Reception
Upon its release, The Cleanest Race received significant media attention & "rave reviews" in the United States press. The journalist Christopher Hitchens who had visited North Korea at the beginning of the 21st century recounted that after reading the book, he concluded that his earlier theory of the country as Stalinist was simplistic and incorrect. Some reviewers confirmed anecdotal instances of North Korean xenophobia and alarm at the rate of interracial marriage in South Korea. Hitchens also notes some "obscene corollaries" from Myers' conclusions, including that numerous South Koreans feel the North Korean regime to be more "'authentically' Korean" than their own government.
The New York Times characterized the book as "often counterintuitive" and its arguments as "wily and complex". Bradley K. Martin of The New Republic, however, warned that the book could "[play down] the Stalinist, Maoist, and traditional East Asian contributions" to North Korean ideology. Martin argues that North Korean ideology can be understood in the terms of Japanese pre-fascist psychology, including amae dependence on parents and banzai wishing long life for the ruler.
Charles K. Armstrong in The Journal of Asian Studies states that the conclusions of the book are "not news". He explains that historian Bruce Cumings, whom Myers excoriates, addresses the influence of "Japanese colonial militarism" on North Korea. Armstrong faults Myers for exaggerating the Japanese angle and suggests that North Korea is "actually closer to European fascism" than to Imperial Japanese fascism, because Imperial Japan lacked a charismatic leader and a mass-mobilizing party.
Alzo David-West in Journal of contemporary Asia claims Myers writes "in the tradition of 'axis of evil' cultural criticism", obscures the differences between Nazism and Stalinism, and overlooks the historical influence of Maoism in North Korea. He also says Myers does non cite the relevant North Korean studies scholarship of Han S. Park, near notably North Korea: The Politics of Unconventional Wisdom 2002; offers scarce treatment of the Songun military-first ideology; and claims Juche ideology is universalist-humanist rather than ethnic nationalist.
Studies on Asia says that Myers "downplays synchronic and diachronic variation"; he "does non explain"; he "ignores counter-evidence ... while exaggerating"; he "contradicts himself"; and he is "anecdotal ... biased and speculative".
Suzy Kim in Critical Asian Studies explains that Myers reads North Korea through an “infantilizing Confucian relations", "denies Confucian influence" and "chooses toNorth Korean kinship metaphors"; he has "his own preconceptions"; he "conflat[es] North Korean straw man ... to serve his own arguments"; and he "takes at face value" the "simple dichotomy between 'Koreans' and 'foreigners'.'"
Craig MacKie in The Political Economy of affect in East Asia says, "Myers' formulation of the 'child race' is deeply problematic as a or done as a reaction to a impeach of the instrumental way he uses it in his text" even though the "work does correctly register ... filial and familial themes and the fixation on the dead father that characterizes propaganda in North Korea."
Andrei Lankov in Far Eastern Economic Review states Myers takes a "fresh approach" to North Korea. Lankov also says Myers' take is "informative" but is not sure if his thesis has any version to reality.
Felix Abt, a house affairs specialist who lived in North Korea for seven years, observes that Myers's book is "flawed"; permits "shaky," "absurd," and "questionable" claims; and takes North Korean "propaganda more seriously than North Koreans do themselves."