The Backer

The term "뒷배" (dwitbae), often associated with negative connotations of conspiracy, collusion, and unfair advantage, is re-examined in this article. It challenges the common perception that a "backer" is inherently linked to corruption or undeserved success, suggesting instead that "everyone has a backer."

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What if we think of it this way: 'Everyone has a backer!' Even you, who are accustomed to loneliness, even I, who thinks I'm the only one who's good.

The author posits that even those who pride themselves on independence and self-reliance are, in fact, supported by unseen forces. This support can come from parents, friends, or even the kindness of strangers. The article frames "dwitbae" not as a tool for illicit gain, but as a fundamental aspect of human existence – an "emotional support" or "leaning hill" that provides strength during difficult times. It suggests that the core of "dwitbae" is the silent presence of someone who supports us when we are about to fall.

However, the article acknowledges that not all "backers" are benign. The problem arises when this support transforms into enabling negative behavior, becoming a "privilege" rather than a source of strength. When a backer's actions prop up wrongdoing instead of helping an individual rise, or provide absolution instead of accountability, the concept of "dwitbae" shifts from a supportive force to a shield for misconduct.

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The life we have endured until now is built on this invisible backer. In that sense, a backer is an 'emotional support' that exists for everyone.

This leads to a crucial reorientation of the question. Instead of asking "Who is their backer?" out of resentment or suspicion, the article proposes a more introspective inquiry: "Who am I a backer for?" It emphasizes that each individual, with however limited their influence, acts as a backer for someone else. The critical difference lies in whether one's support bolsters or pushes away, thereby defining whether that "dwitbae" serves as a supportive hill or a tool of privilege.

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The problem is that not all backers are like that. When supporting someone's back turns into pushing them, and believing in them turns into unconditionally embracing them, the backer becomes a privilege.

The piece concludes by urging readers to consider their role as a backer. The distinction between providing support and enabling wrongdoing is paramount. This fundamental difference determines whether one's influence acts as a foundation for growth or a mechanism for perpetuating unfair advantages.

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Instead of asking 'Who is their backer?' with resentment, we should ask ourselves first: 'Who am I a backer for?'