Imagined ethnic ties and affinities have funneled many Koryŏ saram into South Korea—the divided homeland of their ancestors—as coethnic labor migrants and foreign spouses over the past decade. Based on in-depth interviews with ten Uzbekistan-born Koryŏ saram women who currently reside in South Korea with their Korean husbands and children, this paper examines intersections of gender and ethnicity in the women’s migratory paths and life experiences in the employment and family spheres. After contextualizing the ensuing influx of Koryŏ saram to South Korea from the perspectives of ethnic (return) migration and marriage migration, this study looks into how the ten informants’ skills are devalorized as coethnic migrants who lack Korean language skills but appear “Korean” to contemporary South Korean people. This research also investigates the ways that the incipient Koryŏ saram community allows them to seek new employment opportunities while juggling between work and family as a married migrant with children. By examining two salient social differentiations in (social) mobility of Koryŏ saram, this paper not only betokens the social position of Koryŏ saram in South Korea, but also underscores the agency of the coethnic migrant women who struggle to pursue inclusion in the affluent homeland.

This paper, first of all, re-reads the memory of the 1937 deportation endured by the Koryŏin in Kazakhstan from the aspect of it being a traumatic memory. The aim is to see how the memory of deportation constructs into traumatic memory that is repeatedly summoned to the present rather than just remain in the past. In this paper, the deportation is seen as an incident that drove the Koryŏin out to the world of dehumanization where human vulnerabilities become revealed and forced them to live in constant innate fear afterwards. However, after the disintegration of the Soviet Union in the late 1980’s, Koryŏin, rather than forget their past history of deportation, forged their own collective memory and is performing the act of remaining in mourning. I argue that, through such process, the remembering can act as a call for universal human rights to be guaranteed for all ethnic groups in Kazakhstan, against the backdrop of Kazakh-centralism becoming more entrenched.