Canada–South Korea relations

Canada–South Korea relations
Map indicating locations of Canada and South Korea

Canada
South Korea
Diplomatic mission
Embassy of Canada, SeoulKorean Embassy, Ottawa
Envoy
Ambassador Philippe LafortuneAmbassador (Vacant)
Canadian embassy in Seoul, South Korea.

There are strong diplomatic relations between Canada and South Korea (Republic of Korea). Canadian soldiers participated in the defense of South Korea during the Korean War. Full diplomatic relations between Canada and South Korea were established on January 14, 1963. Canada has an embassy in Seoul. South Korea has an embassy in Ottawa and three Consulates-General, in Montreal, Toronto and Vancouver. Both nations are full members of APEC, OECD and the G20.

History

Contact between Canada and the Republic of Korea dates back to the 19th century when Canadians were some of the first Westerners to arrive on the Korean peninsula, a majority of whom were Christian missionaries, though they branched out into other fields of work. Rev. Canadian James S. Gale (1863-1937) created the Korean-English Dictionary, which became the first and most essential tool for the scholarly study of Korea in the West, and did an independent translation of the Bible into the Korean language. Another Canadian, Dr. Oliver R. Avison, was the personal physician to King Kojong (1852-1919) and is considered the founder of modern medical knowledge in Korea. Dr. Frank Schofield, a British-born Canadian from Guelph, Ontario, played an important role in the liberation of Korea from the Japanese occupation. Schofield is the only Westerner buried in the patriot section in Korea's National Cemetery.[1] Official contact began in 1947 when Canada participated in the United Nations Commission overseeing election in Korea, and Canada formally recognized the Republic of Korea in 1949.

When war broke out between North Korea and South Korea in 1950, Canada sent 26,971 military personnel to the Korean peninsula as part of a United Nations force, the third largest contingent behind the United States and the United Kingdom. Additionally, Canadians saw action in both naval and air forces with eight destroyers, 3,621 naval officers and men, twenty-two fighter pilots and several technical officers; whom were attached to the U.S. Fifth Air Force. Canada continued peacekeeping operations in Korea with the introduction of the Armistice Agreement. Due to the nature of the Korean War as the "Forgotten War", public awareness has been raised with the dedication of a national monument in 1997 - the Wall of Remembrance in Brampton, Ontario.[2] 516 Canadians died in the war and 378 Canadians lie buried in the United Nations Memorial Cemetery[3] in Busan.

In 2018, two Canadian nationals, Michael Kovrig and Michael Spavor, were detained in China after being accused by the Chinese government of espionage and endangering national security.[4] On February 12, 2021,[5] Canada and 57 other nations, including the US, UK, Australia, Germany and Sweden, jointly signed a declaration condemning the use of arbitrarily detaining people for political purposes. In response, China called Canada’s action a “despicable and hypocritical act”.[6] The declaration was supported by 57 countries, though one historically democratic country not on the list of supporters is South Korea, which has been looking to build a stronger relationship with China.[7] On March 22, 2021, Michael Kovrig’s trial began in Beijing behind closed doors.[8]

Economic relations

The Canada-Korea Energy Forum has been held annually since 2009.[9]

Trade

See also: Canada–Korea Free Trade Agreement

In 2014, South Korea was the 7th largest destination for Canadian exports the 3rd largest in Asia. In December 2009, Canadian Prime Minister, Stephen Harper, traveled to Seoul on his Asian Tour. The two countries talked on opening further trade relations. Despite suggesting trade advancements in technology and resources, South Korea did not commit to a lifting of the ban on Canadian beef. In October 2011, Canadian Agriculture Minister Gerry Ritz stated that he felt confident that South Korea would reopen the South Korean market to Canadian beef by year's end. The ban has existed since 2003.[10]

Trade relations in the beef market have softened as of early 2012, ending the ban of imported beef. Canada continues to make significant strides in relations with Korea in many areas, including open free trade agreements.[11][12]

On March 11, 2014, Prime Minister Stephen Harper and President Park Geun-hye announced that Canada and South Korea had concluded negotiations on the Canada–Korea Free Trade Agreement.[13][14]

By sector

Natural resources

Energy

Coal is the single largest export commodity from Canada to South Korea with bituminous coal exports totaling $182.9 million in January 2026, sourced exclusively from British Columbia.[15] Oil and gas is also one of the largest exports to South Korea from Canada, particularly from Alberta and British Columbia. Liquified propane was the most prevalent gas export totaling roughly $53.3 million in January 2026. [16]

Lumber

Wood pulp is a large export industry in Canada with South Korea being one of their largest markets, primarily originating in Alberta and Quebec. Exports totaled about $14.8 million in January 2026.[17] This is to predominantly fuel the paper, cardboard, and paper products industry in South Korea.

Mining

Canada remains as one of the largest exporters of nickel, iron, copper, to South Korea. Non-alloyed nickel exports totaled about $7.7 million in January 2026, largely from Newfoundland and Labrador and Alberta.[18] Concentrated iron ore exports totaled $41.8 million in January 2026, exclusively sourced from Quebec.[19] Copper matte exports totaled about $7.3 million and copper cathode exports totaled $1.6 million in January 2026, exclusively sourced from Ontario and Quebec respectively.[20] These minerals are used to manufacture stainless steel, EV batteries, semiconductors, wiring, and shipbuilding all of which are large industries in South Korea.

Automobiles

EV batteries

In 2022 LG Energy Solution in partnership with Stellantis established a joint venture called NextStar Energy. This joint venture, located in Windsor, Ontario, built the first large-scale battery manufacturing facility for EV batteries in Canada. The location of this plant was largely to meet production demands in the region as the increase for demand of EVs continues.[21]

Electronics

South Korean electronic products are major imported items in Canada. Some of the largest commodities are mobile phones, OLED displays, and others. LG in particular, dominates the OLED display market with more than 50% market share since 2020, of which Canada is a major consumer.[22] Mobile phone imports from South Korea totaled $21.9 million in January 2026.[23] DRAM memory chips are also a significant imported item from South Korea, with $4.5 million in January 2026.

Travel

Canadian travel to South Korea has increased exponentially in more recent years largely due to the ever increasing influence of Hallyu and the popularity of Korean media abroad like K-dramas and K-pop. There has also been an increase in flight services between Seoul, South Korea and Vancouver and Calgary, Canada in recent years. According to the Korean Tourism Organization in Canada, over 250,000 Canadian tourists traveled to South Korea, marking a 26% increase from 2023.[24]

Investment

As of 2022, South Korea's cumulative investment in Canada amounted to $15.7 billion, Canada's cumulative investment in South Korea was $4.3 billion.[9]

Rejection of marijuana legalization

On October 22, 2018, the South Korean government snubbed Canada's legalization of recreational marijuana and warned South Korean citizens in the country that they must comply with South Korean law and will be arrested if they use or are in possession of recreational marijuana in Canada.[25][26]

Culture

The South Korean government maintains the Korean Education Centre (Korean: 캐나다한국교육원) in Toronto.[27] Kim's Convenience is getting popular and recognised in Korea.

Media and Pop Culture Influence

Transnational Cultural Exchange and Korean Canadian Participation

Beyond general patterns of media consumption, researchers have examined how Korean-Canadian communities engage with Hallyu (the Korean Wave) in ways that reflect broader forms of diasporic and transnational exchange between Canada and South Korea. Early relations between the two countries were shaped by missionary activity, Canada’s involvement in the Korean War, and the significant migration of Koreans to Canada beginning in the 1960s[28]. Over time, later generations of Korean Canadians have developed new ways of connecting to Korean culture while living in Canada.

Scholars often distinguish between first-generation migrants and later generations, including 1.5 and second-generation (2.0) Korean-Canadians, who are typically raised in Canada but maintain varying connections to Korean culture[28]. Earlier forms of cultural connection often involved return travel to South Korea. This is reflected in the Canadian-produced film Riceboy Sleeps[29]. Set in the 1990s, the film depicts a first-generation mother bringing her Canadian-raised son back to Korea to reconnect with family and their cultural heritage.

With the expansion of digital media, cultural reconnection has increasingly shifted online. Studies of Korean-Canadian youth show that K-pop and Korean dramas play an important role in how individuals understand and express their Korean cultural identity within Canadian society[30][31]. Rather than functioning only as cultural exports from South Korea, Hallyu media now provides a way for Korean diasporic youth living in Canada to engage with language, values, and cultural practices connected to their heritage[31].

Music consumption has been identified as an important part of this process. Engagement with K-pop can shape how individuals understand their identity and their relationship to both Canada and South Korea[32]. At the same time, K-pop is part of a global cultural industry supported by South Korea’s media sector and cultural policies, which promote the international circulation of Korean cultural content[33][34].

In some cases, these forms of cultural engagement are connected to education and professional opportunities in South Korea. Research on return migration and foreign-born K-pop artists suggests that individuals from diaspora backgrounds, including Korean-Canadians, may pursue careers in South Korea’s cultural industries[35]. These experiences can involve challenges related to language, cultural expectations, and ideas of authenticity and belonging within Korean society and media industries[36].

Several diasporic K-pop artists have connections to Canada. Kevin Moon and Jacob Bae of the group The Boyz are from Vancouver and Toronto and have spoken publicly about growing up in Canada before pursuing careers in South Korea’s entertainment industry[37]. Wendy (Son Seung-wan) of Red Velvet also spent part of her childhood in Canada and has referenced her international background in media interviews[38]. These examples have been cited as illustrating the participation of Korean-Canadians in South Korea’s global entertainment industry.

These developments reflect broader changes in cultural relations between Canada and South Korea. In addition to migration and economic exchange, cultural connections between the two countries are increasingly being shaped by the global circulation of media, highlighting evolving patterns of identity formation and transnational mobility.

Canadian female missionaries in Korea

Before 1966, women in the church were limited to serving as deaconesses or as missionaries. They were not eligible for ordination as elders or ministers[39]. Despite the limited roles available to women in the church during this period, Canadian female missionaries played a significant role in expanding education, healthcare, and women’s agency in Korea.

Historical Background

In the second half of the nineteenth century, industrialization in Britain and North America expanded women’s access to education and professional training, enabling increasing numbers of women to enter the workforce. These developments contributed to the growing participation of women in overseas mission work. By the late nineteenth century, single women were permitted to join major missionary organizations, including the Women’s Foreign Missionary Society, the Woman’s Board of Missions, and various student missionary groups. Recruitment standards gradually shifted from emphasizing “ladylike” qualities to valuing professional skills such as teaching, nursing, and medical training. Earlier in the century, missionary activity had been largely restricted to the wives of male missionaries, whose primary role was to model Western domestic ideals within local communities. As more women entered the mission field independently, their influence expanded into two major areas: education and healthcare. In education, female missionaries visited Korean women, led Bible study groups, and established schools for girls and orphanages intended to prepare them for future roles within Christian households. Over time, some mission schools offered advanced curricula that enabled Korean girls to pursue higher education at missionary universities and other institutions. In the medical sphere, women missionaries initially taught Western hygiene practices and basic medical knowledge. Their work later developed into the establishment of hospitals for women and children, as well as the creation of nursing programs, medical training schools, and colleges that provided Korean women with access to professional healthcare education[40].

Major Canadian Female Missionaries in Korea

Rosetta Sherwood Hall

Rosetta Sherwood Hall was a medical missionary known for her pioneering work in healthcare for women and children, as well as in special education for blind and disabled children, serving 44 years in Korea[41]. Born and educated in the United States, she earned her M.D. before meeting William J. Hall, a Canadian medical missionary, in New York. The couple later received mission appointments to Korea. Hall initially worked in Seoul at the “Poguyŏgwan” (Women’s Hospital) and taught pharmacology and physiology at Ewha Hakdang, a girls’ school, beginning in 1890. She married William J. Hall in 1892, which resulted in the loss of her American citizenship under the laws of the period. After her husband’s death, she returned to Korea and established the “Puin Pyongwon” (Women’s Hospital). Hall’s interest in special education developed after the death of her daughter, Edith Margaret, in 1898. During this period, she began assisting Oh Pong-rae, the blind daughter of one of her husband’s early converts. Oh later studied in Japan and became the first Korean blind teacher of a school for blind. Hall introduced the New York Point system to Korea and helped adapt it for the Korean alphabet. She subsequently founded Korea’s first school for the blind, which later became the Pyongyang School for the Blind. Around 1920, Hall opened a medical training class for women at the East Gate Women’s Hospital in Seoul. In 1928, the program was officially recognized by the government as the “Seoul Women’s Medical College.” This institution became the first formal medical school for women in Korea and later served as a predecessor to Korea University College of Medicine[42].

McCully Sisters

Louise H. McCully was born in Nova Scotia and grew up in a family actively involved in assisting impoverished and vulnerable communities in Truro through the Braga Mission, founded by her father, William McCully. She became the first single female missionary of the Canadian Presbyterian Church to serve in Korea, arriving at Wonsan Port on September 16, 1900. McCully devoted much of her work to women’s education. In 1910, she founded the Martha Willson Memorial Academy, focusing on the development of Korean female leadership. After her retirement in 1934, she continued to contribute to mission work and women’s associations in Hamhung. In 1940, she and her sister, Elizabeth A. L. McCully, were forced by Japanese authorities to return to Canada. Throughout her career, McCully emphasized the importance of cultivating Korean female leaders capable of sustaining a self‑governing Christian community. She also contributed to the early formation of Bible‑reading culture in the Korean church by introducing the '만국(통일)주일공과(internarional lessons)’, which helped standardize systematic Bible study across Sunday schools in Korea[43].

Elizabeth A. L. McCully, the elder sister of Louise H. McCully, graduated from Truro College and the New York Missionary Training College. She arrived in Korea in 1912 as a missionary of the Canadian Presbyterian Church and worked alongside her sister in Wonsan and Hamhung, focusing primarily on women’s education. Elizabeth taught Bible studies, English, music, and piano, and from 1915 to 1934 she served as a music instructor at the Martha Willson Memorial Institute, training students to become worship accompanists and church workers. After retiring in 1934, she continued to provide music education for women until 1940, when she and Louise were ordered by Japanese authorities to return to Canada. Throughout her career, Elizabeth supported efforts to strengthen women’s participation in the Korean church. Her reports emphasized the development of Korean female leadership through localized and self‑sustaining church communities. The voluntary gatherings organized by Korean women and the active involvement of Korean evangelists illustrated a shift from women as passive beneficiaries of mission work to active initiators within their religious communities[44].

Florence Murray

Florence Murray challenged gender‑based divisions in the medical workplace and advocated for family planning, scientific medical education, and the modernization of Korean healthcare. Her early work included cleaning children’s nose, listening to children sing in church settings, teaching scientific knowledge to women and children affected by foot‑binding, and treating women and children suffering from tuberculosis[45]. During the 1920s, the medical profession in Korea—like much of the world—was heavily male‑dominated, and concerns about the “feminization” of medicine created significant gender barriers for women entering the field [46]. In this context, Florence Murray pursued work as both a physician and a Presbyterian missionary in Korea, arriving in Hamheung in 1921. Following the death of her predecessor, Kate McMillan, in 1922, Murray took the responsibility for operating the Hamheung Hospital. Despite persistent funding shortages, she prioritized raising professional Western medical standards within the institution[47]. Murray was also deeply committed to developing a new generation of medical practitioners and missionary workers for Korea, emphasizing the importance of expanding the supply of trained personnel. From this, she urged the United Church to give greater attention to the needs of missionary workers serving in Korea [48]. Her challenge to gender‑based separation in the workplace—common in East Asia and India at the time—was reflected in her belief that the medical field required a supply of well‑trained practitioners regardless of gender, rather than simply creating employment opportunities for women[49]. In addition, she collaborated with the Reverend Carl Wesley Judy (1918–2008) to establish the Wonju United Christian Hospital, which later became the foundation for the Yonsei University Wonju Campus[50]. Murray served in Korea from 1921 to 1969[51], and her contributions to the modernization of Korean medical care, the training of Korean practitioners, and the promotion of equitable workplace standards made her a significant figure in the history of Canada–South Korea engagement.

See also

References

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