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In their article "Portraits of Jeju Haenyeo as Models of Empowerment in the Korean Newspaper Maeilshinbo during Japanese Occupation" Seohyeon Lee and Soon-ok Myong analyze the life of Korean women divers, Jeju Haenyeo, portrayed in the news articles of the Maeilshinbo, the only Korean newspaper during Japanese occupation (1910-1945). In the past, the activities of Haenyeo have been considered the cultural product of Jeju Island. However, within a structure of female repression, Confucian feudalism and colonization, the Haenyeo can be seen as emancipatory pioneers and voluntary economic agents, displaying initiative and pro-activeness and protecting their rights and interests by organizing a democratic decision-making body. From a proto-feminist perspective, the lives of Haenyeo, declared UNESCO World Intangible Cultural Heritage, can function as models of empowerment to contemporary women. Seohyeon Lee and Soon-ok Myong, page 2 of 10 "Portraits of Jeju Haenyeo as Models of Empowerment in the Korean Newspaper Maeilshinbo during Japanese Occupation" CLCWeb: Comparative Literature and Culture 20.2 (2018):  Thematic Issue The One Asia Foundation and its cooperation and peace-making project. Ed. Asunción López-Varela Azcárate Seohyeon LEE and Soon-ok MYONG Portraits of Jeju Haenyeo as Models of Empowerment in the Korean Newspaper Maeilshinbo during Japanese Occupation In old traditional societies across the world, issues of social status, gender and identity were relatively static and individuals did not enjoy much freedom in this regard. In Korea, the Joseon Dynasty, established by Yi Seong-gye in 1392, adopted Chinese Confucianism as its national religion, an androcentric patriarchal social structure which discriminated women and was taken for granted for almost 500 years. Korea's national borders remained relatively free from foreign powers until the Korean Empire replaced the Joseon in 1897, which had left an important legacy in terms of norms, social attitudes and etiquette, many of which have evolved into the contemporary period. The Donghak Peasant Revolution and other movements that swept the country between 1894 and 1896 forced Emperor Gojong of the Joseon dynasty to proclaim first the Korean Empire and later, in 1905 to make Korea a protectorate of Japan until its annexation in 1910 bringing the Korean dynasty to an end and the beginning of 35 years of Japanese colonial rule until 1945. Although the colonial era was the bleakest moment in the Korean history, the transformation of Korean social and economic structures during Japanese occupation became the momentum to modernize the country (Lee & Lee 201). This modernization greatly influenced the consciousness of Korean individuals, exerting big changes in society in general and on Joseon women in particular (Kim E. 65). Women were offered larger chances of participating in public spaces of education, the labor market and consumer practices (Tae 47). To the Joseon women whose roles had been limited to housework, having a career became an important means to display their own subjectivity escaping from the existing traditional order and values. They endeavored to secure their own public roles, creating changes in their status and transforming the existing androcentric Joseon society (Yoo 73-81). Women, who had been given their identity in relation to their relationship with men, began to have independent social roles and status, thus becoming reborn social beings (Lee M. 10-1), providing opportunities for greater social visibility. Indeed, the colonial era offered an opportunity to experience repression from a double perspective. Citizens experienced directly the power of the dominant nation while simultaneously acquiring consciousness of what it meant to be repressed (Kim E.; Lee G.; Chang; Yoo). The influx of foreign cultures, Western and Japanese, fostered the creation of new jobs, enabling Korean women to go beyond their domestic stereotyped roles emerging as the 'New Women' (Shinyeoseong), an elite group which emerged in the 1910s formed by educated women who were able to extend their mental and physical activities (Lee M. 12; Lee Y. 295). Research on the New Women in the colonial era has demonstrated that the subjectivity of Korean modern women emerged and developed innovatively. However, some of this research has failed to cover the activities and roles of other kinds of women by focusing too much on the discourse of 'New Women'; who actually represented only a fraction of society. Between 1920s and 30s, similar groups appeared in Gyeongseong (the old name of Seoul) (Suh, "Modern Girl" 200-1). Career women were often termed 'Modern Girls,' and performed service jobs including the so-called Cafe Girl (teahouse waitress), Depart Girl (woman employee at a Seohyeon Lee and Soon-ok Myong, page 3 of 10 "Portraits of Jeju Haenyeo as Models of Empowerment in the Korean Newspaper Maeilshinbo during Japanese Occupation" CLCWeb: Comparative Literature and Culture 20.2 (2018):  Thematic Issue The One Asia Foundation and its cooperation and peace-making project. Ed. Asunción López-Varela Azcárate department store), Hallo Girl (telephone operator), Ticket Girl (woman ticket seller at a theater), and Bus Girl (bus conductress) (Lee Sung 27). All of these jobs extended female careers to the public social sphere. Hyesook Tae has pointed out the necessity of research on other women communities who lived in cities and rural areas in the colonial era, including homemakers, waitresses, receptionists, prostitutes, workwomen, women farmers, and military sexual slaves (46). Other studies have disclosed modern career women such as hairdressers (Kim M.; Kim E.), cafe waitresses (Suh 2003), and Modern Girls (Suh 2006). However, most of this research investigated women's biographies as career women and their roles in the wave of modernization. This paper seeks to expand this research in various other directions. Following Anthony Giddens, Korea colonial experience shaped modern institutions and new mechanisms of self-identity, contributing directly to promote social influences that, as this paper tries to show, may have global implications. As the Korean colony turned into a capitalist system of imperialism, its cities grew and became centers of modern development and rural areas were marginalized (Tae 42-43). However, while the city became the main space for the New Women, the rural areas of Jeju saw the emergence of a group of women who would also have significant influence on female empowerment. The Haenyeo, whose job was diving to pick seafood, were experts conducting economic activities in their own sphere. They were only seen as an image of wondrous strong women who had lived at the border between life and death in a traditional way of labor on the tough marine environment (An 439-440; Jang 197). The growth of the Haenyeo was greatly influenced by Japanese colonial capitalism (An 128; Jang 216). In the process of capitalizing seafood around Jeju Island and it surroundings, the sea turned into a space of special labor and production, developing the labor of the Haenyeo into a specialized profession. Originally, they were women who did farming in Jeju Island, the southernmost island of the Korean peninsula. They also dived into the sea to harvest seafood. They dived barehanded without any oxygen respirator and picked a small amount of abalone, conch, sea mustard, and agar-agar. The Japanese policy of extending seafood production increased the number of Haenyeo. Many of them were migrant sea divers (chulga haenyeo) who contributed to expand these migrant harvesting activities (chulga muljil) to the entire Korean peninsula and nearby foreign territories. In 2016, the Jeju Haenyeo were registered in the UNESCO Intangible Cultural Heritage of Humanity in 2016. Significantly, this was the first case which registered women activities among some 300 elements in the Intangible Cultural Heritage List. Indeed, the Jeju Haenyeo exemplify local cultural values, but they are also one of the female professions that emerged in the colonial period which marked the historical origin of modern Korean women. Hence the importance of their lives and activities which should be highlighted. Studies on the Haenyeo have focused on the economic values and the social influence of their labor, regardless of when their activities occurred. New areas of research in this regard are the increase in both productivity and income from Haenyeo activities due to migrant diving along with the development of picking devices (Jin 151), as well as the development of mobility by means of Seohyeon Lee and Soon-ok Myong, page 4 of 10 "Portraits of Jeju Haenyeo as Models of Empowerment in the Korean Newspaper Maeilshinbo during Japanese Occupation" CLCWeb: Comparative Literature and Culture 20.2 (2018):  Thematic Issue The One Asia Foundation and its cooperation and peace-making project. Ed. Asunción López-Varela Azcárate motorbikes, which enabled Haenyeo labor to be more effective (Min 148-9). Other studies explored the social impact that their migrant activities brought. Mijeong An (2013) defined the life culture of Haenyeo, who migrated expanding their activity area, as a multicultural space. The author also stressed the fact that their activities provided the grounds for historical contact between other cultures where modern experiences and memories remain. However, Su-Hee Kim suggested that when Haenyeo performed migrant diving in other areas, these cross-cultural exchanges created conflicts with the local residents, leading to discrimination of the Haenyeo and to contempt attitudes towards the hosting localities on the part of the migrants. Yet another study maintained that the experience of migrant diving rather improved the self-confidence of Haenyeo, making them have stronger egos and enhancing their capacity to understand the world more broadly (Jang). This previous research demonstrates the possibility that