SEVEN TENETS OF "AUTHENTIC LEADERSHIP"

The seven tenets of authentic leadership of ERI include not only the sense of mission, superior skills, spirituality and passion, but also the belief that virtues should exceed one's skills. By gaining cultural competency, developing good human relationships, dedicating oneself to role fulfillment, with historical and global outlook have proven to bring out authentic leaders.

(Lecture delivered at 2007 World Women’s Forum; Seoul: Walker Hill Hotel, 13 September 2007)

Modern women seek a 21st-century definition of female leadership. Since this world women’s gathering is held in Korea, I wish to introduce of the heritage of Korean women’s leadership through selective case studies.

Authentic leaders demonstrate common characteristics. I have identified seven tenets of authentic leadership in my two books, Authentic Leadership in Multicultural Society (Seoul: Random House JoongAng, 2006) and Women’s Authentic Leadership (Seoul: JoongAng-Books, 2007), both of which have been translated into Japanese. The seven tenets are: (1) Defining and maintaining one’s cultural and gender identity; (2) Self-fulfillment through role dedication; (3) Virtue’s superiority over skill; (4) Cultural competence (the ability to live in more than one culture); (5) Vision and creative syncretism (6) Compassion; and (7) Sense of mission and possession of passion.

These critical strengths can empower authentic leaders. An examination of two exceptional Korean women, Sosono and Changgum, who lived between 66 and 6 BCE, and 15th —16th century AD, offers insight into the legacy and values of female leadership in Korea. I hope this talk will illuminate new definitions of leadership and convey why these women can serve as role models for all humankind.

Introduction

Think for a moment about your image of Korean women. Is there a word or image that springs readily to mind? A common misconception of Asian women is of a “demure, dutiful, and self-sacrificing mother and wife who governs her home with efficiency and devotion.” Often overlooked is the fact that Korean women have held positions of social, cultural, and political importance for millennia.

By now, you have likely met, heard, or read about Korean women who are leaders in politics, business, education, sports, science, arts, or in their own communities. All of these women stand on the shoulders of giants. They are one part of a long and distinguished tradition of Korean women leaders that extends back more than two thousand years.

The popular Korean historical dramas, Chumong ( akaJumong) and Taejanggum (aka Daejanggum) – both produced by MBC-TV, a co-sponsor of the World Women’s Forum – beautifully depict strong Korean women leaders. These stories portray fundamental leadership ideals that transcend a specific period of history. They speak to men and women across cultures and generations and have captured imaginations around the world. Though I use visuals from these films for illustration, my talk is based principally upon historical research.

Much like today, our forbearers often juggled the roles of wife, mother, and career professional. In my research and writings about women’s contributions to Korea between the 14th and 18th centuries, the Choson Dynasty (1392-1910), and the 1980s -1990s, I highlight the accomplishments of women devoted to and adept at balancing their careers and their families. I also note that behind every great woman was a great man – a father, a husband, or another loved one – who shared in the vision of his female counterpart.

Let me briefly introduce Sosono and Changgum and examine not only on “what” their leadership was based but the “how’s” and “why’s” of their success. I will use the seven tenets of authentic leadership that I presented in my books as a framework within which to discuss these two women.

Sosono & Changgum

See Illus. 1 Sosono

The picture on the left is of Sosono, who lived from 66 to 6 BCE. Groomed for the political arena by her father, she was intelligent, skilled, courageous, and an absolute visionary who established the kingdoms, Koguryo and Paekje, 2000 years ago.

See Illus. 2 Changgum

The second woman is Changgum, who achieved the highest honor in two distinct professional fields – food science/culinary arts and medicine. She lived 500 years ago when Confucian values of gender and social class segregated society. She shattered one “glass ceiling” after another, overcoming the Palace politics and rivalries that had once confined her to the role of a slave. Eventually Changgum rose to prominence as physician to the King, a position never before held by a woman.

Seven Leadership Traits

There are certain qualities and traits of leadership that transcend their time and place, and act as compelling and relevant examples for generations. I have identified seven of these “Tenets of Authentic Leadership” and will demonstrate how all were manifested in the lives of Sosono and Changgum.

Illus. 3 Clear self-identity, Sense of Mission

Sosono possessed a strong sense of mission cultivated by her father, Yont’abal, a wealthy merchant and the chief of a small Keru tribe known as Cholbon. He vowed to raise Sosono to be stronger and wiser than any man, and retired early to aid her ascendance to the role of tribal chief. She continued his legacy by tirelessly protecting the security and upholding the prosperity of her family and people.

Illus. 4: vision & role Dedication

Illus. 5. a. Comparative Chronological Table of Korea (part 1)

Illus. 5. b. : Map of Koguryo and Three Kingdom Period

Historical Challenge & Opportunity

In 180 BCE, Kochoson, or Ancient Korea, fell to the Han Chinese after a year-long war. Kochoson was stripped of all its military power and its land was partitioned into four different administrative districts. The Kochoson people, however, remained proud of their 2100-year history and engaged in an insurgency led by Haemusu. Unfortunately, though he fought victoriously against the occupying Han armies and proved increasingly popular among the Kochoson people, Haemusu was tragically murder by the army of Eastern Puyo because he was considered a threat to the Eastern Puyo because of his growing popularity in the Kochoson community.

Illus. 6. Chumong’s Identity.

His son, Chumong – an extraordinary archer and a compassionate leader like his father – sought to fulfill his parents’ dreams of establishing a home for the scattered Kochoson refugees. He fled Eastern Puyo as a political refugee, leaving behind his pregnant wife.

Chumong went to Cholbon where he met Sosono, who offered refuge for the people of Kochoson, and became his indispensable partner and aide. With her help, Chumong waged successful campaigns to found Koguryo, the largest, most powerful kingdom during the Three Kingdom period, and become king. Chumong’s wife and son were missing for many years after they escaped from the palace of East Puyo to look for him. They were gone for so long that many presumed them dead. After he became king, Chumong married Sosono, who became queen of the Koguryo kingdom.

Cultural Competence, Excellence & Virtue over Skills

Illus.7. Cultural Competence

Sosono succeeded in recruiting skilled horsemen from nomadic tribes for Chumong’s campaigns and risked her life negotiating with bandits for much-needed salt. Her success stemmed from her ability to connect with people from cultures different than her own. Sosono relied on cultural knowledge she acquired about various tribes, pirates, and bandits while traveling with her father’s merchant band.

Illus. 8. Excellence

Sosono was highly skilled in martial arts, as well as in politics and commerce. She accompanied Chumong into battle where she served as a chief supply officer, and secured food, medicine, and munitions.

Illus. 9. Virtue over Skills

Despite her excellence in commerce, war and politics, Sosono’s skills never exceeded her virtue. She always demonstrated compassion and adhered to strong moral principles. For example, rather than cause political turmoil and division, she relinquished her own power, status, and wealth as the Queen of Koguryo and allowed Chumong’s long lost wife and son to become the queen and the crown prince. Thus Chumong’s first son could lead Koguryo. Showing tremendous initiative, Sosono moved to southern region from Koguryo with her two sons and loyal members of her tribe and established another kingdom, Paekje. There, she positioned her own second son,Onjo at its helm.

Changgum

Illus. 10 : Comparative Chronological Table of Korea (Part 2)

Historical & Cultural Challenge

The historical and cultural challenges Changgum faced were huge. The social system in Korea at the time revolved around the value of harmony and order rather than equality and justice or merit-based social mobility. Class and gender differentiated and ranked the people. While the system was clearly unequal, its clearly-defined social structure resulted in long-term political stability for Korea’s regimes. For comparison, the Choson dynasty lasted for over 500 years (1392-1910), while regimes in China and Japan changed twice as often in the same period of time. Because of these conditions, the barriers halting social mobility that Changgum encountered remained in place for centuries.

Illus. 11: Identity & Role Dedication

Changgum was the daughter of Royal Military Guard Seo, ChungSu and Lady Park, a Palace cook who, after becoming unwittingly entangled in political intrigue, was poisoned. Changgum was orphaned at age 8. Changgum had witnessed her mother’s death , and experienced extreme grief and anguish over the injustice her mother suffered. She maintained her passion for excellence (she sought to fulfill her mother’s wish and become chief cook in the Royal Kitchen), abided by the ethical and moral principles her mother had taught her, and totally dedicated herself to her mother’s dreams.

Illus. 12: Virtue over Skill

Risked Punishment by Death

When preparing a feast for the a visiting Chinese envoy, Changgum learned that the dignitary was diabetic. Out of consideration for him, she prepared a special meal that accommodated his diabetes. The envoy, however, was angered by her decision and demanded the usual banquet fare which includeed oily meats and other foods clearly harmful to diabetic person.. Changgum refused, risking punishment by death. She begged that the Chinese envoy allow her to prepare his meals for the duration of his five-day stay and was willing to be punished if the envoy did not feel better or was not pleased.

Illus. 13: Spared Arch-enemy’s Life

In her position as palace doctor, Changgum faced the woman who murdered her mother when the killer came to her as a patient. Changgum grappled with a difficult decision: Should she heal or further harm this deplorable woman? Ultimately, despite her overwhelming desire to avenge her mother’s death, Changgum restrained herself. She held fast to her belief that one should never use her knowledge and skill to inflict harm. She also understood that an act of revenge would be unjust and violate the moral and professional principles instilled in her by her mother and her teacher (Is her mother her teacher or should you say “teachers”?)..

Cultural Competence, Vision, Courage & Creativity

Despite the strict segregation of Confucian society, Changgum navigated with ease different social classes and sub-cultures and treated patients both in and outside of the palace wall.

She expressed compassion toward those in her care regardless of their social status and dedicated herself to the study of medicine. Because of her diligence and keen intellect, she was frequently assigned the riskiest cases at the clinic in which she worked.

Illus. 14.

Through her trials, she developed the courage to experiment with surgery at a time when cutting the human body was considered a criminal act against nature. She saved many lives, for example, performing caesarean sections.

Illus. 15: Conclusion

To clarify what traits modern leaders must exhibit, I have demonstrated how seven tenets of leadership were manifested in the lives of two historically-acclaimed Korean women.

East Asians believe that time is cyclical, not linear as it is perceived in the West, and that a definite connection exists between a modern individual and her ancestors. In the course of raising my own Asian children in America and guiding many college students and young professionals at East Rock Institute and Yale, I found that these seven requirements were demonstrated by courageous women of the past are also relevant and important today..

(Lecture delivered at 2007 World Women’s Forum; Seoul: Walker Hill Hotel, 12 September 2007)

In today’s rapidly-globalizing world, most of the leadership frameworks I encountered were developed by and for men in Western corporate environments. I, the mother of six American-born Korean children, believed that familiarity with Asia’s rich cultural heritage could inform one understands of what it means to be a global leader in modern society. To prove this thesis, I searched for and sought to construct a leadership paradigm founded upon both Eastern and Western values.

Over the past thirty years, I have identified sources of strength, dynamism, and creativity from both the East Asian values I inherited from my ancestors and the experiences I gained while living in different Asian societies and in the United States. My historical and comparative- cultural research has confirmed that all outstanding leaders demonstrate certain admirable characteristics.

The purpose of this lecture is to introduce seven leadership tenets or requirements and Demonstrate how the East Asian values contribute to and enhance the moral code adhered to by leaders throughout the world.

What is Leadership?

Leadership is the ability to mobilize and organize resources and energy to achieve shared goals. Expressions of leadership can motivate others to pursue aspirations as well as reveal new possibilities.

Authentic leaders demonstrate the following seven common characteristics which I have termed the “tenets of authentic leadership” in my books: Authentic Leadership in Multicultural Society (Koh, 2006) and Women’s Authentic Leadership (Koh, 2007). I explain these seven tenets of leadership by citing stories from Korean history as well as episodes I personally experienced or witnessed in my life.

These seven leadership requirements include (1) Strong sense of identity and Cultural competency (the ability to live in more than one culture); (2) Virtue’s superiority over skill; (3) Self-fulfillment through role dedication; (4) Vision; (5) Creative syncretism; and feelings such as (6) compassion and (7) passion (See Illus. 1. Leadership diagram)

These are critical strengths that can empower both male and female global leaders.

As Illus 2. Demonstrates, five out of the seven tenets of authentic leadership are values prized in East Asian culture.) See Illus. 1. A Comparatives Table of Leadership and East Asian Values

Globalization expert and columnist Thomas L. Friedman (Friedman, 2005) claims that we are now in the third stage of globalization. He asserts that in this third stage of globalization individuals, not corporations or countries, will be the major forces of change in the world. He further asserts that, unlike in the first and second stages of globalization, individuals from non-western societies such as India and the Middle East will play a prominent role in changing the world. If Friedman’s theses prove to be correct, I believe that the values derived from the East Asian tradition will become increasingly relevant to the lives of all people, especially those who ascend to positions of global leadership.

What are the Seven Tenets of Authentic Leadership?

1. Firm Sense of Self Identity and Cultural Competence In a multicultural society, one must know who he or she is but remain keenly aware of the varied cultural backgrounds of others. If one possesses a clear sense of personal identity, he or she develops the confidence needed to lead a principled life.

If one possesses a firm sense of his or her cultural identity, one can also relate better to people from other cultures. For example, when a Korean-American diplomat visited East Timor, he encountered fierce resistance. Demonstrators in Indonesia argued that as an American diplomat, he could not understand their situation. Assistant Secretary Harold Hongju Koh responded by informing his detractors of his Korean-American background. His own parents, he told them, had been persecuted by communists. He explained that empathy for his parents’ experiences enabled him to understand those of the people of East Timor. From that time on, the Indonesians were willing to follow this Korean-American diplomat.

The concept of cultural competence was first introduced in 1993 by group of teachers who taught English as a second language.

I first encountered the concept in 1948, before it had been officially named. I arrived in the United State for the first time that year to attend Dickinson College. As an exchange student from Korea, I was classified as a “marginal person.” I was a person caught between two societies and cultures—Korean and American—and not accepted fully into either one. When I returned home from Japan after serving as a visiting professor in the late 1990s, a former student asked me to be one of the cases of cultural competency examined in her Ph.D. dissertation for the Harvard school of education.

The student recognized my ability to adapt and function competently in a variety of cultures. Originally from Korea, I lived in the U.S. as a scholar and activist and had also resided and taught in Japan. A culturally-competent individual, I had developed the ability to function fully in more than one culture.

I know many of you participating in this conference were born in one culture yet have familiarized yourself with many others during your lifetimes. Therefore, many of you classify as culturally competent individuals.

In fact, anyone who has crossed cultural and national borders or is a person with a multicultural or multiracial background has had to integrate different cultural values into his or her daily life. Their lifestyles require them to adopt a syncretic style. A clear understanding of one’s cultural identity combined with cultural competence is a fundamental requirement essential to effective leaders.

2. A Purpose pursued with Passion

To quote the late William Sloan Coffin, “If we do not stand for something, we fall for everything.” In order for one to achieve success and assume the role of an authentic leader, one must define his or her own beliefs.

Even individuals who graduate from prestigious universities may not sufficiently advance if they lack defined objectives in life. Harold Hongju Koh, dean of the Yale Law School, noted in a welcoming address to students that the central difference between those who succeed and those who do not is that those in the former group set clear goals and strive to meet them. A life lacking in purpose, also lacks in passion—a necessary component in the lives of those with a desire to lead.

In short, know who you are as a member of a particular culture; draw strength and creativity from your own cultural heritage; be authentic leaders; distill the difference between theory and practice; adhere to the seven tenets of leadership; and stand for something larger than yourself.

3. Role Fulfillment and Self-actualization

Some believe that one can achieve self-fulfillment by focusing solely on the cultivation of his or her God-given talents. I would argue, however, that only after one learns to relate to his or her family and society at large, can he or she fulfill his or her role within a larger community and assume a leadership position within it. There are many historical examples of people dedicated to his or her prescribed social role that brought about social changes that satisfied his or her own need for personal fulfillment while also benefiting his or her community.

4. Virtue over Skill

To be a leader, one must have skills. To become an effective leader, one must realize that one’s skills should never overshadow one’s virtues.

My mother taught me that exact lesson. One’s skill, she said, should never exceed one’s virtue. This advice is a key component of Asian philosophy. Those who aim to be authentic leaders should heed her advice since a person of clear integrity commands the trust, respect, and loyalty of thoughtful followers.

Virtues have slightly different connotations in Confucian versus Christian teachings. Although these value systems overlap considerably, Christianity emphasizes justice and equality more than Confucianism, which stresses harmony, order, and propriety. Confucianism also emphasizes the process of “becoming” rather than those of “doing” or “being.” Without virtue, a skilled person can cause tremendous harm to human society if his or her skills and intelligence are applied with the intention to harm others.

5. Creative integration: Syncretism

People of many ethnic backgrounds populate the world, and all have something to contribute. To create harmony among individuals of different cultures and maximize the benefits gained from diversity, one must integrate a variety of forces into a working whole. Intolerance is the biggest obstacle an authentic leader must overcome. Tolerance and flexibility, on the other hand, can be used to move forward and as instruments for positive change.

6. Historical and Global World Vision

In modern society, an authentic leader must have broad historical knowledge of many cultures. An authentic leader must also embrace differences that exist between his or herself and his or her followers. If one does so, one will be rewarded by trust. Others will recognize that he or she wants to understand their perspective and they will, in turn, open their minds to such an empathetic leader.

7. Compassion: Human Relationships

According to theologian Henry Nouwen,

“Compassion…asks us to go where it hurts, to enter into place of pain, to share brokenness, fear, confusion and anguish. Compassion means going to those people and places where suffering is most acute and building a home there.”

The most admired leaders are those who follow their hearts as well as their heads. Attention to interpersonal skills and the cultivation of wholesome relationships are essential to achieving successful leadership.

What are some East Asian Core Values and how do these values relate to character traits desired by authentic leadership?

Cultural values are traditionally shared by a community of people. If you wish to know why East Asians behave the way they do or wish to understand how conflicts can be resolved between two different groups, you need to know what cultural values are emphasized within these respective communities.

East Asian cultural values can be best explained through this Korean folktale. Illus 2 Tale of Tiger Brother and Woodcutter (Tongam, Hesung Chun Koh,, black and white with color, 75 x 58 cm, 2001 (See Illus. 2)

This painting depicts a popular Korean folktale about a tiger and a woodcutter. It reflects fundamental East Asian cultural values rooted in indigenous Korean beliefs as well as in Buddhist and Confucian teachings.

In the story, a woodcutter encounters a large tiger in the forest. In order to avoid being eaten, the woodcutter pretends to be the tiger’s long-lost brother; the woodcutter bows deeply and embellishes his story. He tells the tiger how his mother waited for her elder son every night when supper was ready. How happy she would be, the woodcutter declares, if she could meet her son again. Then the woodcutter, with tears in his eyes, tells the tiger that their mother has recently passed away. He evokes the tiger’s sympathy and departs from the animal unharmed. Afterward, the woodcutter notices that during the first and fifteenth day of the month—the days traditionally reserved for honoring deceased mothers—his mother’s grave is laden with anonymous gifts such as pheasants, rabbits, even mountain berries. Shortly thereafter, the woodcutter discovers young tiger cubs laying offerings at their “grandmother’s grave.” Referring to the woodcutter as their uncle, the cubs report the death of their mother, the tiger the woodcutter had fooled. The cubs say to the woodcutter, “we know how important it was for our mother to bring offerings to our grandmother, so we decided to come and do the same.” Moved by the little tigers’ filial piety, the woodcutter is the one to shed tears this time. This story emphasizes not only the value of filial piety but also the role dedication plays in East Asian culture.

This story contains four core East Asian values. They are the collective notion of self, the cyclical notion of time, self fulfillment through role dedication, and a creative and syncretic orientation to life.

Leadership Requirement 1. Firm sense of self identity and Cultural Competence

A. Notion of the collective self, and the self as the link between one’s ancestors and his or her offspring or “Beyond Self”

• For East Asians, the “self” is the critical link between the past and the future. In the West, the “self” refers to the “I of now and today,” an entirely autonomous and independent self. East Asians value a collective self, the “I” as a part of a family or group and as a descendant of one’s ancestors as well as a future ancestor of one’s descendants.

• Filial Piety revolves around the belief that self is a critical link between the past and future. For example, shortly after a boat of Vietnamese people arrived in New York in 1975, they were interviewed by a group of medical doctors and psychiatrists. Strikingly, many grandmothers in the group attributed their grandson’s success—admission to an American medical or law school—as a sign of “FukDuk,” which means blessings resulting from the virtuous deeds of his female ancestors especially one’s grandmothers. In fact, a similar belief that exists in Korea and among Asian Christians attests that one’s good deeds will benefit the welfare of his or her offspring.

• I have often heard college students complain that their parents interfere too much in their personal lives—their mothers and fathers are too involved in their selection of a particular field of study or that of whom they date or marry. I believe that this “interference” is simply an expression of love as it’s expressed in the Korean tradition. Parents consider their children extensions of themselves and want them to lead fulfilling lives. Their notion of the self is a critical link between the past and the future. This notion conflicts at times with that held by younger generations who are influenced by the Western definition of self. I have had students, however, who after learning about this critical link, approach me and say “Professor Koh, I feel much better even when my parents try to dictate my life, for I now know why. They do so out of love.”

As to Cultural Competence, Koreans historically had nearly 2,000 years relationship with China before 1910. followed by 36 years of Japanese colonial domination Koreans had to learn and live with Japanese from 1910 to 1945. From the the end of WWII, Koreans ere exposed to UN military forces and Americans stationed in Korea. Korean interest in learning English language and things American have only been accelerated.

Moreover, Koreans invariably became familiar with world culture through their family members and relatives or friends who living outside of Korean peninsula and are scattered all over 175 countries of the world. , Koreans are said to be the fourth largest Diasporas of the world following Chinese, Jewish, and Italian. For these reasons, relatively speaking, Korean people are aare of many culture other than one’s own and they can be called culturally competent people.

2. Self Fulfillment through Role dedication

• Consider the above tale about the Woodcutter and Tiger: In it, even the little tiger cubs do their best to fulfill their socially-prescribed roles as children and grandchildren by performing filial acts such as observing the Memorial Day.

My own research on historically-recorded Korean Women in the 17th as well as late 20th centuries, revealed women leaders who pursued causes larger than themselves, causes which affected all individuals.

For example: Consider the lives of Queen Mother, Insu Taebi (1437-1504), her daughter-in-law Queen Chonghyon (1462-1530), and her granddaughter-in-law Queen Munjong (1501-1565), all of whom lived during the 15th and 16th centuries. In the course of fulfilling their roles as wife, mother, and grandmother, these three royal women lead and influenced major social change.

To console the souls of their husbands and young grandsons, these women traded their own land deeds and precious jewelry to subsidize the expenses of hiring men and carving woodblock for the printing of the Buddhist sutra. These royal women hired over 3,000 Buddhist monks to undertake the project. In Buddhism, this act was equivalent to a prayer to Buddha to console the soul of deceased family members and send them to heaven.

During the Hydeyoshi invasion, Imjin war, the country was in critical need of able men who could repair damaged roads and dams and carry food to the soldiers. These royal women offered the 3,000 monks they had hired to assist the Korean army by serving as supply officers and members of the construction crew.

Prince Yonsan, the grandson of Insu Taebi and ruler of Korea, was an active promoter of a policy suppressing and eliminating Buddhism. Moved by the contributions his grandmother and her daughter-in-laws made to national defense, Prince Yonsan changed his mind and repealed the law against Buddhists properties and programs at least while his grandmother remained alive. Historians consider this decision a turning point for the Buddhist faith which faced eradication during that era of a Confucian-dominated court. Buddhism today is one of the most, if not the, dominant religion in Korea. Over 30% of the country’s total population is Buddhist.

These three royal women helped prevent the collapse of Buddhism, developed unique printing technology, and contributed to Korea’s victory in the Imjin-war spurred by the Japanese Hydeyoshi invasion.

These three royal women fulfilled their prescribed roles as mothers and grandmothers. They did not act solely to achieve their own personal achievement. Because they focus more on satisfying their designated social roles rather than seeking self-fulfillment, these three women contributed to the betterment of society. Their unrelenting noble behavior ensured that they would be recognized as some of the most prominent women in Korean history.

4. Virtues over Skills (See Illus. 4. Calligraphy, Toksungjae. by Hesung C. Koh)

These characters literally mean “superiority of virtues over skills.” East Asian educational philosophy espouses that one’s skills should not exceed his or her virtues.

From an East Asian philosophical perspective, excellence is considered necessary but not sufficient to achieve a position of leadership. Through constant study, one should acquire knowledge and skill. In other words, one should focus on “Becoming” rather than simply “Being” or” Doing.”

Leadership demands superior skills and excellence. However, in the East Asian tradition, learning not only encompasses the acquisition of knowledge or skill but of the wisdom needed to evolve into a virtuous person.

“One’s skill should not exceed his or her virtues” was the teaching I heard repeatedly from my mother as I was growing up. And this is the maxim that I emphasized o my own children as they grew up in American society. I was impressed and happy that at least two of my own children conveyed this important message when they delivered graduation speeches at American law school.

When I exhibited my brush painting in Korea, Japan, and the U.S. in the late 1990s and early 2000, the calligraphy, “Virtue over skill” was the most desired and frequently commissioned artwork among the nearly 40 paintings I exhibited in those countries. Its popularity may be an indication of the salient nature of this value in modern society

5. Creative integration and Syncretism

• Another core value is the Korean ability to bring together seemingly opposing forces into a working whole; an idea embodied by the image of the three-part Ying and Yang. (See Illus. 4. Three part Yin and Yang symbol omnipresent in Korean fans, drums, temple doors, etc.)

• In this folktale, the woodcutter had the ability to turn danger into opportunity.

Not only did he avoid being eaten by the tiger, but his strategy convinced the tiger and its cubs to leave additional offerings by his mother’s tombs. Moreover, he gave the little tiger cubs the opportunity to learn about filial piety and the importance of serving their ancestors.

• This value is especially important in a multicultural society. Nowadays, Koreans living throughout the world need to combine and reconcile many different cultural values—old or new, Eastern or Western.

• A unique folk painting of Korea from the Emille Museum, of the Horang’I and the Magpie,(See Illus 5) also depicts this syncretic orientation. The horangi, the tiger in this painting, has the body of a tiger but the neck of a leopard. The tiger and leopard are born enemies, yet here they are combined. The painting also depicts the tiger’s tormentor, the magpie. According to Korean folklore, the magpie serves to correct the tiger’s wrongdoing. The painting portrays the abstraction and integration of the two adversarial beasts into one powerful hybrid creature. It was used to repel evil as well as invite fortune and good luck.

• Another example is a ten-panel screen painting of the diamond mountain of the 1600s. (See Illus. 6 ) One of 10 panel screen ) Such screens or arts were often presented at festivals, such as tano on the 5th of May or ch’usok held on 15th of August when there was a full moon. Offering these paintings was believed to bring good luck to the household.

• This painting depicts about 12,000 mountain peaks, each of which bears some resemblance to a person. In shamanism, there are countless natural mountains—resembling certain animals or people—that are considered sacred. The animalistic depiction of mountains is a distinctly Korean practice. Mountains have long served as a Taoist representation of Paradise where one can practice meditation and become immortalized once they have died. There were also drawings of Buddhist temples in various cliffs and hills. Thus, this painting symbolizes Korean syncretistic orientation to one’s belief system, a system which combines Shamanistic, Taoist, and Buddhist elements.

• The Korean tradition of integrating seemingly opposing forces into a harmonious working whole is revealed in many other cultural practices such as its rules of inheritance and succession, its wedding ceremonies, and its residence rule for married couples. This idea is also reflected in Korean sijo poetry, an unique form of poetry, Muntchado, which is folk painting combining a picture with Chinese character in one artwork, for example an imaginary bird phoenix and rooster combined on the top and Chinese character Bok, meaning happiness at the bottom half of the painting. (See Illus 10. Muntchado.) (Koh, 1984)

People who have crossed national or cultural boundaries or have multicultural backgrounds must all practice creative integration of different cultural values and practices in their daily lives. The key to accepting those of different cultures is the ability to integrate diverse forces into a working whole which can benefit all mankind. Intolerance is the biggest obstacle to an authentic leader. Tolerance and flexibility, on the other hand, can be used to move forward and to use predicaments as an opportunity for positive change.

6. Historical and Global World Vision and Cyclical Notion of Time

• The Western world has a linear notion of time. (See Illus 7. Linear Notion of Time (Western Hesung Chun Koh, color, 75 x 58 cm, 2002.) This is an abstract painting expressing the Western belief that tomorrow will be better than today and that change equals progress.

• East Asians, on the other hand, have a cyclical notion of time. (See Illus. 8. Cyclical Notion of Time, East Asian) Hesung Chun Koh, color, 75 x 58 cm, 2002. The East Asian notion of time is expressed abstractly here, inspired by the stepping stones in a Japanese garden. This cyclical notion is exemplified by the 60th birthday celebration shared by all East Asians: hwangap in Korean, kanreki in Japanese, Chiaotzu in Chinese.

• In the Confucian tradition 60 was regarded as an age when the five 12-character zodiac cycles had been completed, a time when a person had found inner peace after having lived what they considered a full cycle of life.

• There are many examples of how the cyclical notion of time was very effective in modern western societies as well.

• One such case involves an intergenerational conflict among my own family.

Every week, when my children were younger, they would gather with my husband and me to have a family meeting. At the meeting, we would discuss familial issues, share news, and assign chores.

Once, we discussed who would be responsible for bringing the trash out to the curb each week and making sure the doors were locked each evening. As my teenage children’s appetite grew, and as the comings and goings of their friends increased, the amount of garbage we produced rose from four cans to six. My husband suggested that the eldest child assume the responsibilities, and in the case of his or her absence, the next oldest child would take up the responsibilities. However, my children immediately retorted by saying that such a solution clearly stemmed from the Korean tradition. They, on the other hand, would prefer to do things in accordance with the American one in which they would take turns and ultimately share the responsibilities. Essentially, they said, “Dad, this is America and not Korea. We would like to do the American way.” But what, my husband asked, would happen if one of them forgot their turn to bring out the trash, especially during the warm summer months? How should such a problem be prevented?

I intervened and suggested that the children try out their father’s suggestion. I told them: “As you know, your father wants the guaranteed outcome each week for the benefit of the entire family as a whole while you are more concerned with how this rule would affect each one of you individually. In other words, in regard to the entire family, your father wants “general justice” while you are preoccupied with “individual justice.” Your father believes that in the long run, justice will be done to all while you only desire immediate justice.” He told them, “after a few years, each of you will be leaving home for college. Before then, all of you will have taken turns doing the job. The ‘Korean way’ is premised on the cyclical notion of time. How about we try the ‘Korean way’ and see what happens?”

Although out of reluctance, the children agreed to try out the “Korean way.” A few years later, my youngest son left home earlier than expected to attend boarding school .Before he went, he left the following goodbye note:

“Dear Mom and Dad,

Do you remember Dad’s idea of the eldest person bringing out the garbage and making sure the doors are locked shut each evening? Dad, since you are older than mom, and since no other person will be next to her now, I hope you will continue to adhere to the family decision!

Love, Richie

P.S. Mom, you were right after all. The “Korean way” does become fair eventually! Ha ha!”

We all experienced and learned the Korean lesson regarding the cyclical notion of time. To this day, we still enjoy the humor and the irony of this special lesson. (Hesung Koh, 1984)”

If the cyclical notion of time has some validity, our ancestor’s wisdom and accomplishments can definitely help us in choosing our options in the future.

Today all of us are aware that globalization in evident in finance, communication, and the spread of disease and global warming. Unless we have knowledge of the past and look beyond our immediate national or cultural boundaries, we cannot function as global leaders.

7. Compassion

In my comparative analyses of 18th-century criminal cases in China, Korea, and Vietnam, evidence of human feelings or sympathy called injung in criminal punishment appeared much more fequne6ly in Korea than in China .(Hesung Chun Koh 1998: 29-30)

The criminal case record Ch’ugwanji lists various examples of major offenses such as homicide, that were punished much less severely than the law prescribed because of human feelings or sympathy called injung. Once certain punishments had been prolonged for many years after numerous steps of appeal, many serious offenses were commuted on the basis of sympathy.

Let me cite one case: In 1781, Kim Yong- hwa of Imsil town caused the death of his wife, Im Cho-i through assault and battery. Though the crime was undoubtedly violent, he was ultimately commuted because of sympathy on the part of his prosecutors.

The inspector’s report in this criminal case book says.

“The cause of death and the evidence of offense are very clear. For these reasons, according to the rule of law, it will be difficult to commute this case. The death sentence in this case may be appropriate according to the letter of the law in order of avenge the victim by helping her to fulfllhe her unfulfilled wishes. For this reason, one should not be lenient in the punishment of this of …. However, the husband and wife relationship is cardinal human relationship and we cannot treat it like other kin relations. When one considers the circumstances just prior to Kim Young-hwa’s offenses, the husband and wife was weaving hemp clothes. The husband was weaving a mat and his wife at his side was weaving hemp clothes. After talking intimately, the husband suddenly became angry, threw a lamp at his wife and killed his wife.. In this case, the death is accidental and not a premeditated act. Judging from human e feeling, injong, or Heaven’s principle, how can the husband murder his wife? Also how can one ignore the ardent plea of their son and daughter? Perhaps, it is not proper to prescribe the usual punishment. Both the emotional situation and the law should be taken into consideration. and the punishment can be decided with leniency. Respectfully awaiting your highness discretion.”

The high official’s reply seems to say that although one cannot usually judge such homicide with leniency, one should take into account human feelings as well as the law in punishing this case.

There is repeated cases in which such an appeal to the consideration of human feelings, injong, is made in sentencing a crime. (Ch’ugwanji, chapter 2).

Thus compassion is considered very important in the Korean justice system.

Conclusion

Today, both men and women need to define a modern conception of “self” that is both positive and universal.

Know who you are, decide what you stand for, never let your skills exceed your virtues, be creative and combine theory with practice, think globally and act locally, and possess passion and compassion.

Five out of these seven habits required for authentic leaders in multicultural society are in harmony with core East Asian Values. They are Cultural Competency, Creative Syncretism, Self fulfillment through role dedication, the emphasis of “Virtues over skills, and the possession of compassion.

In this third stage of globalization, a thoughtful analysis of Korean and East Asian culture highlights values that can benefit people of any nationality and culture.

I hope this talk illuminated new definitions of leadership and demonstrated how East Asian values can modernize conceptions of authentic leadership so that they encompass a global, rather than primarily Western, perspective.

References

Thomas L. Friedman, 2005. The World is Flat. : A Brief History of the Twenty First. Century. New York: Farrar, Straus and Giroux. . 488. pp.

Hesung Chun Koh,

1984 Korean Culture through the Arts: A Comparative View. Connecticut Public Television. ( 3 one hour Educational Television Series,)Harford, CT: Connecticut Public Television.

1987 Women’s Role and Achievements in the Yi Dynasty “in Korean Women in transition At Home and Abroad. Edited by Eui Young Yu. Los Angels California state University Center for Korean American and Korean Studies: 29-45.

1992 The Kohs’ Chronicle: a Mother’s Perspective of the Koh Family Education” in Howard Kyongju, ed. Hesung Chun Koh: Essays in Honor of Her Hwegap: 150-17.

2006 Somginun Pumoga K’unsaram ul k’iunda ( Authentic Leadership in multicultural Society) . Seoul: Random House-JoongAng .251 pp.

2007 Yosong Yamang Sajon (Women’s Authentic Leadership.) Seoul: JoongAng Books. 310 pp.

2007 Hito no yakuni tasu ningen ni narinasai. Toku was saini masaru. (Authentic Leadership in Multicultural Society) Translated by Hasuike Kaoru. Tokyo: Kairyusha. 343 pp.