Egalitarianism of Tonghak

By Choe Chong-dae

I recently attended a ceremony to celebrate the publication of a biography by one of the presidential hopefuls. The guest speaker, a Christian pastor, delivered a congratulatory address at the gathering that focused on ``Sainyochon,'' which means ``Treat All People as You Would Heaven.'' This ethic was originally promulgated by Choe Shi-hyung (1827-1898), more commonly known by his pen name ``Hae-wol.'' Hae-wol, the second patriarch of the Tonghak religion, was an advocate of the national democratic movement in modern Korea.

To commemorate the 109th anniversary of Hae-wol's death, the ``Tonghak Cultural Art Festival'' was held in downtown Seoul last month. Despite sweltering weather, many Seoul citizens as well as foreigners joined the unique festival, which featured such events as a traditional parade, musical performances and lectures pertaining to the historical background of the philanthropic concepts of Tonghak.

``Tonghak'' _ or Eastern Learning, Korea's most influential modern native religion, a name later changed to Chondo-gyo _ was established by Choe Che-u (pen name Su-un) in 1860. The basic teaching of Tonghak is that every human being is the embodiment of Heaven and thus should be duly revered, not only by others but also by oneself. Tonghak's most prominent belief is that ``Everybody possesses God in his or her mind.''

At the end of the 19th century, the feudal society of Korea's Joseon Kingdom was on the verge of collapse. The country was under constant threat of invasion from foreign powers and the squabbling aristocracy showed little concern for the future of the nation or the suffering of the ordinary people. In order to save Joseon society, plagued as it was by internal discord and threatened by foreign encroachments, Su-un sought and finally achieved a ``Great Religious Awakening.'' Due to the growing popularity of Su-un's teaching, the Joseon Kingdom executed him in 1864 on charges of misleading the people and sowing social discord.

Following Su-un's death, Choe Hae-wol assumed leadership of the dispersed Tonghak organization. He proclaimed equality for all humans: an equality against discrimination that transcended age, gender or social mores. It furthermore emphasized that all life should be loved and better respected. Hae-wol elucidated that it is not only human beings that should be loved and respected, but also plants and the smallest living things and even the unanimated.

The lofty teaching of Hae-wol must be taken as the ultimate campaign for ``Life for Respect,'' emphasizing a genuine egalitarianism, that is a true source of the spirit of democracy which guided Koreans onto the path of democracy. The egalitarianism of Tonghak took the initiative in safeguarding the welfare of children and women at a time when the remnants of Korea's feudal society imposed strict regulations on them.

The Tongkak religion inspired the masses, such as farmers, peasants and oppressed poor people with a sense of worth and dignity, as they harbored deep resentment against the privileges of aristocracy and official corruption, It was therefore the earliest example of a Korean religion which promised salvation and freedom of the oppressed and exploited lower class. Tonghak also provided a sharp contrast to the hierarchical Confucian order that oppressed the masses. Thus, Tonghak was not only a religious movement but also a movement that called for social reform and the promotion of justice.

The Chondo-gyo religion played a significant role in the development of Korean nationalism by striving for Korea's freedom and democracy and promoting an egalitarianism which had suffused the ``Tonghak Farmers Revolution'' against unjust government in the year of Gabo, 1894. Chondo-gyo also led a persistent struggle against Japanese colonial rule from 1910 to 1945, and instigated the famous ``Samil Independence Movement’’ of March 1, 1919 with both funds and leadership. Although the movement did not bring independence, it turned into a nationwide non-violent demonstration seeking a restoration of Korean sovereignty.

Following the liberation of Korea in 1945, the Republic of Korea was established in 1948, based upon democratic principles. Among the 33 representatives who signed the Korean Declaration of Independence on March 1, 1919, over half were Chondo-gyo adherents with the leader being Shon Byung-hi, the 3rd patriarch of Chondo-gyo. The spirit of the ``March First Independence Movement’’ is stated in the Preamble of the Constitution of the Republic of Korea, as follows; ``We, the people of Korea, proud of a resplendent history and traditions dating from time immemorial, upholding the cause of the Provisional Republic of the Korean Government established by the March First Independence Movement of 1919 . . .''

Given this, the humanistic ideas of egalitarianism and philanthropy of Chongdo-gyo greatly contributed to the nation's independence and the establishment of the democratic Republic of Korea.

There had been many other popular democratic movements calling for justice, freedom, equality and political reforms in the past. Although their historical circumstances differ, the roots of some of these movements can be traced back to the egalitarianism of the Tonghak religion. Choe Che-u and Choe Si-hyung were sacrificed as martyrs for propagating heresy, but they are highly respected by many people at home and abroad, irrespective of the fact that their philosophies and religious beliefs might differ.

Inspired by the egalitarianism of Tonghak that ``All Humans are Heaven,'' my sincere wish is for a Utopian-like democratic society to be established soon so that everybody can harmoniously sing a joyful and peaceful song.

The writer is President of Dae-kwang International Co., and the Korean representative of Compagine Cotonniere of Paris, France. He is also a longtime director of the Korean-Swedish Association.