Crenshaw's Books & Decks

“The world is full of wrongs upon wrongs, so there’ll be something else that he can apologize for.” (loc. 1277-1278). 

At Least we Can Apologize (사과는 잘해요) is a Korean short novel by one of Korea's  more original contemporary Koran writers -- Lee Ki-ho (or I Ki-ho).

Si-bong and Jin-man, best room-mates and partners in suffering, are released from a horrific mental asylum after the abuses perpetrated by the Superintendent and his nephews "the caretakers" are discovered. Jin-man has forgotten who his father is and don't know where to go, so he ends at Si-yon's (Si-bong's sister). After a time of idleness, the pair decide to get some money by doing something they learned to do in the asylum -- to apologise for the wrongdoings of other people. To do that, Si-bong and Jin-man will also learn how to spot wrongdoings or how to "create" them so that they can cash on them. 

At Least we Can Apologize is narrated in the first person by Jin-man.  He and Si-bong look at the world with surprise, bewilderment and innocence, in a primeval sort of way. They show a quite Zen way of being as they live mostly in a succession of present moments and the pair seem to accept what life throws at them, adapting the best they can, but don't hold a grudge towards anything or anybody. They can see people's wrongdoings, the bad things done to them, but they seem to accept the harshness of life with matter-of-fact stoicism, without fighting back actively, but also without labelling or judging other people for their actions, not even those who mistreat and abuse them. This also happens when they are trying to find wrongs with other people to act as mediators and cash on their wrongdoings. At the same time, there is playfulness and naughtiness in their spotting of other people's wrongdoings, in creating wrongs for other people, and in the way they endure the reactions of the recipients of the apology.

The narration is very charming and filled with a not-overly-expressed tenderness. The reader soon learns to care and love the two friends, no matter their wrongs because, although innocent and simple-minded, they look at the world with insight and a sense of care. Despite them being mental ill, they show a sense of awareness and openness towards humanity that makes them more sane and human than anybody else in the story.  

\

~ Life has no meaning or purpose.
~ The main characters are controlled or menaced by exogenous forces on which they don't have any control. In a way, they are like puppets on a string.
~ The presence of a pseudo-couple or interdependent pair (in  this case two: the two caretakers and Si-bon & Jin-man).
~ The presence of some repetitive elements of language that create a cadence in the reading. In this case, the endlessly repeated "on account of". I found it more rhythmic than reiterative and has a narrative value because because every time the narrator uses the expression he is justifying his thinking, his view of the world, as if he were alien to life and were discovering the world at every second.     

Despite the apparent absurdity and funny moments, the novel digs down into the nature of apology and poses embedded questions to the reader:
~ What does mean to apologise?
~ How should apologies be dealt with?
~ Does apologising and receiving an apology mean the same to everybody?
~ Are apology and forgiveness linked together?
~ Is the apology valid if instead the person doing it is a mediator or representative? ~ Does giving an apology mean that the pain, distress and wrongdoings done should be forgotten or forgiven by the recipient of the apology?

  “An apology means that you say you’re not going to do the same thing that you did before. That’s all it is. There’s nothing we can do about your feelings, sir.” (loc. 837-838).

~ Does apology equal repentance?
~ Is an apology recompense enough for the hurt and damage caused?
~ Would be ethical apologising beforehand and then doing the wrong apologised for?

 There was only one bill in her pocketbook, but we still took it and left. That was on account of having already apologized for doing it.(loc. 981-982). 

~ If the recipient of the apology thinks that no wrong was done should the apologiser apologise?

 “But if the woman really thinks that it’s not a wrong then what are we supposed to do?” “Then you have to keep making her think it’s a wrong!” (loc. 1271-1272).

~ Is apology necessary with our love ones?
~ Is love apology free?
~ Is acceptance and compassion sufficient to forget other people's wrongdoings?

 He then added that, as a family, we should laugh together when we were happy, cry together when we were sad, and in the case that even one person did something wrong, we should all take responsibility together. (loc. 505-507).

There is this exchange between Jin-Man and Si-bong in the book that I found very moving and thought-provoking at the same time:

After a long time, Si-bong spoke. “Hey.” I looked at Si-bong. “You know, if there’s anything you want to apologize to me for, I mean, later on . . .” “Then what?” “Just apologize to yourself.” “To me? You mean the apology for you?” “Yeah.” He cracked a half-smile and nodded his head. “How’s that?” “Well, ’cause you can accept the apology for me.” I nodded and told him, “Same to you.” (loc. 1337-1342)

~ Is the apology valid if the person apologising doesn't feel true regret?

Although the characters are not fully developed, and we don't know much about their past, they feel very real, the sort of people one could find amid depressed suburbs  around the world, the sort of relationships, behaviours, and life of the pariahs of the world. The mental institution depicted in the book is quite realistic, perhaps more typical of the first half of the 20th century than of the 21st, a brutal place where interns are treated worse than animals and the asylum staff lack humanity.

At Least we Can Apologize's ending is a bit disappointing but, in a way, makes sense. Yet, I wanted a bit of closure and wanted to see the odd couple to have some hope. Also, at the beginning of the book, there is an alternation between the life inside and outside the asylum, but that stops at a certain point; I would have loved that to continue so that we can come to fully understand the background on the evil characters or are they just psychopaths?

I found the translation excellent, and completely forgot this was a translation, so I could focus on the story and the characters. 

NOTES

> First published in Korean in 2009.

> First translated into English in 2013.

> Translator Christopher Joseph Dykas.

I PROTEST
I hate the covers of the whole series. Why not keeping the covers of the originals, some of which are really nice and eye-catching? The cover looks fit for a book on Mathematics.

Written by one of the most renowned writers in Korea, Lee Seung-U (or I Seungu),

The Private Life of Plants tells the story of a dysfunctional family narrated by the youngest sibling Kihyon. Uhyon, the oldest brother, a former photographer, develops a rare post-traumatic disorder after getting his legs amputated and becomes hyper-sexualised, psychologically self-destructive and locked inside. His younger brother, Kihyon, the narrator of the story, has to deal with some of his brother's needs and problems, his sense of guilt, feels alienated from his family, and keeps an active interest on his brother's former girlfriend Sunmi. Their parents seem to be also alien to each other; they barely speak to each other or spend time together, and seem to ignore Kyhon. This is the starting point of an exploration of Kyhon's psyche and view of the world, and an in-depth approach to the complexity of human relationships and of the world we perceive.

The Private Life of Plants is a beautifully written book -- very lyric, poetic and artistic at times, but very rough, sad, and confronting others. The characters are inquisitive, soulful, complex, and very human. There is a good dose of han in the book, that melancholy so specific of the Korean people. There is more to them than the beginning of the story makes one think. The story takes you to the same places where Kyhon is heading, and those places are a wonderful exploration of the nature of love, desire, family and the magic in everyday life.

THEMES

There are several prominent themes, masterly weaved, in the story, dialogues, and overall conception of the novel.

|~v|v~| We all have our point of view, we perceive, think and feel subjectively. The book makes very interesting reflections on the objectivity of the photographic camera, and the eye in front of behind the camera. Nobody is totally objective: 

"Nadie puede ser totalmente objetivo. Todo documento refleja necesariamente el punto de vista y la posición de la persona que lo ha elaborado. De igual modo, el que hace fotos expresa su punto de vista y su posición mediante el ángulo y el enfoque del aparato fotográfico." (loc. 562-566)
 [Nobody can be completely objective. Any document necessarily reflects the point of view and the standpoint of the person who makes it. In the same way, a person who makes a photo expresses their point of view and standpoint through the angle and the focal point of of the camera.] 

The eyes are the mind, and the mind is a coloured lens. The more people live in their head the less they can know other human beings, who have an existence outside the other's mind. The Private Life of Plants shows how difficult can be to connect with other people's souls, to get to know their real selves, to understand them, even if that "other" is a member of one's family. Kyhon's eyes are ours, uninformed and judgemental, because, like a photographer with a camera, he has a focal point, a framing and an angle. Like Kyhon, sometimes we just decide that our parents or siblings are something, without having anything to support the idea. We fabricate our views unintentionally; but sometimes we are lucky enough to be confronted with a reality that does not match what we believe about other people. People are sometimes something else or something more. Kyhon gets to know his family at the same time we do, page by page. 

"Esa faceta de mi padre era muy emotiva y desconocida para mí. Ahora me daba cuenta de lo poco que lo conocía. Y no sólo a mi padre. Me preguntaba también cuánto conocía a mi madre y a mi hermano, y tuve que admitir que los conocía muy poco." (loc. 1022-1024).
[That facet of my father was very emotive and unknown to me. Then, I realised how little I knew him. Not only my father. I asked myself how much I knew my mother and my brother, and I had to admit that I didn't know them much either.]

|~v|v~| Love has many faces, people can love and express love in many different ways. We see the different way Kyhon, Uhyon and their parents express love. Perhaps the most moving is that of the father, which takes the reader aback because is the most pure and unselfish of them all and the least obvious. Love is presented as the union of two parts of a soul. Love is powerful, the fuel of live. Love is also blind. Seung-U succeeds at showing what is infatuation and what is real love without preaching that one thing is better than other.

“Hay muchas maneras de querer”, me dije a mí mismo. El contenido del amor puede ser igual, pero la forma de querer es múltiple y diferente. Cien personas tienen cien diferentes formas de amar. Sólo los amores excepcionales se parecen. (Loc. 2820-2822). 

[There are many ways of loving, I told myself. The content of love can be the same, but the way of expressing love is multiple and different. One hundred people have one hundred different ways of loving. Only exceptional love stories are similar.]

"Aristófanes dice que el amor es el deseo de ser, en dos, un solo cuerpo. Eso mismo dice Platón en el Banquete —respondió ella." (loc. 1722-1723).
[Aristophanes says that love is the wish to be, in two, one  only body. The same says Plato in his Banquet, replied her.]

|~v|v~| Sexuality is an expression of the self and of the soul. There is a good deal of reflection about the nature of sexual desire in the novel. Kyhon feels repulsion at Sunmi engaging in a sexual relationship that does not fulfil her as the man uses, abuses and disrespects her; Sunmi feels inside that she deserves it and lets this man do that to her. Uhyon channels her inner pain through a "violent" sexuality, self-destructive, and anti-erotic because it is an expression of his inner pain and wounded soul. Soh channels her deep love for the man of her life through her sexual union with him in a magical pure and spiritual way, which  shows the state of her soul. The dichotomy we are presented with is not manichean -- all of these experiences are expressions and manifestations of the same thing -- The body, even the erotic one, is a connector with our inner life and and expression of the state of the soul. 

|~v|v~| Everything in Nature has a soul with which we can connect, plants and trees included. Uhyon tries to soothe his deep pain through a lyric connection with trees, as he sees them as soulful beings, connectors of earth and even, sustainers of time, and communicators between the human and the divine. He wants to heal his pain and his soul by becoming a tree. In a way, the book reminds me of The Vegetarian where we find the same obsession to unite with trees and Nature through the physical body. His father has a very similar reverence towards plants, which he considers living creatures with which one can communicate if speaking from the heart and with honesty. Kyhon initially has a view of the forest a la "Hansel & Gretel", therefore, dark, dangerous, untrustworthy, the home of witches and nasty beings. However, the more he gets to know to Uhyon and his father, the more he starts seeing the spirit of the trees as connectors of the human and the divine; eventually, he comes across the palm tree in Namcheon and understands what his brother feels and Kyhon experiences the true interconnectivity of the world.

The almost-Universal theme of the symbolic tree, the soulful tree, the tree of knowledge, and the personified tree is part of beliefs, cosmogonies, mythologies, legends and religions of different cultures around the globe: from the Bible to the Druids, from the vast cultures of Antiquity in the Mediterranean and the Middle East to the Celtic people and the Nordics, from the Aborigines of Australia to the Native Americans and beyond. Besides, this subject is very dear to the Korean collective psyche and culture.The link is found in the Korean shamanistic tradition of Musok or Musok-kyo, which is based on the belief that animals, plants and rocks have a spirit, that humans can communicate with them. What is more, there is a strong reverence to trees, who are believed to have individual personalities. The Private Life of Plants melts and fuses all of these elements in an organic way. However, there is a strong explicit emphasis on Greek mythology.

Mi padre dijo, en un tono suave, que los árboles también eran seres vivos, también tenían sentimientos, y añadió: La superficie de la planta percibe tu corazón a través de tu mano  (loc. 1461-7). Las plantas saben leer la mente del hombre.(loc. 1472-1473). Las plantas sienten como seres vivos. Son capaces de sentir dolor, tristeza y felicidad. Saben distinguir instintivamente si el hombre miente o dice la verdad. Un amor falso no provoca una respuesta. Para estar en comunicación con las plantas, hay que ser sincero, como cuando se trata con las personas (loc. 1475-1477).
[My father told me, in a soft tone, that trees are also living creatures and have feelings, and he added, "The surface of a plant perceives your heart through your hand. (...) Plants know how to read the mind of a man. (....) Plants feel as living creatures do and are able to feel pain, sadness and happiness. They can instinctively know whether a man is lying or saying the truth. A fake love doesn't provoke an answer. To be in communication with plants one has to be sincere, as when one treats with people."]

¿Habría algún bosque que no fuera sagrado? Todos los bosques guardan en su seno la génesis primera. Los bosques fueron el primer templo divino y algunos árboles de ese templo fueron adorados por sus propiedades divinas. (loc. 1330-1332).
[Is there any forest that is not sacred? Every forest keeps in its bosom the primeval genesis. Forests were the first divine temple and some trees in that temple were revered for their divine properties.]

|~v|v~| Reality and dream are weaved in myriad ways and the world is just both. The borders that separate them aren't clear or defined. On the contrary, the more they mingle, the more magical reality is and the more real the dream becomes. Although the theme is barely present at the beginning of the book, it becomes stronger and more defined as the story advances, and becomes prominent in the last fourth part of the book, when we see dream and reality connect in very tangible ways. When they connect, we see the characters moving from a world of hatred, guilt, repression, disconnection and pain, to a world that, although it is strange and inexplicable, feeds their soul and lets them know themselves, to communicate, to soothe their wounds and to heal. The story about the palm tree at the edge of the cliff in Namcheon and Sunmi's dream in the car are really beautiful and very lyric and a depiction of that.

"Su presencia lo hacía todavía más irreal, pues no es que ella entrara en el sueño, sino que ese espacio se convertía en un sueño gracias a ella. Mientras ella soñaba, el mundo de su sueño se agrandaba y en él se establecía ella como la heroína." (Loc. 2446-2448)
 [Her presence made it even more unreal, because it is not that she had entered the dream, but the space had become a dream thanks to her. While she was dreaming her dream's world was becoming larger and she was becoming the heroine in it.]

 "Le dije que ya era un árbol, porque el que sueña con ser árbol es el que posee el alma del árbol, y el que posee su alma, ya es un árbol." (loc.2709-2710).
[I told him that he was already a tree because somebody who dreams about being a tree is somebody who already has the soul of a tree, and somebody who has its soul is already a tree.]

IT ALL COMES DOWN TO...

The Private Life of Plants,  in the end, is a meandering walk towards wholeness and communion with the world, the Universe, and with Nature of which we are part. The characters start walking toward that wholeness, in different ways. Uhyon wants to heal his soul by connecting with his soul but since he can't do so directly he tries to connect with trees' soul. Kyhon wants to be one with his brother and with his family, to be seen, to be loved and be one with them . People become one with their lovers and their bodies become one. Kyhon's eye detaches from the mind and sees the world in its complexity and wholeness embracing the others for who they really are. Wounds start to heal and healing is becoming whole. Soh revels her secret and becomes true to herself and fully honest with her family, so she becomes whole. The family makes an effort to communicate better, so they are walking towards wholeness. Trees become personified, and one with the humans they merge. Dreams and reality fuse and integrate. Plants and humans talk to each other as they are part of the same. The Universe is one. Wholeness is oneness, union, integration and communion. Union with your self, with others, with reality, with Nature, with your dreams, with the magic we are and we are surrounded by.

TRANSLATION

I read the book on Kindle in the Spanish translation because there is no Kindle edition of this book in English. The translation into Spanish is wonderful, and one really forgets is a translation. The Spanish used is classic and elegant and I think will be enjoyed by both Latin-American and Spanish readers. Just a couple of sentences kept me munching because they sound a bit thick, or perhaps a bit surprising, and found the use of some capitals (or lack of them) and long dashes confusing, but that is just me being a picky reader.

RENDERING FOR KINDLE

There are just a couple or footnotes in the book, but they are misplaced and change position when changing the sizing of the font. Footnotes work best in Kindle when placed at the back and are properly linked, so one doesn't find them in the middle of nowhere. On the other hand, it seems that the conversion into digital book came with a large number of typos derived of improper linking and unlinking of words, and some unnecessary spacing between full stops. Some of the typos I noticed are:

~ inuti-lizada (Loc. 2498).
~preo cupara más. (Loc. 2217).
~ahora?. .”  (loc. 2107).
~arrastra do (loc. 1865).
~men-tido (loc. 1227).
~comprender lo. (loc. 1204).
~per-seguido (loc. 1193)
~sonrisadulce (loc. 1079). 

~ juego . Me (loc. 1033).
~ abstraí do, (loc. 777).
~ con-secuencia (loc.  729).
~ obstácu lo (Kindle Location 660).
~ canciónse (Kindle Location 647). E
~ el respal do (loc. 511).
~ insen-sata (loc. 417).
~ confir-marlas. (loc. 399-400).
~ ve-hículo, (Kindle Location 73). 

IN SHORT

The Private Life of Plants is a great little book -- Lyric but confronting, complex but beautiful, The characters are walking into wholeness and into more fulfilling lives and emotions. The way Seung-U looks at the world in this novel is original, complex, mysterious and very soulful. You can this novel as a straightforward novel and and forget about it when you close it. In my case the book has stayed with me. because reminds me of some experiences I have had with some areas of the world, pieces of land, parks and trees -- an inexplicable but deep sense of connexion and attachment to something that is out of me. At times, when I read some books, I experience a deep sense of connection with the writer, as if the words had been written for me, and this is the case here. Nature has a voice that sings to us... sometimes through books and writers. Seung-U deserves more attention and accolades in the West than he has 

had so far. What a great writer.

NOTES

> The novel ends with a note by the author himself, where he briefly explains how he came up with the idea of the story and what he has trying to do with the characters. I find that sort of notes wonderful, because they are a pinhole into the mind of the creator, how a simple image of two trees can give birth to a wonderful story like this.  
> The Private Life of Plants was originally published in Korean in the year 2000.

The Hen who Dreamed she Could Fly is a modern fable for mid-aged children and adults written by the Korean writer Hwang Sun mi.

This is a short and sweet novella, that you will devour in a seating. It has all the elements of successful classic tales for children but will captivate also adults. For a start, the story is Universal as there are no location names, no human names, so the story could be happening anywhere, Korea, USA, or Spain. The story also speaks to any culture, religion or social class. The settings and characters are those of a traditional fable: a barn, anthropomorphic domestic animals; good, bad and evil characters; a hero, a subversion of the animal order of some sort, and an embedded moral lesson. Unlike classic fables and folk tales, the moral lessons in this novella are very contemporary, very 21st century.  One of the main messages of the book is explicitly mentioned:

 Just because you’re the same kind doesn’t mean you’re all one happy family. The important thing is to understand each other. That’s love! (Kindle Locations 984-985).

The reading of the book is far from linear as there are different layers and themes touched at the same time, which will appeal to people of different conditions, even to people who see the world very differently. Two major themes are obvious to me:

1/  Nature simple "is"

2/ Our nature does not always equal Nature

> Does motherhood equal womanhood?
>  Does being of a different race or of the same gender make a difference in being a good parent? Said differently, can a mother from a race or gender that is not that somebody born with make a difference in your growing up?
> Is surrogacy OK?
> Does Nature define your nature?
> What is more cruel, the cruelty of Nature or subverting Nature for the sake of personal fulfilment and getting hurt because of it?

Eventually, what you will enjoy the most about the book is the sentimental part of it, the emotions that this foolish mother of a hen called Sprout brings in you. Interracial inter-religious and gay couple will find their struggle reflected in the fable. Any struggling single mother will cry at finding her harshness and devotion reflected. The book will also touch non-mothers because the story will remind them of the abnegation, love and willingness to overcome obstacles that some mothers have, perhaps their own. 

The characters in this novella  are well drawn. The weasel is my favourite, s/he know who s/he is, his place in Nature, and doesn't  apologise for whom s/he is, what other people think of his/her way of life or the hatred s/he attracts. Sprout the hen is foolish, yet we are immediately drawn to her compassion, selfless love, and the way she stands the harshness of life, even though she put herself in that position.  

The ending is great. A great lesson. Because there are things in life you cannot change or subvert, as simple as that, you like it or not. 

The translation by Kim Chi-Young really flows. The language used is very simple, but I guess that was also in the original as this is, after all, a book mainly  for  children. Yet, sometimes I found some wording that was a bit off to me, probably because English is not my first language. However, there is one occasion that the word of choice seemed not appropriate:

One of the sentences reads "She tried not to lose consciousness, wondering what was happening." (Loc. 64).  

I thought that a talking hen would have never used this expression because hens simply don't have consciousness, something one can easily put aside because this is a fable. However, talking of a hen  in the third person, I would have simply said  "not to faint." I thought, this would be easier to understand for children as well.  This is, of course, a very personal appreciation.

I love the black-and-white minimalist illustrations by Japanese artist Kazuko Nomoto's (aka Nomoco's), who is also the author of the paperback and hardcover's covers. There are very few illustrations in the book, just at the beginning of each chapter, and a flowery line at the end of the chapter. I thought there was room for more illustrations, and that the book would have benefited from more.

As happens with other Korean books that become popular in the West, senseless comparisons to English-speaking novels immediately sprout or are summoned: Animal Farm and Charlotte's Web. Really? Why the need to say something as senseless?! Those novels have nothing in common with this book except for the fact that they have animal characters in a farm. I have never read John Livingston Seagull, which is another book frequently mentioned, so I cannot comment on that. Personally, the only influences that came to mind when reading it were European, Aesop's fables and the Ugly Duckling by Hans Christian Andersen, although to be fair, the script of the movie Babe, which is Australian, also came to mind. Yet, this book is quite different in mood and message from all of those.    

NOTES

~o~ The book was first published in Korean in the year 2000, and it is a modern classic there. The novel was first published in English in 2010, this edition being of 2014, way behind the date when it was translated into other major languages.

~o~The story was brought to the big screen in 2011 in a Korean animated film titled in English Leafie, a Hen into the Wild and also Daisy a Hen into the Wild, and turned into the theatre stage in 2015. The book was also adapted to a comic book.

KINDLE RENDERING
Although you can easily individuate and zoom in the illustrations, the images are not very big, they don't fit the full page in my tablet. When you double-tap and individuate the image this is still a bit small, even if you zoom it by pinch it in, and it doesn't look neat enough. This could be easily solved in the Kindle edition, so the image can be zoomed without losing quality and zoomed in more.

A WARNING
This book is not for small children and needs of parental supervision as deals with themes that aren't easily understandable to children. I would not give it or read it to a small child, unless s/he is older than 6y.o.a.

The Vegetarian (채식주의자) is a Korean novel, and the winner of the 2016's Man Booker International Prize.

This is a tree-part novella, each narrated by a different character. The main character is Yeon-hye, a young married woman who suffers a mental crisis and becomes a vegan in a country and family where veganism is almost unknown and not well-seen. Her crisis will affect all members of her family in unexpected ways, opening a box of Pandora that will varnish with emotional turmoil everyone it touches. The other two major characters are her sister In-hye, and her brother-in-law (an unnamed artist and In-hye's husband.)

The three parts are:

Ω Ω Ω

The unbearable heaviness of being is an expression that comes to mind when I think of all the characters in this novel. The three main characters are masterfully composed, and we come to understand the three of them, to put ourselves in their shoes and see their view of the world and experience their inner pain. None of them oozes happiness.

I love the way the character of Yeong-hye is portrayed, like an ethereal ghost-like being even though there is little lightness about her. The depiction of her mental crisis and conversion to veganism is very real. I have come across many cases of real women in the 19th century, just to use an example, who developed food phobias and anorexia nervosa as a part of severe mental problems, some of them with deeply spiritual roots. There is something about the way you feed you body affects your soul, and vice versa, and this is masterly captured in the book.

I love the character of In-hye. I think she is a reflection of most of  us, we who endure life and don't live it to the fullest, we who mute our inner voice, we who please instead of enjoy, we who repress anger to show how civilise we are but really angrier than those who do the contrary. To me, the character of In-hye is the most insane of all even though she is sane in her mind.

It is very difficult, at least for me, to like the character of In-hye's artist husband as he appears as a selfish, self-centred, and self-absorbed prick. He, like Yeon-hue, wants to die, but in a different way. His art comes from his core, is created to feed his soul, and in this case to die, to be one with the Universe, with Nature, to become one with humans, animals and plants as he expressly says. It is not a surprise that the character mentions as a source of inspiration an untitled audiovisual work by the avant-garde Japanese artist Yayoi Kusama, which I think is self-obliteration. 

Ω Ω Ω

There is a heavy presence of oneiric elements and moments in the novel that I find remarkable:

  ‘I had a dream … and that’s why I don’t eat meat.’ (Locations 1079-1080).

In-hye has also dreams, as does her son, and her husband. Dreams are mentioned throughout the book, even at the very end.

‘I have dreams too, you know. Dreams … and I could let myself dissolve into them, let them take me over … but surely the dream isn’t all there is? We have to wake up at some point, don’t we? Because … because then …(Kindle Locations 2174-2176). 

The oneiric element works perfectly in the novel because, dreams are the messengers of the psyche, they are the bed where the soul rests, the mirror of the true self, that part of the human being that is honest and says to you how you feel even when your conscious mind doesn't want to accept it. Dreams are also a space where reality and non-reality mix in organic but mysterious ways. The dream is the seed of our hidden truth, of our moments of elation, despair and anguish. The dream is always emotional. We see our characters' frigid emotionality in their awaken life, but very emotional in their oneiric life and very connected to their inner truth trough dreams. We see their dreams speaking their inner truth.

However, the dream is not only an literary element here. There is a strong dream culture in South Korea, still alive nowadays. Jeremy Seligson says in his entry on traditional Korean Dreams that:

"In traditional Korea, clairvoyant and precognitive dreams have played a vital role in the individual's and family's life at every level of society"

and also, and relevant for this novel, 

"Once an event is foreseen in a dream, the dreamer takes steps to prepare for its arrival" (see Deirdre Barrett, D. & McNamara, P.. (Eds.), Encyclopedia of Sleep and Dreams: The Evolution, Function, Nature, and Mysteries of Slumber. Greenwood, 2012, vol. 2, pps. 774-776.)

Ω Ω Ω

The book spans out for only 160 pages. The story and narrative are brilliant, the language I don't know. I always prefer that to three volumes of epic adventures full of fluff that are populating the charts of best-sellers around the English-speaking world.

There are images powerfully lyric and visually artistic and cinematic in this book. One of my favourites is in the fist part, when Yeong-hye in the courtyard in the hospital with a bird in his hand.Almost like a modern painting. Or the image of In-hye reflected in the mirror with a bleeding eye, very surrealist. Others, on the contrary are very dramatic, shocking and horrific, like the dream with the dog. Those images will stay with you for a long time, tattooed onto your retina long after you finish the book.

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The translation by Deborah Smith is good. Most of the book flows and that is the sort of experience we want as translators and readers to have when translating literary works.  However, as I reader, I thought that the first chapter needed of a better editing because, personally, I found it lacking in punctuation at times, some unnecessarily wording others, and the choice of some words over others a bit distracting, at least to me.

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TWO  NOTES 
Ѫ The Vegetarian was originally published in 2007, compiling three novelettes previously published separately. However, the story, according to Hang herself, developed organically, but turned dark, from  a short story of hers "Fruits of my Woman" written in the year 2000:

The main characters are a man and woman, and one day when the man returns home from work, he sees that his wife has become a plant. So he moves her into a pot, waters her, and takes care of her. As the seasons change, the woman spits out her last hard seeds. As he takes the seeds out to the balcony, he wonders whether his wife will be able to bloom again in spring. Overall the story isn’t so dark, and is also magical, but after writing it, I wanted to write it again from a different perspective. So I thought for years about how to write it. From the very first page, The Vegetarian came out very dark and different. (in "Violence and Being Human: A Conversation with Han Kang" by Krys Lee (World Literature Today, January 2016).

 Ѫ The book was taken to the screen in 2009 under the direction of Woo-Seong Lim. The movie was also called The Vegetarian.

A TYPO
> I couldn’t get my head round it. (Locations 48-49).
> natural it was to not wear clothes. (Location 1220).

A WARNING
This word contains explicit violence, human and animal, and explicit sex scenes.
 
A QUERY
Why was the book called Vegetarian in English is the character becomes a vegan? Was the title in Korean the same?