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Soviet Korean (Koryo-In) in Central Asia and Korean Religious Activities in Post-Soviet Central Asia

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Soviet Korean (Koryo-In) in Central Asia and Korean Religious Activities in Post-Soviet Central Asia Ankara Üniversitesi Dil ve Tarih-Coğrafya Fakültesi Dergisi 53, 2 (2013) 211-224 SOVIET KOREAN (KORYO-IN) IN CENTRAL ASIA AND KOREAN RELIGIOUS ACTIVITIES IN POST-SOVIET CENTRAL ASIA Chong Jin OH* Abstract After the dissolution of the Soviet Union, many religious groups from various countries became actively engaged in Central Asia. In light of this development, this work examines post-Soviet types of religious development and re-imagining of religion based on several case studies of Korean religious activities in Central Asia. In particular, this paper examines how the Korean religious organizations have engaged in this new environment in Central Asia. Many Korean religious groups began their activities due to the presence of their ethnic compatriots (Koryo-in) living in Central Asia. The activities of the two major Korean religious groups, Christian and Buddhist, in Central Asia are explored. Before dealing with the subject, the religious condition and religious peculiarity of Korea and Koreans in the mainland (South Korea) are examined. Keywords: Religious activities, Central Asia, Soviet Korean, Korea Öz Orta Asya’daki Sovyet Koreliler ve Sovyet Sonrası Orta Asya’daki Koreliler’in Dini Etkinlikleri Sovyetler Birliği’nin dağılışından sonra, çeşitli ülkelerden birçok din topluluğu etkin bir şekilde Orta Asya ile ilgilenmeye başlamıştır. Bu çalışmada, bu durum göz önüne alınarak dinin tekrar tasarımlanması ve dini gelişmelere dair Orta Asya’daki Koreliler’in dini etkinliklerini temel almış olan Sovyet sonrası model araştırılmaktadır. Bu makale, özellikle Koreli din kuruluşlarının Orta Asya’da yeni oluşan bu durumla nasıl ilgilendiğini ele almaktadır. Birçok Koreli din topluluğu, Orta Asya’da yaşayan yurttaşları sayesinde harekete geçmiştir. Sonrasında Koreliler’den oluşan majör din kuruluşu, Hristiyan ve Budist etkinlikleri de incelenecektir. Bu konuyu ele almadan önce anavatandaki (Güney Kore) Kore’nin ve Koreliler’in dinsel durumu ile özellikleri incelenecektir. Anahtar Sözcükler: Orta Asya, Kore, Sovyet Koreli, Dini Etkinlik * Dept. of Turkish-Azeri Studies, Hankuk University of Foreign Studies. 212 Chong Jin OH This work examines post-Soviet types of religious development and re-imagining of religion based on several case studies of Korean religious activities in Central Asia, particularly focusing on the ethnic Koreans (Koryo-in) in Central Asia. Under the Soviet system, religious intellectual life was eliminated but traditions continued to survive. After the dissolution of the Soviet Union, Islamic movements have emerged alongside ethnic and secular ones. To a certain extent, Islam has served as a symbol of identity and a force for mobilization in Central Asia. However, in the post-Soviet environment of expanded civil freedom with great everyday uncertainty, unhappiness, injustice, and suffering, (Ed- I suggest that the highlight is a very subjective view of this post-Soviet environment, and furthermore, cannot be completely true throughout this wide region. I suggest you reconsider your statement; it seems too generalized) various religious organizations in Central Asia are experiencing new opportunities. Many religious groups from various countries have been actively engaging in Central Asia. In light of these developments, this paper (Ed- by convention, present verb tense is used in the last paragraph of the Introduction when the paper outline is presented) examines how the Korean religious organizations have been engaging in this new environment in Central Asia. Many of them commenced religious activities due to the presence of their ethnic compatriots (Koryo-in) living in Central Asia. The activities in Central Asia of the two major Korean religious groups, Christian and Buddhist, are explored. This work is based on published materials, internet sources, documents and reports on Korean religious activities in Central Asia. Before dealing with the subject, the religious condition and unique aspects of Koreans in living in the mainland (South Korea) are examined. Religion in Korea Traditionally, Koreans were a people who often called on supernatural powers and carried out rituals for spiritual reasons. Historians tell us that Buddhism, Confucianism, and Shamanism have all been prominent in Korea since its early history, informing people's view of life both here and in the afterworld. It is thus no surprise that even contemporary observers remark that modernization has not affected the demand for religions in Korea, a land dotted with countless crosses above churches in the cities, while the countryside teems with Buddhist temples of every type. In addition, in many urban neighborhoods one can still encounter innumerable residences of fortunetelling (Korean: jeomjip), which were inter-mixed with shamanism, Buddhism and local traditional belief. Soviet Korean (koryo-in) in Central Asia and Korean… 213 The statistics exemplify Koreans' resilient religiosity. Today, only half of its fifty million people profess to hold religious affiliations. According to a government survey conducted in 2007, more than 29% of Koreans identified themselves as Christian (18.3% Protestant and 10.9% Roman Catholic), while 22.8% were solidly Buddhist.1 Almost half (46.5%) of those questioned claimed to be agnostic, but upon closer inspection, even they engaged in religious activities of various kinds: going to Buddhist monasteries to pray for a child’s academic success, consulting Christian ministers for a healing prayer, and maybe visiting a shaman or two for fortunetelling and even an exorcism – all without thinking that one must be bound to the teachings of a single tradition. It has been remarked that Koreans practice an "instrumentalist" approach to religious life, or simply put, subscribe to any religion so long as it proves beneficial to their goals here and now (Lee. 1998: 43). This trend may have had a influence on the Korean religious activities abroad, in our case Central Asia. Although Korean religious groups defend themselves passionately and not infrequently denounce others as a way of asserting their superiority, in reality many Koreans see little wrong in taking advantage of every religious option available to them. Even the most fervent Christians and Buddhists will consult the clergy of competing traditions if they believe it will serve some tangible purpose. Such is the classic formulation of Korean religiosity: people adrift in a sea of beliefs, relying on anything and everything to survive (Park. 2004: 29). As a result, Korea has an abundance of religious holidays, i.e., two New Years, which are celebrated according to both lunar (traditional belief) and solar calendars, Buddha's Birthday, Ch'usok (the Harvest Festival, traditional belief), Kaech'aonjol (Foundation Day, traditional belief) and Christmas. Korea is probably the only country in the world to have such a diverse range of religious holidays. 1 “Hankuk Jong-gyo Hyun-whang (Religion of Korea 2008)”, Ministry of Culture, Sports and Tourism, http://culturestat.mcst.go.kr/StatisticsPortal/McstPortal/index.jsp : Cultural statistic of Korea 214 Chong Jin OH Given the great diversity of religious expression, religion has played a complex role in South Korea's social development. Some traditions, e.g. Buddhism and Confucianism, are adhered to as important cultural properties rather than as rites of worship. Confucianism remains important as a social ethic and its influence is evident in the immense importance Koreans ascribe to education. Christianity is identified with modernization and social reform. Many Christians in contemporary South Korea, such as veteran political opposition leader and ex-president Kim Dae-jung, a Catholic, have been outspoken advocates of human rights and critics of the government. Christian-sponsored organizations, such as the Urban Industrial Mission, promote labor organizations and the union movement. Buddhism entered Korea from China during the 4th century, becoming the dominant religious and cultural influence during the Shilla (668-935) and Koryo (918-1392) dynasties. Confucianism was also brought to Korea from China in the 9th to 10th centuries, but it occupied a subordinate position until the establishment of the Choson Dynasty (1392~1897) and the persecution of Buddhism carried out by the early Choson Dynasty kings. These days, Buddhism is stronger in the more traditional east of Korea, namely the Yeongnam and Gangwon regions, where it accounts for more than half of the religious population. Buddhism in Korea is dominated by the Jogye Order, a syncretic sect traditionally linked to the Seon (Zen Buddhism) tradition. Most of the country's old and famous temples are operated by the Jogye Order, which is headquartered at Jogyesa in central Seoul. Protestant missionaries entered Korea during the 1880s, along with Catholic priests. They converted a remarkable number of Koreans. Methodist and Presbyterian missionaries were especially successful. They established schools, universities, hospitals, and orphanages and played a significant role in the modernization of the country. These are also the main missionary methods of Korean Christians in Central Asia today. During the Japanese colonial occupation, Christians were in the front ranks of the struggle for independence. Factors contributing to the growth of Protestantism included the degenerate state of Korean Buddhism, the efforts made by educated Christians to reconcile Christian and Confucian values, the encouragement of self-support and self-government among members of the Korean
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