Modernisation and Changing Family Structure in Korea
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KOREAN FOLK PAINTINGS, OR MINWHA, DURING THE JOSEON DYNASTY (1392-1910) REVEAL SOME ESSENTIAL VALUES OF KOREAN SOCIETY. USUALLY PLACED IN A ROOM IN FOLDING SCREEN FORMAT OR HUNG ON WALLS IN SCROLL FORMAT, THIS GENRE ILLUSTRATES VARIOUS SUBJECTS SUCH AS SCHOLARS’ EQUIPMENT, CHARACTERS RELATED TO CONFUCIAN VIRTUES, AND NATURAL THEMES SUCH AS BIRDS-AND-FLOWERS AND A RANGE OF OTHER ANIMALS. THESE MINWHA NOT ONLY DECORATED THE ROOMS OF MANY HOUSEHOLDS BUT WERE ALSO UNDERSTOOD TO BRING GOOD LUCK, WARD OFF EVIL SPIRITS, AND DEPICT MORAL VIRTUES. IN CONTRAST TO HIGHLY REVERED LITERATI PAINTING BY YANGBAN, OR UPPER-CLASS SCHOLAR-GENTLEMEN, MINWHA RECEIVED LITTLE RESPECT AS AN ART FORM BUT CONTINUED TO ENJOY STRONG SUPPORT AMONG THE GROWING MIDDLE CLASS DURING PERIODS OF POLITICAL STABILITY. AUSPICIOUS BEAUTY: KOREAN FOLK PAINTING INTRODUCES POPULAR THEMES DEPICTED IN MINWHA AND DISCUSSES THEIR MEANINGS, FUNCTIONS AND THE ROLE OF PATRONS IN THEIR CREATION. Joseon Korea faced many changes politically and socially, which brought about new experiences in cultural life as well. After overthrowing the Goryeo dynasty (918-1392), the kings of the Joseon dynasty professed Confucianism over Buddhism, which had been the state religion of Goryeo Korea. Under Confucian ideology, social order, education and pragmatism became the fundamental ideas holding the nation together. As the Joseon government embarked on an ambitious plan to reform the Shin Saimdang (1504-1551); Sogwa-do (Painting of Vegetables-and- nation into an ideal Confucian society, able rulers such as King Fruit) (Detail); Korea, Joseon Dynasty (1392-1910), 16th century; Ink and Sejong (r.1418-50) systematically realized this vision with the mineral pigments on paper; Loaned by Isao Saito inception of the National Code, or Kyongguk Daejon, (completed in 1474), and the invention of the Korean alphabet, hangeul, in 1443. -
Women's Life During the Chosŏn Dynasty
International Journal of Korean History(Vol.6, Dec.2004) 113 Women’s Life during the Chosŏn Dynasty Han Hee-sook* 1 Introduction The Chosŏn society was one in which the yangban (aristocracy) wielded tremendous power. The role of women in this society was influenced greatly by the yangban class’ attempts to establish a patriarchal family order and a Confucian-based society. For example, women were forced, in accordance with neo-Confucian ideology, to remain chaste before marriage and barred from remarrying once their husbands had passed away. As far as the marriage system was concerned, the Chosŏn era saw a move away from the old tradition of the man moving into his in-laws house following the wedding (男歸女家婚 namgwiyŏgahon), with the woman now expected to move in with her husband’s family following the marriage (親迎制度 ch΄inyŏng jedo). Moreover, wives were rigidly divided into two categories: legitimate wife (ch΄ŏ) and concubines (ch΄ŏp). This period also saw a change in the legal standing of women with regards to inheritance, as the system was altered from the practice of equal, from a gender standpoint, rights to inheritance, to one in which the eldest son became the sole inheritor. These neo-Confucianist inspired changes contributed to the strengthening of the patriarchal system during the Chosŏn era. As a result of these changes, Chosŏn women’s rights and activities became increasingly restricted. * Professor, Dept. of Korean History, Sookmyung Women’s University 114 Women’s Life during the Chosŏn Dynasty During the Chosŏn dynasty women fell into one of the following classifications: female members of the royal family such as the queen and the king’s concubines, members of the yangban class the wives of the landed gentry, commoners, the majority of which were engaged in agriculture, women in special professions such as palace women, entertainers, shamans and physicians, and women from the lowborn class (ch’ŏnin), which usually referred to the yangban’s female slaves. -
Flexibility in Hare Social Organization
FLEXlBILITY IN HARE SOCIAL ORGANIZATION ¹ GUY LANOUE Department of Anthropology, University of Toronto, 100 St. George St., Toronto, Ontario, Canada, M5S 1A1 ABSTRACT/RESUME The Hare Indians of the NWT are characterized in terres of domestic groupe by two conflicting bases: those of the sibling groups which must co-operate, and those of conjugal units. The importance of both types of allegiances naturally creates a degree of tension and imposes care upon the negotiation of allegiances. La société des Indiens Hare des Territoires du Nord-Ouest est caractérisée par la présence de deux structures familiales en conflit: celle des enfants d'une morne famille, obligées à coopérer entre eux, et celle imposée par les liens conjugaux. La présence de ces deux orientations de ridE.litS crée naturel.lement chez les membres de cette société une certaine tendon et exige qu'ils portent à cet aspect de leurs relations une attention constante. 260 GUY LANOUE INTRODUCTION One striking feature of the anthropological descriptions of Athabascan Indian bands with bilateral, bifurcate-merging kinship terminology is the apparent lack of definite structurally-produced ru.les which might serve to provide an orientation for an individual's social action (cf. Helm 1956:131; Savashinsky 1974:xv, 194). The flexibility and negotiability of social relationships that usually appear to be associated with such systems are hot seen as positive features resulting from tendencies produced by structural regularities but rather are characterized as being the product of an absence of well defined sociologial reference points for the individual actor. This "definition by absence" does not appear to provide any useful insights into Athabascan social structure, as anthropological observers readily adroit that this negotiable feature of social relation- ships varies with the type of kin involved in the bilaterally-defined universe (cf. -
Reconsidering Clan in Tibet
Are We Legend? Reconsidering Clan in Tibet Jonathan Samuels (University of Heidelberg) 1. Introduction ibetan Studies is relatively familiar with the theme of clan. The so-called “Tibetan ancestral clans” regularly feature in T works of Tibetan historiography, and have been the subject of several studies.1 Dynastic records and genealogies, often labelled “clan histories,” have been examined, and attempts have been made to identify ancient Tibetan clan territories.2 Various ethnographic and anthropological studies have also dealt both with the concept of clan membership amongst contemporary populations and a supposed Tibetan principle of descent, according to which the “bone”- substance (rus pa), the metonym for clan, is transmitted from father to progeny.3 Can it be said, however, that we have a coherent picture of clan in Tibet, particularly from a historical perspective? The present article has two aims. Firstly, by probing the current state of our understanding, it draws attention to key unanswered questions pertaining to clans and descent, and attempts to sharpen the discussion surrounding them. Secondly, exploring new avenues of research, it considers the extent to which we may distinguish between idealised representation and social reality within relevant sections of traditional hagiographical literature. 2. Current Understanding: Anthropological Studies and their Relevance Current understanding of Tibetan clans and descent rules has been 4 informed by several anthropological studies, including those of 1 Stein 1961; Karmay [1986] 1998; Vitali 2003. 2 Dotson 2012. 3 Oppitz 1973; Aziz 1974; Levine 1984. 4 The “current understanding” referred to here is that prevalent amongst members of the Tibetan Studies community; I address the way that evidence from Jonathan Samuels, “Are We Legend? Reconsidering Clan in Tibet,” Revue d’Etudes Tibétaines, no. -
Soh-Joseon-Kingdom.Pdf
Asia-Pacific Economic and Business History Conference, Berkeley, 2011 (Feb. 18-20): Preliminary Draft Institutional Differences and the Great Divergence:* Comparison of Joseon Kingdom with the Great Britain Soh, ByungHee Professor of Economics Kookmin University, Seoul, Korea e-mail: [email protected] Abstract If modern Koreans in the 20th century could achieve a remarkable economic growth through industrialization, why couldn’t their ancestors in Joseon Kingdom in early modern period achieve an industrial revolution at that time? This is the fundamental question of this paper. There existed several social and institutional constraints in Joseon Kingdom (1392-1897 A.D.) in the 17th through 19th centuries that made her industrial development impossible. The strictly defined social classes and the ideology of the ruling class deprived Joseon Kingdom of the entrepreneurial spirit and the incentives to invent new technology necessary for industrial development. Markets and foreign trades were limited and money was not used in transaction until late 17th century. Technicians and engineers were held in low social esteem and there was no patent to protect an inventor’s right. The education of Confucian ethical codes was intended to inculcate loyalty to the ruling class Yangban and the King. The only way to get out of the hard commoner’s life was to pass the national civil service examination to become a scholar-bureaucrat. Joseon Kingdom was a tributary country to Qing Dynasty and as such it had to be careful about technological and industrial development not to arouse suspicion from Qing. Joseon was not an incentivized society while the Great Britain was an incentivized society that was conducive to Industrial Revolution. -
The Samurai Invasion of Korea 1592–98
CAM198cover.qxd:Layout 1 25/3/08 13:41 Page 1 CAMPAIGN • 198 Accounts of history’s greatest conflicts, detailing the command strategies, tactics and battle experiences of the opposing forces throughout the crucial stages of each campaign 198 • CAMPAIGN THE SAMURAI INVASION OF KOREA THE SAMURAI INVASION 1592–98 OF KOREA 1592–98 OF KOREA 1592–98 THE SAMURAI INVASION The invasions of Korea launched by the dictator Toyotomi Hideyoshi are unique in Japanese history for being the only time that the samurai assaulted a foreign country. Hideyoshi planned to invade and conquer China, ruled at the time by the Ming dynasty, and when the Korean court refused to allow his troops to cross their country, Korea became the first step in this ambitious plan of conquest. Though ultimately ending in failure and retreat, the Japanese armies initially drove the Koreans all the way to China before the decisive victories of Admiral Yi Sunsin and the Korean navy disrupted the Japanese supply routes whilst Chinese armies harried them by land. This book describes the region’s first ‘world war’ that caused a degree of devastation in Korea itself that was unmatched until the Korean War of the 1950s. Full colour battlescenes Illustrations 3-dimensional ‘bird’s-eye-views’ Maps STEPHEN TURNBULL US $19.95 / CAN $22.95 ISBN 978-1-84603-254-7 OSPREY 51995 PUBLISHING 9 781846 032547 O SPREY WWW.OSPREYPUBLISHING.COM STEPHEN TURNBULL ILLUSTRATED BY PETER DENNIS © Osprey Publishing • www.ospreypublishing.com CAM198title.qxd:Layout 1 25/3/08 10:41 Page 1 CAMPAIGN • 198 THE SAMURAI INVASION OF KOREA 1592–98 STEPHEN TURNBULL ILLUSTRATED BY PETER DENNIS Series editors Marcus Cowper and Nikolai Bogdanovic © Osprey Publishing • www.ospreypublishing.com CAM198 Korea final.qxd:Layout 1 25/3/08 13:53 Page 2 First published in Great Britain in 2008 by Osprey Publishing, DEDICATION Midland House, West Way, Botley, Oxford OX2 0PH, UK 443 Park Avenue South, New York, NY 10016, USA To Richard and Helen on the occasion of their wedding, 23 August 2008. -
R. Brumbaugh Kinship Analysis: Methods, Results and the Sirionó Demonstration Case
R. Brumbaugh Kinship analysis: methods, results and the Sirionó demonstration case In: Bijdragen tot de Taal-, Land- en Volkenkunde 134 (1978), no: 1, Leiden, 1-29 This PDF-file was downloaded from http://www.kitlv-journals.nl Downloaded from Brill.com10/02/2021 02:22:46PM via free access ROBERT C. BRUMBAUGH KINSHIP ANALYSIS : METHODS, RESULTS,AND THE SIRIONO DEMONSTRATION CASE A likely exarnple of 'cultural devolution', the Sirionó hunters and gatherers of Bolivia were best known for the whistle-talk they have developed until Needham (1962) drew attention to their kinship system, which he cited as a rare case of matrilineal prescriptive alliance. His interpretation was subsequently weakened as it becarne clear that there is no evidence in the Sirionó ethnography (Holmberg 1950) for social correlates which are an essential part of the 'prescriptive alliance' scheme (Needham 1962, 1964). -Meanwhile Scheffler and Lounsbury had chosen the Sirionó system as the demonstration case for a new approach to kinship, called 'trans- formational analysis', which aims to discover the underlying cognitive structure of the system through semantic analysis. The Sirionó case study (1971) contrasted the results of this method with the failure of Needharn's model; and since prescriptive alliance theory itself is Need- ham's modified version of Lévi-Strauss' kinship theory (which I will cal1 'structural' theory), the case seemed to vindicate their semantic approach where 'structuralism' had already proved inadequate. The purpose of this paper is to compare -
Korea 1800-1860: Intellectual and Social Reactions to Western Contacts
Korea 1800-1860: Intellectual and Social Reactions to Western Contacts Bonnie S. Kim The dawn of the nineteenth century would Sirhak, or practical learning, school of thought bring forth a new era of change, discovery and which advocated new, pragmatic historical method- challenge for the late Chosòn kingdom (1392- ologies based on "scholastic empiricism." Largely in 1910). Western Europeans first came to the response to the dismal conditions of this time, some shores of the Korean peninsula and made signifi- of the Sirhak thinkers were drawn to Catholicism cant contact with its people in this period. The (first introduced to Korea by missionaries in 1784 first such encounter happened in 1787, with the and then known as sohak, or western learning), with arrival of the French ships Boussole and its doctrine of original sin and promise of a "heav- Astrolabe, followed by "visits" by other English enly kingdom on earth." Yet the readiness to accept and French ships in 1799, 1811, 1832, 1845, the teachings of the Catholic Church on the part of 1846 and 1854. These initial Western contacts some of the ordinary people and the Sirhak thinkers coincided with radical transformations within was by no means universal. In fact, the Korean state Korean society in political, socio-economic and banned Catholicism and instituted a series of official intellectual areas. persecutions against Christian converts as well as mis- Political changes are evident in the deteriora- sionaries – in 1801, 1839 and 1866 – to rid the coun- tion of the Korean state apparatus. In 1800, the try of what the ruling élite considered the Western accession of the ten-year-old Sunjo, who was wide- corruption of the Confucianist ideal. -
The Politics of Gender in Colonial Korea
1p.Yoo, Politics 9/10/07 12:43 PM Page 15 chapter one Women in ChosQn Korea If the family of a scholar’s wife lives in poverty and destitution, there is no reason why she should not work a little if it serves as a means of survival. In so far as raising chicken and ducks, buying and selling soy sauce, vinegar, wine, and oil . securing [her] family’s livelihood should not be her only reason; after all it is one of [her] many sugong [tasks for women]. Yi TQng-mu, SasojQl (A scholar’s minor matter of etiquette), 1775 Innaech’Qn; sa-in yQch’Qn Every human being is an embodiment of heaven; serve every human being as you would serve heaven. Ch’oe Che-u, Yongdam yusa (Hymns from Dragon Pool), 1860 In his 1895 memoir, Henry Savage-Landor describes his first encoun- ters with Korean women upon his arrival in the capital: “I remember how astonished I was during the first few days that I was in Seoul, at the fact that every woman I came across in the streets was just on the point of opening a door and entering a house.... The idea suddenly dawned upon me that it was only a trick on their part to evade being seen.”1 Under the leadership of Yi SQng-gye (1335–1408), the founders of the ChosQn dynasty (1392–1910) had launched a series of social, economic, 15 Copyrighted Material 1p.Yoo, Politics 9/10/07 12:43 PM Page 16 16 / Women in ChosQn Korea and political reforms designed to transform the kingdom into a male- dominated neo-Confucian society. -
Reconstructing the History of Marriage Strategies in Indo-European
Human Biology Volume 83 | Issue 1 Article 6 2011 Reconstructing the History of Marriage Strategies in Indo-European–Speaking Societies: Monogamy and Polygyny Laura Fortunato Department of Anthropology, University College London, 14 Taviton Street, London WC1H 0BW, UK, [email protected] Follow this and additional works at: http://digitalcommons.wayne.edu/humbiol Recommended Citation Fortunato, Laura (2011) "Reconstructing the History of Marriage Strategies in Indo-European–Speaking Societies: Monogamy and Polygyny," Human Biology: Vol. 83: Iss. 1, Article 6. Available at: http://digitalcommons.wayne.edu/humbiol/vol83/iss1/6 Reconstructing the History of Marriage Strategies in Indo- European–Speaking Societies: Monogamy and Polygyny Abstract Explanations for the emergence of monogamous marriage have focused on the cross-cultural distribution of marriage strategies, thus failing to account for their history. In this paper I reconstruct the pattern of change in marriage strategies in the history of societies speaking Indo-European languages, using cross-cultural data in the systematic and explicitly historical framework afforded by the phylogenetic comparative approach. The analysis provides evidence in support of Proto-Indo-European monogamy, and that this pattern may have extended back to Proto-Indo- Hittite. These reconstructions push the origin of monogamous marriage into prehistory, well beyond the earliest instances documented in the historical record; this, in turn, challenges notions that the cross-cultural distribution of monogamous marriage reflects features of social organization typically associated with Eurasian societies, and with “societal complexity” and “modernization” more generally. I discuss implications of these findings in the context of the archaeological and genetic evidence on prehistoric social organization. Pay-Per-View Download To access this article as a PDF pay-per-view download via BioOne, please click here. -
Descent Among the Wayú. Concepts and Social Meanings
Journal de la société des américanistes 94-1 | 2008 tome 94, n° 1 Descent among the Wayú. Concepts and social meanings Alessandro Mancuso Electronic version URL: http://journals.openedition.org/jsa/9143 DOI: 10.4000/jsa.9143 ISSN: 1957-7842 Publisher Société des américanistes Printed version Date of publication: 15 July 2008 Number of pages: 99-126 ISSN: 0037-9174 Electronic reference Alessandro Mancuso, « Descent among the Wayú. Concepts and social meanings », Journal de la société des américanistes [Online], 94-1 | 2008, Online since 10 June 2013, connection on 30 April 2019. URL : http://journals.openedition.org/jsa/9143 ; DOI : 10.4000/jsa.9143 © Société des Américanistes DESCENT AMONG THE WAYÛ. CONCEPTS AND SOCIAL MEANINGS Alessandro MANCUSO * Ta king thecontemporary rethinking of the descent notion in Lowland South Amcrican ethnography as a starting point, the article provides an analysis of matrilineal desccnt among the Wayù. Using new ethnographical data, special attention is paid to indigc- nous concepts a nd to the way matrilincal descent articulates with other principles of social classifica tion. By virtue of the rolc that matrilineal descent plays in defiuing tcrritoriality and in feuds, the Wayù offer a very interesting case for rethinking the theoretical a nd comparative debate about the iudigenous societies of Lowland South America and fo r rellecting on the complexity of the interactions between structure and history in this arca. [Key words: Wayù lndians, desccnt and kinship, Lowland South America.) La filiation chez les Waytl. Notions indigènes et significations sociales. Reconsidérant le débat contemporain sur la notion de filiation ( descent) dans l'ethnographie des Basses Terres sud-américaines, l'article fait une analyse de la filiation matrilinéaire chez les \Vayù et de son articulation avec les autres principes indigènes de classification sociale. -
'Hell Joseon' Is More Like It As Economy Flounders
LUND UNIVERSITY • CENTRE FOR EAST AND SOUTH-EAST ASIAN STUDIES ‘Hell Joseon’ - Tales from a South Korean Youth Trapped Between Past and Present Author: Johan Cornelis Schoonhoven Supervisor: Erik Mobrand Master’s Programme in Asian Studies Spring semester 2017 Abstract This thesis takes its outset in the newly coined expression ‘Hell Joseon’ used by the youth in South Korea. ‘Hell Joseon’ is a comparison between today’s society and the pre-modern Joseon Dynasty. By asking “what are the main characteristics of life in ‘Hell Joseon’ from a youth perspective?”, I arrive at the following conclusion. Life in ‘Hell Joseon’ is highly characterized by discrepancies between rich and poor, old and young, men and women, global and local. This is a peculiar result of Korea’s double-compressed modernity which derives from a colonial legacy, top-down modernization in the post-war era and condensed transition to a neoliberal world economy, also known as the second modernity. Therefore, traditional and (post)modern elements coexist in Korea’s society, and is partly the reason why the youth are now drawing references to the pre-modern Joseon Dynasty. Life in ‘Hell Joseon’ thus implies frustrations over high unemployment rates, a new ‘spoon class’ class division, lack of social mobility, an education fever and a downright “gender war”. More than that, it shows traces of apathy in the fact that the young generation is giving up marriage, children, jobs, hope, housing etc., but also traces of transformation since the ‘Hell Joseon’ discourse have made the youth take it to the streets, last seen in the mass demonstrations against now impeached President Park Geun-hye.