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59 In October 2012, journalist Kim Tae-eun published an article on Nate under her pop culture critic pen name, Eri Kim. The story addressed the issues of misogynistic attitudes against female sexuality and sexism, and it garnered fierce responses from both sides of the argument. “Gender equality is the final phase of human liberation, togeth- er with the complete abolition of discrimination against sexual minorities. Liberation of women is a proud chapter in the book of human liberation,” she wrote in the article, titled “What Bo- seulachi, You Pitiable Men.” Kim’s article garnered the most comments on the website that week, attracting women who supported her arguments and men who picked apart her points. Among the variety of responses to her article, she was surprised at the number of men who inundated her with backlash. “Most women were very appreciative of my column. They even sent comments about certain incidents they had experienced related to gender issues. Some men also responded in similar ways,” she says. “However, most men argued that the gender inequality index is a bad system in the first place and even criticized me for making such a claim when women seem t o have gained so much power. Some of them were very rude and low as to say, ‘I’d rather watch porn than read your article.’ Some of them also seemed to be furious about the fact that women are exempt from serving in the military. … I was sur- prised and shocked by many people’s violent comments and sexist thoughts.” While such extreme sexism in Korea does not account for the majority of men’s attitudes, there is a fundamental problem in attitudes against women that dates back centuries, says Kim. Such issues are reflected in the daily discrimination that wom- en continue to face, from looking for jobs to family pressures to society’s expectations about their image. “Historically, Korea is a nation founded on Confucianism that places women at the bottom of the hierarchy and that treats women as inferior beings to men,” explains Kim. “Korea was not a strong country, and people’s efforts to protect and pre- serve their identity served to strengthen their conservative val- ues. “Despite the much-improved social status of women since the modern era, discriminatory attitudes still continue to persist.” Confucian roots The concept of women’s rights was not con- sidered an issue in pre-modern Korea. Until the Democracy Movement of 1987, Confu- cian tradition was largely responsible for dic- tating the roles of women. Confucian standards peaked during the Jo- seon era, when a woman’s identity was en- tirely dependent on that of men, whether she was a daughter, a wife or a mother. Virtues of chastity and modesty were strictly enforced and expected, and women were expected from a young age to portray themselves as innocent and modest. Confucian tradition is not as strong as it used to be, as South Korea opens its doors to for- eign businesses and ideas, especially among the generation of youths who live a vastly dif- ferent life from their parents’ or grandparents’ generations. Yet some of its fundamental ideas still linger. So Eun-sil, 34, is a physical therapist– turned-homemaker, and recognizes her sub- ordinate role in her family. “I have two older brothers and I am the young- est of three children. My father cares more about my brothers’ children than my child, when they are all his precious grandchildren. I feel discriminated against as a daughter at those moments.” Song Ran-hee, who works for the Korea Women’s Hotline, a support group for victims of domestic abuse, grew up with South Ko- rea’s standard image expected of girls. Having helped and seen the dire situations of many women who come through the organization’s doors, she is familiar with the harsh criticism that comes when women deviate from the norm. “The good girl, good wife, good mother: to be demure. They have to manage their body well. Despite this, at the same time, you (have to) do everything,” says Song. “It’s a confus- ing lesson to girls. Challenging social norms, overcoming gender discrimination — it’s real- ly difficult, so the girls choose the easier way, like going to the beauty salon. Pretty girls are more valuable. “In Korea, the backlash is really powerful.” There are three factors, says Chung-Ang University professor Lee Sang-wha, that have helped uphold Korean society and eventually led to the demure girl image of today: gender segregation, division of gender-assigned labor and the subordination of women. Confucian- ism and Korean identity are so intertwined that it is difficult to separate the two, she notes. Confucianism was not simply a religion or ideology that dictated gender roles — it was a deeply rooted philosophy dictating morality and the general way of life. The complex question of how Confucianism and feminism can coexist is one of the main issues that fram e feminist discourse here. Confucianism historians and feminists debate whether Confucian values encourage gender discrimination and whether they are responsi- ble for the sexism in Korea today. Up until 1987, Confucian tradition directly influenced the restriction of women’s rights on matters like property inheritance and divorce. It was not until the events of the June De- mocracy Movement that year that Korea saw the rise of revolutionary demands for gender equality and abolishing unfair impositions on Korean women. A momentous turning point, the mass protests called for various reforms in ‘The good girl, good wife, good mother: to be demure. They have to manage their body well. Despite this, at the same time, you (have to) do everything. It’s a confusing lesson to girls. Challenging social norms, overcoming gender discrimination. It’s really difficult, so the girls choose the easier way, like going to the beauty salon. Pretty girls are more valuable.’ Song Ran-hee, Korea Women’s Hotline