On the outskirts of Sejeong City this morning I accompanied Park Sunjoo to the Mausoleum where remains from the Daejeon Massacre are currently stored. This isn't just a resting place for those so cruelly murdered at this time, but also a storage facility that allows future testing of the bones. The reason for our visit today was precisely for that reason. As I arrived samples of the bones were being split into bags for a trip to Seoul where they can hopefully be identified at a later date. Once this process has been completed the families will be notified of the results, and if they want to bury the remains after all this time they will have the opportunity. When we eventually open the Peace Park in Daejeon the remains currently being excavated will also be stored on site.
Hearing about all this DNA testing and how this complicated process is designed to end made me think of all of the remains that will never be identified throughout the Korean Peninsula. There will be many places like this in the North, but usually families were able to identify and bury the dead after a short period of time had passed. I would recommend people read Monica Felton's pamphlet for evidence of this. In the South, however, there was only ever an extremely small window for burials before the territory was back in control of the the American and South Korean militaries. I remember accounts of people who travelled to the site in Daejeon to recover the bodies of their loved ones at the time, only to find it impossible because of their condition. Often these people never returned to the mountain valley. It existed instead as a forbidden place at the edge of the city, a site of confluence where opposing narratives led only to a mutually agreed (or “enforced”) silence. This was a place spoken of in hushed terms by both the victors and the victims. Pain, guilt, or even ignorance, leading to a strange and terrifying omerta across the spectrum.
When we were testing for DNA at the mausoleum today Professor Park showed me all of the other places that he had so far excavated for remains. One of these was the place in Gongju that originally drew my attention to this history, but there were also many others of which I had no knowledge at all. To end this post it might be worth drawing attention to one of these in particular. The ramifications of what happened at this place are instructive for many sites in South Korea, where unlike in Daejeon evidence is extremely thin on the ground.
The picture above shows an excavation in a place called Oegong-ri, quite a remote area even today. The specificity of this place comes from the massacre that took place here in 1951. Nobody seems to know why these people were killed, or even where there came from. There were buttons found at the time from "Incheon Commercial School" amongst others (suggesting that many of the victims were children), but they were certainly not local people and no one seems to have come forward to claim they knew exactly who they were. All that is known is that maybe 11 buses came to this place at that time and the killing commenced soon after. Six pits were excavated in 2008.
It is these kind of places that define the Korean War I think. We must focus not just on the families that received some kind of closure, but all of the people who suffered through knowing absolutely nothing about what happened to their good friends and relatives. Even the act of searching became a crime in itself, especially if the name of the person they were seeking had once been on a blacklist. The future Peace Park in Daejeon draws attention well to these unknown stories. It could bring speech and light to a place previously identified with silence and darkness. I hope in design terms that consists of a space that encourages conversation about the multiple ways in which people suffered at this time. Not just what is known as historical fact, but what could be unknown still. Which means cultivating a curiosity about the past and the future. Imagining the things that human beings have been, and could be, capable of again.
The following posts are my first attempt to explain the work I have become involved in in South Korea. This is a project I have been part of for over three years now, but it is only at this point that I feel confident enough to speak of it as someone who knows “the facts”. As the constantly-reoccurring Tory government in the UK makes the possibility of an eventual home-coming increasingly unlikely it is about time I threw my full energy and commitment towards exploring and uncovering the reality of what happened here.
Over the last few years my hometown has been Daejeon, South Korea. Whilst living here I have become heavily involved in truth-seeking work at a place where it is said 7,000 people were murdered by their own government with American supervision at the beginning of the Korean War in 1950. I will explain more about this in my next post, but for now it should be understood that this is an absolutely devastating event in Korean history that it is almost impossible to explain the gravity of to those on the outside. There are few historical parallels that can be adequately talked about in the west outside of World War Two anyway. The historian Bruce Cumings has rightly pointed to how little is known about this massacre when compared to something like Screbrinica in Bosnia. But as someone living in the vicinity it has been my goal over the past three years to find out everything I can. This is because I am adamant that it concerns not just Korea but the entire world. These tragedies result from the same mendacity by politicians, from the same warmongering and apathy, wherever they take place. That is why the more that is found out here - and we still know very little - the more I am drawn into the difficult process of discovering the truth.
Let’s start with what facts there are. These are curious for me because they are at once local and global in affect. What happened here was witnessed by the English journalist Alan Winnington in his pamphlet “I Saw The Truth in Korea”. The shock waves accompanying this history extend way beyond what is immediately visible at this one place.In our recent film on this subject at Ahim Media this is clearly visible. It is a story with no closure, an attempt at truth telling shrouded in propaganda from both sides. This is because Alan’s account was dismissed as an untrustworthy source. He was exiled from the UK for fourteen years and accused of “treason”. His sincere attempt at journalism struck from the record he lived the rest of his life in East Berlin. But his pamphlet has remained for the last seventy years successfully interred in antique left wing bookshops. It’s value not in the words on the page, but a kind of ‘Communist kitsch” torn from context and unaware of the pain still existing half way across the world.
But this is no longer the case. Alan has has now been front page news in South Korea thanks to the joint efforts of our organization Ahim and the journalist Im Hyoin. What is important to understand is that Alan’s report is merely the tip of the iceberg. Monica Felton - councillor for West Pancras in London and a tireless campaigner for feminism and peace during the war - was another person on the left who tried to report on massacres at Sincheon in the North. This is the place that inspired Picasso to paint an extremely powerful picture around the same time (maybe he'd been reading Alan and Monica’s reports)! But she was also investigated by the UK authorities, expelled from the Labour Party and fired from the council, with phony charges of “treason” applied to her reporting much as it was with Winnington. Her pamphlet and book “Why I Went” is similar to Alan’s. Available in the same bookshops, divorced from the reality that has always existed on the ground in Korea.
For various reasons this censorship was particularly noticeable in the UK and much of it is covered in great detail within Ian McLaine's text "A Korean Conflict: The Tensions Between Britain and America" (2016). What is clear is that Winnington’s pamphlet was something that worried the state so much even mildly critical accounts of what was happening began to be censored in its wake. Apart from Monica Felton's later pamphlet, one of these instances concerns the famous UK journalist James Cameron, who wrote articles on the outbreak of war in Korea for the Picture Post. In a special edition Cameron and a photographer called Bert Hardy attempted to publish an article called “An Appeal to the UN” with images and text carefully arranged to favour neither side in the conflict. There were pictures of prisoners in Busan being treated terribly, but there were also pictures like this one of American troops in the North made to parade around dressed like Hitler with Stars and Stripes trailing behind them.
In his autobiography Cameron talks about the care with which he had written and edited this article before it was published, as well as the ways in which he tried to strip it of all emotion and just present the ‘facts’:
“Finally we agreed on a layout which in the circumstances was the most tactful and unsensational possible. We used only those pictures of the prisoners which would establish their dire condition without unnecessary shock; my article was written and re-written over and over again until it became almost bleak in its austerity”
The Times and The Telegraph newspaper in England had already written similar articles on the Korean War at this time. Even the conservative papers in the UK were critical of the brutality with which prisoners were being treated. ‘My article amounted to a vigorous plea that if our ally Dr Synghman Rhee saw fit to use methods of totalitarian oppression and cruelty’, Cameron explains in his autobiography, ‘it should not be done under a UN flag”. This issue of the Picture Post was never printed. The press was turned off before it could reach the public. It’s editor – Tom Hopkinson – had to leave the magazine after its Conservative owner Sir Edward Hulton feared he would be breaking the law. These pictures and opinion pieces were never actually published at all. Even though they are often used in discussions of the Korean War they are torn from any context and people seem largely unaware of their origin. The only reason they even exist today is once again because of the Daily Worker who leaked some of the pictures and published them under the headline “KOREA EXPOSURE SUPPRESSED – PICTURE POST EDITOR SACKED”.
The Picture Post was eventually taken out of circulation in England completely. It became a shadow of its former self, desperate to avoid any hint if opprobrium from the state. These images on the road to Gongju were also included in the suppressed version:
The picture above was one of a series quickly snapped by an Australian photographer as he passed by the scene at the beginning of the war. It's power rests in how it captures a moment that otherwise would be lost in time. Photographs like these speak a truth that needs no accompanying words and it is easy to see why the decision was made never to print them. In 2008 The Truth and Reconciliation Commission of South Korea used the photo above and witness accounts to find the exact place in which these people were so cruelly slaughtered. In South Korea there are likely many places like this that have since disappeared under apartment blocks, or simply have no living witnesses able to reconstruct the story of what went on. This doesn't even take into account the terror with which any surviving family members were subjected to under successive dictatorships. For a bold and compassionate look at this see Hwang Sukyoung's text "Korea's Grevious War" (2016).
It is important to know that these events did not exist in isolation and were deliberately suppressed. They were part of a series of state sanctioned killings - often referred to as the Bodo League Massacres - that took place all over Korea at the beginning of the war. These massacres peaked thanks to the brutality of the first South Korean President Synghman Rhee, but continued in a wave of revenge killings and cycles of violence until the end of the war. The Korean War may have ended in a stalemate, but the civilian toll suggests the complete opposite of a draw. From the killing of suspected communist prisoners at the beginning of the war, to the awful treatment of North Koreans after the Incheon Landings, the eventual death toll of civilians is 2,730,000 even when relying on the most conservative estimates. This includes deliberate strafing of refugee columns by aircraft, the endless bombing of cities, as well as the senseless massacres already covered above.
That is why I was so glad to find an archive of Alan Winnington’s notes and journals at Sheffield University earlier this year with the help of his eldest son Joe. Thanks to the mayor of Daejeon - Hwang In Ho’s - letter, we were able to visit and find some incredible primary sources about what happened at this time. The archive is still uncatalogued, so it was incredibly generous of the person in charge (Chris Loftus) to allow us access. The Winnington archive - from my own experience - will be able to provide much needed information that either refutes or backs up both first hand accounts and official versions of the narrative around these civilian deaths. Further to this on the seventieth anniversary of the Korean War critically evaluating these sources has the potential to genuinely contribute to research that will inform the curation of information and exhibitions in a peace park that will be built on the site that Winnington visited in 2023. This is why the search for truth is so necessary, even when on the ground in Daejeon it seems long overdue. The word repeated by those in charge of the museum project is an English one: "healing". All information can only add to this important goal.
I will be visiting Sheffield regularly in the future and hope even more of interest can be discovered. Read these three articles by the journalist Im Hyoin (In Korean) if you want to get a sense of our trip, including an excursion to Cable Street and Marx’s Grave at Highgate (both places associated with the beginning and end of the political journey of Winnington himself):
In 2019 our production company Ahim Media (with the help of the donations from Daejeon citizens) invited the widow of Alan Winnington (Esther Samson) to South Korea. In all of the posts that follow I think nothing speaks with more wisdom, conviction and clarity than the words of Esther herself who gave a short speech at the memorial where she held aloft Alan’s pamphlet (the subject of my next post) in a gesture of defiance that moved me greatly. It is to the Bereaved Families Association of Daejeon, Esther, her son Joe, and Alan's grandsons Thomas and Jonathon to whom I dedicate these series of posts on Korea. As time passes I am confident we will find out much more together.
A MEMORY OF ALAN WINNINGTON
I first met Alan in Beijing in 1949 when he was a foreign correspondent covering the civil war in China for his English Newspaper. I was his interpreter and assistant.
When the Korean war broke out in June 1950 he was sent by his paper to cover a war that he thought would be over in weeks. He stayed until in the end of the war in 1953 and on one of his rare visits back to recuperate from the dreadful conditions in Korea, we married.
He witnessed unspeakable horrors - indiscriminate bombing of innocent civilians, and the use of napalm dropped on the population. Alan described a five year old boy, his face and body horribly burnt, with no eyelids and his weeping mother saying “who will marry him”? not realizing her son would not survive. It affected Alan for the rest of his life and he could never get over the pain and misery he saw because of the war.
But the most horrifying description was when he visited the mass grave in Rangwul near Daejeon of thousands of intellectuals slaughtered by the authorities with bodies barely covered with soil. He wrote a pamphlet likening it to the Nazi slaughter in the concentration camps. His report of what he witnessed was suppressed by the warring parties and Alan was branded a traitor by the British Government, his passport confiscated and if he returned to Britain he would of faced charges of treason. Not a single British or American journalist paid a visit to Rangwul to investigate and Alan was exiled from his country for twenty years for exposing the truth.
He died in 1983 too late to realize his sacrifices for exposing the crimes against humanity had not been in vain and acknowledged by those thousands of intellectuals massacred by the warmongers.
In the first half of 2018 I was privileged to be involved in The Longest Tomb, the first documentary on a politicide in Daejeon aided and abetted by the US military in 1950. We took the film to SOAS with Mr Lee and Ms Jeon at the end of May this year. Ms Jeon read two poems, which I then explained to the audience. There was also a lively discussion at the end of the event. I truly hope I can find a copy of Ms Jeon's reading to put on this site. I will add a link to this post if one emerges. In the meantime please watch the above film, another version of which we hope to premiere in the US (Washington DC) in 2019.
There is one review of the event on Tongil news in Korea (In Korean, obviously). Click the following link:
There is also a similar review of the Korean premiere here:
From 27 - 29th of April I attended a conference on Jeju Island focussed on Literary Resistance and Solidarity in East Asia. With poets from Vietnam, Taiwan, Japan and Korea the theme was the place of literature in the context of heightened state power and repression. The location - Jeju - was no accident. It was here that in 1948 30,000 people were slaughtered by South Korean forces. Labelled a 'red island' by the American authorities, every islander was punished for a few partisans in their midst. I will publish more writing on this conference very soon. For now, I will briefly describe a moment of inspiration.
On the final day of the conference after planting a tree from Halla mountain at the 4.3 Peace Museum - which each writer's group covered with soil and water from every part of Korea, and hung a personal message on (see picture above) - we visited the last hideout of Lee Deok Gu, a communist partisan who left this location in 1949, before he was discovered by the South Korean police and assassinated. The site was strewn not only with the remains of his hideout, but the cooking pots and rice dishes in which the partisans had presumably eaten their final meal.
We performed the traditional Chesa ceremony for Doek Gu at this point, with hungry crows circling overhead (you can hear them quite clearly towards the end of the following clip).
It was also here that some excellent musicians performed the song of the partisans (which reminds me of the Italian "Bella Ciao") "The Revolutionary Spirit is Alive". The fantastic singer - amid some tears in the crowd - sang about the ideals of resistance outliving the death of individuals. Given that the previous day we had talked in detail about the word "빨갱이" (a derogatory term literally meaning "red") as a "mechanism" for keeping power in the hands of conservative forces, and further repressing "the truth" of what happened in the war, it seemed a perfect - and deliberately beautiful - moment. This song doesn't actually respect any kind of linguistic division. It reaches beyond state borders and spoke to us there in the forest as a song of resistance above all else. The singers mournful wail called for an engagement with the reality of what it means to fight against the state whether located in the North or in the South. This wail was both protest and remembrance. It may have been on Jeju Island for this event, but it could of been anywhere else. Where "the wounds are untended and the voices are confused", as George Oppen wrote so well in 1968, "there is the head of the moving column". That wail can be heard at the fences of the open air prison that is Gaza today. It can be heard anywhere people are suffering from a surfeit of power that wishes to silence them. Equally, it can never be explained away by recourse to crude terminology instituted by a state that seeks to dehumanize and then ultimately erase those speaking out.
In South Korea history is something always returning to haunt the populace. The location of Jeju island means this place is always looked at in terms of the possibilities for projecting state power rather than being somewhere people actually live. This was evident for me watching local news at my hotel, where resistance continues to an American military base forced on the people of Gangjeong Village. This base was originally proposed by the first South Korean president, and in typical pattern has only now achieved physical form. Like an apparition from a torturous past, promising more of the same, it is simply more military hardware to encircle (an already encircled) China. Please see the following link to the movie Ghosts of Jeju, bearing in mind that even though the base is now built resistance is ongoing.
Below is an initial translation of Jeon Suk Ja's poem "A Red Belt"one of many that will be performed for the first time in the UK after the showing of the film "The Longest Tomb" at SOAS on 29th May. Please also see the press release underneath for more details......
A Red Belt
Koreans from Busan
To Pyongyang should listen
To klaxons from Dorosan station
Announcing new routes spanning
North and South and also to
Europe as in times past
But someone placed a red belt here.
Why apply so much pressure
With no thought to release?
It’s been fifty years since families were separated
Fifty years since those events
Now there is only death on the horizon
I try to surmount these difficulties
But my Father’s passing
O where is the release from
This red belt?
There is a small village in the North
That seems closer than ever
Mountain ranges hold their hands together
Hundreds of peaks, even Yeonmi Mountain
Look like family to me
But the route is blocked
Only the clouds are free to pass
The red belt.
Jeon Suk Ja
FOR IMMEDIATE RELEASE
THE LONGEST TOMB, UK Premiere of a Korean Language Documentary on the Daejeon Massacre (1950)
Knowledge is Power and The Education Centre for Peace and Reunification present The Longest Tomb, the first ever documentary on the controversial subject of mass killings in Daejeon, South Korea during the Korean War. This subtitled English language premiere of the film will take place at SOAS’ Alumni Lecture Theatre, Senate House in London at 7pm on 29th May 2018. Starting with a chance to meet the production team, followed by a screening of the film itself, the night will end with survivor testimonies from Ms. Jeon and Mr. Lee who will travel from Daejeon to promote it. There will also be readings from Ms. Jeon’s recent book of poetry on the same subject and time for Q&A.
The Daejeon Massacre is a little known tragedy from the Korean War, the truth of which has been buried for political reasons by almost 40 years of dictatorship and another 30 years of public silence. Now entering a period of openness following the South Korean President’s appearance at the 4.3 Memorial Day on Jeju Island, the hope of the film is to finally come to a public consensus over the truth of these events. This includes addressing questions over casualties (a figure ranging from 1,800 to 7,000) but also the real human cost and political ramifications for the Korean peninsula as a whole.
Knowledge is Power is an internet podcast show that covers local politics in the Daejeon area. Set up by Mr. Chinho Jung in 2017, it is a non-profit organization that aims to provide a space for the empowerment of Daejeon citizens.
The Education Center for Peace and Unification is a cultural center in Daejeon promoting peace and reunification. They offer education on topics such as ‘division and unification’ and ‘inter-Korean relations’. Mr. Jaegeun Im, an instructor, is the film’s narrator.
To learn more please contact Dr. David Miller on email@example.com