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International Journal of Korean History(Vol.11, Dec.2007)
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Christian Women's Movement in Korean Modern
History and Peace & Unification MovementG
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YUN Jeong-ran*
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Introduction
Experiences under the Japanese occupation, wars and South-North
division are major factors in shaping the lives of Korean women. 50-yearold division on the Korean Peninsula aggravated pains afflicted on women,
along with spread of militarism culture. For women who experienced the
modern history and considering the Korean situation in progress, peace and
unification movement become the significant issue. Therefore, Korean
women aggressively participated in peace and unification movement and
anti-war campaigns through South-North exchanges. For the sake of peace
and unification movement, women set up organizations and take actions
thank to th on-going active actions of Christian women.
Colony, Korean war, South-North Division and Christian women
Creation and Development of Christian Women's movement
Christian women movement was born and developed in the late 19›
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Lecturer, Department of History, Soongsil UniversityG
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Christian Women's Movement in Korean Modern History and ~
century in the wake of deprivation of national sovereignty and Japanese
occupation. In the late 19st century, Christianity was introduced to Korea,
contributing the Korean modern history, especially, Korean women. At
that time, Korean women thought the religion as a hope of life. Early
Christians endured any pressures and challenges in order to spread what
they were told to other women.
Christian women didn't sit idly about political and economic issues.
When the movement aimed at paying back national debts under the
Japanese occupation women organized groups to engage themselves in it
very actively. Since then, they also played a pivotal role in the national
movements such as pine-bamboo suicide squads, hurrah campaigns in
1919 and anti-Japanese justice activities. In the 1920s. women formed
nation-wide groups to earn supports from people and to explore ways to
link women's movements with national movements. Korean women under
the Japanese occupation were forced to think hard about the issues of
nation and women. Christian women built nation-wide organizations and
at the same time carried out women's movement in solidarity with
socialistic women.
First, forming nation-wide organizations was pursued simultaneously
in and out of churches.1 Out of churches, in 1922, YWCA was organized
to push for national and women movement together. Until the late 1920s
urban women took the lead in carrying out women movements ranging
from anti-illiterate movement, women's rights restoration movement such
as abolishing concubines, minor-bribes and government-sanctioned
prostitutes to women's lifestyle improvement movement such as hygienes,
child-rearing, cooking class and studies of modern outfits. The purpose of
them is to enlighten women. They were at the forefront on the conviction
that independence can be gained from women's change.
Meanwhile, within churches, women in Methodism and Presbyterian
formed a nation-wide groups respectively. In Methodism, nation-wide
groups were set up respectively by North Methodism in 19202 and South
Methodism in 19243. In 1930, nation-side women organization was
formed after North and South Methodism were integrated. On the other
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hand, in Presbyterian, in 1928 national women evangelism inauguration
plenary, an exclusively women's group, was held4 Groups spanning from
coast to coast gave the opportunity for women to share information about
each region, laying the foundations to move in a more constructive
direction. And women's issues could be more easily shared.
Second, solidarity with socialistic women was forged by Geun-woohoe(ֽ૴ฎ) organization. The members of the organization didn't feel
comfortable with the stated goal of socialistic movement. But they were
greatly inspired and encouraged.
Christian women utilized experiences in the 1920s to break away from
the urban-focused movement to expand the rural areas while promoting
women's suffrage within churches.
Rural enlightenment movement and temperament movement under way
outside churches are part of efforts to strengthen the women power and
draw more supports from people.
While these movements were sought outside churches, women's
suffrage movement was pursued within churches. At that time when our
sovereignty was lost, Churches were the only organization for Christian
women to resist against the paternalistic system. They were grudgingly
seeking the national and women's movement in parallel. But, from within,
they resisted against the paternalistic system. Eventually, the experiences
gave way to movement to push women into the National Assembly after
the liberation.
Liberation, Korean war, South-North Division and Activities of
Christian women
Since the liberation in 1945 and until the Korean War and the ensuing
division of the Korean Peninsula in the 1950s, representative campaigns
carried out by Christian women are as following.
First, they took the lead in organizing the Korean women's groups and
forming Yeoja gukmindang(઱ୀ֝ࢢ‫)ۥ‬, a women-initiated political
party. Korean women's group, since the liberation, were gathered at
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Christian Women's Movement in Korean Modern History and ~
YWCA buildings to discuss the women organization. Against the
backdrop, Geonguk buyeodongmaeng(Ս֝ऀ‫ )ࡃܛڀ‬was formed at that
time.5 Several groups such as Dokrip aeguk chokseong jungangbuindan
(‫ోࠩܒ‬নண੽ऀ଴ۚ) and Daehan buinhoe(۩෉ऀ଴ฎ) were created.
And in these organizations women played a central roles. After Korea
was liberated and until the governments in South and North Korea were
separately established, Christian women put their lion share of efforts into
catapulting fellow women into the National Assembly.6 That's because
unless women made their way into the Congress, passage of legislation
women wanted was impossible. After liberation, Women used their
experiences under the Japanese colonization to abolish women quotas,
government-sanctioned prostitutes, get the recognition of gender equality
and impose a ban on concubines by passing the law with no avail.
In the process, women made efforts to enter the National Assembly for
the passage of laws and took various activities such as publishing the
housewives newspaper. But, men blocked women's endeavors in being
elected members of National Assembly, lack of financial resources, social
disregard, paternalistic way of thinking among women in general and
92% of women's illiteracy and ignorance. As a result, after the general
election was held to form the constitutional congress, no women was
elected.
Christian women, however, were not discouraged. In 1950, as many
men were dead during the war, women took the place of men to become
the bread-winners, expediting the women's entering into a society. Along
with this, Christian women's organization was refurbished including
YWCA and 'Korea Women's Christian Temperance Union(۩෉‫֗ܒ׆‬
઱ୀୣ୪ฎ઴෍ฎ).'7 Based on this, Daehan buinhoe(۩෉ऀ଴ฎ)
produced 11 candidates for the second congressional election in 1950, and
among them, one was finally elected.
After this feat, Daehan buinhoe(۩෉ऀ଴ฎ) promoted women's rights
by pushing for the legislations. These efforts paid off. For example, a bill
to ensure menstruation holidays and leaves before and after delivery for
working women was passed by one-vote margin and a bill for dual
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punishment in adultery crimes was also passed. They wanted to keep up
the momentum. Members of Daehan buinhoe(۩෉ऀ଴ฎ) contacted lots
of opinions leaders to wage a campaign to convince people into making
amendments of the law. But, their attempts were thwarted by men who
were strongly caught up with paternalistic mind-sets.8 A vast organization
of Daehan buinhoe(۩෉ऀ଴ฎ) played an central role in facilitating the
activities taken by the department dedicate to bill amendments and
women's projects.
In the mid-late 1960s, Christian women built upon it by encompassing
all the denominations to establish the Christian organization all the
denominations to establish the Christian organization and pay attentions
to scial, women and women's rights movement within churches.
In 1967, Hanguk gyohoe yeoseong yeonhaphoe(෉֝֗ฎ઱ন઴෍ฎ)
organized Korea Church Women United, taking the lead in women's
movements here until the late 1980s. Under the United, local,
international and piggy-money and world prayer committees were
working.9 In the early days, mostly they acted as a stooge for the
government only the change the nature of activities since 1974.
In other means, the human rights committee was newly established to
stand for protecting the human rights.10 Under the auspices of world
churches and women, it worked with NCC human rights committee and
women evangelism group to engage themselves in democratization
movement such as filing petitions and issuing statements in order to plead
for release of political prisoners as well as console their families. In
parallel with this, with the goal of restoring the human rights of victims of
atomic bombs, they appealed to the Japanese government and the global
community, surveyed the Korean victims of atomic bombs, raised money,
treated the victims, supported financial aids for affected families and
educational aids for second-generations, and held seminars on nuclear.
And their first priority was to promote women's human rights. For
instance, there were movement to oppose shopping around bar girls,
actions to back up female workers for their right to survie, movement to
create women-dedicated department and movement to support women
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Christian Women's Movement in Korean Modern History and ~
ordination. Women's human rights and peace movements waged during
the mid-1970s became the role model for NGO activities of today.
Korean Women NGOs and Efforts for Peaceful Reunification
Peace Movements by Women NGOs
Along with movements for women's rights, movements to resolve
wartime comfort women, and political representation by women, these
days Korean women NGOs are focusing on efforts to achieve peaceful
reunification.11 The peace movements in Korea began with Hanguk
gyohoe yeoseong yeonhaphoe(෉֝֗ฎ઱ন઴෍ฎ)'s project in mid1970s to provide aid for victims of atomic bombing. Some 20 thousand
victims then suffered from disease and poverty in Korea, after the
bombings on Hiroshima and Nagasaki were dropped around the end of
the Second World War.
The organization brought the public attention to the issue as one of the
un-resolved post-colonization problems, while, at the same time, stepping
up various measures for the victims. Peace movements kicked off, led by
this organization in 1970's. In the 1980's, the movements began growing
far more diversified and goal-oriented.
In late 1980's, christian women presented mission and direction of
Korean women's peace movement, voicing their stance of anti-war, antinuclear, and pro-peace movements as effort for unification movement,
independence movement, and life-salvation movement. At the same time,
they launched a movement to ban the use of tear bombs. The government
then used the tear gas to rallies crying out for democracy in the nation.
The women kicked off the anti-teargas movement, citing damages on
police and ordinary citizens, as well as ecosystem. After adopting a
statement of ‘Let's Ban Use of Tear Gas That Threatens Lives of Ordinary
citizens,’ the organization resolved the ban movement, submitted a
proposal banning the use of the gas, established a damage complaint
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center to launch activities such as peace march, research on tear gas
manufacturers, protest calls, rallies, pamphlet distribution, and signature
seeking campaign.12
In 1988, Korean Female Theologians' Statement on Reunification and
Peace' was declared by female theologians, and in 1989, a women's
conference on peace was held a number of anti-nuclear activities
including movement to block construction of nuclear power plants and
remove nuclear weapons and to remind of the meaning of peace
movements. ‘Women's Peace Bazaar’ was held to establish funds for such
purposes and a movement was launched to trade war toys with
environment-friendly pollution to eliminate war-like culture.13
In 1990's, the peace movements were expanded in overseas countries.
In 1991, an international appeal was made against the Iraq war led by the
U.S. and the U.N., declaring that any wars running counter to life and
peace cannot be justified in any way. A set of full scale mass-education
campaign activities were launched through issuing a statement on 'Our
Stance on the Gulf War' and holding debates on topics of the war and
war-like culture, along with writing letters and distributing fliers. At the
same time, a movement to reduce war budget was launched to insist on
awareness of lack of national welfare and on expansion of welfare
spending on women. 1991 was the first year for 'Presentation on
Campaign geared towards Defense Budget Reduction' and a signature
signing campaign participated by one thousand supporters. In 1992, a
movement started to write letters, in a form of fly sheets, voicing reasons
for reduction of defense budget.
In 1993, planning began for long term projects on researches for
activities to reduce defense budget and expansion of welfare budget for
women. In 1994, a movement was held against weapon purchases,
regarding the U.S. government's plan on setting missiles in South Korea
after North Korea's decision to disallow nuclear inspection.14
As a result of such efforts, in 1997, ‘Pyeonghwareul mandeuneun
hoe(ඌฃࠜ ࠮݁‫ ۀ‬ฎ)’ was established and the movements grew more
specialized.
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Christian Women's Movement in Korean Modern History and ~
Led by the group, various movements began on anti-war disarmaments,
fostering of peace culture, research on peace, before 1998 was designated
for ‘disarmament year,’ geared towards more detailed and specialized
movements.
Women NGOs' Movements for Reunification
As for the movements for reunification by women, after the National
Council of Churches in Korea adopted ‘Korean Churches' Declaration on
Reunification’ in its general meeting in 1980, Korea YWCA began
reunification movements by holding debates and symposiums on women's
role, affected by the declaration.15 Entering 1990's, the reunification
movements by women were centered by contacts between the two Koreas,
aid for North Korean, and for North Korean defectors in South Korea.
In the 1990s, affected by adoption of the inter-Korean resolution and
the softening stance on North Korea under the Kim Yeongsam
administration, it became possible for women from the south and the
north to hold meeting for four times from 1991 to 1993, under the theme
of 'peace and women role of Asia,' connected by Japanese women. In the
first round of the meeting took place at Tokyo in Spring of 1991, the
second round in Seoul in Autumn of 1991, and the third in Pyeongyang in
Fall of 1992, and the fourth at Tokyo in Spring of 1993. In the second
round of the meeting, participants agreed that comfort women issue was
in common interest between women from the two Koreans, and therefore,
the victims of the wartime sex slavery testified the prostitution forced by
then Japanese government at an international open hearing on war
compensation by Japan held at Tokyo in December of the same year. In
1993, women from South and North Korea jointly proposed the comfort
women issue, by co-participation in 'an international conference on war
and women issue' at Berlin, Germany and at the UN's human rights'
conference in Vienna, Austria. Through such conferences, women from
the two Koreas confirmed their common interest in ‘comfort women’ by
cross-border contacts. However, such contacts stopped following the
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death of former N.K. leader Kim Ilseong, food shortage crisis caused by
natural disasters, and the first nuclear standoff in 1994.16
However, in late 1990's, the sunshine policy by the Kim Daejung
administration in Seoul resumed and propelled the contacts between the
inter-Korean women. In 1998, in Beijing China, three-party talks were
held among women of the two Koreas and Japan, to exclusively debate
the comfort women issue and to adopt a joint statement, to the Japanese
government and the UN's human rights' council. In 1999, 4 representing
South Korean women visited three North Korean representatives to
propose a inter-Korean women conference.
After the South-North Summit was held in June 15th 2006, South and
North Korean women have become more active in interchanging and
communication. Moreover in Oct. 2002, 300 women from South and 100
women from North had the meeting at Mt. Geumgang in North Korea to
understand each others throughout playing games, climbing mountain
Geumgang and having discussions. By October 2005, a large group of
100 South Korean women visited Pyeongyang which was the first group
visit since the division of Korean territory. Discussions about the roles of
women towards Unification and visits to education center for North
Korean women have reinforced South Korean women in understanding
actual situations of women in North. It was on March 2006 that 30 female
representative from South and North Korea joined in the meeting held at
Mt. Geumgang in North Korea. The more the meetings were held
frequently, the more the mutual understandings between women in South
and North increased throughout events like ‘6.15 Celebration of SouthNorth Joint Declaration’ or conference held during ‘8.15 Revolution
celebration’.
In 1995, over worsening of the North Korean economy, South Korean
women launched a movement to send necessities to the North, a
beginning of such humanitarian aid. In 1995 and 1996, floods attacked the
North, and in 1997, food shortage reached a serious level due to a draught,
hails, chronical impoverishment of social infrastructure, falling behind
farming technology, and shortage of foreign reserve. To this end, South
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Christian Women's Movement in Korean Modern History and ~
Korean women provided aids, through activities for sending rice, powered
milk for children and the pregnant, and underwears.
In addition, the number of North Korean defectors hit the 1 million
mark and support them. Presently, women organization like YWCA and
Gyohoe yeoseong yeonhaphoe(֗ฎ઱ন઴෍ฎ) and Hanuk yeoseong
danchoi yeonhap(෉֝઱ন఼ۚ઴෍) and Pyeonghwareul mandeuneun
(ඌฃࠜ ࠮݁‫ ۀ‬ฎ) are waging campaigns consistently. YWCA is
focusing on campaigns to set the record right for North, and restore the
revival of North-based YWCA, and to operate programs aimed at helping
North Korean refugees. Since 2001 it studied and published educational
materials for children, teaching peace and unification to kids aged 6-10 in
nurseries around the country, For women who signed up for YWCA job
shops, it teaches them information about North, raises awareness about
unification and preparation after the fact. Programs to help North Korean
refugees have been implemented since 2001.
For Gyohoe yeoseong yeonhaphoe(֗ฎ઱ন઴෍ฎ), it focused on
missionary works for victims of atomic bombs and anti-personnel
landmines, and pursued projects to achieve unification on the Korean
peninsula, make nuclear-free zones and help children in North Korea.
For Hanuk yeoseong danchoi yeonhap(෉֝઱ন఼ۚ઴෍), it pushed
for South-North exchanges among women, broadening peace and
unification education, helping women and children in the North and
cutting down defense expenditures.
For its part, Pyeonghwareul mandeuneun(ඌฃࠜ ࠮݁‫ ۀ‬ฎ) is
taking actions as follows. First, for South-North reconciliation and
cooperation, it is preparing and implementing actions including lending a
helping hand to pregnant North Koreans and children, promoting women
exchanges, hosting discussions, making recommendations about women
peace unification, asking for women's participation in unification, foreign
affairs and defense as well as hosting panel discussions on roles of Asian
peace and their roles.
Second, it is taking actions aimed at spreading peace culture including
peace-culture education, training women peace leadership, peace-culture
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puppetry and peace camp-peace travel. Third, there are movements to cut
down on defense budget, ban on anti-personnel landmines, monitor
legislative activities for preventing excessive defense budget, amend
SOFA, create women's rights, to oppose MD, oppose militarism in
neighboring countries such as Japan, wage online campaigns to flying off
peace notes to the sky, urge anti-war women actions and head off crisis
on the peninsula. Fourth, they are working with international groups
including hosting a world women peace disarmament day, hosting an
international women peace symposium, working for anti-militarism
women's network and exchanges, being in solidarity with world women
groups and going in pilgrimages to international hot spots. Fifth, it is
actively working for peace and unification movement including
conducting surveys on women's awareness about unification, examining
case studies between women vs unification and women vs overseas
unifications.
Conclusion
As mentioned earlier, Korean women's peace and unification
movement came to the surface and became much more acute because we
went through Japanese occupation, Korean War and division of the
peninsula. Today, development and maturity of Korean women's
movement serve as the foundations for it to be much professional and
international.
Christian women's activities dating back to the late days of Chosun
dynasty went through Japanese occupation to take on much developed
forms despite ups and down in Korean modern history, recently pulling
off many accomplishments such as promotion of women's rights and
women's human rights. Growth of women's movement helped women
aggressively take the lead in peace and unification movements to reject
the spread of militarism culture. Women-driven peace and unification
movements shaped themselves totally separated from men-driven
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Christian Women's Movement in Korean Modern History and ~
unification movements.
So far men-driven unification movements have been moving in the
direction of putting premiums on unification as vehicle for unification not
as a goal itself. When six-way talks to establish a peace regime on Korea
and Northeast Asia are gradually coming into realization, the task ahead
for women peace and unification activists now is what attitudes and
actions should be taken to make future-oriented and open social
environment.
Key Word:Korean Christian women, Colony, Korean war, South-North
Division, Korean Women NGOs, Peace Movements,
Movements for Reunification
Notes :
1
2
3
4
5
6
7
8
9
Yun Jeongran, Hanguk gidokgyo yeoseong ui yeoksa(gukhakjaryowon, 2003),
pp. 29-98.
Jangbyeonguk, Hanguk gamrigyo yeoseongsa(seonggwangmunhwasa, 1979),
pp.387-389.
Ibid., pp. 384-285.
Lee U-jeong, Lee Hyeon-suk, Hanguk gidokgyo jangrohoe yeosindohoe
60nyeonsa(Hanguk gidokgyo jangrohoe yeosindohoe jeongukyeonhaphoe,
1989), p.82.
Lee Seunghi, Hanguk Hyeondae yeoseongsa(baeksanseodang, 1994), p.65.
Yun Jeong-ran, “Haebanghu gukgageonseolgwajeongeseo uik jinyeong
yeoseongdeului uihoejinchulundong”, yeoksamunhwayeongu 24(Hanguk
oegukeodaehakgyo yeoksamuhwayeonguso, 2006), pp. 241-242.
Yun Jeong-ran, “Hangukgyohoewa gidokgyo yeoseongundong”, Hangukui
gidokgyo(Gyeopbogi, 2001), p.178.
Hangukbuinhoechongbonbu, Hanguk yeoseongundongui yaksa: 1945-1963
inmuljungsim(1986), p.81.
Lee hyeon-suk, Hanguk gyohoe yeoseongyeonhaphoe 25yeonsa(Hanguk
gyohoe yeoseongyeonhaphoe, 1992), p.40.
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10 Ibid., pp.76-81.
11 Ibid., pp.113-132.
12 Gim yang-hi, Yang Ae-gyeong, Jeong suk-gyeong, Hanguk yeoseong
pyeonghwaundonge daehan uisikgwa baljeon banghyang(Hanguk yeoseong
jeongchaek yeonguwon, 2000), p.44.
13 Ibid., p.44.
14 Ibid., p.48.
15 Jeonghyeonbak, “Hangukui yeoseongpyeonghwaundong, geu seonggwawa
gwaje”, Sahoegwahakyeongu 12-2(Seogangdaehakgyo sahoegwahakyeonguso,
2004), p.296.
16 Gim yang-hi, Yang Ae-gyeong, Jeong suk-gyeong, Ibid., p.49.
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Christian Women's Movement in Korean Modern History and ~
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ැGઘ‫ݬ‬G೾ܑࠜGե஺෇ճGਓవැઉG෇‫ۀ‬஺ԧGր୪ߦGْੰG଼ۗU
ச୪ઘa෉֝ ‫֗ܒ׆‬઱ন ਐࢢ஺ ෉֝ୢ୕ ْँंۚ ෉֝઱ন /(0T
ඌฃ૶‫ ܛ‬ധଵ૶‫ܛ‬