We’ll ask: How has feminist/queer scholarship in Korean Studies changed (or not) since then? How do institutional barriers shape feminist/queer scholarship, activism and collaboration across Korea and the US? How do global circulations of Korean culture shape these debates? Where do we go from here?

For Korean readers, I’m also sharing a full Korean translation of the article.

그동안의 작업들 가운데 한국 퀴어 운동의 사례를 직접 다룬 첫 논문이라, 관심 있으실 분들을 위해 한국어 번역본을 함께 공유합니다.

Amazing! Big congratulations! Can’t wait to read and learn more!

The Migrant Workers Solidarity for Equality condemned the company and government, demanding urgent heatwave policies to protect vulnerable migrant workers. They stated, “In climate disasters, vulnerable groups suffer most. Migrant workers did not come to Korea to die. Migrant workers’ lives matter.”

Labor unions condemned the negligence, discrimination, and lack of protection for migrant workers during the heatwave. They called for stronger enforcement of safety laws and an end to unfair treatment on worksites where migrant workers face harsh conditions.

At his funeral, only Vietnamese friends came. Neither the company nor officials paid respects. A few Buddhist monks visited and prayed for Long’s peaceful rebirth. His Vietnamese friends expressed deep fear that the same could happen to them.

Another activist stated: “The time of Palestinian queer people is linked with Korean LGBTQ community, rooftop protest workers, disabled comrades, migrants, refugees, sex workers, those exposed to danger and exploitation, and those opposing martial law and rebellion, yearning for equality and peace.”

The executive director of Rainbow Action spoke: “The rainbow flag doesn’t belong to LGBTQ people alone. It’s a symbol of resistance against oppression and a beacon of hope for solidarity and liberation. Now we raise this flag in solidarity with the suffering and struggle for Palestinian liberation.”