No related posts.

Koreans are fighters, certainly, but no more than anyone else, I don’t think, and it’s not like it’s a cherished part of Korean culture or anything. What is a part of Korean culture is to ignore people who are outside your circle of personal friends/acquaintances/family. If someone’s not in your circle, they are an unperson, so a) their feelings are not considered b) you can be unembarrassed about airing your dirty laundry, in whatever form.

So if these folks are indeed Korean, making friendly overtures so that you impinge on their humanradar (depending on how old-skool Korean they are (ie if they hew fairly closely to the usual Korea-Korean norms, it’ll work)) might just make you a person to them, in which case they’ll be too ashamed to make all that noise.

Someone else suggested in no uncertain terms that they thought my suggestions were bigoted, which completely shocked me (and pretty much everyone else). After one of those interminable long arguments about what constitutes racism and what doesn’t, it seemed like my use of the word ‘unperson’ had triggered a strong response, which wasn’t intended. I should probably have used a word a little less emotive. Live and learn. In the course of that argument, which ended up involving a good hundred people, I offered the following mini-essay about some Korean Kultural Konstructs, and I thought I’d share it here.

So this is what I said. It was off the cuff, and I was angry, so I’ll apologize upfront for inaccuracies.

Go:

[Have a look at some background material], and then I’ll try to pull some threads together into a nice package:

Some of the forces at play in molding some of the ways in which some Koreans tend to perceive both themselves (that is, their own identities) and others with whom they interact (as well as Korean Identity as a whole) are the concepts of chemyeon (face, sort of), neunchi (sensitivity to social subtext), kibun (personal mood+life force), bunuiki (group mood), cheong (loving attachment to one’s immediate circle), and han (sorrow and rage angainst injustice). All of the translations I’ve offered are weak and inaccurate. For the most part, none of these words translate well (or at least pithily) into English: we know the feelings, perhaps, but they are very difficult indeed to discuss. I believe one of the strengths of Korean, and one of the reasons Korean folks can speak of cultural norms so easily, is that they have single words to describe them.

Each of these deals with the way one interacts with the group, or the way the group impinges on one’s identity and emotions. This is no accident. Koreans are brought up (this is changing, as all things are, but not as much as much else in the country) to understand their indentity within various overlapping circles, the first, of course, being strongly-connected family. Marriages are the binding of families, not individuals (many marriages in the past were arranged: some still are), for example. Extended families are still the norm. The elderly (less so, again, than in the past) are almost never put in retirement homes or the like. Brothers and sisters share a generational name (one syllable amongst the three syllables that constitute 95% of all Korean names). The list goes on. As I said here:

Relationship words are blanket nouns denoting relationships between people that are commonly used in informal conversation between people, rather than given names – older brother, younger sister, uncle, auntie, grandmother and so on. (In the slummy, thin-walled building I used to live in in Busan, it was de rigeur on Saturday nights to hear sounds of passion and female cries of ‘Opa! Oh, opa! (older brother)’ from the playboy-next-door’s apartment.) These extend to the common practice of referring to a woman as ’so-and-so’s mother,’ rather than using her given name.

In a restaurant, on the street, wherever: one calls people (in Korean) ‘uncle’, or ‘auntie’ if they’re older, or ‘grandfather’ or ‘grandmother’, regardless of their relationship. There are a thousand variations.

This and more stands in contrast to the western tradition of identity being predicated on the individual, on him or her first, followed by context. In Korea, it’s context first. (It is amusing to me at least to note that when we say something like ‘hey buddy’ to someone we don’t know in English, it’s usually in an aggressive tone or situation.)

Another thread to this, and part of the reason this is so, is that Korea is the most Confucian country in the world. Confucian ideas are relevant here because (as I also wrote earlier)

Confucius focused on the need to maintain social order though willing or unwilling submission to the five primary relationships :

1. Ruler and subject
2. Parent and child (teacher and student)
3. Husband and wife
4. Older and younger person
5. Friend and friend

All of these relationships are explicity hierarchical, excepting, significantly perhaps, the last, although friendship of a Confucian bent is a considerably more meaningful proposition, it may be argued, than ‘buddies’ in North America might be.

Confucian beliefs permeate Korean society, for better and for worse (egregious sexism is a downside, for example). Regardless, here it is again one’s relationships that define who you are, and what you can and cannot do. Note (because it’s unfortunately necessary, it seems to say so) that these are generalizations about an entire nation, not a taxonomy of the beliefs of any given individual.

It might be said that Buddhist beliefs have some influence (honoring the god inside the other) here, and that may be the case, but Korea is about 45% Christian, and both Buddhism and Christianity are just veneers on the old animist beliefs, to an extent, anyway, so I won’t go there.

But when you put together the confucian primary relationships together with ideas like ‘cheong’ and ‘bunuiki’, and believe deep in your bones that proper, civilized behaviour means acting in accordance with these baked-in ideas, Korean people are left in a deep and difficult-to-resolve quandary: you can’t behave in accordance with these principles with everyone. It’s just not possible to treat the taxi driver and the garbageman, the kid behind the counter at the 7-11 or the guy in the next car at the stoplight as part of your primary relationship group (family, friends, coworkers, bosses, alumni).

So what happens? Well, if you’re not part of one of the groups that count, then you are more or less in my way. I’ll call you ‘uncle’ or ‘auntie’, but that’s as far as it goes. Not all Koreans are rude or unpleasant to everyone not in their circles, of course. This is not what I am saying.

But manifestations of this are everywhere, and it’s only in part hierarchy. People are (to a western eye) shockingly rude to waitresses (there are no male servers, for the most part), to clerks at shops. In their cars, they seem to ignore other drivers, and pedestrians. Neighbours, especially if you haven’t met them, effectively don’t exist. Regionalism has made an internecine battlefield of Korean politics. Park Chung Hee’s graduating class made up most of the government during his military rule, and the same thing happened when Chun Du Hwan took power, with his class, in 1979. Examples of both inside-group and outside-group thinking are everywhere.

That said, Koreans can be amongst the kindest and most welcoming of people, particularly to foreigners who are so far outside the inside-group that they need to be thought in entirely new ways — in other words, as individuals. And once a foreign person becomes part of a cheong relationship — with family, friends, coworkers, whatever — you’ll find it hard to find people as loyal.

Are people outside the circle ‘unpersons’, as I suggested? Well, I think so, even if [my accuser] understood the word to mean ’sub-human’ (I did not). But it’s not a value judgement, it’s a coping mechanism. [My accuser] was overlaying his (reasonable) beliefs, based on his culture (I assume he’s not Korean), about ‘all men being equal’ to the situation, and gleaning a mistaken understanding that there was a boot on someone’s forehead if I was correct, or that I was racist for saying what I did, even though I did not intend my comment to be disapproving, merely explanatory.

So: in general (again, weasel words that are made necessary by the pointing finger of disapprobation) Koreans tend to immediately slot other Koreans into one of two buckets, and the second bucket is the large one. In that bucket is everybody who just doesn’t matter as much, and is treated in that way, because otherwise daily interactions would be untenably complicated, people whose identity, affiliations, family, status, educations and age are unknown, and who therefore can’t jump into the first bucket until some relationship is established. (This is, for example, why every book you read that talks about doing business with Koreans seems confused about why Korean businessmen insist on trying to establish some personal link, and may ask what seem like overly-personal questions. It’s not irrational or sentimental, it’s baked-in to the culture.)

I haven’t made a complete tour here (by any means), and it would take a full book to do justice to the topic, anyway, I think (one which I’ve often thought of writing), but hopefully someone found this useful or interesting.

Note that although most of what I say here is something you could read in any textbook, some of my conclusions and dotted-line drawings are my own.

No related posts.

Recently my wife and I went to the nearby E-Mart to do some shopping, get out of the house, engage in the soothing Retail Ritual. The Retail Ritual calms me, these days, if it’s in one of these huge ultramodern, brightly lit stores. Odd, for an old hippiepunk like me, who has little good to say about our marketing-driven civilization, and often.

That said, I don’t care shopping for anything other than food, so I guess I can still fly my freak flag proudly. And although stores like Walmart and Costco are a scourge on the landscape back in North America, sucking the life out of smalltown centres, feeding low-wage, no-security, permanent part-time slavery, homogenizing the already desperately whitebread-and-mayonnaise landscape even further …that’s not so much the case here. The box stores sit in the middle of already existing major shopping areas, beside subway stops, and have the opposite effect, if anything, revitalizing cruddy areas and triggering some urban renewal. These stores also tend to employ women under better conditions and for better wages than they might otherwise receive in this sexist nightmare of a nation. But more on that later.

So the wife and I were trundling around with our cart, happily sampling and grazing and knocking small children down (well, I was the one knocking them down, and the wife was the one scolding me – she pretends to tolerate my aversion to the little buggers, but I don’t think she really does), when one of those spine-chillingly weird Korea moments happened, that nobody much seems to notice or comment on, a situation which sometimes leads me to theorize that I’m living an extended hallucination in a Matrixy goo-filled pod somewhere, fed digital imagery to pacify me by some higher machine intelligence which is extracting my life energy to run pachinko machines in Osaka or something.

Some facts first that will help explain, I hope, my flash of The Weird.

In Korea, like Japan, walking into a shop or restaurant will usually result in a hail of welcomes and other ritualized greetings from the employees. I hate these, but I must admit they make me feel all shiny and special too. I am a good consumer, and I really am welcome here, and I should buy something to celebrate that, I say to myself, before I realize their cunning ploy and adopt the anti-salesperson scowl that is my customary demeanor while in-store.

In Korea, it’s (and excuse the romanization, but I’m going for clarity of pronunciation more than the current textbook romanization) ‘uh-suh-ohseyo,’ which more or less translates to ‘welcome, and please buy lots of our overpriced crap!’ On departure, particularly if you have in fact purchased some crap, it’s (phonetically, more or less) ‘kahmsahmnida‘ or ‘kohmuhpsoomnida‘, both of which mean ‘thank you, and spend again’. Well, OK, just ‘thank you’.

The other necessary fact to know is that upmarket department store chains like Hyundai or Lotte and also these more middle-class retails outlets like E-Mart and Walmart and Carrefour (foreign business, which are floundering and leaving Korea, more on which, later) all employ way, way too many people. Behind a typical watch-counter at Lotte, for example, you might see 6 to 8 men (always men, behind the watch counter, for some reason) loitering about, trying desperately to look busy, beseeching you with their eyes to please come and look at a watch or two, just for a freaking minute you rich bastard, come on …and then swarming up like Keystone-Kops-as-filmed-by-David-Lynch when someone does.

It’s good, in some ways, that so many are employed when they might otherwise not be, but you can be sure that the only way such a situation can be justified is by paying extremely low wages. The idea behind these clusters of clerks is that such heavy concentrations of service-people enhance the feeling — that wealthier Koreans, including the growing middle class, seem to just love — of being catered to by hordes of low-born types or a reasonable facsimile, grovelling before the shopper’s imperial whims. See also : Dynasty, Chosun.

Walking around the aisles of the supermarket sections of these stores is a hazard course of (usually) miniskirt-clad (invariably) young female product demonstrators, who want to give you a sample of coffee, or help you choose that perfect shampoo, and (usually) older (invariably) females in the fresh-food areas, cooking up some pork or slicing up some veggies, and inviting you to chow down, using the (invariably) plastic green toothpicks.

(What’s the female equivalent of ‘avuncular’? Damned if I know, but that’s what these fresh-food ladies are. Ajummacular, perhaps.)

The younger ones, the ones that staff the toiletries and dry-good aisles, are always goooood-lookin’, though, and pretty obviously hired on that basis, and apparently instructed to bend over, but demurely, whenever possible. Which makes astonishingly little sense, even ignoring the sex-discriminatory aspects, as the vast majority of shoppers are middle-aged women, who are unlikely to be seduced by the milky thighs of these miniskirted productistas.

Anyway. Any given row in the supermarket sections of these chains will house anywhere from a minimum to two to a maximum of six women, some of whom are apparently hired just to stand there and smile at people.

So back to the trundling and the shopping and the running-over of children. As we were rolling down the ramyeon aisle, the sixth or seventh repetition of the ecstatically faux-happy, 50’s-style E-Mart Song was coming to an orgasmic close, and there was a slight crackle over the PA, and a voice.

A female voice, one that was absolutely perfect in its unctuous, saccharine, mind-colonizing tone, oozing into your ears, grabbing whatever handholds it could find and whispering, irresistably : everything’s going to be all right, there there, just lay your weary head on my soft, perfumed, padded bosom….

Anyway, this voice sweetly but firmly intoned ‘uh-suh-ohseyo’ (’welcome’). And every single woman employee in the place turned from whatever they were doing, as one, faced in the same direction, towards whatever Mecca-equivalent was operative, and repeated ‘uh-suh-ohseyo’ while bowing deeply, to nobody in particular. The voice paused a few seconds, then said ‘kohmuhpsoomnida‘, and once again, every single woman, matching the weirdly unnatural, woman-as-service-automaton voice, chanted ‘kohmuhpsoomnida.

This repeated perhaps four or five times, and you could hear the chorus of voices throughout the store. Nobody else even batted an eyelid, but I was just transfixed, with chills literally running up my spine. The Weird.

I know what the rationale behind it was, and understand that many Koreans really think that sort of stuff is spiffy, and are drawn to shop somewhere that shows that kind of rigorous employee-indoctrination methodology, but it was still deeply, excitingly Weird.

Of course, I forgot about it 5 minutes later, while buying beer, which was, after all, my secret mission for the day.

No related posts.

It might be described as the part of you that goes beyond your physical presence, that not only permeates your being but surrounds you, invisibly, like a cloud. But it can be damaged, by unhappiness or disrespect, by losing face, by thoughtlessness or humiliation, by anything that’s disruptive to the harmony you feel with other people. Damage to your kibun is damage to your essence, and can have negative effects both mentally and physically.

It is this consciousness of an inner life, one that is molded by the degree of harmony one achieves in one’s relationships with other people to whom one feels any degree of responsibility, that gives Koreans their almost preternatural ability to sense peoples’ mood, and their character, and modify their own behaviour to lubricate the social gears. That’s the nice part. The infuriating flip side of that, though, for many foreigners, is the tendency to dance elegantly away from any potential confrontation. An angry waeguk-in, until they understand what’s happening, is likely to become angrier when the Korean with whom they have a bone to pick says ‘Maybe’ when they mean ‘No’, or ‘tomorrow’ when they mean ‘never’, in order to try and re-establish harmonious dealings. The accompanying, ever-present potential too, is that when someone is pushed too far, and they lose face, in which case ’social harmony’ can take a flying leap, and the only way to regain face and salvage personal kibun is to blow up and stomp and yell. This happens a lot, too.

In this consciousness of the relationships between people and its effect on your own wellbeing, rather than the ‘correctness’, ‘objective truth’, or self-interest of an individual or his arguments, there is a minefield of potential misunderstanding. Most foreigners to Korea trip through it over and over again, myself included, before they realize that putting the kibun of the people around you first, even in a situation of confrontation, will bring results.

(As an aside, this is what the Americans do not seem to understand, or care to, when they deal with North Korea. The patterns of seemingly-irrational behaviour on the part of the DPRK negotiators isn’t (always) irrational at all, from their own perspective.)

The importance of kibun for Korean people should never be underestimated. It’s not merely convention, it’s baked-in. Koreans can make crucial, important decisions based on kibun. Business decisions, choice of a mate, career and employment choices, all may be taken on the basis of what feels right, or what will result in the most socially harmonious outcome for all concerned. Koreans will discuss kibun, but rarely attempt to analyze it in this way. To do so would perhaps damage their kibun.

This is not to say that decisions, important or otherwise, are made strictly on a non-rational, intuitive basis. Things like love and marriage, about which westerners can be decidedly irrational, are approached with a combination of cold, rational analysis and intuitive leaps here, for example. It is another of the contradictions that make up so much of what it means to be Korean.

In future, look for more on this from me. Kibun is only one of the six controlling concepts of the Korean psyche : chemyeon, neunchi, kibun, bunuiki, jeong and han, and the interplay between these guiding forces is what makes Koreans so unique, and, at times, so difficult for the non-Korean to understand.

[originally published January 2002, revised and updated 2006]

No related posts.

Korea was, until recent decades, a mostly agrarian society. The poorer segments of society scratched out a living by farming, and of course, this is still the case, although the farms and farmers are almost without exception aging and marginalized, because all the young folk have moved to the cities to seek their fortunes and educate their own children. What happens to your skin when you’re out in the sun every day, working in the rice paddy or the vegetable beds? It burns, it tans, it gets leathery and brown. If you’re rich — more importantly, if you want people to think you are affluent — you cannot have tanned skin. That’s the mark of the poor farmer, not the badge, as it is in the west, of ample free time with which to loll about in the sun.

Sunscreen makers have excellent opportunities to succeed in the Korean market. Beach towel manufacturers, not so much, although young people, as with so many things, are beginning to pick up the sunbathing habits of their western friends.

The surface appearances of appropriated western or Japanese cultural items are mimicked rigorously, but the meaning behind it is almost entirely lost, or deliberately subverted, or, as in the example of tanning, neatly inverted. A stage performance of heavy, industrial Nine-Inch-Nails-like industrial metal by a growling, pvc-clad singer is backed up by a troupe of balletic dancers. Education is all-important, but the ultimate goal is to pass tests, meet the correct people, and join a good company. Health potions and folk remedies are a daily concern, but the fattiest beef and pork is the conspicuous-consumption dish of the day.

Lapdogs are favored pets, cozened and dressed up and fetishized, but the flatbed truck stacked with wire cages crammed overfull of meat-dogs on their way to restaurants is studiously ignored, as is the evening TV magazine program piece featuring restaurants famous for their inovative dogmeat cuisine.

The careful attention paid to surface appearances diverges radically into schizophrenia when it comes to one’s surroundings here, too. Piles of garbage are everywhere, as are morning puddles of vomit, even in residential areas, that attest to the excesses of the night before. Construction is slipshod, somehow temporary in appearance. Windows, even on shops that have opened that very day are often streaked and dirty, and left that way. Litter abounds, and people casually throw more atop it. Men hork and spit great nasty oysters of mucous on the sidewalks, everywhere, which makes it not only traditional, but downright mandatory to take your shoes off when entering someone’s house. Industrial filth and noise back onto residential beehive towers at random. Streets are unnamed, and addresses as we are accustomed to in the west simply do not exist. Traffic rules tend to be a matter of ‘whatever feels right’ rather than any enforceable set of regulations.

So why is this? Why is there this enormous gap between the attention paid to detail and appearance at one end of the spectrum — one’s personal appearance — and what would seem to be a complete lack of it at the other? And why is it so obviously different than the (cliched, certainly, apocryphal somewhat, but not entirely illusory) approach of the Japanese, who seem to have a greater focus on harmony and order in their surroundings?

Although the cultural influence of the Chinese, cannot be underestimated, I think it’s the legacy of the recent climb out poverty for many, and rapid, pell-mell industrialization, in great part. More affluent, modern areas are much less littered and polluted, as are more stolidly traditional ones, of which there are not many left. The modernization-at-all costs drive of the Park Jung Hee era in the 1970’s paid scant attention to consideration of the environment, or creature comforts, or quality of life — industrialization, urbanization, and wider affluence were the goals, and they were achieved, at no small cost.

I wonder too if there is something historical, a legacy of the invasions and wars and widespread destruction that happened over and over again throughout the history of the peninsula, that left the culture with a feeling of impermanence, a sense that building for the ages, or even for the medium-term, was a fool’s game. All will be destroyed, probably, in short order, so why try?

No related posts.

Piled on the edge of the curb was a mountain of garbage. This was the detritus for a number of shops and ‘love hotels’ and restaurants and low-rise apartments in the immediate vicinity over the last day or two. Dumpsters are, for the most part, unheard of, although there lidded upright plastic bins, always overflowing with rotting matter, for organic waste. Garbage collection here is not funded by taxes or fee collection – it’s user-paid in the most instrumental of ways. In order to have your garbage collected, you have to buy surprisingly expensive garbage bags, available in various sizes, which you then stuff to their absolute limit, and put on the street in haphazard piles for pick up. The revenue from the bags pays for the garbage collection service, is the thinking. Anything larger, and you have to take a trip to the local ward office and buy a sticker to slap on the item, again to pay for the hauling away.

The unintended consequences, of course, are manifold. Public garbage bins are rare outside of downtown Seoul, for example. Who’s going to pay for it? Not me! tends to be the normal response. When you charge someone for the very act of discarding waste, they’ll find a free way to do it: litter on the street, drop regular plastic bags of trash in front of the place two doors down when nobody’s looking. Drive your sofa or fridge a few kilometers down the highway in the middle of the night and toss it out on the roadside. Once a pile develops (always on the same unmarked corners, despite an absence of any ‘pile the trash here’ signs), feel free to drop whatever unwrapped garbage you like on top, without bothering to buy one of those expensive bags.

So, I was standing there, and the garbage truck pulled up. Not unlike what one might see in Canada or America or Australia, with the requisite couple of sunburned guys hanging off the back with wiry, ropy-veined forearms. Where it diverged from the expected is that they didn’t just hurl the bags into the back, they sorted the trash! They made sure all the cans went into can bags, plastic with plastic, and *shudder* organic stuff into the organic bags, and so on. After it had all been sorted, the driver came over with a large whisk broom, swept the leftover detritus into the gutter, and off they went, presumably to the next reeking pile.

Labor is very very cheap here. The cheapness of labor has all manner of consequences, of which this is just one. And there’s not a lot of room for landfills chockablock with random crap. It makes sense, but it’s just….that….different enough to make you think twice.

No related posts.