Northeast Asia relations are increasingly under strain as South Korea and China await shifts in political leadership and the threat of a sixth nuclear test by North Korea looms large. Scholars from the Shorenstein Asia-Pacific Research Center (APARC) have offered comment and analysis to media outlets about the evolving environment.

Gi-Wook Shin, director of Shorenstein APARC’s Korea Program, recognized in an interview with the Christian Science Monitor that, while threats posed by North Korea’s nuclear and missile program aren’t new, it is best practice to always be prepared for the possibility of conflict.

“I’m someone who believes that you have to get ready for the worst-case scenario. If something does happen, the consequences will be huge,” said Shin, who recalled the air-raid drills of his youth in the Seoul metropolitan area, which is centered 35 miles from the border of North Korea.

Shin also spoke with Yonhap News about positions held by the Trump administration, which, he said, includes the view that the policy of “strategic patience” has failed and that tensions in Northeast Asia have led the administration to consider – with greater plausibility – the option of a preemptive military strike.

Addressing China’s relationship with North Korea, Shorenstein APARC Associate Director for Research Daniel Sneider wrote an analysis piece for Tokyo Business Today. He argued that, despite President Trump’s tense rhetoric, U.S. policy toward North Korea could so far be described as “‘let China do it.’”

“The ‘let China let do it’ policy is hardly new,” Sneider wrote in the piece, available in English and Japanese.

“Why does the Trump administration believe this will work now? In part, the answer is the same as under the two previous administration – there are no better options available.”

Last month, Kathleen Stephens, the William J. Perry Fellow at Shorenstein APARC, spoke at length about North Korea policy on PBS NewsHour following Secretary of State Rex Tillerson’s remarks in Seoul, where he acknowledged, “all options are on the table.”

Asked about the significance of Tillerson’s remarks, Stephens said his speech would be "closely listened to and heard throughout the region, as well as [in the United States]."

“One thing that did strike me about Secretary Tillerson’s remarks was that he was quite specific and categorical in saying now is not the time for talks,” Stephens said in the interview. “I actually would have liked to have seen him keep the door a little bit ajar on that, because I think, when you do have a new administration in Washington…that's a good argument for trying to climb that mountain one more time and seeing what’s possible diplomatically.”

China is encountering a religious resurgence. Its revival symbolizes tension between the past and the present, as people search for purpose in a country that’s been shaken by expansive reforms and modernization efforts over the past four decades.

That was the message shared by veteran journalist Ian Johnson, the 2016 winner of the Shorenstein Journalism Award, who gave a keynote speech followed by panel discussion titled “Religion after Mao,” part of the Award’s 15th anniversary ceremony at the Shorenstein Asia-Pacific Research Center on Monday.

Johnson, who has spent 30 years as a journalist, has written extensively about Chinese history, religion and culture, and is also a teacher and published author, most recently releasing the book The Souls of China: The Return of Religion after Mao.

“Ian is maybe one of the most remarkable awardees we’ve had in recent years,” said Daniel Sneider, Shorenstein APARC associate director for research, who introduced the event by talking about Johnson’s distinguished career, which has included writing for the New York Times, Wall Street Journal and New York Review of Books and led to a Pulitzer Prize win in 2001.

Xueguang Zhou, a Stanford professor of sociology and senior fellow at the Freeman Spogli Institute, and Orville Schell, the director of the Asia Society’s Center on U.S.-China Relations and former dean of the Graduate School of Journalism at U.C. Berkeley, joined Johnson on the panel, while Sneider moderated the discussion.

In a wide-ranging conversation, the panelists discussed the varied history of religion in Chinese society during the 20th and 21st centuries, offering stories of their experiences living and working in China.

According to Johnson, religious persecution in China is often thought to be associated with the anti-religious campaigns of Mao Zedong following the Chinese Communist Party’s assumption of power in 1949, but in reality, it existed decades before and has lingered in national memory.

Into the late 1980s and early 1990s, the Chinese government remained superstitious of religion, trying to redefine religious groups as “culture” alone, under the assumption that religion could be desensitized enough to eventually disappear, Johnson said.

But that did not happen, he said, and instead an opposite trend did. Reaching a high point in the 2000s, China’s economic reforms – both sweeping and fast-paced – brought growing angst and anxiety and prompted people across every socioeconomic background to turn to religion as an outlet.

Johnson, who has spent weeks at a time living among religious groups, noted a shift from the time he was in China in the mid-1980s to the past decade, where now “the government sees that religious groups can provide some sort of moral framework for some people.”

Image

Chinese people today are searching for meaning, the panelists said, and are driven to join religious groups amid resource competition and mass migration that has usurped traditional family structures and disquieted many people who have moved from close-knit rural towns to alienating urban centers.

“Everybody is out there…trying to reify that part of life which isn’t filled by bread alone, by commerce alone,” said Schell, who has written about China since the 1970s as an author and journalist. “It’s a pretty chaotic quest and it’s very hard to know where it will all end.”

At the moment, religious groups in China remain heterogeneous and fragmented, Zhou said, but cohesion is growing in some regions and participation of local government leaders has drawn greater attention to the practice of faith.

“In grassroots China, religion, spiritual life and the Party, really go hand-in-hand – they’re intertwined,” said Zhou, whose research focuses on Chinese bureaucracy and economic development. “Local elites are involved both in the spiritual world and the Party world, and they shift back and forth simultaneously.”

However, the future of the relationship between religion and the government remains to be seen, according to the panelists.

Religious groups could fracture, or the government could continue to favor “native” religious groups, which if exacerbated over time, could lead to quasi-state religions, Johnson said. (Today, China recognizes five religions: Buddhism, Catholicism, Daoism, Islam and Protestantism).

While religious groups increasingly provide a service to some people, the Chinese government continues to be wary of them as an alternative source of knowledge and values, Johnson said, which hold the potential to coalesce into a nascent civil society.

“Every dynasty in China knows that one way dynasties usually ended was with some millenarian movement,” Schell added of the government’s apprehension. “They are afraid of religious movements because they do bespeak of higher values, higher loyalties and different organizational structures that don’t owe fealty to the Party.”

A video of the keynote speech is posted at this link.

Uncertainty about U.S. intentions in Northeast Asia has increased fear that events could spin out of control in the region due to American disengagement. That engagement cannot be taken for granted, Shorenstein Fellow Thomas Fingar writes on the Stanford University Press blog, and it remains to be seen just how well regional political leaders adjust to the Trump administration’s evolving foreign policy.

The blog post highlights themes from his book Uneasy Partnerships: China’s Engagement with Japan, the Koreas, and Russia in the Era of Reform (Stanford, April 2017).