The city of Edmonton, Canada, a few years ago launched a campaign: "Hello, How are you?" A survey made, resulted in 18 percent of the citizens saying that they felt alienated while living in the city— the reason for the campaign. Followed shortly by 'Hello, Let's eat!' and 'bench buddy', let's sit and talk, opportunities to converse with others facilitated by benches spread throughout the city. Various social programs were implemented. As such, urban policy is becoming more and more caring.
Korea is no different. The stairs that come down to the plaza from Cheongnyangni station in Seoul stand out. At the beginning and at the end of the stairway, you can see materials of a different kind and color are used. At the flat landing in the middle of the stairway likewise we have a different design and color. Why so? There is a reason. The elderly may have poor eyesight, and it is to help them to distinguish the stairs and the flat landing and help prevent falls.
Guard fences are also installed along the streets to protect pedestrians from cars in the event they leave the street and enter the sidewalk area. Tall adults don't have a problem but young children with guard fence height may not be visible. When installing the guard fence, care should be taken to ensure that the child standing behind the fence is visible.
If one is observant it is easy to see whether there is caring consideration for all the citizens, in the different parts of the city. Not only healthy people live in cities. The weak live together with the strong. Some people have difficulty walking, like the elderly, while others are blind or deaf. Color blindness, poor vision, pregnant women, and children walking must remain a concern for those in city government.
Urban design should be done with the weak in mind. If only the strong are the concern of planning and design we can't say we are living in the real world. Without concern for the weak, our cities become a jungle; society lacks sensitivity, and the weak become the prey of the strong.
Cities where the weak live together is not only left to the heads of government, city officials, experts and organizations. All citizens must examine, work together to fix and bring about change. Let's start by not only thinking of my situation but the situation of others. And to check to see if it's a city where I can live comfortably as an old man not many years from now.
There is a need to take a stroll through the city with your grandfather and grandmother. Take your niece and walk along the street. Then you will know how to design a city. The moment this happens, you're a caring city architect and respected citizen.
A
college professor gives us his thoughts on the worries of many of the
young people in Korean society. He begins his article in the Kyeongyang
magazine with the TV drama 'SKY Castle', extremely popular among the
viewers. It shows the efforts of the upper-class society to get their
children admitted to the best universities. It had comedy and satire all
mixed into the 20 or so episodes.
The
portrayal on TV was true to life. Just recently one of those appointed
to a high position in government was censured by the public for
favoritism in a daughter's selection for college. It remains to be seen
what will be the results of the legal process but it has been in the
news many weeks. Young people have great difficulty with such news.
Children's
education, exemptions from military service and the selection of public
servants for positions in administration are very sensitive topics. Why
should that be the case? Because it shows the possibility of wealth and
place in society being passed on to the children of the elite.
Korea
very quickly turned into a feudal society. In a slowly growing economy
the limited fruits are first delivered to the privileged minority and
what is left is divided among the rest. This malaise in society gives
rise to discontent.
Those
born before 1970 came into times with great economic growth and had the
opportunity for wealth and prestige in society. The royal road for the
minority was education. Those not so privileged would find wealth and
position in society beyond their dreams and lamenting a society that
closed the door to them.
Those born after the 70s, the numbers going to college increased greatly. In 1990, 33%
went on to college, in 2000 the percentage went up to over 80%. They,
for the most part, had a specialty. They were creative, globally-minded,
and familiar in the search for information. Citizens traveling were not
hesitant in dealing with foreigners, knew foreign languages and showed a
great deal of confidence in dealing with foreigners, none of the
inferiority of the past, they were well versed in democracy and
totalitarianism was out of the question.
Young
people were knowledgeable of the computer and smartphones and couldn't
imagine life without them. They were competent in the world of
technology. They did not separate work from play and searched for work
they could enjoy. Different from the past they did not spend to show off
but spent on their needs.
They
were responsible for the Korean Wave of South Korean entertainment
culture that spread throughout the world. They have not, however, been
able to do much with the economic area of life. They are competent in
many fields, have an inbred attribute for democratic ways, a special
desire for making work and play a part in life. They grew up during a
period of fierce competition and those that have received special favors
will be their targets in the years ahead. They have many skills but
they will find it difficult to escape the $650 a month salary which the
recent college graduates are expecting to receive. Which was not the
expectation of those who made it to college?
Young people will no
longer stay on the sidelines watching how wealth and place in society
are handed down. As they become the leaders, social change will come.
Will they be able to bring about the change they want? Our society is
now at the crossroads.
In early September of this year, the Uijeongbu Diocese of Korea which has been working with migrants and refugees established a Catholic refugee center. The diocese saw a need for a building for the refugees, a place for them to meet. It was welcomed and a great gift for the refugees. The Refugee Center was a space that supported the study, activities, and counseling of refugees and migrant families. There were 700 refugee applicants from Africa who escaped their homeland because of political and religious oppression. In the Eyes of the Believer column, a priest of Seoul explains to the readers of the Catholic Times the problems that arose.
The Uijeongbu Diocese established the refugee center, the first in the Korean Catholic Church which showed the diocesan interest and concern for refugees. In celebration of the completion of the Refugee Center, the bishop emphasized the love for the refugees in his talk at the dedication.
“We joined the 1992 Convention on Refugees and the Refugee Protocol and Korea enacted the first refugee law in Asia, but we have only 2% of the UN's 35% refugee recognition rate. Externally we appear to be in the ranks of protecting refugees, but in reality, we are doing very little. We have built this structure for the refugees let us fill it with our love."
In this way, the diocese is continuing the interest that began last year with the hope that each parish would take one of the refugee families and care for them.
However, shortly after the refugee center was completed it encountered a major obstacle in its operation. After the ceremony, they tried to open the operation, but it was canceled and the sign of the refugee center on the outer wall of the building was removed. Some residents lately heard about the operation of the refugee center and protested to city hall to oppose the opening due to noise, security, and the deterioration of the local area. As the controversy grew, the diocese delayed the opening indefinitely. The Uijeongbu Diocese recently met with city officials and residents and said: " They fully understand the concerns and opposition of the residents. The refugee center will not begin operation until they have the agreement of the residents."
It is a shame indeed. It is okay for the Catholic Church to run a migrant pastoral center, but when you change the title to refugee center the discriminating attitude of local residents makes this impossible.
It cannot be denied that “politics of discrimination and exclusion” is working in our country. Many are the incidents of discrimination, exploitation, and impersonal treatment of the migrant workers who have been in Korea for a long time! "Refugees", are a hot topic presently. They are our neighbors to be embraced like migrant workers because they are now living in Korea. In reality, however, Koreans dislike for refugees is well over the normal. A scholar expresses this situation very appropriately with the following words.
"You can send relief supplies to the African refugees who live far away and sing: You were born to be loved, but if you bring them to our country and let them live with us in our home, the story changes. If they are far away in Africa you can help because they don't threaten us, but the moment they enter the country they are not a target of hospitality, but of hostility.”
The 'other' always poses a problem. The other in me is difficult because it's not controllable. They are refugees inside me. In the Old Testament, beings who appear in the form of others were the gentiles, widows, orphans. They are like the present migrant workers, multicultural families, homeless people, refugees, etc. of this age and those who have been deprived of their rights because of social prejudice and mistreatment. But can we live without others and without neighbors? Jesus answers in the story of the good Samaritan "who is our neighbor?" He presented the Samaritan who heard the groans of the other and with to his side.
Like Jesus, we hope that "the principle of unconditional hospitality" will be applied to all others of this age, resulting in generosity and tolerance rather than disgust and hostility. The writer prays that soon the Uijeongbu Diocese will be able to open the refugee center and the local residents and refugees can coexist together in peace.
In Korea, Corporate Social Responsibility (CSR), has spread to most multinational corporations, as well as to large companies and small and medium-sized enterprises. Climate change has become another trigger for arousing interest in sustainable management. A specialist in development finances in the Diagnosis of Current Affairs column of the Peace Weekly gives her ideas on the subject.
Although CSR is used with different meanings which are confusing it has two main objectives: to mitigate costs and risks and to create new opportunities and values. It's fundamentally about how a company manages its business.
Effective CSR increases corporate transparency and collaboration among those concerned with the ecosystem, (business, government, investors, civil society, employees, and consumers). In the larger picture, it is a matter of leadership to set standards in markets and in society. It's a strategy that goes far beyond the norms of common philanthropy.
In the international community, there is now a 43-year-old OECD which proposes guidelines that serve as a relevant standard. This guideline does not use the term 'CSR', but rather the term "Responsible Business Conduct". When the Working Group Chairman finished a meeting in 2016, people asked him, "Are you the guy who killed CSR?", "CSR committed suicide!" is the answer handed down. It is now Corporate Responsibility.
In the past decades, CR has evolved with two distinct trends. One is about governance. Breaking away from the traditional 'compliance' method of setting rules and standards and reporting results through audits and investigations. Now, instead in a collaborative manner, jointly finding and correcting root causes and applying best practices. It has been changing in a way that promotes the use of capabilities, and shares risks and benefits.
The second is the evolution of capitalism and the expansion of boundaries. The policy in the past was to see society as a battleground for competition. GE, Google, IBM, Nestle, Unilever, and Wal-Mart are beginning to connect the areas of company performance with labor, human rights, and the environment. Four years ago, in an Economist survey, 83% (74% strongly) of the 853 corporate executives around the world said human rights were a problem.
Our writer concludes the article considering the interest in CSR currently spreading in Korea. First of all, CR is not a government-led agenda. It is an agenda for the private sector to lead with repeated innovations based on their capabilities. She hopes that CR will bring about Korean entrepreneurship that can embrace these new ideas in the world markets.
The word reputation has much included within its meaning: evaluation and judgment are two. We live with a reputation, make our reputation and listen to the reputation of others. The world values reputation and it determines success in much of life, often more important than ability. In the Word and Silence column of the Peace Weekly, a journalist gives his thoughts on the subject.
The success or failure of a company depends on its reputation. It gives wings to sales and can bring about a serious crisis in operations. Professional bodies research reputations and develop reputation indices. They advise, manage your reputation.
Politics is a fight over reputation. Elections are all mixed up with the rise and fall of reputations: rumors more than truth, perception more than facts, slogans more than content, and public relations more than reality. Each party hangs on its digital reputation They gather in their bags of comments and manipulate the search engine, and try to spread false news and dance when they succeed.
Reputation is ambiguous. My judgment is actually the reputation given to the world. They have never met the person but they know enough to like or hate, respect or despise someone. Most are superficial perceptions— virtual images conveyed by the media.
This is an era of reputation. Reputation is money and opportunity. Wealth, honor, power depend on reputation. Sometimes the seeds of destruction of oneself and family are sown. Reputation is hard to control.
Reputation is like money, without it, life is difficult but its pursuit leads to unhappiness. Become a slave to money and one loses its precious value. The same is true of reputation. The more you desire it the chances are it will destroy you and you lose your goal and direction in life.
Misery develops when dominated by reputation. The world's praise and tribute spoil one. The public wants idols and makes idols. Raise an ordinary person into a hero and they often are considered a prophet of the times.
Reputation is stronger than reality. If the reputation takes over, the reality is invisible. People trapped within a reputation rarely can free themselves. The cheers of the masses are like drugs, and gradually one becomes addicted. You cannot distinguish between what is real and the reputation developed. Life begins to imitate the reputation in which one truly believes. The tail shakes the torso. Reputation dominates behavior and consciousness.
An exaggerated reputation ruins a life. Even a noble personality is harmed. A double life can appear and lead to a life with a mask. The wise guard against a reputation. When an unbearable reputation comes, they run away from it. In particular, one refuses the place of respect and admiration by acting against expectations. Sometimes working against a supposed good is a greater virtue.
In the Bible and Life magazine a priest begins his article: "Tears came to his eyes" recalling the meeting of the two leaders at Panmunjom. From deep inside he felt great heat rising up. "Our desire is unification." Korea to be again one, overcomes us with emotion. The words of our Lord are the prayers of many: ...So that they may be one just as you and I are one" (John 17:11).
What does this 'oneness? mean? This is what we should be working and desiring in life. In Korea we all desire unification: some want dialogue, cooperation, but some shout 'Red', we need to overcome them and put them in their place. All want unification but the meaning of the word is different.
For some unification means all the same—uniformity. North and South both with the same structure, way of thinking, lifestyle no difference. It's like going to a Chinese restaurant and asking for an order of noodle and bean sauce for all. Is that what is meant by unity? Is that even possible?
We have been separated for over 70 years. The North and South have gone their own different ways. Is it possible to give it all up to become one? We are asking each to give up what they have become. When we shout out North/South Unity— 'Unification Jubilee', we are asking the Communist North to disappear for an iron-fisted type of unity.
What is the unity that is possible? It is not the unity without differences but a oneness that accepts differences and yet lives together as one nation. This is the unity of the Trinity. Different but understanding one another, respecting each other, patiently influencing each other, compromising, and living together as one nation.
We have not been able to do this for over 70 years. The reason is the way we understand differences. Differences bring about uncomfortableness. At times fear arises. Different thinking, appearances, personality, different behavior, which at times becomes a threat. Consequently, some see this as wrong and when it comes to living together with the North it means the absence of Communism.
So what is demanded is both the North/South accept the differences. Jesus showed us the way in his life. He had no difficulty mixing with all kinds of people: the sick, poor, possessed, tax collectors, sinners, Samaritans, foreigners, etc. To the Jews, they were not different but wrong. Jesus saw what was different and what was wrong
and separated what was not according to God's will and accepted what was different and joined them and gave them life and did this with love.
The love that we need is being separated by the 38th parallel in our hearts. This has to be removed and find ways to begin talking. God is calling us to do just that. "We are ruled by the love of Christ." (II Cor. 5:14) When we can do this all the barbed wire that keeps us separated with disappear and we will be one people again.
A professor of political science gives the readers ot the Peace Weekly some ideas of the problems Korea is having with Japan. What is a rational response to the economic retaliation by the Japanese government? This is expressed in various ways depending on the viewpoint of the conservatives and progressives and the political intimacy with Japan.
Korea's countermeasures vary depending on the political and social climate. At times with retaliatory or appeasement policies in light of the long-term relationship with Japan. All the political parties emphasize the so-called 'diplomatic' solution, through a kind of political compromise rather than endless confrontation.
What is the "diplomatic solution" that politicians of all stripes, and scholars desire? How is the Korean government attempting diplomatic solutions when the Japanese regime is refusing diplomatic dialogue? In the current Korea-Japan relationship, there is no reason for a passive, humiliating relationship hoping for a diplomatic solutions.
In order for a true diplomatic solution, both regimes must simultaneously express their positions clearly and at the same time concede what can be conceded and compromise. However, if diplomatic means are not used as a means to a solution the shortsighted approach to ending the current conflict will produce other serious problems. We have to find a cool-headed diplomatic solution.
First, multilateral diplomacy must be planned to publicize and support Korea's position to the United Nations and other international organizations. It is necessary to find and share common goals with friends who can actively inform and sympathize with the international community about Japan's tendency to glorify its colonial rule and overlook their mistakes unlike Germany. The professor looks forward to the keynote address of President Moon Jae-in to the 74th UN General Assembly.
Efforts should be made in diplomacy outside of Japan. Japan should make known unbiasedly the harm down to Northeast Asia's security and environment. Fukushima's release of radioactive pollutants should be made known, and Korea should be in the vanguard of democratic forces actively responding to the delusions of the rightwing Japanese government to revive colonial imperialist remnants in the 21st century: allowing the use of of the rising sun flag for the Tokyo Olympics. (This was a symbol of Japan's imperialist past and reminds the Asian countries of the pain of colonial rule. Similar to the swastika in Nazl Germany).
Korea should stand in solidarity with the democratic forces of the Asian countries who actively accept and align with the common sustainable development goals and norms common in the international community.
True diplomatic solutions are not simply achieved with one-dimensional restoration of diplomatic channels. We must summon democratic civil society at home and abroad and solidify the democratic civil society in Japan. Abe's most feared political group is probably the politicization of anti-Abe civil society in Japan. Therefore, it is important to restore a social climate which allows Japan to brake the right-wing way of thinking that will allow the open communication between Korean and Japanese civil society.
These fights are likely to continue in the short term, until the end of Abe's regime, or in the long run until a true sense of democracy finds a place in Japanese civil society and politics. On the part of Korea first of all, the social consensus of the Korean people must be achieved, unnecessary internal conflicts settled, and Korean society united in the way we see the Korea-Japan issue.
