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When Enola Gay dropped Little Boy and Fat Man, which were targeted at Hiroshima and Nagasaki, almost 10 percent of casualties were ethnic Koreans who had migrated for a living or who had been forced to migrate under the Japanese colonial Empire's wartime mobilization. According to the General Headquarters (GHQ) of Repatriation Policy of non-Japanese from Japan, tens of thousands of Korean atomic bomb survivors hastily returned to their "motherland," Korea. In the divided peninsula which was a key site of the Far-east Asia's Cold War politics, their voices were intentionally and unintentionally silenced due to suppression under the military dictatorship, as well as social ignorance. Nevertheless, their desperate struggles continued through the support and solidarity of Japanese civic groups. After several decades of legal proceedings in Japan, they are eligible for financial and medical support from the Japanese government since 2003 if they get a Hibakusha Techo (±»±¬ÕßÊÖÌû) ? a certificate recognizing a person as having been exposed to the bombs. Getting a Japanese Hibakusha Techo requires complicated paperwork including verified testimonies and official documents which can confirm an applicant's presence in the bombed area. Differently from Japan where public memories and knowledge of atomic bombing are widely spread and accepted, in Korean records, memories, and information of the bombing are stored exclusively within family networks and the survivors' organizations. By emphasizing the sociocultural embeddedness, especially in the human networks based on family and local community, this study indicates that exclusion from the Japanese Hibakusha support policy occurs at the level of both bureaucratic red tape and sociocultural practices. Especially, these bureaucratic procedures have more exclusive effects for socioculturally weak and alienated survivors such as orphans, former forced draftees, and women isolated from the family network.