Baeguk

[beifengxiaoxiao]

Prince Ryu's Heritage Spurs Discourse, Disavowing Controversial Ancestor

5548.3.16. - Gongmangdo - His Grace Prince Ryu Bitsaeon (pictured Left, spelled 柳빛새온) has generated controversy about his heritage due to the progenitor of his clan, the Myeongju Ryu Clan. The Clan was formed by Prince Ryu's ultimate paternal ancestor, Ryu Minhee (pictured Right, spelled 柳珉熙, formerly selucianized 'Lu Min-Wei') in the year 3583. This is of considerable objection as Ryu Minhee was a key Kyo nationalist that played a critical role in assisting revolutionary Lee Dong-Seung in taking power in the 3608 Great Kyo Revolution. While the 3608 Revolution remains commemorated every year among the people and is particularly popular with the New Left in the Baegukese political climate, it is seen as having negative impacts for the minority Draniano and Penru population. Indeed, the Imperial Family have since the Restoration always steered from official endorsement of any related ideas or organizations. Thus, the induction of somebody sympathetic to the Kyobando cause into the Imperial Family would invite significant worry and regretability among minority groups.

Penru advocacy groups like N'garin Hokto officially lodged letters of protest and called on the Prince to renounce Kyobandoism. In response to the public outcry, Prince Ryu publicly released a statement on social media and through the MOA (Ministry of Official Affairs) officially disavowing the Kyobando Manifesto and claiming that his ancestor's actions were 'deeply regrettable'.

Upon the considerable public discourse surrounding my direct parental ancestor and the patriarch of the Myeongju Ryu Clan, Ryu Minhee, I find it necessary to inform all subjects clearly and deliberately of my deep thoughts on the subject of his political involvement in the Kyobando movement. No man is perfect, and I feel that Ryu Minhee's decision was truly a grave mistake one must ponder and examine with deep regret. Acting to enable the revolutionaries during the tumultuous year of 3608 by deceiving the government and conspiring with the disloyal elements of the military, my ancestor ultimately chose the dereliction of duty to the nation and instead helped a radical sect unlawfully seize power.

We cannot choose our ancestors, but we can choose how we address them. In order to uphold the sacred principle of Hyo (孝) filial piety I will of course continue to sacrifice to Ryu Minhee among our ancestors. However, I will make it clear that I completely repudiate and disavow the Kyobando ideology, which is the antiquated and discredited notion that the Dan Peninsula is somehow too small for the three national ethnicities that make up the nucleus of what it means to be a subject of the Emperor of the Kingdom of Great Baeguk. As Prince of the Kingdom of Great Baeguk I will forever remain committed to ensuring that the nation is of all three peoples and that it maintains the fraternal spirit between all Baegukese ethnicities that has made our Kingdom so great.

Supporters sympathetic to the Kyobando Manifesto have in turn condemned Prince Ryu's condemnation. Sage Eulji Geurinbi from Myeoggi Province's Gwail County proclaimed the following on his KofiTalk:

It is a travesty and truly revealing of the modern decay of all our Kyo values to see the SODOMITE 'prince' insult his great and noble ancestors. Ryu Minhee is a HERO for his noble service in leading the revolutionary struggle of the Kyo people in the overthrow of the false regime and the glorious restoration of 3608. The sodomite prince disgraces his office, disgraces his ancestors, and disgraces our nation with these poisonous words. We call upon God Almighty and His Imperial Majesty the Emperor to relieve Prince Ryu of his position and to revive the great traditional practices of HETEROSEXUAL relations in the Imperial Court to strengthen and restore our Kingdom.

Once again, as the Kyo majority population in Baeguk grows relative to minority populations and the political strength of the New Left is renewed through the increasing popularity of the Hongik Party in the polls, new questions continue to emerge over history and the lens through which such events need be viewed. It appears as reckoning with the difficult and multifaceted past will only continue to form a central part of Baegukese politics.