Epic Tale Provides Insight Into Korean Culture,

Tradition
One of the movies' great strengths is the way they can cross cultures, connecting us with
other countries and peoples. A prime example is "Chunhyang," a spectacular, engrossing,
big-hearted film based on one of Korea's great national epics and made by that country's top
filmmaker, Im Kwon Taek. It's a movie charmingly traditional and richly cinematic, and I'm
not damning with faint praise when I say it's the best Korean film I've seen -- that country's
equivalent to "Gone With the Wind" or the 1966-67 Russian "War and Peace."
In a way, "Chunhyang" is also a gateway movie for South Korea, just as Akira Kurosawa's
"Rashomon" was for Japan and Zhang Yimou's "Red Sorghum" for China: a movie that
opens up a whole national cinema. There's a special excitement in watching it, not the least
part of which is the way director Im revives an old Korean art form, the pansori, to tell his
story.

The film begins on a nearly bare stage where a seated drummer is accompanying a standing
actor screaming out the verses of the pansori, a traditional Korean long narrative song
performance. His voice hoarse with passion, drumbeats thundering behind him, the singer
holds spellbound his theater audience (whom we glimpse in darkness). The song is
"Chunhyang" itself, written by Cho Sang Hyun: a robust and stirring tale of star-crossed
lovers, evil governors and comical servants in the 18th Century.
After that spare prelude, Im opens up the story with all the tools of epic filmmaking: widescreen color cinematography, gorgeous sets and locations, exquisite costumes, thousands of
extras. Weaving the song through the entire movie, he fashions a grandly entertaining
spectacle, full of tenderness and violence, beauty and humor. Evoked by the pansori singer's
fierce narration, lovely maidens soar beneath trees on silken swings, lovers stage magical
trysts and tyrants wage heartless persecutions, all in a world green and fresh as a fairytale
forest.
It's one of those primal tales that resonate through many cultures. Mongryong (Cho Seung
Woo), son of Namwon province's governor, falls in love with a girl of lower station,
Chunhyang (Lee Hyo Jung), the proud, lovely but illegitimate daughter of courtesan
Wolmae (Kim Sung Nyu). But, after the pair are secretly married, Mongryong is forced by
his class-conscious parents to leave her, for Seoul and his studies.
The lovers, besotted with each other, imagine only a temporary parting. But he gets
immersed in his books, while she falls into the clutches of Namwon's new governor, the
sadistic Byun (Lee Jung Hun), who believes he is entitled to the province's most beautiful
women. When Chunhyang refuses his advances, out of loyalty to her absent mate -- saying
she cannot serve two husbands or two kings -- he imprisons, tortures and beats her, nearly
to death. Then, as his love languishes in jail, Mongryong returns to Namwon dressed as a

peasant, with his zany comical servant Pangja (Kim Hak Yong). Can they save her? Can love
triumph over prejudice and injustice?
Like all much-loved national epics, "Chunhyang" is a story that strikes deep chords in its
audience. At its center, Chunhyang, preserving her devotion against formidable trials, is a
symbol of the best of Korea's national character -- and icy tyrant/voluptuary Byun of its
worst. Around them is a full, if fanciful, portrayal of the nation in the mid-1800s, from
peasant hovel to high court, with the pansori performance serving as an indispensible
frame.
In his long career, which began in 1962, the 64-year-old Im has directed nearly a hundred
films ("Chunhyang" is his 97th). But this is undoubtedly his crown jewel, the kind of huge
project -- the most lavish in Korean history -- that only a director of immense skill and
prestige can pull off.

Burmese literature
The literature of Burma (or Myanmar) spans over a millennium. Burmese literature was historically
influenced by Indian and Thaicultures, as seen in many works, such as the Ramayana. The
Burmese language, unlike other Southeast Asian languages (e.g. Thai, Khmer), adopted words
primarily from Pli rather than from Sanskrit. In addition, Burmese literature tends to reflect local
folklore and culture.
Burmese literature has historically been a very important aspect of Burmese life steeped in the
Pali Canon of Buddhism. Traditionally, Burmese children were educated by monks in monasteries in
towns and villages. During British colonial rule, instruction was formalised and unified, and often
bilingual, in both English and Burmese known as Anglo-Vernacular. Burmese literature played a key
role in disseminating nationalism among the Burmese during the colonial era, with writers such
as Thakin Kodaw Hmaing, an outspoken critic of British colonialism in Burma.
Beginning soon after self-rule, government censorship in Burma has been heavy, stifling literary
expression.[1]

Classical literature[edit]
The earliest forms of Burmese literature were on stone engravings
called kyauksa (Burmese: ) for memorials or for special occasions such as the building of a
temple or a monastery. Later, palm leaves called peisa () were used as paper, which resulted in
the rounded forms of the Burmese alphabet. During the Bagan Dynasty,
King Anawrahta adopted Theravada Buddhism as the state religion, and brought many Pali texts
from Ceylon. These texts were translated, but Pali remained the literary medium of the Burmese
kingdom. Furthermore, Pali influenced Burmese language in structure, because of literal translations
of Pali text called nissaya ().
The earliest works of Burmese literature date from the Bagan dynasty. They include proses
recording monarchical merit acts and poetic works, the earliest of which was Yakhaing minthami
eigyin (Cradle Song of the Princess of Arakan), dated to 1455.[2] During the Bagan and Inwa
dynasties, two primary types of literature flourished, mawgun () and eigyin, ()
and pyo ( ), religious works generally derived from the Jataka tales.[2]
Non-fiction and religious works prevailed during this period although kagyin (), a war poem by
a monarch, was an early form of this genre in history.[3]
As literature grew more liberal and secular, poetry became the most popular form of literature in
Burma. The flexibility of the Burmese language, because of its monosyllabic and tonal nature, and its
lack of many consonantal finals allowed poetry to utilise various rhyming schemes. By the 15th
century, four primary genres of poetry had emerged, namely pyo (poems based on the Jataka
Tales, linka ( metaphysical and religious poems), mawgun (historical verses written as a hybrid
of epic and ode), and eigyin (lullabies of the royal family). Courtiers also perfected
the myittaza ( ), a long prose letter.

Buddhist monks were also influential in developing Burmese literature. Shin Aggathammadi
rendered in verse the Jataka stories. During this time, Shin Maha Thilawuntha (14531520) wrote a
chronicle on the history of Buddhism. A contemporary of his, Shin Ottama Gyaw, was famous for his
epic verses called tawla () that revelled in the natural beauty of the seasons, forests and
travel. Yawei Shin Htwe, a maid of honour, wrote another form of poetry called aingyin on the 55
styles of hairdressing.[4]
After the conquest of Siam by the Toungoo Dynasty, Thailand became a Burmese colony. This
conquest incorporated many Thai elements into Burmese literature. Most evident were
the yadu or yatu (), an emotional and philosophic verse and the yagan (), which imitated
the themes of the yadu genre, which was more emotionally involved, could be inspired by mood,
place, incident, and often addressed to sweethearts and wives. Famous writers of yadu include
Nawadei I (15451600) and Prince Natshinnaung (15781619). [2] Some parts of Laos and Cambodia
also became Burmese colonies during Second Burmese Empire and thereby influenced Burmese
literature.
In the areas of law, there were two major types of literature, dhammathat ( ), which appeared
prior to the 13th century, and shauk-htone (), which were compilations of brief accounts of
historic cases and events in simple narrative to serve as guides and legal precedents for rulers. [2]
As the Konbaung Dynasty emerged in the 18th century, the Third Burmese Empire was founded.
This era has been dubbed the "Golden Age of Literature". After a second conquest
of Ayutthaya (Thailand), many spoils of war were brought to the Burmese court.
The Ramayana () was introduced and was adapted in Burmese. In addition,
the Ramayana inspired romantic poems, which became popular literary sojourns among the royal
class. Burmese literature during this period was therefore modelled after the Ramayana, and
dramatic plays were patronised by the Burmese court. [5] The Burmese adapted Thai verses and
created four new classical verses, called: taydat (), laygyo (), dwaygyo ( )
and bawle ().[2]

Three Evils
The Three Evils are defined by the Chinese government as "terrorism, separatism and religious
extremism". The phrase is frequently used when referring to counter-terrorismoperations undertaken
by China, the Central Asian republics, and Russia.[1]
Human Rights Watch has criticized counter-terrorism cooperation by members of the Shanghai
Cooperation Organisation in targeting the three evils, accusing the members' governments of
violating international laws regarding human rights.[1]
Holly Cartner, Europe and Central Asia director at Human Rights Watch, said, "For many years SCO
governments have been criticized for their poor human rights records. The SCO's policies could
worsen human rights conditions and seek to justify abuse. It's therefore imperative that the European
Union and the United States place even greater emphasis on human rights issues in the region." [1]
Uzbek President Islam Karimov once said that the SCO "can firmly crack down on the 'three evils'." [1]

Terrorism
Terrorism is, in its broadest sense, the use of intentionally indiscriminate violence (terror) in order to
achieve a political, religious, or ideological aim.[1] It is classified as fourth-generation warfare and as
a violent crime[citation needed]. In modern times, terrorism is considered a major threat to society and
therefore illegal under anti-terrorism laws in most jurisdictions[citation needed]. It is also considered a war
crimeunder the laws of war when used to target non-combatants, such as civilians, neutral military
personnel, or enemy prisoners of war.[2]
A broad array of political organizations have practiced terrorism to further their objectives. It has
been practiced by both right-wing and left-wing political organizations, nationalist groups, religious
groups, revolutionaries, and ruling governments.[3] The symbolism of terrorismcan exploit
human fear to help achieve these goals.[4][5]
According to data from the Global Terrorism Database, more than 61,000 incidents of non-state
terrorism claiming over 140,000 lives have been recorded from 2000 to 2014. [6]

Separatism
A common definition of separatism is that it is the advocacy of a state of cultural, ethnic, tribal,
religious, racial, governmental or gender separation from the larger group. While it often refers to full
political secession,[1] separatist groups may seek nothing more than greater autonomy.[2] While some
critics may equate separatism with religious segregation, racist segregation, or sexist segregation,
most separatists argue that separation by choice is not the same as government-enforced
segregation and may serve useful purposes. There is some academic debate about this definition,
and in particular how it relates to secessionism, as has been discussed online.[3]
Separatist groups practice a form of identity politics, "political activity and theorizing founded in the
shared experiences of injustice of members of certain social groups." Such groups believe attempts
at integration with dominant groups compromise their identity and ability to pursue greater selfdetermination.[4] However, economic and political factors usually are critical in creating strong
separatist movements as opposed to less ambitious identity movements.[5]

What is Religious Extremism?

There are many challenges that our planet faces today. As
one looks around we see many problems that our modern
society is trying to cope with; environmental issues which
impact America, China and many other countries; the financial
woes which confront us all are constantly in the news. But
one of the most dangerous problems we face is religious
extremism. While certainly Islmic Jihadists are foremost in many people s minds,
Islam is not alone ion extremist views. Christian extremism is also on the rise as
well as in Judaism to a more limited degree. Religious extremism can be defined as
a person or group that takes the position that if others do not follow their ways,
they will be damned. While these extremists present themselves as deeply
spiritual, religious fanaticism comes not from deep faith, but from a lack of it. The
only thing religious fanaticism really demonstrates is weakness on the part of the
fanatic. Weakness in his own faith.
There is much confusion regarding terms that the media and other groups banter
around, such as religious fundamentalism, religious fanaticism, and conservatism.
To many intellectuals and media types, these terms are essentially equivalent to
religious extremism. However there are important differences. My religious
conservatives lead quiet exemplary lives. Religious fanatics or extremists, however,
are often very aggressive, seeking to impose their views on other people or people
groups. These extremism often preach intolerance against all who disagree with
their own viewpoints. We have seen this with Islmic extremists who cannot
tolerate any adverse portrayals of Islam or its leaders or icons. Fundamentalism as
well is not fanatical in and of itself. Many fundamentalists are truly seeking the
roots of there particular faiths. However, fundamentalism can quickly turn into
dogmatic fanaticism. These types often present themselves as holier-than-thou and

openly condemn the practices and beliefs of the society around them with dogmatic
certainty, promoting themselves as having a monopoly on
the
truth.
Recently, I had an exchange with a Christian women which
upset
my family and I as well as family of the women. My wife
and I
have a home-based business. Any successful internet
business is utilizes social media such as Facebook, Twitter
and
such. As part of our advertising effort we sent out LinkedIn
invites to our contacts. One of the
contacts was a Christian woman of our acquaintance. We had
met this women through some friends of ours. She was our
friends mother and she has been to our home and enjoyed our
hospitality. Some time after meeting this women, my wife and I
made the decision to abandon our long-standing faith in the
New Testament. After receiving our social media invite many
months later, she responding to it with condemnation and
vitriol. She wanted no part of us became we abandoned faith
in Jesus and accused us of corrupting her son, stating that God does not hear the
prayers of those who dont profess faith in Jesus. Of course we were shocked and
hurt. Our decision was not an easy one to make. We struggled with it amid tears
and anguish. It was not an easy decision to make. But our decision has brought us
much comfort and peace. And since that time my own studies and research, which
is and always has been very extensive, have routinely confirmed our decision as the
right one for us.
ARE YOU A RELIGIOUS EXTREMIST?
Below is a list of red flags or warning signs that you or your loved one is a religious
fanatic or associated with an extremist group.
1. A person that misinterprets a book of faith in order to cause hatred and
ignorance towards homosexuals, lesbians, people of color, women, and anyone else
that is different. While it is ok to disagree with lifestyle choices, hatred toward some
on the basis of their identification in a certain group is religious bigotry and is not
ever condone by God. Christian extremists who bomb abortion clinics are an affront
to God. God may well indeed disapprove and condemn the idea of killing of a fetus,
but that is a far cry from committing murder and terrorism in the Name of God.
2. A person that denies all logic, science, and common sense in order to find
comfort in faith.

3. A person that believes it is okay to hurt and kill, as long as

it is performed in the name of faith. Islam believes that jihad
is justified under the Quran. One of the tragedies of
Islmic faith is how women are treated under Sharia Law. In
Iran and other Islmic Republics or societies, Sharia is used to
enforce aparthied against the female populace. There are
many reports, too many to mention here of so-called honor killings, which no
civilized faith would endure or permit.
4. A person that comes up with ignorant responses to disprove scientific facts, i.e,
the Earth is 6000 years old (Even though it has been proven to be 4.5 Billion yeas
old.) Normative Judaism has long acknowledged that the Creation is far older than
many people of faith realize. It should be interesting to note that the ancient
Kabbalists determined that the earth was 4.5 billion years old based on secrets
contained with the ancient text of the Hebrew Torah.
5. Anyone who is overly argumentative about what the Bible says. It has been my
experience that most religious extremists have a very poor grasp of what the
Scriptures actually say. Extremist is prone to taking biblical passages out of context
to dogmatically declare their own view-point as the truth. Many people fail to take
into account that religious texts are produced by certain cultures. For instance the
Tanakh or Old testament was produced by ancient Israelites or Jews. Much of what
is contained within this text is culturally Jewish and often foreign to the Western
mindset. But religious extremists take passages which can only be understood
culturally, and interpret and twist them according to their own modern ideas.
I look forward to exposing the fraudulent use of Scripture by religious fanatics and
educating those who wish to understand what the biblical texts actually convey
about God, Israel and Judaism.