• Journal of Ecology and Environment
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• v.31 no.3
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• pp.243-247
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• 2008

Jeon and Buss (2007) found that human altruistic tendencies towards different categories of cousins are adaptively regulated as a consequence of paternity uncertainty. Since the study sample was drawn from a large US city where the effects of patrilineality may be week, the question of whether descent systems also independently affect cousin-directed altruism remained unanswered. We replicated the cousin-directed altruism study in a population of urban Korean college students, who have lived in a highly patrilineal society. As predicted, mother's sister's children were favored the most, followed by both mother's brother's and father's sister's children. Contrary to our predictions, however, father's brother's children was more, not less, favored than either mother's brother's or father's sister's children. We discuss why this cross-cultural difference may be observed with regard to the highly patrilineal culture in Korea.

• Cross-Cultural Studies
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• v.31
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• pp.7-33
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• 2013

The ultimate goal of women's studies and feminist critics is to improve the understanding on women and recognize women's values. When we examine the Korean women's history on the viewpoint of gender, we can find that the gender role is not fixed. We do not have any proofs that there are any kinds of gaps between women and men in ability and temperament. All of women's identity and subjectivity in status and activities was not insignificant. Especially women's subjectivity in high social standing was superior. The women's activities in economic area were energetically. The productive activities were lively, too. The patrilineal decent is usual in Chana though China is in the same Confucianism cultural area. But patrilineal and matrilineal decent were popular used until the early days in Chosun Dynasty. Only sons can be inherited father's estate in China but it's not in our country. Also the patriarch had the economic power in family in China but the housewives had the power in ours. The feminism has been making efforts for the equality of sexes and the dismantling of the patriarchal sex role for a long time. Every feminist activities included feminist theory and cultural criticism has the goal to increase women's liberty and equality and change the world. This study to understand the historical substance of Korean women is on the way, too.

• Cross-Cultural Studies
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• v.45
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• pp.269-293
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• 2016

This research studies the characteristics of the family systems of traditional societies in Black Africa. For this purpose, this study has chosen three subtopics: the distinctive features of traditional societies, marriage customs (polygamy and polyandry), and the societal features of patriarchal and matriarchal societies. First, we analyze men's and women's roles, ownership and management of the land, dowry, and social values of livestock as the distinctive features that support the family system in traditional Black African societies. These elements play an important role in increasing the number of family members. Next we analyze marriage customs-polygamy and polyandry-which increase the number of family members, on the one hand, and secure the labor force, on the other hand. Most traditional societies in Black Africa prectice polygamy. However, the $Bashil{\acute{e}}l{\acute{e}}$ and Bahima prectice polyandry. Polygamy in traditional societies in Black Africa is based on the traditional social customs that display the authority and dignity of the family head, who has control over all family members in both patrilineal and matrilineal societies. The authority and dignity of the family head are used to keep and increase the number of family members, that is, to secure the community firmly. Finally, most traditional societies are patrilineal. However, matrilineal societies are prevalent in the so-called Matrilineal Belt, which term refers to the savanna regions where Bantu peoples reside, that is, the coastal regions from the Angolan coast, bordering the Atlantic, to the Tanzanian and Mozambique coasts that border the Indian Ocean. These societies trace descent through the maternal bloodline. The traditional family system in Black Africa is based on economic social, and political factors, as well as on the community spirit of the members, which has resulted from the choices made to increase the prosperity and well-being of the people.

• Journal of Families and Better Life
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• v.34 no.2
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• pp.15-27
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• 2016

This study examined intergenerational contact and financial support exchange between parents and each of their non-coresident married children. Prior qualitative work has suggested that increased contact between parents and their married daughters may indicate a decline in patrilineal norms in contemporary Korean families. Using a nationally representative sample, this study investigated if married daughters engage in similar levels of intergenerational contact and financial support exchange with their parents in contrast to their married brothers (first-born sons in particular). The data were drawn from the first wave of the Korean Longitudinal Study of Ageing (KLoSA, 2006). For analyses, individuals who had at least one non-coresident married child were selected, resulting in the analytic sample of 3,950 parents with 10,947 non-coresident married children. Both regression with robust standard errors and sibling fixed effects regression models were estimated using the reg and xtreg procedures in STATA. Residential proximity and sociodemographic characteristics of both parents and children were controlled in analyses. Findings suggest that, overall, parents report more frequent face-to-face contact with and financial support from their first-born sons in comparison to other sons and daughters. Daughters, on the other hand, were found to engage in more frequent contact via phone call, mail, or email with their parents. In conclusion, we did not find a strong evidence to support the contention that patrilineal norms have softened in contemporary Korean families to the extent that has been suggested in qualitative studies.

• Journal of Family Relations
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• v.21 no.1
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• pp.123-141
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• 2016

Objective: This study examined correlates of residential proximity between parents and non-coresident married children. A majority of existing studies on intergenerational living arrangement has focused on exploring factors that are associated with intergenerational coresidence only, despite an increasing number of parents and children who do not live together but close by. Because residential proximity facilitates frequent contacts and support exchanges between the two generations, it is important to understand its correlates. Method: The data were drawn from first wave of the Korean Longitudinal Study of Ageing (KLoSA, 2006), a nationally representative sample of adults 45 years or older and their spouses. The analytic sample consisted of 3,950 parents with 10,946 non-coresident married children. Both regression with robust standard errors and sibling fixed effects regression models were estimated using the reg and xtreg procedures in STATA. Results: Younger, less depressed, and more physically impaired parents lived closer to at least one of their married children (within a 30-minute distance by public transportation). Fathers (compared to mothers), parents living in cities (compared to those living in rural areas), parents with at least one co-resident child or fewer numbers of married children tended to have at least one married child living nearby. With regard to child characteristics, married children who were less educated, homeowners, and had more children lived closer to their parents. Also, sons (compared to daughters) lived in closer distance to their parents. Conclusion: Overall, findings suggest that intergenerational residential proximity may primarily be motivated by the childcare needs of married children or parents' needs for assistance with functional impairment. Also, the traditional patrilineal norms of intergenerational support may still be a critical factor in residential decisions as observed in the difference between married sons and daughters in proximity to their parents.

• Journal of Families and Better Life
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• v.24 no.3 s.81
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• pp.59-72
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• 2006

This article explores bilateralization phenomena in Korean families through intimacy and interaction with matrilineal kins. In-depth interviews were conducted with married men and women aged from their mid-30s to mid-40s. The findings indicate that the intimacy range of participants was restricted to blood-based kins. The power hypothesis was supported for male participants. Some wanted to actively contact their spouse's family members, while others did not want to be connected with the spouse's families. Interaction with wives' families was based on the exchange perspective. In contrast, a complicated mechanism existed in the intimacy and interaction of female participants. Most of them were connected with in-laws in a passive way but actively interacted with their family-of-origin. However, some female respondents did not have good relationships with their mothers. Undifferentiation between mothers and married daughters negatively influenced their relationships. Therefore, it could be concluded that bilateralization phenomena in Korean families is another kind of shackle of patrilineal norms.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.20 no.3
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• pp.394-399
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• 2019

This study examines the familism values of the young generation. This study was conducted on 436 university students living in Daejeon and Chungcheong area. The results of the study are as follows. First, as the socio-demographic characteristics of the subjects, by gender, There were more female students (56.0%) than male students (44.0%). 34.4% of the respondents were under age 20, followed by 21 ~ 22 years old (30.7%) and 23 ~ 24 years old by 17.0%. As for the grade, 61.9% of the first and second graders were more than the third and fourth graders. In the case of religion, 42.7% of the respondents said that they had no religion, followed by Buddhism (29.1%) and Christianity (19.5%). 69.7% of the respondents said that they had two siblings. Second, when looking at the level of familism values perceived by the survey subjects, the Filial piety (4.35) was the highest, followed by Equality Consciousness of husband-wife (3.51) and Sense of Community in Blood Relationship (2.87), Family-First Consciousness (2.64), and succession of Patrilineal Family (2.41). Third, the overall Familism Values according to socio-demographic variables showed a significant difference between the age groups (F = 11.08, P <.001) and the grade (F = 4.70, P <.01).

• Korean Journal of Fisheries and Aquatic Sciences
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• v.53 no.4
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• pp.566-571
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• 2020

To classify a presumed hybrid of imported grouper species acquired from the National Fishery Products Quality Management Service, maternal and paternal lines were identified based on partial sequencing of mitochondrial cytochrome c oxidase 1 (co1) and nuclear recombination activation gene 1 (rag1) genes. The matrilineal species was identified as Epinephleus moara by a partial (760 bp) co1 sequence. Ambiguous sequences with base pairs belonging to E. moara or E. lanceolatus were found in a total of 15 different base pairs in the partial 1,159 bp of the rag1 gene, and the patrilineal species was found to be E. lanceolatus. Therefore, all of the groupers examined in the study were identified to be hybrids of E. moara and E. lanceolatus. In addition, a fast and convenient method using random amplification of polymorphic DNA (RAPD) was established for hybrid discrimination. Hybrids between E. moara ♀ and E. lanceolatus ♂ were identified through specific bands of 387 bp and 433 bp in PRIMER 6.

• Journal of Families and Better Life
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• v.30 no.6
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• pp.103-114
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• 2012

This paper aims to investigate changes in Korean family structures by reflecting on the perception of traditional family rites and family systems. In-depth interviews were conducted with 17 married middle-aged men (9) and women (8) who had at least one child. Findings were as follows: First, both married middle aged men and women internalized Confucianism. They thought that the head of household, who was male as far as possible, was needed for the formation of a normal family. In addition, both of married middle-aged men and women recognized married women as outsiders based on Chul-ga-we-in-sa-sang. And they put parents-children relationships ahead of couple relationships and supported Jang-ja-woo-dae-sang-sok (privileging the eldest son over the other children in terms of the distribution of family resources and inheritance based on Confucianism). However, there were some differences to support the use of Hang-ryul-ja, which is based on expressing the character of generation by sharing the first name, and the importance of Jok-bo. which is based on traditional family genealogical records. Second, even though women internalized Confucianism, they did not attach traditional meanings to memorial services for ancestors to the extent that men did and defined family members as a procreation family boundaries unlike men, who defined family boundary as original family members and procreation family members. In conclusion, even though family laws and culture have evolved from the patrilineal family system to one which promotes gender equality, married men and women internalize Confucianism. Instead, some transformations are evident from the perspective of females in terms of memorial services for ancestors and family boundaries.

• International Commerce and Information Review
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• v.18 no.4
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• pp.221-262
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• 2016

This study examines the dispute resolution culture and negotiation strategy in Vietnam. We adopt area studies methodology in order to analyze dispute resolution and negotiation strategy in Vietnam, since the dispute resolution and negotiation strategy are keenly connected with the culture, law, institution, and economic system of the society. Our findings are as follows. First, Vietnamese society has the culture that has the characteristics of maternal society and patrilineal society. Vietnamese women has traditionally participated in the economic activity. Second, Vietnamese people showed loyalty to the nation. Third, Vietnamese society is shown to belong to the culture of collectivism. In addition, we investigate the multi-faced characteristics of Vietnamese dispute resolution culture and negotiation strategy. Our findings are as follows. First, Vietnamese people utilize middlemen in implementing dispute resolution and negotiation. Second, Vietnamese people prefer long-term negotiation style. Third, Vietnamese people is accustomed to face-saving culture. Fourth, Vietnamese people prefer the indirect communication style. Fifth, Vietnamese people prefer written document instead of oral agreement in contract. Sixth, Vietnamese people and firms prefer ADR to formal law.