The U.S. visit this week by South Korean President Roh Moo Hyun offers yet another opportunity to bemoan the crisis of confidence in our alliance. Anti-American views, particularly among the young, remain widespread in South Korea. On an official level, there are strains over the role of U.S. troops based in Korea and a stark divergence in approaches toward North Korea.

This portrait of a troubled alliance is often contrasted with a supposed golden age in U.S.-Korean relations during the Cold War. But that view obscures a history of sharp disagreement between the two allies. It is a mythical past that stands in the way of repairing our alliance today. In reality, Korean nationalism and American strategic policy goals have often clashed. Differences over North Korea have arisen repeatedly. And anti-Americanism has been a feature of Korean life for decades.

This was true from the earliest postwar days, in a relationship born out of a fateful and poorly considered decision to divide Korea, after decades of Japanese colonial rule, into American and Soviet zones of occupation. Syngman Rhee, South Korea's first leader, was often at odds with his American backers. Washington feared Rhee would provoke a war with the communist North, even after the end of the Korean War.

Relations with Park Chung Hee, who came to power in a military coup in 1961, were even thornier. Park was a fierce Korean nationalist and, according to a close former aide, uncomfortable with Americans. The two countries collided over North Korea policy, economic goals, human rights and democracy.

In the 1970s, South Koreans developed deep doubts about the durability of the alliance, an uneasiness fed by the Vietnam debacle and the withdrawal of U.S. troops from Korea. Park defied U.S. pressure in declaring martial law in 1972, junking the constitution and jailing leading opposition figures. He launched a secret campaign of influence-peddling and bribery of American congressmen to counter U.S. criticism of his policies.

While Park feared abandonment by the United States, North Korea's Kim Il Sung worried that China, after developing ties to Washington, might sell him out. Thus Park, even though he had been the victim of two assassination attempts by North Korea, reached out to Pyongyang. During high-level talks in 1972, there was a remarkable shared belief that the major powers were the obstacle to Korean reunification.

The most alarming sign of an alliance in crisis was Park's dangerous decision to develop nuclear weapons, made in secret in 1971 after Richard Nixon's withdrawal of one of the two American infantry divisions. According to my research, American officials became alarmed over the seriousness of this effort when a young CIA agent provided evidence of a crude design for a nuclear warhead.

In the spring of 1975, my father, the late ambassador Richard Sneider, sent a top-secret cable to Washington calling for an urgent review of the U.S.-South Korean alliance. Korea was "no longer a client state," he wrote, but was "well on its way to middle power status with ambitions for full self-reliance including its own nuclear potential."

Sneider recommended creation of a new partnership, one more akin to our alliances with NATO or Japan. He also pushed for quiet but tough diplomacy to dissuade Park from heading down the nuclear road. That campaign succeeded finally, but not before my father warned Park that the entire security alliance was jeopardized.

Park was assassinated in 1979 by his own intelligence chief, who claimed to have acted at American instigation. The charge was false, but it remains widely believed in Korea. The perilous state of our alliance reached a peak with the Kwangju uprising against military rule the following year, when hundreds of Koreans were killed by troops deployed with the alleged acquiescence of the United States.

Dispelling the myth of the previous golden era in U.S.-Korean relations does not mean that our relations lacked a foundation of shared interest or that the difficulties we face today are not serious. The gap over how to handle the threat from the North is certainly wider and more evident than in the past. And the democratization of South Korea makes our differences visible and harder to manage.

As policymakers from both countries meet this week, they need to take a deep breath and remember that our alliance survived tremendous stresses in the past. The task before us is not to focus on our divergence but to pick up the challenge left unmet 30 years ago -- to define the basis for a long-term relationship that is durable and reciprocal and that finally sheds the shackles of dependency.

As the new academic year draws near, visiting scholars and fellows are arriving to prepare for their time at Stanford. This year, KSP will see a number of visiting scholars and fellows arriving to spend a year or two to do their research in their areas of specialty within Korean Studies.

KSP welcomes two new fellows in the Pantech Fellowship for mid-career professionals. Donald MacIntyre and Xiyu Yang will join the program succeeding Dan Sneider and Scott Snyder. Donald has been working as a Bureau Chief in Seoul for Time Inc. since 1998. Donald's research will focus on the issues between Japan and Korea, focusing Japan's actions during the 35 years of colonial rule of Korea. Xiyu Yang was Director of the Office for Korean Peninsula Issues in the Chinese Foreign Ministry before coming to Stanford. His research will focus on prospects for security cooperation in the Northeast Asian region.

KSP also welcomes Myung-Koo Kang as a new postdoctoral fellow, joining Chiho Sawada who has been postodoctoral fellow at KSP since 2003. Myung-Koo holds a Ph.D. from the University of California, Berkeley with a major in political science. His research interests include comparative political economy in East Asia.

This year, KSP especially welcomes two POSCO NGO fellows, Doo-Hyon Choi, Korean Federation for Environmental Movements, and Mi-Sun Kim, Migrant Workers Health Association in Korea, who were selected as Stanford's inaugural POSCO NGO Fellows. The POSCO NGO Fellowship was established last year and sees ten POSCO NGO Fellows spending a year doing research projects across five North American universities. Doo-Hyon's research will focus on the context of social capital formation and expansion in American society and Mi-Sun's research will explore advocacy networks for immigrant communities in the Bay Area.

In addition to the scholars and fellows named above, the Korean Studies Program will welcome a number of visiting scholars from different fields who will also actively participate in KSP seminars and programs. This year's incoming visiting scholars include Ki-Hyung Lee, Chairman and CEO of Interpark Corp; Doo-yeong Choi, Ministry of Government Administration and Home Affairs; Sei-Hoon Won, Deputy Mayor of Seoul City; Byung Woo Min, Deputy Director of Munhwa Broadcasting Corp.; and HakSek Kim, Prosecutor, Seoul Central Public Prosecutors' Office.

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.