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Hyaeweol Choi (2019)
Gender and Mission Encounters in Korea
(2014)
‘Na nŭn sarang handa’: Kim Myŏngsun non
(1929)
Sŭngnyŏ taehoe rŭl palgihan chaehyŏng tŭl ege
(2011)
The Clerical Marriage Problem in Early Meiji Buddhism
(1939)
Naeji pulgyo kyŏnhakki
Jeongeun Park (2018)
Re-thinking Married Bhikṣu: Examination of Bhikṣu Ordinations and Clerical Marriage in 1920s Korean BuddhismSeoul Journal of Korean Studies, 30
Bhikkhunī
5Innovative Buddhist Women
Jin Park (2005)
Gendered Response to Modernity: Kim Iryeop and Buddhism
(1992)
Lin-chi (Rinzai) Ch’an and Gender: The Rhetoric of Equality and the Rhetoric of Heroism
Inaccuracies in Buddhist Women’s History
(1934)
Ilch’e ŭi seyok ŭl tanhago” [일체의 세욕을 단하고] [Cutting off all worldly desires]
(1931)
Sinbul kwa na ŭi kajŏng
Introduction: New Women in Discursive and Historical Space
Young-Key Kim-Renaud (2015)
Kim Iryŏp's Conflicting Worlds
B. Faure (2009)
The Power of Denial
(2014)
Kŭn-hyŏndaegi Han’guk piguni ŭi chŏnjae yangsang e taehan sogo
Seung-kyung Kim (2010)
Mapping a hundred years of activism: Women’s movements in Korea
J. Elfving-Hwang (2010)
Representations of Femininity in Contemporary South Korean Women's Literature
Alan Sponberg (2006)
Attitudes toward Women and the Feminine in Early Buddhism
Lee, Sang-woo (2016)
To Challenge the Conventions of Colonial KoreaJournal of korean Culture, 35
(1935)
Sakpal hago changsam ibŭn Kim Iryŏp yŏsa ŭi hoegyŏngi
J. Jorgensen (2011)
Marginalized and Silenced: Buddhist Nuns of the Choson Period
Yung-Hee Kim (1997)
From Subservience to Autonomy: Kim Wŏnju's "Awakening"Korean Studies, 21
(2011)
The Establishment of Buddhist Nunneries in Contemporary Korea
(2015)
Kim Iryŏp Pulgyo ŭi chaeinsik—Inyŏn, suhaeng, ch’ulga rŭl chungsim ŭro
(2008)
Yongsŏng ŭi kŏnbaegsŏ wa taech’ŏ sigyuk ŭi chaeinsik
Eun-su Cho (2019)
Chŏng Suok’s Tour of Imperial Japan and its Impact on the Development of the Nuns’ Order in KoreaReligions
Kim Iryŏp (Kim Wŏnju, 1896‒1971) was a pioneering feminist and prolific writer who left lay life to become a Buddhist nun. The bifurcation of her life between the secular and religious has generated two separate narratives, with Korean feminist studies focusing on Iryŏp as a revolutionary thinker and Buddhist studies centering on Iryŏp as an influential Buddhist nun. When divided this way, the biography of each career reads more simply. However, by including two significant but unexplored pieces of her history that traverse the two halves of her narrative, Iryŏp emerges as a more complex figure. The first is her forty-five-year relationship with the Buddhist monk Paek Sŏng’uk (1897‒1981). The second is how she extended some of her early feminism into monastic life but said little about the marginalization of nuns in Buddhism’s highly patriarchal system. In both her relationship with Paek and her feminism, Iryŏp drew on the Buddhist teaching of nonself, in which the “big I” is beyond gender. Thus, Iryŏp repositions herself as having attained big I, while Paek remained stuck in “small I.” Yet, while she finds equality with monks through an androgynous big I, none of her writings contest Korean Buddhism’s androcentric institutional structure.
Journal of Korean Studies – Duke University Press
Published: Mar 1, 2021
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