• Journal of Families and Better Life
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• v.15 no.4
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• pp.125-136
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• 1997

The present study compares motives for caregiving, actual caregiving provision, care expectation from children in old age, and the connections between caregiving and inheritance distribution patterns as perceived by caregiving daughters/daughters-in-law and their care-receiving mothers/mothers-in-law between Korea and the United States. The results indicated that there was no difference in caregiving motives between Korean and American children while American mothers/mothers-in-law perceived significantly lower obligatory caregiving motives than their Korean counterparts. Also, both Korean children and their mothers/mothers-in-law reported higher level of care provision than their counterparts. The level of caregiving expectation from their children in old age among Korean elders was significantly different from those of American elders while no differences were found between Korean and American children. Finally, both Korean children and their mothers/mothers-in-law were more likely to endorse distributing larger shares of inheritance to the child who cared for his/her mothers/mothers-in-law than American counterparts. On the other hand, American subjects were more likely to accept the notion of equal distribution of inheritance. Overall, this cross-cultural study showed the cultural differences in caregiving and inheritance patterns between Korean and American subjects exhibiting salient difference among the older generation.

• Korean Journal of Heritage: History & Science
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• v.48 no.2
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• pp.64-81
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• 2015

The Treasure No.165 of Ojukhen is a separate house(別堂) which was still remained as a gentry house in the earliest day. The formative aspects have the important meaning as the history of Korean architecture. Specially the place is famous for Shin, Saim-dang(申師任堂) gave birth to Yulgok(栗谷) Yi, I(李珥). The house was built by one's family of Gangneung Choi clan(江陵崔氏) but Son-in-law inherited the house because there was the practice of inheritance by equal distribution and the mother of Shin, Saim-dang, Yongin Lee clan(龍仁李氏) inherited Gwon, Cheo-kyun(權處均) who was her hrandson under the condition of looking after the tomb. The reason why house name was Ojukhen is that Gwon, Cheo-kyun's another name is Ojukhen. Ojukhen is cultural properties which showed the change of practicing inheritance and ancestral rites. Ojukhen has the special relationship of one's grandson and did not have such of immediate family. This is because there were customs husband had to go to married woman's house and live there during short time. Yongin Lee clan and Shin, Saimdang has lived in the Ojukhen. Yongin Lee clan lived there after marrying. Shin Saimdang also spent a time of living her house after marrying and his son(Yi, I) was born in the place. Yi, I spent their time under Yongin Lee clan and one's mother's parents. Therefore he had a good relationship with his maternal grandmother. This is why his maternal grandmother became a descendant offering sacrifice to his ancestors. The reason why Gwon, Chen-kyun looked after the tomb of Yongin Lee clan was also Gwon, Hwa(權和) became sonin-law who lives with his wife's family. Ojukhen is the showcase of finding the marriage and living manage in the early Joseon Dynasty. The most village of Buk-Pyeong(北坪村) in the Gangneung called by Yi, I's one's mother's parents' home. Since after, the place was changed as the clan village immediate family of Andong Kwang clan(安東權氏) of Gwon, Cheokyun of Chumilgong family(樞密公派). After 17C, there were social historic changings focused on relative group. Ojukhen was the start of changing the clan village. Ojukhen is cultural properties which showed inheritance, relative, marriage in the turning point of Joseon Dynasty.