By Sandra Fahy
Marching via Suffering is a deeply own portrait of the ravages of famine and totalitarian politics in smooth North Korea because the Nineteen Nineties. that includes interviews with greater than thirty North Koreans who defected to Seoul and Tokyo, the e-book explores the subjective event of the nation's famine and its citizens' social and mental innovations for dealing with the regime.
These oral stories convey how traditional North Koreans, from farmers and infantrymen to scholars and diplomats, framed the mounting struggles and deaths surrounding them because the famine improved. Following the advance of the catastrophe, North Koreans deployed complicated discursive recommendations to rationalize the horror and hassle of their lives, practices that maintained citizens' loyalty to the regime in the course of the famine and proceed to maintain its rule this day. Casting North Koreans as a various individuals with an enormous potential for version instead of a monolithic entity passively enduring oppression, Marching via Suffering positions own background as a severe lens for analyzing political violence.
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Marching Through Suffering: Loss and Survival in North Korea
Marching via affliction is a deeply own portrait of the ravages of famine and totalitarian politics in glossy North Korea because the Nineteen Nineties. that includes interviews with greater than thirty North Koreans who defected to Seoul and Tokyo, the publication explores the subjective event of the nation's famine and its citizens' social and mental recommendations for dealing with the regime.
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Extra resources for Marching Through Suffering: Loss and Survival in North Korea
Example text
This brings back the role of religion in our present world. It happened in history that religion has served to be a cause of wars. Today, too, religion is manipulated and God is prayed to overcome the enemy. In our country here, religion on both sides is having a big role in the conflict and in the cycle of violence. Religion cannot be a cause of wars. God is not the God of hatred and death.. 28 On the same wavelength, an American minister criticized those who claimed to be God’s voice, speaking in his name to express his will: In the weeks since the terrorist attacks of September 11, we have heard many voices claiming to speak for God.
54 A poll carried out in the first weeks after the attack revealed that 7 out of 10 Americans were depressed and a third suffered from insomnia. Their sense of security had been profoundly shaken. S. 56 At the end of 2001, the psychologist Garland DeNelsky commented that what had happened on that terrible Tuesday had drastically changed the lives of Americans, an immense change which was probably irreversible, because the new combination of potentially devastating technology, ideological extremism, and fanatics ready to commit suicide for their cause made any scenario of mass deaths and suffering for the people conceivable.
Many clergymen and theologians thought it necessary to reflect aloud on the September 11 tragedy, to comfort and help the Americans understand what it could mean for the fate of the nation in its relationship with God, even if not all of them said they spoke in God’s name. For example, this was the case with the Episcopal bishop John Shelby Spong. Certainly few Americans were comforted by what he said, as after September 11 he announced the death of theistic God, that is, God conceived as a paternal entity, who watched over and protected humanity.