© 2010 Jin Heon Jung
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© 2010 Jin Heon Jung FREE TO BE: NORTH KOREAN MIGRANTS AND THE SOUTH KOREAN EVANGELICAL CHURCH BY JIN HEON JUNG DISSERTATION Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Anthropology in the Graduate College of the University of Illinois at Urbana-Champaign, 2010 Urbana, Illinois Doctoral Committee: Professor Nancy Abelmann, Chair Associate Professor Martin Manalansan Assistant Professor Ellen Moodie Associate Professor Andrew Orta Visiting Professor Kenneth Wells, UC Berkeley ABSTRACT This dissertation is an ethnographic study of the Christian conversion of North Korean migrants who arrive in South Korea by way of China in the context of a transforming Northeast Asia. In this dissertation I observe that while past anticommunist South Korean regimes have publicly celebrated North Korean defectors as national heroes and heroines, today it is only the evangelical church that invites them to criticize the North. I argue that North Korean migrants‘ conversion to Christianity is a cultural project with considerable political and ideological hues that reveals the key characteristics of South Korean anticommunist evangelical nationalism. Based on 2006–2007 ethnographic fieldwork in Seoul, South Korea, and Yanbian, China, I approach evangelical nationalism as a process of ―becoming‖ rather than ―being‖ South Korean Christians. Therefore I approach the Cold War legacy and the politics of global Christianity through the personal trajectories of North Korean migrants. By focusing on the re-subjectification projects of individual migrants, I am able to demonstrate the ambiguity and contested process of Christian conversion. My ethnography asserts that the evangelical church, in concert with international anticommunist and North Korean human rights advocates, renders North Korean migrants as ―freed‖ from the communist regime, and ―revives‖ their religiosity by replacing Kimilsung-ism (the ideology of Kim Il-sung) with South Korean Christianity. In turn, my study examines the migrants‘ evangelical conversion as a contest over what constitutes ―true‖ or authentic Christianity and what Korean-ness should look like in a transforming East Asia. ii At the heart of competing practices and discourses between North and South Korean Christians are unexpected cultural differences that undermine the myth of ethnic homogeneity and generate social discrimination. The call for spiritual integrity in turn is also complex: in the face of the decline and social critique of the South Korean church, some North Korean Christians have claimed a leadership role in ―Korean‖ religious revival by evoking their ―Christian passage,‖ namely a narrative of their escape from the North to the South through biblical language. iii To My Wife Her Sumi and our son Jung-Huh Julian Doyeon iv PREFACE AND ACKNOWLEDGMENTS In this dissertation, I document the meeting of North Korean migrants and the South Korean evangelical church at a pivotal historical moment: when the prevailing cultural logic of the anti-North Korean Cold War ideology waned, and the public standing of the South Korean evangelical church faltered. The era of my dissertation research, however, is historical in that today the quite unpopular South Korean President, Lee Myung-bak (Yi Myŏngpak), has arguably reinstated a regime with both Cold War and evangelical accents. Nonetheless, the encounter I document here is one that I think speaks to the present situation and contains ethnographic truth. As for Korean Romanization, I follow the McCune-Reischauer (MR) system which is widely accepted in the academy. The MR system is now available as an online dictionary initiated by the Council of East Asian Libraries.1 Most of the Korean words in this dissertation have been Romanized with this system, except for some official names of people, places, and pronouns. For example, I use Yanbian instead of Yŏnbyŏn, for the Korean-Chinese Autonomous Prefecture in Northeast China, as it is written in most English media. Similarly, I use Juche instead of Chuch‗e for the North Korean national ruling philosophy as it appears in North Korean official documents and websites. As for Korean names in references, I use their official Romanized names where possible. This dissertation can be seen as only the first part of my long journey and a task I have worked on and will continue to engage. North Korean migrants who made this first part possible deserve my special appreciation. At the same time I have to confess how 1 http://www.romanization.org/ v painful it was to keep a ―research distance‖ from those who were seeking immediate help in China and occasionally in South Korea. Many of them were very cautious about saying what they wanted, but nearly always said what they were expected to say. Nonetheless, beyond their verbal language I was able to feel, read, and share their feelings, agonies, criticisms, and hopes. Unfortunately, this dissertation is still largely an attempt to bring out their issues around the themes of religion and nationalism in the post-Cold War era and may not fully elaborate on the various issues at hand. This project has been funded by many institutions: the Wenner-Gren Foundation Dissertation Fieldwork Grant, the Graduate College of the University of Illinois at Urbana-Champaign (through a Dissertation Travel Grant and University Fellowships), and the Department of Anthropology at the University of Illinois at Urbana-Champaign (Summer Research Fund and Summer Fieldwork Grant from the National Science Foundation), and the Max-Planck-Institute for the Study of Religious and Ethnic Diversity (through a Doctoral Fellowship). It has been a privilege to have their support for my project. I owe special thanks to my committee members for their indefinite moral and intellectual support: Nancy Abelmann, Martin Manalansan, Ellen Moodie, Andrew Orta, and Kenneth Wells. Words cannot fully express my particular gratitude to my advisor and the chair of my dissertation committee, Nancy Abelmann. She is the ideal advisor, and I have benefitted enormously from her help in developing my research project, writing grant proposals, and pushing myself to sustain my life as a graduate student. I have learned an immeasurable amount by working with her as a research assistant for a project on Korean-American family mental health, as a teaching assistant for her class, as a co- vi researcher for a project on South Korean college student cosmopolitanism, and as a co- organizer of the University of Illinois Korean Workshop. Martin Manalansan inspired me to broaden my understandings of theories of refugees, diasporas, cultural citizenship, and identity politics. It was also my great pleasure to work as his teaching and research assistant, as those experiences gave me the chance to learn from his valuable theoretical insights and experience his passion for teaching. Ellen Moodie‘s warmhearted support and rigorous scholarship played a crucial role in the development of my arguments and in the completion of this dissertation. It was also a great opportunity to work twice as her teaching assistant and participate in her 2008 panel at the AAA conference. Her influence on my understanding of the anthropology of human rights and conflicts were critical as well. I also appreciate Andrew Orta‘s insightful and serious questions about the anthropology of Christianity and nationalism. Alas, I have been very slow to learn from his suggestions, but thanks to his critical comments on my project, I was able to approach Christian conversion and missionary encounters through individual narratives and subjectivity transformation. My project would have not developed with sufficient historical depth without Kenneth Wells‘ special insights and critical discussions about nationalism and Christianity in Korean history. To him in particular I owe all of my historical understanding of the relationship between self-constructed Korean nationalism and Christianity. Last but not least, I want to express my thanks to Chung Byung-ho, who introduced me to anthropology and North Korean migrant issues as an MA student at Hanyang University. His tireless endeavors and passionate practice in academia and society have always inspired and motivated me to combine theory and practice for public anthropology. vii I have also greatly benefited from a number of colleagues and helpers during this dissertation writing stage: I want to thank the former and present ―Nancy‘s Advisees Meeting‖ members including Seun Ju Chae, John Cho, Hee Jung Choi, Yoonjung Kang, Heejin Kim, Hyunhee Kim, Shanshan Lan, Kyou Ho Lee, Soo Jung Lee, Sangsook Lee- Chung, Soo-kyung Lim, Noriko Muraki, Teresa Ramos, So Jin Park, Yoonjeong Shim, Josie Sohn, Jesook Song, Akiko Takeyama, and Han-sun Yang. Their collective contributions and friendship made my writings much more concrete and made campus life much more pleasant. I also appreciate my dissertation writing club members―Angela Glaros, Steven Maas, and Batamaka Some. During our meetings at Angela‘s apartment, I was privileged to have their great comments on my drafts. Hyeon-ju Lee and Hee Jung Choi helped me translate some essential documents into English and Lillian Bertram has worked hard to revise and edit my rough draft chapters in time. I also want to thank Liz Spears, Graduate Secretary in the Department of Anthropology. It was always very pleasant to have her assistance and her smile that made all the administrative work so much easier. I had the luck of making many wonderful friends and meeting