Tag: Dark Side of Seoul Podcast

  • Paper Problems: South Korea’s Election Fiasco Explained

    Paper Problems: South Korea’s Election Fiasco Explained

    South Korea just held its 9th nationwide local elections on June 3, 2026, and what should have been a routine referendum on President Lee Jae-myung’s first year turned into a genuine mess. Polling stations in Seoul started running out of ballot paper mid-day. Voters waited hours. Some gave up and left. In Songpa and Gangnam, people were still voting at 10 p.m. And then the protesters showed up to block the ballot boxes.

    Joe and Shawn break down what actually happened, why the National Election Commission’s explanation is both accurate and embarrassing, and why “we ran out of paper” is such a uniquely devastating failure for an institution that was already under scrutiny. They also take a longer look at Korea’s post-1987 democratic history, a list of election fiascos that includes vote-buying rice bags, NIS agents running smear campaigns online, COVID ballot chaos, and a 2022 election where the main controversy was that ballots were being transported in plastic baskets you’d buy at Daiso.

    Korea’s democracy is real. It’s also messy, loudly contested, and occasionally embarrassing. This episode is about both of those things being true at the same time.

    Apple Podcasts SpotifyAudible Bleav Podcast Network 

    Join our Patreon to get more stuff

    https://patreon.com/darksideofseoul

    Book a tour of The Dark Side of Seoul Ghost Walk at https://darksideofseoul.com

    Credits

    Produced by Joe McPherson and Shawn Morrissey

    Music by Soraksan

    Top Tier Patrons

    Angel Earl
    Joel Bonomini
    Devon Hiphner
    Gabi Palomino
    Steve Marsh
    Eva Sikora
    Hunter Winter
    Cecilia Löfgren Dumas
    Ashley Wright
    Edward Bradford
    Boram Yoon
    Chad Struhs
    Stewart MacMillan
    Louise Dreisig

    `Paper Problems: South Korea's Election Fiasco Explained — Dark Side of Seoul podcast episode title card, with bold distressed text over a blurred South Korean flag background and a hand inserting a ballot into a white ballot box.`

    Korea Ran Out of Ballots. Now Everyone Is Fighting About It.

    South Korea held its 9th nationwide local elections on June 3, 2026. It was supposed to be a fairly significant vote: the first major nationwide election under President Lee Jae-myung, widely read as a referendum on his first year in office, and the first real test of whether the conservative PPP could pull itself together after Yoon Suk-yeol’s short-lived, historically embarrassing martial law attempt in 2024.

    What it became was a story about paper.

    Polling stations in Seoul started running out of ballot papers mid-day. Not in some remote mountain precinct. In Songpa-gu. In Gangnam-gu. In Gwangjin-gu. The richest, most densely populated, most aggressively conservative districts in the country. Voters showed up to find staff apologizing, lines stretching outside, and no clear answer on when more ballots were coming. Some waited hours. Some left. In parts of southern Seoul, people were still voting at 10 p.m., four hours after the official close. The formal certification of the Seoul mayoral race was delayed while the National Election Commission figured out what to say.

    What they said was: we miscalculated turnout. That’s it. That’s the explanation.

    The Paper Trail That Wasn’t There

    The NEC’s official position is that this was a “temporary supply issue.” Higher-than-expected turnout at certain stations overwhelmed the ballot supply they’d pre-positioned. They mobilized emergency resupply. They extended voting past 6 p.m. for anyone already in line. And since everyone who stayed ultimately got to vote, they see no grounds for re-running the election.

    This explanation is probably true. It is also, as Joe pointed out on the episode, the kind of explanation that would get you fired at most jobs. Korea is a country that can organize a stadium concert for 50,000 people with military precision, then turn around and fail to print enough ballots for a known district of registered voters in a cycle where turnout wasn’t even at a historic high. The 2018 local elections hit 60.2% turnout. This one didn’t. And the system still ran dry.

    There’s a pattern here that Joe and Shawn have talked about before: Korea excels at tactical execution and falls apart at strategic planning. The trucks show up. The sound equipment works. The paper packets get delivered to every household in the country. And somehow no one did the math on how many ballots to print per polling station.

    Why These Districts, Though

    The geographic concentration of the shortages is the detail that makes this politically combustible. Fourteen polling stations in Seoul, concentrated in Songpa-gu, Gangnam-gu, Gwangjin-gu, and Dongjak-gu. If you know Seoul’s political geography, you already see the problem. These are conservative-leaning districts. The voters most likely to have been inconvenienced, delayed, or deterred were disproportionately PPP voters.

    That doesn’t mean it was intentional. The NEC is a nominally independent body, and there’s no evidence yet of deliberate manipulation of the ballot supply. But “no evidence of intent” is a very different sentence from “this looks fine.” Seoul’s mayoral race was won by the conservative candidate, Oh Se-Hoon, who was re-elected despite significant personal unpopularity, running against a ruling party candidate in what should have been favorable conditions for the opposition. The margin was narrow. In that context, protesters physically blocking ballot boxes from leaving a Jamsil polling station starts to feel less like paranoia and more like people doing math out loud.

    The PPP and allied parties are demanding a parliamentary investigation, a special prosecutor, and in some corners, a partial revote in affected districts. Joe’s read on this: the shortage was almost certainly incompetence, the demands are partly justified on procedural grounds, and the PPP’s credibility on electoral fairness is substantially degraded by the fact that this is their third consecutive national-level defeat and they’ve spent the intervening years contesting the results of the last one rather than asking why they keep losing.

    Korea’s Long History of Electoral Embarrassments

    Here’s the thing about the 2026 ballot shortage. It’s genuinely alarming. It’s also, in historical context, not even Korea’s messiest election moment.

    The 1987 presidential election, the first competitive one after decades of dictatorship and mass street protests, was technically free but ran on the bones of an authoritarian machine: state media bias, administrative pressure on public servants, regional political bossing. Roh Tae-woo won because the opposition split its vote between Kim Dae-jung and Kim Young-sam, two candidates who both knew they were handing the election to a former general and ran anyway. The result was accepted. It was also widely understood to be only a partial democratic transition.

    The 1990s brought a different flavor: vote buying. Cash envelopes. Bags of rice. Particularly in rural districts and local races, the machine politics of the post-authoritarian era ran on literal goods exchanged for votes. Many of those cases ended in by-elections, criminal convictions, and disqualifications. None of them threatened the national result. They just became part of the furniture.

    The 2012 presidential election is the one that should have been a bigger deal than it was. The National Intelligence Service organized large-scale online comment campaigns against liberal party candidates in the run-up to the election. The military’s Cyber Command ran parallel psychological operations on domestic social media. These weren’t fringe operations. They were institutional. Park Geun-hye won. Key NIS and military officials were later convicted. The election result was not overturned. The incident became a textbook case of dirty tricks adjacent to, but not technically inside, the ballot box.

    2020 and the Conspiracy That Won’t Die

    The 2020 legislative elections were, by most accounts, well-administered. They were also the moment when Korean election conspiracy theories went from a cottage industry to something larger and more durable.

    The specific grievance was early voting. The expansion of optical scanning and ballot-sorting machines, combined with QR-coded ballots and early vote ratios that critics called “statistically impossible,” fed a narrative that has not fully dissipated six years later. Lawsuits went to the Supreme Court. The Court rejected them. The NEC published fact-check pages. None of it fully closed the wound, partly because some of the underlying concerns about IT security at the commission were, by independent audit, not entirely unfounded. The NIS and KISA gave the NEC’s digital systems a worryingly low security score. That audit didn’t prove rigging. It proved that the commission was behind on digital hygiene, which in the current information environment is almost as damaging.

    The COVID elections compounded things. Quarantined voters got special time slots and separate lines that turned some polling stations into logistical disasters. Ballots were handled in ways that looked improvised because they were improvised. Nothing was proved fraudulent. A lot of it looked bad on camera, which in 2020 was functionally the same as being fraudulent for a significant portion of the population.

    By 2022, the optics of ballot transport had become a political flashpoint. People were photographing ballots being moved in plastic baskets. The kind you buy at a hardware store. For a country that was held up as a model of democratic administration in Asia, the gap between the reputation and the reality was starting to show.

    The Trucks, the Packets, and the Noise

    None of this is to say Korea’s democracy is broken. It isn’t. Turnout is reasonable. Results are accepted and transitions of power happen. Courts function. The press is free, loudly and sometimes obnoxiously so.

    But Joe and Shawn spend part of the episode on something that functions as a tell for the broader dysfunction: the election trucks. The campaign vehicles that drive through neighborhoods with loudspeakers blasting jingles at hours that would get you arrested in most democracies. The paper packets mailed to every registered household containing candidate information that most people recycle without reading. The whole apparatus of Korean electioneering that was designed for a population with high illiteracy rates in the 1960s and has never been updated because updating it would require someone to admit it’s wasteful, infantile, and that a country with near-universal smartphone penetration doesn’t need a paper flyer to learn who’s running for district council.

    YouTubers Simon and Martina were doxed for making parody videos about the trucks. That’s how sensitive this particular piece of political theater is.

    The reforms being discussed in the aftermath of the 2026 ballot shortage are sensible: mandate printing ballots for 100% of registered voters per precinct regardless of turnout forecasts, overhaul the NEC’s crisis planning, add real-time monitoring of ballot levels on election day. None of that is radical. All of it should have been obvious.

    What This Means Going Forward

    The NEC has apologized. An investigation is underway. The conservative opposition is making demands that range from reasonable to transparently opportunistic, often in the same press conference. President Lee expressed regret and called for accountability while stopping well short of endorsing any revote.

    The Seoul mayoral race was certified. Osei Hoon keeps his job. The Democratic Party won most of the key local races nationally. Life continues.

    What doesn’t go away is the trust deficit. Korea’s election commission was already under scrutiny before June 3. The ballot shortage didn’t create a crisis of confidence in the NEC. It confirmed one that was already forming. And in a country where the last president declared martial law, lost, got impeached, and where his supporters still dispute the legitimacy of the process, “we just ran out of paper, don’t worry about it” is a harder sell than the NEC seems to appreciate.

    Democracy is a system that runs on legitimacy as much as procedure. The procedure, in the end, worked. Everyone who stayed in line got to vote. The ballots were counted. The results were certified. But legitimacy is not just about what happened. It’s about what people believe happened, and what they have reason to believe could happen next time.

    Korea has a lot of work to do on that second part.

  • Where Have All the Soju Tents Gone? Part 1

    Where Have All the Soju Tents Gone? Part 1

    There is no Waffle House in Korea.

    For decades, the pojangmacha was the last line of defense against going home hungry, broke, or blackout drunk. It was cheap, social, messy, and human. And then it slowly disappeared.

    In Part 1 of Where Have All the Soju Tents Gone, we trace the origins of the pojangmacha from Japanese yatai and Joseon-era taverns to its explosion after the Korean War. We talk about why these tents mattered, who ran them, what people ate there, and why they became one of the most important informal social spaces in modern Korean history.

    This is not just a story about street food dying. It is a story about how Seoul systematically removed the spaces that ordinary people built for themselves.

    Apple Podcasts SpotifyAudible Bleav Podcast Network 

    Join our Patreon to get more stuff

    https://patreon.com/darksideofseoul

    Book a tour of The Dark Side of Seoul Ghost Walk at https://darksideofseoul.com

    Credits

    Produced by Joe McPherson and Shawn Morrissey

    Music by Soraksan

    Top Tier Patrons

    Angel Earl
    Joel Bonomini
    Devon Hiphner
    Gabi Palomino
    Steve Marsh
    Eva Sikora
    Hunter Winter
    Cecilia Löfgren Dumas
    Ashley Wright
    Edward Bradford
    Boram Yoon
    Chad Struhs
    Stewart MacMillan
    Louise Dreisig

    There is no Waffle House in Korea.
    And for decades, the pojangmacha filled that role.

    The pojangmacha was never just a food stall. It was a place where students, laborers, office workers, and drunks sat shoulder to shoulder, sharing soju, stories, and exhaustion. It was cheap, warm, and open when everything else was closed. And then it slowly disappeared.

    This is the first part of a two-part exploration of how Seoul lost one of its most important everyday spaces.

    What Is a Pojangmacha?

    A pojangmacha is a mobile street food tent, traditionally made of a simple frame, a vinyl or canvas cover, folding shelves, and plastic stools. It serves simple food and alcohol late into the night.

    But socially, it functioned as something much bigger. It was a pressure valve. A meeting point. A place where hierarchy softened and strangers talked.

    Origins: From Yatai to Jumak

    The modern pojangmacha grew out of two traditions.

    The first was Japanese yatai culture, mobile food stalls that date back to the Edo period. The second was the Joseon-era jumak, roadside taverns that served travelers and locals.

    By the 1930s, Korean-style stalls began appearing near factories, docks, and train stations. They sold gukbap, noodles, fish cakes, and cheap liquor to workers finishing long shifts.

    Post-War Explosion and Survival Economy

    After liberation and the Korean War, pojangmacha spread rapidly across Korean cities.

    Post-war refugees and the urban poor converted carts and wagons into cooking stations. These stalls became a social safety net for people with little money and few options.

    North Korean refugee food reshaped menus. Mul-naengmyeon, sundae, bindaetteok, buckwheat jelly, dumplings, and later Busan-style seafood entered the pojangmacha world. This was not culinary innovation for tourists. It was survival cooking.

    What People Ate and Drank

    Early menus included items most people today would never expect.

    Grilled sparrows. Chicken feet. Liver. Tripe. Boiled squid. Salt-grilled mackerel. Pollack grilled with seasoning.

    Alcohol was sold in small amounts. Soju by the glass. Makgeolli by the bottle. Food was salty on purpose.

    Many stalls had no formal names. Places were known by nicknames like Wangdaepo or Seontangjip. Daepo referred to a large glass, not a brand.

    Menus have barely changed since the 1980s. Pig’s feet, chicken gizzards, grilled eel, live octopus, mussel soup, fish cake soup, kimbap, noodles, tteokbokki, and fried foods still dominate what remains.

    The Physical Structure of the Tents

    The structure stayed consistent for decades.

    Originally, four wooden poles held up thick cotton fabric. Floors were wooden. Walls were made from scrap materials. Lighting came from carbide lanterns, whose smell and sound became part of the atmosphere.

    Over time, wooden poles became metal. Floors became vinyl. Carbide lanterns gave way to incandescent bulbs, then fluorescent lights, then LEDs. The form stayed the same. The materials modernized.

    Who Ran the Pojangmacha

    Most pojangmacha were run by women.

    There was often no running water or sewage. Dishwashing and handwashing were improvised. Clean dishes were sometimes covered with clear plastic bags. Hygiene existed in practice, not regulation.

    Despite this, the stalls were trusted. People returned night after night.

    Pojangmacha During Authoritarian Korea

    In the 1970s, pojangmacha became informal refuges during authoritarian rule.

    Rapid industrialization, centralized power, and economic pressure weighed heavily on ordinary people. At night, workers gathered on wooden benches, drank together, and talked.

    These stalls became vital communication spaces in a society where open speech was limited. Stories, frustrations, and solidarity flowed across plastic tables.

    This role was captured in Park No-hae’s poetry, where the pojangmacha appears as a place where resentment melts and people become human again after work.

    Modernization and the Beginning of the End

    By the mid-1980s, Korea’s economy stabilized. Electricity and water reached new districts. Beer appeared on menus. Upscale stalls emerged.

    Then came the Asian Games and the 1988 Seoul Olympics.

    Suddenly, pojangmacha were no longer seen as survival infrastructure. They were framed as problems.

    They were labeled illegal road occupation. Unsanitary. Smelly. Dangerous. Unsightly. Brick-and-mortar businesses complained of unfair competition, despite not operating late at night.

    Governments found it politically easier to remove informal vendors than to preserve them.

    This Was a Policy Choice

    The decline of the pojangmacha was not inevitable.

    It was the result of deliberate policy decisions about what kind of city Seoul wanted to be, and who it wanted visible within it.

    This is not a story about nostalgia or food trends. It is a story about power, space, and whose lives are allowed to leave a mark on the city.

    In Part 2, we will look at crackdowns, gentrification, media romanticization, and what replaced the soju tents after they were pushed out.

  • Moving Graves

    Moving Graves

    Special Guest: Ron Chang

    Korean graves do not always stay where you put them. In this episode, Ron Chang joins us to talk about what it is really like to exhume and relocate family graves in Korea. Ron recently moved the graves of his grandmother and grandfather from a remote mountain cemetery in Yangju to the special North Korean heritage cemetery near Paju.

    We talk about Korean exhumation culture, pungsu, why graves get moved, and what actually happens on the day a burial mound is opened. Ron walks us through the whole thing: the paperwork, the tools, the shock of what you find underground, and the strange mix of duty, sadness, sweat and family logistics that define Korean memorial life.

    If you have ever wondered how Korea handles the dead, this is your backstage pass.

    Apple Podcasts SpotifyAudible Bleav Podcast Network 

    Join our Patreon to get more stuff

    https://patreon.com/darksideofseoul

    Book a tour of The Dark Side of Seoul Ghost Walk at https://darksideofseoul.com

    Credits

    Produced by Joe McPherson and Shawn Morrissey

    Music by Soraksan

    Top Tier Patrons

    Angel Earl
    Joel Bonomini
    Devon Hiphner
    Gabi Palomino
    Steve Marsh
    Eva Sikora
    Hunter Winter
    Cecilia Löfgren Dumas
    Ashley Wright
    Edward Bradford
    Boram Yoon
    Chad Struhs
    Stewart MacMillan
    Louise Dreisig

    Moving Graves

    Moving the Dead: Ron’s Story of Exhumation and Family Duty in Korea

    Korea has a long relationship with the dead. Ancestors are not abstract ideas. They sit in the landscape. They live in the soil. They look over the living. And sometimes, they have to be moved.

    In this episode of the Dark Side of Seoul Podcast, our friend and guide Ron Chang shares the experience of relocating his grandparents’ graves. Both passed in the 1980s and were buried in a remote cemetery in Yangju. It was beautiful back then. Quiet. Mountain air. But time changes everything. The cemetery became harder to reach. The mounds needed constant repair. And the family changed, too. There were fewer people left who could tend the graves.

    So the decision was made. Move them.

    Ron takes us through the cultural side first. Grave moving is not unusual in Korea. Families do it for many reasons. Pungsu, the Korean feng shui tradition, is a major one. If the land feels wrong or the energy changes after development, families trust the terrain more than paperwork. Another reason is practicality. Some graves are simply too remote. Modern life does not always allow for mountain hikes with weeding tools and offerings.

    Ron’s family had a more personal reason as well. His aunt’s parents, who came from the northern provinces, were buried in Donghwa Gyeongmo Park near Imjingak. Only families with North Korean roots can be buried there. Ron’s uncle is buried there, and when the time comes, his aunt will join him. Ron’s grandparents qualified as in-laws. It made sense to bring everyone to the same place.

    The physical process was something else entirely.

    Three workers arrived with shovels, axes and tools Ron had never seen before. The soil had hardened over decades. Removing the mounds took almost an hour. Then the deeper digging began. Reaching each coffin took hours. The workers eventually tore open the top of the coffin and removed the remains by hand. Ron describes the moment with a kind of shocked respect.

    He remembers finding his grandmother’s gold necklace. His grandfather’s watch and glasses. These small, quiet artifacts of a life.

    The remains were boxed, carried down the mountain and driven to the crematorium. Then the ashes were brought home for a night before being placed in special cupboards at Donghwa Gyeongmo Park. Once sealed, those cupboards cannot be opened for twenty years. Families attach photos or letters on the doors. No rituals. No jesa. No bowing to a mound in the wind.

    Ron said the whole process was solemn but meaningful. It reminded him how central the dead remain in Korean family life. The living change homes, cities and careers. The dead move more slowly, but they move too.

    And Korea makes space for them.

  • Did Ye Get Healed? Korean Folk Remedies

    Did Ye Get Healed? Korean Folk Remedies

    Apple Podcasts SpotifyAudible Bleav Podcast Network 

    Join our Patreon to get more stuff

    https://patreon.com/darksideofseoul

    Book a tour of The Dark Side of Seoul Ghost Walk at https://darksideofseoul.com

    Credits

    Produced by Joe McPherson and Shawn Morrissey

    Music by Soraksan

    Top Tier Patrons

    Angel Earl
    Joel Bonomini
    Devon Hiphner
    Gabi Palomino
    Steve Marsh
    Eva Sikora
    Hunter Winter
    Cecilia Löfgren Dumas
    Ashley Wright
    Edward Bradford
    Boram Yoon
    Chad Struhs
    Stewart MacMillan
    Louise Dreisig

    Korean Folk Remedies and the Stories Behind Them

    Folk remedies exist in every culture, and Korea is no exception. Known as minganyo-beop 민간요법, these traditional treatments were often passed down through families and communities, shaped by observation, belief, and necessity.

    While some remedies were rooted in practical knowledge, others leaned into ritual and symbolism.

    Healing with What You Have

    Many Korean folk remedies rely on simple, accessible ingredients.

    A common treatment for sore throats involves steaming a Korean pear filled with honey. Some variations include boiling pear with bellflower root to create a soothing drink.

    For insect bites, people often applied doenjang, believing it could reduce swelling and prevent infection.

    These remedies reflect a practical approach, using food and everyday items as medicine.

    When Treatment Becomes Ritual

    Other remedies move beyond the physical and into the symbolic.

    For indigestion, a traditional method involves forcing blood into the fingertips, pricking them with a needle, and releasing what is believed to be “bad blood.” Many who experienced this as children still believe it worked.

    Talismans, known as 부적, were also used. In one case, a written charm was placed under a pillow to calm a troubled relationship.

    These practices reveal how healing was often tied to belief as much as biology.

    Shared Beliefs Across Cultures

    Korean folk remedies are not unique in their approach.

    Similar traditions exist around the world. In some Western communities, wounds were treated with tree sap, and prayers were used to stop nosebleeds. Objects associated with religious figures were believed to have healing power.

    These parallels suggest that when faced with uncertainty, people often develop similar ways of explaining and treating illness.

    Food as Medicine

    Food plays a major role in Korean folk health practices.

    Ginseng has long been associated with vitality, especially in dishes like samgyetang. Mugwort is believed to help with digestion and inflammation, and chrysanthemum liquor was thought to cleanse the blood.

    Seasonal customs also influenced diet. During the hottest days of summer, certain foods were consumed to restore energy and balance the body.

    The Line Between Medicine and Belief

    Some remedies fall into more controversial territory.

    Practices like bee sting therapy, or 봉침, have been used as treatments despite unclear effectiveness. In one case, it was used in an attempt to treat cancer.

    These examples highlight the risks that can come when belief replaces evidence-based care.

    Why These Remedies Still Matter

    Even today, many Koreans remember these treatments from childhood. Some still use them.

    They offer insight into how people understood the body, illness, and healing before modern medicine became widely available.

    More importantly, they show that the desire to heal and protect loved ones often leads to creative, and sometimes surprising, solutions.