Igniting the Internet: Youth and Activism in Postauthoritarian South Korea by Jiyeon Kang

Yang, Myungji

doi:10.1353/ks.2018.0006

Cited by 6 publications

(9 citation statements)

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“…13 What makes South Korea in the 21 st century stand out more, however, is the current new media environment. In exploring South Korean youth activism and the internet, Kang (2016) agrees with previous observations that contemporary South Korea is "one of the world's most highly connected societies" (p. 1) that "matured into the social media age well ahead of the global curve" (p. 36). South Korea also continues to be in the top ten countries with highest smart phone distribution rate.…”

Section: Critical Insider Movements In Contemporary South Koreasupporting

confidence: 84%

“…This does not mean that Protest 2002 intentionally avoids media visibility.For organizing important protests, it not only posts notices on the official website and social media but also spreads the word out through cooperative critical insider media such as . AsKang (2016) argues, the fluidity between online and on-site protests blurs the boundaries between virtual and real worlds in South Korea (p. 159). In addition, one unique activity of Protest 2002 21 is their counseling program that provides counseling services to those who are struggling with various problems in their churches, including but not limited to pastors' scandals, questionable sermons, legal/administrational difficulties, hereditary church and other property problems.…”

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confidence: 99%

“…This could perhaps indicate thatKang's (2016) notion of captivation is applicable to at least some younger Protestants in South Korea. In other words, the process in which political action is enabled by shared attention, sentiments, and fascination through the Internet maybe taking place among younger Protestants in Korea even in the absence -or lack -of critical insider information at their churches.…”

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confidence: 99%

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Protesting Korean Protestantism

Hong¹

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This study focuses on "critical insiders" of Korean Protestantism in the twenty first century, namely those who are committed to their Protestant faiths yet are highly critical of the ways in which Protestant Christianity is taught, believed, and practiced in South Korea. Particular emphasis is given to the question of how they resist/challenge dominant institutions and popular beliefs-especially on religious authority and various moral and monetary implications of such beliefs-as well as alternative visions they offer, through media. Scholars today acknowledge the centrality of media in various religious practices. I show that the role of media is no less important for religious critical insiders, albeit in somewhat different ways; in the South Korean case, I argue that they resist dominant voices by multi-mediatizing theology. Simply put, multi-mediatizing theology is making religiously normative (i.e. theological) discourses available through multiple outlets and voices and rendering informed theological judgments dependent upon such plurality and diversity of mediated sources. I analyze Korean Protestant critical insiders' various media movements to illustrate this point and also to explore some ramifications of this kind of resistance taking place in the South Korean context. I also incorporate into my analyses the interviews I conducted with key individuals involved in the production of two Protestant TV shows that attempted at consolidating critical insider voices. I conclude with a theoretical and theological reflection upon the media/communication aspect of the entire phenomenon of Korean Protestantism and critical insiders.

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Section: Critical Insider Movements In Contemporary South Koreasupporting

confidence: 84%

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confidence: 99%

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confidence: 99%

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Protesting Korean Protestantism

Hong¹

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“…4 At the grassroots level, Chungmoo Choi and Nam-hee Lee have examined how madanggeuk, which is a Korean theatre genre that involves mask-dance and satire, played a significant role in engaging audiences in political issues and popular protest. 5 More recently, Jiyeon Kang has analyzed the ways in which Koreans organized nationwide protests in 2002 and 2008 via online communities, 6 and Elizabeth Son has traced the history of 'comfort women' in activist performances in Korea and diasporic communities. 7 Son shows that activists, survivors, and supporters used performative strategies to promote 'collective participation and involvement in the process [to] bring about possibilities for redress'.…”

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confidence: 99%

Representing the Unrepresentable in South Korean Activist Performances

Jeong¹

2020

New Theatre Quarterly

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On 16 April 2014, the Sewol Ferry capsized in the southern region of South Korea: 304 passengers died, including 250 high school students. Despite an international outcry, there has not yet been a comprehensive investigation into what caused the Sewol to sink and why the passengers were not rescued promptly. This article discusses how performance can represent something that defies explanation because we do not know how or why it happened. Yellow Ribbon’s Talent Show, Namsan Arts Centre’s From Pluto, and Camino de Ansan performed the role of the students who died. Taking these three case studies, this article analyzes the ways in which they strive to represent the unrepresentable as they attempt to document the sinking and achieve justice, while memorializing the victims and arguing for the necessity of a more safety-conscious society. Areum Jeong is Assistant Professor in Humanities at Sichuan University-Pittsburgh Institute. Jeong’s research takes a transnational approach to Korean and Korean-American film, literature, theatre, and performance. Her current book project explores how performance documents death, loss, and memory in South Korean and diasporic communities.

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“…Technologically, young Koreans built a collective on the Internet based on a shared yet underarticulated fear of contaminated beef and of Lee's neoliberal policies and developed a potent critique of his larger neoliberal policies without adopting the language of institutional politics. Elsewhere, I theorized this as a politics of captivation (Kang, 2016). A user's captivation with a message or image becomes the center of a new network whose circulation expands its reach to further audiences, and the number of linked connections makes a message more visible by placing it more prominently in search results.…”

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confidence: 99%

Internet activism transforming street politics: South Korea’s 2008 ‘Mad Cow’ protests and new democratic sensibilities

Kang

2017

Media, Culture & Society

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This article examines South Korea’s Internet-born ‘candlelight festivals’ of 2008, with a focus on online movement transforming protesters’ communicative patterns and sensibilities in the street. When the government resumed importation of US beef despite widespread concern about mad cow disease, Korea’s young Internet users criticized the government and mobilized for street protests. In the resulting protests, the festive crowd directly spoke back to authority with irreverent humor and carnivalesque defiance. This novel mode of political participation indicates new democratic sensibilities liberated from authoritarian preconceptions and limits that had dominated Korean politics. The transformation of protest modalities observed in Korea – a nation that has experienced the maturation of Internet activism – suggests that scholars should pay attention to how Internet users traverse online and offline spaces, and to how online politics reshapes local actors’ broader political experiences and expectations.

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Igniting the Internet: Youth and Activism in Postauthoritarian South Korea by Jiyeon Kang

Cited by 6 publications

References 0 publications

Protesting Korean Protestantism

Protesting Korean Protestantism

Representing the Unrepresentable in South Korean Activist Performances

Internet activism transforming street politics: South Korea’s 2008 ‘Mad Cow’ protests and new democratic sensibilities

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