2018/03/23

"한국교회, 비폭력·평등·평화 실천한 '퀘이커 신앙' 배워야" : 교단/단체 : 기독일보



"한국교회, 비폭력·평등·평화 실천한 '퀘이커 신앙' 배워야" : 교단/단체 : 기독일보



"한국교회, 비폭력·평등·평화 실천한 '퀘이커 신앙' 배워야"


기독일보 이동윤 기자 (dylee@cdaily.co.kr)

입력 2014. 09. 02


이정순 교수, 1일 한국민중신학회 월례 세미나에서 '퀘이커 신학' 집중조명



▲1일 이제홀에서 한국민중신학회 월례 세미나가 진행되고 있다. ©이동윤 기자

"나만 구원받겠다고 하는, 그러면서 쉽게 남을 정죄하는 그런 극단적인 종교적 이기주의란 '퀘이커(Quaker) 교도들에게서 찾아 볼 수 없습니다"

▲이정순 교수(한신대)가 민중신학과 퀘이커 신학의 대화라는 주제로 발제하고 있다. ©이동윤 기자

[기독일보 이동윤 기자] 1일 서울 서대문구 충정로 한국기독교사회문제연구원에서 열린 한국민중신학회 월례 세미나에서, 이정순 한신대학교 초빙교수는 '민중의 하나님과 내면의 빛(민중신학과 퀘이커 신학의 대화)'라는 주제의 발제에서 "민중신학은 외형적인 규모로는 너무나 작지만, 종교라는 울타리를 넘어 사회 역사 속에서 강한 힘을 발휘하고 있고, 복잡한 교리 대신 단순한 신학을 내세우면서도 많은 사람들에게 여전히 큰 영향을 끼치고 있는 퀘이커의 생명력에 주목할 필요가 있다"며 퀘이커 신학의 장점에 대해 설명했다.

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퀘이커(Quaker)는 17세기 중반 영국 랭커셔 지방에서 조지 폭스(1624~1691, George Fox)에 의해 창설된 기독교의 한 종파다. 친우회(형제들의 단체, Society of Friends)란 뜻을 가지며, 대한민국에서는 '종교친우회'라고 칭한다. 퀘이커라는 이름은 하느님(하나님) 앞에서 떤다는 조지 폭스의 말에서 유래했다. 1650년대에 영국의 조지 폭스가 제창한 '명상운동'으로 시작했다.

퀘이커교는 특히 사회 개혁에 많은 노력을 기울였으며, 여러 세대에 걸쳐 노예제 철폐, 여성들의 권리 신장, 금주령, 사형제도 폐지, 형법 개혁, 정신병자들에 대한 보호 등을 주장해왔다.

이 교수는 먼저 이날 발제에서 한국교회의 현실을 진단했다. 그는 "온 나라가 세월호 사건으로 시끄럽다. 안전불감증에 빠져버린 이 사회의 구조적인 문제로 인해 죄없는 어린 학생들이 희생제물이 되고 말았다. 도대체 무엇에서부터 이런 일이 발생했는지 이 시대 이 사회에서 살아가는 사람들이라면 모두들 머리 숙여 먼저 자신을 돌아보고 또 이웃과 사회를 다시 한 번 돌아봐야 할 때인 것 같다. 그런데 이런 엄숙한 시기에 이른바 사회의 지도층이라고 하는 자들의 계속된 망언으로 희생자 유가족들의 마음에 이중삼중으로 아픔을 안겨주고 있다. 특히 종교계의 지도자라고 할 일부 목사들의 무분별한 망언은 사회의 소외되고 아픈 자들을 위로하고 보듬어야 할 종교의 본분을 잊고 희생자들의 유가족들에게 더 큰마음의 상처만을 안겨줄 뿐 아니라 하나님의 이름으로 또 다른 죄악을 범하고 있지 않는가라고 생각된다"고 말했다.

이어 이 교수는 민중신학의 공헌에 대해서 언급했다. 그는 "1970년대 한국 민중의 고난과 억압의 현장에서 발생한 민중신학은 한반도에 가톨릭과 개신교가 전래된 이래로 가장 뚜렷한 자기 목소리를 낸 신학으로 인정받았다"며 "무엇보다 민중신학의 태동으로 인해 그동안 관념에만 머무르던 하나님 개념이 역사 속에서 살아계신 하나님이라는 개념으로 바뀌게 됐으며, 이것이야말로 민중신학의 가장 큰 공헌"이라고 강조했다.

또 "그동안 주로 개인적인 신앙관계에서만, 또 교회라는 울타리에서만 존재하는 하나님에서 벗어나 민중이 고통당하는 역사의 현장에 함께하는 하나님으로 깨닫게 됐다"고 설명했다.

그러면서 이 교수는 "민중신학은 가톨릭 전통 안에 확고히 뿌리내리고 있는 라틴 아메리카 해방신학과는 다른 길을 걷고 있기 때문에 오히려 다양한 전통들과의 활발한 대화를 통해 그런 작업을 수행해야 할 것"이라며 "퀘이커 신학은 그중 대표적인 대화의 파트너가 될 수 있다"고 전했다.

이어 "세월호와 같은 비극적인 사건 앞에서 여전히 하나님의 심판을 운운하는 그런 몰지각하고 종교인들에게 피해자의 가족과 함께 울고 위로하며 세상을 희망으로 헤쳐나가는 퀘이커의 신앙을 배워야 한다고 생각한다"고 역설했다.

아울러 "더 나아가 퀘이커 사상과 신학이야말로 고난당하는 민중의 실체를 발견하고 신학적 주제로 삼았던 민중신학을 한낱 과거의 유물로만 간주하게 되고 더이상 발전시키지 못하고 있는 한국의 신학적 현실 속에서 귀중한 신학적 자료가 될 수 있을 것"이라고 강조했다.

이 교수는 "퀘이커는 종교공동체라는 테두리를 벗어나 사회 역사 속에서, 심지어 한국 사회 곳곳에 알게 모르게 영향을 끼치고 있다"며 "이점 역시 민중신학이 과거의 유물로 전락하지 않기 위해 배워야 할 점"이라고 밝혔다.

그는 퀘이커는 362년이라는 긴 역사에도 불구하고, 현재 전세계에 30여만 명이라는 매우 적은 사람들이 참여하고 있으며, 하지만 여전히 사회 역사에 끼치는 영향이 대단하다고 말했다.
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이 교수는 "1940년 미국에서의 군복무에 대한 양심거부 및 대체복무제 도입과 1947년 노벨평화상을 수상한 것들이 그 대표적인 예"라며, "퀘이커 사상가 파커 파머를 통해 한국에 소개되고 있는 '마음비추기 피정', 한국 샬렘영성연구소가 채택하고 있는 그룹 영성지도, 폭력을 대신하는 비폭력 평화프로젝트 등등, 이 모든 것들이 퀘이커 전통에서 나온 것들이거나 퀘이커 교도들이 소개 및 주도하고 있다"고 말했다.

이 교수는 "물론 퀘이커 신앙이 기존의 그리스도교와는 달리 교리와 조직을 거부하기 때문에 다른 교파의 조직이나 신학과 일일이 비교하기가 쉽지 않다"며 "하지만 적어도 서구의 관념적인 신학, 지배자 위주의 신학을 거부하고 민중을 성서의 근본주제요 신학개념으로 발견한 민중신학에는 더없이 좋은 배움의 상대가 될 수 있으리라고 생각한다"고 말했다.

이와 함께 "초기 퀘이커 교도들이 주로 무식한 농민이었다는 점, 당시 정치와 종교를 지배하던 영국 국교회의 타락한 현실에 반기를 들고 제도와 형식의 굴레를 벗고 모든 인간의 영적인 평등성을 외쳤다는 점, 때문에 하나님 외에는 그 어떠한 권위에도 복종하지 않았고, 그 어떠한 폭력에도 비폭력 투쟁으로 맞서왔다는 것은 우리에게 시사하는 바가 매우 크다"고 말했다.

더불어 "퀘이커에서 강조하는 '속 생명'이나 '내면의 빛'과 같은 용어들은 단순히 하나님이라는 존재를 인간 밖에서 인간 안으로, 사회 역사 안으로 뚫고 들어오시는 초월적인 하나님으로만 이해하지 않고, 바로 그 하나님이 이미 인간 안에 존재의 근거로, 삶의 인도자로 존재한다는 자각을 통해 내재적인 하나님으로 더 철저히 인식하는 데 도움을 줄 것"이라고 퀘이커를 통해 배울 수 있는 장점을 거듭 설명했다.
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Parker J. Palmer. Let Your Life Speak: Listening for the Voice of Vocation

Let Your Life Speak: Listening for the Voice of Vocation
Parker J. Palmer

With wisdom, compassion, and gentle humor, Parker J. Palmer invites us to listen to the inner teacher and follow its leadings toward a sense of meaning and purpose. Telling stories from his own life and the lives of others who have made a difference, he shares insights gained from darkness and depression as well as fulfillment and joy, illuminating a pathway toward vocation for all who seek the true calling of their lives.

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Amazon.com Review
The old Quaker adage, "Let your life speak," spoke to author Parker J. Palmer when he was in his early 30s.



It summoned him to a higher purpose, so he decided that henceforth he would live a nobler life. 

"I lined up the most elevated ideals I could find and set out to achieve them," he writes. "The results were rarely admirable, often laughable, and sometimes grotesque.... I had simply found a 'noble' way of living a life that was not my own, a life spent imitating heroes instead of listening to my heart."

Thirty years later, Palmer now understands that learning to let his life speak means "living the life that wants to live in me." It involves creating the kind of quiet, trusting conditions that allow a soul to speak its truth. It also means tuning out the noisy preconceived ideas about what a vocation should and shouldn't be so that we can better hear the call of our wild souls. There are no how-to formulas in this extremely unpretentious and well-written book, just fireside wisdom from an elder who is willing to share his mistakes and stories as he learned to live a life worth speaking about.

--Gail Hudson

From Publishers Weekly


A gifted academic who formerly combined a college teaching career with community organizing, Palmer took a year's sabbatical to live at the "intentional" Quaker community of Pendle Hill in Pennsylvania. Instead of leaving at year's end, he became the community's dean of studies and remained there for 10 years. Palmer (The Courage to Teach) shares the lessons of his vocational and spiritual journey, discussing his own burnout and intense depression with exceptional candor and clarity. In essays that previously appeared in spiritual or educational journals and have been reworked to fit into this slim volume, he suggests that individuals are most authentic when they follow their natural talents and limitations, as his own story demonstrates. Since hearing one's "calling" requires introspection and self-knowledge (as suggested by the eponymous Quaker expression), Palmer encourages inner work such as journal-writing, meditation and prayer. Recognizing that his philosophy is at odds with popular, essentially American attitudes about self-actualization and following one's dreams, Palmer calls vocation "a gift, not a goal." He deftly illustrates his point with examples from the lives of people he admires, such as Rosa Parks, Annie Dillard and Vaclav Havel. A quiet but memorable addition to the inspirational field, this book has the quality of a finely worked homily. The writing displays a gentle wisdom and economy of style that leaves the reader curious for more insight into the author's Quaker philosophy.
(Oct.)
Copyright 1999 Reed Business Information, Inc.

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5.0 out of 5 stars
precious wildness
ByDavid A. BaerTop Contributor: Cyclingon July 27, 2016
Format: Hardcover|Verified Purchase
Parker Palmer’s graceful little book LET YOUR LIFE SPEAK is the best work I’ve ever read on discernment and vocation.

In six chapters and just under 120 elegantly written pages, Palmer presses home the point that vocation emerges from within us and that we must listen carefully to our own lives if we are to discover it. Taking on someone else’s concept of calling or subjecting ourselves to an external and alien set of values and objectives will do violence to ourselves and to our usefulness—Palmer would probably avoid the word—to our community and our world.

 Throughout, the author’s rooting in Quaker patterns and rhythms is evident, but this book is anything but sectarian and will be welcomed—indeed, has been welcomed, for it was published in the year 2000—by readers of many faiths and perhaps of none.

Chapter I, ‘Listening to Life’, argues that one’s life is worthy of study and profoundly worth listening to. ‘The soul is like a wild animal—tough, resilient, savvy, self-sufficient, and yet exceedingly shy. If we want to see a wild animal, the last thing we should do is go crashing through the woods, shouting for the creature to come out. But if we are willing to walk quietly into the woods and sit silently for an hour or two at the base of a tree, the creature we are waiting for may well emerge, and out of the corner of an eye we will catch a glimpse of the precious wildness we seek.’

In his second chapter (‘Now I Become Myself’), Palmer initiates in earnest the autobiographical transparency that he will sustain through the book, lending to his lines an authenticity that is arguably their most compelling feature. After having tried and failed over several episodes to forge a sense of vocational and personal identity, Parker writes that ‘(t)today I understand vocation quite differently—not as a goal to be achieved but as a gift to be received. Discovering vocation does not mean scrambling toward some prize just beyond my reach but accepting the treasure of true self I already possess. Vocation does not come from a voice “out there” calling me to become something I am not. It comes from a voice “in here” calling me to be the person I was born to be, to fulfill the original selfhood given me at birth by God.’

The author urge us not to ‘wear other people’s faces’ and to realize that ‘(t)he deepest vocational question is not “What ought I to do with my life?” It is the more elemental and demanding “Who am I? What is my nature?”.’

Yet Palmer does not imagine that this discovery of one’s true self occurs often without pain. ‘Most of us’, he avers, ‘arrive at a sense of self and vocation only after a long journey through alien lands … before we come to that center, full of light, we must travel in the dark. Darkness is not the whole of the story—every pilgrimage has passages of loveliness and joy—but it is the part of the story most often left untold.’ This ultimate qualifier is another item that, to this reader’s ears, lends the ring of truth to Palmer’s adventure. I say this because my own journeying after true vocation has, like Palmer’s, led me through both sunlight and darkness, yet I cannot say that any of the miles traveled has been entirely dark, entirely bleak, and certainly not entirely regrettable. Unlike many more mechanical treatments of the topic, Palmer’s notion of vocational discovery leads him to value the path rather than merely the destination.

One finds, in this second and longest of Palmer’s chapters, refreshingly important roles to be played by fear, failure, and ordinariness. In my view, this makes LET YOUR LIFE SPEAK accessible to those of us who resonate with Palmer’s journey but could never write so elegantly of our own.

Chapter III is titled ‘When Way Closes’. The missing article is not a typo, but rather a nod to the Quaker sense of ‘Way’. In the discourse of the Friends, we learn, ‘way opens’ and ‘way closes’. Palmer traces a givenness to vocation, a created anchoring in our persons that does not make all things possible. Instead, the way each of us is both opens doors and closes doors. Sometimes the closing brings embarrassment and shame.

‘It would be nice if our limits did not reveal themselves in such embarrassing ways as getting fired from a job. But if you are like me and don’t readily admit your limits, embarrassment may be the only way to get your attention. I go on full alert only when I am blocked or get derailed or flat-out fail. Then, finally, I may be forced to face my nature and find out whether I can make something of both my gifts and my limitations.’

Palmer develops the role played by our limitations by counterposing the ‘oughts’ that we often heed in our vocational adventure to the ‘ecology of life’ in which we find a proper place to stand and to be. In this third chapter, this Christian reader finds the theological undergirding to Palmer’s prose that the author often touches upon only lightly. It is, for Palmer, the ‘God of reality’ who ‘dwells quietly in the root system of the very nature of things’. He speaks easily of ‘one’s created nature’. When one finally comes to rest within this ecology burnout is not the inevitable outcome of passionate labor. Rather, ‘(w)hen the gift I give to the other is integral to my own nature, when it comes from a place of organic reality within me, it will renew itself—and me—even as I give it away.’

‘All the Way Down’ (Chapter IV) suggests that an excruciating read lies just ahead and the title does not deceive, for in this fourth chapter Palmer sketches out for us his two debilitating experiences of depression. Neither reducing nor simplifying the causes of depression—in fact he calls the thing a ‘mystery’—Palmer managed in his own suffering to find his way to viewing depression as his friend. It took him all the way down to where it was safe to stand. Following upon his previous description of ‘the God of reality’, Parker borrows Tillich’s description of God as the ground of being: ’I had always imagined God to be in the same general direction was everything else I valued: up … I had to be forced underground before I could understand that the way to God is not up but down.’

Thankfully, Palmer does not write prescriptively about the ways (plural) into depression nor the ways (again, note the plural) out. His own recovery remains something of a mystery, captured in the magnificent poem with which he graces the conclusion of Chapter IV. Yet for him, his submission to the vocational ‘oughts’ by which he permitted himself for years to be hounded prepared the way down in the darkness. There he found not only God, but himself as well.

Chapter V (‘Leading from Within’) now turns outward to the damage and the health that a leader can bring to the wider community and, indeed, to the world. We project both shadows and light onto the world. ‘A good leader is intensely aware of the interplay of inner shadow and light, lest the act of leadership do more harm than good.’

In this chapter, any hint that vocation is essentially a narcissistic pursuit evaporates. For Palmer, vocation begins within but eventually projects itself onto one’s world. He writes insightfully of the ways leaders fashion a community from misguided starting points and, happily, also via the freedom that comes from authentic vocation. Let me single out at some length a few of Parker’s words on fear as motivator:

‘As one who is no stranger to fear, I have had to read those words with care so as not to twist them into a discouraging counsel of perfection. “Be not afraid” does not mean we cannot have fear. Everyone has fear, and people who embrace the call to leadership often find fear abounding. Instead, the words say we do not need to be the fear we have. We do not have to lead from a place of fear, thereby engendering a world in which fear is multiplied.

We have places of fear inside of us, but we have other places as well—places with names like trust and hope and faith. We can choose to lead from one of those places, to stand on ground that is not riddled with the fault lines of fear, to move toward others from a place of promise instead of anxiety. As we stand in one of those places, fear may remain close at hand and our spirits may still tremble. But now we stand on ground that will support us, ground from which we may lead others towards a more trustworthy, more hopeful, more faithful way of being in the world.’

This reviewer—like Palmer, no stranger to fear—thrills to such a sound and realistic assessment of the kind of ‘fearlessness’ that embraces reality and yet dares to lead, unparalyzed.

In his concluding chapter (VI, ‘There is a Season’), Palmer departs from his now familiar approach to speak of how ‘the quest for selfhood and vocation’ follow the recurring patterns and rhythms of the four seasons. This chapter alone would justify keeping Let Your Life Speak within arm’s reach, to be read and re-read at the calendar’s and the seasons’ turnings.

One can hardly read Palmer’s exceedingly transparent work on vocation and then write for others about it without a bit of transparency of his own. After twelve years of leadership in a relatively prominent position—at least for the proportions of this review’s little world—I recently hit the wall at the end of a particularly grueling vocational mile. This is not without its emotional violence, its sense of failure and disillusionment, its return to the root considerations of vocational identity, and its forceful requirement to look again and to look within for wisdom about next steps. For me, each page of Palmer’s LET YOUR LIFE SPEAK brought both balm and direction. Many brought exhilaration as well.

I offer this review in hopes that Palmer will be a bit more widely read for those, like me, who find a wise mentor the doctor’s very order.
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2.0 out of 5 stars
Great for spiritual people, not so great for others
ByJLMon December 16, 2016

I was extremely disappointed with this book (likely because I had read so many wonderful things about it and had high expectations). I have been struggling with an internal need to discover my passion in life and incorporate that into my vocation; this book was highly recommended as the most helpful tool possible in that journey, but I found it to be quite the opposite.

The author spends at least 3/4 of the book discussing his own life and experiences. While I can appreciate how those experiences could generally be used to illustrate a point, I don't feel that end was met. It read more like a biography with the occasional motivational quote and offered very little insight in terms of how to actually "let your life speak".

This book was not for me...at all. However, the writer is clearly very accomplished and talented at what he does. His words flowed beautifully and I respect him immensely as a capable writer. I am tempted to read other works by him because I enjoyed his writing style; I believe my issue is only with what I was expecting to get (and did not) from this book.

I am a secular/agnostic/humanist and the book was a little heavy on religious references for me. I have a difficult time relating to religiously-/spiritually-charged messages on a personal level and as such, perhaps I was not able to fully appreciate the true scope of what Dr. Palmer was attempting to convey. The chapter that covered clinical depression was an exception to this assertion, though, as I felt he covered the topic beautifully.

Looking at it objectively, a spiritual individual who is experiencing the same internal struggle I am will probably benefit greatly from this book - I just don't think there are many take away points for secular individuals like myself.
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5.0 out of 5 stars
The Clearness Committee Creates Chaos
ByJohn W. PearsonVINE VOICEon November 21, 2014

Yikes. It's almost December--and then we'll blink and raise a glass to the New Year, and do it all over again--expecting different results. Yikes, again.

So...before you grieve another year of unfulfilled promises to yourself (career-wise or other)--invest 109 pages in your calling. Read. Reflect. Listen. Pray. Discern. Jump.

Parker Palmer's stunning quick-read, "Let Your Life Speak," will help you think backwards and forwards. And his confession--that he failed to listen to his heart and squandered valuable years--is a warning to all of us (no matter how many candles on our last cake)...that vocation and calling matter.

He begins:
-- "...a funny thing happened on the way to my vocation."
--He was guided by Frederick Buechner's inspiring insight: "The place God calls you to is the place where your deep gladness and the world's deep hunger meet."

He confesses:
--"I had simply found a `noble' way to live a life that was not my own, a life spent imitating heroes instead of listening to my heart."

He learned:
--"Before you tell your life what you intend to do with it, listen for what it intends to do with you. Before you tell your life what truths and values you have decided to live up to, let your life tell you what truths you embody, what values you represent."
--"My youthful understanding of `Let your life speak' led me to conjure up the highest values I could imagine and then try to conform my life to them whether they were mine or not."

He adds: "If that sounds like what we are supposed to do with values, it is because that is what we are too often taught. There is a simplistic brand of moralism among us that wants to reduce the ethical life to making a list, checking it twice--against the index in some best-selling book of virtues, perhaps--and then trying very hard to be not naughty but nice."

He explains the book's subtitle, "Listening for the Voice of Vocation" with this:
--"Vocation does not come from willfulness. It comes from listening."
--"Vocation [rooted in the Latin for `voice'] does not mean a goal that I pursue. It means a calling that I hear. Before I can tell my life what I want to do with it, I must listen to my life telling me who I am."

Parker Palmer's Quaker roots add color and authenticity to this remarkable little book--a collection of essays, edited into a book-length gem.

It's tough to narrow down my favorites stories--I read most of them to my wife, Joanne--but certainly these two:

Favorite Story #1: The Clearness Committee.
A presidential search committee for a small educational institution invited Palmer for an interview. "So as is the custom in the Quaker community, I called on half a dozen trusted friends to help me discern my vocation by means of a `clearness committee,' a process in which the group refrains from giving you advice but spends three hours asking you honest, open questions to help discover your inner truth. (Looking back, of course, it is clear that my real intent in convening this group was not to discern anything but to brag about being offered a job I had already decided to accept!)

Gulp! One stunning question rocked his world (see pages 44-46)--and he said no to a career-enhancing opportunity.

Favorite Story #2: Outward Bound.

Hanging from a cliff, 110 feet above ground in his first Outward Bound experience (more like "Outward Down"), Palmer had a profound moment (pages 82-85). Later he reflected, "I chose the weeklong course at Hurricane Island, off the coast of Maine. I should have known from that name what was in store for me; next time I will sign up for the course at Happy Gardens or Pleasant Valley!"

He describes five shadow-casting monsters: First, "insecurity about identity and worth." Next, "the belief that the universe is a battleground, hostile to human interests."

The third one is a real poke-in-the-ribs. "A third shadow common among leaders is `functional atheism,' the belief that ultimate responsibility for everything rests with us. This is the unconscious, unexamined conviction that if anything decent is going to happen here, we are the ones who must make it happen--a conviction held even by people who talk a good game about God."

The fourth shadow is fear, "especially our fear of the natural chaos of life. Many of us--parents and teachers and CEOs--are deeply devoted to eliminating all remnants of chaos from the world."

The fifth shadow that leaders project is, "paradoxically, the denial of death itself." He's savvy! "Leaders who participate in this denial often demand that the people around them keep resuscitating things that are no longer alive." If you're working on a strategic plan right now, you must read pages 89 to 91!

Think about this:

"We will become better teachers not by trying to fill the potholes in our souls but by knowing them so well that we can avoid falling into them." So...who is helping you identify your potholes--and how might that impact your "true self" vocation?
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4.0 out of 5 stars
This book could take you on a journey
ByAnti-Climaticuson April 12, 2014

This strength of this book lies not in its writing (rambling) or the stories (lots of side tracks) but with its capacity to set off an internal journey. The text pivots off a key insight that one doesn't choose a vocation, that it is a gift and that in order to discover that gift I need to listen and reflect on my life and to discern from this as to what my life is about. This discernment centred on the perspective that one needs to live from the inside out and in order to do this you need to let your life tell you what truths you embody, what values you represent as distinct from whose other truths you tried to write over yourself and whose other values you took on for yourself are and live question. "I must listen to my life telling me I am. I must listen to the truths and values at the heart of my own identity (and discover/recognise) the standards which I cannot help live if I am living my own life". It is also about recognising my strengths as well as my weaknesses, accepting and integrating my shadow, with my stars. It is about becoming the person I was born to be and recognising this person is found in those moments when our experiences of deep gladness address real human need. The remainder of the text is taken up with Parker's story, the pursuit of other people's standards and goals, living life divided, the need to go through periods of deep darkness to realise that one has not been on the right path, the need to be open to discovering the self and the decision to be divided no more. It is somewhat an illustration of Kierkegaard's insight that while life can only be understood backwards, it has to be lived forward.

My reading of this book was interrupted by the demands of an autumn garden. And so I set about the gardening while asking myself where in my life had I encountered those moments of deep gladness and what had I been doing at those times? Asking too, when had my life become divided as such? Over the coming day and especially for several hours in the depths of that night, while I was not dreaming, I was semi-awakened and a whole stream of deeply glad events across my life returned to me in a tapestry of understanding and personal insight. Much of the remainder of the book is taken up with is journey thru struggles and there is much to do with facing his shadow (in the Jungian sense of this) and to the things in life that bring each of us to that point. He finishes on a positive note as to how he made it thru his journey, an allegory to encourage us to do the same. It could do though with another chapter. Its a while since he wrote this and perhaps a revisiting on the theme of looking backwards in order to go forwards, he could better illustrate these points now, with less focus on the depths of his then depression and a greater, more coherent story line about not just the truths he discovered but how he also then became he who he was born to be.
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1.0 out of 5 stars
Very Disappointed
ByA customeron February 3, 2003
Format: Hardcover
This book is little more than a (mercifully) short autobiography of an arrogant and misguided know-it-all. Think of the most self-centered and obnoxious person you know, and then ask yourself if you'd want to read a book they'd written about their own life. To me the book was hard to read because I found the author's personality so annoying. Even when he admits to making mistakes, he strongly hints that it was because he was more intelligent or more ethical than everyone else around him.
Also, throughout the book, he kept blowing the trumpet and waving the banner of his Liberal politics. He apologized a few times for being born a white male, but then he used it as an excuse because, he says, our society teaches all white males that they can do anything they want to do in life. And he feels the pain of all who are not white males because, he says time and again, that our society is, apparently without exception, sexist, racist and homophobic. In one overwrought metaphor, he advises that we should all strive to be like Rosa Parks and sit down on the bus of life and name and claim what is ours. Huh?
Palmer has, for now, concluded that his vocation is to be a writer. Based on this book, I can't agree. Therefore, I cannot recommend a book on vocation written by someone who has apparently chosen the wrong vocation.

If you're looking for a book that is truly full of wisdom, get Thomas Merton's, No Man Is An Island. The entire book sings, and it contains an excellent chapter on vocation.
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4.0 out of 5 stars
Heart-warming and inspiring
ByjdbVINE VOICEon April 12, 2012

What a heart-warming, gentle, affirming, and inspiring little book this is. I think it will be hard for me to review this book without engaging in a "what it has meant to me" discourse. This isn't a bad thing, but I think before starting down that path, I should share a few of the technical specifics about this book first.

As I mentioned in my opening statements, this is a small book...physically small and then only slightly over one hundred pages including notes and credits. Don't let the size fool you; Let Your Life Speak: Listening for the Voice of Vocation is a very rich and spiritually deep book. Palmer shares in the introduction that Let Your Life Speak consists primarily as a collection of essays appearing in other publications from the past decade (1990-2000?). He goes on to state the essays have been rewritten (some substantially) so this book would be "coherent whole" and not just a collection of articles. It is my opinion that Mr. Palmer succeeded in his goal. I found the book very organic and flowing in the spirit of its intent.

The book traces Parker's journey of self-discovery with honest, transparency, and humility. Fitting, it seems, for a book of this nature and caliber. Perhaps "self-discovery" might be a misleading way of portraying the journey unfolded in Let Your Life Speak. The measure of discovery is found in the unraveling of the true-self and the false-self. We are told in the pursuit of the Christian faith that "God has a plan and purpose for your life..." While this teaching about personal and vocational purpose for our lives may be true, discovering it in the truest context of God's plan can be perplexing at times. Each person's journey may not be the same and the discovery of the true-self as we pertain to the image of God may be unique to each of us, but there are some similarity and common experience that lead us to and through these discoveries of the true self. Palmer's journey provides an inspiring parallel for us to examine our own journey...both the inner and the vocational---which are not necessarily separate or mutually exclusive.

"The figure calling to me all those years was, I believe, what Thomas Merton calls "true self." This is not the ego self that wants to inflate us (or deflate us, another from of self-distortion), not the intellectual self that wants to hover above the mess of life in clear but ungrounded ideas, not the ethical self that wants to live by some abstract moral code. It is the self-planted in us by the God who made us in God's own image-- the self that wants nothing more, or less, than for us to be who we were created to be... True self is true friend. One ignores or rejects such friendship only at one's peril." Parker Palmer; Let Your Life Speak

I have benefited greatly from the writings of other spiritual masters on this topic (John of the Cross, Teresa Avila, Thomas Merton, and M. Basil Pennington to name a few). Palmer's voice and experience bring fresh insight to these masters as well as sharing practical relevance with them as well. I found the teaching of this little book to be a great addition to my library and a worthy example of the disciple who is truly seeking to answer the question: "Is the life I am living the same as the life that wants to live in me?" I make the assumption; right or wrong, that the life Parker refers to is the Christ-life. Honestly seeking to surrender to the life Christ desires to live in and through us is the sum of what discipleship is about in my understanding. Let Your Life Speak is very helpful in gently walking the seeker along in this process.
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5.0 out of 5 stars
A book that will speak to your heart, life and head.
ByYoyoMitchon January 17, 2013
Format: Hardcover
A friend whose Spiritual walk has given me a deeper understanding of courage and integrity suggested I may like this little book. I quickly became aware that the only thing diminutive about this tome was its size. When I began reading it, given the few pages it contained and the dimensions of those pages, I thought I would be finished reading it in a few hours. I spent 30 minutes reading the first five pages, I would read a paragraph and stare into the Middle Distance for five minutes considering what I had read and tracking its course through my body. Dr. Palmer writes so well that his words have the kind of power that can be physically felt.
Parker Palmer is an author whose writing has received multiple awards, recognitions and other well deserved kudos. What he writes speaks to the core of human existence with a hope founded in truth and reality. A Quaker by religious tradition, he invites the reader into the quiet knowing that is the heart of that faith system. This book is not about religious instruction; however, it is about life instruction, as cliché as that sounds. He confronts long held notions of success and "calling" by asking simple questions. Those simple questions were the cause of the frequent moments of "listening" I had while reading this book.
One of the privileges available to many of us is a plethora of choices of vocation (life's work) we feel we have. The idea that "anyone can be anything they want to be if they strive for it hard enough" has caused more pain, depression and dissatisfaction than can be best related in this short narrative. Inherent in such statements is, if you do "succeed" in becoming that which you had dreamt of becoming but find dissatisfaction instead of fulfillment, then guilt is induced. However, if the dream is left unfulfilled, then it is because one did not work hard enough for it.
Dr. Palmer suggests learning to "listen to one's life" in deciding the direction of one's life rather than to the "shoulds," "oughts" and "supposed to's" often learned by the time we are in high school. This is done by being conscious of the successes (what brings one joy and fulfillment) as well as those moments when close in our faces. His opening statement is the heart of the remainder of the book, "the life I am living is not the same as the life that wants to live in me" (p. 2). The following chapters speak to the possibility of discovering the Life one's life is trying to live. This process is neither a "to do list" nor does it offer steps for one to follow to come upon The Answer for which one has been searching; it is too intuitive and personal for such sterile maneuvers. This is a matter of listening, being honest and courageous enough to follow ones discovered path.
The chapters are gathered from previous writings Dr. Palmer penned for various publications and lectures but edited for a coherent, well-developed discourse on an important concept. There is no judgment or coercion in the course of the book which speaks to the author's talent. I found it to be deeply spiritual but not religious; the author speaks of his Quaker faith but does so to "flesh out" the point he was making. In lesser hands his self-revelations could become a source of conceit; here they serve to give depth to the truths he is holding forth.
Reading this book requires: an open heart, a willingness to learn, a desire to listen and a fresh highlighter.
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2.0 out of 5 stars
Basic Common Sense Stuff
Bybushidojockon March 7, 2017
Format: Hardcover|Verified Purchase
Read this for a prayer group - if you are well read in spirituality this might be a bit boring and common sense stuff. Plus it's the authors life story essentially and he often makes blanket statements like everyone burns their first half of life living in fear, depression, by external standards and expectations of others, working for ego or money desires rather than doing some interior work and seeking where their gifts meet the worlds needs. Certainly this is common in our society but not everyone's story. I certainly don't relate to his story so wasn't that into it. There is good content for sure but nothing new if you are well read in discernment, spiritual direction, spirituality and psychology. I'd suggest getting a book by Wilke Au, Jim Clarke, Richard Rohr, James Finley, or Thomas Merton instead.
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5.0 out of 5 stars
Stopping and listening...
ByFrKurt MessickVINE VOICEHALL OF FAMEon July 14, 2003
Format: Hardcover
One thing that our world does not encourage very well is stopping and listening -- stopping and listening to each other, stopping and listening to life around us, or stopping and listening even to ourselves. This is a skill that, given our cultural conditioning, must be cultivated. That is one of the things that this book by Parker Palmer, `Let Your Life Speak: Listening for the Voice of Vocation', strives to do -- to help the reader, the seeker, to be more attentive to life.
Palmer is a well-known author in the area of vocational care and consideration. I first encountered Palmer's writing in another book, The Courage to Teach, as various of us explored the meanings of our vocations as educators in the fields of theology and ministry.
Palmer states at the outset in his Gratitudes (a wonderful substitution from the typical words Preface or Introduction) that these chapters have in various guises appeared before. However, they have been re-written to fit together as a complete and unified whole for the purpose of exploring vocation.
Chapter 1: Listening to Life, starts as an exploration through poetry and Palmer's own experience in vocation. What is one called to do? What is the source of vocation? Palmer states: `Vocation does not come from willfulness. It comes from listening. I must listen to my life and try to understand what it is truly about -- quite apart from what I would like it to be about -- or my life will never represent anything real in the world, no matter how earnest my intentions.'
The very word vocation implies both voice and calling. Crucial to this understanding is that one must be present and attentive to hear that voice, that call.
Chapter 2: Now I Become Myself, continues, through the words of May Sarton, Palmer's self-exploration and self-discovery of the vocation not as an achievement but rather as a gift. One must be ready to receive the gift.
Many people, and Palmer is no exception, go through a period of darkness, despair, and depression before reaching a clear understanding of the vocation to which they are called. It requires courage. It requires diligence. It requires (and again Palmer uses the words of Sarton) the understanding that this will take 'time, many years and places'. It requires patience.
Chapter 3: When Way Closes explores one of the frequent problems along the vocational trail -- what happens when something stops or closes? Is it as simple as thinking a window opens when a door closes?
Sometimes it is not so simply identifiable. Our vocation sometimes propels into action or inaction because what we are doing rather than what we should be doing. Palmer says we must learn our limits, and sometimes we subconsciously force ourselves into action by closing off the past.
Palmer used the example of having lost a job. Palmer was able to discern, through reflection, that he was not fired from that job because he was bad at the job, but rather because it had little to do with his true vocation, and his heart would never be in it. His vocation required that he lose that job.
In stopping ourselves from dwelling on the past, beating on the closed door, but rather looking at where we are and where we can go from there, that our vocation opens for us.
Chapter 4: All the Way Down, deals with that depression we often face on the way. While it may sound cliche to talk about hitting bottom before being able to progress, there is a truth behind the cliche.
Depression ultimately is an intimately personal experience. Palmer explores the mystery of depression. He frankly admits that, while he can understand why some people ultimately commit suicide in their depression, he cannot full explain why others, including himself, do not, and recover (at least to a degree).
Chapter 5: Leading from Within talks of Palmer's return from depression into a world of action. Quoting from Vaclav Havel, the playwright-president of the Czech Republic, he says, `The power for authentic leadership, Havel tells us, is found not in external arrangements but in the human heart. Authentic leaders in every setting -- from families to nation-states -- aim at liberating the heart, their own and others', so that its powers can liberate the world. `
By unlocking those places in our hearts -- places that include faith, trust, and hope -- we can overcome fear and cynicism, and move to a firm grounding where we can be leader of our own destiny by following our true vocation.
Chapter 6: There is a Season winds through a treatment of the seasons of nature in relation to the seasons of our lives. We in the modern world have forgotten the basic cyclical nature of our ground of being. Decline and death are natural, yet we always flee from these and treat them as tragedies beyond understanding. We see growth as a natural good, but do not trust nature (even our own self-nature) to provide the growth we need for all.
The various chapters are remarkable in their sense of spirit and flow. For a book of only barely more than 100 pages (and small pages, at that), this book opens up a wonder of insight and feeling that helps to discern not one's own vocation, but rather how to think about discerning a vocation. This is, in many ways, a book of method, by showing a personal journey combined with other examples, principles and honest feelings.
This book can, quite simply, make a difference in the life of reader. There is no higher praise or recommendation I am able to give than that.

Parker Palmer - Wikipedia



Parker Palmer - Wikipedia
Parker Palmer
From Wikipedia, the free encyclopedia


Parker J. Palmer

Parker J. Palmer is an author, educator, and activist who focuses on issues in education, community, leadership, spirituality and social change. He is the founder and Senior Partner of the Center for Courage & Renewal.[1]



Contents [hide]
1Career
2Honors and awards
3Published works
4Secondary sources
5References
6External links


Career[edit]

Palmer is the founder and Senior Partner of the Center for Courage & Renewal,[2]which oversees the “Courage to Teach” program for K-12 educators across the country and parallel programs for people in other professions, including medicine, law, ministry and philanthropy.

He has published a dozen poems, more than one hundred essays and eight books. Palmer’s work has been recognized with thirteen honorary doctorates, two Distinguished Achievement Awards from the National Educational Press Association, an Award of Excellence from the Associated Church Press, and grants from the Danforth Foundation, the Lilly Endowment and the Fetzer Institute.

Honors and awards[edit]
In 1993, Palmer won the national award of the Council of Independent Colleges for Outstanding Contributions to Higher Education.[3]
In 1998, The Leadership Project, a national survey of 10,000 administrators and faculty, named Palmer as one of the thirty “most influential senior leaders” in higher education and one of the ten key “agenda-setters” of the past decade: “He has inspired a generation of teachers and reformers with evocative visions of community, knowing, and spiritual wholeness.”[4]
In 2001, the Carleton College Alumni Association gave Palmer a Distinguished Achievement Award.[5]
In 2002, the Accreditation Council for Graduate Medical Education created the “Parker J. Palmer Courage to Teach Award”, given annually to the directors of ten medical residency programs that exemplify patient-centered professionalism in medical education.[6]
In 2003, the American College Personnel Association named Palmer a “Diamond Honoree” for outstanding contributions to the field of student affairs.[7]
In 2010, the Religious Education Association (An Association of Professors, Practitioners, and Researchers in Religious Education) presented Palmer with the William Rainey Harper Award, “given to outstanding leaders whose work in other fields has had profound impact upon religious education.” Named after the first president of the University of Chicago, founder of the REA, the award has been given only ten times since its establishment in 1970. Previous recipients include Marshall McLuhan, Elie Wiesel, Margaret Mead and Paulo Freire.[8]
In 2011, Palmer was named an Utne Reader Visionary, one of "25 people who are changing your world."[9]
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Published works[edit]

Palmer, Parker J. (2011-09-06). Healing the Heart of Democracy: The Courage to Create a Politics Worthy of the Human Spirit. San Francisco: Jossey-Bass. ISBN 978-0-470-59080-5.
———; Zajonc, Arthur; Scribner, Megan (2010-07-20). The Heart of Higher Education: A Call to Renewal. San Francisco: Jossey-Bass. ISBN 978-0-470-48790-7.
——— (2004-09-22). A Hidden Wholeness: The Journey Toward an Undivided Life. San Francisco: Jossey-Bass. ISBN 978-0-7879-7100-7.
——— (2000-09-10). Let Your Life Speak: Listening for the Voice of Vocation. San Francisco: Jossey-Bass. ISBN 978-0-7879-4735-4.
——— (1999-07-21) [1990]. The Active Life: A Spirituality of Work, Creativity and Caring. San Francisco: Jossey-Bass. ISBN 978-0-7879-4934-1.
——— (1983-08-25). The Company of Strangers: Christians and the Renewal of America's Public Life. New York: Crossroad. ISBN 978-0-8245-0601-8.
——— (2007-08-17) [1997-11-21]. The Courage to Teach: Exploring the Inner Landscape of a Teacher's Life. San Francisco: Jossey-Bass. ISBN 978-0-7879-9686-4.
——— (2008-04-18) [1980]. The Promise of Paradox: A Celebration of Contradictions in the Christian Life. San Francisco: Jossey-Bass. ISBN 978-0-7879-9696-3.
——— (1993-05-28) [1980]. To Know As We Are Known: Education as a Spiritual Journey. San Francisco: HarperOne. ISBN 978-0-06-066451-0.
Secondary sources[edit]
Intrator, Sam M, ed. (2005-04-06). Living the Questions: Essays Inspired by the Work and Life of Parker J. Palmer. San Francisco: Jossey-Bass. ISBN 978-0-7879-6554-9.
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References[edit]

Jump up^ http://www.CourageRenewal.org
Jump up^ "Staff". About the Center. Center for Courage and Renewal. Retrieved 2008-03-12.
Jump up^ 
Orr, Douglas M. (1999). "The Courage to Teach: Reflections on Parker Palmer's Work" (PDF). The Independent. Council of Independent Colleges. Archived from the original (PDF) on 2006-09-08. Retrieved 2008-03-12. In 1993, [Palmer] was the recipient of the CIC Outstanding Service Award and was a speaker at the annual Presidents Institute.
Jump up^ "Who's Who: Higher Education's Senior Leadership", Change, 30 (1), pp. 14–18, Jan–Feb 1998.
Jump up^ "2001 Award Recipients". Carleton College. Archived from the original on January 6, 2009. Retrieved 2008-03-12.
Jump up^ "Parker J. Palmer Courage to Teach Award". Accreditation Council for Graduate Medical Education. Archived from the original on 2006-05-24. Retrieved 2008-03-12.
Jump up^ "Diamond Honorees: Classes of 1999 to 2005" (PDF). American College Personnel Association. Archived from the original (PDF) on 2011-07-17. Retrieved 2008-03-12.
Jump up^ "Religious Education Association". Retrieved 2010-10-30.
Jump up^ "Parker J. Palmer: Wise Guy". Utne Reader. November–December 2011. Retrieved 19 October 2011.
External links[edit]
Wikiquote has quotations related to: Parker Palmer

Works by or about Parker Palmer in libraries (WorldCat catalog)
"Palmer", Thinkers, Infed



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2018/03/22

중국 농업의 거대한 실험 - IT News



중국 농업의 거대한 실험 - IT News

중국 농업의 거대한 실험

- 10년간 농민 2,100만 명 참여, 토지 한반도 크기 1.5배 13,123회 ‘야외 시험’
2018년 3월 19일




어느 나라나 농업은 중요하다. 기본적으로 국민들이 안정적으로 먹고사는 문제에 직접적인 영향을 미치기 때문이다. 물론 나라에 따라 다르다. 예를 들어 싱가포르처럼 자국 농업이라는 건 없어 모든 것을 교역을 통해 해결해야 하는 경우도 있지만 이 경우는 매우 예외적인 경우다. 땅이 조금이라도 여유가 있는 나라는 어떻게든 자국에서 적어도 주식 곡물만은 자급하려고 한다.

이는 전적으로 외부에서 조달한다는 게 얼마나 잠재적으로 불안한 요소인지 너무도 잘 알기 때문이다. 주식 곡물의 외부 가격이 갑자기 급등하는데도 자신들이 어쩌지 못하고 그 변동이 고스란히 국민 지출로 연결돼 그만큼 쓸 돈이 줄어든 국민들이 얼마나 자신들의 처지에 (따라서 정부의 무능함에) 불만일지는 보지 않고도 충분히 알 수 있다.

급격한 산업화 중인 중국도 사정은 마찬가지다. 세계 제일의 인구 대국인 이 나라는 급격한 산업화의 영향으로 도시화가 전역에 걸쳐 급격히 진행돼 우리나라가 70~80년대에 겪던 사회변화를 지금 겪고 있다. 청년들은 일자리와 수입을 좇아 농촌을 떠나 도시로 가고, 농지는 점차 줄어드는데 먹여야 할 인구는 여전히 늘고 있다. 한정된 인력과 농지에서 농업 생산량을 인위적으로 끌어올리기 위해 비료와 농약 사용이 늘고 있어 환경은 점차 파괴돼 가고 있다.

어느 나라나 이런 문제는 소위 ‘과학화’를 통해 해결하려 한다. 농업의 과학화란 과학적 지식이나 과학적 접근법을 농업에 적용하려는 것이다. 그런데 이 과학화라는 게 나라마다 양상이 다른데, 예를 들어 미국이나 유럽의 선진국에서는 유전자 조작을 통한 품종 개량으로 생산량을 늘리려고 한다. 환경 변화에 강한 작물, 병충해에 강한 작물, 특정한 기능이 강조된 작물 등을 개발해 생산량과 수입을 함께 늘리려는 방식이다.

사실 1970년대 녹색혁명을 통해 곡물 생산량 문제를 해결했을 때에도 방식은 똑같았다. 다만 자연 발생적으로 나타난 특정 특성의 품종끼리 몇 대에 걸쳐 서로 교잡하는 방식이었을 뿐이었다.

그런데 요즘은 이렇게 생산된 작물의 안정성 등에 대한 소비자의 거부감과 피로감이 높은 상황이라 과연 이런 방식이 언제쯤 제대로 소비자에게 받아들여질지는 여전히 알 수 없다. 게다가 선진국처럼 유전자 조작 기법을 활용해 상업화할 수 없는 개도국의 입장에서는 이렇게 유전자 조작된 작물을 일방적으로 수입해야만 하는 문제가 발생한다.

이런 상업적 유전자 조작 작물의 경우 단순히 특정 기능성만 강조하는 것뿐만 아니라 보통 수확한 작물을 씨알로 이용해 새로 재배하지 못하도록 함께 조작하기 때문에 일단 유전자 조작 작물을 재배하기 시작하는 순간 작물생산 농민은 그 작물의 종자를 제공하는 업체에 얽매이게 되는 악순환에 빠진다. 그 후로 작물생산 농민은 업체에 가격과 수급 정책에 일방적으로 휘둘리게 된다. 따라서 유전자 조작 작물은 소비자뿐 아니라 생산 농민의 입장에서도 여러 가지 면에서 신중히 처리해야 한다.

▲ 출처: GENETIC LITERACY PROJECT
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그런데 최근 네이처에는 중국에서 벌어진 거대한 농업 실험이 논문으로 나왔다. 앞에서 언급한 유전자 조작과는 근본적으로 다른 방식의 농업 생산성 접근법을 다루고 있는 이 논문에 따르면 앞서 언급한 급격한 산업화에 따른 농업의 문제뿐 아니라, 중국의 농업은 대부분 농민이 소작농이라는 문제가 있다. 다들 “조그만 땅 뙈기를 부쳐 먹는” 상태라 농업의 규모를 키워 기계화를 도입하는 식의 접근법도 펴기 어렵다. 땅도 작고 돈도 없어 중국은 농업 과정의 과학화를 통해 생산량을 높이겠다는 것이다. 이 농업 과정의 과학화를 전국적으로 퍼뜨리기 위해 근 20년에 걸친 이 거대한 실험이 이번에 네이처에 논문으로 나온 것이다.

우선 지난 2011년에 PNAS에 발표한 논문(PNAS 108:6399-6404 (2011))에서는 쌀, 밀, 옥수수 이렇게 세 작물에 대해 각 작물에 따라 두 가지 요소를 개량적으로 파악했다.
우선 생산지역의 토질, 기후, 연평균 강수량, 일조량, 이산화탄소 농도 등등을 고려해 어떤 품종이 적당한지, 언제쯤 파종하면 좋은지, 작물의 파종 밀도는 얼마가 좋은지, 얼마 동안 키우면 좋은지 등을 직접 논밭에서 키우며 조사했다.

다른 한편으로는 질소 비료를 어떻게 하면 가장 효율적으로 활용할 수 있는지를 파악하기 위해 파종 후 시기별로 작물은 얼마나 질소 비료를 흡수하는지 일정한 간격으로 일정량의 비료를 준 다음 뿌리 부분 토양에 남은 비료 성분의 양을 측정해 작물은 성장 후반기에 특히 개화 이후에 상당한 질소 비료가 필요하다는 걸 파악하고 전체 작물의 생장 단계를 다섯으로 나눈 뒤 각 단계에 따라 필요한 일종의 표준 질소 비료 소요량을 환산할 수 있게 했다.

이런 과정에서 작물별로 일종의 한계 생산량으로 활용할 수 있도록 대량의 질소 비료를 써 인위적으로 생산량을 끌어올리는 실험을 병행해 이때의 생산량을 기준값으로 이용했다.
그렇게 어느 지역에 어느 품종의 작물을 어느 시기에 얼마나 촘촘히 파종하고 질소 비료는 언제 얼마씩 주고 얼마 동안 키워 언제 수확하면 좋은지 이런 일련의 과정을 의사 결정 시스템으로 정착시키는데 대략 5~10년 걸렸다.

이번에 네이처에 발표된 논문은 이런 일종의 표준화된 방식을 중국 전역에 어떻게 퍼뜨리려고 노력했나에 대한 것이다. 10년이나 걸린 이 실험은 정말 대륙의 규모를 그대로 보여주고 있다.

2005년에서 2015년까지 수행된 이 거대 농업 실험은 관련 핵심 연구자만 중국 전역에서 연인원으로 1,152명이 참여해 총 13,123회의 ‘야외 시험’을 수행했다. 여기에 참여한 농민의 수는 452개 도(본문 내용상 카운티)에서 대략 2,100만 명이었다. 여기에 동원된 누적 토지의 총면적은 3천 7백 7십만 헥타아르(37만 7천 제곱킬로미터)였다. 이는 ‘한반도’ 전체의 넓이 22만 제곱킬로미터보다 1.5배가 훨씬 넘는 중국 전역의 넓은 땅에서 일종의 임상 시험을 한 것이다.

규모 자체가 대륙 규모인데, 한대에서 아열대 기후에 걸친 기후 지역과 메마른 지역에서부터 물이 제법 풍부한 지역까지 농업을 할 수 있다 싶은 거의 모든 지역에서 해야 할 농업 실험을 중국이 한꺼번에 대신 다 한 셈이다. 전 세계가 주목하지 않을 수 없는 결과가 나온 것이다.

결과는 대성공이다. 작물 생산은 10.8-11.5%가 늘어 총생산량은 3천 3백만 톤이 됐고 같은 기간 질소 비료 사용량은 14.7-18.1%가 줄어 1백 2십만 톤을 아꼈다. 이렇게 증가한 산출량과 절약한 질소 비료를 돈으로 환산하면 122억 달러(한화 약 13조 735억)나 됐다. 그만큼 농가에는 이익이 됐다. 게다가 토양 잔류 질소의 총량도 작물 메가 그램 당 기존의 6-6.4kg에서 4.5-4.7kg으로 줄어 환경오염도 대폭 줄였고 온실가스 배출량도 작물 메가 그램 당 기존의 옥수수 422kg, 쌀 941kg, 밀 549kg에서 각각 328kg, 812kg, 434kg으로 줄었다. 결론은 작물의 생산량도 대폭 늘고 환경에 미치는 영향도 대폭 줄일 수 있었다.

▲ 출처: NATURE

농사를 짓는 사람들이 얼마나 보수적인지를 생각하면 이건 정말 대단한 결과다. 농부는 키우는 작물을 잘 바꾸지 않는다. 심지어 작물을 키우는 방식도 잘 바꾸지 않는다. 농사란 게 한 해가 꼬박 걸리는 한 가정의 수입 그 자체인 데다가 작물마다 키우는 방식이 다르고, 특히 매해 같지 않은 조건에서 자칫 실수 한 번에 모든 걸 망치게 되면 한 해가 통째로 다 날아갈지도 모르는 모험을 감수하기란 여간 쉽지 않다.

그런데 2천만 명이 넘는 농부를 일일이 설득해 참여시킬 수가 있었다는 것은 정말 대단한 일이다. 실제 논문에는 어떠한 과정을 걸쳐 농부들과 신뢰를 구축했는지 간략하게나마 설명이 있다. 물론 중국의 사회주의 계획경제의 특성이 있지만, 그 간략한 설명 이면에 얼마나 많은 관련 연구자들의 수고가 있었을지는 짐작하기도 어렵다.

세상에는 과학화를 외치면서 비과학적이거나 사이비 과학적인 것들도 많은데, 이번 결과는 매우 과학적인 방법으로 가난한 주민의 삶과 그들의 환경을 함께 개선한 대단한 결과라고 밖에는 생각되지 않는다. 중국의 과학자들이 정말 박수 받을만한 일을 했고 놀라운 결과를 만들어 냈다.

[글: 정태훈 Cancer Science Institute of Singapore, NUS 연구원]

'미투' 대하는 한·미 온도차…"일제 잔재" - 노컷뉴스



Eunhee Kim
28 February at 15:39 ·



수치의 문화(shame culture), 죄의 문화(guilt culture)

미국에 이어 한국에도 불같이 일어나는 미투운동을 보면서 문화인류학자로서 한국과 미국의 미투운동에 중요한 차이가 있음에 주목하게 된다. 차이점 하나는 한국에서는 여러 사람 보는데서 성추행이 다반사로 일어났다는 것이다. 이는 성추행이 일어나는 현장에서 함께 있었던 사람들이 성추행을 목격하면서도 전혀 제지하지 않았으며 후에도 쉬쉬하며 침묵했다는 것을 뜻한다. 반면에 미국 여성들이 겪은 성추행은 대체로 호텔 방이나 사무실에서 가해자와 피해자 두 사람만 있었을 때 주로 일어났다. 미국사회에서 여러 사람 있는 자리에서 드러내놓고 성추행을 한다는 것은 상상하기 힘들다. 그것은 마치 여러 사람이 목격하는 장소에서 범죄를 저지르는 것과 같기 때문이다.


또 다른, 그리고 관련된 차이점 하나는 성추행 사실이 폭로된 직후의 사람들의 반응이다. 미국의 유명한 영화제작자 와인스타인의 성추행과 강간 등이 오랜 기간을 두고 지속되었음이 속속 밝혀졌을 때 미국 영화계 사람들 그 누구도 미투운동에 뛰어드는 여성들을 성질 더럽다거나 혹은 미국 영화계를 망신시켰다고 비난하지 않았다. 영화제작자 모두를 성추행자로 보지 않을까 걱정하지도 않았다. 반대로 한국에서는 최영미 시인이 성추행하는 시인 고은을 빗대어 시를 쓴 것이 대중에게 알려졌을 때 고은 측의 문인 들은 최영미가 다수의 선량한 문인들이 성추행자들인 것처럼 오해받게 만들고 있다고 오히려 최영미를 비난하였다. 그들은 혹시라도 원로 시인의 성추행 이력이 그의 노벨문학상 수상 가능성을 낮출 수 있다는것에 더 짜증내고 걱정하였다. 그들은 고은이 대표하는 '민족문학'의 위상이 추락되는 것에 대해 더 걱정하였다. 그들은 누군가의 인권을 무참히 짓밟는 일에 동조하고 침묵했다는 사실에 죄의식을 갖기보다 남들이 어떻게 볼까 전전긍긍하였다.

이러한 차이점은 2차 세계대전 중에 일본을 연구한 루쓰 베네딕트가 구분한 수치의 문화와 죄의 문화를 상기시킨다. 루쓰 베네딕트의 구분을 간략하게 소개하자면 죄의 문화에서는 도덕의 절대적 기준이 있고 양심에 따라 행동할 것을 강조한다. 물론 죄의 문화에서도 수치심을 느낄 수 있지만 어떤 행동을 제재하는 데 있어 죄의식이 더 중요한 역할을 한다. 사람들은 주로 죄의식 때문에 선행을 하게 되며 아무도 자신의 비행을 알지 못해도 죄의 고통, 즉 양심의 가책을 받는 고통을 느끼게 된다. 이 죄악감에서 벗어나기 위해서는 자신의 죄를 고백하는 고해성사를 한다. 양심이 마비되어 더 이상 죄의식을 느끼지 못하는 사람은 반사회적인 인간으로 규정된다. 아이들에겐 어릴 때부터 잘못할 때마다 일관되게 벌을 줌으로써 보편적인 도덕적 가치를 아이의 내면에 심어준다.

반면에 수치의 문화에서는 내면화된 죄의 관념이 아니라 외부적 제재에 의해 주로 선행을 하게 된다. 외부적 제재는 바로 남들로부터 비난 받거나 모욕당할 때 느끼는 수치심 혹은 부끄러움이다. 예컨대 일본문화에서는 절대적으로 적용되는 도덕적 원칙과는 별 상관없는 '의무'와 '의리'를 실천할 것이 강조된다. 천황에 대한 충성과 부모에 대한 효는 각각 천황의 은혜, 부모의 은혜에 보답하는 것으로 무조건 수행해야 하는 '의무'이다. 이 때 의무를 다하고 의리를 지키는 이유는 '이웃을 사랑하라' 혹은 '거짓증언을 하지마라'와 같은 도덕적 계명과 별 상관이 없다. 부모가 악행이나 부정을 저질러도 자신은 부모의 은혜에 보답하기 위하여 필요하다면 아무 잘못없는 아내와 이혼을 할 수도 있으며 극단적인 경우 부모가 진 빚을 갚기 위해 아내를 사창가에 팔 수도 있다. 국가를 상징하는 천황에 대한 충성 또한 맹목적이어서 2차 세계대전 당시 일본인들은 그 전쟁의 목적이 정의로운가 아닌가에 관심이 없었다. 천황이 연합군에게 항복한다고 선언했을 때 일본인들은 아무런 도덕적 갈등없이 천황의 명에 복종하고 연합군의 상륙을 진심으로 환영할 수 있었다. 천황에 충성하고 부모에게 효도하는 것 이외에 자신에게 은혜를 베푼 타인에게 의리를 지키는 이유 역시 보편적 윤리강령 때문이 아니다. 의리를 지키지 않으면 '의리를 모르는 인간'이라는 소리를 듣게 되기 때문이며 이는 아주 수치스러운 일이다. 따라서 의리를 지키는 일은 때로는 폭력이나 개인적 복수도 동반한다.

의무를 다하고 의리를 지키는 것이 삶의 가장 중요한 과제인 일본 문화에서 자신의 감정과 감각에 충실할 수 있는 쾌락의 영역이 존재한다. 미국의 죄의 문화와 달리 술에 취하는 것 그리고 아내가 아닌 여자를 상대로 육신의 욕망을 추구하는 것이 죄악으로 간주되지 않는다. 단지 쾌락의 추구가 인생의 중대한 의무와 의리를 망각하게 하지 않는 한도 내에서 용인된다. 이 사회에서 이상적인 인간은 스스로 생각해서 올바른 일을 행하는 사람이 아니라 '자중하는' 사람이다. 일본 문화에서 '자중하는' 것은 남들의 비난을 사거나 성공할 기회를 상실하지 않도록 조심하는 것을 말한다. '자중하는' 사람은 적절하게 의무를 수행하고 의리를 지키며 다른 사람의 기대에 부응하며 살아간다.

한국의 미투운동에서 성추행이 일어난 문화적 맥락은 루쓰 베네딕트가 분석했던 70여년 전 일본의 군국주의 혹은 전체주의적 문화와 어느 정도 닮아 있다. 단지 한국적 상황에서는 국가를 상징하는 천황이라는 지고지순의 존재에 대한 충성이 '민족', '민중', '공동체' , '교회' 등에 대한 충성으로 바뀌었을 뿐이다. 고은의 측근 문인들에겐 성추행을 폭로하고 바로잡는 일은 민족문학을 대표하는 고은이라는 절대지존에 누가 되는 일이었다. 유신 때부터 반독재 투쟁을 하며 많은고초를 겪었고 민족의 아픔에 대해 시를 썼다는 이유로 그의 성추행은 사소하고 사사로운 일탈로 묵인되었다. 일본에서처럼 한국의 '기생문화'에서도 남자의 음주와 성적 쾌락의 추구가 부도덕하게 생각되지 않았고 어느 정도 용인되었다. 루쓰 베네딕트의 분석이 예측할 수 있듯이 문단 사람들은 '자중하여' 민족문학을 대표한다는 '위대한' 시인의 성추행을 제지하지 않았고 그 덕분에 그들은 문단 권력과 자산을 배분받고 승승장구 할 수 있었을 지도 모른다. 최영미가 '자중하지' 않고 용기내어 대중에게 폭로했을 때 이들이 격렬히 최영미를 비난한 것은 전혀 놀라운 일이 아니다. 최영미는 '자중하라'는 수치의 문화의 규칙을 깨부셨기 때문이다.

작금의 미투운동은 그동안 우리 사회에서 인권이 절대적인 도덕가치가 아니었음을 잘 보여준다. 특히 고은의 성추행은 진보적이라고 생각되었던 '운동권'의 인권의식이 오히려 일본의 70여년 전 군국주의적 전체주의에 기반을 둔 수치의 문화 수준에서 별로 진전되지 못했다는 것을 드러내준다. '위대한 수령동지'를 일본천황의 수준처럼 신격화한 북한 사회의 인권의식 또한 일본의 군국주의 문화수준보다 낫지 않으리라는 것도 예상할 수 있다. 나는 이제야 알 것 같다. 민주화의 첨병으로 나섰던 '운동권'이 왜 북한의 인권문제에 그동안 침묵했는지. 그들의 '수치의 문화'에 내재된 허약한 인권의식이 '위대한 수령 동지'를 신격화한 북한 사회의 인권의식보다 많이 나은 것이 없었기 때문이 아닐까?
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'미투' 대하는 한·미 온도차…"일제 잔재" - 노컷뉴스

'미투' 대하는 한·미 온도차…"일제 잔재"


2018-03-05 13:15 | CBS노컷뉴스 이진욱 기자

문화인류학자 김은희 박사 진단…"한국의 '미투', 인권·문화운동 될 것"



지난 4일 오후 서울 광화문 광장에서 열린 3·8 세계여성의날 기념 제34회 한국여성대회에서 한 아이가 '#MeToo, #WithYou' 피켓을 들어보이고 있다. (사진=윤창원 기자)
한국과 미국을 휩쓰는 '미투'(Me Too) 운동과 관련해, 이를 대하는 양국의 인식 차이를 비교 분석한 문화인류학자 김은희 박사의 글이 널리 읽히고 있다.

김은희 박사는 5일 자신의 페이스북에 올린 글에서 "희망이 보입니다"라며 "제 부족한 글 '수치의 문화, 죄의 문화'에 엄청나게 많은 분들이 호응하고 공감해 주셔서 저 자신도 놀라움을 금할 수 없습니다. 댓글에 일일이 고맙다고 하지 못해 이렇게 감사의 말 전하고자 합니다"라고 적었다.

그는 "저는 젊은 세대가 더 이상 분노의 목소리를 억누르지 않고 주체적 인간으로서 존중받기를 당당하게 요구하는 모습에서 희망을 봅니다"라며 설명을 이어갔다.

"산업화, 민주화를 이끈 세대의 전체주의, 집단주의, 혹은 종족주의 문화를 보며 우리 사회의 미래가 암담하다고 생각하기도 했었습니다. 그런데 이제 한국사회도 진정한 자유와 평등을 향한 변화의 도도한 물결을 거스를 수 없다는 것을 느끼게 됩니다."

특히 "민중은 멀리 있지 않습니다. 당신이 드나드는 술집에서 일하는 여성이 민중입니다. 평등은 여자든 남자든, 노인이든 아이든, 부자든 영세민이든, 정규직이든 비정규직이든 누구나 존귀한 존재임을 인정하고 그렇게 대우하는 것을 말합니다"라며 "한국사회에서 미투운동은 개인의 존엄성을 주장하는 인권운동이고 문화운동이 될 것"이라고 내다봤다.


앞서 김 박사는 지난달 28일 자신의 페이스북에 '수치의 문화(shame culture), 죄의 문화(guilt culture)'라는 제목의 글을 올리며 "미국에 이어 한국에도 불같이 일어나는 미투운동을 보면서 문화인류학자로서 한국과 미국의 미투운동에 중요한 차이가 있음에 주목하게 된다"고 운을 뗐다.

"차이점 하나는 한국에서는 여러 사람 보는데서 성추행이 다반사로 일어났다는 것이다. 이는 성추행이 일어나는 현장에서 함께 있었던 사람들이 성추행을 목격하면서도 전혀 제지하지 않았으며 후에도 쉬쉬하며 침묵했다는 것을 뜻한다. 반면에 미국 여성들이 겪은 성추행은 대체로 호텔 방이나 사무실에서 가해자와 피해자 두 사람만 있었을 때 주로 일어났다. 미국사회에서 여러 사람 있는 자리에서 드러내놓고 성추행을 한다는 것은 상상하기 힘들다. 그것은 마치 여러 사람이 목격하는 장소에서 범죄를 저지르는 것과 같기 때문이다."

이어 "또 다른, 그리고 관련된 차이점 하나는 성추행 사실이 폭로된 직후의 사람들의 반응"이라며 진단을 이어갔다.

"미국의 유명한 영화제작자 와인스타인의 성추행과 강간 등이 오랜 기간을 두고 지속되었음이 속속 밝혀졌을 때 미국 영화계 사람들 그 누구도 미투운동에 뛰어드는 여성들을 성질 더럽다거나 혹은 미국 영화계를 망신시켰다고 비난하지 않았다. 영화제작자 모두를 성추행자로 보지 않을까 걱정하지도 않았다. 반대로 한국에서는 최영미 시인이 성추행하는 시인 고은을 빗대어 시를 쓴 것이 대중에게 알려졌을 때 고은 측의 문인들은 최영미가 다수의 선량한 문인들이 성추행자들인 것처럼 오해받게 만들고 있다고 오히려 최영미를 비난하였다."

◇ "동조·침묵했단 사실에 죄의식 갖기보다 남들이 어떻게 볼까 전전긍긍"




(사진=문화인류학자 김은희 박사 페이스북 화면 갈무리)김 박사는 "그들은 혹시라도 원로 시인의 성추행 이력이 그의 노벨문학상 수상 가능성을 낮출 수 있다는것에 더 짜증내고 걱정하였다. 그들은 고은이 대표하는 '민족문학'의 위상이 추락되는 것에 대해 더 걱정하였다"며 "그들은 누군가의 인권을 무참히 짓밟는 일에 동조하고 침묵했다는 사실에 죄의식을 갖기보다 남들이 어떻게 볼까 전전긍긍하였다"고 꼬집었다.

"이러한 차이점은 2차 세계대전 중에 일본을 연구한 루쓰 베네딕트가 구분한 '수치의 문화'와 '죄의 문화'를 상기시킨다. 루쓰 베네딕트의 구분을 간략하게 소개하자면 죄의 문화에서는 도덕의 절대적 기준이 있고 양심에 따라 행동할 것을 강조한다. 물론 죄의 문화에서도 수치심을 느낄 수 있지만 어떤 행동을 제재하는 데 있어 죄의식이 더 중요한 역할을 한다. 사람들은 주로 죄의식 때문에 선행을 하게 되며 아무도 자신의 비행을 알지 못해도 죄의 고통, 즉 양심의 가책을 받는 고통을 느끼게 된다. 이 죄악감에서 벗어나기 위해서는 자신의 죄를 고백하는 고해성사를 한다. 양심이 마비되어 더 이상 죄의식을 느끼지 못하는 사람은 반사회적인 인간으로 규정된다. 아이들에겐 어릴 때부터 잘못할 때마다 일관되게 벌을 줌으로써 보편적인 도덕적 가치를 아이의 내면에 심어준다."

그는 "반면에 수치의 문화에서는 내면화된 죄의 관념이 아니라 외부적 제재에 의해 주로 선행을 하게 된다"며 "외부적 제재는 바로 남들로부터 비난 받거나 모욕당할 때 느끼는 수치심 혹은 부끄러움"이라고 대비했다.

이어 "예컨대 일본문화에서는 절대적으로 적용되는 도덕적 원칙과는 별 상관없는 '의무'와 '의리'를 실천할 것이 강조된다. 천황에 대한 충성과 부모에 대한 효는 각각 천황의 은혜, 부모의 은혜에 보답하는 것으로 무조건 수행해야 하는 '의무'"라며 "이때 의무를 다하고 의리를 지키는 이유는 '이웃을 사랑하라' 혹은 '거짓증언을 하지 마라'와 같은 도덕적 계명과 별 상관이 없다"고 전했다.

"부모가 악행이나 부정을 저질러도 자신은 부모의 은혜에 보답하기 위하여 필요하다면 아무 잘못 없는 아내와 이혼을 할 수도 있으며 극단적인 경우 부모가 진 빚을 갚기 위해 아내를 사창가에 팔 수도 있다. 국가를 상징하는 천황에 대한 충성 또한 맹목적이어서 2차 세계대전 당시 일본인들은 그 전쟁의 목적이 정의로운가 아닌가에 관심이 없었다. 천황이 연합군에게 항복한다고 선언했을 때 일본인들은 아무런 도덕적 갈등 없이 천황의 명에 복종하고 연합군의 상륙을 진심으로 환영할 수 있었다."

결국 "천황에 충성하고 부모에게 효도하는 것 이외에 자신에게 은혜를 베푼 타인에게 의리를 지키는 이유 역시 보편적 윤리강령 때문이 아니다. 의리를 지키지 않으면 '의리를 모르는 인간'이라는 소리를 듣게 되기 때문이며 이는 아주 수치스러운 일이다. 따라서 의리를 지키는 일은 때로는 폭력이나 개인적 복수도 동반한다"는 것이다.

◇ "70여년 전 일본 군국주의 혹은 전체주의적 문화와 어느 정도 닮아"




지난 4일 오후 서울 광화문 광장에서 열린 3·8 세계여성의날 기념 제34회 한국여성대회에서 참가자들이 피켓을 들고 거리행진을 하고 있다. (사진=윤창원 기자)김 박사는 "의무를 다하고 의리를 지키는 것이 삶의 가장 중요한 과제인 일본 문화에서 자신의 감정과 감각에 충실할 수 있는 쾌락의 영역이 존재한다"며 "미국의 죄의 문화와 달리 술에 취하는 것 그리고 아내가 아닌 여자를 상대로 육신의 욕망을 추구하는 것이 죄악으로 간주되지 않는다"고 지적했다.

"단지 쾌락의 추구가 인생의 중대한 의무와 의리를 망각하게 하지 않는 한도 내에서 용인된다. 이 사회에서 이상적인 인간은 스스로 생각해서 올바른 일을 행하는 사람이 아니라 '자중하는' 사람이다. 일본 문화에서 '자중하는' 것은 남들의 비난을 사거나 성공할 기회를 상실하지 않도록 조심하는 것을 말한다. '자중하는' 사람은 적절하게 의무를 수행하고 의리를 지키며 다른 사람의 기대에 부응하며 살아간다.


특히 "한국의 미투운동에서 성추행이 일어난 문화적 맥락은 루쓰 베네딕트가 분석했던 70여년 전 일본의 군국주의 혹은 전체주의적 문화와 어느 정도 닮아 있다"는 것이 김 박사의 분석이다.

"단지 한국적 상황에서는 국가를 상징하는 천황이라는 지고지순의 존재에 대한 충성이 '민족', '민중', '공동체' , '교회' 등에 대한 충성으로 바뀌었을 뿐이다. 고은의 측근 문인들에겐 성추행을 폭로하고 바로잡는 일은 민족문학을 대표하는 고은이라는 절대지존에 누가 되는 일이었다. 유신 때부터 반독재 투쟁을 하며 많은 고초를 겪었고 민족의 아픔에 대해 시를 썼다는 이유로 그의 성추행은 사소하고 사사로운 일탈로 묵인되었다."

그는 "일본에서처럼 한국의 '기생문화'에서도 남자의 음주와 성적 쾌락의 추구가 부도덕하게 생각되지 않았고 어느 정도 용인되었다"며 "루쓰 베네딕트의 분석이 예측할 수 있듯이 문단 사람들은 '자중하여' 민족문학을 대표한다는 '위대한' 시인의 성추행을 제지하지 않았고 그 덕분에 그들은 문단 권력과 자산을 배분받고 승승장구 할 수 있었을지도 모른다"고 지적했다.

이어 "최영미가 '자중하지' 않고 용기내어 대중에게 폭로했을 때 이들이 격렬히 최영미를 비난한 것은 전혀 놀라운 일이 아니"라며 "최영미는 '자중하라'는 수치의 문화의 규칙을 깨부셨기 때문"이라고 덧붙였다.

"작금의 미투운동은 그동안 우리 사회에서 인권이 절대적인 도덕가치가 아니었음을 잘 보여준다. 특히 고은의 성추행은 진보적이라고 생각되었던 '운동권'의 인권의식이 오히려 일본의 70여년 전 군국주의적 전체주의에 기반을 둔 수치의 문화 수준에서 별로 진전되지 못했다는 것을 드러내준다. '위대한 수령동지'를 일본천황의 수준처럼 신격화한 북한 사회의 인권의식 또한 일본의 군국주의 문화수준보다 낫지 않으리라는 것도 예상할 수 있다."

김 박사는 "나는 이제야 알 것 같다. 민주화의 첨병으로 나섰던 '운동권'이 왜 북한의 인권문제에 그동안 침묵했는지"라며 "그들의 '수치의 문화'에 내재된 허약한 인권의식이 '위대한 수령 동지'를 신격화한 북한 사회의 인권의식보다 많이 나은 것이 없었기 때문이 아닐까?"라고 지적했다.

[조한혜정 칼럼] 수신제가, 돌봄 민주주의 시대를 열며 : 칼럼 : 사설.칼럼 : 뉴스 : 한겨레



[조한혜정 칼럼] 수신제가, 돌봄 민주주의 시대를 열며 : 칼럼 : 사설.칼럼 : 뉴스 : 한겨레




[조한혜정 칼럼] 수신제가, 돌봄 민주주의 시대를 열며

등록 :2018-03-20

조한혜정
문화인류학자·연세대 명예교수



‘근대의 미래’ 다음에 올 텅 빈 공간에서 무슨 일이 일어날지 모르기 때문에, 그리고 저항이 나/우리 스스로가 평화로워지는 유일한 길이기에 “자기애의 이름으로” 저항해야 한다는 것입니다. 미투 운동은 이런 시대적 맥락에서 일고 있는 인류사적 운동이고 아주 긴 여정의 시작입니다.

미국에 학회 강연차 와 있는데 마음은 온통 서울에 가 있습니다. 인터넷을 통해 전해오는 ‘미투 운동’ 소식 때문이지요. 정치판이 아무리 이상한 동네라고 해도 사람에 대한 검증이 이렇게 되지 않는 동네라고는 생각지 못했습니다. 예술계가 아무리 독특한 인간들이 모인 곳이라 해도 그렇게까지 폭력이 난무하는 동네라고는 생각지 못했습니다. 87항쟁 이후 여자들의 목소리도 커지고 있어 ‘아니’라고 말할 수 있을 것이라 생각했습니다. 벌거벗은 임금님을 보고도 못 본 척, 오히려 멋진 옷을 입었다고 칭찬을 해온 그들/우리는 무슨 귀신에 씌어 있었을까요?

신자유주의 광풍이 심하게 불어닥친 지난 십여년, 적나라한 사냥꾼의 시대가 열리고 있었습니다. 적자생존과 승자독식의 세상이 펼쳐지면서 ‘보이지 않고 들리지 않는’ 존재로 살아가는 사람이 늘어나고 있었습니다. ‘수신제가 치국평천하’를 익혔던 유가 전통의 나라라는 말이 무색하게도 ‘수신’과는 거리가 먼 사냥꾼들이 권력의 자리를 차지하기 시작했습니다. 남성에 의한 여성의 배제와 억압이 인류사에서 가장 오래된 차별이라는 이야기를 구태여 꺼낼 필요는 없겠지요. 호모 사피엔스가 ‘소통과 상생의 사회’를 만들어 지금껏 살아온 것은 인간의 아기는 독립적 생존이 불가능한 무력한 상태로 태어나기 때문이었습니다.

무력한 생명을 돌보면서 산모와 산모의 친밀한 가족들, 그녀의 어머니와 할머니, 여형제와 남형제와 산모의 남자친구―아기 아버지일 가능성이 높은―는 함께 돌봄과 소통의 식탁 공동체를 만들어 세대를 이어가며 살아왔습니다. 돌봄 공동체가 많아지면서 그들을 연결하는 공공영역이 생겨났고 그 영역의 어른들은 아이를 기르는 일상에서 조금 자유로운, 그러나 돌봄 공동체에서 가장 존경을 받는 지혜로운 남자들이었습니다. 이들은 조상과 신에게 감사의 제사를 지내고 풍요를 기원하며 장례와 혼례식을 주관하였지요. 영겁으로 이어질 자손들의 세상을 축복하면서 예술적으로, 윤리적으로, 사회적으로, 영적으로 스스로를 승화시키는 수양과 단련을 게을리하지 않았습니다.

그 공공영역이 돌봄 공동체와 분리되면서 인류의 불행은 시작되었습니다. 성장과 진보의 이름으로 끝없는 이윤추구의 장으로 전락한 공공영역은 사기꾼과 거간꾼이 득세하는 영역이 되어버렸습니다. 인류가 지구상에 살아남은 것은 자신이 처한 환경의 불확실성을 줄이면서 지혜롭게 적응해왔기 때문인데 이 사냥꾼들은 불확실성을 극대화하는 방향으로 내달리기 시작했습니다. 자본주의라고 부르는, 인류사상 참으로 기이한 시스템이 생겨나 버린 것이지요. 더욱이 돈이 국경을 넘어 권력이 된 ‘금융 자본주의’는 그간의 영토화된 영역을 탈영토화하면서 영토 안의 국민들을 난민으로 만들어버리고 있습니다.

미디어 연구자 프랑코 베라르디는 괴물이 된 권력 마니아들이 판을 치는 이 시대는 범죄, 자살, 광기로 치닫고 있다면서 섣부른 낙관은 금물이라고 말합니다. 그럼에도 불구하고 권력으로부터의 자율을 추구하는 일은 그칠 수 없다면서 “미래 이후에 무슨 일이 일어날지 알 수 없다는 바로 그 이유 때문에 저항해야 하고 사회적 연대, 인간적 공감, 무상의 활동, 자유, 평등, 우애 등에 관한 의식과 감수성을 지켜야 한다”고 말합니다. ‘근대의 미래’ 다음에 올 텅 빈 공간에서 무슨 일이 일어날지 모르기 때문에, 그리고 저항이 나/우리 스스로가 평화로워지는 유일한 길이기에 “자기애의 이름으로” 저항해야 한다는 것입니다.

미투 운동은 이런 시대적 맥락에서 일고 있는 인류사적 운동이고 아주 긴 여정의 시작입니다. 그것은 “진정한 정의는 공공선을 위한 지속적 돌봄이다”라는 돌봄 민주주의 운동이며, <세상의 모든 딸들>―석기시대 인류의 돌봄 공동체를 그린 엘리자베스 토머스의 소설 제목입니다―과 아들들과 함께 벌여온 돌봄 공동체 운동일 것입니다.

영화인들이 임순례 감독과 심재명 대표를 중심으로 ‘한국영화성평등센터 든든’을 만들었다는 반가운 소식을 듣습니다. ‘든든’을 통해 앞으로는 범죄와 광기를 부추기는 배설의 영화를 안 볼 수 있게 되기를 기대합니다. 저마다 가슴속에 원망과 원한을 안고 고독한 삶을 마감하는 시대가 오지 않기를 바라며 삼삼오오 모여서 자기 동네에 폭력을 당하는 이가 없는지 잘 살펴보면 좋겠습니다. 수신제가 치국평천하의 세상을 위해 서로를 돌보며 즐겁게 싸워가야 합니다.



원문보기:
http://www.hani.co.kr/arti/opinion/column/836955.html#csidxc3a0dad7f17016f9ff86ed476737824

2018/03/21

The Autobiography of Martin Luther King, Jr.



Amazon.com: Customer reviews: The Autobiography of Martin Luther King, Jr.



5.0 out of 5 starsTop book for both learning about King and learning about leadership
ByAvid Readerson October 26, 2015
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Phillips has written a few leadership books - and does a masterful job in each - yet especially here.

For this book, he weaves through with a leadership lesson in each chapter - and generally places the lesson tied directly to something King did - trying to stay close to chronological order. He also supplies us with key quotes from King at the beginning and end of each chapter - for a quick summary and overview.

Phillips sets the context in which King operated. This is huge! I don't believe you can't fully understand without immersing in the history, the mindset, the goings on of the time. Phillips doesn't assume the reader is familiar with King. He doesn't assume the reader knows the circumstances of King's time. Phillips pulls the reader in; explaining the leadership trait King embodied; he explains what in King's past helped him to get here. He explains the historical context of what the culture was like, what current events caused the situation, what players were involved and a little on their mindset and background. He points out how even a great man like King made mistakes, how we evaluated his successes and failures, and how he grew and improved throughout.

King's life was short and was lived mainly before I was born - he died at age 39 - and had learned more and accomplished more than many that lived to be twice his age. Being a student of leadership, but someone who knew very little about King, I chose this book to learn about both. It inspired me to read more about King. I am amazed at how he put his principles before even fear of criticism, family threats, and even death. I think the reader will learn a lot about King, his struggles, his faith, his life, his goals, and especially his leadership style. Yet, for burgeoning leaders, it is very insightful. It will make someone think about whether they truly want to be a leader and what sacrifices they are willing to make.

Phillips makes this an easy read - but notan easy one to just race through without reflection.
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4.0 out of 5 starsGood Read
ByAmazon Customeron October 9, 2016
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I'm so grateful that I waited until now to read this book, and didn't read it years prior when I would have lacked the mental maturity to recognize the true power of nonviolent resistance! I'm forever grateful to Dr. King for his many contributions, and great sacrifice.

"True pacifism is not unrealistic submission to evil power, as Niebuhr contends. It is rather a courageous confrontation of evil by the power of love, in the faith that it is better to be the recipient of violence than the inflictor of it, since the latter only multiplies the existence of violence and bitterness in the universe, while the former may develop a sense of shame in the opponent, and thereby bring about a transformation and change of heart." - "The Autobiography Of Martin Luther King, Jr." Edited by Clayborne Carson, Pg. 26
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5.0 out of 5 starsThe man behind the mythical Martin Luther King, Jr.
Bygork57on February 16, 2015
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I bought this book for my wife to go along with the movie 'Selma', which she and I had recently seen at the theater. It's a great film, but I wanted us both to know more about Martin Luther King, Jr. than his great speeches and the events the media reports on during the MLK holiday. The information in this book provides the truth behind the myth that King has become in the years since his untimely death.

While King did not actually write this book himself (we should remember he was only 39 years old when he was assassinated in 1968), it's so well researched and edited that you believe it came from his own pen. The book goes deep into King's background, and explains how he came to the philosophy that lead him to take the actions that changed American history.

King really believed what he did was for the good of all Americans, not just those of African ancestry. If you read this book, you will find his legacy is exactly that. America is indeed a better place because of his ultimate sacrifice.
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5.0 out of 5 starsEveryone who wants to understand America should read this book ...
ByLouis Thaddaeuson January 13, 2018
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It was unfortunate that Martin Luther King Jr. did not get a chance to write his own autobiography, but Clayborne Carson does a wonderful job piecing together Martin's life struggles, highlights and main ideas. Martin's honesty and quest for justice rings throughout. There were a few sections that were duplicative, but overall I thought it was an excellent, absorbing read. To me, the book really delivered toward the end. Discussions on the concepts of power and love and nonviolence and violence were exceptional. I also really appreciated Martin's digging down to the root cause of black thought in relation to America - why, for example, many young black people leaned toward violence as a method to gain freedom and respect. Finally, there were a number of passages that could have been written today - so many points Martin made are as fresh as ever. Martin's revelations are timeless. Everyone who wants to understand America should read this book.
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5.0 out of 5 starsEye-opening, and insightful. What an amazing story.
ByGrant Marshallon September 11, 2013
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I bought this book for a number of reasons. Firstly, I knew precious little about the man who stands as a giant of history. I also knew little about the kind of Christianity he professed, and had heard some people scandalously say that King was in no real way a Christian (i.e. Christopher Hitchens). All I can say after reading this book is WOW - what an amazing story. I heard King's voice speaking every word of every chapter. It was like he was sitting next to you telling you the story of his life.

King was most certainly a Christian. He grew up in a Christian home, he went to Seminary, he became a minister and pastored a Church. He spoke of a personal relationship with Jesus. He depended on God for strength during difficult times, he prayed to Jesus, he worshiped Jesus, he preached about Jesus, and led a congregation of Jesus followers. If that's not Christian nothing is. Yet his theology was decidedly liberal. He was embarrassed by his fundamentalist upbringing, especially those who would check their minds in at the door of Church and stomp their feet during the service. He spoke candidly about denying the bodily resurrection of Jesus, and embracing the liberal view of man. However he was an honest man, who at times questioned his presuppositions. I was impressed how he preached a Gospel that led to action in the present world. Not just a gospel of Sunday pieties.

In story after story King recounted how he was committed to nonviolence because this was the way of Jesus (and Gandhi whom he was later influenced by). He didn't preach hatred of white people, but reconciliation, with an aim to a fully integrated society. If anyone had reason to hate it was King. His home was bombed, his friends homes were bombed, he and his family were verbally abused and threatened, he was stabbed, he was arrested more times than I can count, and was often the victim of gross injustice. Yet in all that he showed the world that he served another Lord, and preached a different Gospel. Violence, only begets more violence. My heart broke for those who suffered during the era of segregation. At times I was almost reduced to tears, reading about the horrors of what mankind has done to each other. Not only that but I finally came to understand a little of what it was like to grow up as a Black Man in a climate of racism, to suffer under such terrible injustice, disrespect and disenfranchisement. Blessed are the peacemakers like Dr King, for they will be called the children of God.

Yet there were times I felt that King's liberalism got the better of him. I felt that King's idea of heaven on earth was simply an integrated society where everyone had equal opportunity to all state services, good jobs, and so on. Yet this idea doesn't go far enough. What about personal repentance and transformation through the power of the Holy Spirit? Can non-violent action really bring this about? Does it treat the symptoms rather than the root cause of the issue? What God's kingdom coming to earth, and us anticipating it in the present, but recognizing it is a future reality? He condemned violent protest, and distanced himself from people like Malcolm X but didn't call on those who had been violent to repent and follow Jesus. Many times he simply rationalized their violence as the understandable reaction of those who had suffered for too long. He often saw the suffering of the negro community as redemptive. But that is to give the community too much power, and a job that only Jesus can truly accomplish. If King meant that through their suffering and weakness, they embodied Jesus' suffering, and pointed people more fully towards Christ, then I have no issues. King's views on poverty and military action were a little naive. Giving away surplus food from the western world to store it in the empty bellies of hungry Indian Children, is a noble thought, but nothing more than a short term solution to a systemic problem. Giving away food like that can drive down the prices of local produce and cause more harm for the local economy than good.

Yet those quibbles aside, this is still a fantastic book. Towards the end it gets a little dry and repetitive, but is very readable. If you only read one book on the Civil rights movement and it's pivotal leader, read this one.
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5.0 out of 5 starsMake America Great Again
ByOmar Luqmaan-harrison March 20, 2016
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One one level I an deeply ashamed that I am just reading this comprehensive, compelling, and courageous book taken from the writings and speeches of the man himself and on another level I am happy I am reading this in 2016 as the issues of racism, poverty, and war (King's self-described 3 evils) are still very much alive. This is the example of a leader as Servant - a powerful man who dedicated his power not to the creation of personal wealth but to improving the conditions for millions of people. As a black man who has directly benefited from the Civil Rights Movement I feel a personal responsibility to advance the work of Dr. King. I plan to return to this tome often for inspiration. We shall Overcome!
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5.0 out of 5 starsA Must Read
ByElizabeth Echavarriaon March 23, 2015
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An inspirational well written autobiography that recreates the times and struggle of the civil rights movement as well as, impressively captures the essence and feelings of Dr. King through its narrative and speeches. Every year we celebrate Martin Luther King Jr.'s birthday but I question if many of us from this generation really understand who is Dr. King and the significant contribution he made to civil rights through his nonviolent movement for change for the downtrotten poor, from the Black and White communities and then around the world. Dr King is a wonderful orator who personally moves the heart and mind with his passionate, sincere speeches aimed at uplifting and empowering his followers moving them away from victimization and into the realm of action, dignity, and self-respect. Being a religious civil rights leader, many of his speeches refer back to the Christian bible;nevertheless, they do not loose their magic to inspire even the person without religion due to the relevance and logic behind his observations and ideas. I highly recommend this book.
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5.0 out of 5 starsEnlightened Democracy!
ByO. Halabiehon September 28, 2013
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Below are key excerpts from the book that I found particularly insightful:

1- "We cannot have an enlightened democracy with one great group living in ignorance. We cannot have a healthy nation with one-tenth of the people ill-nourished, sick, harboring germs of disease which recognize no color lines--obey no Jim Crow laws. We cannot have a nation orderly and sound with one group so ground down and thwarted that it is almost forced into unsocial attitudes and crime. We cannot be truly Christian people so long as we flout the central teachings of Jesus: brotherly love and the Golden Rule. We cannot come to full prosperity with one great group so ill-delayed that it cannot.t buy goods. So as we gird ourselves to defend democracy from foreign attack, let us see to it that increasingly at home we give fair play and free opportunity for all people."

2- "Above all, I see the preaching ministry as a dual process. On the one hand I must attempt to change the soul of individuals so that their societies may be changed. On the other I must attempt to change the societies so that the individual soul will have a change. Therefore, must be concerned about unemployment, slums, and economic insecurity. I am a profound advocate of the social gospel."

3- "Admittedly, nonviolence in the truest sense is not a strategy that one uses simply because it is expedient at the moment; nonviolence is ultimately a way of life that men live by because of the sheer morality of its claim. But even granting this, the willingness to use nonviolence as a technique is a step forward. For he who goes this far is more likely to adopt nonviolence later as a way of life."

4- "Ghana has something to say to us. It says to us first that the oppressor never voluntarily gives freedom to the oppressed. You have to work for it. Freedom is never given to anybody. Privileged classes never give up their privileges without strong resistance."

5- "I am often reminded of the statement made by Nkrumah: "I prefer self-government with danger to servitude with tranquility." I think that's a great statement. They were willing to face the dangers and difficulties, but I thought that Ghana would be able to profit by the mistakes of other nations that had existed over so many years and develop into a great nation."

6- "We know through painful experience that freedom is never voluntarily given by the oppressor; it must be demanded by the oppressed. Frankly, I have yet to engage in a direct-action campaign that was 'well timed'' in the view of those who have not suffered unduly from the disease of segregation. For years now I have heard the word ''Wait!'' It rings in the ear of every Negro with piercing familiarity. This "Wait" has almost always meant "Never." We must come to see, with one of our distinguished jurists, that "justice too long delayed is justice denied.""

7- "Now, what is the difference between the two? How does one determine whether a law is just or unjust? A just law is a man-made code that squares with the moral law or the law of God. An unjust law is a code that is out of harmony with the moral law. To put it in the terms of Saint Thomas Aquinas: an unjust law is a human law that is not rooted in eternal and natural law. Any law that uplifts human personality is just. Any law that degrades human personality is unjust. All segregation statutes are unjust because segregation distorts the soul and damages the personality. It gives the segregator a false sense of superiority and the segregated a false sense of inferiority. Segregation, to use the terminology of the Jewish philosopher Martin Buber, substitutes an "I-it" relationship for an "I-thou" relationship and ends up relegating persons to the status of things. Hence segregation is not only politically. economically, and sociologically unsound, it is morally wrong and sinful."

8- "The reason I can't follow the old eye-for-an-eye philosophy is that it ends up leaving everybody blind. Somebody must have sense and somebody must have religion."

9- "Man's inhumanity to man is not only perpetrated by the vitriolic actions of those who are bad. It is also perpetrated by the vitiating inaction of those who are good."

10- "We were all involved in the death of John Kennedy. We tolerated hate; we tolerated the sick simulation of violence in all walks of life; and we tolerated the differential application of law, which said that a man's life was sacred only if we agreed with his views. This may explain the cascading grief that flooded the country in late November. We mourned a man who had become the pride of the nation, but we grieved as well for ourselves because we knew we were sick."

11- "I think there is a lesson that we can all learn from this: that violence is impractical and that now, more than ever before, we must pursue the course of nonviolence to achieve a reign of justice and a rule of love in our society, and that hatred and violence must be cast into the unending limbo if we are to survive."

12- "We also come here today to affirm that we will no longer sit idly by in agonizing deprivation and wait on others to provide "our freedom We will be sadly mistaken if we think freedom is some lavish dish that the federal government and the white man will pass out on a silver platter while the Negro merely furnishes the appetite. Freedom is never voluntarily granted by the oppressor. It must be demanded by the oppressed."

13- "Power, properly understood, is the ability to achieve purpose. It is the strength required to bring about social, political, or economic changes. In this sense power is not only desirable but necessary in order to implement the demands of love and justice. One of the greatest problems of history is that the concepts of love and power are usually contrasted as polar opposites. Love is identified with a resignation of power and power with a denial of love. What is needed is a realization that power without love is reckless and abusive and that love without power is sentimental and anemic. Power at its best is love implementing the demands of justice. Justice at its best is love correcting everything that stands against love."

14- "Ultimately, a genuine leader is not a searcher for consensus but a molder of consensus. If every Negro in the United States turns to violence, 1 will choose to be that one lone voice preaching that this is the wrong way...I cannot make myself believe that God wanted me to hate. I'm tired of violence, I've seen too much of it. I've seen such hate on the faces of too many sheriffs in the South. And I'm not going to let my oppressor dictate to me what method I must use. Our oppressors have used violence. Our oppressors have used hatred. Our oppressors have used rifles and guns. I'm not going to stoop down to their level. I want to rise to a higher level. We have a power that can't be found in Molotov cocktails."
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3.0 out of 5 starsThe Autobiography of MLK, Jr.
ByAnne Bradleyon February 12, 2011
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This book was written by someone other than Martin Luther King, Jr., in the first person. In my opinion, there is no bad book of MLK - just like the saying "a bad day at fishing is better than a good day at work".

For me, it was not a fast-read like Malcom X's autobiography, despite my deeper admiration for MLK than Malcom X, who came from a very broken home, subjected to much violence directly and indirectly - having a mindset that life was a war literally most of his life.

Yet Malcom X's book was truer; it had me engaged because I felt like he was talking to me.

Though Hon. Colin Powell is a completely different persona than Malcom X, his autobiography, too, had me engaged. It came from him.

Though all autobiographies, for the most part, have ghost writers, they receive the "stamp of approval" from the very one it is written on, for one thing. Yet in MLK's situation, he was not here to stamp it.

For instance, I do not believe that his family was weakening as far as their relationships went. Rather, I believe his wife Coretta was by his side in spirit constantly, cherishing the time they had together, which was quality time. Yet this writer indicated, as if MLK would say it, that his marriage was falling apart. That troubled me, for I have not believed others - even African Americans - who have told me that MLK cheated on his wife.

I don't think the author was reflecting this-type of behavior, yet I just felt that this book would have been easier read if he had just written it from his own heart, rather than what he may have imagined from MLK, particularly since he was just a little boy when MLK passed.

I learned new facts about MLK's life. I found this very useful.

Schools should place more emphasis on Martin Luther King, Jr. His love for our country and expectation for us all to turn toward eachother reflected a love which does pass understanding, as one who represented his oppressed, tortured, and murdered people. There were many arising in his day who joined with MLK.

If I gave this book a rating by stars, I would give it a "three", only because I think there are more worthwhile books out there on MLK which have more realism.
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5.0 out of 5 starsIt is a great read. He makes a great case for doing ...
ByMaryAnn Murphyon September 11, 2017
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It is a great read. He makes a great case for doing things in God's way. Although i was a white teenager and later a young adult growing up in the western United States during the 50s and 60s, I never really understood, for many years, what Dr. King was about. It was many years later as I was studying another topic entirely that I realized how necessary the Civil Rights movement was for us as a nation, for all of us as a people; and how vital it was that it be an energetic but nonviolent movement! He was a wise and dedicated soldier for truth. I have learned to respect and admire him, his wife, and his dedicated followers.