• 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.

• Korean journal of communication and information
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• v.75
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• pp.43-79
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• 2016

An increase in the number of immigrants to Korea since the late 1980s' has signified the proliferation of globalization and global capitalism. In Korea, most married immigrants are women, as the culture emphasizes patrilineage and the stability of the institution of marriage, particularly in rural areas. Immigrant women have experienced dual ordeals. The Aogra Internet community in Korea has been one of the most representative sites that has shown the power of communities in cyberspace since 2002, leading the discussion of social issues and deliberative democracy both online and offline. This paper analyzed Koreans' writings (such as long comments) on immigrant women in the Agora community. The analysis revealed the following results: first, immigrant women were referred to using terms related to prostitution, with excessive expression of disgust, which is called a "narrative of identity." Second, anti-multiculturalists called Korean men victims of married immigrant women and expressed hatred toward immigrant women, which is called a "narrative of sacrifice." Third, anti-multiculturalists justified their emotions as just resentment based on ideas of justice, equality, and patriotism, concealing the emotion of disgust, which is called the "narrative of justice, equality." Fourth, antimulticulturalists played roles to spread the emotion of disgust, by repeatedly referring to international marriage fraud and immigrant workers' crimes, which is called "narrative of crime." Fifth, some positive writings on immigrant women were based on empathy(a concept defined in this context by Martha Nussbaum), but they can be analyzed as narratives encouraging cultural integration through the perspective of orientalism. Therefore, comments on immigrant women in the Agora represent a "catch-22" dilemma. To deal with conflicts arising from disgust and violations of human rights, civic education focusing on humanism is needed in this multicultural era.