The paper explores the role of digital platforms in feminist movements in South Korea while discussing the essential dynamics of feminism’s rapid adoption in South Korea due to digital platforms. My interest in this topic originates from the negative perception of feminism in Korea, where being a feminist was considered an insult. After living in Canada for most of my life, I grew up knowing that feminism is a positive aspect that is embraced by society as a means of empowering women. It was, therefore, a puzzling contrast for me to find out that feminism was viewed differently in South Korea, and I wanted to understand the underlying reasons behind such broad disdain in Korea. Recently, feminist activism in South Korea gained new momentum regarding its scope, reach, and agenda range. Specifically, research indicates that since 2015, the country has been experiencing the resurgence of feminist movements, often referred to as the ‘feminism reboot.’ In this area, the term ‘reboot’ is used to refer to the differences between the feminism that was experienced in the past and the one experienced in the contemporary world under the influence of digital platforms. For instance, hashtags such as #iamafeminist have been introduced on the X app, allowing individuals to reclaim their feminist identity in the face of the prevalent anti-feminist sentiment in Korea. Through digital platforms such as X, individuals have leveraged their freedom of expression to express their ideas about feminism regardless of the country’s original culture regarding the subject matter.
Cole highlights how Western feminist narratives might influence South Korean digital feminists regardless of their local voices and contexts. For instance, the white-savior narrative has so developed to a point where Westerners believe they always have the answers and the solutions to everything. For this reason, Westerners have tried to reduce South Korean feminist issues to a type of content that they, too, can easily understand. Shin & Lee (2022) claims that unknown to the South Koreans who might think that this is done in their favor, a kind of content that is easily digestible to the Western culture’ is oversimplified, so that specific aspects of South Korean feminism are highlighted, ignoring the complexities of the movements and the broader socio-political context. Moreover, Shin & Lee (2022) emphasize the importance of movements such as the ”escape the coset’ movement, which women in fashion use to reflect their voices in fourth-wave feminism.’ I think it is essential for Korean women to embrace such movements, which are created by themselves, instead of depending on Western media, which can only do as much as focus on sensationalized stories about South Korean feminism, such as protests against beauty standards or gender inequality in the workplace. Although all these issues are essential and should be addressed, it is also significant to consider all the aspects related to the feminist movements in the country. After all, solving such issues alone can only lead to solving a small percentage of the entire problem, leaving the root causes of the issue, which include culture and socio-political insects, among others. From this perspective, it should be noted that oversimplification and tokenism may affect South Korean feminist voices and perspectives. We need to frame their issues to fit the Western frameworks as this may lead to the loss of South Korean local aspects and misrepresentation of the local activists.
According to Cole, the White Saviour Industrial Complex may affect South Korean digital feminist spaces, overshadowing local voices and contexts. This may happen especially concerning the balance between global solidarity and cultural imperialism. However, the contributions of digital platforms, such as enabling global connections and support, should be ignored since South Koreans might do so at some point. Besides, I think it is essential to obtain support from powerful nations on national matters such as feminism. Notwithstanding, it is also possible to get lost in the support of Westerners to a point where only Western feminist ideologies are being spread across digital platforms, leaving behind the original issues emanating from South Korea. For this reason, Jinsook et al. (2021) claim that South Koreans should leverage the recent popularization of feminist activism to ensure their voices are heard throughout digital platforms.
Consequently, having Western feminist perspectives dominate the digital spaces in the name of supporting South Korean feminist activisms may result in a risk of cultural imperialism, where Western values and agendas overshadow the local voices and concerns. From my observations, the digital platforms may amplify the voices of Westerners, who may seem to have access and privilege, while affecting the voices of local feminists and the option of South Korean feminist movements. Therefore, while using digital platforms to air their voices, it is significant for South Korean feminists to draw a fine line between global feminist solidarity and cultural imperialism.
Cole criticizes how Western feminist narratives might overtake the South Korean digital feminist spaces, overshadowing the local voices and contexts. This may happen in the form of backlash and misrepresentation. As Cole explains, South Korean feminists may face criticism locally and globally when their voices do not conform to Western feminist’s expectations (Cole, 2012). This may also lead to unnecessary pressure on the South Koreans as they are stuck between being conformed to the Westerners and being misrepresented. Notwithstanding, the Westerners may not care whether they are misrepresenting or overshadowing the South Koreans for as long as their voices are being heard globally.
On the other hand, the misrepresentation of the South Koreans in the international media may complicate the movement’s goals and strategies. For example, suppose South Koreans fail to prioritize the issues not included in the Western feminist agendas or use tactics that diverge from Western approaches. In that case, they may be dismissed by the internal audience since the Westerner carries so much voice and influence. On the contrary, if they conform to Western expectations, they may need to include their local voices, culture, and issues only specific to them, leading to backlash and misrepresentation. Therefore, the Western movements must embrace cultural humility and awareness while navigating this issue.
On a positive note, Cole’s critique may also be used to highlight the agency of South Korean feminists in utilizing digital platforms to define their movements on their terms, resist other influences, and engage in a more equitable global feminist dialogue that respects the diversity of feminists experiences and practices. This may be achieved by using digital platforms to independently dictate their movements instead of giving in entirely to Western narratives. Also, Westerners should only be allowed to join because they will operate based on the rules set by the South Koreans. Otherwise, they should not be allowed to be involved. Consequently, by making their narratives, the South Koreans can challenge Western-centric perspectives and enhance a more inclusive understanding of feminist experiences worldwide.
Sara Ahmed presents the best explanation of the concept of non-performativity in antiracism that digital feminist activism in South Korea may apply. Ahmed (2006) highlights the parallels and complexities of declarations versus actions in her article, explaining how some online statements may amount to results. For instance, just as some institutions may only be good at making declarations of antiracism without being able to effectuate the change, digital feminist activisms may involve declarations of feminist beliefs and values that may not have the potential of being translated into effective change or action. This may be because online activism can prioritize performative acts of support, including sharing hashtags or posting and reposting messages to gain more likes, comments, and probably followers, over substantive efforts that address systemic issues. From personal observations, the main area for improvement of such hashtags and messages is that they can only go as far as attaining likes, comments, and followers. However, their impact may be limited as they often fail to address the root cause of issues such as gender inequality or challenge the entrenched power structures.
Under digital feminism, Sara Ahmed’s exploration of the visibility of declarations is an essential concept that cannot be ignored. However, visibility on social media platforms may increase awareness, which is necessary; more than awareness is needed to result in effective change. Moreover, according to Ahmed’s observations, too much visibility may sometimes lead to a significant amount of backlash, which may not be suitable for feminist activists whose success depends on support rather than hatred from the online community. The backlash can happen in various forms, ranging from online harassment to bullying, undermining the potential of digital platforms to enhance feminists’ empowerment. For this reason, Jung & Moon (2024) claim that digital platforms operate both ways, amplifying voices and exposing activists to various forms of harm. It is, therefore, essential to use such platforms carefully for effective feminist activism in South Korea.
Ahmed’s approach to the role of Whiteness in digital feminist activism in South Korea involves examining how Western feminist ideals are received and transformed within this context. This may be because the global exchange of feminist ideas through digital platforms may lead to unnecessary tensions between the Western narratives and the local voices. As suggested by Cole’s critiques, it is essential to note that Western feminism has the potential to overshadow or conflict with South Korean ideologies due to differences in cultural and racial biases. As such, Ahmed recommends that it is significant to have a more equitable dialogue that acknowledges the diversity of the global feminist’s experiences and practices. From these discussions, this may lead to a more inclusive and intersectional approach to feminist activism in South Korea and beyond.
Ahmed’s concepts also suggest exploring how online expressions of solidarity may only sometimes translate to meaningful support or action. However, digital platforms serve the essential purpose of mobilizing individuals and communities around specific issues (Ahmed, 2006). The only challenge in this idea is ensuring widespread attention and solidarity translate into sustained offline activism and tangible societal change. Therefore, Ahmed suggests a critical application of the gap between online expressions of support and practical actions, highlighting the importance of moving beyond mere expressions to ensure that the voices of local feminists are heard and addressed.
Recently, feminist activism in South Korea gained new momentum regarding its scope, reach, and agenda range. Specifically, research indicates that since 2015, the country has been experiencing the resurgence of feminist movements, often referred to as the ‘feminism reboot. The paper analyzed the dual edges of digital feminism in South Korea under the ideologies of Teju Cole’s critique and Sara Ahmed’s concepts. Cole highlights how Western feminist narratives might influence South Korean digital feminists regardless of their local voices and contexts. For instance, the white-savior narrative has so developed to a point where Westerners believe they always have the answers and the solutions to everything. For this reason, Westerners have tried to reduce South Korean feminist issues to a type of content that they, too, can easily understand.
Ahmed, S. (2006). The nonperformativity of antiracism. Meridians, 7(1), 104-126. https://read.dukeupress.edu/meridians/article-abstract/7/1/104/138289/The-Nonperformativity-of-Antiracism
Cole, T. (2012). The white-savior industrial complex. The Atlantic, 21(1). https://bpb-us-e1.wpmucdn.com/sites.dartmouth.edu/dist/e/397/files/2014/11/Cole-2012-White-Savior-Industrial-Complex.pdf
Jinsook, K. I. M. (2021). The resurgence and popularization of feminism in South Korea: Key issues and challenges for contemporary feminist activism. Korea Journal, 61(4), 75-101. https://www.researchgate.net/profile/Jinsook-Kim-5/publication/357714828_The_Resurgence_and_Popularization_of_Feminism_in_South_Korea_Key_Issues_and_Challenges_for_Contemporary_Feminist_Activism/links/61dc5504034dda1b9eea7492/The-Resurgence-and-Popularization-of-Feminism-in-South-Korea-Key-Issues-and-Challenges-for-Contemporary-Feminist-Activism.pdf
Jung, G., & Moon, M. (2024). “I AM A FEMINIST, BUT…” Practicing Quiet Feminism in the Era of Everyday Backlash in South Korea. Gender & Society, 08912432241230557. https://journals.sagepub.com/doi/abs/10.1177/08912432241230557
Shin, Y., & Lee, S. (2022). “Escape the Corset”: How a Movement in South Korea Became a Fashion Statement through Social Media. Sustainability, 14(18), 11609. https://www.mdpi.com/2071-1050/14/18/11609