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7月10日晚上, 29岁的印度籍男子诺基特·侯赛因和他的韩国女性朋友韩继善在首尔附近乘坐公共汽车时,座位后排的一名男子开始对他们进行辱骂,言辞中充满种族和性别歧视内容。
SEOUL — On the evening of July 10, Bonogit Hussain, a 29-year-old Indian man, and Hahn Ji-seon, a female Korean friend, were riding a bus near Seoul when a man in the back began hurling racial and sexist slurs at them.
The situation would be a familiar one to many Korean women who have dated or even — as in Ms. Hahn’s case — simply traveled in the company of a foreign man.
但是这次的情况有所不同:该事件一经韩国媒体报道,检察官就立即行动起来,对 31岁的辱骂者朴先生提出了指控。对于涉嫌种族主义违法行为的指控,这在韩国还是第一次。该案件正在等候法庭裁决,而议会中的在野党已经开始起草法律,拟首次对种族歧视进行详细定义并施以刑事处罚。
What was different this time, however, was that, once it was reported in the South Korean media, prosecutors sprang into action, charging the man they have identified only as a 31-year-old Mr. Park with contempt, the first time such charges had been applied to an alleged racist offense. Spurred by the case, which is pending in court, rival political parties in Parliament have begun drafting legislation that for the first time would provide a detailed definition of discrimination by race and ethnicity and impose criminal penalties.
For Mr. Hussain, subtle discrimination has been part of daily life for the two and half years he has lived here as a student and then research professor at Sungkonghoe University in Seoul. He says that, even in crowded subways, people tend not sit next to him. In June, he said, he fell asleep on a bus and when it reached the terminal, the driver woke him up by poking him in the thigh with his foot, an extremely offensive gesture in South Korea.
“Things got worse for me this time, because I was with a Korean woman,” Mr. Hussain said in an interview. “Whenever I’ve walked with Ms. Hahn or other Korean women, most of the time I felt hostilities, especially from middle-aged men.”
South Korea, a country where until recently people were taught to take pride in their nation’s “ethnic homogeneity” and where the words “skin color” and “peach” are synonymous, is struggling to embrace a new reality. In just the past seven years, the number of foreign residents has doubled, to 1.2 million, even as the country’s population of 48.7 million is expected to drop sharply in coming decades because of its low birth rate.
Many of the foreigners come here to toil at sea or on farms or in factories, providing cheap labor in jobs shunned by South Koreans. Southeast Asian women marry rural farmers who cannot find South Korean brides. People from English-speaking countries find jobs teaching English in a society obsessed with learning the language from native speakers.
For most South Koreans, globalization has largely meant increasing exports or going abroad to study. But now that it is also bringing an influx of foreigners into a society where 42 percent of respondents in a 2008 survey said they had never once spoken with a foreigner, South Koreans are learning to adjust — often uncomfortably.
国际特赦组织在10月21日发布的一份报告中批评了韩国对外籍劳工的歧视。这些劳工大多来自贫穷的亚洲国家,他们在韩国遭受性虐待、种族主义辱骂,缺少安全培训,并且必须提交同一工种的韩国人不需要提交的艾滋病毒测试报告。这份报告援引韩国当地新闻媒体和权利倡导者的资料,指出在去年的金融衰退之后“仇外事件有上升趋势” 。
In a report issued Oct. 21, Amnesty International criticized discrimination in South Korea against migrant workers, who mostly are from poor Asian countries, citing sexual abuse, racial slurs, inadequate safety training and the mandatory disclosure of H.I.V. status, a requirement not imposed on South Koreans in the same jobs. Citing local news media and rights advocates, it said that following last year’s financial downturn, “incidents of xenophobia are on the rise.”
Ms. Hahn said, “Even a friend of mine confided to me that when he sees a Korean woman walking with a foreign man, he feels as if his own mother betrayed him.”
全北国立大学的社会学家薛冬勋(Seol Dong-hoon)认为,韩国曾有被强大邻国侵略和征服的历史,韩国人的种族观倾向于“纯种”的民族主义,而且在韩国传统上也有重男轻女的习俗。
In South Korea, a country repeatedly invaded and subjugated by its bigger neighbors, people’s racial outlooks have been colored by “pure-blood” nationalism as well as traditional patriarchal mores, said Seol Dong-hoon, a sociologist at Chonbuk National University.
数百年前,一些韩国妇女被作为战利品掳至中国,被迫成为性奴隶,但当她们历尽千辛万苦重返家园时,却因“不洁不贞”而备受同胞排斥。在上个世纪,作为日本侵略者性奴隶的韩国“慰安妇”也面临着类似的困境。在1950-53朝鲜战争后数年间,向美国士兵卖春的韩国妇女受到了同胞更多的鄙视,她们的孩子被称为“推几”(音),这个词本来是指杂交的动物。53岁的裴吉哲(Bae Gee-cheol)说,他的母亲在被美国士兵强奸并生下他后被家人驱逐出门。
Centuries ago, when Korean women who had been taken to China as war prizes and forced into sexual slavery managed to return home, their communities ostracized them as tainted. In the last century, Korean “comfort women,” who worked as sex slaves for the Japanese Imperial Army, faced a similar stigma. Later, women who sold sex to American G.I.’s in the years following the 1950-53 Korean War were despised even more. Their children were shunned as “twigi,” a term once reserved for animal hybrids, said Bae Gee-cheol, 53, whose mother was expelled from her family after she gave birth to him following her rape by an American soldier.
Even today, the North Korean authorities often force abortion on women who return home pregnant after going to China to find food, according to defectors and human rights groups.
42岁的惠荣实(Jung Hye-sil)1994年嫁给了一名巴基斯坦男子,她说:“我和丈夫出门时会避免乘坐公交车和地铁,因为人们看我的眼神就好像我做了什么令人不齿的事一样。这里的人喜欢以国家的名义操控女人和她们的约会和结婚对象。”
“When I travel with my husband, we avoid buses and subways,” said Jung Hye-sil, 42, who married a Pakistani man in 1994. “They glance at me as if I have done something incredible. There is a tendency here to control women and who they can date or marry, in the name of the nation.”
For many Koreans, the first encounter with non-Asians came during the Korean War, when American troops fought on the South Korean side. That experience has complicated South Koreans’ racial perceptions, Mr. Seol said. Today, the mix of envy and loathing of the West, especially of white Americans, is apparent in daily life.
韩国政府和媒体极为看重经济合作与发展组织的每一份最新报告,纠结于韩国相对于其他经济发达国家排名。“美女狂聊”是一个大受欢迎的韩国电视节目,年轻漂亮、韩语流利的白人女子在节目中讨论韩国的方方面面。然而,当韩国人在私下谈话中提及美国人时,他们几乎都会用上提及日本人和中国人时的后缀 “弄”(音),意思是“混蛋”。 34的导演塔米·朱(Tammy Chu)在韩国出生,后被美国人收养并在纽约长大。她说自己曾在首尔的地铁里被人“痛骂”,原因是她说英语而显得“不够像韩国人”,之后她申请成为一名英语教师又被拒绝,理由是她“不够像白人”。
The government and media obsess over each new report from the Organization for Economic Cooperation and Development, to see how the country ranks against other developed economies. A hugely popular television program is “Chit Chat of Beautiful Ladies” — a show where young, attractive, mostly Caucasian women who are fluent in Korean discuss South Korea. Yet, when South Koreans refer to Americans in private conversations, they nearly always attach the same suffix as when they talk about the Japanese and Chinese, their historical masters: “nom,” which means “bastards.” Tammy Chu, 34, a Korean-born film director who was adopted by Americans and grew up in New York State, said she had been “scolded and yelled at” in Seoul subways for speaking in English and thus “not being Korean enough.” Then, she said, her applications for a job as an English teacher were rejected on the grounds that she was “not white enough.”
Ms. Hahn said that after the incident in the bus last July, her family was “turned upside down.” Her father and other relatives grilled her as to whether she was dating Mr. Hussain. But when a cousin recently married a German, “all my relatives envied her, as if her marriage was a boon to our family,” she said.
韩国外交部官员金世元(Kim Se-won)说,外交部支持反歧视法。 2007年,联合国消除种族歧视委员会曾建议韩国就反歧视问题立法,谴责“纯血”和“杂血”等名词的广泛使用。该委员会呼吁韩国在公众教育中摒弃“不再符合当今实际”的“民族同质性”观念。
The Foreign Ministry supports an anti-discrimination law, said Kim Se-won, a ministry official. In 2007, the U.N. Committee on the Elimination of Racial Discrimination recommended that South Korea adopt such a law, deploring the widespread use of terms like “pure blood” and “mixed blood.” It urged public education to overcome the notion that South Korea was “ethnically homogenous,” which, it said, “no longer corresponds to the actual situation.”
But a recent forum to discuss proposed legislation against racial discrimination turned into a shouting match when several critics who had networked through the Internet showed up. They charged that such a law would only encourage even more migrant workers to come to South Korea, pushing native workers out of jobs and creating crime-infested slums. They also said it was too difficult to define what was racially or culturally offensive.
其中一名批评者是瓦工李成福(Lee Sung-bok),他的工作受到了外籍劳工的威胁。李成福说: “我们的民族同质性是一件好事,如果外籍劳工继续涌入,谁又能保证我们的国家不会像斯里兰卡一样陷入种族战争呢?”
“Our ethnic homogeneity is a blessing,” said one of the critics, Lee Sung-bok, a bricklayer who said his job was threatened by migrant workers. “If they keep flooding in, who can guarantee our country won’t be torn apart by ethnic war as in Sri Lanka?”
2009-11-03 22:44 编辑:kuaileyingyu