Friends in Korea

Friends in Korea

Friends in Korea

Friends in Korea

by Haeng Woo Lee

Pendel Hill

May 1969

Acknowledgements

First of all, I thank the Friends World Committee and Pendle Hill for

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댓글 0 퀘이커 2013. 11. 3.

#Friends in Korea

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함석헌 퀘이커

함석헌과 퀘이커 사상 등에 관한 소식 나누기

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inviting me and giving me a chance to study Quakerism and also

giving me a chance to write this paper. I wrote this paper as a term

paper for Pendle Hill, and also for the record of Seoul Friends

Meeting. Seoul Meeting has some record, but it is not only incomplete

and lacking details, but inaccurate, even though the Meeting's history

is so short .

I would like to call this paper a record of the Seoul Friends Meeting

rather than the history of the Seoul Friends Meeting.

I greatly appreciate the advice and encouragement of Dan Wilson,

Jack and Janet Shepherd, Elizabeth Gray Vining, Howard and Anna

Brinton, Douglas Steere, and other Friends, especially the help of

Nancy Ewald in correcting the English throughout the many weeks it

has taken to write this paper.

Haeng Woo Lee

May 1969

Pendle Hill

Table of Contents

Part I. General.

1. Background

2. Birth of the Meeting

3. Growth of the Meeting

1958

1959

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1959

1960

1961

1962

1963

1964

1965

1966

1967

1968

1969

Part II. Activities

1. Study

2. Publication

3. Sunday School

4. Visitation

5. Service

 a. Visits

 b. Emergency Food Supply

 c. Education and Religon

 d. Economic Self-support

 e. Accounting

 Conclusion

6. Supporting AFSC

Part III. How They Became Friends 1 Sok Hon Ham

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1. Sok Hon Ham

2. Churl Oh

Part I. General

1. Background:

We wonder if Friends like Rufus Jones, Gilbert Bowles, Howard Brinton

and others that once paid visits to Korea in the first part of the

twentieth century, received an inspirtion and saw a vision that a small

Friends group was to be born there some fifty years later.

It is interesting and not meaningless to realize that the tragic war

between the West and East, North and South in Korea, was a

historically important period for our meeting. This was the time when

AFSC and FSC sent a team of relief and medical workers to serve the

devastated refugees and orphans in Kunsan (1953-1958). Though they

did not come as Quaker evangelists or missionaries, their direct and

indirect influence did serve greatly to bring about the birth of this

Friends Meeting.

About the same time, an old Friends from Seattle, Washington, came

to Korea leading a team of welfare workers under the name of

"Houses for Korea," to build houses for needy refugee groups.

Through Floyd Schmoe, organizer and director of the team, some of

us came to know a little about the "Peculiar People" called Quakers .

2. Birth of the Meeting:

About the time when the Friends Service Unit withdrew from Korea in

the first part of 1958, some Koreans who worked with the FSU, and

others in Seoul who were seeking for a religious inspiration began

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others in Seoul who were seeking for a religious inspiration, began

growing in number. We believe that there was a will of God when He

helped us in finding Reginald Price from Washington Monthly

Meeting, and Arthur Mitchell from Honolulu Monthly Meeting, in this

remote land of Korea. They came to work under the International

Cooperation Administration, the American Government's agency to

help rebuild Korea.

It was the evening of February 15th,1958, when several people were

gathered in silence for worship which was follow- ed by discussion

about Quakerism at the home of the Mitchells in Seoul. We think that

this was the first gathering of our group. Regular weekly meetings

continued after that on Thursdays. We also remember Soodo Medical

College where we met together several times, but we usually met at

the home of Arthur and Shirley Mitchell. From March 22nd,1958, we

began meetings on Satudays. This tradition was kept for the following

three years. Meeting always began with silent worship for thirty

minutes, and about an hour was given for study and fellowship.

3. Growth of the Meeting:

In July 1958, Yoon Gu Lee and Shin Ai Cha made their decision to

commit their life together to the Quaker way of life and applied for

membership at Honolulu Monthly Meeting, and were accepted.

Present at their wedding in October 1958, were Herbert Bowles and

Don Bundy from Honolulu and Pasadena, California, who had come to

Korea to inspect the Kunsan area for AFSC and FSC. In the winter of

1958, we often met at Ham Bum Chung's home in Chungpa-dong, but

mostly the Meeting met at the houses of Arthur Mitchell and Reginal

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mostly the Meeting met at the houses of Arthur Mitchell and Reginal

Price. We remember warmly, with love and care, the two families, and

all the services they rendered for our Meeting.

AFSC energetically tried to bring some Koreans to the seminars and

work camps in Japan for many years, and for the first time, Boo Yung

Ahn of Taegu successfully went to the Program in the summer of

1958, and gave an interesting report to our Meeting in October.

In spring of following year, Hilary Conroy, director of the AFSC

seminar in Japan, came to Korea for a visit with us in Seoul.

In August 1959, the Meeting began using Dr. Byung Woo Kong's clinic

for worship.

Kap Son Whang, in spite of the difficult relationship between Japan

and Korea, was sent to the AFSC program in Japan in 1959, and came

back enriched by his experience. In February 1960, Rufus Jones'

Quaker's Faith was translated by Yoon Gu Lee and was printed for

distribution among members of the group. This was the first Quaker

leaflet in the Korean language.

In March 1960, Yoon Gu Lee left Korea for a year-long study at Pendle

Hill.

For the months of March, April and May, 1960, meetings for worship

were held at the home of Han Bum Chung, Reginald Price and Arthur

Mitchell. In the last part of May, Dr. Byung Woo Kong offered his new

building in Chung Jin-dong for our Meeting to use. Regular attenders

increased in number when the Meeting place was settled at one

definite location.

In June 1960 Reginald and Esther Price with their children left Korea

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In June 1960, Reginald and Esther Price with their children, left Korea.

The Meeting could not forget the contribution the Prices offered for

the birth and growth of the Friends Meeting in Korea. We believe that

Reginald Price ought to be called the Father of the Quaker movement

in Korea.

Because one member of the Meeting was blind, the Friends group

became interested in welfare activities for the blind from the

beginning. Some members of the Meeting gathered once in a while to

transcribe religious articles into Braille. In June 1960, the group

organized a week-end work camp at one of the homes for the blind,

repairing a road near their building. This was a rich experience for all

that participated in sharing fellowship and cooperation in service.

In June 1960, Dong Suk Cho,Chang Hoon Lee and Soon Kyung Suh left

Seoul for Japan to attend the AFSC seminar and work camp program.

This made the entire group happy, in view of the unhappy relationship

between Japan and Korea, The three participants came back with

much to share with us. A few weeks were spent upon their return in

reporting about their experience. As the result of their visits among

Friends in Japan, correspondence with some Japanese Friends began

taking place. Dong Suk Cho voiced his hope to join Friends while he

was in Tokyo.

In November 1960, it was felt by the Meeting that some formal

organization was necessary. Arthur Mitchell, Byung Woo Kong, Dong

Suk Cho, Churl Oh and Chang Hoon Lee were asked to prepare for a

conference in December to strengthen the Meeting by naming some

committees The following posts and persons were decided at the

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committees. The following posts and persons were decided at the

conference on December 18th.

General

Secretary:

Dong Suk Cho

Study and

Program:

Churl Oh

Service: Chang Hoon Lee

Visitation: Jae Kyung Chun

Advisors: Arthur Mitchell

Han Bum Chung

Byung Woo Kong

Dae Wi Lee

Sok Hon Ham

We also decided that we would call this meeting officially "Seoul

Monthly Meeting of the Religious Society of Friends." Letters about

th f t t i F i d i ti d

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the conference were sent to various Friends organizations and

concerned individuals. Many replies came from different part of the

world, congratulating and encouraging the Meeting.

In January 1961, the Meeting held its first business meeting. Children

of the University Meeting of Seattle, Washington, sent contributions

through Floyd Schmoe twice, and the Meeting gladly passed these

loving gifts to one needy family.

In March 1961, the Mitchells left Korea, finishing their four-year term

with ICA. With Reginald Price whom we call Father of the Meeting,

Arthur Mitchell's loving and tender care for all of us made us call him

the "mother" that gave birth to our Meeting. With Shirly, his wife, and

three children, the Mitchells did answer the divine call to bring forth

the child of Quakerism in Korea.

Study programs were actively carried out. Suk Dam Lee led the study

hour with "Why am I going to a Friends Meeting," Churl Oh with

"Quaker Practice," Hyun Yoon with "History of Quakers," and Dong

Suk Cho with "Life of George Fox" until May 1961.

The Meeting was glad to welcome Colin Morrison, a Friend from New

Zealand, who came to Korea to serve as the executive director of

Korea Church World Service. He arrived in April and presented a

minute from New Zealand General Conference in May, though he

never attended our meetings.

The Meeting was delighted and encouraged to learn that Dong Suk

Cho was accepted in membership by Tokyo Monthly Meeting in May

1961.

In the last part of May 1961 Yoon Gu Lee came back via Europe

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In the last part of May 1961, Yoon Gu Lee came back via Europe,

completing his study at Pendle Hill. For several weeks after his arrival

he reported about his long journey to the Meeting.

In June 1961, at business meeting, organization of the Meeting was

examined and the following committees were agreed upon with

friends to serve:

Secretarial

Committee:

Dong Suk Cho

Yoon Gu Lee

Study and Program

Committee:

Churl Oh

Hyun Yoon

Soon Jung Han

Service

Committee:

Choong Nae Ro

Jae Kyung Chun

Chang Hoon Lee

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In June 1961, Errol Elliott from Indianapolis, Indiana, paid an official

visit for the World Committee while on his way to Kenya to attend the

FWCC conference. His short visit was an inspirational encouragement

for our group.

At Errol Elliott's suggestion, the Meeting decided to request an official

relationship with FWCC for consultation and assistance to our Meeting

till we could organize a regular Monthly Meeting. This letter was sent

to Herbert Hadley, General Secretary of FWCC to be presented at the

Kenya Conference.

In August 1961, Friends gathered in Kenya in the name of FWCC

discussed our letter, and a warm reinly came from Herbert Hadley

including the minute adopted by the Committee on FWCC and Friends

in Korea. The minute recorded by FWCC is as follows:

Seoul Friends Meeting: A Minute has been received from the Friends

group in Seoul, Korea, signed by Yoon Gu Lee and Dong Suk Cho,

which requests a "direct and official relationship with FWCC."

Friends who know this group spoke highly of its life and enthusiasm

and of the value of the fellowship to members and attenders, whose

experience has been moulded by suffering. The Meeting has about

thirty regular attenders, and has already established contacts with

Japan and Pacific Yearly Meeting.

It was approved that the Central Office keep in touch with the group

at Seoul, help to nourish its spiritual life, and encourage it to

strengthen its links with Pacific Yearly Meeting, and with Japan

Yearly Meeting

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Yearly Meeting.

For the small and isolated group of Friends in Seoul, this was a happy

step of progress.

At the business meeting in August 1961, the Secretary Committee was

strengthened by asking Churl Oh to join the Committee. Churl Oh was

asked to serve as Presiding Clerk, Dong Suk Cho as Treasure Clerk,

and Yoon GU Lee as Recording Clerk and Correspondent.

Choong Nae Ro, Young Ki Kim, Soon Kwi Kwon and Young Ai Kong

participated at the AFSC seminar and workcamp program in Japan for

the month of August 1961. The Meeting received their report with joy.

Four young attenders of the Meeting married in October and

December 1961. Joon Shik Cha and Jae Hee Lee who met each other at

our Meeting and decided to make a home together, married under

the care of the Meeting. Joon Hwan Lee and Sung Ai Cha married after

attending our Meeting for some time.

On December 17, 1961, an annual conference was held to review the

life of the Meeting for the past year and to think about the next year.

Reports were received from the three committees. We were not at all

proud of the results, but were thankful that we could maintain this

Meeting and carry out some service activities for TB patients in the

year of 1961. In thinking of the coming year, the conference was

united in suggesting that we ought to give emphasis to learning at

our meetings and helping each other within the group to live better in

spirit in this chaotic part of the world. The conference approved the

following committees:

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Clerks Presiding: Churl Oh

Accounting: Dong Suk Cho

Recording &

Correspondent:

Yoon Gu Lee

Study & Program

Committee:

Choong Nae Ro

Tong Sul Cho

Chang Hoon

Lee Churl Oh

Service Committee: Jae Kyung Chun

Haeng Woo Lee

Yong Chul Kim

Lee Bok Han

In Jan ar 1962 e decided that attenders of the Meeting o ld

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In January 1962, we decided that attenders of the Meeting would

make monthly donations for the expenses of the Meeting and would

start raising funds for the Meeting House. Mss. Ro, Mrs. Dong Suk

Cho and Chang Bok Lee were appointed by the Meeting as the

members of the Fund-raising Committee, but this was not successful.

In July 1962, Yoon Gu Lee resigned as Clerk and he left Seoul in order

to run his farm in KangWon-Do. The Meeting asked Tong Sul Cho to

fill the position vacated by Yoon Gu Lee. We asked ourselves why the

number of attenders decreased for the last several months. We

agreed that the reason was as follows: The history of the Meeting was

short, the majority of attenders' religious experiences were weak, and

they had to neglect individual religious life because of the grim

realities of life. So we decided to ask the FWCC and FWC American

Section to send us a missionary who could help our difficult situation,

or a Friend who had a rich religious life and could get a job in Seoul to

support himself wile giving spiritual encouragement to the Meeting.

In October 14, 1962, we moved our meeting place from Dr. Kong's

typewriter manufactory to the Library for the Blind which was located

in ChongRo 3-Ka, because the typewriter manufactory became busy

and began working on Sunday too. We were thankful to Dr. Kong and

Elder Ro, Director of the Library, for their good will in offering the

meeting places.

Jae Kyung Chun suffered from feelings of guilt because of his younger

brother's suicide, and so resigned his position on the service

committee in October 1962.

In November (12-19) 1962 we were visited by David and Catherine

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In November (12 19) 1962, we were visited by David and Catherine

Bruner as official delegates on behalf of the Pacific Yearly Meeting.

They gave us much advice and encouragement.

Three attenders of the Meeting, Young Sook Kim, Won Kim and Yong

Chul Kim married in December 1962. The Meeting sent delegates to

their wedding ceremony to express congratulation.

In December 1962, we had a third annual conference to review the

past year and to think about and plan the coming year. We were

thankful that we could maintain this tiny meeting and carry out some

service activities and publication without undue trouble in the past

year, but we didn't do as much as we expected, considering the large

number of committees and members. So we decided to reduce the

organization, and the annual conference approved only a secretarial

committee as follows:

Executive

Secretary:

Tong Sul Cho

Associate

Secretary:

Accounting &

Public-relations:

Dong Suk Cho

Study & Program

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y g

and Recording:

Churl Oh

In January 1963, three members of the secretarial committee

presented their plan for the year of 1963 to the Meeting as follows:

1). There will be more emphasis on Bible study and the study of

Quakerism. 2). The pamphlets which have been translated into

Korean already will be published until end of the year. 3). Week-end

workcamps will be held in the coming summer. 4). Outdoor worship

and picnic with families will be held at least twice, in Spring and Fall.

5). Home visiting among the members will be continued.

In February 1963, the business meeting accepted Margaret

Utterback's proposal for Fund-raising for the Meeting House for the

Seoul Friends Meeting. Margaret Utterback, a member of the Oberlin

Monthly Meeting in Ohio, had visited our Meeting in February of 1962

on her way home from the FWCC Kenya conference. Before her

proposal, she talked about this with Sok Hon Ham while he was at

Pendle Hill.

In February 1963, Ingrid Bentzen who worked with FSU in Kunsan, and

had a personal friendship with several members of the Meeting,

visited us. She came to Korea to work for UNTAB. She helped us in

such ways as interviewing for selection of participants for the AFSC

seminar and workcamps in Japan and Okinawa. She left Korea in 1968.

In March 1963, we discussed a proposal which was to extend the

length of meeting for worship from 40 minutes to one hour, but the

sense of the Meeting was that it would continue for a while to be 40

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sense of the Meeting was that it would continue for a while to be 40

minutes, because of the difficulty of the environment at that time.

In April 1963, we talked about our religious life, growth of the Meeting

and study of Quakerism at the home of Lee Bok Han during a home

visit. We also discussed applying for individual memberships in the

Japan or Pacific Yearly Meetings, but the sense of the meeting was

that it would be better to wait for more individual inner preparation.

In May 1963, we had an outdoor meeting for worship and picnic at

SaeKumJung and more than ten families attended. We enjoyed

singing and volley-ball, and strengthened our friendships.

In June 1963, Sok Hon Ham came back unexpectedly early from a

round-the-world trip. He had left Korea for the USA on February 10,

1962, having been invited by the US State Department for its foreign

leaders exchange program for three months. After that he stayed at

Pendle Hill for Summer and Autumn terms. He lectured on "The Faith

of Lao-tse" in the summer term and his term paper, in poetic form,

was called "The Challenge of Korea." After Pendle Hill, he studied at

Woodbrooke for one term. He then traveled through many countries

in Europe. While he was traveling in Lebanon, he felt strongly that this

was not the time to travel in ease, but the time to do something for

his disordered country. He then gave up the rest of his trip, including

India, which was the country he most aspired to visit because it was

Gandhi's country, and came back to Korea. After returning to Korea

he reported to the Meeting why he stopped his scheduled travel and

addressed thousands of fellow countrymen in public meetings

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addressed thousands of fellow countrymen in public meetings

sponsored by the Sasangge Monthly, an intellectual magazine to

which he was a well-known contributor. The Korea Times headlined

his message: "People Want No More of Military Rule."

In July 1963, we received a letter from Herbert M. Hadley about Robert

Kohls. Robert Kohls and his wife, from New York, arrived in Seoul in

August to work with the Christian Children's Fund as Acting Director

for one year. During this one year he helped our Meeting spiritually

and materially, in ways such as supporting publication of Quaker

leaflets and hosting many foreign visitors in his large home.

In August 1963, Dong Suk Cho resigned as Secretary and left Korea for

USA to study at Pendle Hill. The Meeting asked Choong Nae Ro to fill

the position vacated by Dong Suk. Dong Suk attended the Pacific

Yearly Meeting and visited more than twenty Meetings on his way to

Pendle Hill.

In November 1963, we received Brewster Grace's second visit and

discussed, at the home of Yoon Gu Lee, the possibility of an AFSC

International Work Camp in Korea. It was agreed to have an

international workcamp in Korea, and later the Meeting sent a. letter

to the AFSC Tokyo Office saying that the Meeting would like to

support the program.

The Meeting was delighted and encouraged to learn that Friends in

Ohio and Michigan organized the Joint Committee for Korea of lake

Erie and Ohio Yearly Meetings to support our Meeting. The

Committee for Korea gave financial help for several projects including

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Committee for Korea gave financial help for several projects including

Jae Kyung Chun's study at Columbia University since 1966, the travel

expenses of Churl Oh's participation in the Friends World Conference

in 1967, and support of Tandong leper village.

The Meeting accepted John Anderson's offering, which was his

monthly contribution, of thirty-five dollars for the Meeting, and we

discussed how to use it. Several felt that- it should be used for social

work or a scholarship fund, but we agreed that it would be used for

materials of publication and correspondence such as photographs

and tapes for recording. The sense of the Meeting was that the most

important thing was to support growth of the Meeting.

The Meeting was fortunate enough to have three representatives,

Choong Nae Ro and his wife, and Mrs. Lim attend Japan Yearly

Meeting in November of 1963, Before they left Korea the Meeting

adopted an epistle which was sent with them, to the Japan Yearly

Meeting. They gave us a meaningful report upon their return in

December 1963.

In December 1963, Sang Heum Ko left for Australia to attend the first

Australia Yearly Meeting. He came back in May 1964 with an epistle

from Australia Yearly Meeting.

We intended to publish five Quaker leaflets in 1963, but we published

only three leaflets because of financial difficulty. We were thankful to

Robert Kohls for his special contribution of one hundred dollars for

this publication.

On December 29 1963 we had a fourth annual conference with two

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On December 29, 1963, we had a fourth annual conference with two

guests; Elise Boulding and George Willoughby.

We enjoyed very much George's speaking of his peace movement

experiences, especially the Friendship March in India. This speech was

given at the home of Robert Kohls several days before the conference.

We began with an annual report and then went on to plan the coming

year. Sok Hon Ham gave a lecture about religion and Elise Boulding

gave us insights which she had gained through her deep religious life.

The Meeting was united in the plans for 1964, which were as follows

(1) We should have weekly study meetings on certain evenings. (2) As

a service activity, we should build a house, through week-end

workcamps, for TB patients, and we should invite to these camps

Japanese young friends who hoped to visit our Meeting, should (3)

The Meeting do what ever it could in supporting AFSC for the first

international workcamp in Korea in summer. We also approved the

following committees:

Secretarial

Committee:

Tong Sul Cho

Churl Oh

Yoon Gu Lee

Treasurer: Choong Nae Ro

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Treasurer: Choong Nae Ro

Service: Haeng Woo Lee

In March 1964, we had a week-end workcamp to build a house for TB

patients, in accordance with the plan made at the last annual

conference. Mitsuo Otsu, a Japanese Young Friend, who was invited by

the Meeting for this camp, participated in this camp. This was the first

time that our Meeting invited a foreign Friend. Herbert Bowles and his

wife also visited us and participated in this camp. They also helped us

with the business of the Meeting, such as correspondence with FWCC

American Section, during their stay of one month.

In the spring of 1964, Elise Boulding visited us again with her

husband, Kenneth, and suggested to us strongly that the Meeting

should have Sunday School, and gave us some teach ing materials for

that purpose. At that time also we visited TB patients and had an

outdoor meeting for worship and picnic. In August 1964, Lee Bok Han

left for USA to live with her sons. She studied at Pendle Hill in 1965-66.

She has been the resident director of the Los Angeles Friends Center

since October 1968.

In August 1964, we had the first AFSC international work camp in

Korea. We were thankful that we could assist this workcamp without

undue difficulty. We were able to have fruit ful experiences in many

ways, through choosing the camp site, choosing Korean participants,

arranging homes for foreign participants to stay in during the

orientation period and after camp, and participating in the orientation

and the work camp itself We very much enjoyed it and felt that we

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and the work camp itself. We very much enjoyed it and felt that we

gained more than any other campers. During this camp, we were

visited by Japanese Friends Tayeko Yamanouchi and Seiichi Kondo,

and had meetings twice with them, also including Toshihiko Tanaka

and Yuri Fukunishi who were participating in this camp. It was a very

precious opportunity to talk about the relationship between Friends in

Japan and Korea and promote mutual understanding and friendship.

We missed the Kohls family when they left in the autumn 1964, but we

were happy to be joined by Keith Watson from Australia, who spent

eight months with us after participating in the AFSC work camp. He

later married Tae Soo Kim, one of our members, in 1966.

In the autumn of 1964, we had an outdoor meeting for worship and

picnic at KeumKok with Norman Wilson and his family, during his

second visit. We appreciated their sense of love and sincerity that

seems to come through their deep religious life.

In November 1964, Blanche Shaffer, as the first General Secretary of

the FWCC, visited us. We had special meetings during her stay of ten

days (Nov. 30- Dec. 10) and discussed official organization of the

Meeting, and the procedure of applying for official membership; and

we confirmed the minute of the ninth triennial meeting of FWCC held

in Waterford, Ireland, July 21-28, 1964. The Minute recorded by FWCC

is as follows:

347 Seoul Meeting, Korea: (Monday, July 27)

Minute (a). The Committee considered further developments

among Friends in Korea since the Eighth Triennial Meeting (Minute

237) noting with special appreciation the visit of Herbert and

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237), noting with special appreciation the visit of Herbert and

Gertrude Bowles on behalf of the FWCC as well as the visits and

contacts of other Friends. The Committee desires to give its loving

encouragement to the continued growth and strengthening of

Quakerism in Korea.

The Committee accepts the fact that to move forward in hope and in

faith always involves some risks, not least in a country so tragically

divided and so beset by tribulations as Korea.

The Seoul Friends Group will be advised that when, having

considered carefully the seriousness of the responsibilities involved,

they find themselves in unity under God's guidance on the

establishment of a Monthly Meeting, and when they have

completed their organization including whatever steps may be

necessary or desirable under Korean law, the FWCC will recognize

that Meeting in loving Christian fellowship as a Meeting of the

Religious Society of Friends not now part of any established Yearly

Meeting. The development of this Meeting and its relationship to

the FWCC, will be reviewed at each triennial session of the FWCC

until some permanent status in achieved. Considering the special

interest of Japan and Pacific Yearly Meetings, particular care will

taken to keep those Meetings informed of progress made and of

activities undertaken through or by the FWCC with respect-to Korea,

and it is hoped that strong bond s of fellowship may develop among

them.

Minute (b). The Seoul Friends Group will be advised of the

availability of funds already contributed for the purpose of helping

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availability of funds already contributed for the purpose of helping

them to obtain a property suitable for their use. They will be invited,

if they feel it right and practical to use such assistance, to indicate

what type and size of property may be obtained, upon what terms,

whether it can be maintained and utilized without further external

financial support, and how legal title may best be registered. In

order to give reasonable assurance that this plan will carry out the

wishes of donors of the funds, the FWCC Advisory Committee, or a

special committee they may appoint for the purpose, will review it.

Upon approval the needed amount, not to exceed the amount

donated, will be transmitted to the Monthly Meeting, or to Trustees

or to such other legal entity as may best serve the purpose as

determined by Seoul Friends.

Seoul Friends will be advised that, in accordance with what is

understood to be their own wish, no continuing financial assistance

for their normal operations, by the FWCC or other Yearly Meetings is

contemplated. Special projects requested by Seoul Friends Meeting,

or approved by them, will be considered by Yearly Meetings and

other Friends' bodies as needs and opportunities arise, care being

taken that a newly established Meeting must not be over-burdened

with activities taxing the time and energy of members even when

financial support is available.

The Executive Secretary of the FWCC and Clerk of Seoul

Monthly Meeting, by mutual agreement, will establish such channels

of correspondence and such of co-ordination as may seem to be most

suitable and all member Yearly Meetings will be asked to observe

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suitable, and all member Yearly Meetings will be asked to observe

such procedures strictly when established.

Blanche Shaffer gave a public lecture on the subject of "Faith and

Practice of the Society of Friends" at the YMCA with about eighty

people in the audience. This was the first public lecture for our

Meeting. We also discussed the purchase of a Meeting House, and

saw a building site and a house. We agreed to buy the house, which is

the present Meeting House. one reason for the decision to buy this

particular house was its nearness to both Yonsei and Ewha

Universities, where we hoped to find students interested in attending

the meeting. This hope was not realized due to lack of interest on the

campuses.

Finally in January 1965, the sale was finalized on the purchase of our

own meeting house for $3,150. The funds came from the following

sources: $476 raised by the Korea Committee of Oberlin Meeting,

organized by Margaret Utterback; $3100 through FWCC American

section, from an anonymous donor who heard of the project through

Margaret's Committee. The difference between the $3,150 purchase

price and the $3,576 raised was used to build a small building on the

corner of the property, for use by the First-Day School.

In the past six years and ten months, we had moved about ten times

from houses of the members to hospitals, Congress building, KoreaChina Association, Typewriter Manufactory, Library for the Blind, etc,

so a meeting house was urgently needed and deeply appreciated.

On December 20 1964 we moved into our own new meeting house

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On December 20, 1964, we moved into our own new meeting house

and had an annual conference. After meeting for worship, Sok Hon

Ham gave a lecture concerning search for truth and religion,

emphasizing a dual approach: one is to look at it as a distant place,

and the other is to be in it and feel the varieties of the shape of it.

Religion needs to be an unchangeable truth that changes. From the

distance a big mountain never changes, but to really know the true

being, one ought to be close to it to see the greatness and vitality.

Knowing truth and religion is one thing, and living a truth or a religion

is another matter. If religion looks always the same, like a dead

mountain from a distance, it has no life. We ought to seek to find that

unchangeable religion that constantly changes...."

We began our annual report with a cold self criticism and confession

of the weak life of 1964. We had regular meetings for worship, study

groups, week-end work camps, and we assisted the AFSC work camp,

yet we did not feel a fire burning amongst us. We had quite a few

visiting Friends from Japan, USA, Australia and England, that

strengthened us very much. Two booklets were translated and put

out with the financial help that came from Madison Meeting. As to the

plans for 1965, the Meeting was agreed that the emphasis should be

centering down our spirits and activities at the new Meeting House

for the internal growth of the members. Besides the regular worship

meeting we ought to continue the weekly study group with more

preparation and enthusiasm, Young Friends should start a separate

weekly study meeting, a children's Sunday School ought to be

initiated so that the members could bring children to the Meeting and

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initiated so that the members could bring children to the Meeting and

young ones could grow in the atmosphere of Friends Meeting and in

Quaker tradition, and, since the greatest part of the purchase of the

Meeting House was covered by the contribution of outside Friends,

we ought to offer our utmost services in maintaining the Meeting

House in good shape, and in paying the monthly installments

remaining on the mortgage of the meeting house, which totaled

about six hundred dollars.

Other projects that this meeting decided as the tasks of 1965 were: (1)

through Japan Yearly Meeting, the nuclear members of the Meeting

should apply for official membership of the Society of Friends; :(2)

with the help of the Madison Meeting, advancement or extension

work would continue; (3) with contributions from Australia, service to

TB Patients at the Rest-house we built would continue; (4) the

Meeting will do whatever it could in assisting the second AFSC work

camp in summer; (5) with close contact with and under the auspices

of FWCC, we should request Friends everywhere to include Korea

when ways open for visits. Particular efforts must be made to have

closer contact with Japanese Friends by intervisitation. We would like

to propose that Friends from Japan be invited to come to Korea when

this Meeting has new applications to join the Society of Friends, and

for our annual conference in December, 1965. From our side, we

should ask Japan Yearly Meeting to invite some Korean Friends to

Japan Yearly Meeting of 1965; (6) we should try to register at the

Ministry of Education as a religious group for official recognition; (7)

we should participate in the Christian efforts when necessary since

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we should participate in the Christian efforts when necessary since

NCC would like to have our representatives attend as observers to

consultation about such things as laity movement, youth work, etc.;

(8) we hope to be prepared to declare this Meeting as a constituted

Meeting of the Religious Society of Friends under the proper care of a

Yearly Meeting or FWCC.

The Meeting decided to send letters of gratitude to all the Friends

Meetings that helped Seoul Meeting in 1964. An epistle was prepared

to meet the above need and was read and adopted. Having approved

the plans for 1965, reorganization was done as follows:

Clerk Yoon Gu Lee --Till May

Treasurer

Tong Sul Cho --June to

December

Choong Nae Ro

Churl Oh

Resident

Director

Churl Oh

(Friends

Center)

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 Study Group Yoon Gu Lee - Till May

Churl Oh - June to December

Young Friends Jae Kyung Chun

Children's

Group

Tae Soo Kim

Shin Ai Lee

Keith Watson

Chung Bong Ro

Service

Activities

Haeng Woo Lee

Advancement Sung Kyoon Ahn

In March 1965, Churl Oh's family moved into the Meeting House to

become Resident Director. We were thankful to the Oh family,

especially Moon Ok for her toil in maintaining the Meeting House and

for her hospitality to many foreign guests for the year of their

id i th ti h

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residence in the meeting house.

In the spring of 1965, we started children's Sunday School, but it

continued only two years.

On July 25, 1965, we planned to have the dedication ceremony of our

Meeting House, Japan Yearly Meeting were to send their delegates,

Motoi Fukunishi and Yoshiko Tanaka, to this dedication, but they

couldn't get their visas in time. only Janice Clevenger, of Friends

School in Tokyo, arrived in time, with an epistle from Japan Yearly

letting and a letter of the delegates. When we learned of the difficulty,

we postponed the dedication 1 week. The Japanese delegates arrived

in Seoul on July 31, so the ceremony took place the next day. During

these three Friends' sojourn with us, we had precious discussions and

gatherings for the sake of improving friendship between Japanese

Friends and us, as well as discussing the problem of some of us

applying for membership in Japan Yearly Meeting. The visit of these

Friends with us led us toward immeasurably closer ties among the

Friends of the three countries through their living with Korean Friends

families for two weeks. After that Janice Clevenger visited us three

times in July 1966, she visited us and gave us an example of how to

work with handicapped people by teaching little children in Hankuk

Lip Reading School for one month in March 1968, she visited is again.

It was very helpful that we could open our hearts together and talk

about each member's particular agony. In the summer of 1968, the

Meeting desired to have Janice spend a year in Seoul as a "Friends-inresidence." This concern had been shared with the Friends School,

Esther Rhoads chairman of Japan Committee of Philadelphia Yearly

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Esther Rhoads, chairman of Japan Committee of Philadelphia Yearly

Meeting, Janice and Haeng Woo in Tokyo on September 9th 1968 and

with the Friends World Committee American Section in Philadelphia.

We are very glad to know that the plans are taking definite shape for

Janice to spend a year in Seoul. Tokyo Friends School has agreed to

release her for the last year (1970-71) of her present three-year term

as English Conversation teacher and the FWCC has decided to be her

official sponsor and will contribute $2,000 toward her basic support.

In December 1968, she visited Seoul, and then made a preliminary job

inquiry and strengthened friendship with members of the meeting.

We had also the pleasure of participating in the 1965 AFSC Summer

Program by helping .with preparations and the choosing of the

Korean participants for both the Korean and Japanese Programs.

In September 1965, Yoon Gu Lee and all his family left on his

assignment from Church world Service for Jordan, where he is still

working in Lebanon for Near East Council of Churches. Jae Kyung

Chun left for Pendle Hill after which he went to Columbia University to

continue his studies.

In November 1965, Japan Yearly Meeting invited four of our delegates

for their Yearly Meeting, but we couldn't attend the Yearly Meeting

because we couldn't get the passports and visas in time. Later our

two representatives, Choong Nae Ro and Haeng Woo Lee, visited the

Japan Yearly Meeting Office and several monthly Meetings in Japan

during a four-week visit made possible by the kind arrangement of

Japan Friends.

Margaret Utterback arrived Korea on December 18th 1965 in the

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Margaret Utterback arrived Korea on December 18th 1965 in the

bitterly cold weather of 16 degree below zero centigrade (3 degree

Fahrenheit) to spend a year with us. At this same time, Haeng Woo

Lee was returning from Japan after visiting Friends in Japan. Early one

morning in Kokura Japan, after the ship had been at anchor for two

days because of bad weather, Haeng Woo accidentally found

Margaret's baggage on the deck. When he knocked at her room, he

found her praying for a safe voyage and for someone to be waiting

for her upon her arrival at Pusan Port. The ship was two days late

already, and she had thirteen pieces of baggage. Margaret Said to

Haeng Woo, "God heard my prayer and sent me an angel --- you."

Margaret lived with us for 14 months. During this period, she did

various things for the Meeting such as helping with correspondence

with Friends in other countries, leading womens groups, visiting

Tandong leper village and participating in week-end workcamps,

helping carry out a study group on Thomas Kelly's Testament of

Devotion and his Autobiography, and other Meeting business and

activities. Margaret's loving and tender care for all of us made us call

her the "Grandmother" that gave growth to our Meeting.

On December 26, 1965, we had an annual conference. The meeting

started with silence. During the silence, Margaret Utterback delivered

the love of those Friends in Oberlin Monthly Meeting, Lake Erie and

Ohio Yearly Meetings and of other Friends in the United States who

have concerns for the young Seoul Meeting. Churl Ch made an annual

report and Margaret made a brief report on the Friends World

Conference to be held at Guilford College North Carolina in 1967

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Conference to be held at Guilford College, North Carolina, in 1967.

She further informed the Meeting that the Joint Committee for Korea

is a making fund raising campaign to buy a round-trip ticket to enable

a representative from Korea to attend the Friends World Conference

in 1967. Churl Oh was appointed by the Meeting as a delegate of the

Meeting to attend the Conference. Choong Nae Ro and Haeng Woo

Lee reported on their trip to Japan. Special contributions were made

to buy a complete set of printing equipment and we ought it later, but

several Japanese Friends gave a present of a whole set of printing

equipment in the summer of 1966. The meeting was united in the

plans for 1966 as follows:

(1) As our service activity, we should select a village in a rural area or

in a slum area in the city and supply medicines and drugs or do other

relief work in that village. Sung Jin Uhm asked to submit a more

detailed plan to the January business meeting. (2) The study group

which met every Thursday in the past should be continued. (3) A

womens group should meet every Tuesday and Friday from next week

on at the Meeting House to study English (led by Margaret). This

group might also attempt to do other activities in the future.

Appointed as Clerk and other conveners for 1966 were the following:

Clerk Tong Sul Cho

Treasurer Haeng Woo Lee

Publication &

Library

Young Sang Chin

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Sunday School Tae Soo Kim and

Yun Kim

Young Friends Churl Oh

Service Activities Sung Jin Uhm

Resident Director

(Friends Center) Haeng Woo Lee

In addition to the above appointments, Margaret Utterback

volunteered to help in corresponding with Friends in other countries.

In January 1966, we started publishing "Seoul Friends Meeting

Monthly Newsletter." We were thankful to Young Sang Chin and

Haeng Woo Lee for their toil in starting and continuing this

publication.

At a business meeting in January 1966, the meeting decided to take up

the leper village in Tandong as its main service project, after hearing

eye-witness reports on this leper village by Sok Hon Ham, Churl Oh

and Margaret Utterback (see service activities for details).

In February 1966, we were visited by distinguished Friends Clyde

Milner, who had served as the president of Guilford College where the

Fourth Friends World Conference was held in 1967, and his wife

Ernestine. They gave us rich with spiritual teachings in religious life

through their visit us and told us about Guilford College and their

experiences.

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We were thankful for their contribution of one hundred dollars for

this meeting.

In March 1966, we were informed that Friends of Oberlin Meeting

decided to fast one meal in every week to help Tandong leper village.

We were deeply moved by their faith and spirit of service, and we felt

we needed to improve our own spirit and to practice more burning

prayer. Silence without inspiration is dead prayer.

On April 22-23, 1966, eight members of the Meeting had a week-end

workcamp at Tandong leper village, doing leveling work on he

building site of a community center to be used both for meetings and

as a school. In Sunday morning we had a meeting for worship with

the villagers and Sok Hon Ham gave a lecture for the lepers.

On April 30, 1966, Haeng Woo Lee's family moved into the Meeting

House to become Resident Director. We were thankful to Soon Ae for

her toil in maintaining the meeting house and for her hospitality to

many foreign guests during the Lee's residence of two and a half

years in the meeting house.

In August 1966, we had several tresured occasions of sharing

friendship and concerns with four young Friends who participated in

the AFSC international workcamp: Joseph Edalia from Kenya, Rachel

Jackson from New Zealand, and Toshiko Isomura and Sadao Horino

from Japan. Five members the of the Meeting had participated in

preparation of the camp and three members also participated in the

whole camp. After the camp, on the 17th of August, we had a special

meeting for the campers at the Meeting House and discussed religion

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meeting for the campers at the Meeting House and discussed religion

and Quakerism with twenty campers.

In November 1966, we had a most unforgettable visit from friends

Norman Whitney and his sister Mildred, who gave us inspiring

lectures and teachings in Quakerism.

We appreciated so many of their religious experiences that were

expressed in very plain words and gave us such a great inspiring

guidance in our thinking about the religious way of life. They also

visited Tandong leper village and gave encouragement to the

villagers. When they left us, they gave us an epistle titled "To Stand in

the Gap." Quoted here is the last part of the epistle:

I have never forgotten the insight gained from a refugee from

Eastern Europe who had endured all the terrors of war and of

homelessness. He came to ask me, "How do you live without fear?"

I repeated to him the familiar words of Jesus, "If you continue in my

word... you will know the truth, and the truth will make you free..."

but it was not until, with great humility in the face of his experience,

I told him that my fear was overcome only when I had accepted

what, for me, is the truth: that I have no right to defend anything

that is my own at the cost of the destruction of another, that his

eyes lighted with understanding.

"Oh, yes," he said, "I see. Fear has something to do with defense.

The more ready we are to defend our own by destroying others; the

more certain we are that they are equally ready to destroy us."

Is not this a parable both of our interpersonal and our international

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Is not this a parable both of our interpersonal and our international

situations today? Hence, the relevance of the Gandhian doctrines of

non-violence and soul-force. Hence, the relevance of the love that

suffers long, is always kind, and never fails.

To find the political relevance of this principle is the supreme need

of this generation. To this search Quakers have a unique

contribution to make. God expects it at our hands.

I do not know, we do not know, what we could do in a future

circumstance; but I do know what I should do, and I will try to live in

the life and courage that takes away the occasion of all wars... and

all fears.

We were in deep grief when we heard of Norman's death one year

after they visited us.

We received a letter from Blanche Shaffer, General Secretary of FWCC,

concerning a FWCC interim meeting, held on November 18th 1966 in

the United States, in which the Status of Seoul Meeting was discussed.

At a business meeting in November 1966, we decided to apply to the

Korean Government for status as a juridical person (for official

recognition of the Meeting as a legal entity), but this decision was not

realized due to shortage of money. The expenses were estimated at

about five hundred dollars.

Sok Hon Ham was invited to attend Japan Yearly Meeting in November

1966, but delays in government documentation procedures made it

impossible to do so.

On December 18 1966 we had an annual conference attended by 26

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On December 18, 1966, we had an annual conference, attended by 26

members. The meeting was united in the plans for 1967 as follows: (1)

Every Sunday, Bible study will be led by Sok Hon Ham, and another

study group will continue to meet every Friday evening. (2)

Announcement of the activities of Seoul Meeting will be posted on

YMCA & YWCA Bulletin Boards. (3) Quaker literature and pamphlets

will be sent to College Libraries in Korea. (4) It was hoped that

Douglas Steere, Chairman of FWCC, would give a public lecture during

his visit to Seoul the following March.

Appointed as Clerk and other conveners for 1967 were the following:

Clerk Churl Oh

Treasurer

Haeng Woo

Lee

Publication & Library

Young Sang

Chin

Sunday School Myong Hee

Han

Soo Ja

Whang

Yun Kim

Young Friends Sung Jin

Uhm

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Service Sung Jin

Uhm

Resident Director

(Friends Center)

Haeng Woo

& Soon Ae

Lee

After business session, Sok Hon Ham gave a lecture on Future

Religion and Quakerism. Quoted here is the last part of his lecture:

"Finally we must think of our situation as Koreans. What is the

meaning of this historical event that we are divided into two by the

two fighting powers? We are the scapegoat on the Historical

Judgment Day. We are Isaac on the alter. It is our historical

obligation to listen to the New Word. At least, for us all these

institutionalized religions are no use, even though they may be

useful to others. The Christianity, or the Buddhism that blessed the

Vietnam War after they experienced the Korean War in 1950's, is not

necessary for us.

"Two thousand years ago, Jesus, like a young lamb, was killed by the

fighting between Hebraism and Hellenism, and there were only a

very few people who believed in the New Word which sprang out of

the blood that was shed from his ripped side. What did they believe

in? They believed in the Word, "I am in Father, and the Father in

me," that is, part is in the Whole, and the Whole in the part. They

believed in this. 

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"The Quakers are only a handful among 3 billion people in the

world, and the Korean Quakers are just like a very frail new bud,

however, if we can only drink, in communion, the blood flowing

from the victims of the 20th century caught between the two

principles of liberalism and totalitarianism, in right way, then can we

not receive the New Word that can save humanity from

punishment?"

At the end of December 1966, the Meeting installed a telephone. For a

long time, we had to put up with the inconvenience of no telephone,

especially when we had a foreign guest, because installation of

telephone was very expensive. The installation expenses were about

two hundred dollars. The telephone is regarded as a luxury in Korea.

In February 1967, we received a letter from Blanche Shaffer

concerning Seoul Meeting becoming a Monthly Meeting under the

care of the FWCC, and requesting us to send a delegate to the tenth

triennial meeting of FWCC which would be held at Guilford College,

North Carolina, August 3-6, 1967.

1967 was another year filled with many days of spiritual

encouragement. We had, as usual, several important visitors who

enriched and encouraged us in our spiritual life.

Above all, we have to mention the visit of the Chairman of FWCC,

Douglas Steere and his wife Dorothy. They stayed with us five days

after arriving on the 11th of March, 1967. They shared with us their

rich religious experiences and concerns. We had the second public

lecture for our meeting at the YMCA with about one hundred people

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lecture, for our meeting, at the YMCA with about one hundred people

in the audience.

Having noticed some prominent Christian leaders among the

audience, we felt Douglas Steere's lecture meant a great deal in

Quaker outreach. And on the night of the 14th, we invited nine

prominent Christian leaders of Korea to Sok Hon Ham's birthday

dinner. This dinner meeting had special significance, for it was a

golden opportunity for this small meeting to identify itself to leading

Christians of Korea.

Douglas and Dorothy also had the opportunity to visit Dr. George Paik

and Dr. Dae Sun Park, the former President and the President at

Yonsei University, and Dr. Won Yong Kang, Director, at Korean

Christian Academy. They also lectured at HanKuk Theological

Seminary. After the meeting for worship on the 12th, they visited the

Tandong leper village and gave encouragement to the depressed exleper patients at the village. There is no doubt that their visit to these

unfortunate people was very much appreciated, and endowed them

with more hope for their future.

On the morning the Steeres left Korea, Douglas gave us a written

message titled "A swift visit to Korean Friends."

Quoted here are several paragraphs from the message:

It is another thing to see it with our own eyes, as we have just done.

We feel that you have started in the right way by building up a small

intimate fellowship of committed people who are each ready to

make a personal witness to the spirit of love in the daily work that

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make a personal witness to the spirit of love in the daily work that

you are about. You have also undertaken a common concern in this

responsibility for the leper village and for Mr. Oh. Your Bible study

and study of the Society of Friends and its basic testimonies is just

the right supplement to the meeting for worship.

We note a few additional suggestions, we hope that you may

encourage the wives to take a more active part in the meeting and

its decisions and that you may draw more women into the worship

group and into the society generally.

The work campers might be personally invited to come and Teacher

Ham may now and then find students and younger friends whom he

could personally encourage to come along to the meeting. Each of

you might ask himself which of his friends he could feel ready to

invite to attend meeting. Attenders seldom come in the beginning

except by a warm personal invitation of someone that they know.

We know of few Quaker groups which in spite of their small

numbers have so much promise in them. However God has not

favored you with so many gifts without laying on you many tasks

and I believe you could be an instrument for the Holy Spirit to break

through into the inner life of Korea.

You are a "thin place" - a place where there is little between you and

God. We have been touched by your kindness to us and by the

promise that lies in you.

We were very glad to have William Prince, a friend from Southold

Meeting of New York State, join us in March 1967, and become active

and helpful in our meeting during his stay in Korea for one year He

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and helpful in our meeting during his stay in Korea for one year. He

helped in the preparation of AFSC work camp and also participated

very actively in the camp, He also played a part in bringing about a full

understanding and friendship between Southold Meeting and Seoul

Meeting.

In March 1967, Tong Sul Cho left for Vietnam with an offer of an

interim job until his immigration to Canada. on June 10-11, 1967, we

had a week-end retreat at the meeting house in the hope that we

might revive our power of inner spirit even though the participants

were only a handful of people. Through this living together for 2 days

and nights we were certainly brought to better mutual understanding

and a strengthening of personal ties. We prepared something for

Fourth Friends World Conference and the tenth triennial meeting of

FWCC, and made a report about Tandong leper village which was sent

to Douglas Steere. Five members, Sok Hon Ham, Churl Oh, Haeng

Woo Lee, Young Sang Chin and Sung Jin Uhm, attended this retreat.

We had another retreat in October 1967.

On June 15, 1967, Churl Oh left Korea for the USA to the attend the

Fourth Friends World Conference as an official delegate of our

meeting. He visited many Friends Meetings and Friends in Japan and

the United States, and studied at Pendle Hill for the summer term

during his travel before the and after the Conference. He came back

on September 3, and on September 8 gave us a report on his trip, on

the World Conference and on the tenth triennial meeting of FWCC.

On July 22, 1967, Sok Hon Ham left Korea for the USA to attend the

Greensboro Gathering and the tenth triennial meeting of FWCC After

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Greensboro Gathering and the tenth triennial meeting of FWCC. After

the meeting, he attended the Pacific Yearly Meeting, studied at Pendle

Hill for the Fall term, and visited many Friends Meetings and Friends

in the United States and Japan.

We felt fullest gratitude toward World Friends for their loving help for

our meeting to enable us send two delegates, and have them feel the

warmth of personal participation at the gatherings. The simple ｅ

xpression mentioned the by Churl Oh, "I felt a real sense of belonging

to the world Friends Family through the Attendance," indicates how

valuable the experience was.

At the tenth triennial meeting of FWCC, Seoul Meeting was officially

recognized as a Monthly Meeting under the direct affiliation of FWCC,

and what was more precious for us was the warm hearts of Friends

who offered special prayers for this meeting. We all felt this official

recognition carried more responsibility for us to live like Friends and

make constant efforts to seek for anything that we can contribute

toward His Kingdom in the future.

The Minute recorded by FWCC was as follows:

Minutes of the tenth meeting FWCC August 3-6, 1967

Guilford College, Greenboro, North Carolina.

394 SEOUL MEETING, KOREA: OH CHURL, Clerk of the Meeting in

Seoul, Korea, reported on the progress of that group of Friends

since 1964 when the proposal was before us that it be officially

recognized as a Monthly Meeting by the FWCC. Friends from all over

the world have visited the Meeting since 1964 greatly enriching the

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the world have visited the Meeting since 1964, greatly enriching the

life of the group. Political factors make relationships between the

Japanese and Korean people difficult, but a breakthrough is now

occurring partly as the outcome of an AFSC work camp near Seoul

participated in by Japanese Friends. The Seoul group has sponsored

a relief and rehabilitation project at the leper colony of Tandong and

has translated a number of Quaker pamphlets into the Korean

Language. Since 1966 they have published a monthly newsletter.

After about nine years of thought and prayer, the Seoul group is

agreed on requesting official recognition as a Monthly Meeting. Oh

Churl reported three requests from the group:

they would welcome (1) financial help to make possible more

translations of Quaker literature into Korean; (2) scholarship help

for their members to study Quakerism in England and America, and,

(3) continued visits from Friends outside of Korea, particularly longrange visits, and Friends who might have some regular employment

in Korea and would share in the life of the Meeting.

Florence Sidwell reported for the Joint Committee for Korea of Ohio

Yearly Meeting (Conservative) and Lake Erie Yearly Meeting, which

has served as a clearing house and information center for

assistance to Korean Friends, in co-operation with many other

Friends in other Meetings around the world.

It was agreed officially to welcome the Seoul Friends group as a

Monthly Meeting of the Religious Society of Friends under the care

of the Friends World Committee for Consultation. It was agreed that

specific requests from the Korean Friends be referred to the

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specific requests from the Korean Friends be referred to the

American Section's Quaker Aid Program, and for educational

fellowships to Woodbrooke in England and to Pendle Hill in the

United States, and requests for financial help toward translations, to

the Central FWCC office.

Sok Hon Ham brought greetings from Seoul Friends and

commented on the future of Quakerism in Korea where a heavy

weight of responsibility rests on a tiny group. At the suggestion of

the General Secretary, we entered on a period of silent worship in

which our hearts went out to the new Meeting in Korea and brought

it into the circle of our Christian love.

In August 1967, we had the pleasure of participating in the 1967 AFSC

summer program by helping with preparations and the choosing of

Korean participants as well as participating in the camp itself. The

camp was held at the Tandong leper village, Seoul Meeting's service

project. The camp gave birth to a great new phase in the village life.

About two and a half acres of land were reclaimed by the camp and,

what is more valuable, this international work camp convinced many

surrounding community people to reconsider their attitude toward

lepers: if not to respect them, at least not to practice segregation

against them.

In November 1967, we were visited by Robert and Margaret Blood and

their two sons, who shared with us their concerns about our meeting

and social problems in Korea.

On December 23, 1967, we had an annual conference, attended by 23

members The meeting was started with silence

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members. The meeting was started with silence.

Messages from Sok Hon Ham (Pendle Hill), Margaret Utterback and

Janice Clevenger were read. The final part of Sok Hon Ham's message

follows:

"This year there was a devastating drought in the southern part of

our land. It seems something symbolic of the instance I cited above.

We are living in an age of difficulty. Now, let us act. once we start to

dig into our hearts, it will not be long before we discover the well

spring from which "new religion" emanates. In order to quench our

thirst we must dig a well. Otherwise there is no alternative but to

wait to die. But what is meant by digging? In other word, how

should it be done? The answer is, we should look into our hearts

first. We use a shovel when digging the soil, but it is with thinking

that we dig into our heart. We know that it would be of no avail if we

went about here and there in digging. Therefore, concentrate your

mind on one thing. This is what we call "centering." Looking into

one point, you will see it magnifying and also getting ever deeper.

Finally it will be exploded out into our consciousness when no more

resistance is felt. There is, however, one thing still more important

left. The fact is, that no one can carry on this work by himself. There

needs to be an assembly. Each individual can not be separated from

others. Individuality is a mere ｅxpression of one's being. It

envisages the whole being known as the extended self. In an

assembly where each person devotes himself, the hole in the spring

can be detected and be opened. Power might be gained through a

personal worship but it will fade away soon Why? Because it is the

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personal worship, but it will fade away soon. Why? Because it is the

water stagnant in the well. It should become part of the well spring

of life. It is only when each individual opens what is within that we

can detect the spirit lying underneath. The number of a group is of

no importance. The attitude is the most important factor."

The meeting was united in the plans for 1968 as follows: (1) we agreed

to encouraging more intervisitation among the Friends and their

friends. (2) an organ for the Sunday School will be bought whenever

sufficient money is collected by special contribution for this cause. (3)

lively discussion was held on reconsidering the location of the

Meeting House; the main trend of the discussion was that the

meeting house is too inconvenient to reach and sometimes, to many

of us, the bus fare matters very much. Most of the attenders agreed

that we reconsider moving into a more convenient place by renting

out our meeting house if possible. No one, of course, thought we

definitely had to move in the near future, but the matter should be

kept open.

Appointed as Clerk, and other Conveners of Committees, were the

following:

Clerk Churl Oh

Treasurer

& Service

Young Sang Chin

Publication

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Publication

& Library

Bong Soon Chun

Young

Friends

Joong Chul Shin

Sunday

School

Soo Jung Oh

Resident

Director

(Friends

Center)

Haeng Woo Lee,

after August and

Young Sang Chin

In February 1968, Peter and Nancy Ewald visited us on their way back

from their assignment on the AFSC VISA program in Vietnam. To us as

a people whose troops have been dispatched there, hearing of

experience in South Vietnam was very helpful in understanding the

present conditions there and in increasing our awareness of the

importance of a peaceful solution there. Nancy gave a speech on

Vietnam to a meeting of former AFSC campers.

In March 1968, Mr. & Mirs. Parl Welch visited us again. They attended

our meeting for worship, and visited Tandong leper village and

encouraged its inhabitants and significantly helped them financially.

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encouraged its inhabitants and significantly helped them financially.

In March 1968, Sung Jin Uhm left Korea for study in Australia. After

one year there, he came to the United States and now is studying at

Howard University in Washington D.C.

In May 1968, Paul Sekiya of Japan Yearly Meeting visited us in order to

participate in a good-will Conference between Japanese and Korean

Christians. He had a meeting with former AFSC campers at the

meeting house and exchanged Views on the peace problem, which is

his main concern. He also gave lectures at Choongang Theological

Seminary and Yonsei University.

On June 29-30, 1968, we had a two-day retreat at the meeting house,

in which we could exchange our ideas and thoughts.

We agreed especially that every effort should be made that the AFSC

Korea work camp program, which was scheduled to be terminated

because of budget cuts, should continue in Korea. As a result of this

concern, plans were laid for a work-study project to be held in the

summer of 1969 in Korea. Through the combined efforts of Young

Friends and AFSC staff, meetings of former AFSC campers have been

held from time to time. There were 6 such meetings in 1968, and it

was decided to continue them on a monthly basis.

Harold and Betty Snyder, Quaker International Affairs Representative

for South Asia, came in July 1968. At a supper meeting with them we

discussed our meeting's problems and learned much about

conditions in India and Pakistan. They attended meeting for worship.

It was an unforgettable memory.

In July 1968 Young Sang Chin participated in the international

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In July 1968, Young Sang Chin participated in the international

students seminar sponsored by AFSC in Kyushu, Japan. After that he

visited seven Friends Meetings in Japan and also attended a Japanese

Young Friends' retreat.

In August 1968, we had the pleasure of participating in the AFSC work

camp by helping with preparations and the choosing of Korean

participants, and attending the orientation.

During the camp period, DeWitt Barnett and Tayeko Yamanouchi of

AFSC Tokyo Office visited us to investigate the possibility of an AFSC

program in Korea in 1969. They also had a concern about general

Korean problems as well as the Seoul Meeting's problems. In addition

to sincere discussions with us which greatly deepened our friendship,

they had wide contact with government officials, politicians, scholars,

educators, journalists and former participants of AFSC programs.

DeWitt, Tayeko and Haneg Woo visited Prime Minister Il Kwon Chung

and talked about general Korean problems, especially the

reunification of Korea, and about AFSC's program in Korea, both past

and future. A special concern was mentioned about the problems of

Korean government documentation procedures for the foreign

participants for AFSC programs in Korea, and for Korean participants

in AFSC programs outside of Korea.

We hope that from their contact with notables representing various

departments of Korean society, DeWitt and Tayeko will be able to

advise us well on new directions and growth for our meeting. DeWitt

made two other visits to Korea in February and in November 1968

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made two other visits to Korea, in February and in November 1968.

On September 7, 1968, Haeng Woo Lee left for America to study at

Pendle Hill for one year, and following that, another few years in

graduate study of Mathematics. He visit the ed the AFSC Tokyo Office,

Friends Meetings and Friends in Tokyo, Honolulu, Los Angeles,

Chicago, and Cleveland. He also attended a meeting of the Joint

Committee for Korea at Kent, Ohio, on his way to Pendle Hill. on

February 14-15, 1969, he attended the FWCC executive committee

meeting at Sandy Spring, Maryland, and reported Seoul Meeting's

activities to the meeting.

The end of September 1968, Hikaru Shimojima from Tokyo Monthly

Meeting came to Korea for a peace seminar in Pusan. He attended the

meeting for worship twice and discussed the future relations between

Japanese and Korean Meetings. This visit increased our mutual

understanding and friendship.

On December 22, 1968, we had an annual conference, attended by 14

members. After meeting for worship, a taped message from Nancy

Ewald and a letter from Haeng Woo Lee were shared. The general,

financial and service activities reports were made, and appointed as

Clerk and other conveners of committees were the following:

Clerk Churl Oh

Treasurer Young Sang Chin

Publications Duk Young Chun

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Young

Friends

Joong Chul Shin

Resident

Director

(Friends

Center)

Young Sang Chin

The meeting was united in the plans for 1969 as follows: (1) We

agreed that the emphasis in 1969 should be on publication for

outreach of the meeting. (2) The Bible lecture should be more

accessible to a wide number of people. (3) A system of membership

should be put into effect and a system of monthly contribution should

be formulated. Also discussed was the situation at Tandong leper

village. In answer to the meeting's query as to what his plans were, Je

Chun Oh replied that he expected to get a job teaching in a middle

school near Tandong and thus be able to continue supervising there

as needed. He also expressed the need for some continued support.

Young Sang Chin had visited Tandong in December 1968 and made

the recommendation that a way be found to supply a ceiling and

chairs for the school, because the floor was concrete and with no

ceiling it was very cold there. It was agreed that further discussion on

Tandong was needed

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Tandong was needed.

After the business session, a taped lecture by Howard Brinton which

Haeng Woo had made and sent from Pendle Hill was played.

Quoted here are several paragraphs from Dr. Brinton's lecture, titled

"The history and doctrines of the Society of Friends."

"I think that Quakerism is especially suitable to people of Asia. In

the West, as we call it sometimes, most of our attention has been on

the world around us in the development of science. We have

developed science more than we have developed anything else. But

in Asia there has been more attention, especially in religion, to the

Inward life, and Quakerism is a religion which puts the main

attention on the development of the Inward Life. Also, Quakerism is

based entirely on religious experience and not on creeds and

theories and ideas. So, because it is an experimental religion, it is

very much in accord with modern ways of behaving and thinking...

"Friends emphasized the Spirit which produced the Bible rather

than the Bible itself. They emphasized the Bible, however, as a

means of checking the truth of their inward revelation. They

believed that the Christ of history spoke in the same words as the

Christ Within. Accordingly they endeavored to carry out all the

commands of the Sermon on the Mount and the other sayings of

Jesus. They were called perfectionists because they believed that it

was possible to live in the Kingdom of God, a world of perfection,

although surrounded by a part of an imperfect society. When they

were told that their perfectionism was not practical they said that

the Kingdom of God must begin with some individual or individuals

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the Kingdom of God must begin with some individual or individuals

and they were willing for it to begin with them, and to take the

consequences even though it led to suffering and imprisonment. A

Quaker method of dealing with those who oppose them is not by

the use of violence but by appealing to that of God in their

opponents. This of course does not always work, but history shows

that the non-violent method when properly used has been as

successful as the violent method. If the Quakers lived up to what

they fall God required of them, they were able to attain an inward

peace of mind such as did not exist to the same extent in other

Christian sects...

"Recently my wife Anna and I attended Pacific Yearly Meeting in

California. Of the thousand attenders more than half were under 30

years of age. It is a young people's movement. That meeting is

typical of the way Quakerism is growing today in various parts of the

world. The so-called West which has put so much attention on the

outer world of science, is now beginning to realize that it must pay

more attention to the inward world of the heart and mind; and that

is what Quakerism seeks to do...

"The Quakers did not set up an institutionalized religion, that is, a

religion with hard and fast forms of procedure. They wanted

flexibility. No human being was to be in a position of power, no one

was authorized to tell Quakers what to do or to hold them together.

They believed that the Word of God, the Spirit of Christ which

existed before creation, according to John's gospel, was the uniting

principle through which all things were created It is the spirit which

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principle through which all things were created. It is the spirit which

birds one man to another; when the early Friends referred to the

Spirit of God in them, they said, 'that which unites us to God also

unites us to one another.' They believed that the Spirit of God could

hold them together in one body without any human authority...

"The Spirit which unites us not only with one another in the same

religious society or in the same meeting, but also with human

beings all over the world, and enables us to respond to something

in them. No matter how different our culture and way of behavior

from others may be, nevertheless the same divine Spirit is in all, and

this divine Spirit, if we allow it to work, can unite us; and gradually,

in spite of many reverses and many setbacks, can make of us one

people, not divided into races and nations but one human family."

As of the writing of this paper, we still have no official membership in

the meeting. In February 1969, we printed application forms for

membership and sent them to all the Friends who had ever attended

this meeting. Probably, by end of 1969, the long-standing question of

whether there can be membership in the Society of Friends through

the Seoul Meeting, will be settled.

Part II. Activities.

1. Study:

a). Quakerism

The younger a meeting is in age and the weaker it is in spiritual

aspect, the more effort to be strengthened in spirit should be made.

And so, in 1962 and 1963, our Meeting began meeting for study on

Sunday after meeting for worship Among the subjects chosen for

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Sunday after meeting for worship. Among the subjects chosen for

study were The Use of Silence, Penn and The Quaker's Faith.

In 1964, we decided to study Quakerism on Thursday evenings, and

chose as our study guide the London Yearly Meeting's Faith and

Practice.

In 1965, we could not meet to study regularly because Meeting were

too busy with their most of the members of the official and private

lives.

In 1966, we were determined to have study meetings regularly, and so

every Friday evening we met at the meeting house for study on No

Time But This Present and other books, and every Wednesday

evening we also met at Margaret Utterback's to study Thomas Kelly's

Testament of Devotion and his Autobiography. Margaret was a great

help to this group.

In 1967 and 1968, we studied Howard Brinton's Friends for 300 Years

and some other Quaker literature.

When we look back, we realize that the study program was not as fully

utilized for the original purpose as we had wanted.

b). Bible

In the first part of 1962, we studied an outline of the New and Old

Testaments led by Yoon Gu Lee and Byung Nun Choi, after meeting

for worship on Sunday, But we could not continue this Bible study.

Beginning in February 1968, Sok Hon Ham gave us a Bible lecture

after meeting every Sunday in the meeting house (with the exception

of the third Sunday each month) Not only our own members but also

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of the third Sunday each month). Not only our own members but also

numerous others, with other church affiliations, have felt that these

lectures should be made more widely accessible to the public.

Fortunately this hope has been realized during the time in which this

paper has been written. Beginning in the spring of 1969, we have had

a public Bible lecture every Sunday afternoon at the ChoongAng

Theological Seminary.

2. Publication:

In 1960 we translated and printed only 50 copies each of the following

Quaker Pamphlets: Guide to Quaker Practice by Howard Brinton, John

Woolman's Teaching, Some Questions about Quakerism and The

Quaker's Faith by Rufus Jones. In 1963, we published The Quaker's

Faith by Rufus Jones, The Origin of Quakers by Irie Yukio and The

Quaker's Belief by the Japan Yearly Meeting, 500 copies respectively.

In 1964 and 1965, we published Rufus M. Jones by Jane Rushmore,

Guide to Quaker Practice by Howard Brinton, The Use of Silence by

Geoffrey Hoyland, John Woolman's Teaching, Preparation for Meeting

for Worship and Beliefs and Practice of AFSC, 500 copies respectively.

In January of 1966, we began to publish The Seoul Friends Meeting

Monthly Newsletter. The first several issues were published regularly,

but after that we were not able to publish them regularly: nine times

in 1966, five times in 1967, not at all in 1968, due to shortage of

manpower.

As mentioned, we have only a small number of Korean translations of

Quaker literature. Sok Hon Ham is now translating Howard Brinton's

Friends for 300 Years which will be published in the near future

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Friends for 300 Years which will be published in the near future.

3. Sunday School:

In 1965, a small building was erected on the corner of the property for

First Day School from the contribution of Joint Committee for Korea of

Lake Erie and Ohio Yearly Meetings.

Here seven children started their Sunday School under the guidance

of Tae Soo Kim. But our children were soon disappointed when their

teacher, Tae Soo, left Sunday School in the spring of 1966 to go to

Australia to get married to Keith Watson.

We were not able to replace her because there was no other

responsible person willing and able to teach. Soo Ja Whang and Yun

Kim took over the responsibility temporarily, but did not continue for

very long.

We feel quite frustrated because our Sunday School has been closed

for the last two years. There are two children at present in the

meeting, and no teacher.

It is expected that the same condition will continue to exist for some

time, so it has been suggested that we reopen the Sunday School, if a

teacher and some equipment could be found, and invite the

neighborhood children.

4. Visitation:

a) Among our members. From the beginning, we emphasized home

visiting among our members for mutual understanding and

maintaining friendship. We had home visiting four times in 1963,

three times in 1964 three times in 1965 four times in 1966 four times

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three times in 1964, three times in 1965, four times in 1966, four times

in 1967, and six times in 1968. This will be continued.

b) Abroad.

Besides those mentioned in Part I, several other members of our

meeting visited abroad.

In August 1962, Tong Sul Cho traveled to Japan on his own business,

and so was able to attend an AFSC International Student Seminar, and

visit the Friends Meeting in Tokyo.

In August 1963, Jae Kyung Chun and Ha Jin Lee participated in the

AFSC workcamp in Japan, and visited the Friends Meetings in Japan.

In 1964, Heung Ki Baik left for USA to study. He is still studying at

Brigham Young University, Utah. Chang Bok Lee also left for Japan to

study.

In 1965, Kyu Chul Chai for Denmark to study for one year and Won

Kyoo Park for study at Columbia, South America. Won Kyoo Park is

now studying at the Hiram Scott College, Nebraska.

In 1966, Jong Moo Kim left for study in Switzerland and Mrs. Tong Sul

Cho left for work in the United States. In 1967, Myong Hee Han left for

study at the East West Center in Hawaii.

In 1968, Young Ck Lee left for study in the USA.

c) From Abroad.

Besides those mentioned in Part I, we had a number of other Friends

from. abroad. Their visits have been a great honor and

encouragement.

In 1962, Catherine Paine, English Friend, member of the Friends

Meeting in Australia visited us in December

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Meeting in Australia, visited us, in December.

In 1963, Douglas.Riebe, from Philadelphia Yearly Meeting visited us, in

December.

In 1964, Sybilla Sprenkel, from the Camberra Meeting, visited us in the

spring and Delia Domingo, Philippines Friend who worked at Friends

School in Tokyo, visited us in August. We also had visits from Eugene

Boardman from Madison Meeting and Sally Abbott, introduced to us

by Margaret Utterback. We also met two couples, the Spuriers and the

Richies, while they were staying in Seoul to adopt children.

In 1965, we were visited by Daniel Southerland, a UP correspondent

introduced by Norman Wilson; Jackson Bailey of Earlham College, and

Fleder Jones from Columbia University Campus Meeting.

In 1966, we were visited by Takuro Isomura, the Clerk of Toyama

Monthly Meeting in Tokyo in May

In 1967, we were visited by Robert Kohls, the former acting director of

children's fund in Korea, who had been very close to us; M. Je Quier, a

Friend from Switzerland on her way home from the World

Conference, who shared with us her concern over repairs to the

meeting house; Gwen Catchpull from England, who shared us her and

her husband's experiences with work in Germany; and Fred Reeves,

an American Friend.

Richard and Rose Lewis of AFSC Tokyo Office attended meeting for

worship several times during their stay in Korea while organizing the

AFSC Korea work camp. We were also visited by Lavanam from India,

introduced by George Willoughby in October.

In 1968 we were visited by Carl Strock who was with Peter Ewald in

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In 1968, we were visited by Carl Strock, who was with Peter Ewald in

the AFSC VISA Program in Vietnam. Carl stopped in Seoul on his way

back to Vietnam in December. He visit ed Tandong leper village, met

with our meeting two times, and met former AFSC campers.

5. Service:

From the beginning, we emphasized service work, But we did not

know how or where to start, because Korea has so many difficult

problems, and we were very poor both spiritually and materially.

Nevertherless, we felt we had to start some where, so as a first step

we supplied medicines to two Tuberculosis Patients beginning in

December 1961, for two years.

In April 1962, we had a week-end workcamp at Zion Orphanage and

gave the orphans presents such as school supplies. We also had a

week-end workcamp in Tuly at HanKuk Lip Read ing School, leveling a

field for new building.

In June 1963, we collected used clothes and sent them to the flood

sufferers. In December 1963, we also gave financial assistance (10,500

Won) to the family of Dong Suk Cho, a former Clerk of the meeting

who left to study in America.

In 1964, after the Korean War, the number of T.B. Patients was

increasing day by day. About 20% of the whole population of Seoul

was taken ill because of poverty, and about 7% of them required

emergency treatment in hospitals. But for these poor people, to be

treated in a hospital was an unattainable dream. Of course, the

government has a free hospital but the beds were very limited Every

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government has a free hospital, but the beds were very limited. Every

day, many T.B. Patients waited in front of the government hospital in

hopes of being admitted. Some of them had no home, no money and

no relatives, so that they had to live under bridges or in caves.

We decided to build a small house for them, but we also did not have

enough money to buy the materials for the house. So we asked Korea

Church World Service f or some money for this work, and we got

58,500 Won ($217).

In March 1964, we had a week-end work camp, leveling a field for the

house. About thirty people participated in this camp, including Mitsuo

Otsu from Japan, Herbert Bowles and his wife from Honolulu Meeting,

and two girl students of International Christian University in Tokyo

introduced by Elise Boulding.

We decided to continue the weekend work camp until we had

completed the house, but at the second camp we had only 6

participants and at the third we had only 4 participants. We didn't

know exact reason why number of participants the decreased; of

course, most of the members were very busy. Anyhow the house was

completed in September after the person responsible for service

activities of the Meeting, Haeng Wee Lee, took charge of this work for

a few months, supervising professional carpenters and builders. The

house consisted of seven two-bed rooms and a toilet.

Keith Watson reported about this to his Meeting in Australia and

Friends in Australia contributed 17,077 Won (24 Pounds) for this

project So we were able to provide for the patients a heating system

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project. So we were able to provide for the patients a heating system

and some smokeless coal.

And we also supplied brought some medicines for them. Herbert

Bowles brought some used clothes from Honolulu Friends, and we

distributed this loving gift to the T.B. patients and to other needy

families through home visiting.

 In 1965, we continued the visits and some poor and isolated people.

At a business meeting in January 1966, the meeting decided to take up

the leper Village in Tandong as its main service project, after hearing

reports on this leper village by Sok Hon Ham, Churl Oh and Margaret

Utterback.

The leper colony, situated in Tandong, DaeDuk-Kun, Choong Nam

province, was started by Je Chun Oh, who was a Baptist preacher. one

day Preacher Oh found a leper among the congregation. He tried to

do what he could to look after him. The leper was soon moved into

the leper asylum. Mr. Oh, however, continued to help his family. When

this news spread, many lepers came to him from far and wide for

help. Every time he gave what little he had to each one. The number

inevitably increased. They needed a place to be settled. Finally, he

bought a small house to accommodate them. The housing problem

was thus settled, however, they still had to make their living by

begging. once again, he was asked to help by providing them farming

land on which they could live without help from. others. He sold out

his inherited property. This was, of course, not enough, and he

managed to borrow some money from one of his supporters

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managed to borrow some money from one of his supporters.

In June 1964, they purchased 21,060 pyong (16 acres) of land for

900,000 Won ($3,333). But the land alone could not provide enough

for them to live on. The lepers had no means other than the land.

They were compelled to go begging once again.

In the meantime, it happened that Je Chun Oh met Keith Watson, an

Australian Friend, at PoolMoo rural school, in December 1964. Mr Oh

was working at the .school as a part time lecturer of music. Keith

Watson was very much concerned over the Tandong leper colony, and

promised to offer help. He sent 50,000 Won on Christmas, 1964, and

again, 200,000 Won in 1965. With some of that money, Oh paid back

his debt borrowed for buying the land, and the rest he put into

getting livestock such as cows and small pigs. In spite of all this, the

lepers had to continue their miserable way of life.

Oh came up to KCWS to ask for a food supply, but was refused on the

grounds that among the leper group there was no administrator to be

trusted.

In August 1965, Mr. Oh moved into YooSung, near the colony, with his

family, determined that he would take charge of the colony himself.

Thus, he could get the food supply from KCWS.

But it proved to be insufficient to sustain these people, because the

supply came only once every three months, and besides, the quantity

was barely enough to last 20 days.

Such being the case, the witnesses, Sok Hon Ham, Churl Oh and

Margaret Utterbach, suggested that we devote our efforts to help this

leper colony And so the meeting decided on Tandong as our service

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leper colony. And so, the meeting decided on Tandong as our service

work site.

At first, we didn't expect any other help from outside. We thought we

would try to help in whatever way circumstances permitted. Even

though we could not give material help abundantly, we would back

them up spiritually. In the course of discussion, Margaret noticed how

we stood. on behalf of the meeting, Margaret called for help from the

Friends in USA. We had lots of contributions, and other supplies

began to reach us one after another. In consequence, our work

enlarged to an unexpected scale.

We continued this project for three years, until December 1968. The

emphasis in 1966 was frequent visiting both by meeting members and

their visitors from abroad, in order to break down the prejudice and

segregation against the lepers in the surrounding community. Also

emphasized was material construction as a basis for future selfsupport, such as the school building, housing, and shelters for

livestock. In 1967 and 1968, we emphasized the providing of materials

for self-support.

Following is a chronological list of activities concrrning the Tandong

Leper Colony:

a) Visits:

1. on March 1, 1966, Haeng Woo Lee and Sung Jin Uhm took the first

survey trip.

2. on April 22nd-23rd, eight members (Sok Hon Ham, Tong Sul Cho,

Haeng Woo Lee Hee Joong Moon Sung Jin Uhm Chang Bok Lee

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Haeng Woo Lee, Hee Joong Moon, Sung Jin Uhm, Chang Bok Lee,

Kwang Ja Oh, and Margaret Utterback) had a work camp, doing

leveling work on the building site of a community center to be used

both for meeting and as a school.

3. In June 1966, Hee Joong Moon went down to help them build rabbit

barns.

4. on July 30-31, 1966, Margaret Utterback, Janice Clevenger, and

Haeng Woo Lee participated in erection of the main frame work of the

community center structure, and had a meeting for worship.

5. In September 1966, Tong Sul Cho went down alone to see what was

going on.

6. on October 23, 1966, Margaret, Haeng Woo, Young Sang Chin, and

Sang Yon visited.

7, on November 9, 1966, Mildred and Norman Whitney (from USA),

Margaret, and Haeng Woo had a meeting for worship with the

villagers.

8. In January 1967, Churl Oh, Haeng Woo Lee, Ok Kyung Paik, Chong

Hee Limb, Byung Ho OH, and Sang Yon Lee visited and had a meeting

for worship with the villagers.

9. on March 12-13, 1967, Douglas and Dorothy Steere visited to

encourage them, along with Sok Hon Ham, Sung Jin UHm, and Haeng

Woo Lee.

10. In May 1967, Richard and Rose Lewis and Haeng Woo Lee visited

the village on a survey trip to find a site for AFSC International Student

Summer Work Camp

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Summer Work Camp.

11. on July 7, 1967, Haeng Woo Lee visited the village and the made

preparations f or the AFSC work camp.

12. During the AFSC work camp, July to August 19, 1967, Sung Jin Uhm,

Soo Jung Oh, Kyu Chul Chai, and William Prince visited the village and

participated in the camp for 3 to 10 days. Haeng Woo Lee also

participated in the whole camp.

13. In February 1968, DeWitt Barnett and Sok Hon Ham visited the

village with encouragement.

14. In April 1968, Parl Welch and his wife, visited the village with Young

Sang Chin to encourage them, and helped them financially.

15. In May 1968, Richard and Rose Lewis visited the village to renew

old friendship and to see what was being planted in the field that the

AFSC International Work camp had helped to reclaim.

16. on August 27, 1968, Haeng Woo Lee and his family visited the

village.

17. on December 17, 1968, Carl Strock and Young Sang Chin visited

the village.

As a result, these people, once isolated and ill-treated, began to be

looked on with heart-felt concern by the surrounding community

people. Now the people of surrounding community employ the lepers

for their farming work. The local government official who had once

been planning for their compulsory removal, now came to help this

community.

We regret that we could not visit more frequently, but possible

because Tandong is located too far from Seoul (about 130 miles) and

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because Tandong is located too far from Seoul (about 130 miles) and

poor public transportation makes it necessary to take two days for a

visit. And also trip expenses quite expensive. For instance, Haeng Woo

Lee used about 10% of his monthly salary for a trip.

b) Emergency Food Supply:

The meeting supplied them with rice four times, in February and

March 1966, January 1967 and January 1968, to save them from

starvation.

c) Education and Religion:

There were eight school-aged children, in 1966; two for each grade

from first to fourth, who were turned away from regular schools. The

community itself should have been responsible for their education,

too. Most of the people at Tandong are Christian, but there was no

place to have a meeting. So we built a house (18X48X9 ft), which was

to be used as school and church.

Now, there are nine children, who are being taught in this new

classroom, and on Sunday, they have a meeting for worship led by Je

Chun Oh. There are two teachers. The equipment, such as

blackboards and desks, is very poor compared with other schools, but

the parents (leper patients) are very enthusiastic that their children

are receiving an education, which more than offsets the meager

equipment. Two junior high school boys who are attending public

school one hour away on foot have been helped with school fees by

the meeting.

d) Economic Self-support:

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d) Economic Self support:

First of all, they must be self-supporting economically. We therefore

helped them raise Angora rabbits. In May 1960, they began with 10

rabbits. Rabbit barns (12X45'9 ft) were built. By the end of 1966, there

were about 70 rabbits on hand, but by the end of 167, the number

was reduced to 50.

The reason was that the villagers were disappointed because they

could not gain satisfactory profit out of the rabbits raising. Rabbit

raising was a good business when they began, but the boom soon

passed, so that they didn't pay enough attention to the rabbit raising.

They began chicken-raising, too, in 1966. This livestock project was

originally started in the hope that it would eventually become the

main income resource for all the households in the village, because

the land area is not sufficient to meet their entire needs in the future.

They also started cow raising from 1967. Now, the community consists

of the following;

1. Each of the 14 families has 1,000 Pyongs (5/6 acre) of farming land

and a house of its own. Most of the houses were rebuilt and roofs

were changed from the original thatched roofing to tile roofing.

2. There is one school for the community, which is also used for

meeting activities, and one barn for the raising of rabbits.

3. Eleven head of beef cattle, 21 pigs, 100 rabbits, 100 chickens, 6

goats and 2 geese.

4. Food and Clothing;

Minimum food for 10 days per month.---from the county government.

Food for 10 days per month--- wheat flour from KCWS

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Food for 10 days per month wheat flour from KCWS.

In 1968, the community could produce barley, vegetable, beans sweet

potatoes, and sesame which they ate or used for food for their

animals. This is enough for the 10 days per month for the people and

for 7 month per year for animals.

The Southold Meeting in New York State sent clothing for children in

Tandong. So the children's clothing is much improved.

e) Accounting:

The Meeting spent the total amount 1,403,480 Won ($5,198) for

Tandong project for three years; 547,450 Won in 1966, 208,500 Won in

1967 and 647,530 Won in 1968.

Conclusion:

As the meeting membership is now greatly reduced, the meeting

itself was unable to do much. Most of the funds coming from

overseas come through the Joint Committee for Korea of the Lake Erie

and Ohio Yearly Meetings, or directly from others. We regret that we

could not do more ourselves, but we feel very much thankful to the

foreign Friends for their help. And we can not forget the efforts of Je

Chun Oh as a director of Tandong.

Formerly, the lepers were driven to despair; begging, drinking, and

violence constituted the whole of their lives. It goes without saying

that they were disregarded by the surrounding villagers. Of late, the

community has altered its attitude, both spiritually and materially.

Last December 1968, visits were made by Young Sang Chin and Carl

Strock. After the visit Chin reported as follows;

"After walking about 20 minutes through the quiet country as we

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After walking about 20 minutes through the quiet country, as we

approached Tandong, we could hear the various cries of the

animals. Visiting the families, Carl remarked jokingly that the Seoul

Meeting made the village noisy. I replied, 'We are not helpers. We

are disturbers, if we do not want to be real disturbers of the village,

we should have a continuing deep concern spiritually for the welfare

of the village.'"

We know very well that the lepers are not entirely self-supporting, but

we are joyful to see signs that they are well cn the way to being selfsupporting. We wish to show our continuing interest and concern in

the community, although we are not able to give more vigorous aid

due to our small membership at present.

During that time, In December 1966, Haeng Woo Lee visited the

PoolMoo Rural School on behalf of the Meeting, and delivered 80,000

Won (about $300) to buy a typewriter for the school. In late 1966 and

early 1967, we gave some financial help for the SeeAl Farm.

We revisited the T.B. village, which we stopped supporting in 1966, in

order to support to Tandong, by Churl Oh's urging to continue at the

T.B. village as well. Meanwhile, William Prince became interested in

the T.B. village.

Ok Kyung Paik, Gui Sook Bae, Sung Jin Uhm, William Prince, Young

Sang Chin, Churl Oh and Haeng Woo Lee have visited them several

times, and helped their flower growing and chicken raising financially.

In November 1967, we had a week-end workcamp at Agnes and David

Kim's farm. It was a good refreshing experience to become apart of

their humble rural life through our work together

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their humble rural life, through our work together.

In late 1967 and early 1968, Ki Hon Song, one of the attenders of the

meeting became ill with inflammation of the liver (Hepatitis). So the

meeting helped him by giving him 3,000 Won per month for several

months.

During the time Nargaret Utterback was with us, Senator Stephen

M.Young of Ohio adopted a Korean girl. He wished to continue

sending financial assistance to the girl's aged grandmother, but was

hampered by language problems. Margaret helped arrange the

exchange of money and counseled the grandmother while she was

with us, and after she left Haeng Woo Lee took on this job. After

several months, Sung Jin Uhm and his wife Young Ok took over this

responsibility, until the transactions were completed.

* * *

And I say that life is indeed darkness save when there is urge,

And all urge is blind save when there is knowledge,

And all knowledge is vain save when there is work,

And all work is empty save when there is love;

And when you work with love you bind yourself to yourself,

and to one another, and to God.

...Kahlil Gibran.

6. Supporting AFSC International Work Camp:

For our meeting, the most important activity was supporting the AFSC

International Work Camps and Seminars in Korea and Japan. This

work was a heavy burden for this tiny and young meeting, but we

have very much enjoyed it and have been able to learn in many ways

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have very much enjoyed it and have been able to learn in many ways.

It has been a very good chance for out-reach, especially for young

people, and the meeting has gotten many fine young members

through this work.

In January 1964, Norman Wilson and Brewster Grace of AFSC Tokyo

Office visited us and, after discussion with us decided to have an AFSC

International Workcamp in Korea.

The preparation committee was organized. Some of the meeting

members participated in this committee and assisted in choosing the

camp site, in choosing Korean participants for both Korean and

Japanese Seminars and work camps, and arranged homes for foreign

participants to stay in before and after camp.

The first AFSC Korea Work Camp was held at the Yang-Jee Orphanage

in EuiJungPu in August 1964. The work project was reclaiming a large

field. for farming for the orphanage.

This workcamp site was very close to Seoul, so that most of the

members of the meeting were able to visit the camp and participate

for a -few days. This camp was directed by Brewster Grace and Peter

& Nancy Ewald of the AFSC Tokyo Office.

Through this camp, we were able to learn much in many ways. Ile felt

very thankful to the staff of the AFSC Tokyo Cffice for bringing this

camp to Korea, and to some of the government officials for their help

in making the camp possible, and especially their great help of Ingrid

Bentzen and Dong Jae Lee.

In August 1965 the second AFSC Korea workcamp was held at

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In August 1965, the second AFSC Korea workcamp was held at

KwargAm-R i, JinDon-Myon, ChangWon-Kun, Kyung-Nam Province.

The camp site was a fishing village and the work project was helping

the village to develop a "hanging oyster" project This camp was

directed by Peter Ewald, Churl Oh and Chung Soo Kim. We didn't do

much of the preparation for this camp because Peter Ewald did

everything. He was a marvelous person; he went everywhere through

the country without anyone's help, found an excellent camp site,

found good campers, and made good friends. He was a very quiet

man, but we felt him to be very warm, and deep friendships

developed between us even without words. This camp site was

located in the southern part of Korea, and it took one day to get from

Seoul to the camp site, so only two members of the meeting, Chang

Hok Lee and Haeng Woo Lee, visited the camp.

In August 1966, the third AFSC Korea Workcamp was held at SuhSang

Elementary School, HamHae-Do (Island), Kyung-Nam Province, again

in the southern part of Korea. The work project was making rice fields

for the elementary school, by piling up the soil by the seaside. This

camp was directed by Peter Ewald, Churl Oh, Haeng Woo Lee, and

Chum Soon Song. Five members of the meeting participated in

preparation of the camp, and three friends, Sok Hon Ham, Churl Oh,

Haeng Woo Lee, also participated in the whole camp.

 After the camp we hosted the foreign campers in our homes.

In 1967, the fourth AFSC Korea workcamp was held at the Tandong

leper village, the Seoul Friends Meeting's service project, and the

work was to reclaim a hillside of about 2 4 acres This was the most

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work was to reclaim a hillside of about 2.4 acres. This was the most

difficult camp because the circumstances were very bad, such as not

enough water for baths due to a spell of dry weather, so that one of

the two wells we used for drinking, baths, and laundry was dry, and

the weather was exceedingly hot. one of the problems, most

members of the preparation committee worried about, was the fact

that this camp was in a leper village, and two Japanese canceled their

participating in this camp, because of the leprosy. This camp was

directed by Richard & Rose Lewis, Ok Kyung Paik, and Haeng Woo Lee.

From the meeting, Sung Jin Uhm, Soo Jung Oh, Kyu Chul Chai, and

William Prince visited the camp and participated in the camp for

several days.

One of the most valuable results of this camp was that this

international workcamp convinced many community people to

reconsider their attitude toward lepers, if not to respect them, at least

not to discriminate against them.

After this camp as in 1966, we had the foreign campers stay with us in

our homes.

In 1968, the fifth AFSC Korea workcamp was held at Mae-Bong san,

HwangJee, KargWon Province. The camp site was located in deep

mountains, 600 meters above sea level, so it was not hot even in the

summer. There are 42 families, most of them refugees who came

from north Korea during the Korean war. The Korean-American

Foundation built the houses and school for them and continue to

help. Around this community there are no villages within three miles.

There was a road but not good enough to use for cars The campers

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There was a road, but not good enough to use for cars. The campers

improved this road to use for cars. There is no doubt that the camp

for these poor and isolated people was very much appreciated, and

endowed them with more hope for their future. This camp was

directed by Richard & Rose Lewis, Sung Youn Hong,and Hae Kyung

Kim. We arranged home visits with Korean families for the foreign

campers during the orientation held at Yonsei University for two days

and another a few days after the camp. Some of the members of the

meeting, Sok Hon Ham, Churl OH, Young Sang Chin and Haeng Woo

Lee participated in the preparation of the camp and orientation.

* * *

Work is love made visible ... Kahlil Gibran.

Part III. How they became Friends:

I would like to write here how two of my beloved and respected

friends, Sok Hon Ham and Churl Oh, became Friends. It is a very

difficult task but it is perhaps very interest ing and not meaningless.

Our meeting is very young and tiny, and its subsistance in the Korean

society is in a very poor way. only limited people know the word

"Quakers," only some of them know what Quakerism is, and few of

them know there :. is a Friends Meeting in Korea. Sok Hon Ham is very

famous in Korea. He is known widely as a patriot, a pacifist, a writer,

and a religious leader of Korea. But only limited people know that Sok

Hon Ham is a member of the Religious Society of Friends.

I wonder how I can introduce these two friends. I Know something

about them as an intimate friend, but there is much I don't know

about Sok Hon Ham and Churl Oh because they are very deep men

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about Sok Hon Ham and Churl Oh because they are very deep men.

I appreciate their permitting me to write about them. and I hope that

they shall forgive me if I misinterpret them there.

1. Sok Hon Ham:

Sok Hon Ham was born in a rural community near the Yalu River in

1901. He completed his elementary education in the Presbytarian

school which was begun as part of their newly introduced missionary

activity in Korea. He grew up in an atmosphere of strong nationalism.

His thinking was very much changed alter the March 1st

Independence movement in 1919, his age then being 13.

lie thought that education was the best way of saving his broken

country. So he went to Tokyo, and entered the Tokyo Higher Normal

School (famous college far teacher's training) in 1923, giving up his

interest in fine arts.

In the first year of his life in Tokyo, he had a bitter experience: the

great Tokyo earthquake disaster because of which so many Korean

residents in Tokyo were massacred by

the Japanese. Of course the reason for the massacre was that there

was a groundless rumour abroad that the Koreans set the fires which

in reality were caused by the earthquake.

At the time, Korean public thought was divided, socialism was

pervading the thinking of most students and intelligentsia, and the

youth were torn in the agony of indecision. While in Japan, he entered

the "non-church" movement led by Kanzo Uchimura who had been

influenced by American Quakers and started this movement as a

protest against the corrupt formal church emphasizing bible study

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protest against the corrupt formal church, emphasizing bible study

and "primitive" Christianity. Thus Sok Yon Ham ended a long agony of

worry about which was the right way: "Christianity or Socialism?" He

was convinced that the way of religious faith was the best way to

improve the spiritual life of the Koreans, to unite the people in

apposition to the Japanese occupation: of Korea, and to give the

people strength to resist the Japanese.

In 1928, he came back to Korea after finishing his study of five years in

Tokyo. For ten years, he taught History and English at Osan school

which was very famous High School for its Anti-Japanese pacifist

teaching. He did his best to guide the students into the non-church

movement -there. He Vials

greatly influenced by the famous Christian pacifist teacher, NamKang,

who taught at Osan. In 1938, he had to resign. from the school

because the Japanese militarist government oppressed him too hard.

After that, he was imprisoned by the Japanese several times and later

by communists in North Korea,

and still later by Shyng Man Rhee's government in South Korea. In

prison, he read many books about Buddhism and Taoism which

gradually changed his thought in some degree. He began to doubt

the doctrine of redemption. After long thinking, he was convinced

that, "I, my truth, am an eternal Christ."

After World War II, Korea was divided into two countries, North and

South, by the great powers. For a while, he lived in North K=orea

under the communist government, but he came

down into South Korea perhaps because there was no religious

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down into South Korea, perhaps because there was no religious

liberty in the North.

After coming to South Korea, he gave Sunday lectures, and was active

in the non-church movement and other activities. These Sunday

lectures and the non-church movement were very famous, so that

many people knew him as a leader of the non-church movement then,

and still do. He lost most of his friends in the non-church movement

as it became more conservative and his own thinking liberalized. He

stopped the Sunday lectures and meetings. He attempted a religious

movement through running a farm. This farm was called the "SeeAl"

farm, SeeAl means "the Seed." He thought, from the Osan period,

that three main components: Faith, Education, and Rural

Communities, should be coirbined. At that time, eighty percent of the

whole population of Korea were farmers and most of them were

illiterate, school was limited, the influence of Confucianism and

Buddhism had deteriorated, and popular religion was in a primitive

state.

While he was leading a solitary life after losing his friends of the nonchurch movement, he met the Quakers, especially Arthur Mitchell. He

was delighted to meet the Quakers because he already knew of them

from his reading of Thomas Carlyle's books at Osan, and he was very

much interested in the Quaker's Conscientious Objection movement

which he knew about through Mr. Dong Wan Hyun who was Executive

Secretary he YMCA after World War II.

Previously at the time he had been studying in Tokyo he had been

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Previously, at the time he had been studying in Tokyo, he had been

much impressed by Tagore's thought and later he became influenced

by Gandhi's thinking. This influence is evident in the Korean history

which he wrote while at Osan. He is now widely thought of as "the

Gandhi of Korea." He also read the Outline of History by H. G. Wells

and felt a deep sense of unity with Wells' concept of world

nationalism. All these influences combined and his thinking became

much like the Quakers." But his personal feeling at that time was that

he didn't like sectarianism. At the beginning of World War II he

thought that this war was a prelude to violent fluctuations of

mankind, and that the social structure would be fundamentally

changed, therefore the religion would be changed. He thought about

"New Religion" continuously and he didn't want to belong to any

certain sect. At the beginning of his attending the Friends Meeting, he

wanted to remain as an attendee, but after he came back from Pendle

Hi11, he decided to become a member of the Religious Society of

Friends because the Quakers were so kind and sincere to him and he

felt a personal responsibility to the Quakers.

I asked him. "What is your new religion?" Several days ago I got the

following answer from him:

"I don't know in fact, I only began to feel the need for "New

Religion" at the beginning of World War II. The final truth of religion

never changes, but verbal ｅxpression must be constantly renewed.

I simply thought that religion would be entirely different only in its

new style of verbal ｅxpression because the human social structure

would be changed fundamentally through this war I am a man who

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would be changed fundamentally through this war. I am a man who

while waiting for the new religion can not tell about it. But I can tell

the following conditions; first it will be more reasonable than the old

religion which was emotional and subconscious. Second, it will be

more democratic. Sometimes, I express it as 'scientific religion,' but

I can not put it in concrete terms. In my opinion, we have no

conception of something like the new religion because religion is

not made by man but revealed by God. If we found religion by the

thoughts of human beings, it would not be religion, but a synthesis.

For instance, "Bahaism is just that, It was synthesized from the good

concepts which were selected from various scriptures, it was not

inspired.

"Real new religion must be revealed by God to human beings

without explaining the reason at the beginning. Later we interpret

it. Then, the most important thing is how to interpret it."

"My thinking has been thus, but after reading Howard Brinton's

Friends for 300 Years I felt as follows: I am not sure that Quakerism

will become the new religion of the next age, but Quakerism is the

most 'young' religion among the religion of today. So I tend to lean

to the Quakers."

2. Churl Oh:

Churl Oh was born in a rural community near Kunsan in 1927. He

completed his elementary education in a rural community school, and

secondary education in the capital city of ChunPuk Province. He grew

up in a Presbyterian family; his parents were quite active lay people in

a Presbyterian church during his boyhood and he attended the church

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a Presbyterian church during his boyhood and he attended the church

under the influence of his parents. He started wondering about the

religious lives of the church people and their implementation of

biblical teaching when he entered junior high school at his age of 14.

He had many unsatisfied questions about religious life, and finally he

kept himself from attending church for almost 10 years, until the

Korean war in 1950.

After his graduation from high school, he worked as a clerk at the

Transportation Bureau for three years, and then worked as an

interpreter for US Army units during the Korean war for three years.

Through the bitter experiences of the Korean war, raving witnessed

such a cruel calamity, he started to wonder whether We should not

rely ,' upon a Mightier Power that could have control over human

disaster. Finally he felt he should entrust his soul with God, believing

His mighty power is the only resource that would lead human beings

toward peace. And in the midst of his wondering period he happened

to work with people called 'Quakers' in Kunsan right after the Korean

war, whom he did not, until they withdrew from Korea, know to have

been Quakers. He had been so deeply moved by their way of living

and serving for the needy of his country, that this was the direct

motivation for him to become interested in knowing about Quakers.

He worked with FSU for one and a half years. After that, he worked as

an English teacher at a High School in the country side for five years.

He started to come to our meeting after he moved to Seoul, where he

taught three years more.

After he joined the Quakers he was appointed Clerk Resident

1/30/2021 Friends in Korea

https://blog.daum.net/wadans/7787976 84/85

After he joined the Quakers, he was appointed Clerk, Resident

Director of the Friends Center, and convener of several committees of

our meeting. Having studied about Quakerism he gradually became

interested in becoming a Friend and committing himself to follow the

patterns of Quaker life. Since 1963, he has been working as

Community Affairs Director at Korea Church World Service as well as

Clerk of Seoul Friends Meeting.

"한국인에겐 전쟁이 남긴 트라우마가 있다" - 오마이뉴스

"한국인에겐 전쟁이 남긴 트라우마가 있다" - 오마이뉴스

"한국인에겐 전쟁이 남긴 트라우마가 있다"

[대담] 최문순 강원도지사-조셉 거슨 박사-웬 티진 소장... 동북아시아 평화체제 모색

13.11.08 16:42l최종 업데이트 13.11.08 16:42l

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공감17 댓글댓글달기

▲  단체 사진을 찍고 있는 대담 참석자들. 사진 왼쪽에서부터 웬 티진 소장, 조셉 거슨 박사, 최문순 강원도지사, 이정옥 대구가톨릭대 교수.
ⓒ 박민화	관련사진보기

"1953년에 정전이 된 이후, 지금 우리 강원도는 분단 상태에 놓여 있는 한반도 안에서도 유일한 분단도로 남아 있다. 남강원도의 인구는 155만, 북강원도의 인구는 168만이다. 그렇게 둘로 나뉘어 있는 가운데, DMZ의 2/3를 공유한 채 중무장한 군대가 양쪽에서 서로 대치하고 있다. 그래서 군사적 규제를 강하게 받고 있다. 그 바람에 경제적 발전도 가장 뒤처졌다. 한마디로 살기 어려운 지역으로 남아 있다. 올해로 정전 60주년이다. 강원도가 이제는 평화와 번영의 지역으로 바뀌었으면 하는 바람이다." - 최문순 강원도지사

지난 6일 강원도 춘천에서 '강원DMZ국제평화생명포럼 2013'이 개최됐다. 이 포럼은 "한국전쟁 정전 60주년을 맞아, 분단국가 안에서도 유일하게 남·북으로 나누어져 있는 지역인 강원도에서 평화 비전을 구상하자"는 취지로 진행됐다. 이 포럼에서는 국내외에서 평화 운동을 이끄는 여러 활동가와 전문가들이 모여 활발한 토론을 벌였다.

이 포럼이 열리는 동안에 '강원DMZ국제평화생명포럼 2013 조직위원회'와 <오마이뉴스>는 최문순 강원도지사와 미국에서 정치와 국제안보학 전문가로 활동하고 있는 조셉 거슨 박사, 그리고 중국에서 인민대학교 지속가능발전 선도연구소 소장으로 있는 웬 티진 소장 등이 참석해 함께 대담을 하는 자리를 마련했다.

조셉 거슨 박사는 AFSC(American Friends Service Committee, 퀘이커 교도 평화운동 조직) 대표로, '2010 핵확산금지조약(NPT) 국제설계위원회' 등을 공동 설립하고, '중국 파견 미국평화활동대사'로 활동한 바 있다. 웬 티진 소장은 중국 국무부 자문위원회와 환경보호 정부자문위원회 자문위원 등으로 활동하고 있다.

대담 주제는 주로 한반도의 긴장 상태가 분단도인 강원도에 미치는 영향과 한반도에 평화를 정착시키기 위해서 강원도가 해야 할 역할 등에 집중됐다. 대담은 6일 저녁 춘천 라데나 리조트 안에 있는 한 카페에서, (사)한국NGO학회 회장인 이정옥 대구가톨릭대 교수의 사회로 진행됐다. 다음은 이날 대담 자리에서 오고간 대화 전문이다.

남북 관계 경색으로 일상적인 고통에 시달리는 한국인들

▲  이정옥 교수.
ⓒ 박민화	관련사진보기

이정옥(대구가톨릭대 교수) : "한반도는 올해 한국전쟁 정전 60주년을 맞았다. 정전이 된 상태로, 완전한 평화 상태는 아니다. 먼저, 이런 비정상적인 정전 상태가 60년 동안 계속되고 있는 이유는 무엇인지, 그리고 이 같은 정전 상태가 한반도에 사는 일반인들의 삶에는 어떤 영향을 미친다고 생각하는지 말씀을 나눠보고 싶다."

웬 티진(중국 인민대학교 지속가능발전 선도연구소 소장) : "나는 수많은 나라를 돌아다니면서 연구를 진행했다. 많은 분쟁 지역을 돌아봤다. 그중에서 스페인의 바스크 지역이라든지, 북아일랜드의 벨파스트 지역, 북인도 지역, 멕시코 국경 등 이런 지역들에서는 게릴라 운동이 진행되고 있다. 또한, 페루도 마찬가지로 분쟁 지역에 속해 있다. 태국 남부도 국경 분쟁에 휩싸여 있다.

그런 연구를 진행한 것은 그 지역에서 그런 분쟁이 일어나는 이유를 알아보는 게 매우 중요하다고 생각했기 때문이다. 중국에서도 이런 폭력적인 사태들이 일어날 수 있다. 만약에 지역에서 그런 사태들이 일어나면, 그것은 그 지역 정부에 엄청난 도전이 될 수 있다. 그런데 이렇게 지역적인 분쟁이 일어나게 되면, 많은 사람들은 그것을 지역에 국한시켜 보는 경향이 있다. 그런데 우리가 주의 깊게 들여다봐야 할 것이 있다. 특정 지역에서 분쟁이 일어나는 데는 국제적인 배경이 존재하고 있다는 사실이다. 그 사실을 지역 주민들에게 설명하고 이해시키는 것이 중요하다."

조셉 거슨(퀘이커 교도 평화운동 조직 대표) : "내가 다녀온 분쟁 지역들은 주로 중동에 있는 국가들이다. 레바논이나 팔레스타인, 북아일랜드를 꼽을 수 있다. 이런 곳에서 발생한 분쟁들은 웬 티진 교수가 지적했듯이 국제적인 측면도 있지만, 내전과 같은 측면도 있다. 물론, 분쟁이 일어나는 배경에는 다양한 상황이 존재한다.

내가 한국을 돌아본 바에 따르면, 한국에는 여전히 이산가족이 많이 남아 있다. 이산가족은 심리적이며 정신적인 상처가 여전한 것으로 알고 있다. 부분적으로는 정전 상태이고 부분적으로 전쟁 상태인, 이런 비정상적인 상태로 인해서 불안감을 떨쳐 버리지 못하고 있다. 그리고 특히 이곳 강원도 같은 곳은 지역상 남·북이 대치하는 최전선에 있기 때문에 위기가 닥칠 때마다 그 위기가 강원도 주민들의 삶에 영향을 미치지 않을 수 없다. 그로 인해 강원도 주민들에게 트라우마가 있다고 해도 과언이 아니다. 현재 분단 상태에 있는 한반도에 살고 있는 까닭에 많은 남자들이 군 복무를 하고 있다. 심지어 전쟁 직후, 그러니까 전쟁이 끝났는데도 불구하고 의무징병제에 따라 군대 생활을 해야만 했다. 이것은 사회가 군사화한 결과로 봐야 한다. 정전 이후 군사화 된 사회가 도래하면서, 오늘날 이렇게 최문순 도지사처럼 민주적으로 선출된 도지사를 맞이하는 데도 상당히 오랜 시간이 걸릴 수밖에 없었다.

오늘 포럼에서 여러 차례 말한 바 있지만, 강원도는 북한과 맞닿아 있는 최접경 지역이기 때문에 당연히 경제적인 면에서도 영향을 받을 수밖에 없다. 클린턴 행정부 말기에 북한과 미국 사이에서 굉장히 중대한 합의가 이루어진 적이 있다. 그러나 그 직후에 부시 행정부가 들어선 뒤에는 북한과 미국 간에 이뤄진 합의가 더 이상 진전을 보지 못하고, 좌초되고 말았다. 부시 행정부는 그 이후 또 한국의 햇볕정책에도 부정적인 태도를 보였다. 그리고 북한을 악의 축으로 지목했다. 이런 조치를 취함으로써, 북한과 미국이 국가와 국간 간의 관계가 아니라, 마치 불법적인 집단과 국가 간의 관계인 것처럼 보이게 만들었다. 이런 식의 조치들이 결국 한국민들에게 트라우마를 남겼다. 미국에서 우리가 해야 하는 일도 평화를 통해 이런 문제들이 발생하지 않게 만드는 것이다."

최문순(강원도지사) : "두 분 말씀이 굉장히 정확한 부분이 있다. 트라우마가 있는 것이 맞다. 그것 때문에 정치적으로, 경제적으로, 문화적으로 많은 제약을 겪고 있는 지역이 바로 강원도다. 생활상 일상적인 불편이 뒤따른다. 여러분이 지금 앉아 있는 이 자리도 바로 38선이 지나가는 곳이다. 우리는 지금 한국전쟁 당시에 치열한 살육전이 벌어졌던 현장에 앉아 있다. 한반도에서 일어난 분쟁은 레바논이나 스페인하고는 좀 다르다. 민족이나 문화, 종교 이런 데 원인이 있는 것이 아니라, 이념이라는 우리들의 삶과는 큰 관계가 없는 비본질적이고 시대착오적인 문제에 뿌리를 두고 있다.

1953년에 정전이 된 이후, 지금 우리 강원도는 분단 상태에 놓여 있는 한반도 안에서도 유일한 분단도로 남아 있다. 남강원도의 인구는 155만, 북강원도의 인구는 168만이다. 그렇게 둘로 나뉘어 있는 가운데, DMZ의 2/3를 공유한 채 중무장한 군대가 양쪽에서 서로 대치하고 있다. 그래서 군사적 규제를 강하게 받고 있다. 그 바람에 경제적 발전도 가장 뒤처졌다. 한마디로 살기 어려운 지역으로 남아 있다. 올해로 정전 60주년이다. 강원도가 이제는 평화와 번영의 지역으로 바뀌었으면 하는 바람이다."

남북 간 민간 교류, 중앙정부가 권한을 독점해서는 안 된다

이정옥 : "강원도는 그동안 도 자체적으로 북한과 꾸준히 교류와 협력을 진행해 왔다. 그런데 남북 관계가 경색되면서 최근 5년여 기간 동안에는 남북강원도 양쪽 지역 간의 관계도 거의 단절되다시피 했다. 우리는 이때 교류와 협력을 계속할 필요가 있다는 생각이다. 그래서 드리는 말씀인데, 강원도가 남북 간 교류 협력을 강화하기 위해서는 어떤 노력을 기울여야 한다고 생각하는가?"

▲  웬 티진 소장.
ⓒ 박민화	관련사진보기

웬 티진 : "내가 오늘 포럼에서 제안한 것이 있다. 요즘 지구온난화나 환경 보전 같은 것이 대중의 이목을 끌고 있는 주제다. 거기에 초점을 맞춰서, 생태 회랑(Eco corridor)을 건설하는 것을 예로 들 수 있다. 한국에서 시작해 북한을 거쳐서 중국까지 가는 긴 회랑을 건축하는 과정에서 사회적인 관계도 맺게 되고, 커뮤니케이션도 실현 가능하게 할 수 있게 된다고 생각한다.

우리는 어떤 사람이 정치적으로 '옳다, 그르다'를 말할 수 없다. 어떤 사람에게 당신은 정치적으로 잘못됐다고 말하면, 그 말을 듣고 설득을 당할 수 있는 사람이 누가 있겠나? 그냥 싸우자는 얘기밖에 되지 않는다. 그렇기 때문에 우리는 이런 이슈와 관련해서는 생태적인 문제로 접근하는 게 올바르다고 생각한다. 실제 중국에 있어서도 남부 중국과 북부 중국을 연결하는 생태 회랑을 구축하려는 움직임이 있다. 이를 통해서 두 지역 간에 커뮤니케이션이 더욱 활발하게 이뤄지고 있는 사례를 볼 수 있다.

우리는 한반도에서 시작한 생태 회랑이 대륙으로 뻗어나가면서 국제적으로 많은 국가들을 연결할 수 있다고 생각한다. 중국뿐만 아니라, 북한, 러시아까지 해당이 될 수 있다. 이런 생태 회랑을 건설하기 위해서는 투자뿐만 아니라 새로운 기술도 필요하고, 새로운 사회적 자본도 필요하다. 이렇게 함으로써 사회적인 운동이 일어나게 되고, 이런 사회적인 운동이 결국엔 정부의 목표를 충족할 수 있게 된다. 실질적으로 중국에서 사회단체가 조직됐다. 한국에서도 마찬가지로 그런 사회단체가 조직이 되면, 국제적으로 한국과 북한, 중국, 러시아가 서로 관계를 맺을 수 있을 것이다. 국제적인 워크숍도 가질 수 있다. 그러면 그런 워크숍을 통해 국제적인 회랑으로 거듭날 수도 있다."

조셉 거슨 : "지금 여기서 논의가 되고 있는 것들이 강원도 차원에서 혹은 시민단체 차원에서 남과 북이 협력할 수 있는 방법을 찾아보자, 그리고 그런 식으로 해서 경제, 사회, 환경을 개발하는 문제를 가지고 대화를 진행해 보자는 얘기가 오고가고 있다. 그런데 문제는 그것들을 어디서 어떻게 이뤄낼 수 있느냐는 것이다. 내가 보기에 이런 문제들은 국가 안보와 연관이 있다. 국가 안보라는 문제 때문에 강원도에서도 많은 곤란과 어려움을 겪었던 것으로 알고 있다. 그리고 사람들의 이해관계를 어떻게 풀 것인가 하는 문제도 간과할 수 없다.

그래서 제안을 드리자면, 중국에 가서 중국 정부의 지원을 받는 방법이 있을 수 있다. 그리고 유럽이나 다른 중립국 등 제3국에 있는 NGO의 협력을 받아 진행하는 방법도 있을 수 있다. 어쨌든지 간에 결정은 전적으로 한국 사람들에게 달려 있다. 이 문제를 해결하는 데 한 가지 답만 있다고 생각하지 않는다. 여러 가지 답이 여러 단계에서 또 여러 차원에서 있을 수 있다. 이것은 한국의 정치 상황과 문화적이고 전통적인 정서를 고려해서 한국에서 선택해야 할 문제라고 생각한다."

최문순 : "두 분이 굉장히 핵심적인 문제를 지적한 것 같다. 지금은 남북 관계와 관련한 모든 권한을 중앙정부가 독점하고 있다. 그래서 우리는 그 권한을 중앙정부가 독점하지 말고 시민사회, 그리고 지방 정부와 나눠 가질 것을 요구하고 있다. 국가안보와 직접 관련이 없는 문제, 아까 웬 티진 교수가 말한 생태 회랑을 건설하는 문제라든지 또 인도적인 차원의 민간 교류 같은 것은 민간단체나 지방 정부에서 결정할 수 있게 해달라는 것이 우리의 요구다.

강원도 같은 경우 예전에는, 말라리아에 감염된 모기가 남쪽으로 넘어오기 전에 북한에서 방재하는 사업을 했었다. 그리고 또 소나무 병충해가 남쪽으로 넘어오기 전에 북한에서 방재하는 사업도 진행했는데, 지금은 그 사업들이 모두 중단됐다. 이런 비정치적이고, 또 방재사업 같이 우리가 필요로 해서 하는 사업들은 이제 서로 자유롭게 진행할 수 있게 해줬으면 하는 바람을 가지고 있다. 우리는 아직 그런 단계에 가 있지 않다."

정전 이후 고립된 강원도, 국가 발전 전략에서 누락됐다

이정옥 : "강원도는 지정학적인 위치에 의해서 예로부터 대륙으로 가는 교통망의 경유지 역할을 해온 지역이다. 옛날에 한반도에서 대륙으로 가는 철도가 있었다. 그런데 지금은 중단됐다. 강원도는 이 철로들을 다시 연결해 대륙으로 뻗어나가는 걸 고민 중이다. 그렇게 했을 때 그것이 이 지역의 경제에 어떤 영향을 미칠지 궁금하다. 그리고 강원도가 대륙으로 뻗어나가는 데 방해가 되는 요인이 생긴다면, 그 문제들은 또 어떻게 해결하는 것이 좋겠는가?"

웬 티진 : "서울에서 DMZ를 방문했을 때, 그곳에서 인상 깊게 봤던 부분이 실제 기차 선로가 존재했다는 사실이다. 그 선로가 지금도 남아 있기는 하지만 기차는 다니지 않는다는 얘기를 들었다. 나는 거기가 바로 출발점이 되어야 한다고 생각한다. 마치 시베리아가 유럽과 아시아를 잇는 교량 역할을 하듯이, 강원도도 그런 교량 역할을 할 수 있다.

그런데 주의해야 할 것이 하나 있다. 중국에서는 한국에 식품을 주로 수출한다. 그것 외 중국 내륙과 별다른 관계를 맺고 있지 않은 상태에서 진행되고 있다. 중국은 내륙에서 생산한 잉여 생산물을 그냥 한국에 수출할 뿐이다. 그 과정에서 지금 중국 내륙의 전통 문화가 다 파괴되고 있다. 내륙 사회에서는 솔직히 얻는 게 아무것도 없다. 이 부분은 더 자세히 말하고 싶지 않다. 나는 다만 지금 세계가 변하고 있다는 걸 말하고 싶다. 산업화라는 것은 어떻게 되면, '과잉생산'이란 말로 정의될 수 있다. 그에 반해 새로운 문명은 '생태 문명'으로 거듭나고 있는 중이다. 이 새로운 문명에서는 지역의 자연과 문화적 다양성, 사회적 다양성 등이 다 새로운 자원이 될 수 있다. 개발이 고도화된 나라에서는 이런 새로운 자원들이 파괴되기 일쑤이지만, 생태 문명이 싹트고 있는 곳에서는 그렇지 않다. 지역에서는 그 지역의 자원들이 모두 새로운 가치를 갖게 된다.

이것이 내가 말하는 생태 회랑이 가지고 있는 성격의 한 단면이기도 하다. 지역을 기반으로 해서 이런 회랑들이 많이 생겨나야 한다. 회랑을 건설하는 데서 이뤄진 발전들은 모두 그 지역의 자산으로 남을 것이다. 회랑은 그 단어에서 알 수 있듯이 짧지 않다. 길게 이어지는 것이라서 시베리아까지 연결될 수도 있다. 이렇게 회랑을 구축하는 과정에서 우리는 산업사회에서는 발견하지 못했던 이점을 발견할 수 있다. 강원도는 그동안 산업화에 낙후되었기 때문에 새로운 문명으로 전환하는 데 좋은 자원을 풍부하게 가지고 있다는 생각이다. 그 자원을 잘 활용하면, 지역끼리 얼마든지 회랑을 연결할 수 있다. 나는 강원도가 새로운 기회를 잡을 수 있다고 본다."

조셉 거슨 : "스웨덴의 한 교수가 유라시아를 잇는 대륙 횡단 철도에 대해 발표한 것을 본 적이 있다. 그걸 보고 새로운 상상력을 얻기도 했다. 하지만, 현재는 미국과 중국 간의 무역 갈등이 심화되고 있는 상태다. 따라서 한반도가 양 대국 사이에서 어떻게 상생 전략을 모색할 것인가 하는 것은 상당히 도전적인 과제가 될 것이다. 그런 상황에서 중국과 EU를 연결하는 새로운 벨트가 현실적으로 얼마나 가능할지는 조금 회의적이다."

▲  최문순 강원도지사.
ⓒ 박민화	관련사진보기

최문순 : "한국은 지정학적으로 반도국가다. 남북으로 분담이 됨으로써 고립된 섬과도 같은 해양국가가 됐다. 그 결과 우리 강원도 같은 경우에는 아주 폐쇄된 지역이 되고 말았다. 국가 발전 전략도 주로 해양으로 나가야 되니까 저 남쪽에 치우쳐 있었다. 수출 목적으로 남쪽에 항만을 개발했다. 그쪽으로 발전이 치우쳤다. 그러면서 강원도는 국가 발전 전략에서 누락이 됐다. 그래서 우리 강원도는 어떻게든 남북 간의 관계를 개선하고, 러시아와 중국으로 진출하는 통로를 확보함으로써 대륙 국가로 가야 하는 입장에 있는 것이다.

우리는 지금 TSR(시베리아횡단철도), TCR(중국횡단철도), TMR(몽골횡단철도)을 계속 주장하고 추진하고 있다. 그 철도들을 통해 화물과 관광객들을 가장 안전하고 싸게, 중국과 러시아를 거쳐 유럽까지 이동시킬 수 있다. 그 통로를 확보하기 위해서 애를 쓰고 있다. 지금 블라디보스토크에서 모스크바까지는 철도가 연결돼 있다. 그 길이가 8088km다. 거기에 북한만 연결하게 되면, 강원도에서 모스크바까지 8500km 가량의 철도가 연결될 수 있다. 이것은 중국, 러시아, 몽골 등 인근 국가에 모두 이익이 된다. 우리는 또 이것으로 새로운 세계 질서를 만들어낼 수 있다고 본다. 그 중간 지점에 북한이 있다. 이 문제의 핵심 역시 평화가 과제다. 평화가 지역을 발전시키고, 세계 질서를 바꾸는 데 가장 중요한 핵심 과제라는 점을 강조하고 싶다."

평화 체제가 구축되면, 기존의 문제들은 모두 사라진다

이정옥 : "미국에는 한국이 육로를 통해서 중국과 러시아와 연결이 되는 것에 약간 저항하는 세력이 있는 것으로 알고 있다. 한국을 비롯해 중국, 러시아 등 3개국이 서로 유대관계를 맺는 것이 정당하다는 걸 알리고 싶다. 조셉 거슨 박사께서는 미국을 어떻게 설득할 수 있다고 생각하나?"

조셉 거슨 : "여러 차원에서 가능하다. 한 가지 방법으로는 중국에서 일어나고 있는 것과 같은 다양한 다자간 대화가 있을 수 있다. 이렇게 다양한 토론을 하게 되면, 미국에서도 이런 관계에서 우리가 얻을 수 있는 혜택도 있다는 것을 깨달을 수 있을 것이다."

웬 티진 : "미국에 한국인들이 많이 있는 것으로 알고 있다. 미국 문화도 경험하고 한국 문화도 경험했던 그런 사람들이 미국 사회와 한국 사회가 서로 이해할 수 있게 하는 데 도움을 줄 수 있다. 강원도 출신의 재미교포들을 조직해서 그들로 하여금 미국 정부에 여론을 전달하게 하는 것도 한 방법이다. 그렇게 해서 미국에게 주어지는 이익을 아주 분명하게 설명하는 것이 좋을 것 같다."

이정옥 : "중국 정부에는 한국이 도 차원에서 이런 노력을 기울이고 있는 것을 얼마나 적극적으로 후원할 수 있는지 묻고 싶다. 그리고 이런 일과 관련해, 중국 정부뿐만 아니라 중국 내 시민사회단체와도 협력을 구하는 게 얼마나 가능한지 알고 싶다."

웬 티진 : "중국의 후원을 얻는 것은 매우 쉽다. 나는 전략적 싱크탱크의 회원으로 중국 정부에 정책 컨설턴트를 하고 있다. 리포트를 작성해 제출하기도 하는데 그 리포트는 정치가들에게도 전달된다. 일정 정도의 영향력을 가지고 있다. 정책 분야 연구에서 20년을 일했다. 공식적으로 이런 논의를 끌어올 수 있는 영향력은 있다고 생각한다. 현재 '회랑'에 대해서 미국이나 일본이 별로 관심을 두고 있지 않다. 어떻게 보면, 강원도로서는 호재다. 일본은 오래 전부터 시베리아의 천연 자원에 굉장히 많은 관심이 갖고 접근했다. 하지만 러시아에 적대적인 세력이 많아, 지금은 약간 후퇴한 상황이다.

그런 면에서 강원도가 지금 상당히 좋은 기회를 가지고 있다고 말할 수 있다. 하나 짚고 넘어가자면, 앞서 최 지사께서 횡단철도 이름에 몽골이나 중국 등 특정 국가 이름을 넣었는데, 그렇게 하면 또 미국이 반대할 수 있다. 국가 이름 대신에 시베리아처럼 특정 지역의 이름을 붙이면 저항이 덜하다. TCR(중국횡단철도)처럼 그림을 너무 크게 그리지 않는 게 좋겠다. 내가 '회랑'이라는 용어를 쓰는 것도 그런 이유 때문이다."

이정옥 : "동북아시아 지역에서 지금 군사적인 긴장이 고조되고 있다. 이렇게 고조되는 긴장을 어떻게 바라보고 있는지, 그리고 이런 긴장을 해소하는 데는 어떤 방법이 좋은지 묻고 싶다. 그리고 또 항구적인 평화를 달성하는 것이 가능하다면, 그것이 강원도민들에게 가져다줄 수 있는 혜택에 대해서도 이야기를 나눠봤으면 한다. 왜냐하면 우리는 강원도민들에게 평화에 대한 비전을 제시해야 할 의무가 있기 때문이다. 마지막으로는 미국이 진정한 민주주의의 수호자로 거듭나려면 어떻게 해야 하는지도 묻고 싶다. 미국은 그동안 민주주의를 수호하는 역할을 맡아 왔다. 하지만 최근에 보여준 모습은 상당히 실망스러운 것이다."

▲  조셉 거슨 박사.
ⓒ 박민화	관련사진보기

조셉 거슨 : "지금 미국에서는 사회가 위기에 빠져 있다고 말할 수 있다. 부패한 정치 시스템이 존재한다. 얼마 전에 대법원이 선거에 무한대로 돈을 쓰도록 허용함으로써 미국 민주주의에 아주 심각한 타격을 주는 결정을 내렸다. 학자들은 그것을 민주주의 게리맨더링이라고 부른다. 한마디로 미국은 민주주의의 위기를 맞이하고 있다고 말할 수 있다. 미국은 굉장히 다양한 지역이 한 국가를 이루고 있다. 지역은 그 지역마다 또 다양한 정치적 가치와 문화를 가지고 있다. 미국 역사상 최초로 흑인이 대통령으로 당선됐다. 그로 인해 억만장자와 인종주의자들이 서로 협력하는 관계를 가질 수 있는 환경이 조성됐다. 우리는 이런 부분에 대해 저항을 해야 한다고 생각한다. 미국에는 무조건 '노'라고 말하는 사람들이 있다. 내가 앞서 인종주의자라고 지칭했던 사람들이다. 이번에 좌우가 협력해서 시리아 폭격을 방지하려고 했던 것은 이례적인 사례다. 지금 극우주의자들이 영향력을 발휘해서 연방정부가 폐쇄되는 사태까지 이르게 됐다. 다음 선거에서는 아마도 이런 극우주의자들의 존재가 가진 힘이 미약해지지 않을까 생각한다.

이 교수가 지적한 것처럼 미국은 점점 더 민주주의 모델로서의 역할을 하지 못하고 있다. 미국은 쇠퇴하는 제국이다. 그리고 군사적인 긴장에 대해서 말씀을 드리자면, 지금 제일 긴장된 곳이 센카쿠 열도와 남중국해를 둘러싼 긴장이다. 그쪽에 긴장이 강화되는 바람에 상대적으로 한반도의 긴장이 조금 완화되는 추세다. 거기에다가 지금 북한과 한국, 그리고 북한과 미국이 물밑 접촉을 시도하고 있다. 그것이 한반도의 긴장을 완화시키는 측면이 있다. 우리가 해야 할 일을 정치가들에게 계속 대화를 하라고 압력을 넣는 것이다. 마지막으로, 항구적인 평화를 구축하는 데서 강원도민들이 어떤 혜택을 입게 되느냐 하는 문제는 그 전에 강원도민들이 정전 상태로 인해서 어떤 피해를 입고 있는지를 아는 데서 해답이 나올 수 있을 것 같다. 만약에 현재의 정전 협정이 항구적인 평화 체제로 바뀐다면, 정정 협정으로 인해 받고 있던 피해들이 모두 끝난다고 볼 수 있다. 경제는 계속 발전될 것이고, 이산가족은 아무런 제약 없이 상봉할 수 있게 되고, 군사력은 더 이상 증강할 필요가 없게 될 것이다."

웬 티진 : "위기에는 주기가 있다. 앞으로는 중국이 위기를 맞이할 차례다. 중국이 위기를 맞으면 미국은 중국을 억누르기가 좀 더 쉬울 것이다. 하지만 그런 위기가 아니더라도 미국은 중국을 무너뜨릴 힘을 충분히 가지고 있다는 것이 내 생각이다. 예를 들어, 미국은 남중국해에서 필리핀 해군을 움직여 중국을 자극할 수도 있다. 그렇게 되면 중국의 일반 국민들은 왜 중국이 필리핀한테도 꼼짝 못하냐라는 식의 민족주의적인 요구를 하게 된다. 하지만 중국 지도부는 그 배경에 미국이 있다는 것을 알기 때문에 쉽게 움직이지 못한다. 그렇게 되면 결국 중국 국민은 중국 지도부를 불신하게 된다. 미국은 중국 정부를 곤경에 빠뜨릴 수 있는 수단을 여러 가지로 가지고 있다. 지금도 마음만 먹으면 중국 하나 정도는 얼마든지 무너뜨릴 수 있다. 그런데 그렇게 안하는 이유가 중국을 무너뜨리고 난 뒤의 결과를 감당할 수 없기 때문이다.

중국을 부상하는 제국이라고 하지만, 사실 중국은 부상할 생각도 없다. 미국이 부상하게 놔두지도 않을 것이다. 그런 점에서 중국은 국제 문제에서 극히 소극적일 수밖에 없다. 만약에 중국한테 기회가 생긴다면 미중간의 군사적 긴장에 의해서가 아니라, 미국이 스스로 내부에서 큰 실수를 저지르는 경우가 될 것이다. 지금 상황에서는 국가 간에 승자와 패자를 논하는 것이 무의미하다. 그래서 나는 계속 지역 주도성을 강조하고 있다. 이제 국가 간의 경쟁도 의미가 없다. 지역 주도성이 강조돼야 한다. 국가 간의 관계가 너무 복합적인 위기 상황에 놓여 있기 때문에, 이제는 지역 주민이 자기 생존권을 스스로 방어하지 않으면 안 된다. 그것은 누가 대신해줄 수 있는 것이 아니다."

최문순 : "남북 간의 갈등도 그렇고, 동북아시아의 갈등도 매우 복합적이다. 3중 4중의 갈등이 진행되고 있다. 우리는 강대국들이 직접 전쟁을 하게 될 가능성은 무척 적다고 본다. 다만 그것이 남북 대리전이 될 가능성은 여전히 남아 있다. 우리에게는 역사적으로 늘 그래 왔던 경험이 있다. 동북아시아에서 군사적인 긴장이 고조되면 그만큼 국지전, 대리전이 한반도에서 일어날 가능성도 높아진다. 그렇기 때문에, 이럴 때 남북 관계에서 평화가 더 중요해지는 게 아닌가 한다. 이 모든 문제를 해결하는 데는 역시 평화가 근본이라는 생각이다. 다시 한 번, 멀리서 찾아와 긴 시간 함께 포럼에 참석해주신 분들께 감사 인사를 전한다."

[통인] 평화로, 평화로 가는 길 - 이행우 평화운동가 - 월간참여사회 - 참여연대

[통인] 평화로, 평화로 가는 길 - 이행우 평화운동가 - 월간참여사회 - 참여연대

[통인] 평화로, 평화로 가는 길 - 이행우 평화운동가

 2014년 04월  2014.04.07 (14:38:32)  1945

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평화로, 평화로 가는 길

이행우 평화운동가

 

인터뷰 박정은

정리 송윤정

사진 박영록

 

 

참여사회 2014-04월호

"나는 “HERE AND NOW”가 중요하다고 생각해요.

오늘 여기서 내가 할 수 있는 것을 내 양심에 비춰서 양심에 따라서 하는 것이지요.

평화를 원하고 전쟁을 반대하면 그렇게 되도록 운동을 해야지요."

 

이행우 선생은 재미 평화운동가다. 퀘이커교도다. 북한이 미국, 한국과 전혀 교류가 없던 시절부터 북한 알기 운동을 지속해왔고, 그 과정에서 북한을 수십 차례 방문했다. 재미동포 운동 단체인 미주동포전국협의회NAKA를 조직하였고, 미 의회와 정책 담당자들을 상대로 평화를 위한 로비 활동을 해오고 있다. 선생의 이름이 생소한 독자가 많으리라. 막후에서 일하는 탓이다. 올해 나이 84세. 최근엔 북미 간 교류가 거의 단절된 현 상황에서도 3년째 남북미 반관반민 대화를 3년째 진행 중이다.

 

한국을 떠난 지 46년이 되셨어요. 미국에 가시게 된 계기가 있나요.

대학 들어가던 해에 한국 전쟁이 났는데, 퀘이커들이 병원을 복구하고 간호사들 교육하고 구호물자도 나눠주고 그랬어요. 그때만 하더라도 외국에서 들어온 선교사들이 굉장히 유세를 했어요. 구호물자 나눠 준다면서 좋은 집에 살고, 도둑이 많으니까 집에 철조망도 많이 치고. 근데 퀘이커들은 조금 달라. 보통 한국 사람 사는 구공탄 때는 작은 집을 빌려서 살면서 봉사활동을 하더라고요. 굉장히 감명을 받았어요. 1960년 12월 18일에 정식 퀘이커 한국 모임이 시작됐고, 이후로 나는 퀘이커 모임 계속 나갔어요. 그러던 중 68년에 미국 퀘이커 성인 교육 센터 펜들힐에서 초청이 와서 1년 동안 퀘이커 역사 공부를 했어요. 어떻게 초청이 왔는지 몰랐는데, 가서 보니 함석헌 선생이 나를 추천했다고 하더라고.

 

1년 계획으로 가셨다가 정착하신 거예요? 

퀘이커 공부 1년 하고 수학을 공부하려고 했어요. 내가 한국에서 수학을 전공하고 고등학교, 대학교에서 수학을 가르쳤거든요. 그런데 수학 공부를 다 못해서 한국에 못 돌아왔어요(웃음). 펜들힐 일 년 공부하고 나니 서른여덟 살인데, 돈이 하나도 없었어요. 집에는 내가 부양해야 할 식구들이 있었어요. 수학 공부 하긴 틀린 것 같고, ‘이제 컴퓨터 시대로 간다, 컴퓨터를 공부를 해서 우선 먹고 살 도리를 하자’ 싶더라고. 그래서 컴퓨터 프로그래밍을 4개월 단기 속성으로 배웠어요. 그리고 34년 동안 컴퓨터 일로 내 생계를 유지했어요. 일흔 세 살 까지 일하고, 이제 은퇴한지 십년이 넘었지.

 

한국엔 언제 처음 들어오셨어요? 

80년에 처음으로 한국에 왔어요. 열흘 와 있는 동안 5·18이 일어났어요. MBC 방송국에 있던 조카딸을 통해 광주의 참상에 대해 들었어요. 그리고 그때 함석헌 선생님 댁에 자주 있었는데, ‘내일 몇 시에 광주 도청에 쳐들어간다’ 그 말만 하고 끊어버리는 전화가 오더라구요. 그 전화에서 이야기 한 그 시간에 딱 사건이 일어났어요. 군부 안에 사람들이 몰래 나와서 공중전화에서 알려 준 거죠. 그리고 5월 20일쯤엔가 미국 돌아가는 길에 동경에 들러서 정경모, 오재식, 박형규, 지명관을 만났어요. 만나서 광주에서 일어난 일들을 이야기했지요. 그 사람들은 일본에서 세계로 5.18을 알리는 일을 하고, 나는 미국에 가서 또 자세히 알리고 그랬어요.

 

좌우를 잇고 남북을 잇다 

 

미국에서 평화운동을 하시게 된 계기가 있나요. 

퀘이커들이 1970년대부터 북한을 열자는 운동을 했어요. 그러다가 북한이 유엔에 옵저버로 참가하게 되고, 유엔에 나와 있는 북한 사람들이 1980년 9월에 미국친우봉사회(AFSC, American Friends Service Committee) 대표 세 사람을 초청했어요. 미국 민간 단체에 처음으로 북한이 문을 연 거예요. 다녀온 세 사람과 저녁 먹고 얘기하다가 갑자기 퀘이커들이 좌우로 갈라진 동포 사회가 함께 운동할 수 있게 도울 수 있겠다는 생각이 들더라고요. 그래서 동포들과 미국 사람들이 모여서 함께 남북문제를 논의할 수 있도록 AFSC에서 코리아 컨퍼런스를 열었으면 좋겠다고 제안을 했어요. 그리고 1981년 5월에 필라델피아에서 첫 회의를 했어요.

 

당시 동포 사회가 갈라져 있었다고요?

선통일 후민주는 좌로, 선민주 후통일은 우로 갈라져 있었어요. 누가 회의하자 그러면 누가 오는지 물어보고, 반대편 사람이 오면 안 오고, 친구였었어도 상종을 안할 정도로 심했어요. 함석헌 선생께서 그런 걸 보시고선 1980년에 내가 한국 다녀갈 때 “이번에 가면 싸우지 말고 같이 좀 잘 해라”고 당부하신 것도 있었고, 퀘이커들이 한다고 하면 아무도 누가 하냐고 묻지 않고 함께할 것 같기도 해서 제안한 거였어요. 아니나다를까 초청인들은 다 왔어요. 성공리에 됐어요.

 

이후로 AFSC가 한국 문제에 개입하게 됐어요. 한반도 문제를 다루는 컨퍼런스를 81년, 82년, 83년 세 번 하고, <코리아 리포트>도 나오고……. 당시 미국에 한국 문제 전문가들이 거의 없었어요. 그래서 우리 역사, 군사, 정치, 분단 문제 등 분야별로 다룬 책 『투 코리아 원 퓨처』를 냈어요. 85년에 나오자마자 일본, 한국에도 번역해서 나왔어요.

 

그때부터 최근까지 계속 남한, 북한, 미국 사람들이 만나는 자리를 만들고 계신 거네요. 

나는 미련하거든. 한 번 시작하면 계속 끝까지 하는 사람이에요. 빠져 나오지도 못하고. 어디가도 앞에 나가서 연설하고 하는 건 좋아하지도 않고. 같이 만나서 얘기하는 자리 만들고 하는 건 좋아해요. 재미가 있으니까요.

 

선생님께서도 방북 하셨지요? 

그렇지. AFSC에서 처음 북한에 다녀오면서 우리도 북한 사람들을 초청했는데, 그 때 국무성에서 비자를 안 내줬어요. 그래서 AFSC 코리아 데스크 직원이 매주 목요일에 항의하러 국무성에 갔어요. 필라델피아에서 워싱턴까지 가려면 기차로 두어 시간, 국무성에 다녀오려면 하루가 다 갈 정도였지요. 이렇게 몇 달을 다녀도 북한 사람들이 못 와서 우리가 미안해하고 있었는데, 북한에서는 미국 정부가 그러더라도 우린 당신들과 좋은 관계를 맺고 싶으니까 다시 한 번 부르겠다, 그래서 제2차 북한 방문을 하게 됐어요. 그 방문단에 내가 들어가서 1982년에 처음 북한에 다녀온 거죠. 2주인가 열흘인가? 갔다 와서 언제 누굴 만나서 무슨 얘길 했는지 자세히 써서 AFSC에 보고 했어요. 그 때는 김정일이 ‘친애하는 지도자 동지’라 불리던 시절인데, 내가 김정일이 어떻게 후계자가 되었냐고 물어보고 그랬어요.

 

방북 여러 번 하셨나요? 

서른 번 넘어서는 세질 않아서… 아마 사십 번 가까이 했을 거예요. 많은 사람을 만났고, 많은 곳을 가봤어요. 나같이 각계, 위에서 아래까지 만난 사람은 드물어요. 김일성하고도 밥 먹고, 실무자도 접촉 하고.

 

이후로도 계속 북한과 교류를 하셨나봐요.  

AFSC에서 북한의 집단농장과 미국의 농장이 자매결연을 맺어 교류할 수 있도록 했어요. 우리가 초청해서 이북 대학 교수들, 농업 기술자들이 미국에 다녀가고, 미국의 농업 기술자가 북한의 농장을 시찰·컨설팅 하고 필요한 것을 지원했죠. 잘 되니까 자매결연 농장을 4개로 늘리게 되었고, 또 그 후엔 다른 단체들도 북한 농장과 자매결연을 맺기 시작했어요.

 

참여사회 2014-04월호

 

한반도 평화, 미국이 관건이다 

 

1990년대엔 미주동포전국협의회(NAKA, National Association of Korean Americans)를 만드셨지요? 

1993년에 김영삼 정부가 들어서면서 잘 알고 지내던 한완상이 통일원 장관이 됐어요. 이 기회에 퀘이커가 남북문제 중재자 역할을 하면 어떨까 하는 생각이 들었어요. 퀘이커들이 월남전 종식할 때나 중국 개방할 때 중재한 경험이 있거든요. 그래서 남북에 접촉을 했어요. 그런데 한완상이 미국의 대한반도 정책이 중요하다고 하더라고요. 재미동포는 미국 정부를 상대로 운동을 하는 게 맞다는 거지. 북한 쪽에서도 똑같은 얘길 해요. ‘문제는 미국이다, 미국을 움직여라’ 이렇게 된 거죠. 그래서 퀘이커 조동설, 이승만 목사, 나, 세 사람이 미국 정부 상대로 하는 운동을 하기로 합의를 했어요.

 

세 분이 NAKA를 창립하신 거예요?

우리 셋이 안 되니까 확대를 해서 10명을 모았어요. 미국은 땅덩이가 넓어서 비행기 타고 해야 하니까 10명 모으려면 3개월이 걸려요. 근데 10명도 모자라서 10명을 더 뽑아서 20명이 하자고 합의를 했어요. 20명이 모이면 또 새로 시작을 해요. 처음 하는 것 같이. 그러면 또 1년이 걸려요. 조직을 만들어 놓으면 사람이 안 와요. 조직을 만들 때 같이 해야지. 사람들을 모아서 ‘뭐 만들자’ 할 게 아니라, 그걸 만들자는 의견이 10명 모두에게서 스스로 다 나오도록 해야 해요. 그래야 이 사람들이 주인의식을 가지거든. 그렇게 해서 미국 전역에서 150명의 대표가 만든 단체가 NAKA, 미주동포전국협의회예요.

 

어려운 점이 있었을 것 같은데요. 

당시 국회의원 이만섭이 정부에 동포들 동향을 보고하면서 미국에 조총련 같은 단체가 생길 거 같다고 했는데, 동아일보 1면 탑에 그 기사가 나왔어요. 그게 우리 얘기였어요. 이승만, 조동설, 이행우, 이북 다녀온 빨갱이 셋이 주모자 아니냐, 이렇게 돼버린 거지. 언론에 그렇게 나오니까 모아 놓은 사람들이 우수수 떨어져 나갔어요. 내가 지금까지 통일 운동하면서 아는 사람들은 안 넣고 대학 교수, 엔지니어 이런 새로운 사람들을 많이 모았었는데, 다 떨어져 나갔지. 그러고 나면 다시 모집하기가 더 힘들었어요. 1993년 5월에 시작했는데, 1994년 10월 29일에서야 창립이 됐어요.

 

1994년 국내는 박홍 총장이 주사파 발언하고 ‘주사파’ ‘빨갱이’ 이런 단어들이 횡행했던 때였어요. 지금 종북 논란처럼요. 

이승만 목사가 NCC? 회장이었어요. 그러면 백악관 조찬기도회도 나가요. 클린턴 옆에 앉아서 얘기하고. NAKA 창립총회할 적에 클린턴 대통령을 초청했더니 축사를 보내왔어요. 우리보고 빨갱이라 하면 “그럼 미국 클린턴 대통령도 빨갱이라는 거냐” 했죠.

 

NAKA에서는 어떤 일을 하고 계신가요. 

첫째, 한반도의 평화와 평화적인 통일을 우선적으로 한다. 두 번째, 재미동포들의 인권과 권익을 보호한다. 세 번째, 우리 민족의 문화를 미국에 알린다. 네 번째, 소수민족과 우릴 위해서 같이 노력한다. 이렇게 하니까 어느 목사가, “지금 통일 이런 얘기하면 사람들이 빨갱이로 몰아간다. 그러니 통일 얘기를 빼자”고 하더라고요. 그래서 첫째 항목을 네 번째에 넣는 걸로 조정했었어요.

 

뉴욕에서 만들어서 워싱턴에 갔어요. 국무성에 얘길했더니, “한국계 미국인의 목소리를 듣고 싶었는데, 당신들이 처음으로 찾아왔다. 환영한다” 그러더라고. 다음에 의회 외교위원회 사람들을 만났는데, 거기서도 “지금까지 어떤 한국계 미국인도 와서 얘기하질 않았다”그러더라고요. 그렇게 시작했어요. 1년에 두 번 NAKA 이사회를 할 때 국무성, 의회를 방문해요. 우리가 원하는 것을 얘기해주고 그 사람들 얘기를 듣죠.

 

대화로 함께하는 남북미

 

2004년부터 한반도 문제를 논의하는 국제회의를 조직하기 시작하셨지요. 

2000년대 들어와서 국회의원들을 모으면 괜찮겠다 싶었어요. 법을 만드는 사람들에게 얘기를 하고, 그들이 행정부에 얘기할 수 있도록 하려는 거죠. 당시 미국 민주당 외교위원회 간사 바이든에게 호스트가 되어 국회의원들을 모아달라고 얘길 했어요. 북한에서는 최고인민회의 대의원을 오게 하려고 했는데, 북한에서는 오려고 하는데 미국 정부에서 허가를 안해줬어요. 그래서 북한 UN대사를 찾아가서 얘길 하고 박길연, 한성렬 UN대사가 참석하기로 했어요. 그리고 남한에서는 장영달, 김재윤, 강혜숙, 선병렬, 이창복 의원이 왔어요. 미국 상하원 의원이랑 민간 유명인들도 좀 오고, 그래서 2004년 7월 20일에 한반도평화안보포럼을 열었어요. 그게 처음이자 마지막이었어요. 계속 하려고 했는데 미국에서 북한 사람들 비자를 안 내줘서 못했어요.

 

4년 뒤에 한반도평화포럼을 열었던데요. 

2009년에 백낙청 교수랑 몇 사람이 모여서 얘길 하다가, 워싱턴에서 회의 한 번 하자고 제안했어요. 미국 체류 등 모든 건 내가 책임지기로 했지. 그래서 온 사람이 백낙청, 오재식, 박원순, 이명숙(목사)예요. 존 케리 의원이 호스트가 돼서 9월 14일에 한반도평화포럼을 했어요.

 

2012년부터는 남북미의 정부와 민간 대표들이 함께하는 당국대화에 준하는 회의를 3년째 진행하고 계십니다. 요즘처럼 남북관계가 경색된 시기에 남북미가 함께 만나다니 놀라운 일인 것 같아요. 

남북미 의원들만 중심으로 해선 안 되겠단 생각이 들었어요. 6자회담 구성에 독일도 함께 하고, 그러면 좋은 회의가 될 것 같더라고요. 그 제안을 독일 에버트재단에서 받아들였어요. 그래서 나하고 에버트재단 폴만 소장하고 프로그램을 짜기 시작했는데, 북한에서 학술회의 형식으로 했으면 좋겠다고 하더라고요. 그래서 한신대, 시라큐스 대학, 태평양세기연구소, 세 곳을 더 섭외해서 공동주최했어요. 그 첫 회의가 뉴욕에서 2012년 3월 7일부터 9일까지 한 동북아평화협력회의예요.

 

당시 회의에 함께한 사람들이 쟁쟁했어요. 그들을 한 자리에 모으는 게 쉬운 일이 아니었을 것 같은데요.

일단 북한에서 안 오면 소용이 없어요. 그래서 북한 UN대사에게 얘기했죠. 평양에 연락해서 대표를 보내달라고. 존 케리는 의회에서 외교위원장을 하고 있었어요. 쭉 같이 해왔으니 이번에도 참석하기로 했죠. 그리고 또 헨리 키신저가 생각났어요. 북미 교섭할 때 헨리 키신저가 가끔 오는데, 북한 사람들이 키신저 얘기는 굉장히 경청한대요. 키신저가 중국 문제 전문가이기도 하고, 국무장관도 했고, 그가 온다면 다른 학자나 관료들과 교섭하기가 더 좋을 것 같더라고요. 그래서 헨리 키신저를 움직일 수 있는 사람을 찾아보니, 2004년 한반도평화안보포럼을 같이 했던 도날드 그레그 전 주한 미국대사가 있었어요. 그레그를 통해서 헨리 키신저에게 얘기를 했더니 성사가 됐어요. 그래서 헨리 키신저, 존 케리 위원장이 오기로 했고, 남한에선 백낙청, 손학규, 임동원이 온다고 얘기하면서 북한은 거기에 상응하는 사람을 내보내라고 했지. 리용호 외무성 부상이 왔어요. 다 해서 남한, 북한, 미국, 중국, EU, 독일, 일본, 몽골, 러시아, UN에서 참석했어요. 회의는 채텀하우스 룰?로 했어요. 그래서 내용을 발표도 못하긴 했지만. 내가 지금까지 조직한 것 중 가장 큰 회의였죠.

 

요즘 사람들은 남북은 왜 만나야 하는가라는 의문을 제기할 수 있을 것 같아요. 

만나야 문제가 풀리죠. UN에 있는 나라들이 이해관계가 있으니까 싸워요. 문제가 있을 때 퀘이커 유엔 오피스는 그 나라 사람들을 초청을 해요. 저녁이나 먹읍시다, 하고. 정치적인 얘기 안 해요. 그냥 우선 친해지고 서로 이해하자는 거죠. 그러고 나면 그 전 같으면 싸울 것도 안 싸우고 풀리지 않을 것도 풀려요. 거기서 나도 좀 배웠죠.

 

 

활동가로서, 조직가로서 

 

40년 가량 계속 이 판에서 중재를 하고 의견을 모으고 계세요. 

그러니까. 누구 말마따나 미친놈이지.

 

비결이 있다면 무엇인가요?

여러 사람들을 모아서 일을 하잖아요. 그 모든 사람들이 자기 일이라고 생각하게 해야 해요. 여러 단체가 모일 때 조정은 내가 다 해도, 사실 그 단체들이 알아서 조정한 것처럼 보이도록 해야 해요. 역할을 나눌 때면 사람들이 체면 가리지 않고 서로 드러나는 역할을 하려고 해요. 그러면 회의 끝나고 나서 하나씩 따로 만나거나 전화로 얘기해요. 나는 전혀 개입한 것 같지 않고, 자기들이 자진해서 양보하고 조정하는 것처럼 보이게 되는 거죠.

 

사람 뿐 아니라 재정도 필요할 텐데요. 

나는 아무것도 없는 사람이에요. 그런데 프로그램이 좋으면 돈이 나와요. 2004년 한반도평화포럼 할 때, 사람은 다 조직이 됐고, 북한 사람들이 오게 하려면 돈이 필요했어요. 그래서 코리아 소사이어티를 들어오게 했어요. 코리아 소사이어티 회장 도날드 그레그와 약속을 잡고 갔더니 만나자마자 "요새 퀘이커들이 일 잘해" 하더라고요. 뜬금없이 그게 무슨 얘기야. "내가 너 퀘이커라는 거 알아. 니가 뭐 했는지 알고." 이런 소리거든요. 그 사람이 CIA 이런 것만 평생 한 사람이예요. 그래서 나도 조사한 걸 얘기했지. "당신말이야. 좋은 대학 나오고 CIA 등에서 일 잘했더라. 우리랑 만나줘서 참 고맙다”고 얘기했지. 그랬더니 두 번째로 "이게 니 아이디어냐, 바이든 아이디어냐?" 묻더라고. "우리 아이디어인데, 바이든이 받아들였다"고 했지. 그 다음에 "너 돈 있냐" 물어봐서 돈 없다고 했더니 "같이 하자" 그러더라고. 얘기가 1분 30초 만에 다 끝났어요. 그리고 회의가 성공리에 잘 됐어요. 워싱턴 포스트에 보도가 됐는데, 도날드 그레그가 사회를 봤으니 기사에 이름이 나고 그랬죠. 끝난 뒤에 통화를 하는데 도날드 그레그가 “처음엔 잘 될지 의문이었는데, 이행우와 (코리아 소사이어티) 부회장이 밀어붙여서 했다. 그런데 결국 공적은 나한테 돌아왔다”고 하더라고요. 그래서 내가 “이건 시작이다. 앞으로 계속 같이 하자” 그랬더니 오케이 했어요. 이후로 같이 잘 하고 있지요.

 

사람 모으는 것, 예산 만드는 것, 다 고민해서 이뤄내신 건데, 누군가 알아봐주지 않는 건 서운하지 않으세요? 

누가, 내가? 사업이 잘 끝났으면 됐지. 나는 사람들 모아서 조직해 주는 거, 그거 밖에 못해. 다른 건 못하니까. 무대 체질도 아니고, 아래에서 봐야 다 보여.

 

위에서 봐도 다 보이는데요?(웃음) 

대부분 사람들이 그걸 좋아해요. 운동 하는 사람 중 내가 만난 상당수가 직책에 대해서 굉장히 예민해요. 그리고 감투를 쓰면 같이 일하는 사람들이 자기 말을 들어야 한다고 생각하더라고요. No! 같이 일하도록 해야지! 그리고 다른 사람이 나보다 더 좋은 아이디어를 낼 수 있다는 것을 받아들여야 하는데, 그렇질 않아요. 그런 상하관계를 만드는 식으로 하면 조직이 오래 못 가요. 그리고 직책을 만들었으면 책임감을 갖고 최선을 다해서 실행을 하도록 해야 하는데, 어떤 사람은 명함부터 찍어 가지고 다니더구만요. 아니, 그걸 감투라고 생각하면서 무슨 운동을 해요? 다들 같이 좀 힘 합쳐서 직책만 생각하지 말고 해야 하는데, 그게 좀 어려운 것 같아.

 

젊은 활동가들에게 

 

박근혜 정부의 통일대박론 어떻게 보세요?

통일이 되면 그야말로 대박이지.

 

박근혜 정부가 그냥 해보는 소리는 아닌 것 같고, 준비는 많이 하고 있는 것 같아요. 

잘 되면 좋은데, 그렇게 해서 될까? 보수들이 하면 추진력 있을 수 있죠. 중국 개방도 공화당 시절에 했고. 우리가 얘기를 하면 안 들어도 박근혜 대통령이 추진하면 보수 단체들이 반대하지 않을 거거든요. 그들이 뭔가를 하면 우리가 필요한 부분을 밀어줘야 하는 건데… 그런데 지금까지 하는 거 보면, 별로 신용이 안 가요.

 

젊은 평화활동가들이 많지 않아요. 일하기 쉽지 않은 영역인데다, 통일은 멀고, 북한도 맘에 안 들고, 한국 정부도 맘에 안 들고, 빨갱이니 뭐니 하는 논란에 휩싸이기 쉽고. 게다가 평화는 너무 크고 먼 문제처럼 여겨지다보니 동기 부여가 잘 안 되는 것 같아요.

끈기있게 잘 해야지요. 혼자 하려고 하지 말고, 동지를 구해서 자꾸 넓혀가야지요. 전쟁이라는 것 여러분은 안 해봐서 모르겠지만, 전쟁 없애야 하거든요. 그럼 어떻게 전쟁을 없애느냐. 전쟁을 하지 않도록 전쟁 없는 평화로운 세상을 만들도록 최선을 다 해야지요. 나는 무엇보다도 통일이 돼야 한다고 봐요. 통일이 돼야만 평화가 유지되니까. 그러기 위해서는 나를 싫어하거나 나와 맞지 않는 사람까지도 같이 살아야지요.

 

근데 젊은 친구들은 전쟁을 잘 모르잖아요? 관심도 별로 없고…….

내가 놀랜 게 뭐냐면, 내가 어떤 모임에서 북한에 식량 주자니깐 안 된다 이거야. 아프리카에 굶는 사람이 많은데 아프리카를 줘야지 왜 북한에 주냐는 거야. 북한 사람들 식량 주면 군인들 먹는다고 하는데, 군인들도 먹여야지. 그러니까 잘 먹여서 빨리 친해져서 총을 안 겨누게 해야지. 왜 그 생각은 안 해.

 

수십년 평화 운동을 계속 해오신 힘이 어디서 나오는 걸까요. 

나는 “HERE AND NOW”가 중요하다고 생각해요. 오늘 여기서 내가 할 수 있는 것을 내 양심에 비춰서 양심에 따라서 하는 것이지요. 평화를 원하고 전쟁을 반대하면 그렇게 되도록 운동을 해야지요. 일이 잘 되고 안 되고는 문제가 아니예요. 잘 되도록 내가 최선을 다할 따름이지. 그래야 내 마음이 편하니까. 지금까지 내 평생 내가 가난하다고 느껴본 적이 한 번도 없고, 내가 부자라고 느낀 적이 한 번도 없어요. 하지만 항상 좋은 사람들과 함께 뜻있는 일을 했어요. 내가 이렇게 돌아보니까, 내가 만난 사람은 다 좋아.

Sok Hon Ham's Understanding of Taoism and Quakerism

Sok Hon Ham's Understanding of Taoism and Quakerism

함석헌과 퀘이커 사상 등에 관한 소식 나누기

1/30/2021 Sok Hon Ham's Understanding of Taoism and Quakerism

https://blog.daum.net/wadans/7788201?category=567258 2/16

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Sok Hon Ham's Understanding of Taoism and Quakerism

by Sung Soo Kim

1994 - University of Essex

I. Biography of Sok Hon Ham (1901-1989).

"I am a man who has been 'kicked' by God, just as a boy kicks a ball in the direction he wants it to go. I have been driven and led by Him." 3

"He is a symbol of Korea's conscience throughout the era of Japanese colonialism in the Korean peninsula, communist totalitarianism in North Korea, and military dictatorship in South Korea."4

Sok Hon Ham was born in 1901 in a tiny district near the Yellow Sea in the farthest northwest corner of North Korea. Korea at that time was in a dire political and economic state. Between 1895 and 1910 it succumbed to a series of dreadful events: Queen Min was raped then killed by Japanese soldiers; the Korean king's desperate attempts to obtain American governmental backing for his unstable country failed; famine and plague were a constant threat to the nation's populace. What is more, the Korean peninsula suffered from the hostility and conflicts between Russia, China and Japan, all of whom coveted Korea in order to further their strategic position and national prestige in North East Asia. These countries saw Korea as a stepping stone toward expansionism. Inevitably, these expansionist movements led to the Sino-Japanese War conducted on Korean soil in 1884. The defeat of China (ruled by the Qing Dynasty) was followed by the Russo-Japanese War (1904-1905). As a result of Russia's defeat, Japan declared its intention of exercising hegemony in Korean affairs, and proceeded to increase its control not only in the Korean peninsula but also in the whole of North-East Asia. Theodore Roosevelt believed that it was essential to approve Japanese ascendancy in Korea as a quid pro quo for Japan's recognition of the domination over the Philippines by the USA. This bargain between the USA and Japan was struck in the clandestine Taft-Katsura Agreement of July 1905.

Britain too, in re-negotiating the terms of the Anglo- Japanese Alliance in August 1905, recognized Japan's right to take appropriate action for the "guidance control, and protection" of Korea.5 But Britain, France and Germany also took a part in the race to wrest economic concessions from a weak Korean government, turning Korea into a happy hunting ground for concessionaires. Sok Hon Ham grew up in this colonial situation. When he was four years old (1905) the sovereignty of the nation was removed by- Japan through the Unequal Treaty of 1905 (so-called "Protectorate Treaty"), and when he was nine (1910), Korea fell entirely under Japanese rule.

Sok Hon Ham grew up in a poor village. He first attended a Presbyterian school, and from his early years was influenced by Christianity. The onset of organized Protestant mission work in Korea dates from 1884, when the American Presbyterian Missionaries arrived in Korea.6 From that time, Christianity, and Protestantism in particular, exerted great influence on political and modern educational movements.7 By transmitting Western ideas of individualism and democracy, missionaries played a key role in awakening a national consciousness among the Korean population. Moreover, Korean nationalists were eager for a Western education8 and private schools, many of them founded by Protestant missionaries, made a key contribution to the development of modern education in Korea. Between 1883 and 1909, throughout the Korean peninsula, 29 private schools were founded (including one private Lyceum at Kando, Chien-tao in Chinese, in Manchuria).9 These schools were founded either by Korean national leaders, who were mostly influenced by Western missionaries, or run by Western missionary themselves. Thus, Protestant private schools played a vital part in propagating nationalist thought.10

These schools not only spread Western knowledge but also acted as greenhouses for nationalist activity. Discussion, debates, oratorical contests, and campaigns of various kinds were held under educational institution sponsorship, fanning the nationalistic enthusiasm of the students. By spreading Western ideas, missionaries played a momentous part in awakening a national consciousness among the Korean people.11 That is why many Private schools were forced to close, and after the annexation, Japan's educational policy became even less favourable for Korean schools.

Protestantism was welcomed by the non-yangban (traditional aristocrats) intellectuals and by the business community, and this was particularly the case in areas of developing economic activity, such as P'yongan province (Sok Hon Ham's native region). Confucianism was less influential at P'yongan, and accounts of the distinctly favourable response to Christianity in that region link this to the existence of significant social groups who did not have a vested interest in the status quo.12 Protestantism thus secured its strongest initial support in North Korea, where it was able to capitalize upon the long-standing grievances of the people of that region opposing the yangban of Seoul. Sok Hon Ham recalled why and how Christianity was more popular in P'yongan, his hometown, than in South Korea:

"I had the good fortune to study the 'new education' --- This was because Christianity, which was just beginning to be propagated in Korea, entered my village. My province, of P'yongan was known 'as Korea's 'heathen Galilee', and for centuries its 'people of low birth' had been the object of scorn and contempt. People of my village, especially, like 'Zebulun13 and Naphtali14, were referred to as the 'scum of the sea'. Thus we lived amidst scorn and shame. However, this misfortune became our fortune. Being at the bottom level of society, there was peace even among the prevailing political chaos. Just as we accepted scorn and disdain so also we were quick to accept new things and new ideas. Indeed we stood at the frontier of a new age."15

Protestantism was closely embraced not only as a religious belief but also for its political, social, enlightening and cultural archetypes and movements. In 1907 the New People's Association (Sinminhoe) was created covertly by members of the press, military men, and businessmen, most of them Protestant Christians from northwest Korea. These included the Christian nationalists, Ch'ang-ho An, Tong-hwi Yi, originator of the first Korean Communist Party in the early 1920's, and Sung-hun Yi, founder of the Osan School and Sok Hon Ham's teacher.

In 1909, the "Million Souls for Christ Campaign" was successful in bringing about mass conversions to the Protestant religion.

Against this historical background, Sok Hon Ham, as a young Christian student, was active in the March First Independence Movement of 1919. This Movement was a national protest aimed at focusing world attention on the oppressive colonial rule of Japan, an attempt to draw the attention of the world to the intolerance of the ruling Japanese toward the people and culture of Korea. Thus the Movement hoped to regain self-determination for Korea, just as the peoples of Europe were given self-determination by the Allied Powers. The doctrine of the Movement centered on the self-determination of nations, its motives generated by the Korean nationalist movement.

Hitherto the nationalist movement had concentrated on the activities of exiles and on hidden alliances. It had relied on education movements or religious activities. An extensive, nationwide struggle developed, aimed at recovering Korea's missing sovereignty.16 But the March

First Movement was brutally smashed by Japanese soldiers. It is estimated that two million people took part in 1,500 demonstrations, 7,509 people were slaughtered and 15,961 wounded. 715 private houses, 47 churches, and 2 school buildings were destroyed by fire. Somewhere in the region of 46,000 were arrested, of whom almost 10,000 (including 186 women), were tried and sentenced. The largest protests were in P'yongan, Kyonggi, and Kyongsang provinces, areas which also suffered the highest casualties. People of all ages, occupations, and creeds took part.17 Among the 33 national' leaders of the Movement, no fewer than 16 were Christians, 15 followers of the Chondokyo religion (Native Korean religion), only 2 being Buddhists.18

Through his first-hand experience of this Movement, Sok Hon Ham began to acquire a degree of self- consciousness, and, as a result of his part in the March First Movement, he was forced to leave his school and return to his native village, where for two years he wasted away in mental distress. As a consequence of his experience of this Movement, he began to feel some uncertainty about the Presbyterian Church, which he had regularly attended since his childhood, and this uncertainty exacerbated his inner turmoil.19 As I have pointed out, when Christianity first entered Korea, at the end of the 19th century, the Christian faith helped fuel Korean nationalism. But gradually the problems inherent in such a combination became more and more apparent. In spite of the March First Movement, as Japan consolidated its hold over Korea, the Japanese began a regime of "benevolent" and "cultural" propaganda. Correspondingly, former Korean

Christian nationalists began to accept these policies, accommodating the Japanese authorities, thereby compromising their own demands for national independence for Korea.

In 1921, having experienced doubt about Christianity for two years, Sok Hon Ham entered Osan High school. Here he met two teachers who were to have a remarkable effect on his future life. one was Sung-hun Yi, one of the leaders of the March First Movement and a Christian leader within Korea. He was the founder and principal of the Osan High school. He inspired Sok Hon Ham through his ideas of national spirit and patriotism. The other teacher was Young-mo Yu, a man of distinguished erudition in Oriental philosophy. It was he who introduced Sok Hon Ham to Lao-tzu and Chuang-tzu, as well as other Oriental classical philosophies.

Meanwhile, an interest in new social and political ideas had emerged among groups of intellectuals active in the March First Movement. In the wake of the Movement, the Japanese pursued a more "generous" policy toward Korean culture, and nationalists were relatively unfettered and able to discuss social, cultural and, within limits, political topics. Hence, the diffusion of left-wing philosophy introduced fresh concepts, to the argument of the issue of Korean sovereignty.20 This phenomenon was particularly prevalent between 1920 and 1925.21 By 1922 there were 5,728 organizations of all types registered with the colonial police. They included study groups, youth leagues, labour and academic societies, tenant alliances, social clubs and religious sects.22 The Japanese police provided the following breakdown: Registered Korean Organizations, 1922; Political and intellectual 48; Academic 203; Labour 204; Youth 1,185; Church youth 639; Religious 1,742; Tenant 26; Self-improvement 235; Women's 56; Recreation/social 348; Children's 40; Industrial 470; Savings and purchasing cooperatives 53; Health 6; Anti-drinking/smoking 193; Other 280.23

In some quarters, the interest in new ideas took a revolutionary form. After the Russian Revolution, the rise of the Soviet Union, with its opposition to capitalism and imperialism, appeared as a protector of oppressed nations. In colonial Asia nationalism began to be linked to socialism under the guise of self-determination of nations. Lenin declared his willingness to support anti-colonial movements among the oppressed nations of the world. To some Korean nationalists the only proper policy, as a colony of Japan, was full-scale war against Japan, a war they hoped and anticipated would be assisted by the Soviet government.24 Accordingly, the "triumph" of the Russian Revolution created an escalation of ideas and hope for revolutionary change. This interest in socialism was evident among Korean intelligentsia and students within the country and in exile. Since the time that Korea had become a Japanese colony, much nationalist activity had been conducted abroad. Most exiles crossed the Yalu River into West or North Kando or into the Russian Maritime Territory, with a smaller number of emigres going to the USA. Clearly those in exile in the areas of China and Russia, maintained close links with Chinese and Russian nationalists and moved in left-wing circles. Many of these exiles believed socialism presented a solution to the dilemmas of socioeconomic reform and of national liberation. The increased interest in socialism gave rise to the formation of the Koryo (Korean) Communist Party in Shanghai in 1920. Under the guidance of Tong-hwi Yi, it obtained financial assistance from Russia. Yi and his associates were among those nationalists in Shanghai who urged armed battle and social revolution.

Revolutionary ideas came also from Japan, which was the primary destination for Koreans studying abroad. By 1922 there were several thousand Korean students there.25

In 1923, Sok Hon Ham went to Tokyo Teachers' College to pursue his studies in history. In September of that year there occurred a great earthquake which destroyed two-thirds of the city. After the earthquake the Japanese government feared an insurrection an the part of the socialists, and it deliberately propagated a rumour that the Koreans in Japan were planning a revolt, thus instigating a massacre of more than five thousand Korean people. During this time of turbulence, Sok Hon Ham experienced his first period in prison. He was placed there by the Japanese police in order to protect "innocent Koreans" from the Japanese aggressors. Although he stayed in the prison only a single night, it left a deep impression on him.26

Social revolution was a burning issue in the tearooms and drinking houses of Tokyo, and Korean students were attracted by the inspirational speeches of the revolutionaries. The post-World War I economic slump had brought substantial economic and social difficulties and the working class and tenants of Japan grew into an organized force. Korean students in Japan had always maintained close links with one another, and at this time several revolutionary groups were formed. Among them was the Korean Self-Supporting Students' Association, the main socialist organization. Its journal, Comrade, stressed student and labourer relief and the importance of tackling the roots of class conflict. This and other groups propagated the notion of social revolution and were fascinated with anarchism as well as other revolutionary beliefs. They advocated liberty for the individual, rejected the legitimacy of any political power whatsoever, and recommended the use of terror. A particularly striking instance of this was the assassination attempt on the Japanese emperor by Yol Pak in 1923. There was also a group of Marxist theorists who pleaded that Korean sovereignty could be obtained only by removing Japanese capitalism, and to this aim they created the Choson Communist Party in 1925 and started an organized anti-Japanese battle most particularly through working class agitation.27

During this time of social unrest in Japan, Sok Han Ham's thoughts were torn between Christian ethics and the politics of socialism as the key to the salvation of Korea. But political radicalism included aspects which he could not wholly approve of. For example, he disliked the anarchists' advocacy of terror and Communism's advocacy of atheism. He thus experienced great internal conflict:

I entered a period of great agony. Could Christianity really save my people? Under the circumstances, it appeared that only a social revolution could provide the answer. But I could not bring myself to forsake my faith and join in the socialist movement which totally disregarded all sense of morality. For a long period I was in agony over the conflict between Christianity and socialism."28

In 1924, Sok Han Ham met Uchimura Kanzo (1861-1930), a Japanese religious thinker and critic, who had 'a significant formative influence on many writers and intellectual leaders of modern Japan. Sok Han Ham came under the sway of Uchimura's Non-Church Movement. This rejected the superficial formalism and hypocrisy of the church and emphasized a faith in atonement through the Cross.29 As Sok Han Ham participated in Uchimura's Bible studies, his inner conflicts, between socialism and Christianity, were gradually resolved, and he made a firm commitment to live as a true Christian. He recalled that experience: "I developed the confidence to be able to say 'This is real faith', 'This is the way the Bible must be read!'30 Consequently, he chose Christianity rather than socialism as his ideal.

In 1928, after his graduation from Tokyo Teacher's College, Sok Hon Ham returned to Korea to teach history at Osan school, a job he wanted wholeheartedly to retain for the rest of his life. In 1928 his friend, Kyo-Sin Kim, began to publish a monthly magazine, Songso Choson (Bible Korea). Between February 1934 and December 1935 work by Sok Hon Ham, Korean History from a Christian Perspective, was serialized in the magazine. This was his first publication, which was later revised and re- published under the title Korean History from a Spiritual Perspective: Queen Of Suffering.

If we examine his writings at this time, it is evident that Sok Hon Ham's thesis centered on the significance of "losers" and the role they might play in world history. He began from the premise that world history appears to justify the claims of "victors", since it is usually written by those who govern, the 'winners'. It is hard to apprehend that "losers" and ordinary people also contribute to history. Korea's national identity had been profoundly shaped by a sense of itself as a "loser" in world history. Accordingly, Sok Hon Ham highlighted the contribution and significance of the "losers", in a paradoxical effort to generate national pride. He defined the role of Korea as the Queen of Suffering. Equating it with Christ as the Son of Suffering, he began to forge a new identity and mission for Korea:

"Herein is our mission; to bear our load of iniquity without grumbling, without evading and with determination and in seriousness. By bearing the load we can deliver ourselves and the world as well. The results of iniquity will never vanish without someone bearing their burden. For the sake of God and humanity we must bear it --- The consequences of the world's iniquities are laid on us, and if we fail in cleansing them, then there is no one else to do it. Hence, it is our mission, to which only we are equal. Neither Britain nor America can cope with it, for they are too well-off, too highly placed, to do it."31

Using his own Biblical interpretation of Korean history, Sok Hon Ham provided the mission and vision not only for Koreans, but also "losers" and ordinary people everywhere. Those "losers" were able to find their own identity and position in world history, having previously failed to come to terms with either its "Suffering" or its causes.

From the 1930's, emphasis in the study of Korean history was put largely on the processes through which society was formed. A tendency emerged that explained sequential levels of social development in terms of economic phases. Scholars of this penchant were influenced by Marxism to put a historical materialist structure on the historical development of Korea. In connection with this, in 1930 Sok Hon Ham, as a nationalist and a history teacher was arrested by the Japanese authorities, suspected of Marxism-Leninism. At that time, the left-wing and communist movements in Korea often interrelated with anti-Japanese movements, and the Japanese had difficulty differentiating between social revolutionaries and nationalists. Later, like the Chinese nationalists, Korean nationalists began to split, as rivalry between the traditional or "right" nationalists and the Communist nationalists grew.32 Indeed most of the nationalist Korean intelligentsia did absorb left-wing theory and were seriously preoccupied with subverting Japanese capitalist rule. Eventually Sok lion Ham stayed in Chungchu police station for a week.33 His nationalist activities continued to be seen by the Japanese as interrelated with the communist movement. Even though Bible Korea had no more than two hundred subscribers, its contents, including Sok Hon Ham's writings of Korean history, ran foul of the Japanese censor and the magazine frequently had to cease publication. In particular, copies containing the writings on Korean history were seized and often destroyed even though he had moderated his language in order to pass the censor.

In 1938, in order to suppress all Korean national consciousness and culture, the authorities ordered the use of the Japanese language instead of the indigenous language in all Korean schools. When Sok Hon Ham refused to carry out the decree, it led to his forced resignation from the school he loved. It was to prove his first and last regular job. Nevertheless, through a Sunday meeting, he continued to teach his beloved former-students as well as act as administrator for the Songsari farming school. But the Japanese did not approve of the content of his teaching or the style of his leadership within the farming school. The Japanese authorities saw the characteristics of Sok Hon Ham's farming school as "communistic."

Meanwhile, from 1937 Japan started an extensive assault on China and in 1941 bombed Pearl Harbor. During the war Japan conducted a so-called nationwide mobilization policy, which was enforced with extraordinary harshness within Korea. Japan launched a campaign to destroy Korean national selfhood under the motto "Japan and Korea are one Entity". As an initial phase in executing its assimilation policy, Japan prohibited all kinds of cultural practices that might be regarded as nationalistic. Not only the study of the Korean language but also that of Korean history was considered dangerous. Eventually, on the basis of his previous writings of Korean history, as well as his "communistic" administration of the farming school, Sok Hon Ham was imprisoned again in 1940 at Taedong police station for one year. When he was released, he learnt of the death of his father and the destruction of his home. Furthermore, the Japanese forbade him to teach or run the farming school. Thereafter, he took up farming as a living and adopted the traditional Korean dress which he wore until the end of his life. But it was not the end of suffering for him nor was it the end of suffering for colonized Koreans.

In 1942, prominent figures in the Korean Language Society were arrested on accusations of fomenting nationalist activity. As a result of the brutal torture to which they were subjected by the Japanese police, Yun-jae Yi and others died in prison. Sok Hon Ham and a number of his friends who had been publishing Bible Korea were again arrested. once more, he was imprisoned for a year. He says of his imprisonment during this period:

"Those were the days when Imperialist Japan was resorting to the most oppressive measures to wipe the Korean race from the face of this earth. In 1943sic34, the Japanese authorities arrested all the readers of the magazine [Bible Korea], charging us with harbouring dangerous ideas, and abolished the magazine itself. The case was dropped after we had spent one year in prison"35

Consequently, in the years up to 1945, Sok Non Ham suffered imprisonment no fewer than five times. That is why, when commenting on his life in this period he stated: "My only crime was that of being a Korean."36 He had been a constant active Korean nationalist against Japanese colonial rule.

In 1940, on the eve of the Second World War, the Japanese deported most of the Christian missionaries.37 By this stage, Christians in Korea were also a target of Japanese persecution for political as much as cultural reasons. In discussing the characteristics of Korean Christianity, Bruce Cumings points out that Christianity took hold in Korea in a way that it did not in China or Japan.38 When Protestant missionaries entered China and Japan, they came at a time of, and in connection with, gunboat diplomacy and mercantile exploitation. But in Korea, through a mixture of fortune and astuteness, the circumstances of Protestant churches were entirely different. Unlike China and Japan, the first colonizers in Korea were not Westerners nor Western missionaries, but the more harsh colonial rulers of imperial Japan. Thus, Protestantism had the advantage of entering the old-fashioned "Hermit Kingdom", Korea, prior to other styles of modern civilization (apart from austere Japanese) taking possession within the minds of the population.39

Furthermore, the Western missionaries brought with them modern scientific and up-to-date knowledge in every field, filling a vacuum created by Korean isolation. Korea needed, and avidly desired, these new ideas if it were to move toward modernization and achieve its independence. Moreover the missionaries' were also sympathetic toward Korean nationalism during the period of Japanese rule.40 Because of their involvement in schooling, they developed close ties with many young, intelligent Koreans who would later become leaders of the new Korea. Thus, the missionaries backed those nationalists who resisted Japan's intrusions on Korean sovereignty. In particular, several missionaries offered direct and indirect help to the Korean independence movement. In this respect, the coming of Christianity to Korea was different from China and Japan. This is still evident today if one compares the ratio of Christians among the populations of China, Korea and Japan. In 1990 the percentage of Christians in China and Japan were approximately one percent, whereas in South Korea it is over twenty percent an outstandingly high percentage by comparison.

Meanwhile, in 1945 Japan's defeat in World War II not only led to the liberation of Korea from Japanese control, but also to Korea becoming once again a battlefield. This time the battle involved capitalist and communist nations (represented by the USA and USSR) in a global contest. Having been an "oppressed nation" during World War II, Korea became an "artificial barrier" marking the battle line in the Cold War; this artificial division of the country came about solely because of the Cold War. The Korean nation was divided by the victors, supposedly on a temporary basis. Consequently, South Korea came under the control of the USA and North Korea under the control of the USSR.

Immediately after the liberation of Korea, Christians once again became a target, but this time for the communists in North Korea. Although the number of Christians in the general population of the whole of Korea was not more than two percent in 1945, Christians were numerous and influential in certain areas, notably in P'yongyang, and had an extensive affinity with American missionaries. What is more, American sources viewed the Christian churches as the strongest force against the regimes of both the Japanese and the Communists. Various sources maintain that several Christian nationalists were jailed and Christian political activities were stamped out even in the late 1940's in North Korea.41

By the time Korea was liberated, Sok Hon Ham was recognized as a national leader. As he pointed out, it was an unexpected position to find him in:

"When Liberation suddenly came I found myself in a position of leadership. People had pointed at me with pride and said, 'Going to prison is his occupation', and now I was chosen to lead these very people."42

At the time the Japanese left Korea, Sok Hon Ham was still farming for his daily livelihood. When the USSR took control of North Korea, the authorities utilized the so-called Provisional People's Committee. Using those who had been prominent in the independence movement, including democratic nationalists like Sok Hon Ham, they consigned to it governmental functions under the supervision of the Soviet armed forces. Sok Hon Ham was appointed Minister of Education in this provisional government of P'yongyang province. He believed that his religious neutrality among nationalists in North Korea, led him to be appointed Minister of Education, over and above other nationalist leaders.43

Korean society in 1945 was a maelstrom of old and new classes, political groups, and left and right ideologies. on 23rd November 1945, the Sinuiju Students Revolt took place in North Korea due to the polarization of Korean politics between nationalists and communists. 5,000 nationalists protested against the Korean and Soviet backed communist policies. In one particularly bloody incident communist forces fired on a crowd of nationalist protesters. As a result, 23 nationalists died and another 27 people were seriously injured, more than 80 were arrested at the hands of the Red Army and the communist forces. The Red Army proclaimed martial law44, and Kim I1-Sung personally visited Sinuiju, seeking to mend rifts between communists and Christian nationalists.45 Although Sok Hon Ham was not a direct leader of the student revolt, his position as Minister of Education, as well as his standing as a Christian nationalist, meant he was held responsible. He was, therefore imprisoned for two months, suffering physical violence from the communist forces.

During this period of disorder, the North Korean communists and the Soviet Red Army were afraid of further revolts from the North Korean nationalists, students and intelligentsia. In order to prevent revolt, they attempted to use national leaders as secret agents and informers. Hence, on his release Sok Hon Ham was forced by the Red Army into the role of spy against his fellow citizens; reporting in detail on the movements of the Korean national and religious leaders. When he refused to follow these orders he was imprisoned once again in December 1946 for a month.46 Consequently, due to the conflicts between the communists and nationalists, not only Sok Hon Ham but several other nationalist figures were expelled from the Provisional People's Committee. North Korea then proceeded to implement a policy of Communization. Inevitably, after he was released from prison in January 1947, Sok Hon Ham decided to flee to South Korea. He arrived there at dawn on March 17th 1947.47 The number of Koreans who could not endure life under Communist authoritarianism and crossed the 38th parallel into South Korea rose sharply, totaling more than 800,000 by the end of 1947 (including Donggill Kim, Byung-mu Ahn and the writer's father). The brief period, 1945-1947, saw both chaos and a political vacuum between North and South Korea, making it possible for these people to escape.

But South Korea also was in the midst of a problematic situation. Since 1945, as noted, the USA occupied South Korea as a buffer in the Cold War. The political field of South Korea saw close attachments between the USA military officials and the former pro-Japanese Korean officials even after the liberation of Korea from Japan. This close affinity sprang from a shared anti-communism aimed at North Korea and the Soviet Union. Bruce Cumings showed how the irony of this unholy alliance struck even the Japanese-trained Korean officers themselves. on several occasions, Reamer Argo, an American military officer, asked Hyang-gun Yi, a pro-Japanese Korean, to help in building the Constabulary in the South. Yi often refused, mentioning, "How can those who served in the Japanese Army participate in building a Korean army?" Argo replied, "If experienced men like yourself do not participate, who will?"48 What is more, in 1946 when General Hodge, Commander of the US military government in Korea, interviewed Sok-won Kim, another pro-Japanese Korean, Hodge said this:

"The Constabulary is going well now, --- it will become the national army --- You have had your experience in the Japanese military, but now you must have a new beginning in a democratic military."49

With such a political background, as soon as Sok Hon Ham escaped from North Korea to "democratic" and pro- Japanese South Korea, he established the Sunday Religious Lectures. Using these lectures he presented his thoughts, and embarked on a period of prolific writing. As a result of these activities, he gained many sympathizers and became widely revered as an inspired teacher. In particular, his influence among the intelligentsia and students strengthened. Donggill Kim and Byung-mu Ahn both met him at this time, and fell under his influence. They maintained a close relationship with him until the end of his life.

However, at the same time, Sok Hon Ham was criticised by doctrinaire church leaders. They recognized his views both as being too Oriental and as too universalistic. As a result, church leaders labeled him a "heretic" and shunned him. Sok Hon Ham's Universalist views were influenced by H.G.Wells' The Outline History of the World, and later consolidated by Teilhard de Chardin's book, The Phenomenon of Man. Teilhard constantly tried to create a synthesis between his Christian vision and the evolutionary perspectives of contemporary science. He saw the universe becoming increasingly "hominized", humanity increasingly converging or moving toward the "superior pole" of all evolution, which Teilhard calls the "Omega Point."50 Sok Hon Ham was particularly influenced by Teilhard's poly-dimensional view of the world and universe.51 It was an ironic coincidence that the originality of Teilhard's theories also brought reservations and objections from within the Roman Catholic Church and from the Jesuit order, of which he was a member.

Immediately following the Korean War (1953), Sok Hon Ham had an opportunity to meet British52 and American Quakers at Kunsan Friends' Service Unit working in the Provincial Hospital and for refugee's in South Korea. He was deeply interested by the humanitarian activities of these Western Quakers, and it was this attraction to their humanitarianism and pacifism that was to lead eventually to his becoming a member of the Society of Friends (Quakers) in 1967.

From 1956 Sok Hon Ham began to write his various thoughts on politics and religions in the monthly magazine, Sasang-gye (Thinking World). The venality and oppression produced by the ruling Liberal Party in South Korea under the rule of Christian president Syngman Rhee was intolerable. In particular, in 1958 South and North Korea became satellite states under the influence of the USA and the USSR, through which the Cold War was waged by proxy. At this time, Sok Hon Ham criticized Syngman Rhee's corrupt policies through the Sasang-gye magazine under the title of "People Should Think for a Living". We can examine what he actually wrote:

"It can be said that Koreans are freed from Japan, but there is no freeing in any actual feeling. A worse tragedy nowadays is that Koreans have two commanders [the USA and Russia) to serve instead of one [Japan]. Obedient to Japanese subjugation, at least families could remain together and people could come and go openly. Today parents and children are separated in the divided North and South. Where is liberation? Where is freedom? South Korea labels the North as Russia and China's puppet and to North Korea the South is the USA's puppet. There are only puppets and no country. Koreans do not have a country."53

Such criticisms were so "offensive" to the Syngman Rhee regime that they determined to imprison him. Consequently, in 1958, at the age of 57, he was imprisoned again for twenty days, ironically this time he had not been put in prison by the Japanese or the Soviets, but by his fellow countrymen. Therefore, he became a political "refugee" even in his own "liberated" and "democratic" country. But his only "crime" was his candid remarks in regard to the post-war disarray, corruption and escalating enmities between North and South Korea.

In 1960, the April Revolution led to the collapse of the First Republic, and through Syngman Rhee's resignation Koreans enjoyed a renewal of freedom, liberty, and optimism which had not existed since the liberation from Japan. But the following year in May 1961, the military coup of General Park took place. Although at the start of this coup, General Park had announced his junta to be a temporary administration, by 1963, he imposed an Amendment to the Constitution. He became president and remained in that position for 18 years until his assassination. During his regime, General Park brought strict censorship of the press and suppressed civil rights. Correspondingly, from 1961 onward Korean politics can be summarised as a series of military dictatorships with constant protests from its civilians. Sok Hon Ham straightforwardly criticized the illegitimacy of the military coup through the monthly magazine Sasang-gye and later through his magazine, Voice of the Ssi-Al (People). Below is one example of the critical writings of Sok Hon Ham during the military junta period:

"Dear Chunghee Park, Forgive me for not addressing you as the Chairman of the Supreme National Reconstruction54 or the General of the Army. I would rather address you as Dear Chunghee Park, a man with conscience and reasoning. You and your military colleagues have made many mistakes. First of all, the military coup was wrong. Probably your motive and aim to correct the national destiny was right, but the means were wrong. When the means are wrong, aims lose their meaning. You have no revolutionary theory. You rose up believing only in swords. You cannot gain the confidence of the people by military power alone. The biggest mistake of all is that you have not kept your declared promises given at the time of the coup. People were astonished when they heard that the military would govern for two years. However, now that the two years are coming to an end, instead of stepping down, you are thinking of a new political party and you are running for the President's seat, thus utterly disappointing the people."55

To help promote democracy, Sok Hon Ham established the monthly magazine, Voice of the Ssi-Al in 1970. This became the eye of the storm for democracy in Korea and for the enlightenment of the Korean people. Through the publication of this magazine, his followers were able to express widely their ideas on Korean society, becoming social leaders and leading figures of public thought in the nation. The Voice of the Ssi-Al sold out all over South Korea and provided optimism to a disappointed Korean people and their vision for democracy.

Furthermore, whenever possible, Sok Hon Ham spoke out fearlessly against General Park's dictatorial regime and its injustices through public speeches and writings. Side by side he established regular public study groups of the Bible, Quakerism, Lao-tzu and Chuang-tzu. Through these teaching groups he emphasized the awareness of social justice in Protestantism, and the free spirit of humanity in the philosophy of Lao-tzu and Chuang-tzu.

In order to understand the range of Sok Hon Ham's appeal, it is necessary only to look at the editors of Voice of the Ssi-Al. Among them were the eminent Donggill Kim, former popular academic in history who has published over 64 books on the criticism of politics, religion and social issues, and is currently a statesman and Leader of the Opposition Party (Shin-min-tang). Pob Chong, a Buddhist monk, who published several books on his meditations, and had an established reputation among the various Korean intelligentsia. Yong-Chun Kim, a scientist and former-professor of Koryo (Korea) University, who had participated in the Club of Rome Conference as a representative scholar of natural science in Korea. He was one of Korea's experts in the field of organic chemistry. Kon-ho Song, who worked at the Tong-A Newspaper Company as a leading journalist and as chief editor until he was dismissed by General Park. Although he did not have any religious background, he had worked under Sok Hon Ham's leadership for the Voice of the Ssi-Al. There was also a lawyer, Tae-Yong Yi, who was the first female doctor of law in Korea. She wrote most of Sok Hon Ham's human rights declaration draft and was an enthusiastic Christian. The very different religious and non-religious peoples that Sok Hon Ham chose were welded together by his broad vision and inspiration.

While conducting the interviews for this thesis I was amazed by the wide spectrum of his followers. For example, when I met Dr.Ki-ryo Chang in Pusan, I felt he was a very traditional Presbyterian. Although, he has a respected reputation because of his charitable works, and is a very intelligent man, his mind was uncomplicated and as pure as a child's. He believed in a literal interpretation of the Bible. on the contrary, when I had interviews with Dr.Byung-mu Ahn, the founder of the Minjung theology56, I felt his views were remarkably progressive, in a certain way somewhat radical. Even today many Korean churches still do not accept Byung-Mu Ahn's innovative Minjung theology. Both these men are controversial figures; one most conservative, one most progressive. The above illustrates how widely polemic religious views were fused under the influence of Sok Hon Ham.

More remarkable is the impact of Sok Hon Ham on the very different political groups in Korea. When Sok Hon Ham died, the President of South Korea Tae-woo Roh, proposed a Public Funeral for him. Previously, this same president had asked Sok Hon Ham to be the Chief of the Seoul Peace Olympiad to represent the Korean people. Ideologically, the President Tae-woo Roh is right wing. on the other hand, as a striking radical-leftist, Rev.Ik-Hwan Mun, was also a well known admirer of Sok Hon Ham.

In 1989 under Tae-woo Roh's Presidency, Rev. Ik-Hwan Mun visited North Korea without the permission of the South Korean government, where he met the leader of North Korea, Kim II-Sung. on his return to South Korea, Rev. Mun was arrested and placed in prison. I regard the relationship between Rev.Mun and President Roh as two extremes. They stood for opposed political lines, but their differences melted when confronted by Sok Hon Ham's broadness. This reflects Sok Hon Ham's religious Universalism, embracing various religions, dissimilar peoples and extremely different political groups.

One can maintain that humankind cannot live without vision, Sok Hon Ham showed his vision to the downhearted Korean people during the 'dark age' of Korea's history. Sok Hon Ham was only briefly a politician in an established government as Minister of Education in P'yongyang. In an undemocratic country, political democracy is a fundamental precondition for the evolution of society, the economy, culture and the arts. Equally, without the freedom of the press, one cannot imagine the freedom of ｅxpression, or the freedom of speech. In this respect, Sok Hon Ham acted as a political activist, and was clearly a force for democracy in Korea in establishing free, forward-looking papers with liberal and thought-inspiring articles. That is why, 'during the 1970's and throughout the 1980's, he rose as a symbolic figure for the democratic movements in Korea. The Chief of the Han Kyou Re Newspaper company, Kon-ho Song, remembered Sok Hon Ham's fearless activity during the period of General Park's "reign of terror":

"At that time, no one dared speak or write anything against the dictatorial Chunghee Park's regime. No journalist, or professor, or any member of the intelligentsia dared to comment on the arbitrary power of General Park. only Sok Hon Ham criticised Park's injustice and the illegitimacy of his regime. I still wonder, how Sok Hon Ham did that without any fear?"57

In 1976, the New York Times reported the following news:

"Leading Seoul Dissidents Ask Resignation of President Park. SEOUL, South Korea, March 2.sic58 A group of South Korea's most prominent political dissidents have issued a statement here asking the Government to rescind the emergency decree and restore all political freedoms that have been restricted under the 1972 Constitution. Signed and circulated by 12 political and religious figures, the statement asked that President Park Chung Hee resign and take responsibility for what they termed his dictatorial control. Among the signers were former President Yun Po Sun; Kim Dae Jung, the presidential candidate who ran against President park in 1971; and Ham Sok Hon, a civil rights leader."59

For this act, the seventy-five-year-old Sok Hon Ham received an eight-year prison sentence. However, due to pressure from the West on president Park's Government, he was placed instead under house arrest. Finally, in October 1979, Park was assassinated by his secretary, thereby bringing an end to 18 years of military dictatorship. Sok Hon Ham was once again released. In spite of that, within seven months a second military coup took place, this time led by General Doo-Hwan Chun. Sok Hon Ham was placed under house arrest again, and his magazine Voice of the Ssi-Al was shut down.

During the period of the battle for democracy in Korea, Sok Hon Ham was nominated for the Nobel Peace Prize twice, in 1979 and 1985 by the American Friends Service Committee. In 1963 he received the First Wol-Nam Press Prize from Sasang-gye magazine, and in 1987 he also received the First In-Chon Press Prize from the Tong-A Newspaper Company. The latter was in recognition of the contribution from the Voice of the Ssi-Al to the freedom of the Press in Korea during the period of two military coups. A professor Po-Sok Chung argued that:

"Although Sok Hon Ham was not a professional journalist, during the era of the military dictatorships, he actively promoted the development of the freedom of the press in Korea as a freelance journalist."60

In 1988, due to massive demonstrations and protests, General Doo-Hwan Chun reluctantly resigned from the presidency. on the eve of the International Seoul Olympiad, Sok Hon Ham rose from his hospital bed to convene the Seoul Assembly for a peaceful Olympiad. As the Head of the Seoul Peace Olympiad he represented the Korean people. This organization drew up a declaration calling for world peace which was signed by more than six hundred prominent citizens, including Nobel Peace Prize winners and world leaders.61 Four months later, on February 4, 1989, he finished his journey of suffering at the Seoul University hospital.