A bright red tour bus — with the banner “God’s Hope for America” emblazoned on its sides and filled with members of the Unification Church — is slated to pull into east Salt Lake City’s Sugar House Park at 8 a.m. on July 31.
The stop is part of an 11,000-mile, summerlong tour revisiting the 55 “Holy Grounds” established by the late Rev. Sun Myung Moon in the winter of 1965.
Moon, founder of the Unification Church, died in 2012 at 92.
LDS Church spokesman Scott Trotter, the Rev. Elias Koucos, rector of Prophet Elias Greek Orthodox Church in Holladay, other clergy and Utah members of the Unification Church will be on hand Thursday to greet the bus, now in its “homestretch,” according to a news release.
Email sent to UK members requesting participation in drastic reforms
This email was sent out today to all UK members and it requests their feedback and participation in some pretty drastic reforms.
We would like to apologize, first of all, for the lack of communication regarding what the Advisory Board has been doing, since its inception in January. We would ask you to read below for more details on who we are, and to understand the process which led up to a meeting Thursday 17th July where the FFWPU Trustees, Finance Committee, and Advisory Board (together provisionally named the Joint Working Group) met for the first time to discuss the restructuring of the UK movement.
The current aim is that by 2015 we will have a new structure in place that can facilitate greater accountability to the wider movement and provide solutions to the requirements we have of FFWPU in this country.
One issue that was unanimously agreed upon was the necessity for much greater involvement of the FFWPU membership. FFWPU belongs to all of us, not only those who have taken on specific responsibilities in our movement. It belongs to the members who have built it up and invested into it what it has become and it belongs to our young people, who have the chance to further develop and mold the FFWPU into something even greater, that can advance God’s providence in this nation. For this reason we need your input and feedback.
What changes would you like to see?
Are there any requirements for changes or additions in the UK movement?
Can you suggest new processes, structures or functions, are there any existing ones that need re-examining?
We don’t want an essay, but one sentence that summarizes that requirement; e.g.: “Young people should be able to access financial support for activities from HQ.”
Here are the first suggestions of requirements from the Joint Working Group:
- Ownership: For the grass-roots to have a positive involvement in running the movement with decision making nationally & locally to be done collectively, not individually
- Transition: For there to be a transition from the old to the new and to enable younger people to take greater ownership of the movement. For there to be a clear process by which this takes place
- Accountability: For there to be greater accountability, within our processes & functions and have clear & comprehensive rules for governance; roles & processes for everyone employed or appointed by the FFWPU. Clarification on how accountability is maintained when authority is delegated and what is delegated to whom
- Functionality: To better facilitate the functions of:
- Communication (within and outside of the UK movement also to the Trustees)
- Fair budget allocation
- Executive action after decisions have been agreed on (by Trustees and Finance Committee)
- Property management
- Human resources (to set up job descriptions, define executive authority and recruiting)
- To respond to the Cheon Il Guk Constitution
Likewise if you feel a calling to be more integrally a part of the research and discussion that goes in to the restructuring, or if you have other questions please also respond and one of us will try to get back to you as soon as we can.
Further history on the Joint Working Group
Once again we apologize for not properly explaining who the Advisory Board are and what they have been doing up until now.
In January of this year an Advisory Board was set up to support Jack Corley in making decisions as UK National Leader. It is a temporary group, set up to advise our National Director on certain issues, and to help envision improvements for the UK movement. It is specifically made up of equal numbers of first and second generation and consists of David Earle, Tim Read, Cecilie Fortune, Matt Jubb, Matthew Huish, and Christabel Haines.
We developed and proposed a new and clarified structure for the UK FFWPU in order to allow for greater accountability to the UK membership. The feedback from regional pastors and heads of department were incorporated and mainly touched on the issues of membership, accountability and affiliate bodies.
Previous to this, the Trustees and Finance Committee had proposed and developed various strategies and processes that can enable our movement to become more efficient, more professional and have greater integrity. They have developed a ‘Roles and Processes’ document, a budget setting strategy and a breakdown of executive necessities. Our movement has changed from being £40,000 deficit per year to now having doubled the income from many of the assets and better management of them too. The UK is one of the few countries to be blessed with the generous foundation of assets that we still hold. These need to be protected but likewise their fruits need to be utilised for greatness.
These three boards have now met and are working on the restructuring of the movement together. We appreciate that we are not necessarily the best qualified for this job and so are not by any means excluding others from being part of it.
The National Leader and Finance Committee are now working together to develop a Budget Setting Committee before the end of the year that can allocate money to departments as well as local regional projects based on a system of annual financial proposals.
We have also set up the email address provided above as a preliminary tool to provide feedback and hold a discussion. We are first and foremost hoping to clarify the requirements before moving on to the broad structure and functions of the FFWPU.
Before 2015 we hope to hold an Extraordinary meeting for key stakeholders and a General Meeting for all members to provide their feedback and suggestions. The next Joint Working Group meeting will be in September and we will let you know the progress that has been made until then.
With thanks in anticipation of your feedback,
The Joint Working Group
A Standard Dae Mo Nim Donation
Original Palace Donation Extension
Dae Mo Nim
September 24, 2006
Due to the sincere requests of the members around the world, Heung Jin and Dae Mo have extended the deadline for offering the Original Palace Donation. This was originally set for September, 2006 but is now December 31, 2006.
For those members who completed the Original Palace Donation, the deadline for taking the photo with Dae Mo is also December 31.
1. Donation Standard
*The Original Palace Donation is $1,200 US per couple for everyone living outside of Korea and Japan. (For children and those unmarried, donation will be $1,200 US per person.)
2. Confirmation of names for completing the Original Palace Donation
The names of those who have offered the full donation are currently posted at the Training Center. Please confirm that your name and Blessing group is posted correctly. If there are any mistakes, please contact the International Office.
Currency conversion using
Sunday, September 24, 2006
1,600,000 South-Korean Won = $1,669.92 US Dollar
400,000 Japanese Yen = $3,430.44 US Dollar
Kwak Case Dropped
According to ——— ——- (an H1-supporter):
The Plaintiff (Unification Church) filed a criminal case against Rev. Kwak on December 31, 2013, claiming breach of trust and embezzlement.
On July 31, 2014, the Seoul Eastern District Court decided to dismiss the criminal case brought against Rev. Chung Hwan Kwak.
The Hypocrisy of ‘Dae Mo Nim’
The painful and hilarious irony of Hyo Nam Kim’s embezzlement is that for years she has been preaching against the misuse of public funds. When supposedly asking Heavenly Parents “how can I live beautifully, and how should I keep a beautiful spiritual life?”, she received five rules:
Yet she seemed to be funneling money from Cheongpyeong into golf courses and failing businesses for years. I heard reports of this in 2006, but I thought it was simply the gossip of negative 2nd generation. I was wrong.
Slaves for sale in Korea
Each slave is numbered
Slavery and Literary Imagination in Late Chosŏn Korea
A talk given to the American Historical Association in 2010
by Joy S. Kim, Princeton University, Princeton, NJ
Hereditary slavery (nobi-je) was an integral part of Chosŏn Korea (1392-1910), fully sanctioned by the Neo-Confucian state. Slaves provided the chief productive labor, including agricultural and domestic, and they functioned as crucial and irreplaceable symbolic capital for the slave owners. They added socially recognized forms of legitimation to their owner’s socioeconomic position, enabling the elites to live a more ‘civilized’ life. For the Chosŏn elites, a life without slaves would have been unthinkable. The looming presence of slaves, who witnessed their owners’ most unguarded moments, was the object of both elite curiosity and anxiety, so much so that much of the late Chosŏn literature was permeated by the category of the slave. This paper examines the gendered images of slaves in anthologies of popular stories (yadam) from the late Chosŏn period. In these tales, for the first time in Korea’s long history of slavery, the slaves are rendered prominent and they become “visible” in the written texts as proactive agents of history, albeit as literary characters. There was a pervasive set of oppositions—between the trope of loyal slaves (good) and that of treacherous ones (evil)—in these tales that functioned to legitimize the owner’s domination over the slaves. Such use of binary tropes was particularly gendered, rendering female slave compliant and available, both physically and emotionally, to the owner’s desires while representing male slave as a figure to suppress and fear. In the elite imagination, male slave was a trickster, ready to take advantage of his owner, but the female slave was simply a sexualized body to possess and relish. By comparing the ways in which the Chosŏn elites imagined the male and female slaves, this paper explores how they expressed, exploited and managed their lives with slavery, an experience that was inherently rife with contradictions, ambiguities and ironies.
Korea has a history of slavery
Seoul, Korea bill of sale, dated 1890, for a female slave.
Nobi: Rescuing the Nation from Slavery
by Konrad M Lawson
One of the interesting aspects of pre-modern Korean history is the existence of a huge number of slaves, perhaps averaging 30% or perhaps 40% of the population for the Chosŏn dynasty. As I read about this for my class and we had our discussion of it today, I found that there seems to be considerable resistance in Korean historiography and amongst many Koreans towards using the “S” word with all its negative connotations.
Called nobi 노비 (奴婢), slaves in Korea were owned as property by the elite Yangban class and could be bought, sold, given away as gifts, and left to one’s descendants. These slaves were either public slaves who served in the royal court or other arms of the state’s bureaucracy at the central and local level, or were privately owned slaves that worked in the household or worked the fields. They were frequently beaten or flogged, and the killing of slaves, while legally prohibited as early as 1444 during the rule of Sejong, rarely went punished. Slavery was largely hereditary, though the laws determining the status of the offspring of mixed marriages with non-slaves changed throughout the period.
The institution of slavery in Korea has a very long history and there are a number of unusual and interesting features of it. Slaves, for example, could own property for which they were taxed, though this appears to have been uncommon. They were given base names which often had the suffix “kae” which apparently implied a tool of some kind. The slaves were not prohibited from marrying commoners though their offspring could then often be enslaved. Marriage with the Yangban was banned, but this ban was sometimes ignored and slave women were sometimes taken on as secondary wives or concubines of the elite.
Ironically, because the institution of slavery was such an important part of elite life in the Chosŏn period, we apparently have more historical records in which slaves are mentioned than there is available information about non-slave commoner class, who were of less consequence to the Yangban who depended so much on their household and farm slaves to get by.
While there appears to be some disagreement on this (see my next posting), some scholars argue that there was a fairly strong drop in the slave population before legal prohibition. I read two texts on slavery in Korea for my Chosŏn history class this week: James B. Palais’s chapter 6 in Confucian Statecraft and Korean Institutions: Yu Kyŏngwŏn and the Late Chosŏn Dynasty (Seattle: University of Washington Press, 1996) and Rhee, Rhee Young-hoon and Donghyu Yang’s “Korean Nobi in American Mirror [sic]: Yi Dynasty Coerced Labor in Comparison to Slavery in the Antebellum Southern United States” which is downloadable online in PDF format ( http://ideas.repec.org/p/snu/ioerwp/no26.html ) (As the title reveals, the English in this paper is kinda shaky in places). Palais argues that for reasons not yet really known, there was a drop in the 18th century. Rhee and Yang note a significant drop in slave prices in Korea as early as 1690. While the “emancipation” of the government or “official” slaves happened in the apparently oft-mentioned year of 1801 under the rule of King Sunjo, private slavery continued until hereditary slavery was banned in 1886 and the whole institution was legally banned in 1894 in the kabo reforms. Apparently cases of slaves still serving in that capacity exist through the colonial period as well.
Jin Sung Park attempts to evangelize and scam UC members by testifying to Vemma’s health benefits.
Yesterday HWDYKYM revealed footage put on national TV that exposed ‘Fish Eyes’: http://howwelldoyouknowyourmoon.tumblr.com/post/93433224733/jin-sung-parks-vemma-scam-exposed-on-national-tv