One Thousand Chestnut Trees. Mira Stout

consent on the 38th parallel – an arbitrary North-South division designated by Russia and the Allies at Yalta to facilitate the withdrawal of Japanese troops; North under Communist aegis; South Capitalist. Five years later came the Korean War: one of the most savage in recorded history. Seventy-four thousand UN fatalities, thirty-five thousand American fatalities, and a staggering three million Korean dead. It accorded no glorious victory, only a bitter forty-four-year ceasefire. UN Forces under American command managed to protect the South from Communist takeover, but had virtually decimated the country through bombing.

      As a direct result of the three-year war, Korea was left geographically and ideologically divided against the wishes of its own people, impoverished, and razed to the ground.

      Freakish result of the war: thirty-five years later South Korea had become one of the richest capitalist economies in the world, while the communist North stood isolated, starving, and virtually brainwashed under the bizarre leadership of Kim Il-sung; the planet’s last Stalinist dictator.

      

      After reading this catalogue of woe, I was almost winded by the scale of it.

      I remembered a conversation my mother and I had once had about the war.

      ‘It was our fault,’ she said ruefully, ‘for not developing an effective army when we could see the Japanese arming themselves to the teeth. We were arrogant, not wanting to adopt Western industrialism and militarism. We believed that we could stick our heads in the sand while other countries joined the race. We were romantic, unrealistic … All we wanted to do was to read our books, farm the land, and watch the sunset,’ she said.

      ‘We were not interested enough in worldly power. And we were punished for it. So now we are interested in money and troops. Probably too interested.’

      I was more upset about her tolerant attitude towards the Japanese invasions than I was about watching sunsets.

      ‘You don’t understand,’ she said.

      ‘Well, tell me!’

      ‘Don’t raise your voice. You still twine. You’re too old to twine.’

      ‘WHINE, not twine.’

      ‘Don’t talk back like that …’

      ‘Oh, please go on.’

      ‘Well, you must know this … For centuries Korea always regarded Japan as an … unruly younger brother, to be tolerated, in the Confucian way, rather than to be treated as an enemy. Aggression against a neighbour was considered shameful to Koreans … modesty and pacifism are important national ideals. We would do anything to avoid a conflict with our brothers; Japan knew this very well, and simply chose to take advantage of it,’ she said.

      I kept silent, well out of my depth.

      ‘Don’t think that the West was ignorant of what Japan was up to,’ my mother went on. ‘On the contrary! Until Pearl Harbor, the United States and Great Britain actually encouraged Japan’s expansionist policy as a check against Communist Russia! When Syngman Rhee – the Korean President – appealed to the League of Nations in the thirties to put a stop to the Japanese, did the West help us? Absolutely not. They appeased the Japanese,’ she said with a sudden burst of animation. ‘We always felt that the West was more of an enemy than the Japanese, who were at least fellow orientals.’

      ‘But it wasn’t the West who kept invading Korea; it was Japan. Don’t you resent what the Japanese did at all?’ I asked, incredulous.

      She looked at me in surprise, and spoke slowly again, weighing her words.

      ‘Calm down … Well, as a nation Japan was always … competitive and a bit immature; big-headed. Blinded by visions of power and empire. Their sense of humanity got lost … Japan was not alone in this way of thinking, you know. Think of revolutionary Russia, of Nazi Germany, of China and Tibet, there are too many to single out.’

      ‘But Ma, they were uniquely cruel to Koreans! Inhuman. Surely you don’t defend them,’

      ‘They are still our brothers. Human. All human beings are capable of evil, especially in times of war. Human nature is weak,’ she said.

      I was faintly scandalized by her forgiveness of a people who had systematically raped her country, stamped out her language – even forced her to change her name to Japanese. To top it off, they claimed creepy racial superiority, and denied the Nanking Massacre and the existence of the ‘Comfort Women’ until confronted with the disgust of other nations. Yet my mother had never spoken maliciously of the Japanese, not in my presence, at least, and she refused to speak ill of them now. Although her patently worthy, Christian stance was admirable, I was irked that my mother had never shown anger about it, and refused to acknowledge the damage to her country, even when the Japanese would express no remorse, nor make formal reparations for their war crimes. If she had ever felt strong emotions, she never admitted them.

      ‘War is war,’ she said simply. ‘Bad things happen.’

      But I began to wonder. I wondered at my mother’s silence all these years. It was full of unanswered questions. Apart from this single conversation, she had barely mentioned the events I was now reading about. Had they seemed irrelevant to her new life, been a source of discomfort? Perhaps she had been sparing herself the hurt of my habitual indifference. It was true, I had shut out her stories as a child.

      My mother and father had talked of going to Korea one day, but my mother quietly resisted it. Dad and I didn’t question her decision to stay away from Korea. Perhaps she dreaded the immense changes she might discover, both in herself and in the war-battered country she had fled. She had returned only once since then, after her parents’ deaths. She had not seen them again, nor been able to say goodbye before they died. This was so sad to me that I’d never dared ask her about it.

      I had often wondered why she was so self-contained in her feelings. Reading about the country’s traumas now, I began to understand her a little more. It was only in her playing that my mother expressed deep emotion. Through the violin she could enjoy a safe, dignified release, externalized, separate from herself. Music seemed to liberate and to structure her feelings. Perhaps she feared that if she ever started grieving her losses, she might be unable to stop. Maybe time and distance had frozen them, as a kindness, deep inside her.

      

      I looked out of the dining-room window quite exhausted from reading. The horizon returned my stare with peaceful blankness. There was no doubting that New England, with its stone walls, woods, and red barns, was an utterly different world. The Yankee landscape had its own past to digest. Murdered colonial settlers lay beneath the foundations of the ruined mill behind our house. The summer camp nearby, Camp Winnepesaukee, had a quaint Native American name, but no Native Americans remained in the county. Ghosts of unknown soldiers, Ethan Allen’s Green Mountain boys, were said to haunt the overgrown woods nearby. A Mississippi-born Vietnam veteran turned motel-owner had shot himself in the head on our road in 1974. I felt little connection to any of it.

      America had been fortunate to avoid wars at home this century; its recent history seemed to contain mostly the weird, scattershot tragedies of unlucky motorists and airline passengers, assassins, terrorists, and lone maniacs. Apart from conveniently invisible Vietnam veterans, America’s sufferings were unusually noisy and individualistic; celebrated in internationally-televised courtroom battles and sumptuous spreads of marital woe in Life magazine and Paris Match.

      Korea’s annexation, wars, and partitioning had been blows to the roots of its nationhood, withstood in a global silence. Its obscurity, aristocratic disdain for trade and militarism, and deliberate aloofness from the West ensured that no one cared about its traumas. Korea was too old and complicated to be understood by a world that worshipped Youth and Caucasian notions of glamour. What did it matter if Korea had been the artistic, intellectual, and spiritual centre of the Orient in the eleventh century, advancing painting, ceramics, medicine, Buddhism, and cartography, producing books in movable type in 1234 – two centuries before the Gutenberg Bible – or that pilgrims, monks, poets, scholars, courtiers, painters, goldsmiths