Page

Wednesday, December 18, 2013

High Youth Unemployment? Blame the Parents.

On Monday, December 16th 2013, The Korea Herald published an editorial about the country’s state of youth unemployment.

According to the editorial, although statistical studies seem to show that Korea’s labor market conditions are improving (the country’s overall unemployment rate has decreased by 0.1 percentage point to 2.7 percent), the unemployment rate for those aged from 15 to 29 increased by 0.8 percentage points from a year earlier, hitting 7.5 percent in November.

The total number of young people who are unemployed could very well be higher as official unemployment figures do not count discouraged workers.

Ironically, this increase in the number of unemployed young people is contrasted by the fact that many small and medium-sized enterprises (SMEs) suffer from a chronic shortage of workers.

Source: http://farm3.staticflickr.com/2724/5863884809_7dcbcea2e5_z.jpg

To be sure, there are certainly structural problems in the Korean economy that has exacerbated Korea’s high level of youth unemployment. One of the main culprits behind it is the supply-demand mismatch in the labor market. In other words, there are far too many young people who are far too highly educated for jobs that do not exist for them.

Case in point, about 33.2 percent of Korea’s youth were college-educated in 1990. In 2008, 83.8 percent of Korea’s youth were college-educated.

Compounding the issue is the increasing rate of the minimum wage, which makes employers less likely to employ young people with little to no experience and prefer those who are older with previous work experience, and unionization that protects older workers from having to compete for their jobs with younger aspirants.

There are certainly things that the government can do to alleviate the youth unemployment rate such as reversing course on its minimum wage policy and making it easier for employers to fire striking workers. Furthermore, the government can try to adopt and tinker with other successful policies such as Germany’s apprenticeship system, which helps to ease young people’s entry into the job market by lowering business’ costs for employing them, while successfully avoiding the currently practiced internship system, which essentially compels younger people to perform menial tasks that usually have little to do with the actual jobs that they are interning for while usually not getting paid in the name of gaining (dubious) experience.

However, those are only attempts at trying to solve the problem’s symptoms rather than its causes.

Source: http://mdhealing.com/wp-content/uploads/2012/01/Iceberg.bmp

One of the underlying roots that plague Korean society, not unlike other countries with advanced economies, is that there is a dangerous disconnect between the demand for blue-collar work, the kind of work that does not necessarily require a college degree, and the number of people who are willing to fill these positions.  This is the result of the Korean people’s tendency to demonize such kinds of work.

The fact of the matter is that, as mentioned earlier, SMEs do suffer from a chronic shortage of workers, particularly for blue-collar jobs. Due to the kinds of higher education that people prefer (with a tendency to prefer service-based jobs in chaebol companies) and their avoidance of other skill sets, such as welding or farming, this near nation-wide behavior has resulted in a skill gap; meaning that there are jobs that cannot be filled by Koreans.

It is a self-inflicted injury. In their desire to save face or conform to society’s collectively held image of what a successful person ought to look like, parents either force and/or socialize their children into going to college. And when they do go to college, they usually do so by taking out student loans that these future graduates might not be able to repay when/if they fail to get the jobs that they were promised but turned out did not actually exist. And this is the problem.

This is certainly not to say that it is undesirable to have an educated youth. It is certainly preferable to have an educated population to one that isn’t. However, when the motivation behind the desire to get a college education is in order to be eligible for “better” jobs rather than simply to attain higher education, then there is a problem.

In the field of economics, there is a type of good that is known as a Giffen good. The law of demand states that when the price of a good increases, the demand for the good then correspondingly decreases as people begin to seek other alternatives or substitutes. A Giffen good is a good that defies the law of demand because it is a type of good whose demand continuously increases even when the price of the good continuously increases. Economists have long argued with one another over the question of whether or not Giffen goods actually exist. Though higher education does not meet the exact requirements of a Giffen good, it does appear to be the closest thing to a Giffen good out there in the market.

The existence of a Giffen good can only come through cultural norms. There are, indeed, plenty of alternatives to a typical college education (when it is being used as a diploma machine in order to be used as resumes for jobs). One can pursue a technical education, or as mentioned earlier, seek apprenticeships. Furthermore, considering the fact that most jobs provide on-the-job training to their new employees and the fact that only a small fraction of college graduates ever get to work in a field that is related to their major, and that most college graduates (for one reason or another) cannot seem to find work nowadays, it would appear that a college education is a bane rather than a boon for young people. All of these reasons suggest that, if this were a normal market, the demand for college education ought to fall, and fall drastically. However, there is no visible sign to suggest that that is about to happen any time soon.

In other words, this Giffen good, this non-dissipating demand for higher education, is an aberration.

That parents wish to see their children live better lives than the ones that they had is certainly an understandable sentiment. In fact, it could be argued that not wishing for that would a reprehensible violation of one of the fundamental laws of nature. However, parents, as well as the rest of society, are failing future generations by imposing on them a myth – the myth that a college education guarantees “better” jobs.

As long as this myth remains unchallenged, neither Korea nor any other country will be able to rid itself of the problem of high levels of youth unemployment or the ever-increasing number of discouraged young workers.

I hope they are ready to realize that they put themselves in serious debt to be overqualified for jobs that don't exist.
Source: http://www.cba.csus.edu/biz/images/graduation_000.jpg

Thursday, October 3, 2013

Korea’s Problem is NOT Modernity

On September 24th 2013, The Korean (TK) wrote in his blog, Ask a Korean, about his disagreement with Daniel Tudor’s hypothesis in his book,“Korea: The Impossible Country,” that many of Korea’s problems can be traced back to Confucianism.

It is true that Confucianism, or whatever modern version of Confucianism that still remains, has been turned into everyone’s favorite punching bag when analyzing Korea. Though Confucianism has many faults of its own (many of which can be found here), blaming Confucianism for many of modern-day Korea’s problems is akin to blaming Puritanism for many of modern-day America’s problems. Though it is true that much of Korean norms are still run according to Confucian ideals, albeit in increasingly diluted doses, Korean society has changed so much, especially since the 1950s, that blaming “Confucianism” for Korea’s societal ills just seems quaint.

If only Americans rejected the Puritan notion of moral and ecclesiastical purity, gun violence would become a thing of the past!
Source: http://www.sph.umn.edu/site/wp-content/uploads/2013/03/Gun-Violence.jpg

It was difficult to disagree with TK until this point. From that point on, however, TK’s position that Korea’s problems are caused by modernity is nothing short of asinine.

Although TK says that it is important not to idealize the past by bringing up the fact that Korea’s historical caste system and patriarchal values hardly made pre-modern Korea a Utopian society, it quickly becomes evident that this is nothing more than cheap lip service as he then immediately says:

But it is hard to deny that traditional Korea has certain charms that modern Korea lacks. There was no constant competition or striving that stressed people out – simply people efficiently doing what they had to do to produce more than what they needed, and enjoying their lives in the free time.”

It is a similar rationale, if it can be called such a thing, that I have heard from many Renaissance Fair-goers whose knowledge of the actual history of Renaissance-era Europe was either non-existent or rose-tinted.

Zounds!  A winged woman who is clearly unchaperoned by a male family member!  This wench must Satan's whore be!  Where are the torches?  Burn the witch!  Burn the witch!
Source: https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiaQ_dmJa6_o_lTq1QwrUygsyfWOZZdI2oHPLuP0aAr-zgSjXiRfBSA0gO-zFJJmk5noI3_XVwisTcf4a61dl9gvAHWTqKbsWxKEuCg7QHbnn5IWR3DrzeQxRUYVB29LvRBEGQTVJdCMtI/s1600/1248299456jATPN6C.jpg

But what is modernity? The dictionary definition of modernity is simply this: The state or quality of being modern. And just which aspect of modernity does TK disdain so much? It’s clearly not the automobile or the light bulb that he despises.

What TK despises is the over-competitiveness that modernity seems to have brought about in people because, as he says, “modernity – whose essential ingredients are industrialization and market economy – demands incessant competition” while on the other hand, “in the traditional economy, the one and only goal is sustenance.” He then goes on to say that “the essence of modernity is to turn humans into resources. Market economy and industrialization, operating together, dehumanize, commodify and objectify humans.”

Modernity, whose essence TK calls ‘toxic,’ supposedly turned people into commodities, whether we are talking about 1960s sweatshop workers or modern-day public educated white-collar workers or record-setting plastic surgery rates or equally record-setting declining birth rates; and that therefore “it is only a slight exaggeration to say that every social problem in Korea is ultimately reducible to commodification.”

In other words, TK doesn’t despise the wealth or the technological progress that have been brought about by modernization. What he despises are “industrialization and market economy,” otherwise known as capitalism.

An honest portrayal of what a capitalist actually looks like.
Source: http://www.oddbloke.ca/wp-content/uploads/2011/10/ob-capitalist_pig1_0_0.jpg 

When TK says that Koreans have been commodified, what he is saying is that individuals, through various means of socialization, have been turned into easily replaceable unthinking automatons. But does capitalism really turn people into commodities?

Firstly, it has to be recognized that one of the fundamental philosophical ideas behind capitalism is voluntary action. In a capitalist society, based on the concept of mutual benefit, people are free to cooperate or not cooperate with one another as their own individual interests dictate; being coerced to cooperate or otherwise is the very antithesis of capitalism. Under such a system, in order for an individual to survive or thrive, the individual has to rely on intellectual thought. Whether an individual chooses to cooperate with others or not, the individual is acting upon his/her own rational judgment. As such, freedom and rational thought are necessary ingredients for capitalism to exist.

Is this what TK thinks is toxic?

Disgusting!
Source: http://sosailaway.files.wordpress.com/2013/01/rational-man.jpg

Secondly, considering the voluntary nature that capitalism requires, capitalism, or modernity as TK calls it, demands the best of every individual and rewards individuals accordingly. Why does capitalism demand the best? That is because voluntary trade with others necessitates mutual benefit. What that means is that in order to trade with others, others must recognize that my work, whatever it may be, is objectively valuable and vice versa. It is this mutually beneficial trade, which forbids mediocrity, that allows a society’s standard of living to rise – even for those who do not take part in this act.

Is this what TK thinks is dehumanizing?

Raise the standard of living?  What an evil concept!
Source: http://www.blackhawwealth.com/blog/wp-content/uploads/2011/12/KoreaAtNight.jpg

Thirdly, it would be supremely idiotic to claim that capitalism does not require competition. However, no one competes solely for the sake of competing. Competition has never been nor will it ever be the end goal of capitalism. Competition is nothing more than one of the by-products of productive work that is required to raise a society’s standard of living.

The fact of the matter is that competition as it exists under capitalism is entirely different from the Hobbesian nature of competition found in the animal kingdom – bellum omnium contra omnes – which TK seems to equate as being one and the same thing. In the animal kingdom, competition means to eat or be eaten; mate or risk seeing the end to one’s genetic line. Under capitalism, competition is merely a process that is required for the creation of new and additional wealth. For example, the effect of the competition between farmers using horses and those using tractors was not that the former group died of starvation, but that everyone had more food. The creation of new and additional wealth, which was brought about by competition, is what allows even the farmers who ‘lost’ the competition to find employment elsewhere.

Is this what TK thinks is akin to commodifying people?

One out of six?  That's horrible!  Why not four out of six?  We must end competition!
Source: http://mazon.org/wp-content/uploads/2009/11/actendhunger.jpg

Fourthly, of course the one and only goal of traditional economy was sustenance. Mere sustenance or subsistence was the one and only goal for the majority of pre-modern Koreans because both the law and cultural norms of the time forbade ambition.

Pre-modern Korea was a feudal society that was steeped in an inherently unjust caste system. It was a society that allowed the aristocratic Yangban class to thrive on indentured servitude and the slave labor of the lower classes while they enjoyed being “scholarly gentlemen.” It was a society that forced the vast majority of women to learn (if they got any kind of education at all to begin with) nothing else besides how to be an obedient wife and how to birth sons.

With the exception of the privileged few, whose privileges were the result of the pure accident of birth, pre-modern Korean laws, both written and unwritten, were designed specifically to eliminate ambition because a people with little to no ambition are much easier to rule over. When people are prevented from having ambitions beyond mere subsistence under the penalty of law, when the law does everything it can to suppress the mind, bare subsistence becomes the only goal worth achieving. In other words, the law forced individuals – people with rational minds, dreams, hopes, and ambitions – to lead lives that were no better than that of mindless cattle.

Capitalism, on the other hand, rewards merits and punishes mediocrity. It is a system that allows an intelligent and industrious poor man to reach heights that even the kings of old dared not dream while at the same time forcing the squandering rich to some day seek minimum-wage jobs.

What did pre-modern Korea reward? It rewarded those who were fortunate enough to be born as boys to a Yangban family. The sheer accident that was their birth allowed them to possess unearned wealth and political influence. As for everyone else, the sentence they received for the sole crime of being born as everyone else was a lifetime of subsistence farming and manual labor.

Is this what TK thinks is charming?

Everyone was soooo happy back then and nothing bad ever happened.  Look at how happy they are!
Source: http://cfile27.uf.tistory.com/image/1402994A50E3919B292790

TK’s nostalgia for Korea’s pre-modern past, which he has clearly romanticized despite claiming otherwise, is comparable to some Americans’ idealized fancies of the Antebellum South. Just like the latter, it is equally ludicrous and obnoxious.

That Korean society has its problems is not in question. Its high suicide rate is a troubling indictment on how little Koreans value life. That there is such a wide income/political power gap between those who own or run the chaebol companies and everyone else speaks volumes about the corrupt nature of politics; how the Big Government/Big Business relationship is a symbiotic and parasitic one where a select few are protected from the marketplace at the expense of everyone else. Koreans’ record-setting penchant for going under the knife for plastic surgery shows that Koreans have very low self-esteem and that there are many Koreans who seem to gain their self-esteem through the approval (or disapproval) of others rather than from within themselves.

The many problems that plague Korean society can trace their roots to moral, psychological, ethical, cultural, political, and economic causes that were not non-existent in pre-modern Korean society. The fact that other countries that practice very different beliefs and cultural mores share the same problems that plague Korea goes to show that it is probable that people from other countries and other cultures face the same sets of moral, psychological  ethical, cultural, political, and economic problems that plague Koreans. By merely observing that those other countries also practice capitalism without bothering to go into detail the possible faults that lie within people’s values system, TK committed the logical fallacy that is known as post hoc ergo propter hoc.

Source: http://www.apenotmonkey.com/comics/2011-01-11-Logical-Fallacy-Post-Hoc.gif

As I said earlier, however, TK doesn’t despise the automobile or the light bulb. He recognizes that capitalism has helped to bring about “unprecedented wealth (albeit distributed unevenly), advanced medical science and greater knowledge about the world around us.” He’s no Luddite. As such, even if it were somehow possible, he does not agree that it would be desirable for people to go back to a pre-modern era.

TK accepts reality for what it is. He merely wishes that people could go back to a pre-modern era without having to give up all the “unprecedented wealth (albeit distributed unevenly), advanced medical science and greater knowledge about the world around us” that we have achieved through capitalism.

What that means is that TK wishes that people could enjoy the bountiful fruits that they have earned through capitalism without the necessity of practicing capitalism. He wishes that people could enjoy “unprecedented wealth (albeit distributed unevenly), advanced medical science and greater knowledge about the world around us” without the freedom and rational thought that are necessary for them to exist.

It is a wish for the impossible. That is why TK needs to rely on moral and intellectual uncertainty – “Would Koreans really want to go back to the way things were, three centuries ago? They are also exceedingly difficult, and their scope is far greater than a single national culture or tradition.” – to give a false profundity to his irrational desire. It is the only way he can intellectually deceive others as well as himself.


Source: http://thegospelcoalition.org/blogs/tullian/files/2013/01/0001p4.jpeg

All that being said, however, I recognize that I ought to be fair and give some consideration to the fact that I could be wrong.  Capitalism and modernity could possibly be as evil as TK says they are.  If they are as evil as TK claims, however, I will gladly march to hell while whistling a happy tune.

Wednesday, September 4, 2013

An Expat's Moral Uncertainty

As I read the August publication of Groove Korea Magazine, I came across a column that was titled “The Fear of Becoming a Housewife,” which was written by a Ms. Megan Harper, an American woman who had recently married a Korean man.

In the column, Ms. Harper says that despite her husband’s claims that he understands her refusal to take on a traditional housewife role, her husband “simply could not imagine a home in which the husband and wife share household duties.”

She then goes on to say that in order to understand where her husband was coming from, she attempted to analyze her mother-in-law, an older Korean woman who, unlike Ms. Harper, has embraced the role of a traditional housewife. In fact, Ms. Harper says that it was hard for her to hide her discomfort when she sees “her mother-in-law prepare a beautiful dinner that her husband has half-eaten before she even has a chance to sit down.”

However, Ms. Harper herself claims that her column was not intended to be a social criticism. It was merely her attempt to share her experiences, especially her “unexpected limit in understanding that arises from her own gender role expectations.” She then goes on to say that as it was futile for her to judge her mother-in-law, she would strive to respect her for the sacrifices she has made while using her own life to demonstrate equalized gender roles.

Ms. Harper’s column was full of humility, understanding, acceptance, and political correctness. In other words, it was absolutely insipid.

Source: https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj45Ma5_UALDyKRO_kzrEpcINaAut4N19Eb6qX-0wxXxMa3tcawkEU0_O4mEO6Lo_Wq9leILw24zWNM0C76XFQkfRZvjpOKT7M7-_LgT-f8TV__Yb7y_xrjknMyxOWP-duwhW63niSWsQiL/s1600-r/Picture+1.png

Throughout the entire yawn of a yarn, it was obvious that Ms. Harper took great pains to tiptoe around cultural sensitivities. My question is this: Why? Was she afraid that she was going to offend someone because her topic came close to what could have been an insightful criticism of traditional Korean mores? What makes tradition so sacrosanct that so many people, even those who get trampled by it, deem it beyond reproach?

Tradition is almost always defended on the principle of upholding the status quo, regardless of whether it is right or wrong. Traditionalists almost always defend tradition not because it is right, but because it was chosen by our ancestors; not because it is good, but because it is ancient. In other words, traditionalists’ sense of values are not dictated by reason, but rather practices that they have inherited from an age that has long since been dead. Their view of the world is one that is based on anti-reason and as such, they have no right to even hold a pretense of intellect.

If not that, was Ms. Harper pulling back her punches because she was being sensitive to racial norms? After all, she is American, not Korean (Ms. Harper never stated her ethnic background. As a result, when I say “Korean,” I am referring to Korean as an ethnic group as well as a unique political group, which is different from, say, Korean Americans). Was she afraid of coming off as an Ugly American, telling off an entire people how their millennia-old traditions are backward and nonsensical?

Source: http://www.eastendbrewing.com/files/east_end_ua4.jpg

If that was the reason, then though Ms. Harper herself may not be a racist, she has certainly embraced, at least in part, some of the beliefs that racists hold dear. Specifically, the notion that only a member of the tribe is allowed to criticize tribal practices; that an outsider ought to learn to hold his/her tongue, at least in the presence of the Native Borns. This is an idea that claims that a person’s rights are not inherent but based on privileges that are made available only to certain people based on factors that are beyond anyone’s control – the pure accident of birth. It is an idea that attempts to invalidate the one attribute that distinguishes human beings from all other living species – his rational faculty, while championing the one attribute that threatens to send Mankind back to the caves that our ancestors once dwelled in – tribalism.

Or was Ms. Harper being demure with her criticisms because she didn’t wish to come off as being too brash? If so, then I cannot help but question a culture that emphasizes the importance of humility considering the fact that, once stripped off its false virtue, humility is nothing more than an excuse that is given for cowardice. What is humility if not a self-cheating lie to desert the battle for one’s joys and principles, to refuse to fight for one’s own happiness? What is humility if it is not the antithesis to pride, the real virtue that allows people to live like actual human beings?

Ms. Harper’s inability or unwillingness to pronounce moral judgments on others while all too willingly blaming herself for her “unexpected limit in understanding that arises from her own gender role expectations” is the consequence of moral grayness – the notion that the world cannot be neatly categorized into black and white, as the whole world is but a mushy gray. Once again, however, this idea is nothing more than an excuse for cowardice that is masquerading as humility.

Gray in itself is a combination of black and white. If there were no black and white, then there can be no gray. In the field of morality, this means that one must first identify what is good and what is evil. When an individual has ascertained that one alternative is good and the other is evil, there can be no justification for choosing a mixture of the two; only excuses.

In effect, when an individual fails to pronounce moral judgments, what the individual is actually doing, consciously or subconsciously, is declaring: “I will not cast the first stone. Please keep that in mind when it comes time for my judgment.”

Whether Ms. Harper knows it or not, she entered an intellectual battle. When one enters any intellectual battle, big or small, public or private, one’s sole criterion of judgment ought to be nothing more than the truth, a truth that is based on the recognition of the facts of reality – not anyone’s approval or disapproval. In other words, one needs moral certainty.

Without it, no battle can be won; least of all a battle for an entire culture’s future.

Source: https://encrypted-tbn1.gstatic.com/images?q=tbn:ANd9GcTJiX8S9Rj4tgoh7CIP4UloYIPVtiqJZQi8BOrLGbFr7A0FTy_vlA

Sunday, August 18, 2013

The Philosophy of Snowpiercer

WARNING: The following blog post contains a lot of spoilers. If you have not yet seen Snowpiercer and wish to do so without having the plot given away, then do not read this.

Source: http://img.photobucket.com/albums/v281/Palada/SpoilerAlert.jpg

Snowpiercer has been called a sci-fi action film. It’s hardly sci-fi. If people insist on referring to it as a sci-fi film, those people will have to admit that it is based on awful sci-fi. The movie begins with the premise that Mankind finds a way to combat global warming with a man-made chemical that is used to cool Earth’s atmosphere. And cool Earth’s atmosphere it does. So much so that the whole planet undergoes a new Ice Age period, thus leading to a mass extinction of life as we know it. At least until the very end of the movie when a polar bear appears on-screen, thus throwing that whole “mass extinction of life as we know it” plot right out the window.

That the audience is expected to believe that scientists would not have tested this Earth-altering chemical ad nauseam before it is unleashed into the stratosphere is ludicrous. Even more laughable is the fact that the audience is told to believe that the one thing that not only survives but also supports what is left of humanity in this freezing hell is a train that is running around the world non-stop.

Snowpiercer is a good sci-fi film just as much as Animal Farm is a reliable farmer’s almanac. That being said, just like Animal Farm is a beautiful allegorical story, so is Snowpiercer. Some might say that Snowpiercer is a lousy allegory because it doesn’t resemble the real world that we live in today. Those critics are not wrong. The movie doesn’t match the world that we live in today. However, Animal Farm didn’t resemble real-life 1940s English society that the English used to live in either.

Source: http://aminarchi.edublogs.org/files/2011/02/animalfarm-1jvsb08.jpg

I watched Snowpiercer about two weeks ago, and when the movie ended, two thoughts occurred to me. The first thought that happened to me was that I had just witnessed a rare find – a film that respected the audience’s intelligence. The second thought that occurred to me was that most people are seldom ever honest about what we know and almost always dishonest about what we don’t know. In other words, most things that most people claim to know, especially in regards to the social sciences (such as politics, economics, and philosophy, themes that this movie touches on), are the pretense of knowledge.

As such, because this movie operates on the assumption that the audience is intelligent, and then proceeds to touch on themes that are, unfortunately, subjected to mind-numbing subjectivity, the conclusion that I reached was that there were going to be many people who were going to watch this movie through the lens of very dumbed down current event stories that they might have watched on the news.

Because everyone knows how a mob has always traditionally been associated with intelligence.
Source: http://blogs.the-american-interest.com/wrm/files/2011/11/800px-Day_14_Occupy_Wall_Street_September_30_2011_Shankbone_2.jpg

That there are only a small number of movie reviews for Snowpiercer that claims that the central theme that the movie focuses on is class warfare, a far too simplistic overview, is most likely due to the fact that Snowpiercer has yet to be shown in movie theaters outside of Korea just yet. It’s only a matter of when before harebrained newspaper columnists who see themselves as enlightened populists decide to hail this movie as a rallying call for the Occupy Movement. Yes, class warfare is undoubtedly one of the topics that the film explores but there is so much more than what meets the eye.

Like Animal Farm, what Snowpiercer does is to challenge totalitarianism and all of the little despotisms that exist within it. Taking on the position of opposing authoritarianism while not living in a totalitarian state hardly seems edgy. However, another more subtle criticism that the movie deals with is the morality (or the lack thereof) of political leadership regardless of what stripe it comes in. More on this later.

Throughout the whole movie, there isn’t a single element that has not been somehow affected by the totalitarian nature of the train’s leadership. From the very beginning of the movie, the audience is made to dive right into the deep end of the tense environment that surrounds the tail section of the train – the claustrophobic Dickensian world that is home to the train’s poorest inhabitants. Crammed into a tight, squalid space, these individuals, including the movie’s main protagonist, Curtis (played by Chris Evans), live, if it can be called that, a miserable existence.

Source: http://www.wired.com/images_blogs/underwire/2013/01/Snowpiercer_concept-art_660.jpg

Revolution is boiling beneath the surface and it doesn’t take long for the audience to sympathize with the tail-enders; as the audience’s blood is churned and made to call out for bloody revenge when we see an anonymous guard brutally smashing his rifle’s butt into the face of an unarmed elderly woman. Considering the real-life events that have unfolded around us, such as the Arab Spring and the various anti-austerity protests that we have seen throughout Europe and the United States, it becomes easy for people to root for the tail-enders, while at the same time jumping to the conclusion that the movie is about the oppressed 99 percent fighting for justice against the tyrannical 1 percent.

Source: http://thinkmarketingmagazine.com/wp-content/uploads/2013/07/EGYPT-PROTESTS.jpg

People who claim that this movie is an allegorical indictment of the inherent injustice that exists in capitalism are missing the point of not just the film but the very nature of capitalism itself.

Many anti-capitalists would jump to tell anyone who is willing to listen that income mobility that is claimed to exist in a capitalist economic system is a myth – that one’s economic fate is predetermined by the socioeconomic status that one is born into and has no opportunity whatsoever to move up that proverbial ladder. The fact that there are immigrants who arrive in developed countries with very little money and very little knowledge of the local language, but nevertheless, persevere and rise in those societies or that many of their children excel in school and go on to obtain professional careers and establish businesses do not seem to detract those anti-capitalists from their religion.

The fact that economic classes exist in capitalist societies is undeniable. However, the anti-capitalists’ insinuation that the members who make up those classes are static is nothing less than willful ignorance.

Whereas the thing that anti-capitalists claim to fight against does not actually exist in real life societies that practice capitalism, it does exist in Snowpiecer’s world. In Snowpiecer’s world, one’s socioeconomic fate is preordained by the tickets that everyone had purchased (or not purchased) before the train embarked on its non-stop seventeen-year journey – fist class, economy, and freeloaders. Even the children of those who are born on the train, long after the events that initially took place for this story to be set in motion, are forced to live in the stations that their parents had first found themselves in. “The people at the front of the train are the head, and those at the back of the train are the feet,” claims Mason (played by Tilda Swinton), one of the movie’s deliciously evil antagonists, who hisses with authoritarian finality, “Know your place, keep your place!”

The social system that the train operates on is based on a medieval feudalistic system, which is enforced by brutal violence. This is hardly a capitalist society.

Source: http://6claymendoffeudalism.weebly.com/uploads/4/1/4/2/4142501/5395891.jpg

When people watch this movie without thinking more deeply into it, it becomes easy to assume that it is about a war between the haves and have-nots, a situation that capitalism purportedly permitted to exist. However, that couldn’t be further from the truth. Capitalism, by its very nature, requires political freedom, which includes, among other things, the opportunity for socioeconomic mobility. Snowpiercer was not an indictment of capitalism, but rather an indictment of tyranny.

In another sign that this movie’s challenge is toward tyranny rather than capitalism, the audience is shown how the tail-enders receive their food. During mealtime, the tail-enders who are constantly hungry and malnourished are assembled by the guards and counted each time so that they may be rationed the appropriate amount of food – brown gelatinous bars, which are simply referred to as protein bars. It is later revealed that none of the tail-enders was informed what those protein bars were made of – mashed cockroaches (the movie never explains where all those cockroaches came from).

In the real world, since the mid-nineteenth century, the countries in the world where famine occurred have been the countries that were run by tyrannical regimes that attempted to control, distribute, and ration food and farming based on political decisions. Robert Mugabe’s Zimbabwe, the Kim Dynasty’s North Korea, Mao Tse Tung’s China, Mengistu Haile Mariam’s Ethiopia, Mohamed Farrah Aidid’s Somalia. In the past one hundred and fifty years, every single famine that the world has witnessed has been the result of, to use a euphemism, political mismanagement.

Source: http://media.salon.com/2013/05/somalia-famine-deaths.jpeg4-1280x960.jpg

However, toward the end of the movie, it is later revealed that the tail enders’ diet did not consist of only these mashed cockroach bars. When Curtis explains his motivation for wanting to take his revolution all the way to the front of the train, he reveals that there was a time when he was forced to eat human flesh.

In the frantic early days when the train was about to begin its journey as it raced against the oncoming Ice Age, the tail-enders who didn’t buy a ticket but were fortunate enough to board the train were left with no food to eat. As a result, when hunger set in, they began to cannibalize each other. Curtis mentions that he knows what human meat tastes like and that “babies taste the best.” He confesses that when Edgar (played by Jamie Bell), his second-in-command, was a baby, Curtis almost killed and ate him but was prevented from doing so by Gilliam (played by John Hurt), the tail-enders’ elder leader and Curtis’ mentor and father-figure, who cut off his own hand for the hungry tail-enders to eat in exchange for letting Edgar live. It was only after many people had been cannibalized and had voluntarily amputated their own limbs to feed each other that they were provided rationed protein bars.

In Snowpiercer, the train is the country, which is ruled by a tyrant; the people forcefully imprisoned in their stations under the penalty of death. The people’s malnourished state and their being forced to eat bugs and each other is a story that we have seen far too many times on the news (here, here, here, here). As Curtis recounts his past experience in having eaten human flesh, he says that though it makes intellectual sense for the tail-enders to show gratitude for being allowed to board the train and live, considering the hell that they were forced to live through, it was impossible to feel one iota of gratitude. It is impossible not to sympathize with him.

Source: http://www.goenglish.com/GoEnglish_com_OutOfTheFryingPanAndIntoTheFire.gif

Another theme that the movie touches on is how the train’s leaders treat the tail-enders. Early on in the film, a mysterious, plump looking woman who wears a bright yellow coat, in stark contrast to the sooty grey that surrounds the tail end of the train, enters the scene with several armed guards. Carrying a simple tape measure, she measures the height and width of two small children and wordlessly whisks them away to the front of the train. Before the woman can take the two children away, however, one of the child’s parent throws his shoe at the woman, reminding the audience of a similar event that occurred in real life when a desperate man hurled his shoe at the most powerful man in the world.

Such lawlessness, of course, cannot go unpunished. The train’s inventor and chief engineer and Dear Leader, the mysterious Wilford (played by Ed Harris), sends Mason to punish this act of rebellion. Before the shoe thrower’s sentence can be carried out, a punishment which appears to be a method that the Saudi government would have adopted had the Arabian peninsula been covered in permafrost as opposed to sun-scorched sand, Mason gives a speech, which the audience feels has been given to the tail-enders many times before. In the first sign of Wilford’s cult of personality, not unlike the kind of praise that is showered on North Korea’s Kim Dynasty, Mason offers glory to Wilford, stating that he is merciful and kind. Therefore, any sort of rebellion against such mercy and kindness is that much more magnified and thus cannot go unpunished. “Know your place, keep your place.”


It is later revealed toward the end of the movie that the woman in the yellow coat took those children to the front of the train to work as slaves. Wilford explains that in the train’s seventeen-year journey, parts have needed to be repaired and replaced. However, in that time, pieces that are required to keep the train running have “gone extinct” and that, therefore, small children are needed to crawl into tight spaces that no adult can squeeze into to manually repair the train. In other words, the tail-enders are treated no better than cattle. They’re fed just enough to be kept alive, they are “disciplined” when the need arises, and they are used as beasts of burden.

As for Mason, she offers a microcosmic view of what abusive political power can do to a human being. No one in the world is born evil. As such, Mason must have, at one point in her life, been a sweet, innocent, and good-natured child. Had Mason possessed any of these characteristics, however, none of it was present by the time she makes her first appearance in the movie. Mason is shown wearing large spectacles that give her an insect-like appearance, sports a thick Yorkshire accent, and her imperious lips appear perfect just to issue orders.

Source: http://wac.450f.edgecastcdn.net/80450F/screencrush.com/files/2013/04/snowpiercer_poster_tilda_swinton_full.jpg

Everything about Mason – her looks, her dress, her mannerisms, her speech – shows that she is the end product of having possessed despotic power over the lives of others for an extended length of time. She is cruel, mean, petty, and expects the people that she stomps on and treats like trash to be grateful to her. It is the price that tyrants have to pay – sacrificing their humanity for power, and reason for delusions.

The movie could have offered just a simple solution – “The tail enders succeed in their revolution and once the tyrant and the haves have been taken out, all the tail-enders whose rights as human beings had been stripped away live happily ever after.”

But once again, the movie treats the audience like intelligent adults. In a short scene, after Gilliam listens to Curtis’ plan on how he plans to lead his ragtag group of revolutionaries to the front of the train, he slowly and cryptically asks, “And then what?” It is a deep philosophical question that has no easy answers. However, Curtis has no time for all that. “We kill Wilford,” he says without hesitation, as though somehow that is the solution to all of their problems.

But that is a question whose weight has been far too understated in this movie – “And then what?” This same question is currently being asked in Egypt and other Arab nations. So the mob finally fought back and showed the world that Hosni Mubarak was nothing more than a paper tiger. And then what? So the mob got back together and showed the world that Mohamed Morsi wasn’t even half the paper tiger that Mubarak was. And then what? Judging from what we see on the news, it hardly seems that the Egyptians have found their happily ever after fairy tale ending.

“And then what?”

Now what?
Source: http://images2.fanpop.com/images/photos/3500000/Finding-Nemo-finding-nemo-3570108-853-480.jpg

As Curtis and his ragtag team of revolutionaries fight their way into one car after another, they begin to see whole new worlds that the tail-enders had not even known to exist in their wildest dreams. And with each progression they make, the more decadent the scenery becomes. Initially, we see a whole train car that has been fitted to serve as a horticultural orchard that grows fruits. In another car, the entire car is used as an aquarium that the front enders harvest twice a year that they may eat fresh fish while at the same time making sure that the fish are culled in moderation to avoid population crashes. This theme gets explored again later.

In other cars, people enjoy Swedish saunas, and in others, they binge on alcohol and drugs as they rave the night and day away. However, the most surreal car that the revolutionaries enter is the school car. In this car, which is designed as a preppy grade school classroom, an overly cheerful and hyper teacher (played by Alison Pill) leads about a dozen or so students in their lessons. However, the studies have less to do with maths or grammar but instead focuses on singing adulatory praise for Wilford; again, not unlike the education that we find in tyrannical regimes like in North Korea (here, here, here).

Although this movie is undoubtedly an allegorical tale that criticizes tyranny, and not capitalism as anti-capitalists would have people believe, it is difficult to know for sure what kind of economic system exists on this train. We never get to see a trade transaction. We see food being rationed out, which implies that production is centrally planned but the scene where the decadently rich binge excessively on alcohol and drugs indicate that, assuming that production is centrally planned, there is an underground economy of sorts that circumvents the central planning authority, which seems impossible considering the fact that they are all on a train which no one can get off of.

What we do know for sure is what had been hinted to us earlier at the aquarium scene and later spelled out toward the end of the movie – population control is enforced and based on Malthusian principles that would have made Paul R. Ehrlich proud.

Paul R. Ehrlich
Source: http://upload.wikimedia.org/wikipedia/commons/thumb/e/e3/Paul_Ehrlich_-_1974.jpg/463px-Paul_Ehrlich_-_1974.jpg

What’s important to remember about the aquarium scene is that the fish in the aquarium is culled in moderation twice a year so that the upper class may enjoy eating fish while avoiding crashing the aquarium’s fish population. When Curtis finally meets Wilford for the very first (and the very last) time at the engine room, whose design looked like a minimalist version of a Plaza Hotel suite, Wilford reveals that Curtis’ revolution had been planned and orchestrated all along by him. Throughout the movie, Curtis receives notes from an anonymous source from the front of the train, which goad him to keep fighting on. It turned out that the person who sent Curtis those notes of encouragement was none other than Wilford himself.

So why would Wilford foment a violent revolution that is aimed at himself? He explains that he did so to ensure that the violent proletarian revolution would occur. This would compel both the tail-enders and the upper class to kill off one another. That way, the population of the train, both the tail-enders and the elites of the upper-class section, would be kept in check. Wilford reveals to Curtis that he had to make this choice because he could not wait for natural selection to take its course; had he done so, the exponential population growth would have outpaced the arithmetical level of food production, which would have caused everyone to slowly starve to death.

In the real world, Malthus limited his apocalyptic prediction to limited food production. However, even though those predictions were proven to be false even within Malthus’ own lifetime, his views never really went away. In fact, neo-Malthusianism has been the rallying call for many of the world’s modern-day environmentalists, such as the aforementioned Paul R. Ehrlich who made a similar (debunked) prediction in his 1968 bestseller, The Population Bomb. In his book, he predicted that hundreds of millions of deaths would occur per year throughout the 1970s and he insisted that the only way to avert this catastrophe was through mass population control “by compulsion if voluntary methods fail.”

Killing millions to save millions?  Makes perfect sense.
Source: https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj7hyphenhyphenIMPwPrW5k8rj31wUU8Xcapl6TptwFQksUty-K_pj0VFPZ6IiDtKNEKeB5zPpxYyLjJY857GllXyqNt4VbXof-0h2aGnKRwduGBC6bXbqTL4Zm5wDu6J4ncPui2YSwnfet3muaWmEl9/s400/rwanda+genocide+skull+tomb.jpg

However, as we all know, instead of the global-scale famine and widespread death that Ehrlich predicted, the 1970s witnessed a modern agricultural revolution, which continues to this day. Despite a doubling of the world’s population, food production continues to grow as technological innovation creates more and more food on each acre of farmland. As mentioned earlier, the people in the world who suffer from starvation and famine suffer not because of a lack of food but because of, again with the euphemism, political mismanagement.

In the real world, Malthus, Ehrlich, and other similar-minded people have been debunked. But what about aboard the Snowpiercer? Does Malthus’ apocalyptic prediction bear any weight for the train’s inhabitants? Sadly, yes. Firstly, food production can only occur on the train, which, unlike fertile farmland, cannot be expanded or tilled. Secondly, and more importantly, as the only human beings left on the planet are all located inside the train, trade with the outside world is impossible. What that means is that food production is clearly limited and that the train’s inhabitants have no choice but to be self-reliant.

In some ways, the situation that the train’s inhabitants find themselves in is similar to North Korea’s juche system, an ideology which all but destroyed North Korea’s economy and social systems. Considering the heavy security apparatus that Wilford employs (which bears parallels to North Korea’s million-man army) who mostly carry rifles that have no ammo (which bears parallels to North Korea’s ammunition shortage) whose job it is to pacify (which bears parallels to North Korean soldiers being used to terrorize the people into submission) the hungry tail-enders (who bear parallels to North Korea’s hungry citizens), the fictional world of Snowpiercer bears striking resemblance to the Malthusian reality that is North Korea’s juche ideology.

The reality that is juche.
Source: http://bibliojunkie.files.wordpress.com/2010/12/north-korea-is-dark.jpg?w=600&h=444

Under such conditions, not only does the culling of people become possible, it becomes necessary. It is the full blossoming of Jeremy Bentham’s utilitarianism, the philosophical school of thought that calls for “the greatest good for the greatest number,” which when one thinks about it, one begins to realize that it is one of the most vicious slogans ever foisted on humanity. Utilitarianism is a horror because it never defines “good” except that it is whatever is good for the greatest number. Who, in any particular issue, decides what is good for the greatest number? And why does numerical superiority immediately mean that it is good? It is a horrific philosophy, but in North Korea and aboard the Snowpiercer, its horrors take a backseat to its necessity.

The difference between the leadership that oversees the Snowpiercer and their real-life counterparts in North Korea is that the former was forced into its predicament by a rapidly changing climate that was no longer conducive to human survival whereas the latter voluntarily chose to create its own hell. Differences in matters of choice aside, however, it does not change the fact that both leaders are guilty of overseeing the mass murder of their own peoples. This was the movie’s stance on Mathusianism; it is a philosophy that legitimizes mass murder and one that is only possible in a tyrannical regime.

Lastly, the movie touches on the morality of the two leaders of the train – Wilford who rules with an iron fist from the front of the train and Gilliam who preaches (and practices) self-sacrifice from the back of the train. Of the two, Wilford is easier to analyze.

When Wilford and Curtis meet for the first time, besides admitting that Curtis’ revolution and all the previous revolutions that came before were pre-planned efforts at keeping a check on the train’s population, Wilford tells Curtis that everyone on the train has their place; it just so happens that Wilford’s place is at the front of the train. He then says something remarkable to Curtis. While wearing what appears to be a silk robe and cooking a steak dinner in his engine room, which, again, looks like a minimalist version of a Plaza Hotel suite, Wilford says to the clearly exhausted, soot-covered, malnourished, and bleeding Curtis that he, too, has to bear a cost for being at the front of the train; that contrary to what Curtis might think, Wilford isn’t very happy with his lot in life either.

Source: http://ic.pics.livejournal.com/brent360/14736544/16182/16182_600.jpg

The audience could easily sneer at the irony of Wilford’s self-pity. However, I doubt that Wilford was disingenuous. In fact, Wilford is likely the most self-aware and honest character in the entire movie. Unlike Mason, Wilford doesn’t suffer from any kind of delusions. He knows what he wants, and he knows the price that he has to pay for it.

What he wants is power; he simply wants to rule. The cult-like manner in which his henchmen worship him is proof of this. He is not destined for happiness, and he knows this. He simply wants to rule. To rule, Wilford had to design the world that he wanted. It wasn’t just the train that he designed. He designed a world of obedience – a world where the thought of each man will not be his own, but an attempt to guess Wilford’s thoughts. A world where no man will hold a desire for himself but will direct all his efforts to satisfy Wilford’s desires. However, Wilford’s thoughts and desires, and everyone else’s desire to fulfill his thoughts and desires is nothing more than a circular logic. He wishes to rule, and they want to be ruled. And the wheels of the bus go round and round.

But to get what he wants, he has to pay a price. The price that he has to pay is that he has no purpose except to keep the people, the very people whom he despises, contented. He has to lie, flatter, praise, and inflate their vanities and vulgarities. He has less independence than even the mediocrities that he rules over. At least his henchmen rule over the tail-enders and torture them for whatever sadistic pleasure that they derive from it. Wilford, however, is far too intelligent and self-aware to stoop to that level of stupidity and barbarism. He merely uses people for the sake of what he can do for them. It’s his only function. He has no other private purpose. It’s the price that he has to pay for power.

An empty shell of a man
Source: http://jimsomerville.files.wordpress.com/2011/06/humptydumpty1.jpg

Gilliam, on the other hand, is a more complicated case study. Contrary to Wilford’s regal appearance, Gilliam looks disheveled and wears what appears to be sackcloth. In some ways, it’s what I have always imagined John the Baptist to look like. Furthermore, due to his message of self-sacrifice, which he also practices, at least an arm and a leg have been voluntarily amputated to feed the tail-enders before they were provided with their mashed-cockroach protein bar rations. His arm has since been replaced by what looks like a crook handle from an umbrella while his leg has since been replaced by a broomstick.

Source: http://ic.pics.livejournal.com/brent360/14736544/16630/16630_600.jpg

For all intents and purposes, Gilliam seems to be Wilford’s polar opposite. However, during Wilford’s fateful meeting with Curtis, it is revealed that both Wilford and Gilliam were actually friends and had been cooperating with one another from the very beginning; Wilford running things from the front of the train and Gilliam from the back of the train. Though they seldom met face to face, it is revealed that they spoke to each other regularly on the phone in the middle of the night. This was how Wilford knew to send those notes to Curtis to incite his revolution. This is when we realize that Gilliam and Wilford are not actually polar opposites, but, in fact, are mirror images of one another. They are the two sides of the same coin.

In essence, whereas Wilford was demanding that everyone sacrifice their thoughts and their desires to his will, Gilliam was demanding that everyone sacrifice their thoughts and their desires to each other. The difference is to whom people are being commanded to sacrifice. However, it doesn’t change the fact that people are being ordered to make sacrifices. And it stands to reason that where there’s sacrifice, someone is collecting sacrificial offerings. Where there is service, someone is being served. The man who speaks of sacrifice speaks of slaves and masters, and he intends to be the master.

However, Gilliam’s idea of ruling over the masses is more perverse than Wilford’s. According to Gilliam’s notion of self-sacrifice, the world that he envisions is one where the thoughts and desires of each man will not be his own, but an attempt to guess the thoughts and desires of the man next to him who in turn will have no thought or desire of his own. It is a world where everyone is subjugated to the will of everyone else. It is a world where people are slaves to each other, a world that does not even offer the dignity of serving a master.

Wilford’s message was that the individual has no rights; that the Führer, him, is all that matters. In the order that Wilford offers, no private motive is permitted. The only motive that he permits is that of service to him.

On the other hand, Gilliam’s message is that the individual has no rights; that the collective is all that matters. In the order that Gilliam offers, no private motive is permitted. The only motive that he permits is that of service to the masses.

Both men fixed the game from the very beginning. Heads – sacrifice. Tails – sacrifice. It doesn’t matter whether they give up their soul to the Führer or to each other, so long as they give it up; so long as the people accept that self-abnegation and self-denial are considered uncompromisable and sacred values.

Self-sacrifice, however, cannot continue to exist without a leader to collect the alms. In the real world, traditionally, there have been two kinds of leaders who collected these alms. As different as they were, however, like Wilford and Gilliam, they have always been but mirror images of each other. The leaders have always been either God or Society. The people who reaped the alms for the leaders could not, however, be mere mortals. We are mere mortals, and no one knows better than us just how imperfect that we can be. The reapers had to possess a certain kind of moral or political authority over the rest of us. As a result, they have been given various names over human history – Priests, Commissars, Kings, Parliamentarians, etc.

So long as individuals are not free to choose to live our own lives the way we see fit, it doesn’t matter whether we serve God or the Führer or the Proletariat. At the end of the day, we are all just slaves waiting for our turn to be called to the altar.

Source: http://genelempp.files.wordpress.com/2011/07/sacrificial-stone2.gif

That is the ultimate question that Curtis had to answer. Is the human race worth saving if we’re nothing more than slaves to each other? The only correct answer is “No.”

After the train is destroyed, we see that all the main characters, the good, the bad, and the ugly, are all dead. It’s all well and good. All of those characters’ hideous morality was the end result of a putrid philosophy. No good could have possibly come out of their survival.

The only two survivors are a young boy and a slightly older girl, two characters who were born on the train and whose total combined screen time couldn’t have been more than twenty minutes. With the train and its contents destroyed and everyone who had been on board dead, the odds of survival are overwhelmingly stacked against these two young children.

However, whether or not the human race survives is irrelevant. What is relevant is that they are free and that their survival depends on their own independent minds.  This is the movie’s final message: the importance of freedom; damn the odds.

Source: http://www.encognitive.com/files/images/free%20to%20choice--live%20with%20consequences%20of%20your%20choice.jpg

From what I have read online, not only has this movie yet to be released outside of Korea, there isn’t even a release date.

Furthermore, according to Collider.com, the Weinstein Company, which owns the rights to distribute Snowpiercer in the United States, Canada, the United Kingdom, Australia, New Zealand, and South Africa, wants to cut twenty minutes from the movie, mainly from the bits that give character details, ‘to make sure the film will be understood by audiences in Iowa... and Oklahoma.’

Though I am not sure how this movie will change when it is released in the rest of the world, I sincerely hope that the changes will not detract too much from the movie’s overall philosophy.

This movie is unique because it is intelligent and because it treats the audience as though we were intelligent.  To lose that would be to sacrifice what makes this movie special in the first place.  And that would be a terrible shame.


EDIT: February 8th, 2014

It has just been announced on IGN that the director’s cut of Snowpiercer, and not the cut version that Harvey Weinstein wanted, will be released in the US.  Although there is no word yet about a US release date, it seems that it will only be a matter of time before it is announced.


Bong Joon-ho, the director, appears to have stuck to his guns and refused to compromise on his basic principles.  Had he done as Weinstein wanted, and cut twenty minutes from the movie’s more serious story-focused portions, the film would have probably dissatisfied everybody.  Mr. Bong could have focused only on his immediate financial earnings and done as was asked by Weinstein, but he instead chose to remain faithful to his vision, his truth.  He could have compromised; tried to be all the things that were demanded, but both he and the movie might have ended up being nothing more than a disappointment to everyone.


This speaks volumes about the man’s integrity. As an individual, the best compliment that I can offer him is, despite the world that we live in today, where virtual information is so easily transferable, to say this is one movie that I have paid to watch in the theater and will pay to watch again when it is released on Blu-ray.



Source: http://blogs.nature.com/naturejobs/files/2012/10/122279910_integrity1-1024x682.jpg