As expected, Moon Jae-in has been elected as South Korea’s 19th president. In a five-way contest, Moon garnered 41.1 percent of the vote, with strong support from those in their 20s to 50s, winning most of the regions in the country. 

South Koreans’ longing for change had been expressed through the now-famous candlelight demonstrations that lasted for almost twenty consecutive weekends culminating in the impeachment of now former president Park Geun-hye. It was also reflected in the highest voter turnout in two decades, at 77.2 percent.

Just hours after his decisive victory, Moon began his five-year term without the usual practice of a transition team. Moreover, he took office during turbulent times — domestically and internationally — perhaps even more so than when former president Kim Dae-jung took office in 1998 when the nation was struggling with the Asian financial crisis.

First and foremost, Moon must deal with the mounting social and economic challenges that the country is facing. Having entered a period of low-growth coupled with an aging population, the economy confronts a host of difficult issues, including high levels of youth unemployment, income inequality, household debt, elderly poverty and rising social welfare expenditures.

The Moon administration immediately established a ‘job creation committee’ and pledged to create 810,000 jobs in the public sector. But it will not be easy to amass the financial resources needed by a government already struggling with serious budget deficits. Most agree that ‘economic democratisation’ is needed, but the details of how to achieve that — including reforming the chaebol — remain unclear.

Economic uncertainties have been a key factor contributing to social unrest. Words in vogue among South Koreans in their 20s and 30s reflect the social discontent with youth unemployment and inequality that ultimately erupted in the demonstrations.

‘Hell Joseon’ captures a sentiment of what it means to live in South Korea’s hellish reality. ‘Golden Spoons Dirt Spoons’ levels the charge that one’s life course is decided for good by one’s family background. ‘Gapjil’ refers to acts of impunity by the powerful against the weak, while the ‘Sampo generation’ is a generation forced to give up three things: courtship, marriage and children. If Moon fails to live up to the expectations of the country’s youth, a bloc that widely supported him, social discontent and symptoms of unrest will likely return.

Moon also faces daunting tasks in national security matters. North Korea has continued to develop weapons of mass destruction and relations have been all but completely severed. As controversy over the deployment of THAAD (Terminal High Altitude Area Defense) has shown, South Korea remains caught in the middle of a hegemonic struggle between the United States and China.

If that wasn’t enough, South Korea made a deal with Japan on the comfort women issue in late 2015 but the public now demands its renegotiation. South Korean–Russian relations are also at their grimmest. To top it all off, Moon must deal with a formidable set of nationalist and populist leaders — Donald Trump, Xi Jinping, Shinzo Abe, Kim Jong-un and Vladimir Putin — all known for their very strong characters, in stark contrast to Moon’s nice-guy, everyman personality.

The most urgent but also most challenging task is managing inter-Korean relations. As Pyongyang steps up its nuclear and missile programs, Seoul must reaffirm to the international community that it will continue its efforts to denuclearise the North. At the same time, relations between the two Koreas must be improved to strengthen South Korea’s strategic position in the region as well as reduce tensions on the peninsula.

Trump has been sending out confusing messages probably because he has no suitable plan to deal with Pyongyang. As such, if Seoul were to bring to the table a persuasive policy of engagement, Washington would be receptive unless it weakens US efforts towards denuclearisation. Both Beijing (pressured by Washington to solve the North Korean nuclear issue) and Pyongyang (concerned about becoming overly dependent on China) would welcome Seoul taking the initiative to improve inter-Korean relations.

Some pundits at home and abroad worry that the Moon administration might follow in the footsteps of the Roh administration (2003–2008), whose outcomes lagged too far behind its good will to bring about reform. Moon served as Roh’s chief of staff and the two administrations overlap in manpower. But Moon and his team have also learned many lessons from the trial and error of the Roh administration, preparing themselves over the past ten years of conservative rule.

With the new administration in place, political turmoil over the last six months has finally ended. Moon’s first moves as president, including key appointments in the Blue House and opening up communication channels with the public, have been well received. A public poll conducted by Gallup Korea one week after the inauguration showed that 87 percent of the respondents expected him to do well. Despite mounting challenges, South Koreans remain hopeful that their new leader can take the nation to the next level.

This piece was originally carried by East Asia Forum on May 23, 2017, and reposted with permission.

China is encountering a religious resurgence. Its revival symbolizes tension between the past and the present, as people search for purpose in a country that’s been shaken by expansive reforms and modernization efforts over the past four decades.

That was the message shared by veteran journalist Ian Johnson, the 2016 winner of the Shorenstein Journalism Award, who gave a keynote speech followed by panel discussion titled “Religion after Mao,” part of the Award’s 15th anniversary ceremony at the Shorenstein Asia-Pacific Research Center on Monday.

Johnson, who has spent 30 years as a journalist, has written extensively about Chinese history, religion and culture, and is also a teacher and published author, most recently releasing the book The Souls of China: The Return of Religion after Mao.

“Ian is maybe one of the most remarkable awardees we’ve had in recent years,” said Daniel Sneider, Shorenstein APARC associate director for research, who introduced the event by talking about Johnson’s distinguished career, which has included writing for the New York Times, Wall Street Journal and New York Review of Books and led to a Pulitzer Prize win in 2001.

Xueguang Zhou, a Stanford professor of sociology and senior fellow at the Freeman Spogli Institute, and Orville Schell, the director of the Asia Society’s Center on U.S.-China Relations and former dean of the Graduate School of Journalism at U.C. Berkeley, joined Johnson on the panel, while Sneider moderated the discussion.

In a wide-ranging conversation, the panelists discussed the varied history of religion in Chinese society during the 20th and 21st centuries, offering stories of their experiences living and working in China.

According to Johnson, religious persecution in China is often thought to be associated with the anti-religious campaigns of Mao Zedong following the Chinese Communist Party’s assumption of power in 1949, but in reality, it existed decades before and has lingered in national memory.

Into the late 1980s and early 1990s, the Chinese government remained superstitious of religion, trying to redefine religious groups as “culture” alone, under the assumption that religion could be desensitized enough to eventually disappear, Johnson said.

But that did not happen, he said, and instead an opposite trend did. Reaching a high point in the 2000s, China’s economic reforms – both sweeping and fast-paced – brought growing angst and anxiety and prompted people across every socioeconomic background to turn to religion as an outlet.

Johnson, who has spent weeks at a time living among religious groups, noted a shift from the time he was in China in the mid-1980s to the past decade, where now “the government sees that religious groups can provide some sort of moral framework for some people.”

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Chinese people today are searching for meaning, the panelists said, and are driven to join religious groups amid resource competition and mass migration that has usurped traditional family structures and disquieted many people who have moved from close-knit rural towns to alienating urban centers.

“Everybody is out there…trying to reify that part of life which isn’t filled by bread alone, by commerce alone,” said Schell, who has written about China since the 1970s as an author and journalist. “It’s a pretty chaotic quest and it’s very hard to know where it will all end.”

At the moment, religious groups in China remain heterogeneous and fragmented, Zhou said, but cohesion is growing in some regions and participation of local government leaders has drawn greater attention to the practice of faith.

“In grassroots China, religion, spiritual life and the Party, really go hand-in-hand – they’re intertwined,” said Zhou, whose research focuses on Chinese bureaucracy and economic development. “Local elites are involved both in the spiritual world and the Party world, and they shift back and forth simultaneously.”

However, the future of the relationship between religion and the government remains to be seen, according to the panelists.

Religious groups could fracture, or the government could continue to favor “native” religious groups, which if exacerbated over time, could lead to quasi-state religions, Johnson said. (Today, China recognizes five religions: Buddhism, Catholicism, Daoism, Islam and Protestantism).

While religious groups increasingly provide a service to some people, the Chinese government continues to be wary of them as an alternative source of knowledge and values, Johnson said, which hold the potential to coalesce into a nascent civil society.

“Every dynasty in China knows that one way dynasties usually ended was with some millenarian movement,” Schell added of the government’s apprehension. “They are afraid of religious movements because they do bespeak of higher values, higher loyalties and different organizational structures that don’t owe fealty to the Party.”

A video of the keynote speech is posted at this link.

Shorenstein Asia-Pacific Research Center (APARC) Director Gi-Wook Shin spoke with Yonhap News about the situation on the Korean Peninsula, following a visit to U.S. Pacific Command with a delegation of scholars from the Freeman Spogli Institute for International Studies.

While there, U.S. officials conveyed that the United States has the capability to strike North Korea should the president make that call.

U.S. officials said that North Korea had already moved into the “red zone,” and that the Trump administration has the view that it cannot miss a window of opportunity to stop the nuclear and missile program before it advances further.

Shin also said he believed that the Trump administration holds a view that the policy of “strategic patience” failed under the Obama administration, and that growing tensions on the Peninsula have compelled the Trump administration to consider – with greater plausibility – the option of a preemptive military strike.

Regional tensions have risen in the midst of impending political shifts in South Korea, where a new president will assume office following a snap election this May, and in China, where the Party Congress will meet to appoint new senior leadership of the Chinese Communist Party this fall.

Whoever becomes president in South Korea should place relations with North Korea at the top of the agenda and consider sending an envoy early on to meet its leader Kim Jong-un in-person, Shin said.

The Yonhap interview can be viewed in Korean, and a shorter version, in English. A related analysis piece is also available on MK News (in Korean).

The U.S.-Asia Security Initiative at the Shorenstein Asia-Pacific Research Center has selected two Stanford students for its inaugural summer internships in partnership with The Asia Foundation and the Freeman Spogli Institute for International Studies. The two students, Kar Mun Nicole Wong and Vivan Malkani, will intern at The Asia Foundation offices in Jakarta, Indonesia, or Washington, D.C., and pursue separate projects focused on international policy.

In Jakarta, Wong will help document a case study focused on Indonesia’s marginalized communities, and in the District of Columbia, Malkani will research topics such as the role of civil society in development and U.S. policy on countering violent extremism.

Brief bios of the selected students are listed below:

Interning at the Jakarta office

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Kar Mun Nicole Wong is a junior at Stanford from Singapore, majoring in international relations with a minor in art history. Her departmental specializations are international history and culture, and East and South Asia. She is currently writing an honors thesis on the relationship between China and the Middle East and its effects on China’s Muslim populations.

Much of Wong’s Stanford career has been dedicated to pursuing her interests in social organization and increasing inclusion of marginalized communities. As a freshman, Wong served as a research assistant for the Rural Education Action Program, a research organization dedicated to discovering the causes of, and solutions to, poverty in rural China. In 2016, Wong was also selected to serve as the Stanford delegate to the Vienna International Christian-Islamic Summer University, a program dedicated to religious inclusion through discourse between Christian and Muslim perspectives of students and academics from all over the world.

Through her internship with The Asia Foundation in Jakarta, Wong hopes to not only gain a better understanding of Indonesia and Southeast Asia as a whole, but also to continue her passion for social inclusion through her work with the Peduli program.

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Vivan Malkani is an undergraduate student at Stanford from the class of 2019. He is currently a sophomore, majoring in political science with a focus on political philosophy and data science. His other academic interests include earth systems, computer science and Mandarin Chinese.

Born and raised in Mumbai, India, Malkani attended the Cathedral and John Connon School for his high school education. He came to Stanford in 2015, undertaking the Structured Liberal Education program, a yearlong course of study that examines the evolution of Western philosophy, religion and political structures. This experience prompted him to pursue coursework in history and political science, including Chinese history and politics by learning Mandarin Chinese.

In the summer of 2016, Malkani was a research assistant at the Stanford Political Science Summer Research College, working for Professor Lisa Blaydes on her project on Middle Eastern state development. The project examined the role of different economic institutions in the political development of 13th-15th century Mamluk Egypt, examining cadastral records and building geospatial visualizations of the data.

Outside of the classroom, Malkani is an active member of Stanford in Government. He is also a writer for the Stanford Political Journal and member of the Ethics Bowl Society.

Uncertainty about U.S. intentions in Northeast Asia has increased fear that events could spin out of control in the region due to American disengagement. That engagement cannot be taken for granted, Shorenstein Fellow Thomas Fingar writes on the Stanford University Press blog, and it remains to be seen just how well regional political leaders adjust to the Trump administration’s evolving foreign policy.

The blog post highlights themes from his book Uneasy Partnerships: China’s Engagement with Japan, the Koreas, and Russia in the Era of Reform (Stanford, April 2017).

South Korean culture has long held ethnic homogeneity as an integral part of national identity, but attitudes toward multiculturalism are slowly beginning to change amid the country’s shifting demographics, Gi-Wook Shin, professor of sociology and director of the Shorenstein Asia-Pacific Research Center, said in an interview with Al Jazeera English. Read the article.