:
>>>>       <1315327029.12664.YahooMailClassic at web33901.mail.mud.yahoo.com>
>>>>Content-Type: text/plain; charset="iso-8859-1"
>>
>>>>Ed Baker's email and Charles Armstrong's response called to mind a
>>>>colleague of yesteryear, the late Ross MacDonald from the University
>>>>of Toronto, whom I met and saw at several AAS conventions and who
>>>>always had time for me and other younger, erstwhile Korean scholars.
>>>>Ross was, I believe, born or grew up in Wonsan of missionary
>>>>parents. His wife, in 1981, found some film in a trunk among her
>>>>late husband's possessions. I suggest that those interested in old
>>>>Korean footage check out this website:
>>
>>>>http://tinyurl.com/3w82cdd
>>
>>>>Regards,
>>
>>>>Ed Rockstein
>>
>>>>Dr. Edward D. Rockstein
>>
>>>>ed4linda at yahoo.com??
>>
>>
>>
>>
>>>>--- On Mon, 9/5/11, Charles K. Armstrong <cra10 at columbia.edu> wrote:
>>
>>>>From: Charles K. Armstrong <cra10 at columbia.edu>
>>>>Subject: Re: [KS] Fwd: Korea in 1925 (German film with Korean
>>>>narration)
>>>>To: koreanstudies at koreaweb.ws
>>>>Date: Monday, September 5, 2011, 9:19 PM
>>
>>>>Dear Ed,
>>
>>>>Thank you for sharing this. I believe this was made by the same
>>>>Benedictine monk whom I interviewed in Waegwan more than 20 years
>>>>ago, when he was quite ill and nearing the end of his life. He told
>>>>me many fascinating stories of the Benedictines' work in Wonsan,
>>>>where their monastery was located before the Korean War. best,
>>
>>>>Charles
>>>>--Charles K. Armstrong
>>>>Professor of History
>>>>Director, Center for Korean Research
>>>>Columbia University
>>>>930 International Affairs Building
>>>>420 West 118th Street
>>>>New York, NY 10027
>>
>>>>Tel: 212-854-1721
>>>>Fax: 212-749-1497
>>
>>
>>>>Quoting "Edward J. Baker" <ejbaker at fas.harvard.edu>:
>>
>>>>>Dear Friends,
>>
>>>>>Some of you may have seen this fascinating hour-long film made by
>>>>>a? German Catholic priest/missionary (Father Norbert Weber (sp?),
>>>>>a? Benedictine monk or priest) in 1925, but, if you haven't, you?
>>>>>should. It also contains still photos Weber shot on an earlier
>>>>>trip? to Korea in 1911. It shows a lot of things that none of us,
>>>>>and? almost no living Korean, has ever seen. I think it should be
>>>>>shared? widely as our friend Peter Bartholomew has already done.
>>
>>>>>It was put together as a KBS Special but somehow comes to us
>>>>>through? Chinese hands.
>>
>>>>>If you just click on?
>>>>><http://static.youku.com/v1.0.0103/v/swf/qplayer.swf?VideoIDS=XMTUzNzE0NjQw&e
>>>>>>, it should open,? but if it doesn't try pasting it into your?
>>>>>browser.
>>
>>>>>Yours,
>>
>>>>>Ed Baker
>>
>>
>>
>>>>-------------- next part --------------
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>>>>>
>>
>>>>------------------------------
>>
>>>>Message: 2
>>>>Date: Tue, 6 Sep 2011 13:04:16 -0700
>>>>From: Frank Hoffmann <hoffmann at koreaweb.ws>
>>>>To: Korean Studies Discussion List <koreanstudies at koreaweb.ws>
>>>>Subject: Re: [KS] Koreanstudies Digest, Vol 99, Issue 5
>>>>Message-ID: <p06240601ca8c285b58c1@[192.168.1.218]>
>>>>Content-Type: text/plain; charset="iso-8859-1"; Format="flowed"
>>
>>>>As regards to Professor Cumings' note below:
>>
>>>>Yes, that is right, until 1949, the year of the
>>>>interview that was the situation. That's the year
>>>>when they all got imprisoned and put away a North
>>>>Korean Gulag, to Oksad?k prison camp. One of the
>>>>books I had just listed in my last posting is a
>>>>record of this imprisonment from 1949 to 1954,
>>>>and about the period before that (from 1944).
>>>>Both, male missionaries and nuns (e.g. Maria
>>>>Gerstmayer and Bertwina Caesar who is still
>>>>alive) were imprisoned there, and some died of
>>>>permanent malnutrition and from the consequences
>>>>of hard labor with no treatment of diseases etc.
>>
>>>>Here again the book:
>>>>Kugelmann, Willibald, et al: Schicksal in Korea:
>>>>Deutsche Missionare berichten. 2nd ed., St.
>>>>Ottilien: EOS-Verlag, 1974 (reprint 1992, and 3rd
>>>>extended ed. 2009).
>>>>The new 2009 edition has new editors: Witgar Dondorfer and
>>>>Willibrord Driever.
>>
>>>>Amazon.de link to the latest, revised 3rd edition (with new editor):
>>>>http://www.amazon.de/Schicksal-Korea-Missionare-berichten-1944-1954/dp/3830674031/
>>
>>>>There are 24 eyewitness reports in this book.
>>
>>
>>>>Best regards,
>>>>Frank
>>
>>
>>>>>In early 1949 U.S. Ambassador John Muccio
>>>>>recorded a very interesting interview with one
>>>>>Father Hopple, of the Wonsan Benedictine
>>>>>monastery; among other things Father Hopple
>>>>>reported that there was little interference with
>>>>>their activities and that Christian churches
>>>>>were still open in the North from 1945 to 1949.
>>>>>He also said that he and his brethren rarely
>>>>>came across so-called Soviet-Koreans, and if
>>>>>they did they tended to come from the
>>>>>Russo-Korean border area or from Manchuria.
>>>>>Meanwhile secret North Korean Interior Ministry
>>>>>documents from November and December 1947
>>>>>indicate that some 61 Germans, mostly
>>>>>missionaries, lived in Wonsan and Kangwon
>>>>>province at the time. The Muccio interview is
>>>>>dated January 6, 1949 and is in the National
>>>>>Archives, Diplomatic Branch, 740.0019 file, box
>>>>>C-215; the North Korean documents are also in
>>>>>the National Archives, Record Group 242
>>>>>("Captured Enemy Documents"), SA2005, item 6/11.
>>
>>>>>Bruce Cumings
>>>>>University of Chicago
>>
>>>>--
>>>>--------------------------------------
>>>>Frank Hoffmann
>>>>http://koreaweb.ws
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>>>>>
>>
>>>>------------------------------
>>
>>>>Message: 3
>>>>Date: Tue, 6 Sep 2011 12:12:48 -0700
>>>>From: Jim Thomas <jimpthomas at hotmail.com>
>>>>To: Korean Studies Discussion List <koreanstudies at koreaweb.ws>
>>>>Subject: Re: [KS] Fwd: Korea in 1925 (German film with Korean
>>>>       narration)
>>>>Message-ID: <BLU165-W981D910199F8F98BA6B91DD1C0 at phx.gbl>
>>>>Content-Type: text/plain; charset="iso-8859-1"
>>
>>
>>>>Would Dr. Rockstein or other listserve members know if a copy of the
>>>>full 6 hours of Morris' film footage still exits? And where?
>>>>And if it has been digitized and made available online?
>>>>thank you,
>>>>jim thomas
>>
>>
>>
>>
>>>>Date: Tue, 6 Sep 2011 09:37:09 -0700
>>>>From: ed4linda at yahoo.com
>>>>To: koreanstudies at koreaweb.ws
>>>>Subject: Re: [KS] Fwd: Korea in 1925 (German film with Korean
>>>>narration)
>>
>>
>>
>>
>>
>>>>Ed Baker's email and Charles Armstrong's response called to mind a
>>>>colleague of yesteryear, the late Ross MacDonald from the University
>>>>of Toronto, whom I met and saw at several AAS conventions and who
>>>>always had time for me and other younger, erstwhile Korean scholars.
>>>>Ross was, I believe, born or grew up in Wonsan of missionary
>>>>parents. His wife, in 1981, found some film in a trunk among her
>>>>late husband's possessions. I suggest that those interested in old
>>>>Korean footage check out this website:
>>
>>>>http://tinyurl.com/3w82cdd
>>
>>>>Regards,
>>
>>>>Ed Rockstein
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>>>Dr. Edward D. Rockstein
>>
>>
>>>>ed4linda at yahoo.com
>>
>>
>>
>>
>>>>--- On Mon, 9/5/11, Charles K. Armstrong <cra10 at columbia.edu> wrote:
>>
>>
>>>>From: Charles K. Armstrong <cra10 at columbia.edu>
>>>>Subject: Re: [KS] Fwd: Korea in 1925 (German film with Korean
>>>>narration)
>>>>To: koreanstudies at koreaweb.ws
>>>>Date: Monday, September 5, 2011, 9:19 PM
>>
>>
>>>>Dear Ed,
>>
>>>>Thank you for sharing this. I believe this was made by the same
>>>>Benedictine monk whom I interviewed in Waegwan more than 20 years
>>>>ago, when he was quite ill and nearing the end of his life. He told
>>>>me many fascinating stories of the Benedictines' work in Wonsan,
>>>>where their monastery was located before the Korean War. best,
>>
>>>>Charles
>>>>--Charles K. Armstrong
>>>>Professor of History
>>>>Director, Center for Korean Research
>>>>Columbia University
>>>>930 International Affairs Building
>>>>420 West 118th Street
>>>>New York, NY 10027
>>
>>>>Tel: 212-854-1721
>>>>Fax: 212-749-1497
>>
>>
>>>>Quoting "Edward J. Baker" <ejbaker at fas.harvard.edu>:
>>
>>>>>Dear Friends,
>>
>>>>>Some of you may have seen this fascinating hour-long film made by
>>>>>a  German Catholic priest/missionary (Father Norbert Weber (sp?),
>>>>>a  Benedictine monk or priest) in 1925, but, if you haven't, you
>>>>>should. It also contains still photos Weber shot on an earlier
>>>>>trip  to Korea in 1911. It shows a lot of things that none of us,
>>>>>and  almost no living Korean, has ever seen. I think it should be
>>>>>shared  widely as our friend Peter Bartholomew has already done.
>>
>>>>>It was put together as a KBS Special but somehow comes to us
>>>>>through  Chinese hands.
>>
>>>>>If you just click on
>>>>><http://static.youku.com/v1.0.0103/v/swf/qplayer.swf?VideoIDS=XMTUzNzE0NjQw&e
>>>>>>, it should open,  but if it doesn't try pasting it into your
>>>>>browser.
>>
>>>>>Yours,
>>
>>>>>Ed Baker
>>
>>
>>
>>>>
>>>>-------------- next part --------------
>>>>An HTML attachment was scrubbed...
>>>>URL:
>>>><http://koreaweb.ws/pipermail/koreanstudies_koreaweb.ws/attachments/20110906/f47b8a0a/attachment-0001.html
>>>>>
>>
>>>>------------------------------
>>
>>>>Message: 4
>>>>Date: Wed, 07 Sep 2011 08:30:50 +1000
>>>>From: Hyaeweol Choi <Hyaeweol.Choi at anu.edu.au>
>>>>To: koreanstudies at koreaweb.ws
>>>>Subject: [KS] Postdoctoral Fellowship in Korean Studies,      Australian
>>>>       National University
>>>>Message-ID: <4E669F1A.3070100 at anu.edu.au>
>>>>Content-Type: text/plain; charset="iso-8859-1"; Format="flowed"
>>
>>>>  Dear Colleagues,
>>
>>>>I would greatly appreciate it if you would share the following
>>>>information with interested scholars and students. Thank you.
>>
>>>>Best wishes,
>>>>Hyaeweol Choi
>>
>>>>__
>>
>>>>*Postdoctoral Fellowship 2012-2013, Australian National University*
>>
>>>>The Korea Institute at the Australian National University is
>>>>offering a
>>>>two-year postdoctoral fellowship focusing on any one of three
>>>>possible areas of investigation: 1) the politics of Korea, with a
>>>>focus
>>>>on modern and contemporary developments; 2) the economics of Korea,
>>>>including Korea's global involvement in multilateral issues; or 3) the
>>>>security of the Korean peninsula within the East Asian context.
>>
>>
>>>>The fellowship is for a fixed term of two years, beginning in August
>>>>2012. Applicants must have his/her PhD completed by the time of
>>>>appointment. Native or near-native fluency in both Korean and
>>>>English is
>>>>required.
>>
>>>>The successful applicant is expected to 1) actively engage in research
>>>>while participating in various forums and seminars on campus, 2) teach
>>>>one course related to his/her research interest at some point during
>>>>the
>>>>two-year period of the fellowship, and 3) accept some administrative
>>>>responsibilities in planning events on campus such as the Korean
>>>>Studies
>>>>lecture series.
>>
>>>>The successful applicant will be eligible for a salary package of
>>>>A$80,000-85,000, plus 17% superannuation. The closing date for
>>>>applications is 15 December 2011.
>>
>>>>Applicants should send the following documents to: _korea at anu.edu.au_
>>
>>>>1) letter of interest
>>
>>>>2) current C.V.
>>
>>>>3) a writing sample (journal article or dissertation chapter)
>>
>>>>4) three letters of recommendation (to be sent directly by referees).
>>
>>>>Further inquiries should be sent to _korea at anu.edu.au_
>>
>>>>* *
>>
>>>>--
>>>>Hyaeweol Choi
>>>>ANU-Korea Foundation Professor of Korean Studies
>>>>Director, Korea Institute
>>>>School of Culture, History and Language
>>>>College of Asia and the Pacific
>>>>Australian National University
>>>>Canberra, ACT 0200
>>>>t. +61 2 6125 6476
>>>>e. Hyaeweol.Choi at anu.edu.au
>>>>w. http://koreainstitute.anu.edu.au
>>
>>>>--
>>>>Hyaeweol Choi
>>>>ANU-Korea Foundation Professor of Korean Studies
>>>>Director, Korea Institute
>>>>School of Culture, History and Language
>>>>College of Asia and the Pacific
>>>>Australian National University
>>>>Canberra, ACT 0200
>>>>t. +61 2 6125 6476
>>>>e. Hyaeweol.Choi at anu.edu.au
>>>>w. http://koreainstitute.anu.edu.au/
>>
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>>>>End of Koreanstudies Digest, Vol 99, Issue 7
>>>>********************************************


--
--------------------------------------
Frank Hoffmann
http://koreaweb.ws



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