Читать книгу The Girl with Seven Names - Hyeonseo Lee - Страница 13

At the beginning of 1984, the three of us arrived in Anju. I was five years old. My mother’s heart sank when she saw the place. The region’s main industry is coal mining, and the Chongchon River, which runs through the city centre to the Yellow Sea, was black with silt and coal slag. We were informed that it smelled badly in summer and was prone to flooding the city in the rainy season. As with other cities in North Korea, much of Anju was rebuilt after the Korean War. All share a similarly drab, colourless look. Concrete blocks of flats lined the main roads in the centre. There were a few Soviet-style state buildings and a public park with the obligatory bronze statue of Kim Il-sung. Squat, tiled-roof houses made up the rest of the city. Hyesan, it has to be said, was not much different, but the mountain backdrop and our colourful family life there made it a magical place to us.

My mother had severe regrets about leaving Hyesan, knowing that she would not be able to visit her mother and siblings easily or often, but at the same time she knew that we were leading a privileged life. Most North Korean families never got to go anywhere. They stayed in the same place all their lives and needed a travel permit even to leave their local county. My father’s job gave him access to goods most other people didn’t have. We ate fish or meat with most meals. I did not know then that many North Koreans ate fish or meat so seldom that they could often remember the dates on which they did so – usually the birthdays of the Leaders, when extra rations were distributed.

We did not like our new house, which was on my father’s military base. It had a wall-mounted radio with a speaker. It could not be turned off, and had no volume control, and would occasionally blast instructions and air-raid drill announcements from the banjang – the head of our neighbourhood people’s unit. The banjang was usually a woman in her fifties whose job it was to deliver warnings from the government, check that no one was staying overnight without a permit, and to keep an eye on the families in her block. The day we moved in she presented us with the two portraits for our home. These were identical to the portraits in our house in Hyesan, and we hung them on the wall before we’d even eaten our first meal there.

Our entire family life, eating, socializing and sleeping, took place beneath the portraits. I was growing up under their gaze. Looking after them was the first rule of every family. In fact they represented a second family, wiser and more benign even than our own parents. They depicted our Great Leader Kim Il-sung, who founded our country, and his beloved son Kim Jong-il, the Dear Leader, who would one day succeed him. Their distant, airbrushed faces took pride of place in our home, and in all homes. They hung like icons in every building I ever entered.

From an early age I helped my mother clean them. We used a special cloth provided by the government, which could not be used for cleaning anything else. Even as a toddler I knew that the portraits were not like other household items. Once, when I pointed a finger at them, my mother scolded me loudly. ‘Never do that.’ Pointing, I learned, was extremely rude. If we needed to gesture towards them, we did so with the palm of the hand facing upward, with respect. ‘Like this,’ she said, showing me.

They had to be the highest objects in the room and perfectly aligned. No other pictures or clutter were permitted on the same wall. Public buildings, and the homes of high-ranking cadres of the Party, were obliged to display a third portrait – of Kim Jong-suk, a heroine of the anti-Japanese resistance who died young. She was the first wife of Kim Il-sung and the sainted mother of Kim Jong-il. I thought she was very beautiful. This holy trinity we called the Three Generals of Mount Paektu.

About once a month officials wearing white gloves entered every house in the block to inspect the portraits. If they reported a household for failing to clean them – we once saw them shine a flashlight at an angle to see if they could discern a single mote of dust on the glass – the family would be punished.

Every time we took them down for cleaning we handled them with extreme caution, as if they were priceless treasures from Koryo tombs, or pieces of enriched uranium. Damage to them due to humidity, which could make spots of mould appear on the paper in summer, was acceptable. Damage from any other cause could get a homeowner into serious trouble. Each year, stories of portrait-saving heroics would be featured in the media. My parents would hear a radio report commending a grandfather who’d waded through treacherous flood water holding the portraits above his head (he’d saved them, but sacrificed his own life in the attempt), or see a photograph in the Rodong Sinmun, the national daily, of a couple sitting precariously on the tiled roof of their hut after a catastrophic mudslide, clutching the sacred portraits. The newspaper exhorted all citizens to emulate the example of these real-life heroes.

This intrusion of the state into our home did not seem oppressive or unnatural to me. It was unthinkable that anyone would complain about the portraits. On the biggest dates in the calendar – the birthdays of Kim Il-sung and Kim Jong-il – the three of us would line up in front of them and make a solemn bow.

That small family ceremony was the only time politics entered our house. When my father came home from work, and the table was laid with rice, soup, kimchi and pickles, which we ate with every meal, my mother waited for me to say: ‘Thank you, Respected Father Leader Kim Il-sung, for our food’ before we picked up our chopsticks. But over dinner my parents chatted only of personal matters, or family. There was usually plenty of innocuous family news from Hyesan to talk about.

Serious topics were never discussed. I learned to avoid them in the way children acquire a sense for the dangers of the road. This was for my own protection, and we were no different from other families in that respect. Since there was no aspect of life, public or private, that fell outside the authority of the Party, almost every topic of conversation was potentially political, and potentially dangerous. My parents would not risk an incautious remark that might be repeated innocently by me, or misunderstood.

Growing up, I sensed this danger. I knew it was out there, but at the same time it was normal, like air pollution, or the potential for fire to burn. I didn’t worry about it, and neither did Min-ho, when he came along. We seldom even mentioned the Leaders whose eyes shone upon us from the wall. Saying Kim Il-sung’s name, for example, and forgetting to affix one of his titles – Great Leader, Respected Father Leader, Comrade, President or Marshal – could result in serious punishment if anyone reported the offence.

I played and quarrelled with other children, just like children anywhere else in the world. My parents did the worrying for me. My mother, in particular, seemed to have a talent for warding off trouble. Part of this came from the self-confidence of being a woman of high songbun. But she also possessed a natural tact in dealing with people, which would save us from disaster several times. She was good at managing the banjang, and would go out of her way to befriend her at the weekly block meetings, and give her small gifts. Most of the banjang women we knew were tough, reasonable types my mother could relate to. But she was always careful about what was on view in our house so as not to draw the state’s attention or cause envy.

If my mother couldn’t solve a problem with reason and good will, she’d try to solve it with money.

The week after we arrived in Anju she was stopped in a city-centre street by five volunteers wearing red armbands. These vigilantes would prowl the city looking for violators of North Korea’s myriad social laws – anyone in jeans, men whose hair was a touch too long, women wearing a necklace or a foreign perfume – all of which were unsocialist and symbolic of moral degeneracy and capitalist decadence. The volunteers could be aggressive and arrogant in their zeal. Their nastiest trick was to catch people during the morning rush hour who had left home forgetting to wear their pin of the Great Leader’s face, a small round badge worn by all adult North Koreans over their hearts. Those caught could find themselves with a delicate problem. No one could say they had ‘simply forgotten’ the Great Leader.

My mother’s crime that morning was that she happened to be wearing trousers in public, not a skirt. This was prohibited, since the leadership had decreed that trousers were unbecoming of the Korean woman. The volunteers surrounded her and demanded to know why she was wearing them. To avoid a scene, she paid the fine, then slipped them a bribe so that the offence would not be entered in her ID passbook.

My mother bribed people confidently. There was nothing unusual in this, as long as you weren’t caught. In North Korea, bribery is often the only way of making anything happen, or of circumventing a harsh law, or a piece of nonsense ideology.

Gradually we got used to life on the military base. Military life, I found, was not so different from civilian life. Everyone knew each other, and there was little security. My father joked that the whole country was a military base. None of us made friends easily at that time.

Like my father, my mother avoided being sociable. She knew how to keep her distance from people. This reserve served her well in a country where the more people you knew the more likely you were to be criticized or denounced. If I brought a friend home to the house, she would be hospitable rather than welcoming. But this was not really the person she was. One of the tragedies of North Korea is that everyone wears a mask, which they let slip at their peril. The mask my mother presented to people outside the family was of a hardened, no-nonsense woman of high songbun. In truth, it hid a sense of fun and a deep compassion for others. She would risk everything for those she loved. She regularly helped out siblings who were not so well off, especially Uncle Poor and his family on the collective farm, with food, clothes and money – so much so that I am ashamed to say that I resented it and complained. And for all her practicality she had a spiritual nature. She felt strongly in touch with her ancestors and would honour them with food and offerings at their gravesides at the lunar New Year and at Chuseok, the autumn harvest festival. At such times she would speak in a hushed voice and tell me: ‘Careful what you say.’ The ancestors were listening.

My closest friend at this time was my tiny pet dog – it was one of the cute little breeds that people in other countries put frocks on. I wouldn’t have been allowed to do that, because putting clothes on dogs was a well-known example of capitalist degeneracy. The Yankee jackals care more about dogs than people. This is what the teachers in my kindergarten told me. They even dress them up in clothes. That’s because they are like dogs themselves.

I was six when I entered kindergarten in Anju. And although I was far too young to notice it, this marked a subtle change in my relationship with my parents. In a sense, I no longer belonged to them. I belonged to the state.