Session 3 - 10/5 (morning), Jennifer Jung-Kim

[cgao]

Korea, 1800-1945

Please download and read the documents below in preparation for Professor Jennifer Jung-Kim's presentation.

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[Angela Chong]

The two readings, "Lost Names," and When My Name Was Keoko" impacted me significantly.Having two childen the naming process was a significant decision and one that wasn't taken lightly. They would have this name for the rest of their life, but in the cases of these readings, perhaps not? What a process to change your first and last name to be seen as acceptable to the new Empire. Along with the name change also came customs, and religios observations. It was just one piece of the cultural shift that was bring forced upon them. Seen through the eyes of a child was especially significant to me. My grandmother immigrated from present day Slovakia to Saskatchewan when she was 6 years old. Her first name was Yanka, since birth, until her first day of school in Canada and the teacher said her name would be Joan. Everyone called her Joan until she died...expect her mom continued to call her Yanka. I named my daughter after her mother, my greatgranmother, Eva (my middle name). Names are significant and being stripped of that part of your identity, the meaning behind it, and the difficulty of adjusting to not only your own name and those around you. This then makes me question what I've seen with my students who come from China and when roll is called they inform me of their "American" name, which they prefer to be called. This was the case with all of my students, expect one, who didn't have an American name. Later in my conversations with a group of 6 students from China in that particular class the only young lady without an American name didn't really want to be here. She was one of 3 children and she was left by her family in the US, not even living with family. The rest of the students were here with their family, and all had an "American" name.

 

[Cynthia Stults]

I was entirely ignorant of Japan's occupation of Korea. When the Japanese teacher in Lost Names apologizes and says that the British didn't even ask that those they ruled over in India to change their names, and how the children were physically punished if they used the wrong name was striking. The closest connection I could make was that of slaves in the Southern United states, in which the slaves were given names by their masters and took on their last name. This really made me question as to why it was so important to the Japanese that the Koreans change their names. Our name defines who we are. When Dr. Jung-Kim revealed that Koreans don't change their name even when they marry, it made even more sense. I suspect that the Japanese thought that if they were able to take away the Koreans' names, that eventually they would entirely submit to the will of the Japanese.

In When my Name was Keoko, the uncle goes to change the flag and name of the Korean gold medal marathon finisher on the newspapers. When he appears very willing to suffer the violent consequences of his actions, it very much reminded me of John Proctor in The Crucible, when he admits that he cannot falsely confess to his supposed crimes, because he must sign his name to the confession and his name is all he has, it made me realize that the connection to our names is a universal theme.  

[Sara Newman]

I was really interested in Professor Jung-Kim’s comments about the role of Christian missionaries--specifically Horace Underwood-- in sparking the development of both secular and religious schools in Korea. It was interesting how she explained that the work of foreign missionaries in the Christian school movement inspired non-Christian people in Korea to begin developing secular schools that would also allow Korean people to have access to Western-style education. Part of what surprised me is that I’m used to hearing stories about how white, Christian missionaries in Africa and North America often disrupted local cultures and traditions and spread diseases that harmed local people and ways of life. In contrast, the way she talked about Christians establishing gender-specific schools and eventually universities made it seem like Christian missionaries caused far less harm in Korea. I was interested if there are more negative impacts that Christian missionaries had in Korea had that we simply didn’t have time to discuss today. Also, because now a quarter of all Korean people identify as Chstiatian, I was wondering if there any elements of Korean culture that made it such a fertile breeding ground for Christianity.

[Haena Shin]

I enjoyed reading the Concise History of Korea by Michael Seth. Korea had a lot of foreign influence from the West as well as Japan and China at this time. As Westerners considered, Korea the "hermit kingdom" in this time period, its interesting to learn that Koreans themselves were restricted to travel abroad whereas foreigners would visit Korea periodically. The discussions in class were also very interesting in how Korea was coveted as the "little brother."

Similar to other comments regarding the prosperity of Christianity in Korea, I wonder how Christianity it was able to thrive and grow so quickly. I think the March 1 movement was an important factor during the Japanese Occupation when Korean nationalism was high. While the growth of Christianity had a lot of positive benefits in Korea, what were some of the negative impacts of it in Korea? 

It was also refreshing to hear about so much information regarding Comfort Women and advocacy groups who continue to make sure that the public is aware of the tragedies that occured to these women and current discussions between Japan and Korea regarding this issue. There are so many documentaries and films that paint a different picture and I'm excited to see some of the different ones that Professor Kim mentioned. 

[Andrew Frank]

Haena, 

I also found the chapter from A Concise History of Korea totally fascinating! You mention the way that Koreans were restricted from traveling abroad, but I also noted how Koreans were restricted from associating with foreign visitors.  The fact that Chinese embassies to Korea "entered Seoul through a special gate" and were "confined to a special walled compound" (Seth 212) seem to reveal just how adament the kingdom was about isolationism. I believe that part of the reason Korea became so alluring to foreigners was due to that very mysterious isolationism itself.

I also greatly enjoyed the Professor Jung-Kim's account of Christianity's influence. Looking back on my lecture notes, I think that Christianity was the perfect antidote to those Koreans (i.e. chungin, commoners, lowborns, & slaves) who were frustrated by the caste system in place in the kingdom. Christianity's message of equality under God ("neither Jew nor Greek, slave nor free") most likely spoke to those who felt they were outcasts in their own society.

[Andrew Frank]

Cynthia, I love the way you made the "name-taking" conection to the United States' treatment of African-American slaves. I definitely agree with you that the Japanese hoped that, with cultural names removed, the Korean citizens would give in to the idea that their old kingdom was dead. This seems to go along with Japan's decision to suspend freedom of speech, press, & assembly as well. I believe what the Japanese didn't anticipate though was the way nationalism, the West, and Christianity would influence the Koreans' motivations. 

What is truly upsetting to me is the way that Koreans truly respected the West, while the West itself remained either ignorant or downright dismissive of the Koreans' plight. For example, while the Korean people valued the idea of a Declaration of Independence enough to create one of their own, Yi Chun's attempt to plead the West for help was completely disregarded. The Korean people, on the other hand, seemed to learn exactly how it is possible to adopt from another culture (i.e. Western family morality, democracy, industrialization), without letting the West completely take over their identity. 

[Andrew Frank]

One of the most fascinating parts of Professor Jung-Kim's presentation, in my own opinion, was the discussion of the female part in Korean popular culture (since 1800). I truly had no idea that strong female characters began popping up in tales, even while the Choson caste system was in place. Folklore like the Tale of Ch’unhyang seems to imply that female autonomy was on the rise much earlier than I would have anticipated, and was not simply a by-product of Western ideology (i.e. the Brothers Grimm did not popularize "Cinderella" till 1812). My question, or rather curiosity, would be how female Koreans were able to progress, in terms of breaking societal standards, so quickly over the course of a hundred years? Was it simply a product of the rebellious attitude of Koreans under Japanese control that produced the Korean "New Women?"

[Angela Chong]

That's a good insight seeing the name changing of Koreans by Japanese as similar to what happened in the United States to African slaves. Loosing your ability to identify with your given name strips you of a part of yourself. Seen through the eyes of children who are punished for forgetting their new names gives a perspective of how ruthless the Japanese were during this time. The efforts made to dominate and expand their territory were calculated and affected each individual on a more personal level. Helps me understand a little more of the pieces that are missing for African Americans in the United States. 

 

[Angela Chong]

I had previously worked at a choir director at a couple of Presbyterian Churches and it was during that time that I realized how many South Koreans are Christian. The accompanist and organist at the first church I worked for was from Korea and majored in organ at a public university in Korea before coming to the United States. She did share that the education system in Korea is highly competative. Both her and her husband were fortunate to get into a university there, but part of the reason they left was so their children didn't have the same pressure they did. I had also worked at financial advisor and one of my coworkers was from Korea. He shared that he wasn't able to get into a good university in Korea, so his dad sent him to the US for school and he didn't want to go back until he had made something of himself here. I don't know if the pressure the two people I know from Korea has anything to do with the roots of educaiton and schools being in Christianity? It would have been interesting to be able to ask more questions about this topic. Korea is unique in having such a high population identify as being Christian. 

[Angela Chong]

It is facinating how soon women were able to progress in Korea. As I was listening to the folklore stories I thought these stories gave hope to the younger generation that things could and would be different in the future. I think you're right though that after being under Japanese control Koreans were ready for something new and different. 

[Lizette Bernal]

 

I love when stories paint a vivid picture. In “When my Name was Keoko” by Linda Sue Park, we see a glimpse of what it’s like to be a Korean when the Japanese take control in 1910. What is most fascinating about this text is how the author describes the transition from Korean culture and traditions to Japanese customs and practices. There is a major question being asked by Park when thinking of how names impact our reality and identity: does your name define who you are? I agree with Kim Young-chun when he says, “They can’t do this-they can’t take away our names! I am Kim Young-chu, I will never be anyone else!” because well, our names become a part of who we are. Kim Young-chu’s frustrations is not unprecedented considering that it meant completely stripping them from their Korean roots after having to speak Japanese, respond to Japanese in power, and always being second-best to their culture.

[Lizette Bernal]

Hi Cyntia,

Names really hav a HUGE impact on how one see's themselves. I'm glad you pointed out the connection of name changing with slaves because it ideally is the same difference. Perhaps the Japanese were intending to leave behind Korean names entirely to have greater control but also, I'm assuming that it meant Korean names would be harder to trace in the long-run if they were to ever regain control.

[Matthew Hurwitz]

I found Professor Jung-Kim's presentation fascinating, and was especially interested in the period of Japanese occupation in Korea. The various levels of social control, cultural oppression, and political censure in the early 20th century, and the modern day repercussions of that period on the modern power dynamics and relationships between the two countries was insightful. The fights over naming, geographic control, and spheres of influence takes on a new meaning in light of historical events. It made me think about how I can make the themes of Imperialism and Colonialism I teach in class more universal, decentering the European mindset towards conquest in World History, and instead focusing on Imperialism, conquest, social/political control, and oppresion as more of a universal experience that is seen and felt globally. This might help students in my class connect more with the late 19th/early 20th century unit that we cover, which student say they find interesting, but also feel disconnected from. I don't have any Korean or Japanese students, but expanding outwards from these periods of history in a particular part of the world, to see that they were happening all over the world, may help students see it as a more relevant topic to be studying, especially since the effects of Imperialism and conquest can be seen all around us today.

[Matthew Hurwitz]

I found myself in a similar position during class! I kept waiting for the familiar narrative of missionaries coming in and destroying the local culture through violence and indoctrination, thinking that at some point that was going to be the all too predictable and depressing result. I was surprised and a little thrown when that narrative did not play out in exactly that fashion, and also found myself curious to learn more about how Christianity was integrated with far less violence (or so it seems) than in other parts of the world. I would have liked to hear about how the Christian church is seen today in Korea given the past history of foreign intervention by a variety of countries and people in the 19th and 20th century, and whether that has led to any tensions in current day religion/politics in the country.

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