Ajumma — Engine for Korea’s Social Progress
By Bernard Rowan
Contributing Writer
I would argue that the horizon of a society is charted by the growth of its efforts to empower those who are its foundation. The ajumma of Korea fit this speculation. They have shown their power in helping to make Korea what it is today.
They are part of the foundation of Korea's industrialization and advanced technological and knowledge economy ― as mothers, wives, and workers. We should make sure that the ajumma of today and tomorrow can extend further the path of Korean progress, as an example for the world. Let us think about the lives of Korea's ajumma.
Ajumma account for nearly half of all Korean workers. They tend to work in part-time, daily, temporary, or seasonal occupations. They do so to support their families, today in greater numbers than ever. More of them work longer, in particular those who are heads of household, often for 40 or more hours per week.
The wages for Korean women may be over one-third less than wages for men, and too many of the ajumma work without healthcare, pension, or unemployment benefits, but this hasn't stopped the ajumma. When ajumma come to work, they may find the work environment uninviting. They are among the last-hired and the first-fired; too many experience discrimination in terms of pay and promotion. The ajumma also are among Korea's most steadfast and enduring people.
Korea should do more to assist ajumma with the cost of childcare. Many ajumma need to work to make the household's ``daily bread,'' but their pay must go in the first instance for childcare expenses, sometimes approaching half or more of their wages. One of the best things Korean citizens and the government might invest in for ajumma is more childcare centers at affordable prices. Many ajumma cannot work as long as they need to do or must interrupt or quit their jobs because of their family obligations.
Ajumma toil both at home and at work. This may take a toll on their physical and mental health. The number one cause of death for Korean women is cancer; still too many ajumma suffer from hypertension, depression or other mental health illnesses. We must find ways to reduce their stress and to encourage the people and places to which they can turn for comfort. Wellness and exercise programs in the workplace, church and civic organizations, and in neighborhoods should increase.
Korean ajumma also need help to organize for advancing their interests. Many ajumma work outside of union shops and are unable to act collectively. Employers who practice labor co-optation, substituting ``agassi'' (younger, unmarried women) for ajumma in some situations (sales, office work, and consumer relations) while doing the opposite in other workplaces (manufacturing, hotels, simple labor), shortchange the ajumma of their potential and teach the wrong practices for building social capital.
We must resolve to end social discrimination against the ajumma. Younger and middle or upper-class women and men should learn about the reality of their lives and cease to look down upon the ajumma as failed or non-virtuous women. The ajumma may be said to deviate from traditional norms for women, but thank goodness they have done so, for their families, and for the good of the Korean people.
In terms of politics and government, ajumma are under-represented in the ranks of lawyers and elected officials, this despite the facts that the 2008 government elections saw 41 women win seats in the National Assembly and more women pursuing legal training. Much work remains to be done to activate political and policy processes behind the interests of Korea's mature women. In this century, ajumma must assume their rightful share of political power. Certainly, their opinions and interests deserve to be represented directly, and by themselves, at federal, municipal, and local levels.
The political attitudes of ajumma are culturally conservative but changing, from the family outward. They are willing to criticize not only their husbands and fellow citizens but also the government about the importance of individual choice and control over life decisions. Some ajumma still would prefer to rely on a spouse who is financially independent and capable of supporting them, but many more have changed their attitudes in order to move forward. This century should be one where ajumma are seen as exemplars of Korea's history of survival, adaptation, and energy. They should communicate their vision of Korea as well.
Maternity Protection Laws took effect in 2001. Women employees must be extended 90 days paid maternity leave and an additional 45 days of unpaid leave; employers pay for 60 of the 90 days and the government the remaining thirty. However, this law applies just to firms covered by state employment insurance, which leaves out many of the jobs held by ajumma. State employment insurance protections should be extended further. Along this line, the Ministry of Gender Equality was established in 2005 as an administrative agency to take charge of securing a social safety network, under which ajumma and unmarried women can work without feeling discrimination.
The government of President Lee Myung-bak also has pledged to extend ajumma-friendly policies. These include adding 700,000 service jobs and increasing the employment of women ages 15 to 64 to 60 percent, a childcare voucher system for low-income earners, and more systemic investment in the provision of childcare. Under his administration, the ``Green-Korea'' initiative has been created. The President wants to join environmental concerns to the promotion of women's role in the economy. These steps should be continued and intensified.
Not just middle- and upper-class women but also the ajumma are keys to Korean consumer spending. Ajumma should be encouraged to harness their economic buying power for new outlets that advance their interests. The traditional use of the ``geh'' or savings pools should be adapted by ajumma to form purchasing cooperatives, investment circles, and related possibilities. Marketing and management scholars should gather best practices in terms of ajumma as consumers and workers to include in the education of future Korean business leaders. Properly understood, the ajumma are really an intangible cultural treasure and heritage!
To summarize, ajumma deserve health care, through pooling of part-time and tertiary workers. They deserve childcare, employment protections, and neighborhood support centers. Citizen education efforts should highlight their life conditions to improve social understanding. Ajumma must empower their thinking and stand up to organize and to run for offices.
I want readers of The Korea Times to remember how important the ajumma are to the present and future of Korean society. Though they are everywhere, the ajumma are still too often overlooked, even as we all rely upon them. Due to the ajumma, Korean industrialization, agriculture and fisheries, household life, restaurant and service provision, and many other basic and taken-for-granted social conditions have been realized. Many of us have a lot more for ourselves and more free time for work or leisure because of their activity. And, just like their international cousins in other societies, the work of ajumma lowers prices for many goods and services.
We may be said to have had the ajumma on our terms, but increasingly we need to help the ajumma on their terms to do justice to these women and their families. As Korea begins the 21st century, the ajumma will continue to be an engine for social progress, and a measure of Korea's democratic intentions and performance.
Bernard Rowan is professor of political science and chairperson of the Department of History, Philosophy and Political Science at Chicago State University, where he has taught for 16 years. Professor Rowan earned his Ph.D. from the University of Chicago. An advisor to the Korea Institute of Public Administration, and Editorial Committee member of the Yeouido Society for New Asia, he has been a Korea Foundation Scholar as well as guest professor at the Graduate School of Local Autonomy, Hanyang University. Rowan was co-editor with the late Suh Cheong-soo of the Encyclopedia of Korean Culture and the 21st Century Korean-English Dictionary. He can be reached at .
