The original Korean version of this update was posted on March 1, 2025. (Click here to view.) 
On February 22, nine participants convened both online and in person to engage in an in-depth discussion of two seminal works by Professor Hyunsoog So. 1. "The Orphans on the Boundary – A Study on Public Welfare Service Focused on Korean Orphan Problems during the Japanese Colonial Period" (2007) ■ Summary
Orphans emerged as a distinct social category ('other') with the dissolution of traditional family and kinship networks and the rise of the modern family structure. This paper examines how social welfare, functioning as "a mechanism of both protection and exclusion for marginalized populations," evolved in relation to orphans. By the late Joseon period, there was a growing societal interest in children's rights. With the onset of Japanese colonial rule, a nationwide movement for the establishment of orphanages gained momentum. In the 1920s, the Japanese Government-General of Korea promulgated the Chosŏn Reformatory Act or Chosen Kankarei Joseon Reformatory Ordinance (Chosun-Gamhwa-Ryung) (1923) and expanded reformatory schools under “the principle of one province, one reformatory school.” Within this framework, policies aimed at transforming yesterday’s vagrants into today’s soldiers and workers for the total war system placed orphans in a liminal space between the citizenry and the non-citizenry. As a result, they became subjects of a coercive process in which they were forcibly incorporated into the national body as “citizens.” ▶ Discussion
- Orphans were institutionalized under the rationale of "protection," "education," and "reformation (moral rehabilitation)," a logic strikingly similar to that applied to unwed mothers, who were confined to facilities under the pretext of protection and labeled as subjects for rehabilitation. A shift can be observed when past newspaper discourses on orphans are analyzed. Before the 1970s, orphans were primarily defined as "parentless," "without families to rely on," and "without a hometown," whereas, from that point onward, children of unwed mothers, impoverished families, and divorced households increasingly came to be categorized as "orphans." This shift is noteworthy.
- Among the reformatory schools established under Japan’s "one province, one reformatory school" principle was Seongam Academy, founded in 1941. This institution became infamous as a site of extreme starvation and abuse, a veritable "hell" where approximately 4,700 children perished. It is striking to note that figures central to South Korea's postwar social welfare system, such as Hak-mook Kim and Kun-chil Paik, were directly connected to Seongam Academy. Kim, serving in the social division of Gyeonggi province, oversaw its management, while Paik held positions as director and deputy director during a period when countless children suffered and perished. Along with Sang-nak Ha, these three individuals later pursued studies in the University of Minnesota School of Social Work in the U.S. following the Korean War. Upon their return, they played a pivotal role in founding the Social Work Department (now Department of Social Welfare) at Seoul National University. Kim subsequently became Vice Minister of Health and Social Affairs, while Paik established the Korea Social Service. Their involvement was instrumental in shaping Korea's post-1970s welfare system, which institutionalized unwed mothers and facilitated the adoption of their children. The connection between these key figures and Seongam Academy is a striking revelation.
- Although religious doctrine, particularly within Christianity, emphasizes care for orphans and widows, practical measures to fulfill this mandate remain largely absent. Even in biblical discourse, family-based care is predominantly discussed within the context of patriarchal communities.
- This paper engages with Michel Foucault’s concept of biopower to offer a theoretical lens through which these issues can be examined.
- The strengthening of state governance mechanisms is inextricably linked to policies concerning both orphans and unwed mothers. The state has consistently produced and managed marginalized populations as a means of governance. However, it is necessary to critically examine whether the deinstitutionalization narrative, in tending toward the conclusion that ‘returning to the original family is ideal,’ ultimately serves to reinforce the normative family framework.
- Without substantial support for original families, a policy of unconditional family reunification risks shifting the responsibility of care from the state and society onto individual households. Thus, discussions on deinstitutionalization must proceed in tandem with efforts to enhance support for original families.
2. "From models of family modernization to criticism of family "normality": Research trends and challenges in Korean contemporary family history" (2021) ■ Summary
This paper summarizes trends in family studies and advocates for the necessity of historical approaches to the discourse. Until the 1970s, research predominantly focused on the structure of the family and the functions of the nuclear family. However, from the 1980s onward, influenced by Marxism and feminism, scholarship began incorporating class, social stratification, and gender as key analytical variables. Yet, many of these studies remained overly theoretical and schematic in their approach. Since the 1990s, scholarly attention has expanded to include individuals and groups marginalized from everyday life and social norms, leading to the emergence of oral life-history research and microhistorical studies. A critical approach to family history must engage with the interactions between structure and agency, interrogating subjectivity, practice, and strategic action. Such an approach fosters a reflexive examination of normative family structures and institutional frameworks. ▶ Discussion - Studies that argue “the family, while positioned as a space separate from the state, is continuously summoned by the state, burdened with financial responsibilities for welfare, and designated as the site for preserving and reviving tradition” are particularly compelling. Similarly, research on the "shadow mothering" of modern Korean nuclear families, which explores the oral life histories of women who spent their lives performing care labor and filling maternal voids yet were never legally recognized as mothers, offers critical insights.
- The policies of the 1970s that actively promoted the prevention of unwed motherhood and the adoption of children born to unwed mothers can be analyzed as mechanisms through which women’s bodies were regulated and families were mobilized in service of economic development. Notably, Sang-nak Ha, a professor of social work at Seoul National University and one of the three scholars who studied in the U.S. argued that “efforts such as preventing unwed motherhood, placing children in foster care, and promoting adoption align closely with the objectives of family planning" and emphasized "the importance of social workers taking an active role in family planning programs” (Dong-A Ilbo, June 6, 1974).
- The family is deeply intertwined with economic structures. Even in biblical discourse, the prohibition against marrying foreigners was rooted in concerns that land inheritance would pass into the hands of other ethnic groups. Similarly, under the influence of Confucian thought, the reduction of women’s property rights in the late Joseon period reinforced the patriarchal order and had a direct impact on women’s social standing.
- Feminist scholarship has long critiqued the family as a site of structural oppression, often advocating for de-familialization. However, this framework does not always align with the lived realities of marginalized communities. While mainstream white feminist thought has historically positioned the family as an institution from which women must seek liberation, Black feminist perspectives emphasize its role as a vital support system, particularly for economically disadvantaged women. Similarly, for women in precarious social positions, the family often functions as a crucial protective network, complicating any simplistic application of de-familialization. Moreover, various marginalized groups, including sexual minorities, have the fundamental right to define and establish families on their own terms. A deeper engagement with texts such as Family Status Society (『가족신분사회』) (unofficial translation) by the Institution for the Right to Found Family, published by Waon Books, may offer further critical insights into these dynamics.
- This paper offers a fresh perspective on expanding the concept of family. While much of the discourse has centered on de-familialization, reconsidering the definition of family to include one’s broader support system suggests that severing ties with family may not always be necessary. In this context, it may also be worthwhile to examine Professor Sookjin Lee’s work, “The Making of “Normal Family” in Korean Protestantism.”
This discussion on "orphans" and "family" provided an opportunity to reflect on how the topic of unwed mothers intersects with these themes. I deeply appreciate the presenters and participants for their insightful contributions. It was a pleasure to learn together, and UMI4AA is grateful for the shared experience. Looking forward to seeing you all again next month! The UMI4AA seminar is open to everyone.
- Registration Fee: KRW 5,000 per session
- Payment Info: Hana Bank 563-910001-36804 | Unwed Mothers Initiative for Archiving and Advocacy
■ March Seminar Announcement
▶ UMI4AA 1st Seminar Series Sign Up: Click HERE to register for the next session.
|
