This panel critically examines the paradoxical roles of Korean religious traditions as both forces of liberation and instruments of oppression. Rooted in Korea’s socio-political history, religious ethics and practices have shaped discourses on justice, suffering, and resistance. In an era of rapid modernization and political upheaval, it is imperative to reassess how these traditions sustain power hierarchies while also serving as catalysts for transformative change. Bringing together theological, sociological, and historical perspectives, this session interrogates case studies such as the reconfigurations of freedom in Won Buddhism, the resurgence of shamanistic rituals, and the entanglements of Protestantism with far-right politics. It also reexamines the roles of Christianity and Confucianism in gendered oppression. Through postcolonial and feminist critiques, this panel reimagines religious activism in Korea, unveiling both its visionary and problematic dimensions. Ultimately, it seeks to illuminate how faith and justice intersect in the ongoing pursuit of a more equitable society.
I examine the socio-political dynamics between conservative Protestant groups and far-right politics in South Korea, focusing on the social unrest following the recent impeachment of President Yoon Suk Yeol and the political mobilization of the church led by Pastor Jeon Kwang Hoon. Through historical, sociological, and theological analysis, I explore how violent religious rhetoric, political ideology, and socio-economic grievances contribute to the radicalization of conservative Protestantism, reinforcing systems of oppression. In doing so, I trace the historical trajectories of distinct Protestant groups, highlighting their divergent paths–some supporting authoritarian regimes and stepping back from social crises, while others actively challenging unjust and hegemonic social structures. Also, I analyze the rising political activism of conservative religious institutions, which has led to the emergence of the far-right Protestantism as a distinct political force. Ultimately, I aim to propose strategies for fostering liberative religious and civic practices that uphold South Korea’s democratic integrity.
Won Buddhism is often regarded as a rational and socially engaged religion, emphasizing both personal transformation and collective well-being. Through comparative discourse analysis of media and interviews with 25 followers in South Korea and New Zealand, this research explores how followers perceive Won Buddhism as a force for social change and interfaith dialogue. Many interviewees especially highlighted freedom and social usefulness as core aspects of its rationality. Korean members, particularly those with prior Christian church experience, emphasized freedom from rigid collective structures, while non-Korean participants found a sense of community in Won Buddhism, often viewing it as an insurance against neoliberal uncertainties. Additionally, its Kaebyŏk concept was often interpreted as a social transformation rooted in ethical engagement and interpersonal relationships. This presentation examines how Won Buddhism's complex discourse of adaptability, evolution and freedom contribute to its perception as a modern, socially conscious religion.
I will explore the resurgence of shamanistic practice among young Koreans, analyzing its psychological, cultural, and religious implications in modern Korean society. For young people seeking reassurance about their futures, shamanistic practices can serve as tools for alleviating societal anxiety and coping with life’s uncertainties. These practices provide a way to address personal concerns, functioning as a form of psychological support. Moreover, with the secularization of Korean shamanism, these practices have become increasingly accessible. This growing interest in shamanism may indicate that institutional religions, including Christianity, have failed to fully address the spiritual, existential, and emotional needs of young people. Additionally, this phenomenon aligns with the broader global trend of spiritual-but-not-religious (SBNR) practices. I will critically examine how shamanism can offer meaningful alternatives by creating spaces for emotional reassurance and self-exploration—dimensions that institutional religions may struggle to provide—in ways that feel more personally relevant, transformative, and liberating.
Confucianism has been accused of engendering oppression of women in the Korean Church. It is alleged, early Christian missionaries’ endeavors to liberate Korean women have been overcome by male-centered Confucian society. However, is Confucianism the only perpetrator of the oppression of women in the Korean Church? Also, can we simply understand Confucianism as a sexist idea? This presentation aims to challenge the suspicions upon Confucianism in two ways. First, it reveals Christianity has reinforced the existing oppression by examining how Christian ethics of agape as self-sacrifice justifies women’s unrecognized works in the Korean Church. Second, it highlights the potential for women’s liberation in Confucianism by focusing on the Confucian virtue of ren (仁) as a post-conventional morality that challenges the existing convention. By offering a feminist reinterpretation of Confucian virtue, this presentation encourages the Korean Church to revisit the Confucian tradition and discover a liberative force from their own tradition.
This paper argues that discourses on liberation and oppression of religion in Korea have been contested and shaped by actors representing diverse religious traditions and national and imperial interests, making our understandings of these concepts subjective and in need of critical re-evaluation. The pressures and influences of multiple empires, and Korean responses to them, were instrumental in shaping modern ideas of religion and religious freedom in Korea. Likewise, the perspectives of various religious traditions have played an active role in conceptualizing religion and religious freedom. Religious freedom talk in Korea has developed and changed depending on the national and religious affiliations of who is talking. What was considered normal for Korea once became abnormal later, and what was acceptable for some was unacceptable for others. Divergent interests made liberation and freedom in Korean religion debatable concepts, and so we must question and critique narratives of these phenomena in Korean history.