In this study I will examine the gender equality movement of Donghak and Cheondogyo through the concept of ‘Glocalization.’ In particular, here, we start from the argument that Korean women’s movement emerged from Korean traditions that have been passed down consistently, that is, ‘it is based on the accumulated inherent power of women.’ This change in perspective can largely be seen as a structural change in Korean women’s studies from the macro-discourse of the Western women’s equality movement to the micro-discourse that addresses women’s equality issues in Korea. In other words, it contains the fact that such changes can serve as an opportunity to elucidate the concreteness of micro-discourse that has been overlooked by the abstract nature of macro-discourse. Based on this premise, this paper proceeds as follows. First, I will present the issue of women’s equality presented in Donghak thought by Je-woo Choi and Si-hyung Choi from a theological level (‘Sicheonju’, ‘Sain Yeocheon’, etc.). Second, I will examine the history of women’s activities (the formation and its development of ‘Naesudan’) within the institutionalization of Donghak after Uiam’s death and consider its meaning. Third, viewing the spread of the Cheondogyo women’s movement as a result of the practice of the women’s movement in local area, I will introduce the activities of women’s association members in Yongdam, Gyeongju, focusing on Yoon Choi and Yi-Che Yang, as an example. And I will show that such a case is a good model that provides the possibility of implementing ‘Glocalization’ toward ‘from Yongdam to the world’.