intellectual freedom | Seattle Book Mama

“How did someone created by one reality begin to operate by the rules of another?”

The Sorcerer of Pyongyang is an excellent work of literary fiction by novelist Marcel Theroux. This is the first time I’ve read his work, but it will not be the last. My thanks go to Net Galley and Atria Books for the review copy; this book is for sale now.

I am drawn to this novel initially because of its setting. Nobody sets a book in North Korea! I am fascinated. Then I learn that the author is the son of Paul Theroux, the veteran travel journalist whose work, by chance, I have only just recently found and read. So there are two reasons for me to start this book, but once I begin, I realize that in the future, I will read whatever this author writes, regardless of where it’s set or who his relatives are.

The author’s notes indicate that Theroux has experience in North Korea, and this informs his work here. This book, remarkably enough, is based on a true story.

Our protagonist is Jun-su, a child growing up in poverty in rural North Korea. He and his parents believe the official explanation for the widespread poverty and malnutrition, which is that the blockade imposed by the United States and other Western nations has created the situation. Children in Jun-su’s class sometimes fall asleep at their desks, because they are starving. Part of the school day is also spent doing hard labor for the State. It doesn’t occur to Jun-su, or to anyone he knows, to question the misery imposed upon him, because it’s happening to everyone in the village, and they don’t go anywhere or see anyone outside it, so they assume the whole nation is suffering in the same manner.

Then comes the day when Jun-su falls ill with rheumatic fever. He misses a lot of school, and his teacher, Kang, visits him at home, bringing acupuncture needles to help with the pain. It is during this time that he is introduced to a game his teacher calls “The House of Possibility,” but which is actually Dungeons and Dragons. This game will be both a blessing and a curse to Jun-su for the rest of his life.

Because the illness permanently damages his heart, Jun-su cannot participate in labor with his classmates, and so instead, he becomes a poet, and he wins a contest and briefly meets the Dear Leader. He is sent to study at an elite institution far from home, and his eyes are opened in a number of ways. Soon he sees that not only is not every North Korean impoverished, but some live lives of unimaginable luxury. The corruption has been part of his entire life, but he can only just now see that.

Theroux does a fine job of developing Jun-su, but he does an even better one with setting. We can see what a hall of mirrors is involved in living in a Stalinist nation, where no civil liberties exist and unspoken, unwritten rules prevail alongside those that are codified. For example, the Dear Leader is so exalted that a person can be in big trouble if their home burns down and they don’t rescue his portrait (and that portrait WILL be hanging in the house,) and likewise, someone that sells hot food had better be sure there are no pictures of the Dear Leader in the newspaper he uses to wrap fish.

My one concern is that the story might degenerate into an anti-Communist diatribe, but that doesn’t happen. This is an outstanding novel, and I wholeheartedly recommend it to you.

Saloma Miller Furlong is the author of two memoirs that focus on her decision to leave the Amish faith and community; this is her third. I received a copy for review purposes from the author; this book is for sale now.

Furlong hasn’t had the typical Amish childhood. In her earlier works, she explains that her father was unable to function normally; given to sudden, inexplicable rages, he was a frightening man when he was angry, and he was angry often. Sometimes his rages occurred at predictable times; other times, they came from nowhere. He was unable to do the necessary work to support the family, as is usual in Amish households, and Saloma’s mother, siblings, and Saloma herself had to scramble to pick up the slack. These things are described in Why I Left the Amish and Bonnet Strings. Her experience is also featured in two PBS Experience films, “The Amish,” and “The Amish Shunned.” These documentaries are available free of cost online.

None of Saloma’s books provides light reading; her experience is a brutal one, her childhood traumatic. She is assaulted numerous times, and some of these involve sexual assaults. She tells her mother, who does nothing to protect her. And so, if you are looking for a book that details the typical Amish life, its cultural and religious practices, what technology is acceptable and what is forbidden, and so forth, this is probably not the book you’re looking for, although the two documentaries mentioned above will provide a good overview. Instead, her books demonstrate what happens when an Amish household or some of its members are in crisis.

The extremity of her trauma is glaringly obvious by the fact that her first two memoirs completely overlook her mother’s own brutality towards Saloma, as well as her complicity in assaults by Saloma’s father and older brother. For more than fifty years, this author buried this part of her own trauma, the betrayal she experienced by the person most responsible for her protection as a child. Only recently has she permitted herself to acknowledge it within her own mind, let alone write about it. In the email she sent me requesting that I read and review this new memoir, she told me that she wishes there were a way to recall every single copy of that first memoir, because it omits so much. But I believe one can also read it, and for that matter, all three of these books, with the understanding that we learn as much by what is not said, as by what is.

Saloma’s decision to leave home, to abandon the culture that is all she’s ever known, is driven by two factors. The first and greatest, of course, is self-preservation, the need to find physical safety. But another strong motivator is intellectual inquiry. Amish girls do not attend school after grade 8. This isn’t a general rule; it’s an absolute one. In rare cases an exception may be made for a young man, if his course of study will ultimately benefit the community, but at the end of eighth grade, girls are done. Informal study and reading are also nearly impossible. Amish homes contain the Bible and essential Amish teachings; novels, art books, even resource materials have no place there. An Amish family member that is curled up with a book or newspaper is a slacker at best, using time that could instead be used to benefit the family. At worst, it is a sign of moral corruption, reading worldly content that is not necessary and may even be regarded as evil. No, Saloma couldn’t get away with such things; she once purchased a magazine subscription of the tamest variety, and that was allowed, though it was seen as strange.

Sometimes we know a book is good because of the thinking it inspires after we finish the final page. So it is for me here. I find myself wondering why there aren’t more Amish youngsters that are unable to turn away from the written word. Surely there are other bright, intellectually curious boys and girls that chafe at being forcibly wrenched from their education? Initially I assumed, as many non-Amish do, that most Amish youth might slip through the open door represented by Rumspringa, hit the road, and never look back, but I learned that this isn’t true. The overwhelming majority of Amish teens remain Amish all of their lives, and the majority that do leave, return home later and stay put. And so I wonder; have they simply bred for passivity? It’s a conundrum.

I am initially surprised by Furlong’s decision to use the same book cover here that she used on her first, but I believe it may have been done with an eye toward replacing the old memoir with this new one.

As for the writing quality here, I like the quality of her analysis, and so for those that enjoy a memoir with depth, I recommend this book to you.