Care for ajumma!

By Bernard Rowan

Have you cared for ajumma lately? Sound like a strange question? I invite you to consider this extraordinary group of Korean women.

The word “ajumma” comes from “ajumeoni,” which long ago meant “wife of a professor” but today refers to a married woman and mother. Use the word “ajumeoni” to address grown women politely in public, especially if you’re younger. An English word for “ajumeoni” is “aunt.”

However, unlike “ajumeoni,” the more informal “ajumma” is more complex in meaning. It's the same word absent the honorific ending. But my, my, just look at how different a reaction the word “ajumma” gets!

An ajumma is a mature Korean woman who works for a living. She most likely has children, low income and an unimpressive educational background. “Ajumma” means a woman of modest social standing.

She’s married or divorced. She works for a living and not in salaried occupations. Ajumma have double and triple loads (home, work, a second job) and face discrimination. They do most of the housework and childcare. They may tend fields and livestock or work in fisheries or markets.

Ajumma are moving from the stage of being young women or agassi to the life stage of grandmothers or halmeoni. “Ajumma” refers to women in midlife; it’s the Korean reference for mother and provider.

Ajumma are ajumeoni, but many Korean women don’t think of ajumma politely. They don’t like the term ajumma even though they’re married, work outside the home, and aren’t viewed as agassi, which means young, unmarried woman. Unmarried women and younger, educated, or better-off women don’t like the term “ajumma.”

Looking at ajumma provides a critical lens on Korean society. Accept for the moment the typical understanding. Women who work in industrial plants and mom-and-pop restaurant are ajumma. People call adult women in the sex trade ajumma. Women who take care of other families’ children are ajumma. Middle-class homemakers may pass for ajumma.

We may see ajumma alone, but more often associate our meanings and references to them as members of a group, with distinct manners, dress and style.

In fact, ajumma have a great variety of manners, dress, and style, but people stereotype their clothes, makeup, hair and behavior.

Ajumma is a category of identity. It refers historically to many late 20th and early 21st century daughters and granddaughters of Korean War-generation mothers.

We hear about comfort women more than ajumma. What a pity!

People say ajumma think mostly of themselves. Ajumma must think this way to survive. Their challenges are a source of pride and passion, but society makes them a curse.

Husbands and children rely on and take advantage of their sacrifices. The general population is complicit. We like to make fun of their rudeness, brashness or strident behavior, but we admire it too.

Ajumma shop and buy most of Korea’s household and other goods and services. They gather buying power to support each other. Ajumma are a major contributor to the Korean economy.

Ajumma are changing. More of them divorce, live longer and use the Internet. There are ajumma websites. There is an ajumma Wikipedia page:

https://en.wikipedia.org/wiki/Ajumma

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Ajumma represent most Korean women. Most Korean women share one or more life conditions with them. “Ajumma” is a universal term that represents Korean womanhood.

Those we think or call ajumma include homemakers, grandmothers who continue to work, and educated women working for wages. I want to say that how you and I treat ajumma reflects a great deal more of how we think of and treat ourselves.

Ajumma are fundamental to Korean politics, society, culture and soul. Ajumma stand for and aim to live life and carry out family duties in a context of real constraints and often against the odds.

They represent the living Confucian tradition that endures over and against neoconservative or other vulgar versions. Ajumma, as in several real ajumma, inspired me in 1998 to begin my study of Korea.

Ajumma need time from their husbands and children. They need job training. They need more affordable and widespread childcare and healthcare choices.

Ajumma need leisure centers and recreation alternatives. They need laws enforced to stop discrimination, harassment and rape.

Ajumma need younger women, better-off women, and rich women to respect and unite with them. Ajumma need to organize and demand action from a democratic society.

Ajumma need us to think and call them beautiful in their season of life. We need to provide training and education programs to improve their pursuit of happiness.

Care for ajumma to continue Korea’s development as an advanced nation. Respect and uplift them!

Bernard Rowan is assistant provost for curriculum and assessment, professor of political science and faculty athletics representative at Chicago State University, where he has served for 20 years. Contact him at browan10@yahoo.com.