By TIM SULLIVAN
SEOUL, South Korea (AP) - For more than a half-century, a mysterious caste system has shadowed the life of every North Korean. It can decide whether they will live in the gated compounds of the minuscule elite, or in mountain villages where farmers hack at rocky soil with handmade tools. It can help determine what hospital will take them if they fall sick, whether they go to college and, very often, whom they will marry.
It is called songbun. And officially, it does not exist at all.
The power of caste remains potent, exiles and scholars say, generations after it was permanently branded onto every family based on their supposed ideological purity. But today it is also quietly fraying, weakened by the growing importance of something that barely existed until recently in socialist North Korea: wealth.
Like almost all change in North Korea's deeply opaque society, where so much is hidden to outsiders, the shift is happening slowly and often silently. But in the contest for power within the closed world that Pyongyang has created, defectors, analysts and activists say money is now competing with the domination of political caste.
"There's one place where songbun doesn't matter, and that's in business," said a North Korean soldier-turned-businessman who fled to South Korea after a prison stint, and who now lives in a working-class apartment building on the fringes of Seoul. "Songbun means nothing to people who want to make money."
Songbun, a word that translates as "ingredient" but effectively means "background," first took shape in the 1950s and '60s. It was a time when North Korea's founder, Kim Il Sung, was forging one of the world's most repressive states and seeking ways to reward supporters and isolate potential enemies.
Historians say songbun was partially modeled on Soviet class divisions, and echoes a similar system that China abandoned in the 1980s amid the growth of the market economy there. In Korea, songbun turned a fiercely hierarchical society upside down, pushing peasants to the top of the caste ladder; aristocrats and landlords toward the bottom. The very top was reserved for those closest to Kim: his relatives and guerrillas who had fought with him against Korea's Japanese occupiers.
Very quickly, though, songbun became a professional hierarchy. The low caste became farmers and miners. The high caste filled the powerful bureaucracies. And children grew up and stepped into their parents' roles.
"If you were a peasant and you owned nothing, then all of a sudden you were at the top of the society," said Bob Collins, who wove together smuggled documents, interviews with former North Korean security officials and discussions with an array of ordinary North Koreans to write an exhaustive songbun study released this year by the Washington-based Committee for Human Rights in North Korea. While the songbun system theoretically allows for movement within the hierarchy, Collins said most families' standing today remains a reflection of their ancestors' position in the 1950s and '60s.
Generations after the system began, many of North Korea's most powerful people are officially identified as "peasants."
But starting in the mid-1990s and accelerating in recent years, songbun _ long the arbiter of North Korean life _ became one part of something far more complicated.
"Songbun cannot collapse. Because that would mean the collapse of the entire system," said Kim Hee Tae, head of the Seoul-based group Human Rights, which maintains a network of contacts in the North. "But people increasingly believe that money is more important than your background."
Despite its power, songbun is an almost-silent presence. Few people ever see their own songbun paperwork. Few low-caste families speak of it at all, exiles say, left mute by incomprehension and fear. It's only when young people stumble into glass ceilings, normally when applying to universities or for jobs, that they begin to understand the years of slights.
Eventually, most grow to understand and accept its power, but they rarely have more than a general idea of where they fit into the pecking order, experts said. In a country where secrecy is reflexive, the state simply denies it exists.
"This is all nonsense!" a North Korean government minder said, interrupting a visiting American journalist when he tried to ask a woman about her family's songbun. "People make up lies about my country!"
Certainly, few ordinary North Koreans understand the staggering and sometimes shifting complexities of songbun, which at its core divided the entire population into three main categories _ "core," `'wavering" and "hostile" classes _ and subdivided those into some four dozen subcategories.