This qualitative study explores Korean transnational families, known as gireogi gah-jok. In this type of family, the mother and her children move to an English-speaking country for the children's education while the father stays and supports his family financially from the country of origin. We conducted interviews with thirteen mothers who resided with at least one adolescent child in the northwest area of the USA. Guided by symbolic interactionism, we examined how women perceived the gireogi family situation separated in the two countries and how their perception influenced their maternal roles as gireogi mothers. Findings indicate that these women reshaped their maternal self and renegotiated gendered roles in response to their residence in the foreign country and physical separation from their husbands. The findings also suggest that participants made an effort to maintain family cohesion by frequent communication using technology and sporadic reunions.
This study springs from a larger cross-cultural project about mothering a child with a disability in South Korea and in the United States. The present analysis focuses on data collected in South Korea. Integrating critical feminist and disability theories within a social constructionist framework (McGraw & Walker, 2007), we asked (a) how dominant sociocultural systems related to mothering and disability shape South Korean mothers’ understanding of themselves and their children with autism and (b) how mothers conform to and resist these systems. To answer these questions, we conducted in-depth interviews with 14 middle-class, South Korean mothers with children who have autism. We found that mothers resist stigmatizing beliefs about their children by reconstructing the meaning of “normal” childhood and by relying on a network of similarly situated mothers for support. We also found that these mothers conform to traditional beliefs about “good” mothering by adhering to Confucian family values that encourage women to sacrifice themselves to focus on their children’s success. From these findings, we offer implications for practice.
Chinese, Japanese, and Korean American families in the United States share several similarities, but they should not be interpreted as the sameness. Each group has gone through different immigration trajectories, and family members in a group have had different experiences. To get further knowledge of different family experiences in contemporary U.S. society, the trajectories of the family relationships among different Asian ethnic groups are examined. We specifically look at the time from arrival to World War II, from World War II to the 1960s, and after the 1960s.
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