Boyé Lafayette De Mente has been involved with Asia since the late 1940s as a member of a U.S. intelligence agency, journalist and editor. He is a graduate of Jōchi University in Tokyo, Japan and Thunderbird School of Global Management in Glendale, Arizona, USA. In addition to books on the business practices, social behavior and languages of China, Japan, Korea and Mexico he has written extensively about the moral collapse of the U.S. along with books on his home state of Arizona. To see a full list of his books go to: www.authorsonlinebookshop.com. Recent books include: CHINA Understanding & Dealing with the Chinese Way of Doing Business; JAPAN Understanding & Dealing with the NEW Japanese Way of Doing Business; AMERICA’S FAMOUS HOPI INDIANS; ARIZONA’S LORDS OF THE LAND [the Navajos] and SPEAK JAPANESE TODAY – A Little Language Goes a Long Way!
In my book, Korea’s Business & Cultural Code Words I noted that all languages are reflections of the emotional, spiritual, and intellectual character of the people who created them. I also noted that the older, more structured, and more exclusive a society and its language are, the more terms it has that are loaded with cultural nuances that control the attitudes and behavior of the people. Here are introductions to 10 Korean terms that are especially important.
In ancient times Chinese, Koreans and Japanese businessmen and government officials used the sensual appeal and entertainment skills of young women as integral elements in creating and maintaining their professional relationships.
Early in Korea’s “Three Kingdoms Period” [roughly 57 B.C. to 669 A.D.] troupes of attractive young women trained extensively in singing, dancing, poetry, music and more as entertainers and became permanent parts of the kings’ courts and the various ministries of the three governments.
These young women came to be known as kisaeng (kee-sang), or “skilled persons,” and their numbers and influence increased significantly over time.
Friendships are obviously important in all societies for business as well as for social reasons, but few people go as far as Koreans in their need and compulsion to develop and keep a network of chingu (cheen-goo) or friends.
Because of the importance of social class, rank and precise behavioral forms in pre-modern Korea all Koreans became incredibly sensitive about the behavior of others as well as their own actions because there were so many ways they could get into trouble.
Doing something that made someone else “lose face” or yourself losing face was not a trivial thing. It could be, and often was, disastrous—and it is still something that cannot be taken lightly.
This cultural factor gave birth to chae-myun (chay-me-yuun) or “face-saving” as one of the most important—and demanding—aspects of Korean life.