#MeToo to meat: no more soju calendars with nearly nude women in South Korea

Estimated reading time: 6 minutes. Photo by Tan Danh from Pexels.

No, not normal soju posters and calendars, but these ones (NSFW) and these ones by Hite-Jinro and Oriental Brewing respectively. I’m not surprised seeing them in restaurants (NSFW) made so many people uncomfortable (seriously, where would you look?), and wasn’t exaggerating when I was quoted in Crystal Tai’s article that “assuming that pictures of nude women [is] all that is required to [get people to change soju brands] is just patronising and insulting.” Perhaps that’s why my tweet about them below, a simple link to a news article, gained such traction:

Please read Crystal’s article for more information on what all the fuss is about. And, for even more information, here are some of my original email interview questions and answers:

Q) When did you first notice soju posters of women and such calendars around you? Do you remember the first time you saw one?

I noticed them immediately after I arrived in Korea in 2000, because they were ubiquitous; the level of alcohol advertising in New Zealand couldn’t begin to compare. I didn’t pay them much attention until about six years later however, because all of a sudden many soju companies started depicting women in revealing clothing and more sexualized poses in their posters, which was a big shift from the virginal depictions of the previous two decades. Soon after, this trend was further accelerated by the liberal use of K-pop stars as endorsement models, as gaining notoriety through revealing campaigns was and remains a win-win for both their entertainment companies and the soju companies.

That said, soju posters are just another means to “consume” a celebrity by fans, who generally must assume the same persona whether they’re in a talkshow, MV, or a soju commercial.* So, despite the trend, by no means are all soju models sexualized today: “innocent” IU, Son Na-eun of Apink, and especially Suzy (of the former Miss A) all tend to be depicted virginally in their own campaigns, the latter despite her having been in several high-profile relationships.

(*Hat-tip to to friend and SNU Associate Professor Olga Fedorenko, whose book chapter I was channeling just a little too directly there!)

Q) What do you think such images mean to Korean men? Why do you think they are often surrounded by such images at bars, pubs, gogijibs (meat restaurants) etc?

It’s unlikely they hold any special meaning that they wouldn’t hold for men of any other nationality. As for their being surrounded by such images however, this is likely because Korea is in many ways a very homosocial society, with many unspoken but strongly-defined separate spaces for men and women. Note that most middle and high-schools were single-sex two decades ago, that almost all Korean men do approximately two years of military service, and that Korean women still struggle to retain their jobs after childbirth, those that succeed often having to leave mandatory after-work drinking gatherings early to look after their children while their male colleagues continue drinking elsewhere. Consequently, while coffee shops are strongly associated with women, and feature in many complaints and negative stereotypes about them, the atmosphere in bars and restaurants that sell a lot of soju can sometimes feel very off-putting for anyone that isn’t a middle-aged Korean man.

(Image: This interpretation in this video analysis is maybe too much. Yet I can never pass Na-eun’s poster below without thinking about that bottleneck on the left!)

Do you think that the Me-too movement and recent feminist movements really play a big role in Hite-Jinro’s decision to discontinue such calendars?

Given the recent news that “racequeens” are going to be phased out of the racing industry,* as well as calls to do the same with cheerleaders at sporting events, then the timing can hardly be a coincidence. But it may also be a convenient excuse for decisions already made. Unless revealing soju posters are also part of a creative and memorable campaign—which these calendars definitely are not—then it’s extremely debatable whether they ever have any real influence on Korean men’s consumption choices. In my own experience, their tastes in soju tend to be very regional, and they tend to stick to the same brands throughout their lives. Assuming that pictures of nude women are all that is required to change their minds is just patronizing and insulting, so I’m both glad and not particularly surprised that alternative strategies are now being attempted.

(*My mistake: they’re being phased out in Formula 1, but I don’t know enough about the industry to judge what—if any—impact that will have on racing events in Korea. See here for an article about the impact in Japan.)

Do you think other alcohol companies will follow suit as well? And do you think this means the provocative celebrity posters and campaigns will change as well?

No. The calendars by Hite-Jinro were the only ones to feature nudity, and the “sporty” ones by Oriental Brewery were also much more revealing than average. But most soju posters aren’t particularly any more sexually-objectifying of women than Korean advertising in general, because that is already pervasive in the industry as a whole. To wit: in a 2015 study, women were 5.9 times more likely than men to not be fully dressed in Hong Kong television ads, 22.89 times more likely in Japanese ads, and 56.83 times more likely in South Korean ads. By no means, can soju ads be the only culprit in the Korean case!

And if that’s still not enough, here’s a small sample of related posts I’ve written over the years:

Meanwhile, I hope everyone had a happy new year, and sorry my posting has been so erratic. But I have big writing plans for 2019!

If you reside in South Korea, you can donate via wire transfer: Turnbull James Edward (Kookmin Bank/국민은행, 563401-01-214324)

“W코리아가 여성을 화보에 담아내는 방식이 마음에 든다. 자기다운 모습으로 카메라를 응시하는 여성 모델들.”

Estimated reading time: 2 minutes. Image sources: @pompomiya

“I like the way W Korea portrays women. Look at the models here all staring back at the camera in their own ways.”

If I die tomorrow, my biggest regret will be never completing my epic series on the queer female gaze in K-pop. No, really. So, while I’m up to my eyeballs with that then, please allow me a quick break today by indulging myself in @pompomiya’s tweet about W Korea‘s July issue. Their point about controlling the viewer’s gaze really resonates with those made about Titian’s Venus of Urbino in my Boobs, Butts, and Biceps post, and is a helpful reminder of what exactly makes that painting so captivating. So too, of why these photos have 6,600 retweets so far.

Three of the models in them are instantly recognizable as K-pop star Amber Liu, volleyball player Kim Yeon-gyeong, and actor Han Ye-seul, but the woman in blue was a mystery. Her name is DJ Seesea (@uuuuman), and the most information about her online seems to be available at W Korea itself, either in their (Korean) article or video interview.

This is the longest performance of hers I was able to find:

Frankly, most of those tracks aren’t to my taste. But the MIXMIX TV channel itself has many more male and female DJs to choose from, and can be good background music to work to when you need a change from Chillhop Music, lofi hip hop radio, and 24/7 lofi hip hop radio. Also, DJ Seesea mentions in her interview that she used to belong to an all female-DJ line-up called Bichinda (Facebook, Twitter), sadly now dismantled but with interesting things to say about the changes more female DJs bring to clubs and the attitudes of audiences, so I’m glad W Korea gave DJ Seesea the chance to give that topic a little more exposure this summer.

Please hit me up if you know anything more about DJ Seesea or Bichinda, or about any other interesting female Korean DJs. Also, make sure to check out 6 Alternative Female Musicians For Fans Of K-Pop at Nylon, many of whom I do like and am eagerly looking for a track or MV to highlight here. Please let me know if you have any suggestions!

Update: Here’s DJ Seesea’s Soundcloud playlist.

If you reside in South Korea, you can donate via wire transfer: Turnbull James Edward (Kookmin Bank/국민은행, 563401-01-214324)

How does military conscription affect Korean gender relations and attitudes to women?

The vision of male-female relations that conscription engenders—that men’s role is to do important work for the nation, while women’s is to remain on the sidelines offering their support through youthful looks and sexual availability—is pervasive in Korean daily life.

Estimated Reading Time: 5 minutes. Photo (modified) by Berwin Coroza on Unsplash.

Last week, came the monumental news that Korean men were going to be offered alternatives to mandatory military service. So, CNN reporter James Griffiths asked me for some input into the Korean military’s background, specifically conscription’s effects on Korean gender relations. Little of my email could make it to his final article though, so here’s my full response for some context and further reading:

1) How does the military conscription issue affect gender relations and attitudes to women?

It’s difficult to overemphasize the role of the military as a socialization agent. Consider their ages: most Korean men choose to do their military service after their first year of university, barely out of high school, and Korea’s education hell means most would have had very little time for dating previously. Ironically though, new recruits can face being ostracized if they don’t have sexual experience, so many Korean men’s first sexual experience is with a sex worker just before enlistment. Visiting sex workers during their service is also considered normal. This is not wrong, but it is combined with frequent sexualized K-pop girl-group performances on bases, their ubiquitous messages of support for the troops in the media, and their being prominently featured on the military intranet (there are even military K-pop charts). This vision of women and male-female relations that the combination engenders—that men’s role is to do important work for the nation, while women’s is to remain on the sidelines offering their support, especially through their youthful looks and sexual availability—is pervasive in Korean daily life.

Military Manpower Association (MMA) endorsement models Apink saying “Thank you for choosing to enter the military. You are Korea’s REAL men!” (MMA Facebook page).

That may sound like hyperbole, but it is telling that Korea is the only country in East Asia where it is customary to use superiority-based titles in place of names in the workplace, and that even the Samsung Economic Research Institute once said that mistreatment by superiors in Korean companies is so pervasive that “many workers…take it for granted that they have to tolerate anything in return for getting paid.” In other words, when hierarchical military culture has had such a profound effect on the Korean workplace, and indeed much else about Korean daily life, then it is not unreasonable to see its role in shaping Korean gender relations too.

2) As regards the anti-feminist backlash from men’s rights groups, how driven is this by perceived unfairness of military service?

It is overwhelmingly driven by this perceived unfairness. But the media has done much to fan the flames, especially by encouraging the scapegoating of young women by exaggerating their economic successes in relation to men, and by perpetuating many negative stereotypes of them. In particular, that of the kimchi-nyeo (kimchi bitch), which refers to an economically successful woman who exploits her female privilege in not having to do military service, but who still expects men to pay on dates, who (always successfully) cries sexism when a man is promoted over her, and so on. Korea’s grossly skewed sex ratio among 20-somethings has a huge role to play in this backlash too, consequence of Korea’s sex selective abortions in the 1990s.

That Korea has the highest gender gap in the OECD however, is conveniently ignored by men’s rights groups. One can argue that it exists simply because women lose experience and rank after taking time off to have children, which is indeed crucial in what are such hierarchical, seniority-based companies as explained. But the gap also very much exists because doing military service comes with a host of indirect benefits, including taking advantage of their old boys networks created during their service, and of the widespread attitudes that men are more deserving of jobs (explicitly enshrined in government policy during the 1997 and 2008 financial crises), and that women, if no longer youthful and and sexually-available, should again step aside and support men from the sidelines by quitting their jobs by staying home to raise the children.

Related Posts:

If you reside in South Korea, you can donate via wire transfer: Turnbull James Edward (Kookmin Bank/국민은행, 563401-01-214324)

Being Able to Wear Glasses Was a Crucial Step for Korea’s Anchorwomen. Now, Let’s Give Them a Chance to SPEAK as Much as Anchormen Too.

Korean entertainment programs are notorious for perpetuating traditional gender roles, let alone for normalizing body-shaming and sexual violence. But news programs can be just as big offenders.

Estimated reading time: 5 minutes. Image source: YouTube.

Back in April, MBC anchorwoman Lim Hyeon-ju caused a sensation by being the first Korean female news anchor to wear glasses on the job, sparking a national conversation about double standards in dress codes. Shortly thereafter, the results of two studies on gender biases in the Korean media were released.

That you clicked on this post means you’re probably already aware of the Korean media’s widespread sexism. The romanticized depictions of dating violence in dramas for instance. The pervasive body-shaming. Subtitles for other languages usually depicting women talking to men in deferential speech, regardless of what was actually used by the speakers. And so on.

Yet the raw figures can still make for some alarming reading.

The first study, conducted in March by the Korean Institute for Gender Equality Promotion and Education (KIGEPE), focused on entertainment programs, the results of which can be read in The Korea Bizwire and The Korea Herald. The second, conducted in 2015 and 2017 by the National Human Rights Commission of Korea (NHRCK), covered both entertainment and news programs. About the former, it found similar results to the KIGEPE’s study. As for news programs, men and women’s roles on them were revealed to be dramatically different. I haven’t been able to find any news about the study in English however, so here’s a quick breakdown from an article at Youth Daily (청년일보):

…국가인권위원회는 한국방송학회에 의뢰해 지난해 지상파와 종합편성채널에서 방영된 드라마·뉴스·생활교양·시사토크·오락 프로그램을 대상으로 미디어 성차별 실태를 모니터링한 결과를 1일 발표했다.

…The NHRCK has released the results of its study of gender discrimination in dramas, news programs, lifestyle programs, current affairs shows, and other entertainment programs shown on public broadcast channels and cable channels last year. The study was commissioned by the Korea Broadcasting Commission.

먼저 뉴스 프로그램 앵커의 경우 오프닝 멘트와 그 날 가장 중요한 기사인 첫 다섯 꼭지를 남성 앵커가 소화하는 비율은 2015년과 2017년 모두 60%를 넘었다.

First, in the case of news program anchors, the rate in the number of occasions in which the male anchor made the opening remarks and announced all of the first five news segments exceeded 60% in 2015 and 2017 [see chart, right].

주요 아이템 소개는 남성 앵커가 맡고, 중반 이후의 아이템 소개는 여성 앵커가 맡는 경우가 많았다.

Indeed, most of the biggest, major news items of each program were introduced by male anchors, while female anchors predominated with lesser news items introduced after half-way into the programs.

앵커가 소개하는 기사의 내용도 성별에 따라 달랐다. 정치·국방·북한 관련 등 딱딱한 ‘경성’ 뉴스는 남성 앵커가 소개하고, 경제·사회·생활정보·해외뉴스·날씨 관련 등 부드러운 ‘연성’ 뉴스는 여성 앵커가 소개하는 비율이 높았다.

The contents of anchors’ articles also tended to be differentiated by sex. While male anchors would introduce news items in “hard” areas such as politics, defense, and North Korea, female anchors tended to introduce those in “soft” areas such the economy, society-related topics, day-to-day information, overseas news, and the weather.

취재기자의 경우 전체 뉴스 아이템의 64%를 남성이 보도하고, 여성은 31%만 보도한 것으로 나타났다. 기자도 앵커처럼 남성 기자가 경성 뉴스를, 여성 기자는 연성 뉴스를 보도하는 경향이 강했다.

There was a discrepancy in the sexes of news reporters also, 64 percent of all news items being reported by men, and only 31 percent by women [I don’t know why these don’t add up to 100—James]. Hard news stories introduced by male anchors were also more likely to feature male reporters, and vice-versa with soft news stories and female anchors and reporters.

인터뷰 대상자 역시 남성이 73%였고 여성은 26%에 그쳤다. 전체 대상자 중에서 남성 전문직은 20.8%였던 반면 여성 전문직은 5.8%에 불과했다.

There were big differences in the sexes of interviewees also, 73 percent being men and 26 percent being women [again, no explanation for why they don’t add up to 100 sorry—James]. In addition, 20.8 percent of the male interviewees were considered experts in their various fields, but only 5.8 percent of the female ones were.

The lack of any mention of methodology is frustrating, so please hit me up in me up in the comments section if you’d like me to dig deeper, or about anything else raised. Personally, my first impression was that however sexist the contents, fortunately the impact of traditional news is increasingly limited. Even in the US for instance, where people still watch an astonishing 7 hours and 50 minutes of TV a day, only 50% of adults regularly get news from television, most of them in older demographics. Surely in wired Korea, that figure would be far lower?

But that would be missing the point. Just because a news video is more likely watched on Facebook on a smartphone than on the 6 o’clock news on TV, doesn’t mean a traditional news organization wasn’t the most likely producer. Ergo, the differences revealed by this study still have real impacts and still need fixing, as evidenced by the scale and enthusiasm of the reaction to Lim Hyeon-ju donning her glasses.

If you reside in South Korea, you can donate via wire transfer: Turnbull James Edward (Kookmin Bank/국민은행, 563401-01-214324)

In the News: Korean Celebrity, Ethnic Nationalism, and Beauty Ideals

Kim Yuna may well be the “Ad Queen” in South Korea, but the reality is that precious few female athletes have the face and body-type necessary to get noticed by Korean advertisers. Whereas for male athletes, they just have to be good at their sports.

Estimated reading time: 12 minutes. Image source: YouTube via Humoruniv.

My writing is pretty erratic these days, because reasons. Sorry about that. One of those reasons is worth mentioning though: I’ve been fielding lots of inquiries from journalists instead. Here are some of the results:

First up, from “In Pyeongchang, a surprise visit from Queen Yuna” by Nathan VanderKlippe in The Globe and Mail:

For “Korean advertisers, all their Christmases came at once when Kim Yuna became popular,” said James Turnbull, a South Korea-based author who writes about Korean feminism, sexuality and pop-culture.

By at least one measure, celebrity matters more in South Korea than elsewhere. Roughly 60 per cent of the country’s advertisements feature endorsements, some six times higher as those in the United States. Former South Korean advertising executive Bruce Haines once called the country’s advertising “beautiful people holding a bottle.”

Mr. Turnbull is critical of the unfair standards this imposes. South Korean Ahn Sun-ju was among the best golfers in the world, but South Korean advertisers said she needed plastic surgery if she wanted to appear in commercials.

Ms. Kim, however, “was tailor-made for Korean advertisements,” Mr. Turnbull said. She is “young, attractive, photogenic, a figure skater – thin, tall – whose body is the type they want.”

“The question isn’t so much why she retired so early as why she retired so late,” he added. “Because really, did she enjoy what she was doing?”

There’s lots to unpack in that short segment. Starting with giving credit to Roboseyo for the point about advertisers’ love of Kim Yu-na, who wrote that in 2009:

Kim Yu-na…is a teen-aged figure skating phenomenon out of Seoul. She’s only eighteen years old now, and she’s been kicking the crap out of the ladies’ singles category for a few years already. She’s telegenic and cute: she appears in TV commercials here in Korea and sells, better than most of Korea’s other “Best in the world/Korea at X” stars, for example Park Ji-sung (family name Park), the Soccer (that’s Football to the rest of the world) star who is holding his own impressively on Manchester United, but who’s so ugly, and un-charismatic in front of the camera, that they can only make commercials like this [long since deleted example—sorry]: keep the camera at a distance, and show him kicking stuff, because that’s the only time he looks impressive. (Notice at the end of the ad, when the close-up is as short as they can make it and still have him be recognizable, as if the camera’s afraid to get close to his face).

Catch me on a bad hair day, and I’m hardly charismatic in front of a camera myself. I’m all about widening the media’s narrow range of beauty ideals too. But it’s objectively true: even at his physical peak, Park Ji-sung’s face would never have launched a thousand ships. As a male celebrity however, his phenomenal popularity for his sporting prowess meant that advertisers still flocked to him nonetheless, especially after it became apparent he was responsible for one million new Manchester United-branded Shinhan Mastercard accounts. Add various other factors responsible for that world-high celebrity endorsement rate of 60 percent of TV commercials (see my journal article), plus—in this case—Koreans’ (in)famous toleration of blatant photoshopping, then you can hardly blame Gillette for joining his bandwagon in 2009:

Sources: Hidomin (2006), Betanews (2009).

Like Park Ji-sung, golfer Ahn Sun-ju was one of the best at her sport in Korea. Unlike Park Ji-sung, she was cursed with being a woman, which meant advertisers were very concerned about her appearance—and her body type didn’t fit their narrow requirements. Frustrated with her ensuing lack of corporate sponsorship, she ultimately chose to compete in Japan instead, where—to my shock and pleasant surprise—advertisers were more interested in her sporting achievements. As The Korea Times explains:

…[Ahn] said that when she competed in Korea, her ability as a golfer was never enough.

“Some (potential Korean) sponsors even demanded I get a plastic surgery,” she said. “Companies did not consider me as a golf athlete, only that I was a woman. It mattered most to them was whether my appearance was marketable. I was deeply hurt by that.”

Ahn her made pro debut with the KLPGA in 2006 and won six tournaments before jumping to the JPLGA. But despite her stellar play, she struggled to find a corporate sponsor in Korea.

“As you can see, I do not have a pretty face, I am not thin, I am not what you would call sexy,” Ahn said. “But does that mean I shouldn’t be playing golf?

“Japanese companies, on the other hand, focused on my ability as a golfer. They are more concerned about my performance and how I treat my fans. I am being sponsored by six Japanese companies, including a clothing brand.”

Writing in Kore in response to that article, Ethel Navales speculates that we can’t “say for certain that Ahn’s decision to move to JLPGA was due to Korea’s inability to accept her physical appearance”, and that she may have just been reacting to one negative experience, so “we certainly shouldn’t assume that the KLPGA puts those expectations on [all] their players.” But personally, I see no reason to challenge Ahn’s stated motivations for leaving. As for the KLGPA, I turned to Transnational Sport: Gender, Media, and Global Korea (2012) by Rachel Miyung Joo to learn more about its attitudes towards its female players, but unfortunately she doesn’t mention Ahn at all, focusing largely on Korean women in the (US)LGPA instead. So, while her descriptions of their Orientalist and sexualized depictions therein are fascinating, and her description of its 2002-2007 “Five Points of Celebrity” marketing drive (a.k.a. “Anti-butch Campaign”), “understood to place a large emphasis and personalities of the players rather than on their performance as athletes” (p. 153), sounds particularly relevant here, indeed we still can’t automatically assume the same of the KLPGA. But she does note that “[i]n the current media climate in South Korea, female golfers are often sexualized through sports tabloids, fansites, and advertisements” (p. 156; see Le Coq Sportif example below). Also, her description of what happened to the Korean image of predecessor Pak Se-ri, “probably the most popular athlete in South Korea at the end of the twentieth century”, is quite telling. Because after Pak left for the LGPA in 1998:

Sources: Kaikaihanno (Pak Se-ri, 1998), Yonhap (Ahn Sun-ju, 2014)

…there [was] a considerable shift in ideas of public sexuality in [South Korea]. This shift can be read in the changes to the public appearance of Pak Se-ri. She was transformed from a dowdy twenty-something golfer at her debut to the tidy player of today through a national makeover. The masculinity of Pak—her broad shoulders, strong legs, dark tan, baggy shorts, and flat short hair covered with ill-fitting baseball caps—did not detract from her initial national fame….[But] [o]ver the years, her public image has been transformed through a wardrobe redo and the use of heavy makeup. She is often featured in women’s magazines in tailored designer sportswear with highly stylized hair and makeup. In the photos, she strikes poses that emphasize her “feminine side”—taking a stroll in the wood, relaxing on a couch, playing with her dogs, or cooking in her kitchen. The transformation of a tomboyish national icon to the womanly figure of today demonstrates that, although femininity was not a requisite for her national importance, she was normalized into public femininity through the transnational circuit of images of professional golf.

“In the current media climate in South Korea, female golfers are often sexualized through sports tabloids, fansites, and advertisements.” One of many long, lingering shots of conventionally-attractive, (now) JLPGA player Lee Bo-mee in a 2016 Le Coq Sportif commercial. Source: YouTube.

In contrast, Kim Yuna shares the body type and looks of K-pop girl-group members, who are specifically chosen for their ensuing, very narrowly-defined suitability for advertising. So it comes as no surprise that, like them, the vast majority of her numerous endorsements appear to be for beauty and dieting-related products.

To note that isn’t to diminish her considerable achievements and hard work. But it’s entirely possible she would never have become such a national icon if her body didn’t fit the part. As was the case with Yi So-yeon, Korea’s first astronaut, whose treatment by netizens and the media was really quite shocking in comparison.

Finally, just for the record, the point about her retirement was actually made by Nathan, but I agreed. Also, it’ll be interesting to see to what extent the Garlic Girls’ endorsements will challenge all these body-standards for female athletes. But it’s time to move onto the (much shorter) second article.

Update, July 2018: While preparing for my interview with Nathan, I remembered that a Korean journalist had made similar comments about a female golfer in 2016, and was consciously echoing him TBH, but I couldn’t find his article at the time. Now that I’ve just relocated it though, I was surprised to learn that he was actually talking about Park In-bee, who by coincidence very closely resembles Ahn. Unlike with Ahn however, one additional factor behind advertisers’ disinterest in her may be that her family moved to the US when she was 12 (she’s now 29), and that she only competed in Korea for the first time in May this year.

Next, again for Nathan, a few days later I was quoted in “Behind Olympic death threats, a South Korean fan culture that takes speed skating seriously“,

It doesn’t help that the South Korean sense of nationalism also “stresses Koreanness through having Korean ‘blood,'” said James Turnbull, a writer and speaker on Korean culture. “This means many Koreans react the way they do because they feel like a member of their ‘family’ has been cheated.”

Admittedly, that last possibly sounds a little patronizing coming from a foreign observer. So I would have preferred Nathan had noted that it was actually my Korean friend Ji-eun that said that, attempting to explain things after I expressed my mystification at the Korean (over)reaction to the Apolo Ohno controversy in the 2002 Winter Olympic Games—which included passers-by harassing my coworkers on the streets of (normally very pleasant and friendly) Jinju. But no matter: whoever points it out, bloodlines-based nationalism is very much a thing in Korea (and Japan), and has led to such oddities as numerous apologies for and a national sense of guilt and shame over the actions of Virginia Tech shooter Seung-hui Cho in 2007, despite his having left South Korea at the age of 8 and absolutely no-one in the US considering him “Korean.”

Left: highly-recommended further reading (source: Stanford University Press). Right: “A BBC poll from 2016 of various countries, asking what the most important factor in self identity was. South Korea has the highest proportion given for ‘race or culture – 25%” (source: BBC via Wikipedia).

Next up, a week later, I was quoted by Diane Jean in “En Corée du Sud, les femmes n’ont pas d’autre choix que d’être belles” (“In South Korea, women have no choice but to be beautiful”) for ChEEK Magazine. As you can see it’s all in French, so here’s a bad translation of my contribution:

“Of course these pressures are not unique to Korea, they are found elsewhere,” says James Turnbull, a specialist in feminism and pop culture in Korea. But without having lived here, where, on a daily basis, your beautician, your teachers, your parents, your colleagues, your bosses constantly repeat to you that you have to go on a diet […], we can not realize how these pressures are particularly harsh for Korean women. “

That Korean women face body image issues will come as a surprise to nobody. But it can be difficult to convey their intensity, especially to overseas observers who are constantly bombarded with negative body image messages themselves. Probably most effective then, is to hear from the victims in person, especially overseas Koreans who frequently express their shock at the level of body-shaming they experience here compared to in their home countries. Listen to Korean-American Ji Eun-gyeong for instance, writing for Ilda South Korean Feminist Journal:

In contrast to the casual attire and revealing clothing of some of the Korean American women in the student program, Korean female students were uniformly slim, wore formal clothing to school, and always had perfectly groomed hair and makeup. I remember gawking at the female students wearing formal suits and heels at nearby Ewha University, something that was unheard of at schools in the US, where it was perfectly acceptable to go to school wearing pyjamas and looking like you rolled out of bed.

In comparison to these women, I was fatter, did not know how to put on makeup “properly,” and was relatively not well-groomed. The physical standards for Korean women were a palpable social pressure on me and the Korean American women, and despite our best efforts to “fit in,” we always fell short. We did not have the skills, energy, or time to put on full makeup, to dress formally for school everyday, nor did we have the slim body types that almost everyone around us seemed to have. Most importantly, we were not “well-behaved” women.

As Korean American women, we were unused to having so many restrictions on our movement and our bodies. One student in my exchange program was slapped for smoking in public, and another was yelled out for having lightly dyed hair. Others were reprimanded for wearing revealing or messy clothing, such as shorts with “holes” in them (shredded shorts). We talked too loudly and laughed too hard. Because of these and the daily judgments about our physical appearance that left us lacking, most of the women in our program felt a demoralized and degraded while we were in Korea. The policing of our bodies was limited to Korean Americans, because we were being compared to Korean women, while the foreign women were help up to different standards.

In contrast, the Korean American men in our program had less restrictions on their dress or their physical appearance. While they were subject to some pressures – ie, having clean-cut haircuts and not being able to wearing shorts – they were subject to less judgment about their bodies than the foreign women.

Admittedly she was writing about 1994, but you don’t need me to tell you that very, very little has changed for the next generation. That is also indicated by the following damning statistics, collected in these slides for my lecture on body image for my “Gender in South Korea” course at Hankuk University of Foreign Studies last summer:

Statistic from “Explaining Underweight BMI and Body Dissatisfaction among Young Korean Women” by Tess Hellgren (2012). Screenshot: “Street Interview – Are you fat? (Asking Korean girls)당신은 뚱뚱한가요? Nicki Minaj VS Yoona” by Joo Won.Statistic from: “18% of Young Women Found to Be Underweight“, anonymous, The Chosun Ilbo (2014).
(Link to Georgia Hanias’s 2012 Marie Claire article in the slide, plus another one to an interesting critique.)

Finally, there was one more interview after that, but I was completely edited out of the article when it was finally published last week. I’ll wisely spare you my rant though, only mentioning it as a final excuse for the delay in posting. So too, that I also did a long podcast interview in March, which will hopefully be coming out in the next couple of months.

Any thoughts? About any of the articles? :)

Related Posts:

If you reside in South Korea, you can donate via wire transfer: Turnbull James Edward (Kookmin Bank/국민은행, 563401-01-214324)

Calling all Korean Conscripts, and Their Girlfriends and Family Members!

The Longest 24 Months

Estimated reading time: 1 minute. Image source: HanCinema

I’ve been asked to pass on the following:

My name is Mary Perez, and I’m a Documentary Photography student living in the UK. I am traveling to South Korea at the end of February to produce a photo series on Korea’s military and the ways in which the need for conscription manifests itself in today’s society.

I am looking for men currently serving (or have recently served) and girlfriends/family of military men, to introduce myself to and discuss the project with.

Contact me (15011313@students.southwales.ac.uk) if you or someone you know would like to participate, or if you know someone who will be serving in the near future. I’m a keen student and would appreciate any research sources that you’d also like to pass my way.

Related Posts:

If you reside in South Korea, you can donate via wire transfer: Turnbull James Edward (Kookmin Bank/국민은행, 563401-01-214324)

How Slut-Shaming and Victim-Blaming Begin in Korean Schools

From the moment Korean schoolchildren start developing, and their hormones start raging, Korea’s school uniform codes give them a daily reminder that girls’ bodies should be hidden and controlled.
Sources: left, “How much do you really know me?” by VisualValor/大前, used with permission; right, Mike Rowe, (CC BY-NC 2.0).

More than half of Korean men think revealing clothes lead to rape. Almost as many Korean women do too.

Those and other shocking statistics (English, Korean) come from a survey of 7,200 adults aged 16 to 64 conducted by the Ministry of Gender Equality and Family last year. In 2013, a survey of 200 South Gyeongsang Province police officers by the Korea Women’s Development Institute found similar results.

But do those statistics shock though? Really?

Be honest. I know my audience. The fact you’re reading this at all, tells me you’ve probably read similar news before. However much you wish things were different, really you’re no longer surprised at all.

Don’t get me wrong. I’m not saying we shouldn’t be trying to make that difference. In fact, I hope to convince you that the struggle is more important than ever. But, instead of my typical wringing of hands, let me make my case by posing you another question instead: why do people cling so strongly to such patriarchal, victim-blaming beliefs, when the evidence supporting them is non-existent?

Even as far back as 1996 for instance, Korean Women’s groups, lawyers, and academics had thoroughly debunked any supposed links between clothing and sexual assault. Yet still the beliefs remain over two decades later. Despite Korea’s Slutwalks. Despite the Gangnam murder. Despite all the hard work by activists, educators, women’s groups, academics, and lawyers. Despite…you know the rest.

What gives?

While pondering this myself, I came across “This Article Won’t Change Your Mind” by Julie Beck in the Atlantic, about the bases of the post-truth era. And then it clicked:

…[People] will occasionally encounter information that suggests something they believe is wrong. A lot of these instances are no big deal, and people change their minds if the evidence shows they should—you thought it was supposed to be nice out today, you step out the door and it’s raining, you grab an umbrella. Simple as that. But if the thing you might be wrong about is a belief that’s deeply tied to your identity or worldview—the guru you’ve dedicated your life to is accused of some terrible things, the cigarettes you’re addicted to can kill you—well, then people [will] do all the mental gymnastics it takes to remain convinced that they’re right.

Previously, I’d mostly seen this notion of cognitive dissonance raised when an author was talking about religious beliefs. Convincing people of the real causes of rape though? Surely, it was just a matter of presenting the facts?

Patently not. Instead, if those statistics are anything to go by, to many people it is just common sense that a short skirt and an exposed bra strap will lead to rape. Which, just like the notion that the world was created by a supernatural being, or that the mainstream media constantly lies about Trump, is a version of common sense that ultimately derives from some very closely-held beliefs, integral to people’s worldviews and identities. In this case, about sex, gender roles, and male-female interaction. And you don’t get much more fundamental and strongly-held beliefs than those.

That is to say, no abstract surveys by slutty feminazis are ever going to change their minds.

So where then, do these victim-blaming notions of sex and rape come from? In short, from everywhere, which is how come those beliefs are held so strongly.

It’s only a feminist cliche because it’s so true.

Among the many methods and messengers, one is undoubtedly the romanticized depiction of dating violence in Korean dramas. Another is inadequate, heteronormative, marriage and biology-focused sex education, which teaches girls not to be alone with their permanently sexed boyfriends, lest he demand sexual compensation for paying for their date. Another is the government and media encouraging the exposure of women’s and girls’ bodies for soft power, nationalist, and military causes, but discouraging it when it’s of their own accord. Linked to which is women being told to cover up on public transport to prevent upskirt photos, rather than potential perpetrators warned not to take them. And yet another, which will be the focus here, are the double-standards and victim-blaming inherent to Korea’s school uniform rules. They’re such a big deal because, when kids start developing, and when their hormones start raging, they teach fresh young minds how to deal “appropriately” with both—and what punishments girls and women will receive if they don’t learn that lesson.

For those unfamiliar, here’s a taste of what Korean school uniforms are like:

Korean school uniforms have actually had quite a chequered history over the past decade. In the late-2000s to early-2010s, the focus was on their increasing cost, which was partially fueled by retailers’ habit of hiring K-pop stars to promote them; ultimately, the industry announced a voluntary moratorium on celebrity hires, which lasted for about two years. At about the same time, there was a great deal of controversy over girls wearing shorter and shorter skirts, which was tied to the liberalization of students’ rights (more on this later). Annual “naked graduation ceremonies” started hitting the news too, where students would attack their no longer needed, much-hated uniforms with knives and scissors. And then, in late-2015, Korean entertainment mogul JYP came under fire for girl-group TWICE’s overly-sexual and body-shaming advertisements for Skoollooks, which surprised because, JYP’s characteristic, pimp-like demeanor aside, their messages were little different from those which preceded them.

Compare Skoolooks’ 2015 ad with JYP and Momo of Twice (source: Instizwith Smart’s 2008 ad with Shinee and Victoria of f(x) (source: Soompi).

But what of the boys in that history? If they’re mentioned at all, they’re framed as victims, being so distracted by the girls’ uniforms that they’re unable to concentrate—along with their male teachers. Another strong theme is adults stressing how vulnerable the girls are on their commutes, simply for wanting to be fashionable by wearing their skirts high.* Peruse the links, and you sense a collective throwing of hands in the air, as girls are reminded again and again that everything that happens to them is their fault…alongside repeated, titillating, pictures of their offending legs.

(*Related: A recent Al Jazeera report discusses how Japanese schoolgirls are indeed more vulnerable to harassment than adult women, for whom the harassment drops once they graduate and stop wearing school uniforms. But this is because schoolgirls are perceived as less assertive and more vulnerable, and has nothing to do with the make-up of their uniforms per se.)

By coincidence, an ad from an unidentified retailer that popped up the day before publication. The text in the photo reads: A 3D-level bodyline, a 3D design which fits your body perfectly; Capture men’s hearts with the tulipline, a skirt which shows off your body; Control the length of your skirt freely; A very good figure zipper, shows off your good-looking clothes. Source: 라니‏@ComfortnLullaby. (Update: Shortly after publication, Korea Exposé published a more detailed look at the advertisement.)

Yet all these points are already depressingly familiar from similar discussions in Englishspeaking countries. And all of the above links happen to be in English too. So, I want to add something new to the English discussion of Korean uniforms by translating segments of some (mostly) recent Korean-language articles on the subject. Centered around this one:

속옷 입지 않으면 벌점… 황당한 학교 / Absurd Schools Punish Students For Not Wearing Underclothes

Written by Song Min-seo, edited by Son Ji-eun, OhmyNews, 26.02.2017

…지난 2016년 ‘청소년인권행동 아수나로’에서는 온라인을 통해 여성 청소년을 억압하는 서울시 소재 학교의 교칙들에 대한 설문 조사를 실시했다. 200여 건의 응답은 하나같이 학교보다는 수용소를 연상시키는 해괴한 교칙들과 사례들을 담고 있었다. 이 글에서는 해당 설문 내용을 바탕으로, 여성 청소년에게 가해지는 제재와 차별에 대해 다루어 보고자 한다.

…In 2016, the NGO “Asunaro: Action for Youth Rights of Korea” conducted on an online survey of Seoul school students about the ways in which their schools discriminate against and curtail the rights of female students. More than 200 responses revealed a series of bizarre rules and practices more reminiscent of concentration camps than of modern schools. In this article, I would like to discuss what sanctions and discrimination against women and youth emerged from the questionnaire.

The first part deals with restrictions on hairstyle and length, and discusses a case of a teacher in a school in Gyeonggi Province, who admonished a student with short hair for looking like a boy, telling her it wasn’t feminine enough and that men wouldn’t like her. Then later:

…복장 규제 또한 여전히 나아진 것 하나 없이 잔재한다. 치마 끝이 무릎 밑 몇 센티미터, 혹은 위 몇 센티미터에 오는지 재는 것은 빈번하고, 일정한 기간을 두고 복장을 대대적으로 검사하는 학교도 있었다. 한 학교는 여학생을 의자 위에 세워 놓고 교사가 자를 들고 치마 길이를 잰다. 이 행위는 학생들의 의사를 전혀 묻지 않은 채 강제적으로 이루어지고, 심지어 남교사도 참여한다. 응답자는 이 행위에 수치심을 느꼈다고 말한다.

…[Despite the Seoul City Council’s Students’ Rights Ordinance of 2011], uniform regulations showed little to no improvement also. Requirements that skirt lengths come to a minimum of a few centimeters above the knee, or even below the knee, were very common, and some schools regularly checked them. For those checks, all the girls in the classroom are required to stand on their chairs while the teacher measures the length of the skirts [This is discussed in several of the videos above—James]. This check is compulsorily, with no concern given to the students’ opinions or feelings at all, even if it’s a male teacher doing the checking. Respondents said that they felt very embarrassed and ashamed by these checks.

Let’s pause from the article for a moment with news about one such inspection:

“왜 이렇게 짧아” 교복 들어 올린 교사 ‘강제추행’ / “Why is Your Skirt So Short?” Lifting a Student’s Skirt Ruled ‘Indecent Act by Force/Compulsion’

MBN, 09.09.2015

A transcript (via MBN), with my translation:

지난 2013년 서울의 한 고등학교. 교사 56살 박 모 씨는 교실에서 자기소개서를 쓰고 있던 한 여학생에게 다가가 왜 이렇게 치마가 짧냐며 교복 치마를 들어 올렸습니다.

이 과정에서 여학생의 속바지가 드러났고, 박 씨는 강제추행 혐의로 재판에 넘겨졌습니다.

박 씨는 단지 복장 불량을 지적하려고 치마 끝자락을 잡아 흔들었을 뿐 추행하려는 의도가 없었다고 주장했습니다.

하지만, 1, 2심 모두 유죄로 보고 벌금 5백만 원을 선고했습니다.

공개된 교실에서 16살 여학생의 치마를 들어 올린 것은 객관적으로 볼 때 성적 수치심을 일으키는 행위라는 겁니다.

또 강제추행죄는 꼭 동기나 목적이 있어야 성립하는 것은 아니라고 판단했습니다.

피해 여학생이 치마를 살짝 건드린 것이라며 처벌을 원치 않는다고 진술했지만 받아들여지지 않았습니다.

처음 조사에서 속바지가 훤히 비쳐 수치스러웠다고 진술했기 때문에, 합의 과정에서 진술을 바꾼 것으로 판단한 겁니다.

대법원 역시 상고를 기각하고 박 씨에게 강제추행죄를 적용해 벌금형을 확정했습니다.

In a Seoul high school in 2013, a 56 year-old male teacher identified only as “Mr. Park” grabbed the skirt of a female student who was writing a self-introduction letter, lifting it as he accused the student of having a skirt that was too short. In the process, the student’s underwear was exposed, and Mr. Park was accused of causing an “Indecent Act by Force/Compulsion.”

In his defense, Park insisted that he did not intend for the student to expose herself, but only to grab and shake the end of the skirt to point out that it was too short. However, it was judged that raising a girl’s skirt in a classroom in front of others is always an act of sexual shaming, regardless of the intent or motivation. Consequently, he was found guilty in both his first sentencing and by the Supreme Court in his appeal, receiving a fine of 5 million won.

Back to the article:

여학생이 무조건 교복 치마만 착용하도록 여학생의 바지 착용을 교칙으로 금지한 학교도 있다. 19세기도 아닌 21세기에, 학교 밖 여성들은 자유롭게 원하는 옷을 입는데, 학교만이 아직도 여성에게 바지를 착용하지 못하게 하는 19세기에 머물러 있는 것이다.

Some schools prohibit schoolgirls from wearing pants, only allowing them to wear school uniform skirts. But this is the 21st century, not the 19th, and away from our schools girls and women can wear what they want freely. Why do schools seem so firmly entrenched in the past?

And another break already sorry, because this pants vs. skirts issue was a big deal for me back in 2011, when I was concerned that my daughters would ultimately have no choice but to attend a skirts-only Korean middle school (my eldest daughter was starting elementary school then). Fortunately, we ultimately found an underfunded but otherwise lovely multicultural school for them, which among its many other benefits doesn’t actually have a uniform. But reading the above suddenly got me was curious as to how many Korean schools still insist [only] their female students freeze every winter:

교사 ‘성차별’ 발언 등 여학생 인권침해 여전 / Teachers Are Still Violating Female Students’ Rights Through Sexist Language and Verbal Attacks

Kwon Su-jin, Veritas, 07.03.17

…여학생에게 치마교복만 입도록 할 경우 성차별적 관행이 될 수 있다는 점에서 여학생의 바지 교복 선택권을 보장해야 한다는 내용도 담았다. 2015년 서울교육청 학생생활규정 점검 결과 ‘치마와 바지 선택권 조항’이 있는 학교 비율은 중학교 73%(281교), 고등학교 59%(189교)에 그쳤다.

…it was stated that girls should have the right to choose school uniforms because it is a sex discrimination practice if girls are allowed to wear skirt school uniforms. According to the Seoul City Education Office, in 2015 the ratio of schools with optional skirts or pants was only 73 percent (281 schools) of middle schools and 59 percent (189 schools) among high schools.

Note that this only refers to Seoul schools, and that the Seoul City Council Students’ Rights Ordinance of 2011 was only followed to varying degrees by schools in the rest of the country; consequently, the nationwide figures are likely to be lower. Continuing:

‘여학생다움’을 강조한 두발, 복장 기준의 개선도 필요하다고 봤다. 여학생과 남학생에게 상이한 기준을 적용한 용의복장 규정 여부를 점검해야 한다는 내용이다. 상담 사례에 따르면 학교평판을 이유로 여학생은 춥더라도 치마만 입어야 한다는 교칙이 있는 학교도 있었다.

I [the author] think that it is necessary to improve dress codes, which currently seem to be focused on female students. It is necessary to check for double-standards. According to a case heard by the Seoul Metropolitan Office of Education’s Students’ Rights Center for instance, one school had a rule that girls should wear only skirts “because of the school’s reputation.”

Back to the main article:

학교 안의 여성들은 스타킹의 색깔마저도 하나하나 통제당한다. 이상한 점은, 스타킹 색에 관한 규제가 학교마다 통일되지 않았다는 점이다. 어떤 학교는 검은색만을, 어떤 학교는 살색만을 신게 한다. 그러나 이유는 같다. ‘야해 보이기 때문’이다. 스타킹 색마저도 성적 대상화의 소재가 되는 것이다.

The color of girls’ stockings is controlled by schools too. What is strange is that the rules for those aren’t uniform [no pun intended—James], but vary widely depending on the school. Some schools demand black stockings only, some schools demand flesh-colored ones. But in each case, the justification is the same: “It has to be dull.” It seems even stockings’ colors are considered a potential source of sexual objectification and sexualization.

응답자 A의 학교에서는 카디건을 허리에 묶는 것을 금지하는 교칙이 있었다. 허리 라인이 드러나서 선정적으로 보인다는 것이 근거라면 근거였다. 이 교칙은 여학생에게만 해당되었고, 당연하게도 여학생의 반발을 샀다. 그러자 학교가 취한 조치는 교칙을 없애는 것이 아닌 남학생에게도 똑같은 규칙을 적용하는 것이었다.

One respondent to Asunaro’s survey had a school rule that prohibited cardigans from being taken off and tied around the waist, as this was considered to draw attention to and sexualize the wearers’ waistlines. Of course, this rule only applied to girls, who complained a lot about it. In response, the school didn’t just eliminate the rule, but decided to apply it to boys as well.

머리부터 발톱까지… 그것도 모자라 속옷도 통제 / From Student’s Heads to Their Toenails…Even the Underwear They Can Wear is Controlled

여성 청소년의 속옷까지 통제하는 학교. 변화하지 않는 교칙으로 학교 안 청소년들은 억압받고 있다 / Schools Even Control Female Adolescent Girls’ Underwear. Unchanging School Rules Are Pressuring Female Students. Source: jackmack34@Pixabay.

학교는 여학생의 속옷에 관해서도 교칙을 만들어 규제한다. ‘흰색속옷, 티셔츠, 나시만 허용’, ‘작년까지는 셔츠 속에 나시 입는 것 금지, 현재는 무채색이고 프린팅 없는 티만 가능하고 꼭 입어야함. 브라만 차고 셔츠 입어도 벌점’. ‘브라 등 속옷 입지 않으면 벌점’.

Schools regulate female students’ underwear with such rules as “Only white underwear, t-shirts, and vests are allowed” at one school; at another, “Until last year, wearing vests under shirts was prohibited. Now, you have to wear a vest or t-shirt over your bra [and under your shirt], otherwise you get punished. But only black or white t-shirts are permitted, with no prints on them”; and at another “You get punished if you don’t wear a bra or other type of underwear.”

이상한 것은, 이런 교칙이 있는 대부분의 학교에서는 남학생에 관한 속옷 규제는 없는 경우가 많았다. 여학생만이 더운 여름에도 티셔츠(심지어 프린팅도 색도 없는), 나시, 브래지어를 껴입어야 하는 상황이다. 게다가 이러한 교칙들이 존재하는 이유를 물으면 ‘성범죄 유발 가능성이 있기 때문’이라고 답한다. 성범죄의 잘못이 가해자가 아닌 피해자에게 있는 것이라고 말하는 것과 같다.

Strangely, in most schools with these rules, there was usually no underwear regulation for boys. Only girls have to wear t-shirts (even with their colors regulated), vests, and bras, even in the hot summer months. In addition, if you ask what these rules are for, the answer is they’re because of the increased possibility of sex crimes without them. It’s like when such crimes occur, that it’s the victims’ faults, not the perpetrators’.

A quick addition to those rules:

바지교복 금지·생리공결제 미준수…학교 ‘여학생 인권’ 실종 / Prohibiting Pants, Not Provided Mandated Menstrual Leave…Schools Are Violating Female Students’ Rights

Anonymous author, Money Today, 07.03.2017.

불합리한 교칙으로 불편을 겪는 여학생도 있다. 서울 B고등학교는 여학생의 경우 무조건 검정구두에 흰 양말을 신어야 한다. 혹한기에만 한시적으로 운동화를 허용하기도 했으나 학교가 정한 디지인만 신을 수 있다. 이 학교에 다니는 한 여학생은 “차가운 구두를 신고 미끄러운 길을 걸을 때면 다칠까봐 불안하다”고 토로했다.

There are other ways in which female students suffer from unreasonable uniform requirements. At one high school in Seoul, girls could only white socks with black shoes, or, for a very limited time in winter, sneakers specially designed by the school. A girl at the school said, “I’m worried about getting hurt in my cold shoes when I walk on icy roads.” [I’m guessing she’s referring to the black shoes?—James.]

The next section of the main article deals with rules about cosmetics, and the sexual language used and/or stereotypes raised by teachers as they punish the students that flout them. That doesn’t just happen when enforcing cosmetics rules of course, and indeed is so often mentioned by the above articles above that I may cover it in a separate post later. But for now, the article concludes:

학교는 이처럼 아주 당연하게, 청소년을 보호 또는 교육한다는 허울 좋은 명목으로 자신이 원하는 자신의 모습을 직접 결정할 권리를 앗아간다. 이러한 학교에서 여성은 누군가에게 자신의 몸이 통제당하는 것이 이상한 일이 아니라고, 당연하다고 생각할 수밖에 없다. 학생의 모습, 학생의 표본을 교사의 권력과 폭력적인 언어로 규정하는 이상하고 작은 낡고 폐쇄적인 사회, 이런 작은 사회 안에 밀어넣어지는 여성들. 그들이 “내 몸은 내가 알아서 할게!”라고 외칠 수 있게끔 더 많은 여성청소년인권에 관한 지지와 관심이 필요하다.

Schools have to decide for themselves if they want to be known for “protecting” or for educating youth. In the meantime, the young women in them can not help but think how strange it is that their own bodies are so controlled by others. This is such a strange, small-minded, old, and closed society that judges the appearance of its students so, that allows for teachers to abuse their powers to this extent, and that so readily restrains women with such rules and such violent language. We need more support for and concern about the human rights of women and youth so that they can grow to stand up as independent adults who can say, “I will be the one to take care of my own body!”.

Source: Isabel Santos Pilot, (CC BY-NC-SA 2.0)

It’s not all doom and gloom though. Let me end with a segment about a school where the students’ rights ordinance has been fully implemented, and what positive changes it has brought to the school’s educational culture:

“교복 위 패딩 안돼”…‘학생인권’ 관심 늘었지만 갈 길 멀어 / “No Padding Allowed in Uniforms”…Interest in Students’ Rights Has Increased But Still Has Far to go

Kim Ji-yun, Hankyoreh, 31.01.17

…조례가 교육 현장에서 잘 안착해 의미를 보여주고 있는 사례도 있다. 서울 금옥여자고등학교에는 ‘금옥인권위원회’라는 이름의 동아리가 있다. 소속 35명의 학생들은 차별금지와 의사표현의 자유, 학습에 관한 권리 등 조례 속 정신을 녹여낸 6개의 소위원회에서 활동한다. 이민혁 담당교사는 “학생인권, 장애인권, 여성인권, 아동학대예방 등 학생들의 관심사에 따라 자발적인 소위원회를 꾸려가고 있다”며 “고등 교육과정을 마친 학생들이 졸업 뒤 사회 구성원이 되어서도 조례로부터 시작한 관심을 지속하길 바란다”고 전했다.

There are cases where the students’ rights ordinance has been fully implemented and is beginning to have a real influence. For example, there is a club named “Geumok Human Rights Committee” in Geumok Women’s High School in Seoul. Of the 35 students that belong to it, there are further grouped into six subcommittees that focus on different areas of the ordinance, including such as discrimination prevention, freedom of expression, and the right to learning. Geumok Women’s High School teacher Lee Min-hyeok said of them, “We are making voluntary subcommittees based on students’ interests, such as student rights, disability rights, women’s human rights, and child abuse prevention.” I hope the students continue fighting for these causes after they graduate.”

이 교사는 “학생인권소위원회의 경우 최저시급, 근로계약서 작성법 등 청소년노동권을 비롯해 ‘휴식권’(조례 10조)을 주제로 야간자율학습에 관한 토론을 진행했다”며 “차별받지 않을 권리에 주목한 장애인권소위원회는 근처 중학교에서 ‘장애 이해교육’을 진행할 만큼 내실 있는 활동을 펼쳤다”고 말했다. “서울 남영동의 경찰청 인권보호센터(옛날 대공분실)를 동아리 학생들과 함께 방문한 적이 있습니다. 권리침해로부터 보호받을 권리, 양심·종교의 자유 등 조례 내용을 마중물로 근현대사 교육까지 진행할 수 있었죠.”

Lee continued, “In the case of the Student Human Rights Subcommittee, we recently had a discussion night on the theme of the minimum wage. Another subcommittee on disability rights was able to carry out activities that increased their understanding of disability education and came up with ideas that will be utilized at nearby junior high schools.[An unidentified student] said, “With my clubmates, I visited the Human Rights Protection Center of the National Police Agency in Namyeong-dong in Seoul, and learned a lot about my rights of protection, my rights of freedom of conscience and religion, and so on.”

인권동아리 단장으로 활동한 금옥여고 3학년 김조은양은 “보통 학생은 억압받는 게 당연하다고 여기는데, 조례 제정을 씨앗으로 삼아 우리의 의무와 권리에 대해 생각해볼 수 있었다”며 “성별, 나이, 장애로 차별받지 않는 사회를 꿈꾸게 됐고 조례 등 정책의 중요성도 깨닫게 됐다”고 전했다.

Kim Jo-eun, a third grade student at the school and former president of the club, said, “Students these days think it is normal to be oppressed. But using the rights ordinance as a spark, I began to learn about my human rights. I could dream of a society in which I was not oppressed, and I realized the importance of policies such as ordinances that could make that happen. “

조례를 통해 학교 문화를 민주적으로 바꾸는 사례도 있지만 갈 길은 여전히 멀다. 2015년 11월27일 서울시의회 교육위원회 장인홍 의원이 공개한 ‘(서울시교육청 관내) 중·고등학교 학교규칙 점검 결과’에 따르면, 중·고교 702곳 가운데 87%(609곳)는 여전히 교칙에 두발 길이·염색·파마 등에 관한 엄격한 규제를 두고 있다.

There are more cases where a school’s culture has become more democratic through the students’ rights ordinance, but there is still much to be done. According to a inquiry published by the Seoul Metropolitan City Council on November 27, 2015, 87 percent (609) of the 702 middle and high schools examined still had strict regulations on the dyeing and perming of hair, and so on.

Let me conclude by returning to Beck’s article in the Atlantic that inspired this post. After noting that group discussions are much more effective than lectures for changing hearts and minds, she concludes herself that:

“One real advantage of group reasoning is that you get critical feedback,” McIntyre [a research fellow at the Center for Philosophy and History of Science at Boston University] says. “If you’re in a silo [like Facebook], you don’t get critical feedback, you just get applause.”

But if the changes are going to happen at all, it’ll have to be “on a person-to-person level,” Shaw says.

He tells me about a patient of his, whose family is involved in “an extremely fundamentalist Christian group. [The patient] has come to see a lot of problems with the ideology and maintains a relationship with his family in which he tries to discuss in a loving and compassionate way some of these issues,” [former cult member Daniel Shaw] says. “He is patient and persistent, and he chips away, and he may succeed eventually.”

“But are they going to listen to a [news] feature about why they’re wrong? I don’t think so.”

When someone does change their mind, it will probably be more like the slow creep of Shaw’s disillusionment with his guru. He left “the way most people do: Sort of like death by a thousand cuts.”

And on that note, please do share this post with friends, family members, and/or coworkers that you wouldn’t usually—if just one changes their mind, then the last two weeks(!) spent on it will have been worth it. And who knows? Maybe that person’s influence will ultimately lead to a school changing its uniform rules too.

Please also note that I’ve never taught in a Korean school, and haven’t taught Korean teens in over seven years, so I would really appreciate any feedback on anything in this post, especially if you have any recent experience at/with either. Thanks!