Jeju is a small island of 650,000 with a mixture of cities and farming and fishing villages, but famous for many things including longevity, Haenyeo community culture, strong sprit of Jeju Women, Kim Man Deok, etc. The elderly in Jeju rural areas including Haenyeo women divers run a community centered on labor. The women divers’ community, in particular, is the most representative community, and was inscripted by UNESCO in 2016 as Intangible Cultural Heritage. Additionally, Jeju's residential culture is unique. In Jeju area, Jeong Nang, consisting of 3 wooden bars (gate attached to fence) is used instead of a main gate. When you enter the Jeong Nang (gate), there are the Ankeorae, Barkeorae, and Mokeorae within the same fence (refer to Figure 3 below). In addition to acknowledging the economic and emotional independence between generations in different houses within the same fence, it is also a structure that encourages communal life in the yard for ritual ceremony, communal labor, playing, etc., which guarantees independence between generations plus "filial piety" for the elderly. Voluntary intergenerational communication in this space can be very significant. Jeong Nang is the main gate to connect all the family members within the fence to their neighbors. It is not closed or locked but open which signifies complete trust between neighbors. Specifically, this study seeks to utilize the spatial concept of the community of Ankeorae, Barkeorae, and Mokeorae traditional houses of Jeju as shown in the pictures above. Hanok, a Korean traditional house, is a patriarchal, economically and emotionally dependent community model in which elderly people and younger generations utilize a kitchen in common and the elderly in the house have the highest authority as a dining community. However, each generation in Ankeorae, Bakeorae, and Mokeorae has its own independent kitchen, though they are one large family within a fence connected by Jeong Nang, and they also guarantee economic and emotional independence. Intergenerational privacy is guaranteed. In addition, there is an independent space which is used when a visitor comes in or relatives visit. It is a model for communication between generations, with dignity and independence, respect, love, trust and acceptance coexisting The reasons for choosing the culture of Haenyeo community for the silver model archetype are as follows. Jeju women divers have learned how to dive without oxygen tank since they were young. They have lived on diving as Haenyeo for all their lives. Even after becoming elderly, they continue to live on diving to educate children and grandchildren. They share a sisterhood with grandmothers, great grandmothers, daughters and granddaughters. They are divided into superior, middle, and lower divers according to their ability and experience. And if one reaches 80 and 90 years of age, it will be material in the sea. As for the labor of Haenyeos, there is a saying: "We are daring to die for diving to keep our family welfare." As long as the life continues, their labor continues, their dignity is maintained as they in turn maintain the dignity of nature. Many of the “old-old” elderly divers, in their late 80s and beyond, are found floating dead in the sea while collecting shells without oxygen tank. That’s Haenyeo’s strong spirit. In 2016, for those above the age of 80, the Jeju Provincial Government decided to reinstitute the tradition of maintaining a separate area in the shallows called " Halmang Badang " (“Sea of Grandma”), so that oldest Haenyeos can safely take care of themselves. The way of life of these Haenyeos was similar to the typical life style of retired Babe Boomers, who had been devoted to social contribution until the last minute, returning expert knowledge to the community. That’s why Haenyeo community was chosen as a typical archetype for a new silver model development.

This study was approached from the perspective of a historical trauma. This study was analyzed from the perspective of the 2nd generation of Jeju 4.3 experienced residents, unrelated to the ideology of right or left. In order to confirm the evidences of this historical trauma, the Korean national daily newspapers titled DongaIlbo(1962-1999), Kyung Hyang Newspaper (1947-1999), Maeil Business Newspaper (1966-1999), Hankyoreh Newspaper (1989-1999) were analyzed by the key word of Jeju 4.3(제주 4.3) and 제주사태(Jeju incident) in the Naver news library. This research showed that the sense of safety or security at the level of exo system including media as well as at the macro system including ideology was never secured for Jeju people related to Jeju 4.3 over 70 years. If this sense of safety or security at both macro and exo system is not secured, individual memory and mourning at micro system level cannot approached. Therefore publicly guaranteed safety feeling at macro system level including policy and media should become the starting line to recover the Jeju 4.3 historical trauma. The historical trauma related to Jeju 4.3, which has been handed down through generations in the silence of 70 years, should be solved by the central government policy in terms of the macro, exo, mezzo, and micro systems.

This study was analyzed from the perspective of the 2nd generation of Jeju 4·3 experienced residents, unrelated to the ideology of right or left. This study was approached from the perspective of a historical trauma. In order to confirm the cause of this traumatic event, collective stigma politically imposed on Jeju at macro system were analyzed and four Korean national daily newspapers titled Donga Ilbo(1962-1999), Kyung Hyang Newspaper (1947-1999), Maeil Business Newspaper (1966-1999), Hankyoreh Newspaper (1989-1999) were analyzed by the key word Jeju 4·3 in the Naver news library at exo system[1]. And interview results were analyzed at micro system. Incurring the “unidentified unsafe feeling”, anxiety and fear that even innocent ordinary people from Jeju Island could be stigmatized in “red” without their knowledge whether they were left or right, different attitudes changing at various systems have had influence on trauma transmission from generation to generation since 1948 until now. This research showed that the sense of safety or security at all the level of systems was never secured over 70 years. Therefore, publicly guaranteed safety feeling at macro system should become the starting line of recovering the Jeju 4·3 historical trauma. The Jeju 4·3 related historical trauma, which has been handed down through generations in the silence of 70 years, should be solved by the central government policy.

In this study, the anxiety about Jeju 4.3 was perceived to be passed down from generation to generation, and it was approached from the perspective of a historical trauma. From the interviews with my father from 2008 to 2014, and the anxiety expressed concerning 4.3, which was discovered during the in-depth interviews with the grandparents and succeeding generations who attended the social work practice class at Jeju National University in 2013 and 2015, was recognized as a universal phenomenon. In 2016, a social healing program was conducted through 3 generations communication between elderly people living in Chongsu, Hankyong-myeon, Jeju-si, Jeju-do, and students and parents who volunteered for the Social Welfare Foundation Chongsu. In the intergenerational communication program, it was found that not only the 4.3 experienced generation but also the 2nd generation who were forced to be silence about it were anxious about the expression of 4.3. and it was the 2nd generation being identified with an overall lack of awareness of 4.3 and the refusal of discussing it. The third generation felt as if Jeju 4.3 had been a historical event a long time ago or they learned about it from their grandparents. In this way, Jeju 4.3 observes that generations of trauma have been transferred from generation to generation. In order to confirm the cause of this traumatic event, the national daily newspapers Donga Ilbo(1962-1999), Kyung Hyang Newspaper (1947-1999), Maeil Business Newspaper (1966-1999),Hankyoreh Newspaper (1989-1999) were analyzed by the key word Jeju 4.3 in the Naver news library[1]. And it was analyzed how the national press had reported about 4.3 from 1947 to 1999. In particular, the titles and contents of the news reports were analyzed through the spectrum of "safety" according to the first condition of Herman's trauma healing, and Bronfenbrenner's PPCT system theory. In the Naver news library, daily newspaper including the Dong-A Ilbo, the Kyunghyang Shinmun, and the Maeil Business Newspaper had reported Jeju 4.3 as a Communist Party riot until 1987. However, other aspects of Jeju 4.3 began to be reflected since 1988. But The Hankyoreh newspaper had reported it as the Jeju 4.3 uprising since 1989. The newspaper reports did not take into consideration the anxiety and fear that Jeju residents had experienced since 1948, but rather revealed limitations of reporting from the ideological point of views of the left and right. This study analyzed the sense of safety which residents could feel about Jeju 4.3 from the perspective of the 2nd silenced generation of residents unrelated to the ideology of right and left.As a result of the analysis, the sense of safety or security secured by the whole system among the macro, the exo, the mezzo, and the micro systems, Bronfenbrenner suggested becomes the starting line of recovering the historical trauma concerning Jeju 4.3. If this sense of safety or security is not secured, individual memory and mourning will have limitations in the healing of trauma. Therefore, the historical trauma of Jeju 4.3, which has been handed down through generations in the silence of 70 years, should be solved by the central government policy in terms of the macro, exo, mezzo, and micro systems.