International marriage and the state in South Korea: focusing on governmental policy

With globalization, the number of individuals traveling, working or studying abroad is rising globally, and so is the number of international marriages. However, there has been a dramatic rise in the number of ‘mail-order brides’ through matchmaking since the 1970s in the Western world and since the 1990s in several Asian countries. The so-called ‘mail-order bride’ phenomenon has become an important route for international migration, especially for gendered migration. Since official relations with China began in August 1992, the number of Korean Chinese women who came into Korea for marriage with native Korean men is about 100,000 between 1990 and 2005. The number of Japanese women who married Korean men is approximately 17,000, while the numbers of Filipino women who married Korean men is about 6000. Recently, the nationalities of these foreign wives of Korean men have expanded to include women from Vietnam, Russia, and Uzbekistan. In 2005, among a total of 250,000 foreign spouses in Korea, 160,000 of them were women. The Korean state had contributed to initiate these international marriages by importing Korean Chinese women for their unmarried rural citizens. As international marriages have become a social issue, the state tries to cope with these new issues through changing the laws and policies. Utilizing several government statistics, a nationwide questionnaire survey of nearly 1000 foreign brides with various nationalities, which was conducted in May and June 2005, and some interviewed data of foreign wives and government personnel, this paper analyzes (1) patterns and trends of marriage migration to Korea; (2) the issues and problems of foreign brides, such as their status and citizenship, economic situation, access to social security and ‘fake marriages’ issues; and (3) recent changes in governmental policies towards them. Special focus will be on what factors influenced the recent governmental action and how the ideology that ‘A married daughter is no longer a daughter ()’ is still reflected in recent policies even in today's more progressive society.