In South Korean society, education has traditionally been perceived as a fundamental means of realizing essential values, such as holistic development and the cultivation of citizenship. Even as the cultivation of AI talent is emphasized as a national...
In South Korean society, education has traditionally been perceived as a fundamental means of realizing essential values, such as holistic development and the cultivation of citizenship. Even as the cultivation of AI talent is emphasized as a national strategy in response to the digital and AI transformation, government policy continues to uphold the importance of character and citizenship education. This reflects the expectation that public education should foster humanistic and communal competencies beyond mere technical skill acquisition. However, contrary to these normative ideals, the reality of the educational field remains entrenched in a structure of intense competition for college admissions. Notably, the feverish migration to specific regions referred to as “Hakgunji”(elite school districts) and the subsequent concentration of educational resources are intensifying annually.
This study interprets the phenomenon of migration to Hakgunji as the result of structural pressures and interactions within the structural "field" of college admissions, which demands constant choices and strategies from individual agents. Framing the analysis within Peter L. Berger and Thomas Luckmann’s social constructionism and Pierre Bourdieu’s theory of practice, this study explores how the space of Hakgunji is socially constructed and signified by parents, as well as the conflicts and contradictions they experience during this process.
To this end, in-depth interviews were conducted with 18 parents who migrated to Hakgunji for their children’s education, followed by a qualitative analysis. The key findings are as follows: First, parents signify Hakgunji as a “risk-free safety zone.” The fear of a deteriorating study atmosphere and potential deviance in non-Hakgunji areas leads parents to perceive Hakgunji—inhabited by a homogenous group—as a safe haven, resulting in the practice of purchasing psychological stability. Second, Hakgunji is trusted and instrumentally consumed as an “optimized system” for entrance exams. Parents express distrust in public education for failing to meet the efficiency required by the admissions field, while objectifying the private education system as a rational investment that guarantees success. Third, in this process, parents construct an identity as “managers” equipped with information and planning skills. They internalize conformity pressure and micromanage their children’s daily lives, justifying these actions as a practice of habitus for the reproduction of middle-class status. Fourth, however, parents experience paradoxical fissures within this constructed reality. They face ethical dilemmas oscillating between the sense of betrayal when their faith in the system results in relative deprivation, and the guilt and anxiety of pushing their children into fierce competition.
In conclusion, the migration to Hakgunji is not merely an educational or residential strategy but a practice in which the structural field of the college admission competition overwhelms individual ethical judgments and educational beliefs. While parents perform practices to become "good parents" within this field, they simultaneously experience ethical conflict and anxiety regarding the incorporation of their children into the structure of competition. These findings suggest that the Hakgunji phenomenon is a practice serving as a survival strategy against structural pressure, rather than simply the result of excessive educational fervor by some parents. Based on these results, this study discusses how educational policy and citizenship education discourse can institutionally and socioculturally reconstruct conditions that facilitate individual moral practice.