The role of the women divers (Haenyo and their unique meeting place (Buleok)of peace to solve disputes is another feature of Jeju Peace Island that recommends it as a locus for peace action. Sammu speaks of neighbourly-ness, although the concept itself refers to three elements lacking on Jeju: The Thief, the Gate and the Beggar. Going deep into the peasant past, Jeju islanders held virtues ``diligence, thrift and interdependence”. This meant that no one was moved to become a thief, there was no need for a secure Gate and, so, the Beggar was not found either. Jeju Islander society and culture was without avarice and promoted values of independence, self-reliance and honor. Entry to a traditional Jeju compound was barred by a Jeongnang or log that showed that the homeowner was away and, so, no one crossed the threshold out of respect. All of this may sound rather negative and stern were it not for Samryeo, the “Three Treasures” in the developing heritage of Jeju peace culture, taken to be Nature (folklore, native industries), Crops of special use, such as marine products and, today, tourism; finished off with Generosity of the beauty of nature, including controls on the level of industry so as to preserve the natural blessings. Whilst in keeping with the three-part philosophy of ancient Jeju, Samryeo is a development from 1960 and more recent times, as Jeju and South Korea recovered from the Jeju Tragedy. Indeed, it is only in 2003(English edition in 2013) that the final definitive report on these disturbing events has been compiled and published. Like the Mangaian war ax, the Jeju Tragedy is a constant reminder of the need for peace and the avoidance of violence and war for harmony of civilization.”.

The April 3 victim records are a collective history of victims, including the background of the incident, the history of the victims in the process of investigating the truth and restoring honor, the process of establishing the April 3 Special Act and resolving civil-private cooperation. The Jeju 4.3 Incident occurred on Jeju Island, a small South Korean island ruled by U.S. Government amid the global Cold War and the division of the Korean Peninsula after World War II was the second most serious casualty in modern Korean history. Of the island's total population of 280,000, between 25,000 and 30,000 were found to have been killed. Nevertheless, 50 years after the incident, no specific and comprehensive fact-finding has been made, and the truth and justice have been concealed. Since the late 1980s, the damage has gradually begun to be revealed as a fierce campaign to reveal the truth of Jeju civil society, including bereaved families, students, civic groups, media, cultural circles, and academic circles. On January 12, 2000, the Jeju April 3 Incident Truth and Victim Honor Recovery Committee was launched with the enactment of the "Special Act on the Truth and Restoration of Victims". The findings were announced at the time Roh Moo-hyun, the Korean President to visit Jeju Island at a “In the past power of the state of sympathy and heartfelt apology to family and the Jeju for a mistake to say.” and came to a formal apology. In addition, the government has taken steps to overcome past tragedies and move toward the future, including the creation of Jeju April·3 Peace Park in 2003, the establishment of Jeju April ·3 Peace Foundation in 2008, the designation of national anniversaries by the government in 2012, and the declaration of formalization between the bereaved families. The April 3 victim records are a collective history of victims, including the background of the incident, the history of the victims in the process of investigating the truth and restoring honor, the process of establishing the April 3 Special Act and resolving civil-private cooperation.

Jeju 4.3 refers to a seven year and seven month long period of events; from the 1947 Gwandeokjang Square incident on March 1st, 1947 at Buk Elementary, where a horsed police officer’s mistake lead to casualties that many citizens felt was inadequately investigated to September 21st, 1954, when the Geumjok area of Hallasan was fully opened, officially ending the lock down of Jeju Island. In Jeju, 4.3 was a taboo word. Jeju 4.3 slowly began to rise to the surface of discussion after the collapse of the Syngman Rhee regime in the April Revolution of 1960. In May 1960, the "April 3 Incident Fact-finding Committee," which was led by seven students from Jeju National University, became an organization and began the work of uncovering the truth about Jeju 4.3. In the literary world, Kim Seok-beom's "Hwasando" was published in 1976, and Hyun Ki-Young’s "Aunt Suni", which deals with the massacre in Bukchon was published in 1978, talked about the pain of Jeju 4.3. Later, the political communities tried to console the bereaved families who suffered from national violence through the enactment of the Jeju 4.3 Special Law. As of 2016, discussions on the revision of the Jeju April 3 Special Law were continuously raised and five revisions were submitted to the National Assembly, drawing keen attention from political circles. In the end, Jeju politicians, academia, and civic groups are still making efforts for amendment to be passed through the 21th National Assembly.

The Jeju Teachers' Association and Jeju Island Office of Education also proposes a visit to Japan to learn about their lives in connection with Korean schools in Japan. In 2020, Jeju National University and Ritsumeikan University plan to have the opportunity to jointly study and research the lives of Koreans in Japan from the standpoint of peace and human rights education. Based on the opinions of these international researchers, we should cover the human rights abuses committed under the US military administration and the responsibility for the deaths under US military influence, even after the establishment of the Korean government, and to restore the honor of 4.3 victims and survivors to prevent this from happening again. This is to protect peace and human rights in Jeju and the Korean peninsula.

What’s the point of feeling angry about what happened? You just have to make sure we never see that kind of world again-that this [Jeju 4.3 tragedy and the hardships that befell three generations of family members] never happens again. “For my grandchildren, [please help ensure] that there is no record stating that their grandmother has a criminal history and spent time in prison.” “The path we have traveled to this point has been a tremendously perilous and difficult [one]. What the 18 of us want is to be acquitted [and to receive an official apology].”

The story of the island called Jeju coincides with the history of the Republic of Korea. There is a lot of speciality, so if you take a closer look, you can find the history and universality of the land. So I am interested in people who are looking for Jeju. Especially after liberation. I think that the process from the colonization of Japanese Imperialism to the making of the Korean people may be common among people living in other peripheral areas. Okinawa and so on Taiwan. The process by which the state uses violence to make people obey, or incorporate them, is similar to the invasive approach of past imperialism. In the process of establishing anti-communism state, it is necessary to study whether a person should be a citizen or not, and those who do not have to be annihilated as a stigma of "red". It is very important for us to live today. Most of the history of the land on which you are based is hard to understand only in learning history related to the country at school. It is only for the teachers unless the local school board forms the appropriate curriculum.

This research covers up social activism of Jeju Buddhism during the period of Jeju 4.3 Incident. Jeju Buddhism launched the activist movements for pending issues of Jeju society after political liberation of Korea. Buddhists in Jeju were trying to restore their own tradition of Korean Buddhism and establish political autonomy of Jeju residents. However, Jeju Buddhism suffered from the severe oppression accompanied by their activist movements. Even now, the aftermath of 4.3 Incident still remains ineradicable to Jeju Buddhism. A lot of Buddhist monks were victimized with other Jeju residents without any judicial proceedings during anti-guerilla pacification operation. In addition, their properties including temples and Buddha statues were also devastated or plundered by the repression forces. For reconciliation of Jeju 4.3 Incident, we should pay attention to dedication of Buddhist activists and their sufferings under political violence during the 4.3 period.

It’s a time we prepare for a reparation agenda for Jeju 4.3 victims and their families. We should approach the USA government side collectively rather than individually for their lawsuits, because most of them are elderly, over 75 years old and need intensive medical care and assistance immediately. It’s up for us to recognize some tasks of actualizing Reparation, Reconciliation and Reconnection Agenda for “Environmentally Sustainable Peace Island” beyond Trauma of the Jeju 4.3 Grand Tragedy into the next Decade.

In this paper, I examine research on the Jeju 4.3 events, published in English outside South Korea since the 1940s in the field of social science (e.g. politics, international relations, and sociology), law, and history. I thenaddress how to internationalize the Jeju 4.3 events by asking three questions:first, which aspects of the Jeju 4.3 events should be internationalized? Second, why do we have to internationalize the Jeju 4.3 events? Third, should the localization of the Jeju 4.3 event come before the internationalization? I conclude the paper with three practical way to the internationalization of the Jeju 4.3 events: first, to translate and distribute materials that are already available domestically; second, to secure enough manpower to internationalize the Jeju 4.3 events and provide continuously supports; and finally, to facilitate the networks and communicate with international governmental and nongovernmental organizations and to affiliate with other domestic and international institutions.

In conjunction with the seventieth anniversary of the Jeju 4.3 Uprising, more and more people have started to raise their voice calling for the United States to be also held accountable and for it to make an apology. People have started to critically view the American role in the Cold War, its policies regarding the Korean peninsula and its responsibilities related to the tragic massacre on Jeju Island. This essay seeks to go along side this movement by reviewing some historical facts. The U.S. Army Military Government in Korea (USAMGIK), in order to successfully hold the South-only election to advance US interests, sought to strongly clamp down on the Jeju 4.3 Uprising. However, it avoided becoming directly involved in the actual suppression. The USAMGIK, through various reports, intelligence sources or witness testimonies, knew that punitive forces composed of the police and the military were indiscriminately massacring civilians. The military advisors reported on the excessive brutality shown by the punitive forces but did not do anything to stop it even though they had enough authority to do so. On the surface, the United States called for American-style democracy and criticized the barbaric violence committed by Koreans. In reality, however, the United States abetted or even instigated the massacres in Jeju.

This year, as Jeju 4.3 met its seventieth anniversary, a wide array of events and activities are designed to inform the general public of Jeju 4.3 on a national scale, finally transforming Jeju 4.3 into a historical narrative that must be remembered by all Korean people. Furthermore, empathy for amendments of the Special Act aimed at a just settlement and healing including damage compensation spread, and the US responsibilities for the massacres of Jeju residents entered the sphere of public opinion. Along with such advances, various attempts to liberate the 4.3 discourse were forwarded, in the form of re-situating the Jeju residents at the time of 4.3 from victims to sovereign subjects in their community as well as in history. Now, the movement for truth and justice of 4.3 must move forward, with the seventieth anniversary as its foundation, by meeting the following challenges: search for specific methods for just settlement and healing; continuation of the success of nationalization; establishment and propulsion of mid-to-long-term plans for addressing US responsibilities; establishment of a system and activities that will continue the 4.3 movement through the coming generations; and locating the relevance of the spirit of 4.3 vis-à-vis liaison between this spirit and key issues at the current historical juncture.