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Redefining Multicultural Families in South Korea  provides an in-depth look at the lives of families in Korea that include immigrants. Ten original chapters in this volume, written by scholars in multiple social science disciplines and covering different methodological approaches, aim to reinvigorate contemporary discussions about these multicultural families. Specially, the volume expands the scope of “multicultural families” by examining the diverse configurations of families with immigrants who crossed the Korean border during and after the 1990s, such as the families of undocumented migrant workers, divorced marriage immigrants, and the families of Korean women with Muslim immigrant husbands. Second, instead of looking at immigrants as newcomers, the volume takes a discursive turn, viewing them as settlers or first-generation immigrants in Korea whose post-migration lives have evolved and whose membership in Korean society has matured, by examining immigrants’ identities, need for political representation, their fights through the court system, and the aspirations of second-generation immigrants.

In the years leading up to and directly following rapprochement with China in 1992, the South Korean government looked to ethnic Korean (Chosonjok) brides and laborers from northeastern China to restore productivity to its industries and countryside. South Korean officials and the media celebrated these overtures not only as a pragmatic solution to population problems but also as a patriotic project of reuniting ethnic Koreans after nearly fifty years of Cold War separation. As Caren Freeman's fieldwork in China and South Korea shows, the attempt to bridge the geopolitical divide in the name of Korean kinship proved more difficult than any of the parties involved could have imagined. Discriminatory treatment, artificially suppressed wages, clashing gender logics, and the criminalization of so-called runaway brides and undocumented workers tarnished the myth of ethnic homogeneity and exposed the contradictions at the heart of South Korea's transnational kin-making project. Unlike migrant brides who could acquire citizenship, migrant workers were denied the rights of long-term settlement, and stringent quotas restricted their entry. As a result, many Chosonjok migrants arranged paper marriages and fabricated familial ties to South Korean citizens to bypass the state apparatus of border control.Making and Faking Kinshipdepicts acts of \"counterfeit kinship,\" false documents, and the leaving behind of spouses and children as strategies implemented by disenfranchised people to gain mobility within the region's changing political economy.

Transnational adoption was once a rarity in the United States, but Americans have been choosing to adopt children from abroad with increasing frequency since the mid-twentieth century. Korean adoptees make up the largest share of international adoptions—25 percent of all children adopted from outside the United States—but they remain understudied among Asian American groups. What kind of identities do adoptees develop as members of American families and in a cultural climate that often views them as foreigners? Choosing Ethnicity, Negotiating Race is the only study of this unique population to collect in-depth interviews with a multigenerational, random sample of adult Korean adoptees. The book examines how Korean adoptees form their social identities and compares them to native-born Asian Americans who are not adopted. How do American stereotypes influence the ways Korean adoptees identify themselves? Does the need to explore a Korean cultural identity—or the absence of this need—shift according to life stage or circumstance? In Choosing Ethnicity, Negotiating Race, sixty-one adult Korean adoptees—representing different genders, social classes, and communities—reflect on early childhood, young adulthood, their current lives, and how they experience others’ perceptions of them. The authors find that most adoptees do not identify themselves strongly in ethnic terms, although they will at times identify as Korean or Asian American in order to deflect questions from outsiders about their cultural backgrounds. Indeed, Korean adoptees are far less likely than their non-adopted Asian American peers to explore their ethnic backgrounds by joining ethnic organizations or social networks. Adoptees who do not explore their ethnic identity early in life are less likely ever to do so—citing such causes as general aversion, lack of opportunity, or the personal insignificance of race, ethnicity, and adoption in their lives. Nonetheless, the choice of many adoptees not to identify as Korean or Asian American does not diminish the salience of racial stereotypes in their lives. Korean adoptees must continually navigate society’s assumptions about Asian Americans regardless of whether they chose to identify ethnically. Choosing Ethnicity, Negotiating Race is a crucial examination of this little-studied American population and will make informative reading for adoptive families, adoption agencies, and policymakers. The authors demonstrate that while race is a social construct, its influence on daily life is real. This book provides an insightful analysis of how potent this influence can be—for transnational adoptees and all Americans.

This qualitative exploratory study focuses on marriage immigrant women and explores the possibility they might contribute to the sustainability of the host country. A sustainable society, the contribution of visiting friends and relatives (VFR) tourism to destination sustainability, information behavior, and fringe stakeholder involvement for sustainable destination management are the focus of this study. Vietnamese marriage immigrant women in South Korea were investigated; the reasons for the investigation include: their increasing numbers, their significance caused by the roles both at the household and the societal levels, and the increased diplomatic ties between Vietnam and South Korea. The narratives of 16 informants about their leisure, hosting of friends and relatives, and information sharing patterns show that Vietnamese marriage immigrant women’s leisure and travel facilitate their subjective well-being and the enhancement of social capital, which potentially contribute to a sustainable society. Their hosting experience of the visits of friends and relatives, and its implications for sustainability, are further discussed. Furthermore, their roles as information mediators suggest their potential to contribute to the formation of the host country reputation. Self-appraisal of their unique travel patterns provides implications for involving this group for destination management. We consider both their importance and constraints as contributors to the host country attaining sustainability, and the implications are discussed.

Korean identity-based on a conflation of race and ethnicity-has been generally accepted as an unquestioned fact and closely associated with rights to citizenship and belongingness in Korean society: \"non-Koreans\" have simply and unabashedly been excluded from membership in South Korea. However, the now three-decades-old surge in transnational migration is beginning to erode the once-solid myth of South Korea's homogeneity, and with it, the taken-for-granted belief that South Korea is only for Koreans. Moreover, the dramatic increase in international marriages, especially those between a Korean male and a \"foreign bride,\" bring an added dimension to transnational migration in South Korea, one in which questions of identity, citizenship, and belongingness must be directly addressed. The process of social transformation in Korea will be complex, contingent and profoundly political, involving multiple socio-political actors; increasing tensions along gender, racial, and class lines; and intense debates over the discourse and practices of citizenship, belonging and national identity. This paper argues that transnational migration-both of workers and foreign spouses-has already laid the basis for a significant change in long-held conception of Korean identity and belongingness. This is partly evidenced in the increasingly salient idea that Korea is now a \"multicultural society.\"

This book explores a deeply personal aspect of globalization: the adoption of Asian children by white Americans. It is based on dozens of interviews with adoptive mothers and adoption social workers, nearly two hundred letters and essays written by Korean birth mothers who put their children up for adoption, and field work at an adoption agency in South Korea. It also includes analyses and explanations of U.S. and South Korean governments' social characteristics and policies regarding adoptions and how relations between nations have affected international adoption. The book focuses on whether the commonly held notion that adoptions are to serve children's welfare and their best interests has tended to render gendered aspects of international adoptions invisible. Factors such as gender inequality, social control of women's reproductive power, patriarchic family structure, and social beliefs concerning womanhood and motherhood that affect international adoptions are revealed in this book. The multiple ways in which adoptive, birth, and foster mothers experience gender oppression from their different social positions of class, race, and nationality are explored and the interdependencies and inequalities of the motherhoods of these three groups of women are brought to light.

Since the early 1990s, there has been a critical shortage of marriageable women in farming and fishing villages in Korea. This shortage, which has become a major social problem, resulted from a mass exodus of Korean women to cities and industrial zones. Korea's efforts to give rural bachelors a chance to marry have succeeded in providing 120,146 brides from 123 countries. However, the Korean government has proven to be ill-prepared to deal with the problems that foreign brides have encountered: family squabbles, prejudice, discrimination, divorce, suicide, and many adversities. The UN Commission on the Elimination of Racial Discrimination warned Korea to stop mistreatment of foreign brides and their children, those of so-called mixed blood, on account of human rights violations. This book comprehensively covers Korean multiculturalism, with a focus on the foreign brides. In a two-pronged ethnographic approach, it offers a historical account of Korean immigration and naturalization, while also relating that past to the contemporary situation. As more and more people cross national boundaries, this detailed description of Korean multiculturalism serves as a valuable case study for an increasingly globalized world. Kim tells the stories of these voiceless women in a compassionate manner.

International marriage has increased drastically in South Korea in recent years, and by 2005, 13.6 per cent of marriages involved a foreign spouse. The purpose of this study is twofold: to explore the demographic demand and supply of foreign spouses in the marriage market in South Korea, and to examine how social positions of foreign wives vary by their place in the marriage market as determined by their nationality and ethnicity. Data show that the demand for foreign spouses is particularly strong among rural never-married and urban divorced Korean men. Among foreign wives, Chinese, especially Korean Chinese, tend to marry divorced Koreans, partly because many of them have also been married before. The Korean Chinese are the most autonomous among five groups of foreign wives examined, showing the highest rates of Korean citizenship, divorce-separation, and employment. South-East Asian women tend to marry rural never-married men, and they are the most adaptive to the host society in the way they show among the highest rates of Korean citizenship and employment (after controlling for their poor Korean proficiency and short duration in Korea). Their divorce-separation rate is the lowest regardless of such control. This study demonstrates that marriage migrants' adaptation to the host society differs significantly by nationality and ethnic origin.