This study examines the contemporary marriage cultures of Korea and Uzbekistan by analyzing both historical literature and survey data in order to identify cultural differences and recent transformations in wedding practices. The research first conduc...
This study examines the contemporary marriage cultures of Korea and Uzbekistan by analyzing both historical literature and survey data in order to identify cultural differences and recent transformations in wedding practices. The research first conducts a literature-based analysis that traces the evolution of marriage customs in both countries across historical periods, with particular focus on pre-wedding practices, wedding-day rituals, and post-wedding customs. In addition, the study compares the two countries’ marriage cultures through the framework of achievement culture, behavioral culture, and value culture.
To complement the literature review, a structured survey was conducted with 67 Korean and 96 Uzbek respondents. The survey consisted of four sections: demographic characteristics, pre-marital perceptions and values, wedding ceremonies and traditional rituals, and post-marital life. Findings from both the literature and survey analysis reveal several key differences and converging trends in modern marriage culture.
First, Korea’s wedding customs tend to be simpler and shorter than those in Uzbekistan, where weddings often span one to two days and include multiple ceremonial stages. While gifts such as yedan and yemul in Korea have largely been replaced with monetary exchanges, Uzbekistan continues to observe traditional forms such as jewelry and garments. Second, gender equality and the division of financial responsibilities differ significantly; Korean couples tend to share wedding-related expenses more equally, whereas Uzbek weddings place greater economic burden on the groom and his family. Third, Korean weddings emphasize individualism and the couple’s independence, whereas Uzbek weddings highlight collectivism, with marriage viewed as the union of two families or clans, often resulting in extended-family cohabitation. Fourth, religious influences are modest in Korea due to diverse belief systems, while Islamic values strongly shape Uzbekistan’s marriage norms, rituals, and attitudes toward premarital behavior.
The study further notes that these cultural differences are closely linked to broader patterns of social development. As societies modernize and economic opportunities expand, adherence to traditional rituals weakens, gender equality becomes more pronounced, and the importance of extended-kin roles declines.
Also, the survey results indicate that some Uzbek respondents are beginning to adopt views similar to those of Korean participants, particularly regarding simplified wedding practices and reduced emphasis on elaborate rituals. This suggests that Uzbekistan is undergoing a modernization process in its wedding culture that parallels Korea’s earlier shift from extravagant, multi-stage ceremonies to more practical and streamlined celebrations
Despite its contributions, the study faces limitations, including a scarcity of academic literature on Uzbekistan’s marriage culture and imbalanced sample sizes between Korean and Uzbek respondents. Nevertheless, this research offers meaningful insights into how traditional and modern values interact within the marriage cultures of the two countries. It provides foundational data for future comparative research and serves as a valuable reference for understanding cultural adaptation in increasingly multicultural societies.