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Record Nr. |
UNINA9910149659203321 |
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Autore |
Kim Nami |
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Titolo |
The Gendered Politics of the Korean Protestant Right : Hegemonic Masculinity / / by Nami Kim |
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Pubbl/distr/stampa |
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Cham : , : Springer International Publishing : , : Imprint : Palgrave Macmillan, , 2016 |
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ISBN |
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Edizione |
[1st ed. 2016.] |
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Descrizione fisica |
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1 online resource (XVII, 184 p.) |
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Collana |
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Asian Christianity in the Diaspora |
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Disciplina |
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Soggetti |
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Gender identity—Religious aspects |
Ethnology - Asia |
Religion and Gender |
Asian Culture |
History of Korea |
Korea History |
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Lingua di pubblicazione |
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Formato |
Materiale a stampa |
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Livello bibliografico |
Monografia |
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Nota di bibliografia |
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Includes bibliographical references and index. |
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Nota di contenuto |
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Introduction. Father School, Anti-LGBT Movement, and Islamophobia -- Chapter 1. The Resurgence of the Protestant Right in the Post-Hypermasculine Developmentalism Era -- Chapter 2. “When Father Is Restored, Family Can Be Recovered”: Father School -- Chapter 3. “Homosexuality is a Threat to Our Family and the Nation”: Anti-LGBT Movement -- Chapter. 4 “Saving Korean Women from Muslim Men”: Islamophobia/Anti-Muslim Racism -- Epilogue. . |
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Sommario/riassunto |
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This book provides a critical feminist analysis of the Korean Protestant Right’s gendered politics. Specifically, the volume explores the Protestant Right’s responses and reactions to the presumed weakening of hegemonic masculinity in Korea’s post-hypermasculine developmentalism context. Nami Kim examines three phenomena: Father School (an evangelical men’s manhood and fatherhood restoration movement), the anti-LGBT movement, and Islamophobia/anti-Muslim racism. Although these three phenomena may look unrelated, Kim asserts that they represent the Protestant Right’s distinct yet interrelated ways of engaging the contested |
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hegemonic masculinity in Korean society. The contestation over hegemonic masculinity is a common thread that runs through and connects these three phenomena. The ways in which the Protestant Right has engaged the contested hegemonic masculinity have been in relation to “others,” such as women, sexual minorities, gender nonconforming people, and racial, ethnic, and religious minorities. . |
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