| A Country Study: North Korea
The Chosn Dynasty: Florescence
One of General Yi's first acts was to carry out a sweeping land reform long advocated by Confucian literati reformers. After a national cadastral survey, all extant land registers were destroyed. Except for land doled out to loyalists called merit subjects, Yi Sng-gye declared everything to be owned by the state, thus undercutting Buddhist temples, which held vast farm lands, and locally powerful clans. Both groups had exacted high rents from peasants, leading to social distress in the late Kory period. These reforms also greatly enhanced the taxation power of the central government.
Buddhist influence in and complicity with the old system made it easier for the Confucian literati to urge an extirpation of Buddhist economic and political influence, and exile in the mountains for monks and their disciples. Indeed, the literati accomplished a deep Confucianization of Chosn society, which particularly affected the position of women. Often prominent in Kory society, women were now relegated to domestic chores of child-rearing and housekeeping, as so-called inside people.
As neo-Confucian doctrines swept the old order away, Korea effectively developed a secular society. Common people, however, retained attachments to folk religions, shamanism, geomancy, and fortune-telling, influences condemned by both Confucianism and the world at that time. This Korean mass culture created remarkably lively and diverse art forms: uniquely colorful and unpretentiously naturalistic folk paintings of animals, popular novels in Korean vernacular, and characters like the mudang, shamans who summoned spirits and performed exorcisms in kt, or shamanistic, rituals.
For more than a century after its founding, Chosn flourished as an exemplary agrarian bureaucracy deeply influenced by a cadre of learned scholar-officials who were steeped in the doctrines of neo-Confucianism. Like Kory, the Chosn Dynasty lacked the typical features of a feudal society. It was instead a classic agrarian bureaucracy.
Chosn possessed an elaborate procedure for entry to the civil service, a highly articulated civil service, and a practice of administering the country from the top down and from the center. The system rested on an agrarian base, making it different from modern bureaucratic systems; the particular character of agrarian-bureaucratic interaction also provided one of Korea's departures from the typical Chinese experience.
James B. Palais, a widely respected historian of the Chosn Dynasty, has shown that conflict between bureaucrats seeking revenues for government coffers and landowners hoping to control tenants and harvests was a constant during the Chosn Dynasty, and that in this conflict over resources the landowners often won out. Controlling land theoretically owned by the state, private landed interests soon came to be stronger and more persistent in Korea than in China. Although Korea had a centralized administration, the ostensibly strong center was more often a façade concealing the reality of aristocratic power.
One interpretation suggests that Korea's agrarian bureaucracy was superficially strong but actually rather weak at the center. A more conventional interpretation is that the Chosn Dynasty was ruled by a highly centralized monarchy served by a hereditary aristocracy that competed via civil and military service examinations for access to bureaucratic office. The state ostensibly dominated the society, but in fact landed aristocratic families kept the state at bay and perpetuated local power for centuries. This pattern persisted until the late 1940s, when landed dominance was obliterated in a northern revolution and attenuated in southern land reform; since then the balance has shifted toward strong central power and top-down administration of the whole country in both Koreas. The disruptions caused by the Korean War magnified the sociopolitical consequences of these developments.
The scientific Korean written alphabet han'gl (see Glossary) was systematized in the fifteenth century under the greatest of Korean kings, Sejong (r. 1418-50), who also greatly increased the use of metal moveable type for book publications of all sorts (see The Korean Language , ch. 2). Korean is thought to be part of the Altaic group of languages, which includes Turkic, Mongol, Hungarian, Finnish, Tungusic (Manchu), and possibly Japanese. In spite of the long influence of written Chinese, Korean remains very different in lexicon, phonology, and grammar. The new han'g l alphabet did not come into general use until the twentieth century, however. Since 1948 North Koreans have used the Korean alphabet exclusively while South Koreans have retained usage of a mixed Sino-Korean script.
Confucianism is based on the family and an ideal model of relations between family members. It generalizes this family model to the state and to an international system--the Chinese world order. The principle is hierarchy within a reciprocal web of duties and obligations: the son obeys the father by following the dictates of filial piety; the father provides for and educates the son. Daughters obey mothers and mothers-in-law; younger siblings follow older siblings; wives are subordinate to husbands. The superior prestige and privileges of older adults make longevity a prime virtue. In the past, transgressors of these rules were regarded as uncultured beings unfit to be members of society. When generalized to politics, the principle mean that a village followed the leadership of venerated elders and citizens revered a king or emperor, who was thought of as the father of the state. Generalized to international affairs, the Chinese emperor was the big brother of the Korean king.
The glue holding the traditional nobility together was education, meaning socialization into Confucian norms and virtues that began in early childhood with the reading of the Confucian classics. The model figure was the so-called true gentleman, the virtuous and learned scholar-official who was equally adept at poetry and statecraft. In Korea education started very early because Korean students had to master the extraordinarily difficult classical Chinese language--tens of thousands of written ideographs and their many meanings typically learned through rote memorization. Throughout the Chosn Dynasty, all official records and formal education and most written discourse were in classical Chinese. With Chinese language and philosophy came a profound cultural penetration of Korea, such that most Chosn arts and literature came to use Chinese models.
Confucianism is often thought to be a conservative philosophy, stressing tradition, veneration of a past golden age, careful attention to the performance of ritual, disdain for material goods, commerce, and the remaking of nature, combined with obedience to superiors and a preference for relatively frozen social hierarchies. Much commentary on contemporary Korea focuses on this legacy and, in particular, on its allegedly authoritarian, antidemocratic character. Emphasis on the legacy of Confucianism, however, does not explain the extraordinary commercial bustle of South Korea, the materialism and conspicuous consumption of new elites, or the determined struggles for democratization by Korean workers and students. At the same time, one cannot assume that communist North Korea broke completely with the past. The legacy of Confucianism includes the country's family-based politics, the succession to rule of the leader's son, and the extraordinary veneration of Kim Il Sung.
The Chosn Dynasty had a traditional class structure that departed from the Chinese Confucian example, providing an important legacy for the modern period. The governing elite continued to be known as yangban but the term no longer simply connoted two official orders. In the Chosn Dynasty, the yangban had a virtual monopoly on education, official position, and possession of land. Entry to yangban status required a hereditary lineage. Unlike in China, commoners could not sit for state-run examinations leading to official position. One had to prove membership in a yangban family, which in practice meant having a forebear who had sat for exams within the past four generations. In Korea as in China, the majority of peasant families could not spare a son to study for the exams, so upward social mobility was sharply limited. But because in Korea the limit also was specifically hereditary, people had even less mobility than in China and held attitudes toward class distinction that often seemed indistinguishable from the attitudes underlying the caste system.
Silla society's "bone-rank" system also underlined that one's status in society was determined by birth and lineage. For this reason, each family and clan maintained an extensive genealogical record, or chokpo (see Glossary), with meticulous care. Because only male offspring prolonged the family and clan lines and were the only names registered in the genealogical tables, the birth of a son was greeted with great felicitation.
The elite were most conscious of family pedigree. A major study of all those who passed examinations in the Chosn Dynasty (some 14,000) showed that the elite families were heavily represented; other studies have documented the persistence of this pattern into the early twentieth century. Even in 1945, this aristocracy was substantially intact, although it died out soon thereafter.
Korea's traditional class system also included a peasant majority and minorities of petty clerks, merchants, and so-called base classes (ch'ommin), that is, castelike hereditary groups (paekchng) such as butchers, leather tanners, and beggars. Although merchants ranked higher than members of low-born classes, Confucian elites frowned on commercial activity and up until the twentieth century squelched it as much as possible. Peasants or farmers ranked higher than merchants because they worked the land, but the life of the peasantry was almost always difficult during the dynasty, and became more so later on. Most peasants were tenants, were required to give up at least half their crop to landlords as tax, and were subject to various additional exactions. Those in the low-born classes were probably worse off, however, given very high rates of slavery for much of the Chosn period. One source reported more than 200,000 government slaves in Seoul alone in 1462, and recent scholarship has suggested that at one time as much as 60 percent of Seoul's population may have been slaves. In spite of slavery being hereditary, however, rates of escape from slavery and manumission also were unusually high. Class and status hierarchies also were built into the Korean language and have persisted into the contemporary period. Superiors and inferiors were addressed quite differently, and elaborate honorifics were used to address elders. Even verb endings and conjugations differed according to station.
Chosn Dynasty Confucian doctrines also included a foreign policy known as "serving the great" (sadae), in this case, China. Chosn lived within the Chinese world order, which radiated outward from China to associated states, of which Korea was the most important. Korea was China's little brother, a model tributary state, and in many ways the most important of China's allies. Koreans revered things Chinese, and China responded for the most part by being a good neighbor, giving more than it took away. China assumed that enlightened Koreans would follow it without being forced. Absolutely convinced of its own superiority, China indulged in a policy that might be called benign neglect, thereby allowing Korea substantive autonomy as a nation.
This sophisticated world order was broken up by Western and Japanese influence in the late nineteenth century. Important legacies for the twentieth century remained, however. As a small power, Korea had to learn to be shrewd in foreign policy. Since at least the seventh century, Koreans have cultivated the sophisticated art of "low determines high" diplomacy, a practice whereby a small country maneuvers between two larger countries and seeks to use foreign power for its own ends. Although both North Korea and South Korea have often struck foreign observers as rather dependent on big-power support, both have not only claimed but also strongly asserted their absolute autonomy and independence as nation-states, and both have been adept at manipulating their big-power clients. Until the mid-1980s, North Korea was masterful not only in getting big powers to fight its battles, but also in maneuvering between the Soviet Union and China to obtain something from each and to prevent either from domination. And just as in the traditional period, P'yongyang's heart was with Beijing.
Nonetheless, the main characteristic of Korea's traditional diplomacy was isolationism, even what scholar Kim Key-hyuk has called exclusionism. After the Japanese invasions of the 1590s, Korea isolated itself from Japan, although the Edo Shogunate and the Chosn Dynasty established diplomatic relations early in the seventeenth century and trade was conducted between the two countries. Korea dealt harshly with errant Westerners who came to the country and kept the Chinese at arm's length. Westerners called Korea the Hermit Kingdom, a term suggesting the pronounced hostility toward foreign power and the deep desire for independence that marked traditional Korea.
Data as of June 1993
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