A Romanian Exile Returns to Bucharest, 1989

Andrei Codrescu, in The Hole in the Flag (Avon Books, 1991) describes his return to Bucharest days after the fall of Ceausescu.

The Inter-Continental Hotel in Bucharest is the modern-day equivalent of Dracula’s castle on the Arges River, a fortress built to resist cannon. It can be seen from almost anywhere, just like Ceausescu’s palace. Its facade was scarred by fresh bullet holes from top to bottom. It looked like a giant with measles. The older buildings on University Square all around it were also pockmarked every few inches as if someone had been firing precision rounds in a kind of mad game. Hundreds of windows were broken; parts of roofs were seared. University Square was a solid sheet of uneven, thick ice, blackened here and there by the grime of cars trying desperately to cross. There was an overpowering smell of wax in the air from the hundreds of candles burning at makeshift shrines under small Christmas trees.

The entrance to the lobby of the Inter-Con was a madhouse of reporters, cameramen, doormen, men in suits, and swarms of Gypsy children with paper flowers on sticks who all but put their quick little hands in your pockets. Their lively faces, caroling and begging, gave a festive air to the whole place…. I felt as if I were at a crossroads. I was tempted to leave my suitcases and walk away. I imagined renting a room somewhere in Bucharest with a view of Cismigiu Lake. I had enough American dollars to live modestly for the rest of my life. I could change my name once more and tell nosy neighbors that I was a provincial literature teacher from a remote Transylvania burg who had come to the capital for “culture.” I would establish a new life, consisting of regular visits to a small cafe and long evening walks by the lake. I would dress in an old-fashioned coat and tails from the last century and die a few years hence, a figure of mystery. I’d had this fantasy in many forms before–becoming a gas station attendant in a small town in Utah, for instance–but here it nearly became real. I wasn’t sure, though, whether such a change of identity was yet possible in Romania. But the revolution would prove itself only if it succeeded in reestablishing the possibility of anonymity for its citizens, a great gift in a country where sticking one’s nose in others’ business had been the order of day and night. In spite of the cold, there was an indefinite familiar smell to the street, not the diesel smell of Budapest, but something older: crushed linden flowers and smoke. Under the ice and snow were the idle footsteps of my old walks, the fallen leaves of adolescent autumns, the shadows of complicated Byzantine porticoes…. I had the momentary illusion that all I had to do was to start walking, that my footsteps would find the shadow of my old footsteps, and that if I followed my old path, I would somehow cancel time and be nineteen years old again. Suppose that there is a moment in the midst of a revolution when it is possible to transcend time. There is something in the Romanian psyche that keeps searching for that moment. There is a man in a story by Mircea Eliade, the great Romanian religious scholar and novelist, who leaves an enchanted garden only to discover that thirty years have passed. Conversely, leaving the garden of my exile, I might discover that thirty years had not passed. Exiles–and Eliade was most consciously an exile–do not believe in chronological time. We hold the places of our youth unchanged in our minds and stay secretly young that way. On the other hand, what if age catches up with us when we return? What if death, a patient creature that never strays far from one’s birthplace, waits for us just behind the old pantry door? I felt my hair beginning to turn white, my back begin to bend under the question mark of old age … and in Bucharest today the possibility of death was not at all remote.

Alas, I was also a foreigner and soon had proof of it. Porters, doormen, and bellboys, unmindful of my reveries, swarmed all over me.

I well remember the landmark Inter-Con during our 1983-84 year in Ceausescu’s Romania–it was very near both the university and the U.S. embassy–but I don’t remember going in there very often. The last time I entered the premises, it was to meet another foreigner in the coffee shop and change money under the table, buying about 4500 lei for US$100 that my wife had earned teaching at the American School. (The official rate was less than 10 lei to US$1.) My own stipend of 4500 lei per month (plus free rent) was quite adequate for our needs and allowed us enough to take a train trip to another city about one weekend a month. The only reason we had to buy more lei was for a longer springtime trip to Maramures.

I would collect my stipend at the foreign liaison office at the law school. Foreign dormitory students in front of me in line might collect 2000 lei, then have to repay various charges amounting to several hundred lei. The largest denomination was 100 lei (to make smuggling less efficient), and we were enjoined to count our money on the spot to keep the clerks honest. I always felt a bit guilty holding up the line while counting my 45 bills, then stuffing them into my least-pickable front pockets for the long walk back to our apartment bloc on Bulevardul Pionerilor (‘of the [Young] Pioneers’, now Tineretului ‘of the Youth’)–between the crematorium and the abattoir, across from the Park of Youth.

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The Dilemma of the Overseas Filipino Worker

Dean Jorge Bocobo of Philippine Commentary captures the dilemma of the OFW (Overseas Filipino Worker):

The Philippines Overseas Employment Administration (POEA) reports that about 2500 Filipinos leave the country every day for jobs abroad. Many like hostage Angelo de la Cruz actually seek out the most dangerous jobs, such as truck driver in Fallujah for a Saudi oil company, precisely because these are the highest paying jobs and therefore also the ones that will require the shortest stints away from their families. In fact, last Saturday when the government “banned” Filipino workers for leaving for jobs in Iraq, some 100 of them stranded at the airport expressed a willingness to still continue with their plans to work there, saying they had already done everything necessary to go, sometimes even selling the family’s last remaining possessions to do so….

Here then, exposed for all to see, is the viscera of Filipino despair and heroism packed neatly into a kind of pact with the Devil: The Overseas Filipino Worker goes willingly even to perilous places like Iraq, with its daily toll of death, because they figure like this: If I stay in the Philippines, my family and I will probably starve to death or be forced into lives of crime and prostitution. If I go to work in a place like Iraq, we shall all have a chance at salvation and happiness in which there can only be two outcomes: If I live, then we shall all be saved and happy. If I die, only I shall die, but my family will surely be saved by the insurance policy granted by POEA. Either way, my family will be saved by my sojourn abroad. I therefore go willingly, please do not stop me at the airport.

That is the essential heroism of the modern OFW.

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Muninn on Deciphering Korean and Konglish

Muninn, who’s back to blogging, has some interesting posts on deciphering Korean by filtering words through screens of Japanese, Chinese, and/or English.

Konglish (like Let’s Dutch pay ‘let’s go Dutch’, overeat ‘vomit’, and walker ‘combat boots’)

Guessing Korean 안내 [annae] and 은행 [eunhaeng] (respectively, 案内 ‘information’, Jp. annai, not used in Ch.; and 銀行 ‘bank’, Jp. ginkô, Ch. yinhang).

BTW, the ginkgo tree in Korean is also eunhaeng. This is much easier for an English speaker who knows Japanese to remember than for a monolingual speaker of either Japanese or Chinese.

Its name means “silvery apricot” (銀杏 yin2 xin4) in Chinese. The same name is used in Japan, where ginkgo later transplanted, but the Japanese pronunciation [was] ginkyō, and this is what the Westerners heard in the eighteenth century. However, the modern Japanese reading is ichō or ginnan (although the Kanji are the same).

But Muninn warns of false cognates, like 手紙 ‘hand paper’, Jp. ‘(postal) letter’, Ch. ‘toilet paper’.

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Japaniizu Beesubooru, Pitchingu

More creative Japanese baseball terms of English origin: Pitching Terms

auto koosu ‘a pitch over the outside part of the plate’

in koosu ‘a pitch over the inside part the plate’

insura (< “inside slider”) ‘a slider over the inside part of the plate’

uinningu shotto ‘a pitcher’s best (“winning”) pitch’

eesu ‘ace’ (the team’s best pitcher)

oobaa suroo ‘overarm throw’

kaabu ‘curve ball’

kuikku mooshyon ‘quick throw to first base’

kontorooru ‘(pitcher’s) ball control’

shuuto ‘a pitch that shoots toward the inside corner of the plate’

suraidaa ‘slider’

supeedo booru ‘fastball’

cheenji ‘change up’

noo kon ‘lack of control’

nakkuru ‘knuckle ball’

pasu booru ‘passed ball’

battengu pitchaa ‘batting practice pitcher’

fuoa booru ‘a walk’

fuoku ‘fork ball’

furu kaunto ‘full count’ (= tsuu endo suree)

booru ‘pitch outside the strike zone; also, the pitch itself’

ririifu ‘relief pitcher, bullpen’

waindoappu ‘windup’

SOURCE: A Slightly Askew Glossary of Japanese Baseball Terms by professional translator Steven P. Venti

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Da Hawaii Pidgin Bible

Who Make Da Pidgin Bible?

From 1987, get 26 local peopo dat help fo make da Pidgin Bible. Dey da Pidgin Bible Translation Group. Dey all volunteer peopo dat stay talk Pidgin from small kid time. Dey give couple hour every week fo translate. Dey Christian peopo dat go diffren churches, but dey all working togedda…. An dey awready write 40% a Da Befo Jesus Book, but gotta check um plenny so gotta wait.

Some a dem live odda place now, some a dem get job dat no let um get time fo translate, an Auntie Rachel Silva, she wen mahke awready 1994. March 2000, dey pau make Da Jesus Book. June 2001, get um back from da printa guys. Five translata guys stay working awready fo make Da Befo Jesus Book.

Wat Da Bible Say Bout Important Stuffs?

Jesus say, “God wen get so plenny love an aloha fo da peopo inside da world, dat he wen send me, his one an ony Boy, so dat everybody dat trus me no get cut off from God, but get da kine life dat stay to da max foeva.” (John 3:16)

Tink hard bout wat I telling you. Cuz da Boss, he goin make shua you undastan everyting I say. So tink plenny bout Jesus, da Spesho Guy God Wen Send. He da One dat wen come from King David ohana. God wen make him come back alive, afta he wen mahke. An dass da Good Kine Stuff From God dat I stay telling everybody. (Letta Numba 2 Fo Timoty 2:7-8)

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Lutherans Celebrate 118 Years in PNG

The Papua New Guinea Post-Courier reports Lutherans Mark 118 years in Papua New Guinea.

ELCPNG Head Bishop Dr Wesley Kigasung said prior to the Lae celebrations, the Church has been through a lot in those 118 years.

“This year, the Evangelical Lutheran Church of Papua New Guinea celebrates 118 years of its Ministry of Proclamation of the Gospel. It is a celebration of a success story of God’s miraculous work and wonder in the life of this Church,” he said.

“The small beginning on the shores of Simbang in Finschhafen on July 12, 1886, when God led and guided his inspired and motivated servant Reverend Johannes Flierl of the Neuendettelsau Mission Society to set foot on a virgin soil to plant the first seed of the Gospel.

“The early beginning was tough and difficult and filled with doubts, but the persistence, patience, endurance and faith added with God’s guidance produced an amazing story. It is the story of the Lutheran adherents of the Evangelical Lutheran Church of Papua New Guinea.

“It is the amazing story of how the Church had grown from the early missionary beginnings in 1886 to the founding of the constituted Church body — Evangelical Lutheran Church of New Guinea — in 1956 to the declaration of the autonomous church – Evangelical Lutheran Church of PNG — in 1975.

Dr Kigasung said the church has developed from a small beginning in 1886 to over nearly one million members today with 16 Church districts.

Yikes. I was in PNG for their 90th anniversary.

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Workers of the World, We Apologize!

Andrei Codrescu, in The Hole in the Flag (Avon Books, 1991) quotes this apology from a banner in Moscow’s Red Square on 1 May 1989, just before he begins his introduction entitled “An Apology for History”–a couple paragraphs of which follow.

A gentle scholar of religions named Ioan P. Coulianou was murdered on May 21, 1991, in Chicago. It was a brutal and mysterious murder. He was found in a locked bathroom stall at the Divinity School of Chicago shot in the head. No money or valuables were taken. Someone had shot him over the top of the next stall. It was a professional execution. Coulianou, an erudite and multilingual man, wrote books about ancient religions and rituals. But he also cared about what might happen to our poor, sad country and wrote articles about it for Italian newspapers. He was critical, as many others including myself, were, of the neo-Communist government in power in Romania, critical about the survival of the vicious Securitate, critical about the resurgence of fascism and race-hatred. Were these criticisms sufficient to cause his death?

The day before Professor Coulianou was murdered, someone telephoned my family and many of my business associates and told them that I had committed suicide. At that time, this book had been circulating in galleys among reviewers and was scheduled for imminent publication. I was out of the country at the time and I was unable to deny the rumor immediately. It spread like wild fire. It was eerie trying to convince people that I wasn’t dead. And I wasn’t sure if the rumor was a warning or a cover in case I was really going to be dead. During the Ceausescu era this kind of calculated disinformation campaign was common. I cancelled the Chicago portion of my book tour.

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Hokutoriki Falls Apart

While most of the focus in sumo’s Nagoya Basho is on sole yokozuna (grand champion) Asashoryu, who now shares the lead with lowly maegashira Miyabiyama at 7-0, I’d like to ask what the hell happened to the shooting star of the Natsu Basho in May, Hokutoriki, who came within one playoff bout of stealing the tournament from Asashoryu, after both ended up with 13-2 records on the final day. As a result, Hokutoriki was promoted to sekiwake, skipping the komusubi rank altogether. Now, halfway into the very next tournament, Hokutoriki stands at 0-7. He’ll be lucky to end up right back where he started from after this tournament. I give him credit, at least, for not dropping out, but showing up every day and taking his lumps.

That’s News to Me has a wrap-up.

UPDATE (Day 8): Make that Hokutoriki 0-8, Asashoryu 8-0.

UPDATE (Day 9): Hokutoriki went up against Asashoryu, so it’s now 0-9 vs. 9-0.

UPDATE (Day 10): Asashoryu, now 10-0, ruined Miyabiyama’s perfect record, leaving him 9-1. But Hokutoriki finally won one by defeating Kyokushuzan, leaving both tied at 1-9.

UPDATE (Day 11): Cushions fly on the final bout as former ozeki (champion), now sekiwake (junior champion) Tochiazuma (now 9-2) upsets Asashoryu (now 10-1). And ozeki Chiyotaikai (now 9-2) ruined Hokutoriki’s short comeback, leaving him at 1-10.

UPDATE (Day 12): Thanks to sekiwake Wakanosato, Asashoryu’s losing streak (2) was longer than Hokutoriki’s winning streak (1). Asashoryu and Miyabiyama are now tied for first place at 10-2; while Hokutoriki, Kyokushuzan, Harunoyama, and Wakatoba are tied for last place at 2-10.

UPDATE (Day 13): Hokutoriki et al. trail at 2-11, Asashoryu and Miyabiyama still lead at 11-2.

UPDATE (Day 14): Hokutoriki 2-12, Asashoryu 12-2

UDDATE (Final): Hokutoriki rises to 3-12, but Asashoryu wins the basho at 13-2.

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Suppression of Free Speech in South Korea

The Asia Times runs a Pyongyang Watch series by Aidan Foster-Carter, who on 18 May 2004 described a sad case of Double jeopardy for North Korean defectors, but also bemoaned broader tendencies toward the suppression of free speech in South Korea. And this was before the SK government began restricting Internet access.

In the new South Korea, thuggery pays. It is here that bullies, enemies of free speech, of toleration, of democracy are being nourished in the country’s so-called progressive democratization. Not only are they challenging the values of free speech and toleration, but now they are attacking the victims who seek asylum from the tyrannical regime in North Korea….

You’d suppose that these refugees, many of whom have suffered terrible privation and persecution, would be welcomed with open arms in Seoul, wouldn’t you? Don’t the hearts of all good South Koreans go out to their oppressed, starving Northern brethren? Don’t they embrace the few who make it to freedom? Don’t they give them every help and encouragement, to bring closer the day when all Koreans can reunite in the freedom and prosperity that the South now takes for granted?

Well, no. Make that, hell no. And listen to this: on April 20, North Korean defectors opened an Internet radio station in Seoul. (Korean speakers can access it at www.freenk.net)…. What person with an ounce of human decency could possibly not wish Free NK well?

Fact is, many South Koreans are not sympathetic – and some are downright nasty. From day one, Free NK has been hassled and harassed – to the point where, after less than a month on the air, it now may have to close down: the building’s landlord can’t cope with the pressure, so he’s given Free NK notice to quit by the end of this month.

It’s an astonishing and shameful tale…. [They] have been subjected to “continuous threatening phone calls” and e-mails…. Critics get physical, too. A guard at the building said “strange people” come to protest every day….

Even if the actual bullies are a minority, their violence – for that’s what it is – has been nourished in a noxious new soil that is spreading in Seoul these days. I fear I was wrong about democratization in South Korea. At least some of those who fought against dictatorship weren’t, and aren’t, true democrats. What they hated was the generals’ right-wing politics, not authoritarianism per se.

Such self-styled “progressives”, who rule the roost in the new South Korea, seem to me merely to have turned the old values inside out, rather than made true progress. I sometimes think Koreans don’t do shades of gray, but prefer gestalt conversions: a total switch of world view. They flip.

In the bad old days, woe betide you if you said anything good about North Korea in Seoul. Now it’s a mirror image: If you say anything bad about Kim Jong-il, you’re a traitor. Even if, like the defectors of Free NK, you’ve suffered grievously under the Dear Leader – and therefore know whereof you speak, unlike head-in-sand fellow-travellers living safely south of the border.

I find this mentality not only despicable, but baffling. What is wrong with these people? Why do they not only defend tyranny, but attack its victims? What’s in their minds, let alone their hearts?

See also NKZone‘s post entitled Big Brother in South Korea.

UPDATE: Muninn offers a more nuanced take on Korean Media and the Political Pendulum.

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Circumcision: A Sensitive Etymology

So Linus [a Javanese Christian] lived with the idea of decay, a precious world in dissolution. His recent trouble with the young Muslims of Yogyakarta was like part of the new uncertainty.

“I write a short cultural essay for the local paper. I was in charge this year of the Javanese and Indonesian literature section of the Yogya art festival. In one of my columns I tried to present the Javanese music that still lives in our society but is not popular today. In the gamelan there is an instrument called the sitar, and a group called sitaran. As far as I know, people use this sitaran group at weddings and circumcision ceremonies. I tried to understand the custom of circumcision. I know from the Old Testament that the prophet Musa introduced this custom, and Musa is Jewish. Jewish in Indonesian is jahudi [= Yahudi] and circumcision is jahudi-sasi [see below]. I wanted to make a historical-cultural point. To make for a better festival. I wasn’t touching the Muslim custom only, because Christians here also practice circumcision. Today it’s not only a religious thing, but a health precaution.

“I went to the paper, the office, on Thursday afternoon, two days after, to get my money for the article. Seventy-five thousand rupiah.” About thirty-five dollars. “And the journalists told me that some young Muslims had just brought some leaflets to the newspaper. The leaflet said, ‘Hang Linus. Linus mocks Muslims.’ They were trying to stir up the students.”

I said, “Weren’t you expecting something like that?”

“I was surprised. I thought that if someone doesn’t agree he would write in the newspaper against what I had written. Maybe they have a crisis of identity as a young generation. They are young people who have not finished in the university.

“I came home, and in the morning some soldiers came here with a captain and said, ‘Linus, what did you do? Did you mock the Muslims?’ I said, ‘No.’ The captain had a copy of the article. He said he didn’t see any reference to Muslims. Then he said, ‘And now we will all go to Yogya. And follow me, please.’ We went, to the fourth level of the local command.”

It was Linus’s way of expressing the seriousness with which the army took the affair.

SOURCE: Beyond Belief: Islamic Excursions Among the Converted Peoples (Vintage, 1998), pp. 82-83

Hmm. Something’s not right. My Kamus Inggris-Indonesia (Cornell, 1975) lists only two base forms for circumcision: sunatan (> penyunatan) and khitanan, and doesn’t list anything like sasi at all (except sasis ‘chassis’). The root khitan, like most kh- words, is probably from Arabic, but sunat has an interesting alternate definition: “2. skim money off the top of a budget so that the grantee gets only a portion. Anggaran y[an]g lima belas juta itu di-[sunat] lima Five million were taken from the budgeted 15 (so that the department received only 10 million of the amount allotted).” The second practice (‘skimming’) seems far more universal than the first (‘skinning’).

I wonder if “jahudi-sasi” is Javanese (not Indonesian) for ‘Jewish rite’. Compare Javanese sasi Muharram (Muharram being the first month of the Muslim year). But, in that case, the order should be sasi Jahudi because modifiers generally come after nouns in Indonesian and Javanese, as in French or Spanish.

Moreover, there is a sasi meaning ‘taboo’ that seems to be more common in Maluku and eastern Indonesia, far from Java. Could Naipaul’s Linus, the Javanese Christian, have been a Christian of Moluccan ancestry?

Sasi: a varied family of customary practices and laws (or rules) which establish limitation of access to individually or collectively controlled territory and/or resources. To place sasi on an area means to put into effect a time-limited prohibition on entry and behavior within that area. Individual trees, as well as entire regions of orchard lands or “wild forest”, might be placed under sasi (ZERNER, 1994:1118)

In the Moluccas of eastern Indonesia, customary practices to control access to resources are generally known as sasi in which harvest of selected coastal and land resources are subject to particular regulation. The function and history of sasi are diverse. For instance, sasi lola (trochus shell) spread extensively throughout the Moluccas in the mid 1970s when economic demand for the shell neccesitated control over its harvest while sasi lompa (sardine-like fish) is found only on Haruku Island and its origin may be traced back several hundred years. [Note that the modifying noun that identifies what the taboo applies to always follows sasi.]

Land and marine resource ownership in Irian Jaya is historically clan-based. But when Indonesia took over Irian Jaya in the late 60’s, the Jakarta government declared that all land belonged to the state by law. The traditional community-based system of marine resource management called sasi forbids the use of specific resources for a designated period of time in order to allow them to recover.

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