The Bridge
Why so many South Korean women are refusing to date, marry or have kids
South Korean women are confronting severe sexism and rising digital sex crimes, prompting movements like 4B, where women reject relationships with men amid increasing gender hostility and resentment.
Min Joo Lee, Indiana University
South Korea finds itself embroiled in an all-out gender war – and it keeps getting worse.
The animosity between Korean men and women has reached a point where some women are outright refusing to date, marry and have kids with men – a phenomenon known as the 4B movement.
As a Korean feminist scholar living in the U.S., I’ve followed this gender war from afar as I conducted research on contemporary Korean gender politics.
However, I also became embroiled in it myself after my research on Korean masculinity was published by CNN.
The article described foreign women who traveled to Korea after becoming enamored of the idea of dating Korean men from watching Korean television dramas. I pointed out that since the tourists’ fantasies were based on fictional characters, some of them ended up disappointed with the Korean men they dated in real life.
The article was about racial politics and the masculine ideals. But some Korean readers thought that I was simply criticizing Korean men for not being romantic and handsome enough. One enraged Korean man commented that I was an “ugly feminist.”
But this was tame in comparison to what women living in South Korea have endured in recent years.
Extreme misogyny and a feminist backlash
Over the past couple of decades, there have been flash points in this gender war.
In 2010, Ilbe, a right-wing website that traffics in misogyny, started attracting users who peppered the forums with vulgar posts about women.
Then in 2015, an online extremist feminist group named Megalia arose. Its goal was to fight back by demeaning Korean men in ways that mirrored the rhetoric on sites like Ilbe.
A year later, a man who had professed his hatred of women murdered a random woman in a public bathroom near a Seoul subway station. He was eventually sentenced to decades in prison, but the lines were quickly drawn. On one side were feminists, who saw misogyny as the underlying motive. On the other side were men who claimed that it was merely the isolated actions of a mentally ill man. The two groups violently clashed during competing protests at the site of the murder.
A backdrop of digital sex crimes
However, none of these events have elicited as much public controversy as the steep rise in digital sex crimes. These are newer forms of sexual violence facilitated by technology: revenge porn; upskirting, which refers to surreptitiously snapping photos under women’s skirts in public; and the use of hidden cameras to film women having sex or undressing.
In 2018, there were 2,289 reported cases of digital sex crimes; in 2021, the number snowballed to 10,353.
In 2019, there were two major incidents that involved digital sex crimes.
In one, a number of male K-pop stars were indicted for filming and circulating videos of women in group chatrooms without their consent.
A few months later, Koreans were shocked to learn about what became known as the “Nth Room Incident,” during which hundreds of perpetrators – mostly men – committed digital sex crimes on dozens of women and minors.
They tended to target poorer women – sex workers, or women who wanted to make a few bucks by sharing anonymous nude photos of themselves. The perpetrators either hacked into their social media accounts or approached these women and offered them money, but asked for their personal information so they could transmit the funds. Once they obtained this information, they blackmailed the women by threatening to reveal their sex work and their nudes to their friends and family.
Since sex work and posting nude images of yourself online are illegal in Korea, the women, fearing arrest or being ostracized by friends and family, complied with the perpetrators’ demands to send even more compromising images of themselves. The men would then swap these images in chatrooms.
And yet a 2019 survey conducted by the Korean government found that large swaths of the population blamed women for these sex crimes: 52% said that they believed sexual violence occurs because women wear revealing clothes, while 37% thought if women experienced sexual assault while drunk, they are partly to blame for their victimization.
In other words, a significant percentage of the Korean population believes that female sexuality is the problem – not the sexual violence.
Government policy lays the groundwork
Digital sex crimes are too widespread to lay the blame at the feet of a handful of bad actors.
To me, part of the problem stems from the long history of “gendered citizenship.”
Korean feminist scholar Seungsook Moon has written about the ways in which the government created one track for men and another for women as the country sought to modernize in the second half of the 20th century:
“Men were mobilized for mandatory military service and then, as conscripts, utilized as workers and researchers in the industrializing economy. Women were consigned to lesser factory jobs, and their roles as members of the modern nation were defined largely in terms of biological reproduction and household management.”
Although these policies are no longer officially carried out, the underlying attitudes about gender roles remain embedded in Korean life and culture. Women who veer from being mothers and housewives expose themselves to public and private backlash.
The government has created gender quotas in certain industries to try to unravel this system of gendered citizenship.
For instance, some government jobs have minimum gender quotas for new hires, and the government encourages the private sector to implement similar policies. In historically male-dominant industries, such as construction, there are quotas for female hires, while in historically female-dominant industries, such as education, there are male quotas.
In some ways, this has only made things worse. Each gender feels as if the other is receiving special treatment due to these affirmative action policies. Resentment festers.
‘The generation that has given up’
Today, the sense of competition between young men and women is exacerbated by the soaring cost of living and rampant unemployment.
Called the “N-Po Generation,” which roughly translates as “the generation that has given up,” many young South Koreans don’t think they can achieve certain milestones that previous generations took for granted: marriage, having kids, finding a job, owning a home and even friendships.
Although all genders find themselves discouraged, the act of “giving up” has caused more problems for women. Men see women who forgo marriage and having kids as selfish. And when they then try to compete against men for jobs, some men become incensed.
Many of the men who have become radicalized commit digital sex crimes to take revenge on women who, in their view, have abandoned their duties.
Ultimately, the competitive dynamic created by the Korean government’s embrace of gendered citizenship has stoked the virulent gender war between Korean men and women, with digital sex crimes used as ammunition.
The 4B movement, whereby Korean women forego heterosexual dating, marriage, and childbirth, represents a radical escalation of the gender war by seeking to create an online and offline world devoid of men. Rather than engaging in altercations, these women are refusing to interact with men, period.
Digital sex crimes are a global problem
To be sure, digital sex crimes are not unique to Korea.
When I teach my college class on digital sex crimes in the U.S., I’m surprised by how many of my students admit that they’ve been victims of digital sex crimes, or knew of it happening at their high schools. And at the National Women’s Studies Association’s annual conference in 2022, I watched feminist activists and scholars from all over the world present their findings about digital sex crimes back home.
Since each country has its own cultural context for the rise in digital sex crimes, there isn’t a single solution to solve the problems. But in South Korea, continuing to unravel the system of gendered citizenship could be part of the solution.
Min Joo Lee, Postdoctoral Fellow, Indiana University
This article is republished from The Conversation under a Creative Commons license. Read the original article.
Lifestyle
P.F. Chang’s Partners With Starlight Children’s Foundation for New “Spirit of the Zodiac” Giving Campaign
P.F. Chang’s launches Spirit of the Zodiac, a giving campaign supporting Starlight Children’s Foundation with Bao plush purchases and in-restaurant donations.
P.F. Chang’s Launches Spirit of the Zodiac Campaign to Support Starlight Children’s Foundation
P.F. Chang’s is launching a new annual charitable initiative designed to bring comfort to children during hospital stays. The Scottsdale-based restaurant brand announced Spirit of the Zodiac, a giving program inspired by the Chinese zodiac, with its inaugural campaign—Year of the Fire Horse: Spirit of Strength—benefiting Starlight Children’s Foundation.
What the campaign supports
Starlight Children’s Foundation serves more than 800 children’s hospitals nationwide, providing programs such as toy deliveries, hospital gowns, gaming stations, and other experiences intended to help kids feel more comfortable, connected, and supported during medical care.
How guests can participate (Sept. 2–Sept. 30)
From September 2 through September 30, 2026, guests can purchase Bao, a limited-edition horse plushie, for $10 through dine-in transactions at participating P.F. Chang’s restaurants (while supplies last). For each Bao purchased, P.F. Chang’s will donate an identical Bao plushie to Starlight for distribution through its hospital network—up to 20,000 donated plushies.
Guests can also support the campaign by rounding up their checks or making a direct donation in restaurant. The overall effort aims to raise $500,000 to support Starlight’s work with children and families.
Bonus offer for donors
P.F. Chang’s says guests who purchase Bao or make an in-restaurant donation of $10 or more to Starlight will receive an offer for a complimentary appetizer with the purchase of an entrée on a future dine-in visit, valid through October 31, 2026 (restrictions apply; participating locations only).
A story component for families
The campaign also includes a storytelling element: Bao’s journey will be featured in a digital story and an original children’s book by author Jenny Liao and illustrator Adriane Tsai, expected to publish later this month.
What to watch for
P.F. Chang’s and Starlight plan to continue the partnership beyond September, including in-hospital catering and plush deliveries in early October.
For more information, visit www.pfchangs.com/offers/spirit-of-the-zodiac. To learn more about the partnership, visit starlight.org/pfchangs.
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Community
9/11 Day Awards $3 Million in Grants to Expand Volunteer Opportunities Nationwide Ahead of 25th Anniversary
9/11 Day announced $3 million in grants to nearly 200 groups across 40 states, expanding service projects for the 25th anniversary observance.
As the United States approaches the 25th anniversary of September 11, 2001, the nonprofit 9/11 Day is putting major resources behind a familiar idea with renewed urgency: remembrance through service. The organization—founded by 9/11 families and leaders and co-led by co-founders David Paine and Jay Winuk—announced $3 million in grants to roughly 200 nonprofits, schools, and community groups across 40 states to expand local volunteer projects tied to this year’s September 11 National Day of Service and Remembrance.
The funding is designed to dramatically increase the number of ways Americans can participate close to home, from food insecurity initiatives to neighborhood cleanups and support programs for veterans and first responders. Together, grant recipients are expected to engage more than 70,000 volunteers nationwide.
A major push toward youth-led service
More than 70% of the grant funding is going to youth organizations and educational institutions, including K–12 schools, universities, and other learning programs. The emphasis reflects a generational reality: millions of students today know 9/11 primarily through textbooks, family stories, and classroom lessons.
“For many students participating in the observance this year, 9/11 is something they’ve only encountered in textbooks or through stories from parents and grandparents,” said Jay Winuk, co-founder and executive vice president of 9/11 Day and a 9/11 family member. “By connecting history with hands-on service, we’re helping young people understand that the legacy of 9/11 isn’t defined only by tragedy. It’s also defined by compassion, resilience and the responsibility we all share to care for one another.”
Youth-focused projects supported by the grants include school-wide days of service, hunger-relief efforts, donation drives, community improvement work, and service-learning initiatives that connect the history of September 11 with practical ways to help others.
UNIITE for Good: turning an anniversary into a nationwide “doing good” moment
The grant program is a cornerstone of 9/11 Day’s nationwide UNIITE for Good campaign, scheduled to officially launch August 24. The campaign aims to transform the 25th anniversary into what organizers describe as America’s largest day of doing good—channeling remembrance into tangible community impact.
The program is administered in collaboration with AmeriCorps, with principal funding provided by AmeriCorps and the Popeyes Foundation. A special emphasis this year is addressing hunger—an issue described in the release as an “ever-growing hunger crisis across the nation.”
Meeting community needs where people live
Grant-funded projects span urban, suburban, and rural communities. Activities include assembling meals for individuals and families facing food insecurity, packing care kits for veterans and first responders, restoring community spaces, and strengthening schools and neighborhoods.
Beyond the service itself, the grants are also intended to help local groups recruit volunteers, purchase supplies, coordinate logistics, and expand the number of service opportunities available in their areas.
“As we mark the 25th anniversary of 9/11, we have a responsibility to preserve not only the memory of that day and those lost and injured, but also the extraordinary way Americans came together in the aftermath of the attacks,” said David Paine, president and co-founder of 9/11 Day. “These community-led projects are helping rekindle that spirit of unity, compassion and service by bringing neighbors together to help solve local challenges.”
AmeriCorps echoed that message, framing service as a way to honor those who responded in the immediate aftermath of the attacks.
“This year, we invite Americans to carry forward that enduring spirit of unity and service by becoming a hero for someone in need,” said Emily Stock, project manager for Volunteer Initiatives at AmeriCorps, noting that AmeriCorps-funded projects will include food drives, home repairs, neighborhood cleanups, and disaster preparedness activities.
The Popeyes Foundation also highlighted its community-focused mission and its role in supporting local projects.
Why this anniversary matters now
Organizers say the 25th anniversary arrives at a pivotal moment: more than 100 million Americans are now too young to have personal memories of September 11. That makes this milestone one of the last major opportunities to connect those who lived through the day with younger generations learning about it as history.
Examples of grant-supported efforts include:
- Marshall University, which plans to build on its existing 9/11 Days of Service tradition, including a Memorial Stair Challenge and volunteer projects supporting veterans, first responders, and families in need.
- Middlebury Elementary School, which will expand hands-on service activities that teach younger students about 9/11 through compassion and community action.
- University of South Dakota, where students will work alongside community partners to address local needs while learning how service can bridge backgrounds and perspectives.
How to get involved
A full list of 2026 9/11 Day Grant Program recipients is available through 9/11 Day. To learn more about the September 11 National Day of Service and Remembrance—and to find ways to participate—visit 911day.org.
STM Daily News will continue tracking community service initiatives and local observances tied to the 25th anniversary as September approaches
STM Blog
Dolly Parton was more than a musical idol – for some fans, she was a spiritual icon
Dolly Parton’s faith, philanthropy and message of love and acceptance made her more than a country music legend—many admirers viewed her as a spiritual icon.
Sarah Dees, Iowa State University
As soon as news broke about the death of beloved songwriter Dolly Parton, I began receiving condolence messages from across the country, and around the world.
They came from friends, family and colleagues who knew I’d been working on a biography of the country legend – everyone from a conservative Catholic monk to advocates for queer and trans rights. The list reflects the even more diverse array of fans, people from countless backgrounds, who are mourning her loss.
The main focus of my project is Parton’s own spirituality, starting with her Appalachian upbringing. But it also examines her fandoms, including some people who elevate the singer to an almost sacred status. This was the case before her death – and even more so now.
As a scholar of American religions, I teach my students about practices, texts and beliefs that many of them immediately consider “religious” – for example, a worship service led by a pastor. However, religion is also found far beyond these official times and spaces, including in popular culture. According to scholar America Wolff, fandoms resemble religious groups in the way they focus on a single popular figure who inspires systems of belief, ritual and law.
Singer’s journey
Looking at Parton’s life reveals how a celebrity can incorporate religion into their public persona, without ostracizing admirers from other traditions. She discussed religion in interviews throughout her career, as well as in her 1994 memoir, where she recounted her maternal grandfather, a fundamentalist pastor, preaching hellfire and brimstone.
In 1971, for example, she told journalist Gene Guerrero how religion inspired some of her songs: “My mama used to read us all the Bible stories. I know the Bible pretty well, and I especially loved the stories.” That same year, she released “The Golden Streets of Glory,” the first of her several gospel albums.
Six years later, talking with Rolling Stone interviewer Chet Flippo, Parton claimed that she wasn’t a Christian. But “I do believe, I know there is a God and He is still the best friend I got in the world,” she explained. “I talk to Him often, but I’m one of the world’s sinners.”
Later in her life, though, Parton embraced the label “Christian” – albeit in a way that was very much her own. In the memoir “My Life and Other Unfinished Business,” she explained that “Christianity and its symbols are powerful parts of my life.” However, she diverged from socially conservative elements of her grandfather’s faith by embracing makeup and flashy fashion, celebrating her own sexuality, and speaking up for LGBTQ+ rights.
She was never interested in proselytizing. People do not have to embrace Christianity “to be a decent and worthwhile human being,” she wrote. “Spirituality is the most intimate part of a person’s makeup, and it’s strictly up to the individual to choose how to express it.”
‘Gospel of Dolly’
This openness explains part of Parton’s widespread appeal. The popular podcast “Dolly Parton’s America,” produced by journalists Jad Abumrad and Shima Oliaee, was based on the premise that Parton is one of the few public figures to have fans across the political spectrum.
After her death, President Donald Trump posted a tribute on his social media site, TruthSocial, and ordered that flags be flown at half-staff for a week. At the same time, in the Castro neighborhood of San Francisco – a haven for the queer community – a Pride flag was also flying at half-staff in her honor.
Mourners include Jesuit priest and author James J. Martin, who thanked Parton for “teaching me about the Christian life,” and numerous Christian musicians who looked up to her. “She was the epitome of faith, grace, talent, beauty and humour,” country artist Carrie Underwood wrote. “She had a humble heart for Jesus and made everyone around her feel special.”
But even non-Christians discussed Parton in sacred terms: a “secular American saint,” as Vox writer Constance Grady designated her in 2021.
Beyond her music, these fans admired her philanthropy, from the Imagination Library program that distributes books to children around the world to her US$1 million donation that helped fund COVID-19 vaccine research. They also highlighted her support for the Black Lives Matter movement and LGBTQ+ rights. “Dolly Parton is beloved because she has devoted her career to standing for love,” Grady wrote.
Even before her death, though, some people idolized her in a saint-like way. In 2011, for example, photographer Alice Hawkins produced a project titled “Dolly Parton is my religon.” Rev. Lindy Vogado, a Presbyterian pastor,likened her to a prophet. “Dolly Parton, through her life and work, inspires us to be better versions of ourselves,” Vogado wrote in 2025. “Just like any good prophet would do.”
In recent years, churches in Illinois, Oklahoma and New York have held services based on “the gospel of Dolly.” I attended the service in New York, which interspersed Parton’s songs with readings from scripture and homilies. Like the other services, the one I attended emphasized Parton’s “teachings”: love, care and acceptance.
Angels and atheists
Since her death, the religious language has only intensified. Musician Roseanne Cash referred to the singer as a “goddess” on Instagram, and cartoonist Marshall Ramsey portrayed her as an angel. “Listen, I’m fairly well atheist and have been for decades,” Threads user @cartergoesplaces proclaimed, “but Dolly Parton is in heaven with Jesus now. That’s simply a fact, and I’ll hear no arguments, no matter how vast the cosmos…”
Parton had her own personal brand of Christian religiosity, but she encouraged others to find and follow their own paths. I believe this helps to explain the huge outpouring of admiration – from followers of many religious traditions, followers of none, and followers of Dolly herself.
Sarah Dees, Associate Professor of American Religions, Iowa State University
This article is republished from The Conversation under a Creative Commons license. Read the original article.
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