Japanese activist (1903-1926)
(金子 文子, Kaneko Fumiko, January 25, 1903 – July 23, 1926) or rarely Pak Fumiko and Pak Munja (Korean: 박문자; : 朴文子), was a Japanese anarchist and nihilist. She was convicted of plotting to assassinate members of the Japanese Imperial family.
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The nights were still cold, and we clasped hands in the pocket of Pak’s overcoat, letting our feet take us where they would. There was not a soul in the park. The stillness of the night was broken only by the feeble echo of a distant train; the only light was the silent glistening of the stars in the sky above and the arc lamps on the earth below.
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I, too, believed it was impossible to change the existing society into one that would be for the benefit of all; neither could I espouse any given ideal for society. But [...] I felt that even if one did not have an ideal vision of society, one could have one’s work to do. Whether it was successful or not was not our concern; it was enough that we believed it to be a valid work. The accomplishment of that work, I believed, was what our real life was about. Yes. I want to carry out a work of my own; for I feel that by so doing our lives are rooted in the here and now, not in some far-off ideal goal.
I was gradually beginning to understand how society works. Up until then the true shape of reality had been thinly veiled, but now it all began to become clear. I understood why someone poor like myself could never study and get ahead in this world, why, too, the rich got richer and the powerful were able to do anything they liked. I knew that what socialism preached was true. But I could not accept socialist thought in its entirety. Socialism seeks to change society for the sake of the oppressed masses, but is what it would accomplish truly for their welfare? Socialism would create a social upheaval “for the masses,” and the masses would stake their lives in the struggle together with those who had risen up on their behalf. But what would the ensuing change mean for them? Power would be in the hands of the leaders, and the order of the new society would be based on that power. The masses would become slaves allover again to that power. What is revolution, then, but the replacing of one power with another?
Although I had once pinned all my hopes on putting myself through school, believing that I could thereby make something of myself, I now realized the futility of this all too clearly. No amount of struggling for an education is going to help one get ahead in this world. And what does it mean to get ahead anyway? Is there any more worthless lot than the so-called great people of this world? What is so admirable about being looked up to by others? I do not live for others. What I had to achieve was my own freedom, my own satisfaction. I had to be myself. I had been the slave of too many people, the plaything of too many men. I had never lived for myself. I had to do my own work; but what was it? I wanted so badly to find it and to set about accomplishing it.
That’s the question; it’s been on my mind a lot. I want to do something, but I don’t know what. I’m sure, though, that it’s not slaving to put myself through school. I believe that there is something that I must do, that I have to do, no matter what, and I’m trying to discover what that something is.
I can state from my own experience that what people fear in death is the loneliness of having to leave this world forever. Though people may not be consciously aware of all the phenomena around them under normal circumstances, the thought that that which makes them themselves will be lost forever is a terribly lonely thing. In sleep, that which is ourselves is not lost, merely forgotten.
Socialism did not have anything particularly new to teach me; however, it provided me with the theory to verify what I already knew emotionally from my own past. I was poor then; I am poor now. Because of this I have been overworked, mistreated, tormented, oppressed, deprived of my freedom, exploited, and ruled by people with money. I had always harbored a deep antagonism toward people with that kind of power and a deep sympathy for people from backgrounds like mine. [...] Socialist ideology merely provided the flame that ignited this antagonism and this sympathy, long smoldering in my heart.
To someone set on a goal, determined to carve out a new life, particularly in the academic field, no place could beckon more alluringly than Tokyo. This is true not only for the wealthy youth who have their every expense provided; even for someone like me from the ranks of the dirt poor, barely able to scrape together the train fare, Tokyo exerts an irresistible pull. It may not in fact be as perfect as it seems, but to a young, naive woman it appears a veritable paradise on earth, holding out the promise of everything she desires. Tokyo, city of my dreams! Will you fulfill my one desire and give me a life of my own? Yes, I believe you will, I know you will, in spite of the hardships and trials in store.
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Religious life appears to be extremely peaceful; but peace does not hold much interest for young people. In fact, young people could not care less about a peaceful life; it is only people who are castrated who want peace. Healthy young people want a more vigorous life; they want a life in which they can stretch their arms, their legs, their desires as far as they will go.
I looked then, once, at all that lay around me. How beautiful it was! I listened intently to the sounds around me, and how peaceful and still they were. This was farewell, farewell to the mountains, to the trees, to stones, to flowers, to animals, to the sound of this cicada, to everything…. I was suddenly sad. I could escape in this way the coldness and cruelty of my aunt and grandmother, but there were still so many things, countless things, beautiful things, to love.