Koreans have developed a sense of nation based on shared blood and ancestry. The Korean nation was "racialized" through a belief in a common prehistoric origin, producing an intense sense of collective oneness. Ethnicity is generally regarded as a cultural phenomenon based on a common language and history, and race understood as a collectivity defined by innate and immutable phenotypic and genotypic characteristics.

But historically, Koreans have not differentiated between the two. Instead, race served as a marker that strengthened ethnic identity, which in turn was instrumental in defining the nation. Koreans thus believe that they all belong to a "unitary nation" (danil minjok), one that is ethnically homogeneous and racially distinctive.

Despite 1,000 years of political, linguistic, and geographic continuity - and contrary to popular belief - this sense of ethnic homogeneity took root only in the early 20th century.

Faced with imperialist encroachments, Koreans developed the notion of a unitary nation to show its autonomy and uniqueness. They stressed the ethnic base, rather than civic elements, in defining the Korean nation.

Shin Chae-ho, a leading nationalist, for instance, presented Korean history as one of the "ethnic nation" (minjoksa) and traced it to the mythical figure Dangun. According to him, the Korean people were descendants of Dangun Joseon, who merged with Buyo of Manchuria to form the Goguryeo people. This original blend, Shin contended, remained the ethnic or racial core of the Korean nation, a nation preserved through defense and warfare against outside forces. The nation was defined as "an organic body formed out of the spirit of a people ... descended through a single pure bloodline" that would last even after losing political sovereignty.

The need to assert the distinctiveness and purity of the Korean nation grew even more important under colonial rule, especially as Japan attempted to assimilate Koreans into their empire as "imperial subjects." The Japanese assimilation policy was based on colonial racism, which claimed that Koreans and Japanese were of common origin but the former always subordinate.

The theory was used to justify colonialist policies to replace Korean cultural traditions with Japanese ones in order to supposedly get rid of all distinctions and achieve equality between Koreans and inlanders. Colonial assimilation policy included changing Korean names into Japanese, exclusive use of Japanese language, school instruction in the Japanese ethical system, and Shinto worship.

Koreans resisted by asserting their unique and great national heritage. Yi Kwang-su, a key figure during colonial rule, claimed that "hyeoltong" (bloodline), "seonggyeok" (personality), and "munhwa" (culture) are three fundamental elements of a nation and that "Koreans are without a doubt a unitary nation (danil han minjok) in blood and culture." Such a view was widely accepted among Koreans: To impugn the natural and unique character of the Korean ethnic nation during colonial rule would have been tantamount to betraying Koreanness in the face of the imperial challenge of an alien ethnic nation. Japanese rule did not erase Koreans' national consciousness but rather reinforced their claim to a truly distinct and homogeneous ethnic identity.

After independence in 1945, and despite peninsular division into North and South, the unity of the Korean ethnic nation or race was largely taken for granted. Neither side disputed the ethnic homogeneity of the Korean nation, spanning thousands of years, based on a single bloodline of the great Han race. Instead, both sides contested for the sole representation of the ethnically homogeneous Korean nation. Even today, Koreans maintain a strong sense of ethnic homogeneity based on shared blood and ancestry, and nationalism continues to function as a key resource in Korean politics and foreign relations.

Ethnic national identity has been a crucial source of pride and inspiration for people during the turbulent years of Korea's transition to modernity that involved colonialism, territorial division, war, and authoritarian politics. It has also enhanced collective consciousness and internal solidarity against external threats and has served Korea's modernization project as an effective resource.

At the same time, such a blood-based ethnic national identity became a totalitarian force in politics, culture, and society. It came to override other competing identities and led to the poverty of modern thought, including liberalism, conservatism, and radicalism. It has hindered cultural and social diversity and tolerance in Korean society.

Ethnic nationalism will remain an important organizing principle of Korean society. We cannot ignore ethnic national identity or treat it as a mere myth or fantasy. But neither can we remain simply content with its current role.

Instead, it should be recognized that ethnic nationalism has become a considerable force in Korean society and politics and that it can be dangerous and oppressive when fused with racism and other essentialist ideologies. Koreans must thus strive to find ways to use ethnic nationalism constructively and mitigate its potential harmful effects.

In particular, Koreans must seriously consider the establishment of a democratic

institution that can contain the repressive, essentialist elements of nationalism.

The principle of bloodline or "jus sanguinis" still defines the notion of Korean nationhood and citizenship, which are often inseparable in the mind of Koreans. In its formative years Koreans developed the ethnic base of nation without a corresponding

attention to the political notion of citizenship.

After colonial rule, neither state paid adequate attention or made any serious effort to develop a more inclusive notion of citizenship. Social institutions that can address issues of discrimination against ethnic non-Koreans (for example, ethnic Chinese known as "hwagyo" in Korea) have been largely overlooked. The Korean nationality law is still based on jus sanguinis and legitimizes, consciously or unconsciously, ethnic discrimination against foreign migrant workers.

In this context, most Koreans have stronger attachment to "ethnic Koreans living in foreign countries" than to "ethnic non-Koreans living in Korea." It is also much easier for a Korean-American who supposedly has "Korean blood" to "recover" Korean citizenship than for an Indonesian migrant worker living in Korea to obtain Korean citizenship. This is true even if the Indonesian worker might be more culturally and linguistically Korean than a Korean-American.

Korea needs to institutionalize a legal system that mitigates unfair practices and discrimination against those who do not supposedly share the Korean blood. Koreans need an institutional framework to promote a democratic national identity that would allow for more diversity and tolerance among the populace, rather than simply appeal to an ethnic consciousness that tends to encourage false uniformity and enforce conformity to it.

They should envision a society in which they can live together, not simply as fellow ethnic Koreans but as equal citizens of a democratic polity. It should be an integral part of democratic consolidation processes that Korea is currently undergoing. Otherwise, it would be hard to expect Korea to become "Asia's hub," which will require the accommodation of cultural and ethnic diversity and flexibility.

Discussion of unification is premature and can even be considered dangerous if unification occurs without such change. As the German unification experience shows, a

shared ethnic identity alone will not be able to prevent North Koreans from becoming "second-class citizens" in a unified Korea. Even worse, because of higher expectations resulting from a shared sense of ethnic unity, a gap between identity (ethnic homogeneity) and practice (second-class citizens) will add more confusion and tension to the unification process.

Thus, it will be a major challenge for Koreans to develop democratic institutions that can treat people living in Korea as equal citizens of a democratic polity. This task will be all the more important and urgent as Korea becomes more democratic, globalizes, and also prepares for national unification.

BEIJING - A message from President Bush to North Korean leader Kim Jong Il will be delivered Monday in Pyongyang -- via two Chinese officials. Beijing now meets quarterly with Mr. Kim, the most contact the unpredictable North has with any outside party. Whether Vice Foreign Minister Wu Dawei and Vice Premier Hui Liangyu will surprise Kim Jong Il and exert real pressure is unclear.

With an international diplomatic effort under way a week after North Korea tested seven missiles, China has proposed informal six-party talks as a way to move the process along.

That is less than the US hoped for from China. But since China insists that it will veto any UN sanctions against the North, the US will accept such talks, according to envoy Christopher Hill.

All told, Beijing would appear key to shaping how the world deals with the defiant Kim. Yet from the moment Kim launched his missiles, China has denied it has clout; it politely insists that the US has the central role.

Since 2003, China has embarked on a historic effort to prop up and aid North Korea -- a state it had the frostiest relations with for more a decade. Now, $2 billion in aid gives Beijing unprecedented access -- something China is reluctant to squander, to "mix aid and diplomacy," as a Chinese scholar here puts it.

"China's influence on North Korea is more than it is willing to admit, but far less than outsiders tend to believe," says a recent report by the Seoul branch of the International Crisis Group.

To outsiders, it appears that a rising China -- running a lifeline of energy and food to its poor comrade - ought to have clout in Korea, as it holds more carrots and sticks than anyone. It seems axiomatic that Beijing can simply apply ancient Chinese wisdom and modern Chinese might to stop Kim's nuclear ambition. Both states are communist, wear green and red uniforms, fought the US together, and share borders and history. China is the only country with easy access, as well as trade and tourism, to the North.

"China does have leverage, but it is afraid it may overplay its hand," says Joseph Cheng, head of the political science department at City University in Hong Kong.

Since Kim Jong Il's July 4 missile shots, voices from Sandy Berger, President Clinton's security adviser, to John Bolton, US ambassador to the UN, have argued that "China is the key" to dealing with North Korean belligerence. It has become nearly a mantra in Washington. Twelve months ago, it was an article of faith in senior White House circles, misplaced or not, that China would deliver a deal with Kim to dismantle his nuclear program. Yet this did not happen.

Instead, with the US preoccupied in Iraq, China embarked on a quiet policy of self-interest: to strengthen North Korea. That policy helps to maintain the North as a "buffer state" between China and South Korea.

China does not want the North to collapse, and for US troops to fill the vacuum and appear on its northeast border. China has hosted Kim, and moved relations away from a bad patch in the 1990s, during the North's epic famine, when China asked for cash payments for food instead of barter.

In the past two years, Chinese officials have told Kim that he can reform his state along socialist lines just as China did. China has indicated it will help with economic aid, while he retains complete political control. To now castigate Kim could wreck that formula, sources say.

In the larger sense, Kim's launch of missiles, most of which could hit long-time nemesis Japan or US bases in East Asia, puts China in the position of choosing between its North Korean comrade and an evolving consensus in the international community. So far, China has tried to please both sides.

"I'm concerned that China isn't recognizing how serious this issue is," says Zhang Liangui, head of foreign studies at the Central Party School in Beijing, in a rare dissent. "China is taking a rigid position. Yet we have long said that if China wants to be viewed as a responsible superpower, it must not be isolated in the international community."

Adding to Beijing's problems is an unresolved ideological struggle in China -- where "neo-orthodox" hard-liners who maintain contact with North Korea want China to support its revolutionary posture. There is also genuine puzzlement in Beijing over how to deal with Kim, whose founder-father, Kim Il Sung, reputedly warned him many times that China would attempt to take over his regime one day.

"I hear often that China is the key, which involves a set of policy steps Beijing can take that will bring about the outcome the allies want," says Russell Leigh Moses of People's University. "But I have yet to see anyone show how if China does X, Pyongyang will do Y."

The White House seems to have abandoned its 2003 optimism that China will harness Kim. China may agree that a nuclear peninsula and a regime that test-fires rockets is not desirable. But it isn't clear on how to force Kim to open his highly controlled state and allow international inspectors to flood in, witness his system of gulags, and bring in potentially subversive material -- all to dismantle a nuclear program he's cherished for decades. The White House seems to understand this.

Scott Snyder of Stanford University argues the US is using the same strategy that it used with China in closing down Kim's accounts in Macau. China was forced to choose between the international regulatory authority, or North Korean money-laundering behavior.

Sunday, Undersecretary of State Nicholas Burns argued on FOX News Sunday that "It's time for China to exert its influence that it does have on North Korea." Also on Sunday programs, US and Japanese officials claimed they might have the votes to support a Japan-backed resolution for sanctions against the North.