Tum chose to dedicate herself to political and social work for her people. She tells us in her autobiography what a difficult choice it was not to have a family. She was engaged, she tells us, and felt an obligation to the ancestral principle of seeking happiness not only for oneself but for one's family. A threat of ethnic cleansing of course lends extra weight to such an obligation. But she chose otherwise. She became an active member of the CUC. Then she participated in the founding of the organisation called the Revolutionary Christians. "We understood" revolutionary' in the real meaning of the word: ' transformation'. If I had chosen the armed struggle, I would be in the mountains now." Owing to her political activity, she has had to spend twelve years in exile in Mexico.
In her book A Strategy for Peace, the Swedish-American moral philosopher Sissela Bok describes what she calls the "pathology of partisanship", or the brutalizing effect of the use of violence. Whoever commits acts of violence will lose his humanity. Thus, violence breeds violence and hate breeds hate. She quotes the English poet Stephen Spender, who experienced this process in himself when he took part in the Spanish Civil War.. "It was clear to me that unless I cared about every murdered child impartially, I did not care about children being murdered at all." But how can one break out of the vicious circle of the pathology of partisanship？ It is easy enough to keep out and call for non-violence or an end to hatred when one is not oneself confronted with the blind violence of the other side. Nor is it indeed our responsibility to judge or to condemn in such cases. What we can do, however, is to point to the shining individual examples of people who manage to preserve their humanity in brutal and violent surroundings, of persons who for that very reason compel our special respect and admiration. Such people give us a hope that there are ways out of the vicious circle.
Tum's autobiography' is an extraordinary human document. It describes cruelty in sober and matter-of-fact terms. Its driving force is moral indignation. In some connections, she also mentions her hatred of those responsible for the violence and repression. But at the same time, the account reflects a disarming humanity. Almost gaily, she notes funny little concrete details in an otherwise ruthless existence; with love, she describes Indian customs. I know no better example of her disarmin

A. its isolation from other cultures
B. the influence of infectious diseases
C. the result of avarice and cupidity
D. the genocide of the Indian people