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Kim Jiyoung, Born 1982 was published in 2016 during a wave of feminist activity in South Korea. The book became a widespread point of discussion and controversy due to its depictions of discrimination, harassment, and everyday misogyny. In a 2020 interview with The Guardian, Cho Nam-Joo pointed to two events that prompted renewed activism: a brutal 2016 murder at Gangnam train station, and prosecutor Seo Ji-hyeon’s trailblazing participation in the #MeToo movement.
The Gangnam Station murder was an explicitly misogynistic attack against a randomly chosen woman in a public restroom. Police depicted the attack as the action of a disturbed individual. But many women saw it as a symptom of widespread and normalized misogynistic attitudes in Korean society. While police rejected the idea that the murder was a hate crime, women’s rights activists rallied to draw attention to violence against women.
Activist Tarana Burke coined the phrase “me too” as a way for female victims of sexual harassment and assault to show solidarity and highlight the societal prevalence of sexual violence. In response to a groundbreaking New York Times report on serial perpetrator Harvey Weinstein—a powerful Hollywood producer—actresses starting with Alyssa Milano used the Twitter hashtag #MeToo to publicize their experiences of harassment and assault in the film industry. The movement spread to other industries and forced numerous powerful men to resign from their jobs and, in some cases, face criminal prosecution. The movement spread to South Korea when a lawyer named Seo Ji-hyeon told a television interviewer that she had been groped by a government prosecutor. Women across Korea were inspired to speak out about their experiences of workplace sexual harassment.
Kim Jiyoung, Born 1982 documents both major acts of sexual violence and smaller-scale daily humiliations that contribute to exhausting, unequal labor conditions for women. The novel also presciently highlights the vulnerabilities women face in restrooms. The spy camera episode presaged the Hyehwa Station Protest against real-world incidents of hidden cameras installed in women’s bathrooms for pornographic purposes.
In Korea, as in the United States, recent women’s rights activism has been met with a backlash. Groups in both nations have appropriated social justice terminology to paint men as the real victims of modern social changes. The novel foresaw this reactionary attitude. For instance, when Kim Eunsil confronts the head of the company over the bathroom spying, he is more concerned with the reputations of the male perpetrators than with the exploitation of the female victims. In the face of accusations, many men behave as though long-delayed scrutiny somehow violates their rights.
The novel identifies gender biases in homes, public places, and schools. But the setting where Cho locates her most trenchant critique is the workplace. As evidenced by labor statistics cited in the novel, South Korea has the widest gender pay disparity of any OECD nation, with women earning just 63% of what men earn for doing the same work. Korea’s gender pay gap is over 20% higher than the OECD average. (This is according to the 2014 data Cho cites.)
Jiyoung’s brief professional career is marked by female underrepresentation, sexist discrimination, and denial of opportunity. She also experiences unchecked sexual harassment. The #MeToo movement emphasizes workplace harassment in part because it impedes women’s labor equality, thereby slowing social progress. Women’s rights movements in America and Korea have historically devoted considerable resources to labor organization because the workplace drives financial autonomy and personal agency. But while women have made strides under the law, culture and society have been slow to catch up. Gender discrimination is illegal in South Korea, but that does not prevent it from being common. Sexual harassment is an example of how women suffer unequal treatment in practice, despite often having equal legal rights in principle.
As Jiyoung’s story illustrates, pregnancy and childcare drive many women from the workforce. Cho cites data showing that in 2014 20% of married women left their jobs to care for children. When these women re-enter the workforce it’s usually at a reduced salary. Men in the novel treat this situation as regrettable but natural. Daehyun, for instance, never considers giving up his job to care for their child; the most he commits to is “helping out.” Likewise, the psychiatrist reflects on how his wife retired from her medical career to raise their child, but he doesn’t devote any reflection to sacrifices he could have made instead.
This South Korean novel was translated into English by Jamie Chang, who went on to translate Cho’s 2022 novel, Saha. Literary works in translation can facilitate intercultural understanding and express the common humanity of readers across the world. This is especially relevant to Kim Jiyoung, Born 1982, which considers the shared experiences of women. Many Korean women saw themselves in the character of Jiyoung; international audiences, in turn, can see themselves in those Korean readers. Translation is the literary act that makes this cross-border sympathy possible. The internationalization of the #MeToo movement is a parallel instance of cross-cultural “translation.” The movement began in an English-speaking nation and spread, through communication technology, to Korea and other nations, empowering women to speak out against gendered harassment and violence in their own languages and countries.
A 2022 article by Sarah Shaffi quotes Kim Jiyoung translator Jamie Chang describing translation as “like taking a watercolour on paper landscape painting and copying it in oil on canvas—same landscape, different everything else” (Shaffi, Sarah. “The Art of Translation,” The Booker Prize Foundation, 2022). Chang’s description hints at the subtleties of language as an artistic medium. Words are to writers what art supplies are to painters. Words are not static entities; they have complex cultural histories and intersecting webs of meanings. Culture is embedded in language, making one-to-one equivalences across languages impossible. But, as Chang suggests, the “landscape” represented by the words can be transferred across linguistic canvases. In this case, the landscape is a journey through a discriminatory, unequal society that readers across many languages and cultures will recognize.
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