A reflection on the concept of Minjok and the 21st century

It is known that Korean society holds a distinct sense of nationalism related to ethnicity. A concept reserved for Korean nationalism, ‘Minjok’, implies that one must be born of a ‘true Korean blood’ to be accepted as a member of the Korean society. Because of its narrowness in the definition of Koreans, Korea has been derided by the international society of its exclusiveness towards other culture and countries. Through this essay, I will try to seek an explanation for the development of this eccentricity, and eventually suggest my view of Minjok and the 21^st century, my hope for the better future.

 

The term ‘Minjok’ derives its origin in the early 20^th century when Japanese occupation took place. Japanese, when translating the concept of ‘nation’, chose to accept the Germanic view of the word, which was closer to ‘ethnic group’ in English. Japanese translation of ‘nation’ and the term ‘minjok’ was directly applied to Korea as Japanese occupation of Korea commenced.

Japan had originally adopted nationalism as means of resistance against Western Powers, which tried to exert their influence on Eastern countries using their military force. Ironically, Japanese nationalism grew into an impetus for imperialism and worked as a justification for its invasion of nearby countries. In Korea, nationalism was introduced by Japan’s attempts to arouse a Japanese nationalism throughout its colonies, but instead developed into a Korean nationalism against Japanese occupation. One of the leading figures of this movement was Shin Chae Ho, the father of a Minjok-ist view of history. He cut out the ‘Giza-Chosun’ period in Go-chosun era and instead proclaimed ‘Dangun-Chosun’ as the start of Korean history, denying that the origin of Korea is from the descendent of Shang Dynasty in China. As Japanese persecution of Korea prolonged, the idea of Minjok flourished among Koreans, holding them tightly together. Meanwhile, the usage of Minjok as an ethnic term caused Korea to use the term as something beyond simple formation of a nation-state, but formation of an ethnic nation-state.

Minjok continued to be a fuel of Korean identity even after WW2 ended. Dictator Park Jung Hee reinforced the unity of Korean nation for the sake of rapid industrialization. Some of the policies he enacted were the creation of a Korean hero, most of whom were military figures who protected Korea against foreign invasions, and investment to Korean traditional art represented by the construction of a Minjok cultural art center. Collectivist remnant of the totalitarian government plus the revival of the past as a policy fused to intensify the sense of Minjok in Korean people. Even people opposing to Park Jung Hee exhibited strong nationalism, often offensive towards foreign influences and nonetheless anti-individualist.

Park Jung Hee actually had double citizenship; one to Japan, another to Korea. It's surprising that he managed to exhibit extreme nationalism to both countries.

The Seghehwa movement did not dilute this either. Rather, an ‘instrumental view’ of globalization became prominent, trying to seek ‘our nation’s profit’ through protective trading and diplomacy. President Kim Dae Jung emphasized globalization as a key for Korea to survive in a competitive world economy. According to a research in ‘The Paradox of Korean Globalization’, it even seems that the level of positive view towards globalization is relevant to ethnic nationalism. This paradigm continues until today. Koreans keep protectionist stance about foreign influence and the view requiring ethnic purity as a condition of Korean continues.

Looking at the history of Minjok, there are several factors that drove nationalism to the current situation. They are: first, the adoption of the term Minjok as an ethnic group, second, Japanese occupation and the advent of resistant nationalism, and third, rapid industrialization and totalitarian society.

Park No Ja, referred to as the 'Korean of Blue Eyes', is reliable for his objective criticism of the contradictive Korean society.  

 

It is true that Minjok has served its function in preserving Korean identity throughout the dark tunnels of persecution and unifying the nation in situation of poverty. However, it is a question whether Minjok is legit in this era. The trend of nowadays society is postnationalism, a movement transcending traditional views about nation and embracing the world as one homogenous group. So to say, ‘Minjok’ is likely to be abandoned as an anachronistic concept. Plus, serious discrimination is committed as people are skeptical about the influx of foreigners into Korea. Park No Ja, a Russian who naturalized to Korea, gives a most frank account of the exclusive Korean society in his book ‘What You Call Korea’. According to him, apartheid in Korea is even applied to Korean immigrants living in China, Chosun Jok, on the basis that they’re also not ethnically pure.

 

To elevate Korea to a post-modern country, the definition of Minjok as people sharing the same blood must be replaced by people sharing the same citizenship. Ethnicity or ‘true blood’ is an ambivalent concept in a globalized society, and Korea is no exception to this. Furthermore, nationalistic tendency of Korean history textbook should be modified. Professor Lim Ji Hyeon in Hanyang University suggests that ancient history be treated outside the nationalist frame, without the mention of ‘the great Han nation’ or any implication of nationalist tendency. Especially on the issue of Korguryo, a history in dispute with China, an approach of ‘border history’ would be more appropriate.

This is what Koreans call 'Hwanppah', people who believe in the forged book <Hwan Dan Go Gi>. <Hwan Dan Go Gi> claims that, well, it's exactly what you see above.  

Finally, irrational hostility towards other countries, especially Japan, should be rejected. It is true that Japanese government’s reflection of WW2 is surprisingly positive, and that most Japanese people are ignorant of the Japanese occupation of Korea. However, it must not lead to xenophobic behaviors against the basic principle of human rights; constant attempt should be made to achieve civil communication with Japan.

 

A ceremony referred to as the 'worst racial discriminating act in all Korea-Japan games', monkey ceremony.