Same but different? Similarities and fundamental differences of informal social networks in China (guanxi) and Korea (yongo)

Abstract

This research reports on the similarities and distinctive differences between informal social networks in China (Guanxi) and Korea (Yongo). Within an analytical framework derived from social capital and institutional theory, the structural forms and characteristics of both network forms are compared. Although we observe some similarities, surprisingly, the two networks show several fundamental differences. Both are society-spanning constructs, developed and maintained by reciprocal action that creates trust and trustworthiness, and serves as a major factor in network cohesion. Both networks are relatively closed or inaccessible to outsiders, with insiders able to connect other insiders to each other (i.e., internal bridging of structural holes). However, Guanxi can be characterized as being utilitarian (purpose-based), whereas Yongo in principle describes cause-based ties. Furthermore, Guanxi networks are somewhat accessible to outsiders and draw on a diverse base of ties; Yongo networks are predefined, partly by birth, and are hence homogeneous and highly exclusive. Guanxi networks can benefit from spillover effects through bridging different networks; Yongo networks often cannot, as there is antipathy, competition, and potentially hostility between certain types of networks. The results add knowledge to social network theory in general and in particular on informal social networks in East Asia.

Moral Obligation, Public Leadership, and Collective Action for Epidemic Prevention and Control: Evidence from the Corona Virus Disease 2019 (COVID-19) Emergency

“…Under the internal moral constraint of taking responsibility for themselves and their neighbors, villagers tended to take protective measures during the COVID-19 epidemic. Besides, villages in Henan province are a society of acquaintances [25]. Information can spread rapidly through frequent contact among villagers.…”

“…Since moral obligation could offer an internalized incentive for villagers to participate in collective action, it plays a key role in facilitating the spontaneous maintenance of social order [22,23]. Based on the existing research, we propose that villagers' moral obligation affects collective action for epidemic prevention and control through two principle theoretical paths: on the one hand, villagers with moral obligation normally tend to take various epidemic prevention and control measures [24], such as reducing the frequency of going outside, wearing masks, and refusing to attend parties, to generate collective action for epidemic prevention and control; on the other hand, since Chinese villages have an acquaintance society, villagers strongly rely on their social network [25,26]. In collective action for epidemic prevention and control, villagers who do not conduct the required measures could increase their risk of infection and spreading the epidemic.…”

A complementary perspective on business ethics in South Korea: Civil religion, common misconceptions, and overlooked social structures

“…Yongo is different from Guanxi , in that it creates a homogeneous network, which is rather closed and predefined (cf. Horak & Taube, ). Prior research has found that jobs are acquired or careers progress faster on the basis of Yongo ties (Horak, , ).…”

The Construction of Kekeluargaan as an Indonesia’s Organizational Culture

“…As mentioned by Horak (2014), the Korean networking is bound to education, family, or blood, and regional-based ties. To some extent, the Indonesian kekeluargaan, the Korean yongo, and the Chinese Guanxi show similarities in that informal networking exist and its influence towards business networking is immense (Horak & Taube, 2015;Lin, 2011). Kekeluargaan, on the other hand, is a networking between placing harmony as the fundamental layer and honoring a hierarchicalbased relationship.…”

“…To some extent, this terminology fits closely to the definition of Japanese Uchi society; where the relationship refers to the 'home' and 'family' consciousness in a company (Fujimori, 1993). On the other hand, the concept of Korean Chaebols, which defines management conglomerate within a blood relationship (Horak, 2014;Horak & Taube, 2015), differs from this norm as a close networking.…”