Is a unified Korea possible?


Ji-Young Lee, American University School of International Service

North and South Korean athletes will march under one flag during the opening ceremony of the 2018 Pyeongchang Winter Olympics in South Korea.

The “Korean Unification Flag” is both a highly symbolic marker of reconciliation and a reminder of a divided Korea, a condition that has lasted since 1945.

As a scholar of East Asian international relations, I’m fascinated by the question of reunification that has been a mainstay of reconciliation and dialogue between North and South Korea. Unfortunately, history suggests such efforts to reunite the peninsula as a single country often don’t go far.

What Koreans think

Most South Koreans are not optimistic about reunification. According to a 2017 Unification Perception Survey conducted by Seoul National University’s Institute for Peace and Unification Studies, 24.7 percent of South Koreans don’t think that unification is possible. Only 2.3 percent of South Korean respondents believe that unification is possible “within 5 years,” while 13.6 percent responded “within 10 years.”

However, the same survey indicates that 53.8 percent of South Koreans believe that reunification is necessary.

Beyond that, however, there is little consensus as to what kind of country a unified Korea should be. Nearly half of South Korean respondents want to keep South Korea’s democratic political system, while 37.7 percent support some form of hybrid, a compromise between the South and North Korean systems. Still, 13.5 percent of South Koreans answered that they prefer the continued existence of two systems within one country.

Three strikes

The first time North and South Korea held talks since the 1950-53 Korean War was in 1971. They agreed on basic principles of the reunification. According to the July 4 South-North Joint Communique, reunification should be achieved through 1) independent efforts of the two Koreas, 2) peaceful means, and 3) the promotion of national unity transcending differences in ideologies and systems.

Despite its significance for later agreements, this détente soon collapsed due to the leaders’ lack of genuine intention to follow through. North Korea viewed the inter-Korean dialogue as a way to wean South Korea away from the U.S. and Japan. South Korean leader Park Chung-Hee saw it as a useful tool for consolidating his authoritarian rule.

In the late 1980s, tides shifted as the Cold War broke down and inter-Korean reconciliation once again seemed possible. The 1988 Seoul Olympics spurred South Korea to pursue improved relations with communist countries to ensure their participation. The Olympics hosted a record number of countries from both blocs of the Cold War, including the Soviet Union and China. This, even in the face of North Korea’s attempt to throw the games off by bombing a South Korean airliner killing 115 people in 1987. With the help of South Korea’s rising international status and active diplomacy toward normalizing relations with the Soviet Union and China, Pyongyang agreed to talks with Seoul.

By 1991, North and South Koreans had once again come around to the idea of reconciliation and signed the Basic Agreement. In it, Koreans defined their relationship not as two separate states, but rather one going through a “special interim” – a process toward ultimate reunification. In 1992, they produced the Joint Declaration of the Denuclearization of the Korean Peninsula. However, by the end of 1992, inter-Korean relations grew seriously strained. North Korea refused to accept inspections by the International Atomic Energy Agency and objected to the resumption of a U.S.-South Korea joint military exercise.

Another milestone took place in 2000. North and South Korea held the first summit that amounted to the most substantial and frequent engagement between the two Koreas yet. South Korean President Kim Dae-Jung and his successor Roh Moo-Hyun’s Sunshine Policy meant to provide for a gradual change of North Korea toward the reunification through inter-Korean cooperation on humanitarian, economic, political, social and cultural issues. But in the face of Pyongyang’s continued provocations and nuclear development program, this type of engagement-oriented policy had serious limits. Over time, it became less and less popular with the public.

The conservative governments that followed upheld the goal of the reunification, but made inter-Korean reconciliation conditional upon Pyongyang’s behavior. North Korea’s nuclear and missile tests, and provocations like a torpedo attack on a South Korean navy ship and the shelling of a South Korean island, backpedaled much of the progress made during the 2000 summit.

After three major attempts and failures, is reunification feasible in 2018?

What these past talks show is that reconciliation has not been sustainable without the tangible progress in eliminating North Korea’s nuclear capabilities.

At the same time, the current South Korean President Moon Jae-In is more open to departing from the more conservative approach and pursuing engagement without such assurances. This may be a game changer. Without a doubt, he is much more proactive about creating opportunities for inter-Korean reconciliation.

The ConversationPresident Moon faces the same harsh realities as his predecessors. With Pyongyang’s increased threat, the South Korean government will have to work more closely with other countries currently implementing sanctions against Pyongyang. If Seoul works out a deal for inter-Korean exchanges and joint projects and North Korea continues to engage in a provocation, skeptical South Koreans will not likely support the government’s engagement policy.

Ji-Young Lee, Assistant Professor, American University School of International Service

This article was originally published on The Conversation. Read the original article.

Second Wave of Deportations Hits Foreign Christians in Morocco


Muslim hardliners pressure government; nationals fears they may be next victim of ‘purging.’

ISTANBUL, May 21 (CDN) — In a second wave of deportations from Morocco, officials of the majority-Muslim country have expelled 26 foreign Christians in the last 10 days without due process.

Following the expulsion of more than 40 foreign Christians in March, the deportations were apparently the result of Muslim hardliners pressuring the nation’s royalty to show Islamic solidarity.

The latest deportations bring the number of Christians who have had to leave Morocco to about 105 since early March. Christians and expert observers are calling this a calculated effort to purge the historically moderate country, known for its progressive policies, of all Christian elements – both foreign and national.

“I don’t see the end,” said Salim Sefiane, a Moroccan living abroad. “I see this as a ‘cleansing’ of Christians out of Morocco, and then I see this turning against the Moroccan church, which is already underground, and then persecution of Moroccan Christians, which is already taking place in recent days.”

At least two Moroccan Christians have been beaten in the last 10 days, sources told Compass, and police have brought other Moroccan Christians to police stations daily for psychologically “heavy” interrogations.

Authorities are enquiring about the activities of foreign and local Christians.

Forcibly Ejected

Legal sources said that according to Moroccan law, foreigners who have lived in the country for more than 10 years cannot be deported unless they are accused of a crime. They have the right to appeal the deportation order within 48 hours.

With only hours’ notice and forced escort to the country’s exit ports, almost none of the deportees were able to appeal their deportations.

“Most of these [deportations] are happening over the weekends, when the courts are closed,” Sefiane said. “Most of them are done in a way where they’re bringing them in [to the police station], intimidating them, and manhandling them out of the country. Many of them are not even going back to say goodbye to their wives, or even to pack a bag.”

With the exception of three foreigners, in none of the forced deportations did authorities produce an official deportation order, sources said. In many cases, Moroccan officials used embassies to notify foreigners that they were being deported. In most cases, foreigners were presented with a document in Arabic for them to sign that stated that they “understood” that they were being deported.

Compass learned of one case in which a foreigner was forced to the airport, and when he resisted he was forcibly drugged and sent to his native country.

“The expats in the country are very vulnerable, and the way it has happened has been against the laws of the country,” said a European Christian who was deported last week after nearly a decade of running his business in Morocco. “When I tried to walk away from the situation, I was physically stopped.”

The deported Christian said that authorities never informed any of the Christian foreigners of their rights, when in fact there are national laws protecting foreigners. 

“Basically they are trying to con everyone into leaving the country,” he said.

Deported foreigners have had to leave their families behind in Morocco, as well as their friends and communities. Many of the deportees were the male breadwinners of the family and have left their families behind as they try to decide their future.

“It’s devastating, because we have invested years of our lives into our community, business community and charity sectors,” said the European Christian. “People flooded to our house when they heard I was bundled into the back of a police car by the local authorities. It was like a death in the family – forcibly ejected from the country without being able to say goodbyes, just like that.”

The deportees have included Christians from North America, Latin America, Europe, Africa, New Zealand and Korea.

“It’s come out of left field,” said the European. “No one really knows why this is happening.”

Internal Pressure

A regional legal expert said on condition of anonymity that a small number of extremist Muslims have undertaken a media campaign to “get [Christians’] good works out of the public eye and demonize Christians,” in order to expel them and turn the nation against local Christians – some of whom are third-generation followers of Jesus.

“There are too many eyes and ears to what they want to do to the native Christians,” said the expert. “They’re trying to get to them …They want to shut down the native Moroccan Christians.”

Deportation orders are coming from the Ministry of Interior, and speculation on the reason for the sudden spike in expulsions has centered on the arrival of a new, hard-line Muslim interior director in January.

Moroccan officials have cited “proselytism” as the reason for the deportations. Reuters news agency reported Religious Endowments and Islamic Affairs Minister Ahmed Toufiq as saying “proselytism” and “activism of some foreigners” had “undermined public order.”

On April 12 local media reported that 7,000 religious Muslim leaders signed a document describing the work of Christians within Morocco as “moral rape” and “religious terrorism.” The statement from the religious leaders came amid a nationwide mudslinging campaign geared to vilify Christians in Morocco for “proselytism” – widely perceived as bribing people to change their faith.

Religious rights advocates point out that under Article 18 of the United Nations Universal Declaration of Human Rights, the more than 100 foreigners who had lived in Morocco, some for decades, not only had the right to stay in the country but had contributed to the nation. 

“They expelled people who helped build up the country, trained people, educated Moroccan children, cared for orphans and widows, increased the GDP and trade,” said the regional legal expert. “These people they expelled weren’t even proselytizing under their own law. There’s an international standard, yet they changed the definition of the terminology and turned it into this horrible ‘religious terrorism.’”

One of the country’s most prestigious educational institutions, George Washington Academy in Casablanca, has come under fierce criticism from media and investigation by authorities.

“The biggest problem is the image the Ministry of Justice is pushing about who the Christian foreigners are,” said another observer on condition of anonymity. “All the articles have been extreme exaggerations of the manipulative aspect of what foreigners were doing, and especially when it comes to minors.”

Local Christians have reported to sources outside of Morocco that attitudes towards them, which used to be more tolerant, have also shifted as a result of the extremist-led campaign, and some are experiencing family and societal pressure and discrimination as well.

International Forces

While the deportations have perplexed the local Christian community, the regional legal expert said that in some ways this was calculated and inevitable.

He said that the Organization of the Islamic Conference had been putting pressure on countries across the Middle East and North Africa to remove their Christian elements. Iraq, with its decline in Christian population from a few million to a few hundred thousand over the last decade, is a case in point.

“Countries which have been more forward looking and spoken about rights, freedoms and equalities have been pressured to demonstrate their Muslim credentials, and the best way to do this is to sanitize [religious] minorities from the borders,” he said.

Congressman Frank Wolf (R-Va.), co-chairman of the Tom Lantos Human Rights Commission, has called congressional hearings on June 17 to examine the human rights situation in Morocco in light of the expulsions. On Wednesday (May 19) Wolf called on the U.S. government to suspend $697.5 million in aid it has pledged to Morocco based on criteria that it is “ruling justly.”

“We’ve been told the Christians are a threat to the national security, so they are using terrorism laws against peace-loving Christians,” said the deported European Christian. “But it is massively backfiring.”

The Christian described how the Moroccan friends of Christian foreigners have been asking why they are being deported for their faith.

“They are being impacted by the reality of Christ through this, and it’s having more of an effect on the community than years and years of quietly demonstrating Christ peacefully and lawfully,” he said. “By breaking their own laws, they have opened the lid on the reality of the life of Christ.”

There are an estimated 1,000 Moroccan Christian converts. They are not recognized by the government. About 99 percent of Morocco’s population of more than 33 million is Muslim.

Report from Compass Direct News 

ANZAC DAY: Remembering the original ANZAC legend


Today is ANZAC (Australian and New Zealand Army Corps) Day in Australia and New Zealand. It is a time to remember our fellow Australians (and in New Zealand their fellow New Zealanders) who made the great sacrifice of their lives in order to defend Australia (and New Zealand – from here in I will speak of my own country, though New Zealand is also implied) and our interests in time of war.

ABOVE: Images from the original ANZAC campaign that created the ANZAC legend.

ANZAC Day is a national public holiday in Australia and though the day specifically remembers the sacrifice made by ‘diggers’ in World War I on the battlefield of Gallipoli in Turkey, we also remember those who made a similar sacrifice on the other battlefields of World War I, including Belgium and France.

On ANZAC Day we also remember those Australians who sacrificed their lives throughout the world on all other battlefields as well, including those of World War II, Korea and Vietnam, as well as those of more recent times including Iraq and Afghanistan.

We will remember them – lest we forget.