You are here -allRefer - Reference - Country Study & Country Guide - South Korea >

allRefer Reference and Encyclopedia Resource

allRefer    
allRefer
   


-- Country Study & Guide --     

 

South Korea

 
Country Guide
Afghanistan
Albania
Algeria
Angola
Armenia
Austria
Azerbaijan
Bahrain
Bangladesh
Belarus
Belize
Bhutan
Bolivia
Brazil
Bulgaria
Cambodia
Chad
Chile
China
Colombia
Caribbean Islands
Comoros
Cyprus
Czechoslovakia
Dominican Republic
Ecuador
Egypt
El Salvador
Estonia
Ethiopia
Finland
Georgia
Germany
Germany (East)
Ghana
Guyana
Haiti
Honduras
Hungary
India
Indonesia
Iran
Iraq
Israel
Cote d'Ivoire
Japan
Jordan
Kazakhstan
Kuwait
Kyrgyzstan
Latvia
Laos
Lebanon
Libya
Lithuania
Macau
Madagascar
Maldives
Mauritania
Mauritius
Mexico
Moldova
Mongolia
Nepal
Nicaragua
Nigeria
North Korea
Oman
Pakistan
Panama
Paraguay
Peru
Philippines
Poland
Portugal
Qatar
Romania
Russia
Saudi Arabia
Seychelles
Singapore
Somalia
South Africa
South Korea
Soviet Union [USSR]
Spain
Sri Lanka
Sudan
Syria
Tajikistan
Thailand
Turkmenistan
Turkey
Uganda
United Arab Emirates
Uruguay
Uzbekistan
Venezuela
Vietnam
Yugoslavia
Zaire

South Korea

Family and Social Life in the Cities

Contemporary urban family and social life in South Korea at the start of the 1990s exhibits a number of departures from traditional family and kinship institutions. One example is the tendency for complex kinship and family structures to weaken or break down and be replaced by structurally simpler twogeneration , nuclear families. Another closely related trend is the movement toward equality in family relations and the resulting improvement in the status of women. Thirdly, there is a movement away from lineage- and neighborhood-based social relations toward functionally based relations. People in the cities no longer work among their relatives or neighbors in the fields or on fishing boats, but among unrelated people in factories, shops and offices. Finally, there is an increasing tendency for an individual's location and personal associations to be transitory and temporary rather than permanent and lifelong, although the importance of school ties is pivotal. There is greater physical mobility as improved transportation facilities, superhighways, and rapid express trains make it possible to travel between cities in a few hours. Subsidiary transportation networks have broken down barriers between onceisolated villages and the urban areas (see Transportation and Telecommunications , ch. 3). Mobility in human relations also is becoming more apparent as people change their residences more frequently, often because of employment, and an increasing proportion of the urban population lives in large, impersonal apartment complexes.

Matchmaking was a big business in Seoul and other cities in contemporary society; coffee shops and lounges often were crowded on weekends. In a change from traditional society, prospective brides and grooms held scores of interviews, son pogi, before deciding on the companion they would like to date-for- marriage. Many of these young men and women changed their minds after these dates and the process began again. Yonae, or "love match" marriages occurred with increasing frequency.

Contrary to the Confucian ideal, the nuclear family consisting of a husband, wife, and children is becoming predominant in contemporary South Korea. It differs from the traditional "branch family" or "little house" (chagunjip) for two reasons: the conjugal relationship between husband and wife tends to take precedence over the relationship between the son and his parents, and the nuclear family unit is becoming increasingly independent, both economically and psychologically, of larger kinship groups. These developments have led to greater equality among the family units established by the eldest and younger sons. Whereas the isolated nuclear family was perceived in the past as a sign of poverty and misfortune, the contemporary nuclear family is often viewed as being a conscious choice made by those who do not wish their privacy invaded by intrusive relatives.

Economic relations between the generations of a single family changed radically in the transition from traditional rural to modern urban society. In the past, the male head of the patrilineal family controlled all the property, usually in the form of land, and was generally the sole provider of economic support. With the development of modern industry and services, however, each adult generation and nuclear family unit has become more or less economically independent, although sons might depend upon their parents or even their wife's parents for occasional economic assistance--for example, in purchasing a house. Because urban families usually live apart from their paternal in-laws, even when the householder is the eldest son, the wife no longer has to endure the domination of her mother-in-law and sister-in- law. In many cases, the family is closer to the wife's parents than to the husband's. The modern husband and wife often are closer emotionally than in the old family system. They spend more time together and even go out socially, a formerly unheard-of practice. Yet the expectation still remains that elderly parents will live with one of their children, preferably a son, rather than on their own or in nursing homes. This expectation could change in the last decade of the century, however, with the expansion of health care and social welfare facilities.

Outside the nuclear family, blood relationships still are important, particularly among close relatives, such as members of the same tangnae, or mourning group. Relations with more distant relatives, such as members of the same lineage, tend to be weak, especially if the lineage has its roots in a distant rural village, as most do. Ancestor rites are practiced in urban homes, although for fewer generations than formerly: the majority of urban dwellers seem to conduct rites only in honor of the father and mother of the family head. As a result, there are many fewer ancestors to venerate and far fewer occasions to hold the household ceremonies. In some ways, however, increased geographical mobility has helped to preserve family solidarity. During New Year's, Hansik (Cold Food Day in mid-April), and Ch'usok (the Autumn Harvest Festival in mid-September), the airplanes, trains, and highways in the late 1980s were jammed with people traveling to visit both living relatives and grave sites in their ancestral communities.

Data as of June 1990

South Korea - TABLE OF CONTENTS

  • The Society and Its Environment

  • Go Up - Top of Page

    Make allRefer Reference your HomepageAdd allRefer Reference to your FavoritesGo to Top of PagePrint this PageSend this Page to a Friend


    Information Courtesy: The Library of Congress - Country Studies


    Content on this web site is provided for informational purposes only. We accept no responsibility for any loss, injury or inconvenience sustained by any person resulting from information published on this site. We encourage you to verify any critical information with the relevant authorities.

     

     

     
     


    About Us | Contact Us | Terms of Use | Privacy | Links Directory
    Link to allRefer | Add allRefer Search to your site

    allRefer
    All Rights reserved. Site best viewed in 800 x 600 resolution.