• Journal of Families and Better Life
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• v.14 no.1
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• pp.147-162
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• 1996

This study will attempt to show how the marriage customs is Korea have changed due to fluctuations in Korea society and values related to this fluctuation from the Japanese colonial period to the present. The procedures for marriage consists of preparation union and absorption. Before 1960 these mainly conformed to the old marriage customs of traditional society. Nowadays the processes of preparation in marriage have been eliminated in large part the processes of union have been changed to western style and the processes of absorption have been altered to a adegree. Matching the horoscopes of a prospective bride and groom and the "marriage box" still remain from the procedures of old marriages. The meaning of marriages as familism has changed to a form that emphasizes individualism opportunism and materialism.terialism.

• The Korean Journal of Food And Nutrition
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• v.21 no.3
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• pp.344-354
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• 2008

The traditional ritual foods of Korea have developed with for many years, and differ by locality, family customs and religious characteristics. In an efforts to establish the database on that addresses the difficult issue of a classification system for traditional Korean foods, we have conducted a survey of a traditional Korean ritual foods. In the database, typical 10 rites are represented, covering birth to death, these are birth, the hundredth day after birth, the first birthday, the commemoration of finishing books(graduation), the coming of age ceremony, marriage, the birthday feast for an old man, the 60th wedding anniversary, the funeral, and the memorial service. For each rite, the appropriate traditional Korean foods are classified into 6 categories-main dishes, side dishes, tteok lyou, hangwa lyou, eumchung lyou and the others. Some of these have varied considerably with the passage of time, and some have since disappeared. This database provides a basis for generational transmission, preservation and development of traditional Korean ritual foods as one of the components traditional Korean culture.

• Journal of Families and Better Life
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• v.15 no.4
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• pp.221-236
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• 1997

Using 220 married couples this study examines the impact of gender role attitudes on marital satisfaction and factors related to gender role attitudes. The results indicated that while couples of egalitarian husbands and traditional wives scored the highest marital satisfaction couples of traditional husbands and egalitarian wives were least satisfied in their marriage. Egalitarian marriages in which both husband and wife were egalitarian and traditional marriages in which both husband and wife were traditional located in the middle. The matches of gender role attitudes than the cogruency in gender role attitudes between husband and wife more influenced couple's marital satisfaction, Wives in general tended to be more egalitarian than husbands. Socioeconomic factors such as age education duration of marriage and the number of children had significant effects on gender role attitudes of both husbands and wives The results imply the changing norm of couples' gender role orientat on today.

• Journal of Family Resource Management and Policy Review
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• v.14 no.2
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• pp.1-19
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• 2010

This study uses qualitative data to examine the dynamics and barriers of the delayed family formation phenomenon among the never-married professionals in Korea. The data was drawn from focus groups of 14 never-married professionals aged 28 through 40. The investigation depicts several dimensions of the circumstances of never-married professionals that have not garnered much attention in the literature. This research provides initial evidence of critical influences within the socio-cultural contexts of the participants' dating behaviors as well as the willingness to many. Two different realities, based on gender, were discovered: both male and female voluntarily delayed marriage to pursue their career, education and success. As both reached their career goals, however, male participants experienced a rise in their value as a marriage prospect whereas females experienced decreased value as a marriage prospect. Hence, neo-traditional familism was the dominant value among the participants, but it also functioned as a major barrier to family formation because in the present value system, female professionals, must still struggle with the dual burdens of work and family management.

• Journal of the Korean Home Economics Association
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• v.17 no.4
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• pp.107-115
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• 1979

A statistical study was carried out in order to find out the correlation between various factors affecting the attitude of young college girls to their marriages, such as their environment and the degree of their parent's satisfaction in their marriage life. For the study, 264 college girls were sampled at random from the population of college girls in Daejeon area. The instruments used in the research are questioning paper , which the investigators made. Following correlations were found as a result. (1) a significant correlation between the birth order of girls and those of male mate and earlier marriage in the bigger residential district. (2) Preferrence in larger family planning tendency in the group of girls from large family and vice versa in the group of girls little educated mothers. (3) More traditional attitude to future marriage planning in the group of girls of lower birth order and with better economical background. (4)There were no significant correlations between the degree of their parent's satisfaction and their marriage life planning.

• Journal of the Korean Society of Costume
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• v.64 no.5
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• pp.154-167
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• 2014

This study explored culture adaptive attitudes and donning practices of traditional dress among Chinese marriage immigrant women. Quantitative research was conducted on Korea-Chinese multicultural families. Participants were 291 married women in Seoul and Gyeonggi Province. The data was analyzed using frequency analysis, factor analysis, t-test and correlation analysis. The findings are as follows: First, positive relationship was found between Hanbok acceptance attitudes and Qipao transmission attitudes. The level of Qipao transmission attitudes was higher than Hanbok acceptance attitudes especially in the part of knowledge. Han Chinese showed stronger Qipao transmission attitudes than Korean Chinese. Immigrants without Korean nationality had stronger Qipao transmission attitudes. Higher education group and higher income group showed higher level both on Hanbok acceptance attitudes and Qipao transmission attitudes. Second, more than 50% of Chinese marriage immigrant women wore Hanbok once or twice per a year. On the other hand, only 24% of them wore Qipao. This result shows that there exists a gap in the Qipao transmission attitudes and donning practices. 44% of women wore both Hanbok and Qipao in their own wedding ceremony, 32% wore only Hanbok, and 19% wore only Qipao. 64% of women had an experience of wearing Hanbok on special days such as traditional holidays or family affairs, whereas only 29% had worn Qipao.

• Journal of the Korean Home Economics Association
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• v.39 no.9
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• pp.189-207
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• 2001

The purpose of this study is to explore an implied meaning of family ethics consciousness from the interpretation of early marriage discourse during the enlightenment period of Korea. For the analysis, the estimated time frame of the enlightenment period wile be from 1860 to 1910 that was the time when the Japanese annexed Korea. The discourse of newspapers, Shinsoseols and magazines which are the text of the study have been analysed with the qualitative research technique. The major findings were as follows: 1. The intellects stated that the traditional practice of early marriage should be abolished, and should be replaced by a marriage that the groom and the bride dually agree upon. This argument meant that marriage was not an event for the parents or the family, but a life event for the couples themselves. 2. The practice of early marriage was criticized as it was one of the main reason of making marital relationship miserable. Also it was stated that the children could not follow the role of husband and wife. The importance of marital relationship was emphasized with the recognition that the marital relationship was the basic relationship within family and society. 3. The discourse, criticizing the parents'behavior that enforced the early marriage of children, stated that the children should not be the possession of parents but the public being of society. 4. The discourse also stated that the society and the parents should recognize their children as the human being to be protected from the early marriage which would result in physical damage of their children. Also the discourse asserted the rights of the children including their rights of education. The childhood were being formed in these discourses.

• Journal of the Korean Home Economics Association
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• v.48 no.2
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• pp.135-144
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• 2010

This study explores whether or not marriage and other family values operate as factors that influence the willingness of women to voluntarily remain ever-single. The study includes as variables the sub-fields of marriage and family values that consist of traditional gender role awareness, freedom in sexual attitude, open outlook on marriage, familism, an acceptance of diverse families, fear of marriage, and assignment of value to extramarital factors. Participants of this study were 259 women in their twenties to forties with no experience of marriage, which were selected from the data used in the Korean Women's Development Institute's Investigation of Single Households(2007). Upon inserting value-related variables and sociodemographic variables into a binomial logistic model for analysis, age, open outlook on marriage, assigned value on extramarital factors, and an acceptance of diverse families were shown to be factors influencing the willingness of women to remain ever-single. That is, as the age spectrum is lower, outlook on marriage is open, more values are granted on the extramarital factors, and the degree of an acceptance of diverse views on family is higher, the chances that women would remain ever-single voluntarily were shown to increase.

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.213-242
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• 2004

"China", "Guang-Xi(廣西)", "Dong-Shan(東山)", a marriage of "Yao-zu(瑤族)" divide mainly into a distinguished family form, but are by a marriage of a traditional general form (a woman getting married) and "Zhaoxu-Hun(招婿婚)", a marriage of "Liangtou-che(兩頭扯)". These two marriage format that mentioned the back is a marriage format to often appear in other Chinese minority race region while being a custom peculiar to "Yao-zu(瑤族)" marriage method. "Zhaoxu-Hun(招婿婚)" provides labor force as a workman while living with a man sinks with "son-in-law" to a woman house, and doing, and it is to carry out a lot of duty as a husband too. "A Liangtou-che(兩頭扯)" marriage is more characteristic, but lives while going around a bilateral family while man and woman each stay in an own house. There are inheritance of property rights to own family, too and obeys anger of he direction family bilateral where if lays a child even if stands up and holds a memorial service. At the same time that these marriages are performed between the same "Yao-zu(瑤族)" near a track, and solution does a distribution problem between a labor problem and the families which were unstable through a mutual marriage for the purpose a compunction "Yao-zu(瑤族)" social network construction into intimacy anger. A general idea is covered he base with in order the porcelain which is a weak race prevent that it is assimilated by external aggression because "Yo-zu(瑤族)" has always received aggression of "a Han-zu(漢族)" too historically, and to keep an ethnic pure blood.

• Journal of Family Resource Management and Policy Review
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• v.18 no.3
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• pp.177-193
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• 2014

In this study, we investigated the effect of family values and the resource factors provided by parents on marriage intention among men and women in their 30s and 40s who have never married. The study participants were 300 never-married men and women in their 30s and 40s living in Seoul and its suburbs. The participants were chosen via purposive sampling. The study results are follows. First, according to the analysis of the subjects' family values and the resource factors provided by parents, both family values and the resource provided factors by parents showed higher scores than the median. Subjects had higher scores than the median score in regards to marriage intention, indicating that they had a greater intention to marry. Second, a multiple regression analysis was conducted to identify the effect of the socio-demographic characteristics of subjects, family values, and the resource factors provided by parents on marriage intention. As a result, age, the need of marriage and gender-role attitudes prevalent in family values, and the economic resources among the resource factors provided by parents had significant effects on marriage intention. Thus, the older the age of the subjects, the more traditional the view of marriage and gender-role attitudes, and the greater the amount of economic resources provided by parents, the greater the subjects' intention to marry.