Dfficulties of Communicating Within Society

The Seoul Bulletin recently profiled the World Catholic Association for Communication-Signis, a Catholic lay ecclesial movement for those in communications and media. The Signis World Congress 2013 was scheduled for Oct. 20-23, in Beirut, Lebanon, but because of the turmoil in that part of the world it was cancelled. About 700 professionals are currently involved in the movement. And the writer says that even among them, communication is not easy; communication and mutual understanding are problems for everybody.

All agree that successful communication is absolutely necessary if anything worthwhile is to be accomplished. When there is a breakdown of communication in politics and society, we know all too well what usually happens. The difficulties arise from both those who speak and those who listen.  An Indian proverb says "Those who only speak are deaf." A German proverb says "Those who preach do not listen to the preaching of others."  Both proverbs point to the difficulties of understanding one another: each is speaking or hearing, he says, from their own circumstances. 

The writer mentions that he has been producing radio programs for over 30 years. The need to listen to the needs of the listeners is imperative, he says, and cites the Golden rule: What we desire from the other we should first give; he cites another expression well-known in the West: To walk in another's shoes for awhile before we criticize. In the East there is a similar concept: "Yeokjisaji" which is composed of  four Chinese characters meaning to exchange the place where we are standing for the place of the other. 

He reminds us that those who have become famous in radio broadcasting came across as if speaking on a-one-to-one basis. Those of us in the Church who are concerned with evangelization should be very conscious of this same trait when evangelizing, he says. We are not imposing but  proposing. It all can be reduced to the  love of the another.
Interestingly, when we think of communication we think of the great communicators and their secrets. How do they succeed so well in persuading others?  There are many tricks that are helpful, he says, in persuading others but that is not the only aspect of a  good communicator. Difficult as it might be, he suggests that our individual search for truth should be replaced by a mutual search for the truth, for mutual understanding and humble listening, along with the speaking. A good communicator with charisma,can also be dangerous when he doesn't listen.

In Korea the North and the South have been trying to communicate for over 60 years, with very little success. Each is adamant in trying to  convince the other of their position, with little concern for efforts to better the relationship for all concerned. We have bright people on both sides and yet neither one has succeeded in overcoming the present stalemate. Perhaps it's time,  to change over to "Yeokjisaji" communication if we are put some bridges in place so that both sides can feel comfortable in listening to the  other.

Our Future Leaders in Fostering Unification

A newly published memoir, An Eleven Year Old's Will, by a North Korean defector, Kim Eun-ju, is the focus of a Peace Weekly article written by a professor who has been concerned with these defectors to the South (she prefers and uses a less controversial term than 'a defector to the South') for about 8 years, and every time the plight of these newcomers is mentioned, she admits that it is deeply disturbing to her.

The memoir, the story of an 11-year child who endured the famine in North Korea during the 90s, recounts those difficult days of hunger and fear, and finally her departure from North Korea. Her father had recently died and her mother and sister gave her enough money to buy a block of bean curd, and then left in search of food. They told her they would return in 2 or 3 days but never did. After waiting for six days, she left a message for her mother:  "Mother, I waited for you, didn't I? 6 days have passed, I feel I will die. Why haven't you returned?"

While attending  University a few years ago, during mid-term exams, a student from the North told the teacher that she didn't understand what she wanted her to do for her assignment. The teacher told her that she was sitting close to the front of the class and shouldn't have had difficulty in hearing the assignment; the student answered that while in North Korea she never learned any English. The teacher was surprised because she wasn't speaking in English, but then, all of a sudden, it came to her what the student meant: words the teacher had used, such as, text, orientation, keyword, cyberspace-campus, and similar words that have become part of the Korean language were the "English" the student was referring to.

This difficulty, among others, is one reason for not easily transitioning into the culture of the South and  getting the credits necessary for graduating from school. The professor was taking time out of her schedule to teach them basic English, but she realized this wasn't the only problem; in leaving North Korea, their education was severely compromised. She is often dumbfounded, she says, by the questions they ask, such as "Was Shakyamuni a human? Was Socrates a woman? Nobel--Is that a name of a person? A  frog? An insect?

Her own family has scars from the conflict between the North and South. Anytime her maternal grandmother heard a door slam, even while sleeping, she would  sit up and fold her hands in prayer. The professor knew that during the Korean conflict, the grandmother's son was dragged away by the militia, and never knew whether he was alive or dead. 

These are the common  scars that remain in the lives of many Koreans. With the passage of time and the unification of the country will these scars be healed or be aggravated? the professor asks. In answering that question, she says it's helpful to keep in mind that the North and the South have different cultural systems, habits, values, educational methods that will continue to separate the two sides.

We need to continually nurture those who will help to overcome the chaos that we have between our two peoples, she says.  She thinks the North Koreans who are now living here and studying in our schools will be the bridge to the future harmony of the country. That, she says, is one good reason, among many others, why we need to be concerned for their welfare.

The Wise Leader

Personal relationships, such as father and son, ruler and citizen, among others, are important and often mentioned in Korean culture. Writing in the Peace Weekly, a columnist gives us two understandings of the ruler and citizen relationship. Han Fei, an ancient Chinese philosopher, is quoted as saying: When the ruler is not virtuous, citizens will work hard not to be wicked but will be deceitful and and look out for themselves. Confucius said that when the ruler governs citizens with etiquette, they will respond with service and loyalty.

Confucius considered the relationship between ruler and ruled as based on etiquette and loyalty. Han Fei saw it as based on a shared understanding that each would be looking out for their respective self-interests. Each sage stressed different aspects of the relationship. 

The columnist applies this ancient understanding of the ruler/ruled relationship to the political realities of today: a president and civil servants. It is obviously not a father and son relationship, he points out, but a relationship in which each is looking after their own interests. This can be easily seen in the business world, with its management team on one side and the workers on the other.

"People around you determine everything."  Words of wisdom that have come down from the past and the columnist uses these words to describe what is going on in our society. When a capable person leaves a job, and another person not as capable takes over, serious problems frequently arise. That is why, the columnist says, those in a leadership position, both in a country or in business, have to think long before assigning someone to an important  position.
 

In Korea there have been persons who have been forced to resign  for inappropriate behavior. Some of those who have resigned  made decisions for their own good and have not been interested in service and loyalty.

Confucian recommendations are more important for some; others see Han Fei's recommendations as proper. Though Fei says that when the ruler is not virtuous there will be problems among the citizens, it is also true, he says, that when the ruler thinks he is always right and doesn't admit when he's mistaken, we will have citizens acting similarly.

When the ruler selects those for positions in government who are calculating and not looking for truth but what can benefit themselves or the party, the common good suffers. Lack of virtue of those in government will negatively influence much of society, and give rise to many problems, says the columnist. The article ends with the dire statement that not only do those around a leader determine everything that is likely to issue from that leader, but they also can be the reason very little is ever accomplished under that leader.

Shamanism: Matrix of Religion in Korea

Religion and spirituality arise from our human inclination to search for ultimate answers to our problems or, another possibility, because of humanity's search for wholeness, says a professor in a Catholic Research Institute. He went on to note that some scholars of religion, when discussing the origins of religion, believe that humans have a disposition for religion without  religion. His comments were in an article in the Peace Weekly.

Looking at the whole of Korean religious history, the professor details a plurality of religious inclinations that have been transformed and manifested in various ways. Religious spirituality is basic to our mental life, he says, and is not the result of our man-made cultures but is a primitive expression of mankind's innate religious feelings.

The religious sensitivity of Koreans has been influenced by shamanism, which sees culture, art and religion as joined together harmoniously with nature, resulting in a fusion with spirits from which  blessings and good fortune are received. This thinking, he believes, is at a primitive level in a Korean's psyche, with one's good fortune considered to be a safe, protected existence. This is like the "shalom" of Judaism and  Christianity, and not unlike the supernatural salvation from above.

Shamanism has fused together with the religions that have come in from outside Korea, such as Buddhism, Confucianism and Taoism. Buddhism and Confucianism have mostly accepted this fusion with Shamanism. In Buddhist temples you can see the adaptations from Shamanism;  in Confucianism, it appears in the rice cake ceremonies. Christianity, though, has looked upon shamanism as something primitive and to be abolished, but there are those that see shamanism as the womb from which religion has grown in Korea.

Korea is unique as a country where religions can co-exist with respect for each other. This receptivity, the professor says, has a great deal  to contribute to establishing peace among the religions of the world. The basic religious sensitivity Koreans have for religion can be the reason, he speculates, for this ability to accept each other.

We should not condemn shamanism unconditionally, as being out of step with modern thinking because it was the matrix of religious life in Korea. But neither is it proper, he warns, to extol it. It's necessary to see shamanism's  limits and areas of dysfunction and have a proper balance in our criticism. When we look closely at the other religions, discounting their cultural expressions, seeing their common elements of truth, we will be able to see, the professor says, our own beliefs more clearly and live them more deeply.

The Common Good and Justice

 "I don't need your love, give me justice" were the words on a poster on a wall of a convent of sisters whose apostolate was helping workers. It's not difficult to grasp what is being said, but though love goes beyond justice, can there be love without Justice?

In the Catholic Times, a priest who works with the poor refers to Matthew 6:33, "Set your heart on his kingdom first and on his righteousness, and all these other things will be given to you as well."

St. Joseph, the husband of Mary, was called a  just man because he didn't want Mary's condition to be known to the world, conscious of what this would mean to Mary. He was thinking of Mary more than himself. This is what a just person does, and Jesus, the supremely just person, wanted everyone to fully participate in society. We see this repeatedly in the New Testament. 

One of the basic principles of Catholic social teaching is the common good.  "The principle of the common good, to which every aspect of social life must be related if it is to attain its fullest meaning, stems from the dignity, unity and equality of all people. According to its primary and broadly accepted sense, the common good indicates 'the sum total of social conditions which allows people, either as groups or as individuals, to reach their fulfillment more fully and more easily'" (Compendium of the Social Doctrine of the Church #164).

The common good is difficult to achieve, the priest says, when city life is all we know. He believes living in the city is unnatural and he expresses this in rather strong language. He compares city dwellers to animals living in a zoo. Is it not a place where we have covered over the earth? he asks. So that one does not find it easy to step on a piece of real earth, but walks daily on cement, asphalt, colored sidewalk tiles. Even when there are flowers and trees, it is more like a large flower pot filled with dirt, rather than living earth. We are protected from hearing anything against this kind of life, he says. We have become parts of a social machine and the busy life it fosters takes the mind off reality. There is a sufficiency of food, pleasure and comfort, and those who speak out on the problems this creates within society find themselves at  the periphery. For those who have no place in this so called 'good life', what meaning would justice have for them?

The gap between  the rich and the poor is increasing, though Korea does not have the same gulf between the haves and have-nots as do many other developed countries; this is a blessing.  In the past, 20 percent of the population were in the upper segment of society. Today, he says, it has decreased to 1 percent. In a factory, for instance, the one who assembles the wheel in the front of the car may not get the same pay as the one who puts on the back wheel--if one is a regular worker and the other a temporary. People are fired for the good of the company, students are judged by the marks they receive, and those who have a handicap are seen and treated differently. In a word, he says, the society is not just.
 
"Among the numerous implications of the common good, immediate significance is taken on by the principle of the universal destination of goods, 'God destined the earth and all it contains for all men and all peoples so that all created things would be shared fairly by all mankind under the guidance of justice tempered by charity.' This principle is based on the fact that the original source of all that is good is the very act of God, who created both the earth and man, and who gave the earth to man so that he might have dominion over it by his work and enjoy its fruits (Gen 1:28-29). God gave the earth to the whole human race for the sustenance of all its members, without excluding or favoring anyone" (Compendium # 171).

Mission Sunday

Today being Mission Sunday, the desk columnist of the Catholic Times recalls a trip to Ireland two years ago to trace the history of the  monasteries of that country.

The word 'Ireland,' she says, is enough to bring to mind the Missionary Society of the Columban Fathers, which this year is commemorating their 80th year in Korea. They have been valiant workers in the missionary work of Korea and helped in setting up the scaffolding for future missionary endeavors in Korea.

Curious about the beginnings of the Society of St. Columban, she traveled to the Columban headquarters in Dalgan Park, Navan, about one hour from Dublin. The building is on a large stretch of grassland, and from 1960 to 1970 was the home to over 200 seminarians; today only 40 are living there, including missioners who have retired and returned to their homeland. The missioners who had worked in Korea were deeply moved by the visitors from Korea. It reminded the desk columnist of what a girl after marriage might experience when returning to visit her family after many years. The visitors were treated to a Mass celebrated in Korean, which was appreciated.

Fr. Brendan Hoban, who spent many years in Korea, led them on a ten minute walk to the Society's cemetery, where he went to the grave sites of those who had worked in Korea, putting a white ribbon on their graves. When it was time to go, Fr. Brendan sorrowfully bid goodbye to the visitors, telling them that during his years in Korea he received more then he gave.

The Columban missioners did a great deal to help build up the community  of Christians in Korea, and for the last 30 years our own missioners have been sent throughout the world in gratitude for what they have received. However, she feels that although the Korean Church knows the importance of mission, it is still thought to be, she asserts, a task mostly left to other countries. The Church as a whole, she believes, has not taken the work of mission to heart and prepared a viable structure to promote the work financially and with educational programs. "The task of evangelizing all people constitutes the essential mission of the Church" (#14 of Evangeli Nuntiandi).

Mission will enable the Korean Church to expand our vision, she says, and at the same time be the dynamic force for a more fruitful faith life. Let us remember the many missioners that have come to Korea to help in the work of evangelization, and in gratitude do our share to evangelize, knowing that with the energy that comes with the new evangelization, we will grow in maturity and vitality.


 

Need to Pray for his Parishoners

Being pastor of your first parish is usually your first priestly love. It usually happens when one finally lives the ideals presented in the seminary, putting into practice what had been learned and briefly experienced as an assistant pastor, says a pastor after two years in a small country parish.

Writing in a bulletin for priests, the newly assigned pastor reflects on his two years as pastor and his resolutions to give life to his ideals of how a pastor should interact with his new community. He was told by his seniors in the ministry that his first parish would be happy years, but what he found was far from what he expected. 

He knew that regardless of the circumstances he should find joy in his work. However, he soon learned that the Gospel  message and the reality of church life were often at odds, dampening his spirit.

In his area, plans were underway to build a nuclear power plant, and though knowing nothing about nuclear plants and their problems, even after the Fukushima disaster in Japan, he was aware of the protests, on three separate occasions, against the use of the area for nuclear waste disposal. However, though many were against building the plant, the economic benefits, despite the Fukushima disaster, made the plant attractive to some of the citizens.

A person of faith should be able to speak out and express his opinion, but most of us are not able to do this, he maintains, without being quickly ostracized by the community. Civil servants, especially, are in favor of the plant, and because he believes his community would not welcome what he would like to say on the subject, he too remains silent.

He also has to be careful about talking  about radiation levels in the sea water because many of his Christians are in the fish business.  A  priest, like all Christians, has the duty to  speak the truth, he says, as part of their prophetic calling received at baptism, but Christians in his area of the diocese, he's learned, don't want to hear that kind of talk--the truth he would like to speak. Many of them have not been baptized long, and many would have a traditional conservatism, making it difficult for them to hear what he would like say.

He confesses to being  more afraid of the people in his community than of God. He is embarrassed, he says, to read about the prophets who were not afraid to speak out , even to kings, and he continues to respect their courage. Why are Christians more intent on doing what the world wants, instead of following the words they hear from Scripture? He finds this difficult to understand and accept. However, he is coming to the realization that he should spend less time asking why and spend more  time praying for them. The prophetic calling demands courage, he admits, but he has concluded there exists, more importantly, a need to pray for his people.