Growing economic ties and a new interest in cultural exchanges are bringing the countries of Northeast Asia closer together. Yet wounds from past wrongs -- committed in times of colonialism, war, and dictatorship -- are not fully healed. All nations have some sense of victimization -- Japan vis-à-vis the United States and Russia, and China and Korea vis-à-vis Japan -- and often blame others, rather than taking responsibility.

As with many other cases around the world, reconciliation between countries in the region first occurred between governments. Japan established diplomatic rapprochement with countries it had once invaded or colonized: with the Republic of China in 1952, with the Republic of Korea in 1965, and with the People's Republic of China in 1972.

Yet Northeast Asian nations have failed to come to terms with the past. Japan paid no reparations to its former colonies -- though it gave "grants and aid" to South Korea for normalizing their relations -- and China and Korea were excluded from the

San Francisco Treaty that settled Japanese war crimes and atrocities. Historical issues such as disputed territories and Japan's colonial rule were largely swept under the rug in the Cold War system.

The failure to address historical injustice and to reconcile differing views of the past has strained Sino-Japanese relations and friction between Japan and South Korea over Japan's colonial past remains intense. Even South Korea and China are sparring over the history of the ancient kingdom of Goguryeo. In addition, Taiwan is immersed in a reexamination of the past. The history question touches upon the most sensitive issues of national identity and now fuels the fires of nationalism in Northeast Asia.

In Korea, nationalism has offered a framework for dealing with victims of historical injustice such as the comfort women and forced laborers. It forces issues to be framed in binary opposition -- victims vs. aggressors -- and leaves little room for any alternative. Koreans are reluctant to acknowledge their atrocities during the Vietnam War, but readily criticize similar acts committed by the U.S. during the Korean War. Disputes over the kingdom of Goguryeo reflect lingering irredentist Korean nationalism as well as China's rising nationalism.

In Japan, uncertainties and anxieties created by the post-Cold War security environment and a decade of economic stagnation provided a fertile ground for nationalist politics. Nationalist scholars are making headway in producing textbooks to "make Japanese proud of themselves." Increased official use of such symbols as the flag and the national anthem used by imperial Japan are part of Japan's quest to become a "normal nation." The goodwill generated by Prime Minister Abe's visit to China and South Korea soon after taking office, suggesting a conciliatory policy toward Asia, has been undermined by his recent remarks on the comfort woman issue. If there is any difference between Korea and Japan, it is that the left in Korea -- as opposed to the right in Japan -- is at the forefront of nationalist politics.

China is promoting nationalism to bolster social and political cohesion. Beijing needs a new unifying force to mobilize the nation in pursuit of common goals, such as economic modernization, and the "glue" is nationalism. In the post-Tiananmen era, the Chinese leadership appealed to nationalism (patriotism) to shore up their tainted legitimacy. Nationalism also underpins Chinese foreign policy, both in the region and elsewhere. Territorial disputes, human rights issues, nonproliferation issues -- all of these touch the nationalist nerves of Chinese leaders in Beijing. They do not want to jeopardize relations with their Asian neighbors, but neither do they want to lose face.

Thus, despite increased intra-Asian trade, cultural exchanges, and talk about an East Asian community, Korea, Japan, and China all still find politics of national identity appealing. After all, nationalism is not only about ideology, but also thrives on narrowly defined "national interests." Disputed territories always serve as symbols of national sovereignty that cannot be compromised. The mutual suspicion of Japan and China over the disputed Senkaku/Diaoyu islands and other territorial waters, as well as the recent escalation of Japan-Korean tension over Dokdo/Takeshima are but two potent reminders.

There is widespread recognition of the need for reconciliation and the final resolution of historical injustices. But there is a fundamental obstacle to reconciliation -- the existence of divided, even conflicting, historical memories. All of the nations involved are bound by very distinct perceptions of history, often contradictory and separated by different accounts of the past and of the context of events. These perceptions are deeply imbedded in public consciousness, transmitted by education, popular culture and through the mass media.

The most daunting task is coming to a common understanding of the past. Whereas a shared view of the past (World War II at least) served to unify (Western) Europe after two devastating wars, history still divides these three close Asian neighbors. Reconciliation has been "thin," and the history issue continues to mar regional cooperation. To achieve a "thicker" reconciliation, they need to move beyond nation-state-oriented, binary victim/aggressor concepts and approaches, and understand reconciliation as a mutual, interactive process. Citizens' groups, NGOs, victim-activist groups -- be they domestic, transnational, or international, and regardless of political orientation -- should be more actively involved.

Second, Northeast Asian nations must recognize that elements in their shared past may contribute to promoting regional reconciliation. China, Japan, and Korea often argue over history, but it is nonetheless true that elements in their past may also contribute to a regional identity. Coping with Western influence since the 19th century is but one area of common ground. Their experience of building modern nation-states and economies is another example. There exist ample cases and instances of common experiences that can be readily used to formulate a shared view of Northeast Asia's modern history.

Third, we need to encourage and teach critical and independent thinking to young Asians about their respective pasts. In particular, we need to cultivate a mutually acceptable, new national history of each country, resituated in a shared regional identity. Nationalism, regionalism, and internationalism will always coexist, but they need not contradict one another. In this critical time of change and desire to cultivate a shared view, we need to redefine these mutually reinforcing ideologies beyond a narrow, exclusive sense of nation.

Ultimately, building a vision for Northeast Asia's future beyond narrow national and political interests requires enlightened political leadership. Unfortunately, until now, the region has not seen such a visionary leader who is committed to cultivating regional reconciliation. On the contrary, many leaders have politicized the history problem for domestic, nationalist consumption. Interpretations of the past are unavoidably political, producing divided memories, and there is strong temptation to politicize the process for current ideological purposes. However tempting, politically convenient, and even psychologically satisfying it may be to blame others, such an approach will neither heal past wounds nor provide a foundation for the future. We need political leadership that can build public support for sometimes unpopular policies aimed at regional reconciliation.

Reprinted with permission from the Korea Herald.