On the occasion of its fiftieth anniversary, the so-called forgotten war was finally remembered. With the Associated Press’s Pulitzer Prize-winning “revelation” a year ago that hundreds of civilians were massacred under a concrete bridge outside the village of Nogun-ri, and the recent “uncovering” of the execution of dozens of leftists by the South Korean Army before the battle of Taejon, the horrors of the Korean War are beginning to come to light.
To the survivors and witnesses of these tragedies, however, the truth of their experiences was never in question. Their remembrances were repressed in a variety of ways–by government authorities, who denied these events ever happened; by society at large, which wanted to forget the past and move on; by family members and friends, who did not want to hear about such painful things; or even by themselves, who held these memories inside for almost fifty years. As a result, many have never spoken of what they witnessed during the three-year conflict, in which more than a million Koreans and tens of thousands of US troops died. The Korean War continues–in the lives of survivors and in reality; no peace treaty was ever signed, only an armistice agreement in 1953. Hence the enormity of headlines this past June when leaders from the two Koreas held a summit meeting for the first time since the Korean War.
In her memoir, Ten Thousand Sorrows: The Extraordinary Journey of a Korean War Orphan, Elizabeth Kim tells of another forgotten legacy of the war. The daughter of a Korean mother and an American GI, Kim’s curly hair and hazel eyes branded her as an outcast in Korean society, a honhyol–“a despicable name that meant nonperson, mixed race, animal.” In a culture where patriarchal bloodlines form the basis of the most important structure in society–the family–mixed-race children were (and still are, in many cases) not tolerated. Kim writes, “National pride is deeply ingrained, and in Korea the intense love for the country’s heritage and traditions has its darker side of hatred for anything that taints the purity of that heritage.”
Kim begins her moving yet vague memoir with the horrific “honor killing” of her beloved Omma (mother) by her own grandfather and uncle, an act she claims to have witnessed as a young child while hiding in a basket. Omma had brought great shame to her family, many of whom were village elders, by producing a honhyol. She also had the audacity to refuse the generous offer of another family to allow her child to work in their home as a servant–a higher status than that of a half-breed. In her relatives’ eyes, the family’s honor could only be saved by Omma’s death.
A sympathetic aunt leaves Kim, somewhere between the age of 4 and 6 at the time (or maybe even younger), at a Christian orphanage without any components of her identity: “In a Korean’s view, it would be better to be dead than to be the embodiment of shame such as I was: a honhyol, a female, nameless, without a birth date.” Behind the bars of a crib, she is sustained by memories of her mother’s love. “Omma told me that somewhere in the world it would be possible for me to become a person. She explained her Buddhist belief that life was made up of ten thousand joys and ten thousand sorrows, and all of them were stepping-stones to ultimate peace.”