Socio-economic and Cultural Alternatives Can Reduce the Rate of Suicide in Korea and other Transitional Societies

by Russell A. Vacante, Ph.D.

As my research pertaining to the suicide rate in Korea becomes more involved two minor observations have surfaced that help contribute to my understanding of this issue.

The first observation is that social media is seemingly becoming an important tool in increasing awareness and discussion of suicide in Korea.  Articles and research are being published and on line discussions are gradually increasing.  A broad spectrum of the Korean population is progressively engaging in discussions of this very important topic.  

The second observation relates to Durkheim’s theory pertaining to “anomie,” which has more recently been referred to as “normlessness,” or a sense of not belonging.   During the 1960’s hippy movement students on U.S. College campuses adopted a philosophy, that “you are only as free as your alternatives.”  This philosophical approach seems to compliment the concept of “anomie.” Individuals living in societies with greater socio-cultural and economic alternatives recognize, and are reassured, that when their aspirations are blocked in one direction, there are alternative paths available to them.  Without these alternative paths and avenues, individuals have a greater propensity to feel the impact of not belonging or “anomie.”  Folks are more prone to internalize a sense of not belonging when transition from the old to the new path is neither well defined nor understood.

The Organization for Economic Cooperation and Development (OECD) reports that the “male suicide rate in Korea has more than doubled from 19 per 100,000 in 1995 to 50 in 2010, and rates among women are the highest among OECD countries, at 21 per 100,000.”  This has been reported as a period of rapid economic improvement and associated cultural change in Korea. However, the economic success story of Korea has not come without troubling adjustment consequences for many across the various social strata.

The decreasing influence of long-established Confucian norms of filial piety, the high rate of unemployment among college graduates, few lucrative and prestigious career paths for college graduates and others to pursue, the changing role of women in Korean society and, in general, the overall high competitiveness among members of society to improve and secure their economic well being, with limited socio-economic alternative means to do so, has created a fertile environment for feelings of not belonging to emerge among an alarming number of people in Korea.

It may also be likely that the geographically small size of Korea is a contributing factor that limits socio-economic opportunities.  This is a tertiary observation that requires further examination, however. For instance, I have observed that some countries with a large landmass, such as Russia, also have a high suicide rate. I suspect that in both Russia and Korea, the lack of alternative career, cultural and educational opportunities, and other related socio-cultural and economic factors, are the primary reasons for feelings of not belonging – “anomie” - occurring in transitional societies.  In other words, if Korea had a viable social security system to help ensure the economic well being of parents whose children migrate to urban areas, leaving them with little or no economic support, the suicide rate among rural seniors may decrease.

Likewise, if there were more diverse job market opportunities for the majority of people, other than who are graduates from the three or four of the top universities in Korea, the suicide rate among students may also decline.  Lastly, only in terms of discussion in this limited blog space, the filling of the cultural void by religion or some other socially cohesive philosophy may also help reduce the feeling of “anomie” among many.

In summary, I see social media as an effective tool for examining and contributing to a better understanding of the topic of suicide in Korea. Both the quality and breath of on-line discussions and interactions, mostly by Koreans, has the potential to serve as the social engine that generates favorable societal and cultural changes that may help mitigate Korea’s suicide rate.  It seems to be heightening the awareness and collective social consciousness among Koreans.  They know that the time has come to take concrete action to address the root causes for the country’s high suicide rate.

Also, as hopefully indicated by the discussion above, there is no one single approach to addressing and reducing the occurrence of suicide. However, developing a unifying theory for approaching the core reasons for the high rate of suicide in Korea and in other societies in transition appears to be reasonable and possible.  Initiating a discussion of “anomie” in conjunction with the contemporary theme that we are “only as free as our alternatives” is an attempt to do just that.  This approach is an attempt to set aside assumptions that the high suicide rates in transitional societies is the price to pay for “progress.”  Korea’s leadership, including governmental organizations, industries and educational institutions, are in decision making positions of power to develop the socio-economic alternatives that can help individuals make productive and healthy transitions to modernity. 

Request for Written Input Regarding the High Rate of Suicide in Korea

by Russell A. Vacante, Ph.D.

Since 1972 I have had a close relationship and fondness for South Korea and its’ people.  The fact that within recent years South Korea has acquired the reputation as the suicide capital of the industrial world is something I find very distributing.  How the people of this small yet very prosperous county got to this point and what can be done to quell the rising suicide rate is something I am interested in exploring.  I’m requesting readers of this article to make written contributions that could possibly help explain the reason for Korea’s escalating rate of suicide.  I hope to soon embark upon a rigorous research and writing project that will contribute to our mutual understanding of Korea’s high suicide rate.  Given my background and experience, however, this may be a formable challenge since I am attempting to understand this unfortunate phenomenon through a Western cultural lens.

My social science background, deep-rooted Western cultural believes and values, along with my favorable disposition towards Korea and my three-year residence in Seoul while doing graduate research, all have the potential to distort my research endeavor and ultimate conclusions regarding the subject of suicide in Korea.  By publicly acknowledging these biases, I hope to heighten my awareness of them to the extent it serves as a constant reminder to keep my research and writing focused on verifiable historical, political and cultural findings. While it may seldom be possible for any researcher to entirely escape their biases, it is possible to make a conscience effort to mitigate them.  This short blog article begins this process for me.   

The father of sociology, David Emile Durkheim (1858-1917) introduced the concept of “anomie” into social science literature as a way to help explain the social causes of suicide.  In his book, Suicide (1987), the French sociologist addresses how the feeling of alienation, or the breakdown of social norms, can lead to “derangement” and “an insatiable will” which has in more recent years been coined as “normlessness.”  An extrapolation of this theory is that individual detachment from or confusion of societal norms and values leads to depression in individuals, which if not properly treated, may set the stage for suicide. 

At prima facie value, it seems to me, that Durkheim’s theory of “anomie” is not antithetical to neither scholarly nor popular perceptions, in both Korea and the U.S., about the root cause of suicide.  Many maintain that the high rate of suicide in Korea is primarily associated with the rapid rate at which socio-economic and political change is occurring within that society.  Change is occurring at such an exponential rate that many people find it difficult to adjust to the breakdown of long-established norms and values.  In other words, there is a conflict between past cultural expectations and rapidly emerging, norms and values related to modernity.  The long established Confucian virtue or value of filial piety, respect and obedience for authority, care for parents and other elderly family members, is rapidly being bombarded by the Western concept of individualism and economic competitive capitalism.

The societal changes occurring in Korean society may lead to a feeling of “normlessness” or “anomie” which in turn may manifest itself in some individuals in the form of depression. The depression resulting from not understanding how and where one fits in the new social order may result in a loss of self; i.e. folks become uncertain of who they are, and what is expected of them.  Individuals suffering from acute depression anxiety may decide that they can no longer successfully meet the expectations associated with the new social order.  Committing suicide may appear to be a convenient way to escape from their inability to cope with waning familiar norms and values.  Thus, in keeping with Durkheim’s theory of anomie, I have some preliminary observations that seem to logically follow.  Hopefully, these preliminary observations will become integral to further study on this topic.

The fact that most suicide victims in Korea “implode,” take their own life, rather than “explode,” take action so others may extinguish their life may, in part, suggest the strong sense of family and community responsibilities traditionally valued in Korea.  In the U.S., the term “suicide by cop” has become a relatively commonplace lexicon.  Unlike Koreans, the “individualistic” nature of American society tends to, comparatively speaking, negate strong family and community ties.  Therefore, in Korea, whether it is a monk setting himself aflame in political protest, high school students jumping off a mountain top together when one fails to pass a college entrance examination, or a mother living in abject poverty permitting furnace fumes to extinguish her and her children’s’ lives, the thread of continuity appears to be alienation from society, that results in acute depression, and eventual suicide.

Additionally, the stigma associated with depression in Korea often means that community awareness and institutional treatment mechanisms are not generally available for treating depression, as was the case in the U.S. approximately thirty-years ago.  The rate of suicide in Korea most likely would decrease if there was less shame and more cultural tolerance and support of individuals suffering from depression and related mental illness.  The low societal acknowledgement and empathy for the mentally depressed, as well as, the relative lack of medical treatment for depression in Korea may, in a large part, be an important contributing factor to the country’s high suicide rate.  Alternatively, the lower rate of suicide in the U.S. may be attributed to the increasing acknowledgement of depression as a treatable mental illness and the availability of counseling and medication.

Lastly, I share with other Western observers another suspect factor that may partially account for Korea’s high suicide rate. This observation may be associated with the Confucian, as opposed to a Christian based belief system.  Among one of the most adherent Christian beliefs is that suicide is a grave sin. It is considered a selfish act since it adversely impacts the well-being of family, friends and society.  Some Christians even believe that individuals who commit suicide go to hell upon dying. Conversely, Confusion norms, to my understanding, preside on the respect and reverence of ancestors as opposed to the Christian belief of reward and punishment after death.  Thus, it seems logical to observe that suicide victims in Korea will kill themselves so they are no longer a burden to their family and community.  While Western Christian suicide victims, kill themselves for a more individualistic notion.   Their attention is focused upon their individual shortcomings and much less upon the consequences that killing themselves will have on family members and society.  The time they spend in hell, many Christians would argue, reinforces the notion that individuals have to pay for their sins. It will be interesting to discover if the large Christian community in Korea has a suicide rate similar to the non-Christian community.  (note - the suicide rate in North Korea reportedly is very high for reason of oppressions and not due to the impact of modernity upon long-established norms and values).

These are just a few preliminary observations as I begin a more in depth study into the high rate of suicide of in South Korea.   Durkheim’s theory of anomie, at present, appears to be a first step towards understanding how rapid socio-political and economic change in Korea can lead to alienation from society that, in turn results in acute individual depression and culminates for some in suicide.  The observations mentioned above: the implosive nature of suicide in Korea, the stigma associated with depression in Korea, as well as, the impact of Western religious-societal norms and values will be further explored in pursuit of determining the root causes of suicide in Korea.  To my Western way of thinking, these observations while not confirming Durkheim’s theory, also do not contradict it. 

Your comments into this subject and additional research may, hopefully, lead to a greater understanding of this phenomenon. Only by discovering the root cause of the high rate of suicide in Korea may a preventable solution emerge.  I’m counting on the readership to help guard me against bias I have that may interfere with my research and findings. Thank you for your cooperation and insight!

On the Potential Brink of Chaos – the Korean Peninsula

by Russell A. Vacante, Ph.D.

To say that there are a number of political-military threatening activities in the world today that have the potential of endangering the national security of many Asian nations, especially the Republic of Korea (ROK), does not come as a surprise to many political observers.  These menacing political-military activities spring up at a time the political, economic and military resources of the United States are stretched and when U.S. citizens have a low tolerance for foreign additional military engagements.  The American public is close to being psychologically exhausted from seeing so many of its youth return home from distant shores in body bags, with missing limbs and other seriously injuries.  This disposition is exasperated by the huge economic strain placed on the wallets and purse strings of U.S. citizens who see only a questionable return on their international military investment.  This is a circumstance that some totalitarian regimes recognize and are ready to exploit.  This psychological and economic strain currently being experienced by the American public certainly is not going unnoticed by Kim Jong Un and the military leaders of North Korea.  The Kim regime is an astute observer of American military capabilities and the U.S. national political climate.  They are also opportunists that will attempt to leverage any perceived lack of U.S. political will into military gains on the Korean peninsula.  From their ethnocentric position in world politics they are following socio-political events in the U.S. as a potential means to acquire a tactical military advantage on the Korean peninsula.   

The conflict between Israel and Hamas fighters over control of the Gaza Stripe has become a daily preoccupation of the U.S. President, Congress, and many American citizens.  It has Secretary of State Kerry doing shuttle diplomacy to the Middle East in an attempt to broker a cease-fire between two archenemies that for centuries, in one way or another, have been at war with each other.  The potential of this Middle East conflict globally escalating is real, therefore there is a pressing U.S. government sense urgency to stop the violence and have the two sides reach some sort of peaceful accord for the sake of all non-citizen combatants. The longer this conflict continues the higher the potential risk to U.S. national security.  As an allied of Israel, there are a growing number of folks in the Arab world that view the U.S. as being partially responsible for the killing and maiming of Gaza Strip residences and the destruction of their homes by Israel’s motor shells and bombs.  This Arab perception, legitimate or not, puts the U.S. in direct conflict with much of the Arab world that may seek retaliation against the U.S. for its support of Israel.  This looming threat to U.S national security is just one of numerous other Middle East conflicts stretching the political energy, as well as, the economic resources of the U.S. government and citizens.  The relatively sudden and surprising emergence of the Islamic State of Iraq and the Levant (ISIL) that is currently capturing and holding large pieces of real estate in Iraq and Syria appears to over take political priorities the U.S. has concerning the Gaza Strip.    

The Russian Prime Minster, Vladimir Putin, aggressive designs toward the Ukraine is another political destabilizing event that the U.S. (with allies) is attempting to address without getting militarily caught up in a major conflict that has a potential of resulting in a show down between the world’s two largest nuclear powers.  U.S. and European sanctions, thus far have not acted as a successful deterrent in quelling the territorial conflict between Ukrainians and Russian separatist living in Ukraine who are armed and reportedly supported by the Russian military.  Russia’s military aggression in Ukraine is largely based on Putin’s understanding that much of Europe is dependent on Russian oil and that Russia is Europe’s third largest trading partner.   Putin sees the U.S. imposed sanctions only as a minor economic irritant while knowing there is much internal economic leverage to be gained from making the Ukraine a subservient state of Russia.  Putin’s move on Ukraine is further fueled by his ambition to restore his nation to former Soviet Union world power status.  If this activity strains U.S. – Russian relations to the point rekindling Cold War relationship, to the determinant of current cooperative endeavors between the two counties, Putin seems willing to take this risk.  In the event the U.S. cannot, through diplomatic channels, persuade Putin from “annexing” the Ukraine, the only remaining course of action may be providing heavy weapons support to the Ukraine.  However, Putin—in a similar way to Kim Jong Un --is also reading the preverbal political and economic tealeaves in the U.S.  He is counting U.S. citizen distain for additional international military involvement and the U.S.  government preoccupation with the Middle East conflict as a green light for pressing on with an invasion of the Ukraine.

China’s growing military is a third global destabilizing force that the U.S. has to prepare potentially to confront. Similar to Putin’s quest for the recreation of the Soviet Union, the Chinese government also seems to be looking to the past to shape its future.  It may not be an intellectual exaggeration to suggest that China longs for recapturing its Middle Kingdom status to which its neighboring countries would once again pay it tribute to China. 

China’s expanding naval activity on the East China Sea, to include laying claim unpopulated islands govern by Japan, and its growing territorial tensions with Malaysia, the Philippines, and Viet Nam all seem to indicate Middle Kingdom type aspirations.  Diminishing or eliminating U.S. naval dominance of the sea is first necessary for China’s hegemony of East Asia to succeed.  The challenge to U.S. naval dominance comes in the form of roaming trucks equipped DF-21D, 900 mile range missiles that pose a threat to U.S. aircraft carries.  China’s development of an aircraft carrier fleet and the development reportedly of supersonic submarines that can reach the west coast of the U.S. in just over two hours is another threat to U.S. naval superiority on the high seas. The rapidly expanding naval resources of China are its attempt to capture control of East China Sea trading lanes.  China’s dominance over regional sea commerce is threat to U.S. national security interest.  Its control of East China Sea lanes would potentially impose trading restrictions U.S trade with its allies, as well as, potentially interfere with American-Korean joint military exercises in the region.  More immediate U.S. concern is that China’s aggressive growing naval activity could accidently, or intentionally, results in the killing and injuring of American sailors and marines.   Such an incident would mostly likely result in an U.S. military response that in turn may result in escalating war tensions between the two nations. Defusing China’s “Middle Kingdom” aspirations is increasing becoming diplomatic priority of the U.S. State Department and U.S. citizens.

Of course there are the conflicts in Syria, the menacing political and military activity of Iran, along with genocide taking place throughout various parts of Africa that all tend to drain the energy, attention, and time of U.S. government officials, as well as, U.S. economic and military resources.  As a world leading power, the U.S. is busily challenged with putting its preverbal fingers in so many Middle East political dikes in order to help prevent neighboring nations from drowning in military chaos.  The ominous U.S. political situations mentioned above, Kim Jong Un may believe, has the potential for creating chaos for the Republic of Korea (ROK).

The leadership of north Korea may try to seize upon the opportunity to ferment political and military unrest within the ROK mistakenly thinking that the U.S. resolve to defense the ROK has been weakened by recent international events.  Also, north Korea knowledge of China’s increased military presence in the region may lead the DPRK to falsely assume U.S. military defense of the ROK would not occur due to Chinese intervention.   Given the political disposition of north Korea’s government and the global challenges confronting the U.S. this year, the chances of north Korea stepping up its political and military campaign again the ROK has a high probability of increasing.   Kim Jong Un and his military leaders should understand that the U.S. anticipates what the Pyongyang leadership is thinking and that the U.S. and Korean governments will not be taken by surprise by any attempts of military aggression coming from the north.

Aside from the U.S. anticipating and being prepared for any potential military aggression from north Korea, let it be known that while the American public through war wryly, is far from being too preoccupied to come to the defense the ROK, our long standing ally.  Our people and cultures are interwoven much so that an attack on one party is an attack on the other.

Korean culture has emerged, in recent years, as a major subculture in the U.S.  There is respect, feelings of friendship and admiration among many Americans for the Korean community living within the U.S. and in the ROK. Korean and American soldiers fought and died together during the Korean War, the Viet Nam conflict and at other global hot spots.  Any military intrusion from north Korea that endangers the well being of one of America’s staunches friend and ally would not be taken likely.  Endemic to American culture is the willingness of its people to come to the aid of others, especially when those in danger are endearing friends.  There is much economically and politically more at stake for the ROK and the U.S. now then there was during the 1950-1953 Korean War, so the north should realize that the ROK-US military response to any military aggression will be of a different kind and intensity.       

The Impact of Korea on the Life and World View of One American Family (1972 – Present)

by Russell A. Vacante, Ph.D.

The impact of a second culture living experience on an individual may vary by a number of factors.  It is safe to assert, however, that any person that lives in another country for a number of years does not return to their country of origin without having his or her life perspective and ways of thinking permanently altered.  My three-year living experience in Seoul, South Korea, has had a favorable and lasting impact, not only on myself, but my entire family.  This is not to imply that I view our Korean experience through rose-colored glasses.  For sure, my family encountered some troublesome and challenging times during our stay.  These events, however, are overshadowed by the enjoyable experiences provided to us by our Korean friends, colleagues, and culture.  This brief paper is a humble tribute to those individuals.

Endearing Friendships

I must acknowledge that it was thanks to a network of chance social relationships that my living experience in Korea was made comfortable.  My social network consisted mainly of faculty at various Korean colleges and universities, my students at the English language school, attorneys, neighborhood acquaintances, and local shopkeepers.

One of my most endearing relationships began in 1969 with a Korean colleague at the State University of New York at Buffalo.  Our friendship subsequently grew in Seoul.  Without his academic guidance and continued support, I may not have successfully completed my doctoral dissertation, “Japanese Colonial Education in Korea 1910-1945: An Oral History.  My family’s relationship with his family serves as the cultural glue that continues to bind us to Korea and its’ culture.

On a related front, I would like to mention an incident that occurred in Korea that demonstrates the close bond we established with his extended family.  In 1972, our four-year old daughter, who was playing on our patio, suddenly disappeared.  Our landlord’s family and our neighbors helped us comb the streets looking for her without success.  Twenty minutes later a neighbor came to inform us that a shopkeeper had seen a little blonde haired girl walking down one particular road, who eventually took a right turn down a small alley.  We immediately knew that our daughter was headed to my close friend’s mother’s house.  When I arrived at her house and asked my daughter why she was there she simply responded that she missed her “grandma” so she decided to go and visit her. 

The epiphany I had was three-fold.  First, we had a family in Korea and my daughter was the first to understand and demonstrate that connection.  Secondly, our neighborhood was a closely connected community that, in a crisis, would rally around us and offer support. Neighbors, shopkeepers and other adults not only cared for their immediate children but carefully watched over all the children in their community. Finally, I learned that unlike adults, children seem to have no inhibitions about adjusting to a second culture.  My daughter’s adaptation to family, friends, the environment, and a new language far exceed my assimilation.  Before I could even realize it, she was serving as my Korean language interpreter!

Approximately two years prior to leaving for Seoul, in 1970, I was fortunate enough to develop a close relationship with another Korean scholar studying at the State University of New York at Buffalo (SUNYAB).  His kind and gentle guidance greatly helped to broaden my understanding and appreciation for the Korean people and their culture.  The long insightful discussions we had kept me grounded in intellectual, social and cross-cultural matters pertaining to Korea and the world in general.

Thanks to some long conversations with this colleague, I came to gradually understand my own country (USA) through a foreigner’s perspective and the life challenges they confronted in their country of origin.  His three year stay as a graduate student studying at the University without family and close friends and surviving on a small graduate stipend budget helped me grasp the sacrifice that some individuals are willing to make in order to achieve goals. When my wife and daughter returned back home after 13 months living in Korea, in order to allow me to more efficiently conduct my research and also enroll my daughter in school, I gathered strength by drawing upon the lessons I learned from my Korean friend’s parallel graduate study experience in the U.S.  Overall, this helped bring my own period of research in Korea to a successful conclusion.  When he returned to Korea during my second year, we often met to discuss our common struggles and cross-cultural experiences. 

Upon my own return back to the United States in 1975, I met a Korean graduate student at SUNYAB who also became a life-long friend. His relationship greatly helped fill a Korean cultural void I experienced shortly after returning home.  Over the years, he has helped me refine my understanding and perceptions of Korea, improved my understanding of cross-cultural socio-political issues but, most importantly, helped my family maintain a thread of continuity to Korean culture, friendships and values.  As recent retirees, we continue to have common shared interests and challenges while optimistically looking forward to spending more time together.

Finally, I would like to briefly mention that during my stay in Korea I had the good fortune of becoming close friends with two prominent Korean attorneys.  I spent many evenings in their company eating and drinking at restaurants in and around Seoul where we explored each other’s language, culture, societal norms and values.  This conversation provided me with a deeper understanding of Korean affairs that I may not have otherwise acquired.

Thanks to these close friends, I continue to learn a great deal about Korean life.

Life (back) in the U.S.

Since my return to the U.S. in 1975, it is safe to say that our Korean living experience and friendships forever changed my family’s life.  Many Korean foods including kimchi, mandu, and kim (dried seaweed) remain staples of our diet.  When we truly want to experience more authentic Korea dinning, we visit one of the many fine Korean restaurants in Virginia and Washington D.C.  The taste and feel of Korea immediately surfaces to our consciousness when we shop at a local Korean supermarkets and visit Korean-owned stores.

Most rooms in our home contain items that remind us of Korea.  Hanging from our walls and resting on our shelves are paintings, statues and vases that we have accumulated since returning to the U.S.  My study is stacked with books on Korean history, language and culture.  The sound of Korean music also fills our home which helps bring our thoughts and feelings much closer to our Korean friends.  My kayagum (or gayageum) sits in the corner of our living room reminding me of my ill-fated attempt to learn to play this twelve-string zither-type instrument.

The Next Generation

My immediate family’s admiration for Korea seems to be contagious.  My twin granddaughter’s favorite food is Korean, to include an attraction to kimchi, after it has been swished around in a little water to make it less spicy.  They are also mesmerized by Korean teenage soap operas, such as “Playful Kiss,” “Boys over Flowers” and “My Girlfriend is a Gumiho.”  However, at the tender age of ten, I’m finding their attraction to young good looking Korean male actors a little disconcerting!  They are even picking up bits and pieces of the language from watching Korean television. Their exposure to “all things Korean” includes taking vocal lessons from a Korean teacher, shopping and eating at Korean supermarkets, visiting with friends from Korea and listening to my wife, daughter and me share stories of our wonderful years spent living in Korea.

Conclusion

Every couple of years my wife and I have the good fortune to visit Korea.  Much has changed since we lived in Seoul, however, the warmth and hospitality of our friends has remained constant. My daughter who has not returned to Korea in forty years is feeling the necessity to visit there with her family soon. High upon my daughter’s priority list, after visiting friends, is going to Songbukdong to see the house she once lived in. 

When our visit does occur I know we will have mixed feeling of joy and sadness.  Joy because we will see friends and, once again, experience the sights and sounds of Korea.  Sadness since our visit will have to come to an end, not knowing when we will have another opportunity, as a family, to visit the Land of the Morning Calm. However, the lasting friendships and values learned during our life in Korea will always be a part of who we are. It is my hope that others will have an opportunity to have a rewarding second culture experience.