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Masaji Ishikawa’s memoir provides a look from within the pervasive reach and devastating impact of the North Korean totalitarian regime. From a young age, North Koreans are bombarded with images and narratives that exalt its leader’s virtues, with relentless propaganda elevating him to a divine status and portraying him as the ultimate protector and benefactor of the nation. The state extends its control to virtually every aspect of daily life, and even basic hygiene practices are subject to harsh scrutiny. Constant surveillance fosters a chilling environment where the slightest misstep can have devastating consequences. The opening chapters signal the emotional turmoil and hardship awaiting Masaji and his family before repatriation. Ominous language establishes a particular tone, signaling the memoir’s emotional gravity, while the motif of being reborn five times highlights the life experiences that forced Masaji to adapt and reinvent himself while under the regime’s grip. After relocating, Masaji witnesses a culture of corruption and dishonesty flourishing, as citizens attempt to fulfill the state’s impossible demands. Under strain, many adopt a survivalist mentality, looking out for their own interests at the expense of others. Teachers, under pressure to meet unrealistic quotas, resort to bribery and coercion, passing the burden onto students and their parents who, in turn, cheat and steal to avoid punishment. Masaji speaks of feeling an ever-present threat during his time in the country, “like a bayonet inches from [one’s] throat” (120). The powerful imagery he chooses alludes to the suffocating nature of the state’s totalitarian grip. The metaphor of a bayonet symbolizes the real threat of violence citizens are subjected to, reinforcing the sense of terror that permeates daily life in the nation.
The psychological toll of North Korea’s totalitarianism leaves a mark on its citizens’ psyches—a weight Masaji still feels after newfound freedom. The state’s suffocating grip first renders people emotionally numb. Masaji’s muted reactions to his own marriage, his wife’s departure, and even the birth of his son exemplify this emotional detachment. Even moments of bittersweet joy, where laughter inadvertently turns to tears, are laced with the ever-present awareness of the country’s dire conditions. Extreme deprivation alienates citizens from their own sense of self, emphasizing the dehumanization that pervades society. Masaji qualifies people under the regime as “nonpersons” and “the barely living dead” (126) as the constant threat of violence, starvation, and imprisonment reduces individuals to mere shadows of themselves. At his lowest point, Masaji internalizes this dehumanizing rhetoric, believing in his own worthlessness: “I was nothing. Less than nothing” (93). This profound sense of despair culminates in an attempt at death by suicide—a desperate cry for relief from the unbearable weight of his existence. The constant exposure to death and suffering desensitizes him, and North Korea’s brutal regime forever alters him, leaving him consumed by an overwhelming sense of bitterness, his "only true possession" (153), even after escaping the regime. Ultimately, totalitarianism costs Masaji his hope, trust, and humanity, leaving him a broken man haunted by his past and by the guilt he feels in his unfulfilled promises of reuniting with his family.
Masaji’s story paints a complex portrait of human behavior under duress, exploring the desperate measures people take when triggered by overwhelming pain and suffering. Miyoko’s married life in Japan offers a glimpse into the devastating impact of domestic violence, highlighting how it can distort one’s sense of self-preservation and force them into making desperate choices. Trapped in a brutal marriage, she is forced to either endure the abuse at the cost of her own physical and mental well-being, or flee and abandon her children. The severity of the abuse is starkly conveyed in her conversation with Masaji, where she makes it clear that staying would mean her death. This life-or-death situation compels Miyoko to take a desperate measure—abandoning her children to escape with her life. Even after escaping her abuser, the fear for her safety is palpable in her plea to keep her whereabouts a secret. The story suggests that her eventual agreement to relocate to North Korea likely stemmed from a well-founded fear for herself and her children rather than a genuine desire to return. The immense pressure she faced after being forcefully taken back to her home, coupled with the ongoing threat from her abuser, severely limited her options, ultimately forcing her into a desperate decision with far-reaching consequences.
Decades of discrimination and limited opportunities in Japan forced Zainichi Koreans like Do Sam-dal into a desperate struggle for survival. Relegated to society’s fringes, they faced constant humiliation and were denied basic rights. This harsh reality fueled a deep frustration, as well as a yearning for autonomy and self-preservation, at times manifesting in criminal and abusive behavior. While Masaji does not condone their actions, he understands they stemmed from a desperate need to carve out a space for themselves in a society that systematically excluded them. Their desperation also explains the conditions for so many to believe in North Korea’s promises. Lured by the regime’s propaganda, they clung to a desperate hope for a better life, unaware of the horrors that awaited them.
North Korea presented a new paradigm for desperation, a place where even the most basic necessities were elusive. Masaji, along with many other returnees, found himself grappling with appalling conditions upon their arrival. Daily life became a relentless exercise in survival. Public displays of loyalty were paramount, forcing workers to endure endless propaganda sessions even if their minds were elsewhere, desperately preoccupied with the day-to-day struggle for sustenance. Teachers, burdened by unrealistic quotas themselves, heaped the pressure onto students, exploiting their vulnerability to fulfill their own obligations. Miyoko, rendered unemployable due to her repatriation status, was forced to resort to foraging for wild plants to contribute to the family’s food ration. And as conditions worsened, acts previously reprehensible, like stealing and selling their own blood, became a grim necessity in the face of starvation. Masaji’s transformation from a rule-abiding citizen to someone willing to embrace illegal means for survival marks a significant shift in his journey, allowing him to better understand his father’s choices. The regime’s stranglehold on basic necessities leaves him with no choice but to prioritize his family’s survival, even if it means sacrificing his own well-being, thus making his ultimate act of desperation— escaping North Korea—his only viable option.
Masaji’s mixed Korean and Japanese heritage positions him at the crossroads of two cultures, leaving him feeling like an outsider no matter where he resides. This central theme is established from the outset, with his introduction offering both his Korean and Japanese names, highlighting the duality that shapes his identity. Masaji characterizes his mixed heritage as a "misfortune" (3), suggesting a sense of being cursed or unlucky due to the cultural and national tensions he experiences. Growing up in Japan as a child of Korean descent, he grappled with constant feelings of displacement. Despite a loving family, his relatives’ negative comments about his Korean father planted seeds of doubt and self-consciousness. As his initial exposure to his father is solely through his mother’s family, when Do Sam-dal finally enters Masaji’s life, his violent behavior only reinforces the negative stereotypes he has already internalized.
The move to North Korea presents a new set of challenges to Masaji’s relationship with belonging. Assigned to the lowest social caste, Masaji, like other returnees, was denied any opportunity for social mobility, effectively being barred from ever truly integrating into North Korean society. As the family comes to discover, returnees are permanently ostracized, viewed with suspicion by the locals, who regard them as outsiders with divided loyalties. Even Do Sam-dal’s initial comfort is fleeting—his ethnicity offers no shield against the pervasive prejudice towards returnees. This deep-seated animosity fosters an "us versus them" mentality in which language is used to ostracize and silence returnees. As “hostages” in a system designed to exploit rather than welcome, returnees are forced to adopt Korean names and abandon their native language, experiencing a deliberate attempt to erase their Japanese heritage. Desperate to find a foothold in this hostile environment, returnees sometimes adopt the regime’s divisive language. Masaji, for instance, admits to calling North Koreans “natives.” This highlights the insidious nature of the regime’s control, where citizens internalize a warped sense of belonging within a system designed to exclude.
Masaji’s escape to Japan, envisioned as a triumphant return to his birthplace, ultimately proves disillusioning, failing to offer him the solace and belonging he craves. He yearns for a familiar landscape, a touchstone to his pre-exile life, but he finds instead that his childhood town has undergone a radical transformation. The comforting scenes he craves have vanished, replaced by a cold, unfamiliar reality. Similarly disappointing, his attempts to reconnect with his extended family prove futile, leaving him solitary, longing to be reunited with his wife and children in North Korea while in Japan: "I’d lost not only my country, but also my birthplace. And so here I remain, in a place where I don’t belong. [...] I remain in limbo between two worlds" (158). Japan, once a symbol of potential refuge, now offers no solace. This lasting sense of displacement, compounded by the disintegration of his familial ties, ultimately shapes the memoir’s melancholic end, underscoring the enduring pain of someone living in a divided world after losing the one true source of belonging he had: his family.
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