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The Northeast Asian History Foundation invites promising scholars from different countries across the world as part of its efforts to peacefully resolve historical issues in Northeast Asia and enhance global awareness of Korea's perspectives on these issues, as well as establishing a lasting network of intellectual and academic exchanges with foreign scholars. Transnationalism has recently emerged as a new alternative solution to historical disputes, analyzing historical, social, cultural, and political phenomena from an objective perspective. Against this backdrop, we had an interview with one of the Foundation's visiting fellow, Klaus Dittrich, who studies the foreigners' community in late Joseon period from a transnational perspective. _Editor's note

You received your Ph. D in transnational history, and your research topics clearly show that you have a keen interest in transnational interactions and networks. What brought you into studying this field?

I have always been interested in things that transcend borders since I developed an interest in history. Personally, I also have a transnational background: I had a chance to study in Poland thanks to a student exchange program, pursued a master's program in France, and received my Ph.D in the UK. At first, my attention was focused on Europe, but my experience during a journey on the Trans-Siberian Railway led me to pay attention to East Asia as well. As for my academic training, I decided to study transnational history during my undergraduate years at the University of Leipzig, which had one of the research centers in transnational history in Europe. I was exposed to various academic approaches there, and they greatly influenced my academic career.

I understand you have been exploring early modern Korean history in particular. How did you come to share a deep bond with Korea? Was there any special occasion that brought you to study Korean history and come to stay in Korea?

I examined Japan's policies while preparing my dissertation on "Education at World Exhibitions in the Nineteenth Century", and it led me to develop an interest in other East Asian countries. In particular, I concentrated my research on what happened in Korea in late Nineteenth Century. I came to Korea thanks to scholarship programs of the Korea Foundation and the German Academic Exchange Service, and began my first research project on Korean history in the Research Institute of Comparative History and Culture at Hanyang University.

Your paper on the foreign community in late Joseon period states that the foreign bourgeois society is a transnational group. Could you briefly explain their characteristics?

Foreigners who came to Joseon between 1880 and 1910 can be classified into four groups: diplomats, experts (who provided services to the Joseon government), businessmen, and missionaries who were well-educated, and had sophisticated lifestyles. There were a small number of seamen, guards, and miners among the foreigners, but I decided to focus my research on the bourgeois group who took up the majority. People from different ethnic and cultural backgrounds, including Americans and Europeans, formed a single, transnational community in Korea. Most of them had lived in other East Asian countries, including Japan and China, before moving to Korea. And they continued to have contacts with their mother countries while living in Korea. Due to these reasons, they can be considered a transnational group. Instead of settling down in a single place, they frequently crossed borders and moved from one area to another. They were familiar with modern communications and transportation services, such as steam boats, telegrams, and publications, and were at the forefront of globalization in the 1900s.

What was their impression and evaluation on Joseon? I would like to know what the perspectives of the transnational foreign community were on Joseon in terms of politics, economy, culture, education etc.

When I read "The Korean Repository", a magazine published by American missionaries, I get the impression that they considered Korea as a very underdeveloped and uncivilized country. They severely criticized that the government was corrupt, government officials were lazy, and Joseon failed to make the most of its economic potential. They were also against Confucianist traditions of education. They thought that using Chinese characters was an obstacle to the development of Joseon, and advocated the use of Hangul in Korea. They believed that the Korean society was civilized after their arrival, and thought that they contributed to innovating Joseon. On the other hand, there were some foreigners who showed a keen interest in Joseon's history, culture, and language. In addition, some of them began to publish papers and books on Korea.

How did they look in the eyes of Joseon people? Are there any historical records or documents you want to share with us in this regard?

According to American and European documents, Joseon people had many different views on foreigners. Some of them thought that people from other countries posed a serious threat to Joseon, and a prime example is the Baby Riots of 1888. At that time, there were rumors that foreigners killed Joseon babies and cooked food with their body parts. Although foreigners were not hurt due to the riots, it was very difficult to calm the crowds. On the other hand, some Koreans were very curious about foreigners and the crowds would gather and stare them when they were out on the streets. Confucian scholars disliked foreigners very much while progressives who formed the Independence Association were very fond of foreigners and admired them.

Did they play a role in contributing to Japan's growing influence and power in Joseon? What was their reaction?

There were so many different reactions, and they cannot be summed up as a single reaction. As far as I know, groups of foreigners in Asia were loyal to the countries they lived in, and "The Korean Repository" carried a very critical article when Empress Myeongseong was assassinated by the Japanese. However, foreigners in Japan were skeptical about Joseon's independence. Personally, I am very much interested in this question, and I plan to pursue further research and analysis on this issue.

What is your objective in pursuing the research project on the foreign community in late Joseon period?

This project is significant in two ways. First, it will enhance the understanding of Korean history by examining the transnational community in Joseon. I think that the group of foreigners is an important part of Korean history. Second, it will contribute to the understanding of demographic movements, immigration, and transnational lifestyle.

As the Northeast Asian History Foundation's visiting fellow, what is your impression and view on the activities of the Foundation?

The Foundation plays a very important role by providing an open platform where scholars of East Asian studies can exchange their research findings and outcomes. In addition, the Foundation raises the awareness of Korean views on key issues and promotes Korea's academic, social, and political perspectives.