Religious Attendance,Stress, and Happiness in South Korea: Do Gender and Religious Affiliation Matter?

Is religious attendance positively associated with happiness in South Korea? If yes, can religious attendance buffer against the harmful effect of stress on happiness? Moreover, do gender and religious affiliation modify these associations? This study addresses these questions with data from 2009 Korean General Social Survey which is a nationally representative survey (N = 1,599). Ordinal least square regression analyses reveal that although the effect size is relatively small, religious attendance is associated with a higher level of happiness in South Korea. However, this positive effect holds only for women and only for Protestants. In addition, an interaction effect between religious attendance and stress is observed for women only; the negative association between stress and happiness is weakened among those women who report more frequent church attendance. In this regard, a high level of church attendance buffers against the deleterious effects of stress on happiness for women. I discuss the implications of the findings with regard to theories about religion, mental health, and gender in South Korean context.     

Religious Influences on Personal and Societal Well-being

Social Indicators Research - This paper examines religious influences on personal and societal well-being in South Korea by systematically analyzing recent research on the topic, and by comparing...     

Political tolerance among adolescents towards homosexuals in Spain

This paper studies the willingness that an adolescent has to extend human rights to homosexuals. This willingness defines the concept of political tolerance towards homosexuals. Results of this study show that the rights that adolescents are less willing to extend to homosexuals are those more related to the activities that homosexuals do to recover their rights, as the right of demonstrating on the street. This study also pretends to find those variables more related to political tolerance towards homosexuals. Self-esteem, political experience, support for democratic norms and identification with a group of friends are positively related to political tolerance towards homosexuals, whereas support for violent groups or the identification with a religious group are negatively related.     

#iamafeminist as the “mother tag”: feminist identification and activism against misogyny on Twitter in South Korea

This article explores feminist activism via the hashtag #iamafeminist on Twitter in South Korea. This hashtag became an important platform for feminist identification and activism against misogyny following its start in 2015 as a way to resist prevailing anti-feminist sentiment in Korea. In addition to opposing stigmas regarding identifying as a feminist, #iamafeminist affords an inclusive frame that can promote feminist identification by sharing personal motives for and stories about being a feminist. Although critics dismiss the potential of hashtag activism due to its ephemeral nature, I argue that #iamafeminist—which I call the “mother tag”—was able to persist for three months by continuing to connect with real-time gender issues and by initiating activism against misogyny both online and offline.     

Gay Seouls: Expanding Religious Spaces for Non-Heterosexuals in South Korea

What Protestant congregations offer spaces for worship and dialogue among persons with different sexual orientations? The academic literature finds or assumes that non-heterosexuals are stigmatized or invisible in theologically conservative congregations and are welcomed in progressive, affirming congregations. This article develops an alternative claim that some conservative or evangelical congregations offer attractive spaces for non-heterosexuals to worship and dialogue. We illustrate with an exploratory study of four congregations in South Korea—two theologically progressive, two evangelical—whose pastors welcomed everybody regardless of sexual orientation or gender identity. The “inclusive-evangelical” congregations retained conservative theology on sexuality (sexual relations only within heterosexual marriage) but offered more empathic dialogue with non-heterosexuals than did most evangelical congregations; they also provided more resources, conventional religious culture, and ties to traditional affective networks than the affirming-progressive congregations. Inclusive-evangelical congregations offer an institutional venue for non-heterosexual Christians in Korea to potentially reconcile three central values: conservative Christianity, traditional (Confucian) affective networks, and expressive individualism.     

The demographic transition in the Korean peninsula, 1910-1990: South and North Korea compared

North and South Korea have both experienced demographic transition and fertility and mortality declines. The fertility declines came later in North Korea. In 1990, the population was 43.4 million in South Korea and 21.4 million in North Korea and the age and sex compositions were similar. This evolution of population structure occurred despite differences in political systems and fertility determinants. Differences were in the fertility rate and the rate of natural increase. The total fertility rate was 2.5 children in North Korea and 1.6 in South Korea. The rate of natural increase was 18.5 per 1000 in North Korea and 9.8 in South Korea. Until 1910, the Korean peninsula was in the traditional stage characterized by high fertility and mortality. The early transitional stage came during 1910-45 under the Japanese annexation. Health and medical facilities improved and the crude birth rate rose and then declined. With the exception of the war years, population expanded as a function of births, deaths, and international migration. Poor economic conditions in rural areas acted as a push factor for south-directed migration, migration to Japan, and urban migration. Next came the chaotic stage, during 1945-60. South Korean population expanded during this period of political unrest. Repatriation and refugee migration constituted a large proportion of the population increase. Although the war brought high mortality, new medicine and disease treatment reduced the mortality rate after the war. By 1955-60, the crude death rate was 16.1 per 1000 in South Korea. The crude birth rate remained high at 42 per 1000 between 1950-55. The postwar period was characterized by the baby boom and higher fertility than the pre-war period of 1925-45. Total fertility was 6.3 by 1955-60. The late transitional stage occurred during 1960-85 with reduced fertility and continued mortality decline. By 1980-85, total fertility was 2.3 in the closed population. The restabilization stage occurred during 1985-90, and fertility declined to 1.6. In North Korea, strong population control policies precipitated fertility decline. In South Korea, the determinants were contraception, rising marriage age, and increased use of abortion concomitant with improved socioeconomic conditions.     

Women’s fertility, religion and education in a low-fertility population: Evidence from South Australia

The old issue of religion and fertility is examined in relation to women s level of education. In-depth interviews exploring influences on parity for Adelaide parents in 2003–04 suggest that more frequent attendance at religious services in childhood, and affiliation with particular religious denominations, are related to both higher preferred and higher achieved parity, even for women with university education. For some university-educated women, their religious upbringing appears to play a part in negating the traditional relationship between higher education and lower fertility. Quantitative data on religion, fertility and educational level from the 1996 Census for women aged 40–44 in South Australia show that women with No Religion had lower fertility than those With a religion, while university-educated women in New Protestan-New Christian groups had higher fertility than university-educated women in other denominations. The findings provide an understanding of some social conditions that support higher fertility in a low-fertility population. Future fertility research in developed countries should include consideration of the influence of religious affiliation and religiosity at disaggregated levels of inquiry.     

The effects of ego-resilience,social support,and depression on suicidal ideation among the elderly in South Korea

South Korea’s elderly suicide rate is not merely the highest among the member nations of the Organization for Economic Cooperation and Development, it is the highest in the world. This study analyzed the effect of ego-resilience and social support on depression and suicidal ideation of the elderly, providing baseline data to aid in the development of preventive programs on elder suicide. We found that ego-resilience is a strong inhibitor of suicidal ideation. Direct and indirect effects of social support on suicidal ideation were especially helpful for elders with mild depression.     

韩国的人口挑战及其应对措施

人口问题正成为韩国面临的一大挑战之一,韩国的人口趋势所呈现的特征为老龄化和低生育率。本文认为造成韩国人口状况的最根本因素是经济因素,工业化与计划生育是相伴进行的,而亚洲金融危机进一步加剧了韩国人口减少的趋势,由此将会对未来带来许多不利影响。韩国已经认识到问题的严重性,正采取措施以扭转这种状况。     

Female labour force participation and second birth rates in South Korea

In recent decades, while female labour force participation rates in South Korea have increased, the country’s total fertility rates have declined dramatically. This study explores the association between women’s labour force participation and second birth rates in South Korea over the period 1980–2006. An event-history analysis is applied to longitudinal data from waves 1–10 of the Korea Labour and Income Panel Study. The study shows that post-birth labour force participation significantly reduced women’s propensity for having a second child, whereas non-employment after first birth was associated with an increased propensity. Women with highly educated husbands had a higher likelihood of enlarging the family. Further, the second birth trend in Korea fluctuated in tandem with the country’s institutional and socio-economic development. The childbearing propensity of homemakers was especially sensitive to the business cycle.     

What's happening to marriage in East Asia?

This article presents an overview of marriage patterns in East Asia. Globally, marriage patterns are changing. In East Asia, cultural patterns are slowing the changes in attitude toward marriage that are occurring in the West. There are implications of changing attitudes for government planners. This issue of Asia-Pacific Population and Policy is based on a series of studies of marriage and family life in Japan, South Korea, and the US. Data were obtained from the 1994 Japan Survey on Work and Family Life; the 1994 South Korea Survey on the Quality of Life; and the 1992-94 US Survey of Families and Households. Findings are reported on marriage age, attitudes toward marriage, attitudes post-marriage, and work patterns during marriage. Both Japan and South Korea have below replacement level fertility and traditional gendered division of labor in the household. In South Korea, women who work 35 or more hours/week spend 31 hours/week on housework, while husbands contribute 14 hours/week. In the US, the equivalent figures were 26 hours for full-time working wives and 9 hours for husbands. In Japan, wives spent 30 hours on housework, while husbands spent 3 hours. Full-time work outside the home involved 57% of married women in Japan, 27% in South Korea, and 66% in the US. Notwithstanding the double burden, women in South Korea and Japan experience pressure from competitive school systems for their children. After-school academic programs are expensive. The trend is for greater reluctance to marry. Replacement level fertility is unlikely unless full equality is achieved in the family.     

Sex preferences and fertility in South Korea during the year of the horse

Since antiquity, people in several East Asian countries, such as China, Japan, and South Korea, have believed that a person is destined to possess specific characteristics according to the sign of the zodiac under which he or she was born. South Koreans, in particular, have traditionally considered that the year of the Horse bears inauspicious implications for the birth of daughters. Using monthly longitudinal data at the region level in South Korea between 1970 and 2003, we found that in the year of the Horse, the sex ratio at birth significantly increased while fertility decreased.     

中韩出生人口性别比偏高现象之审视

中韩两国在出生人口性别比的变化特点、出生人口性别比偏高产生的原因等方面有着极为相似之处,总结韩国应对出生人口性别比偏高的措施和做法．特别是通过促进妇女政策环境的形成和建立社会性别平等机制来治理出生人口性别比偏高的经验。对于中国具有十分重要的借鉴作用。     

Understanding aging in Korea

"This study discusses demographic trends, sociocultural characteristics, and policy choices of aging in [South] Korea.... Although the proportion of the elderly was not so high as to worry about aging before 1990, it is projected that one in eight Koreans will be aged 65 or more in 2020. Because the care for the elderly is mostly expected to be provided by each family, not by the state or Korean society, the role of the family is pivotal in coping with [the] aging problem.... Although adult children currently understand that their aged parents need assistance and support from them, they want to solve the issue of support for the elderly in a way different from the traditional.... This paper examines how the changing attitude toward the old is reflected in family life in terms of living arrangement and physical contacts. This paper also describes and discusses the current situation of various welfare policies on the elderly in Korea."     

Investigating Differences in Public Support for Gay Rights Issues

Public opinion surrounding two of the most well-known gay rights issues—same-sex marriage and adoption by gays and lesbians—varies widely: About 30% of the public favors same-sex marriage, while about 50% favors adoption. The purpose of this study was to examine and compare the demographic variables that predict attitudes toward same-sex marriage and adoption by gays and lesbians. Political ideology and attendance at religious services emerged as the strongest predictors. However, a close examination of the two issues shows that there were important differences between them. These differences may aid gay rights advocates in crafting media campaigns designed to increase support for same-sex marriage.     

The Decline of Son Preference in South Korea: The Roles of Development and Public Policy

For years, sex ratios at birth kept rising in South Korea despite rapid development. We show that this was not an anomaly: underlying son preference fell with development, but the effect of son preference on sex ratios at birth rose until the mid‐1990s as a result of improved sex‐selection technology. Now South Korea leads Asia with a declining sex ratio at birth. We explore how son preference was affected by development and by public policy. Decomposition analysis indicates that development reduced son preference primarily through triggering normative changes across society—rather than just in individuals whose socioeconomic circumstances had changed. The cultural underpinnings of son preference in preindustrial Korea were unraveled by industrialization and urbanization even as public policies sought to uphold the patriarchal family system. Our results suggest that child sex ratios in China and India may decline before those countries reach South Korean levels of development, since the governments of both countries vigorously promote normative change to reduce son preference.     

Demographic transition and population aging in Korea

"This paper describes the process of population aging in conjunction with the demographic transition in [South Korea]. Korea has recently experienced rapid decreases of both mortality and fertility, which have brought about the rapid process of population aging. The speed of...population aging in Korea is projected as one of the fastest in the world. Population aging brings about changing patterns of family composition, especially new trends of living arrangements of the elderly. Since the process of population aging [began] in Korea, the proportion of [those] living alone and [of those] living with spouse only have significantly increased."     

Marriage and Family Therapists' Comfort Working with Lesbian and Gay Male Clients: The Influence of Religious Practices and Support for Lesbian and Gay Male Human Rights

The purpose of this study was to explore potential influences on marriage and family therapists' comfort level when working with lesbian and gay male clients, including sex, age, race, sexual orientation, political orientation, religious practices of the therapist, as well as the level of support for lesbian and gay male human rights. Participants in this study were 199 experienced therapists. Results indicated that higher levels of religious practices were related to lower levels of support for lesbian and gay male human rights and to lower levels of comfort working with lesbian and gay male clients. When support for lesbian and gay male human rights was considered, the level of religious practices was no longer predictive of comfort working with lesbian and gay male clients.     

Marriage and family therapists' comfort working with lesbian and gay male clients: the influence of religious practices and support for lesbian and gay male human rights

The purpose of this study was to explore potential influences on marriage and family therapists' comfort level when working with lesbian and gay male clients, including sex, age, race, sexual orientation, political orientation, religious practices of the therapist, as well as the level of support for lesbian and gay male human rights. Participants in this study were 199 experienced therapists. Results indicated that higher levels of religious practices were related to lower levels of support for lesbian and gay male human rights and to lower levels of comfort working with lesbian and gay male clients. When support for lesbian and gay male human rights was considered, the level of religious practices was no longer predictive of comfort working with lesbian and gay male clients.