The Korean Russians(Goryein) of Yunhaju(Maritime Province of Russia) began after the death of Stalin. From the beginning of the 1990s until after the collapse of the former Soviet Union, they continued their existence after their remigration to ‘the base of their ancestors’, Yunhaju. The cultural identity or homogeneity of the Korean race continues on the basis of their existence because the language and lifestyle customs of native Koreans were accompanied by mass immigration and settlement. However, due to their history of ‘deportation to Central Asia followed by the remigration to Russia’, when comparing the folk culture that is being transmitted by Russian Koreans of Central Asia or Koreans of Russia Sakhalin, disconnection and modification is relatively broad. Through the results obtained by the field survey in terms of transmission, modification, disconnection and restoration, the summarized information is as follows. Ancient forms of Korean folk culture that is being precisely transmitted include fasting, prohibited behavior of mothers, ritual days etc. Ancient forms of modified Korean folk culture that is being transmitted include Lunar New Year’s Day, Dano, memorial services for ancestors, special dishes and food preservation, chil sung(七星) and sung ju(成主, 成造). Based on what was confirmed from the recent field research process, ancient forms of Korean folk culture that is disconnected, which of course its numbers may be large beyond description, include greetings on New Year’s Day, customs of the 15th of January by the lunar calendar, rituals for good farming, shamanistic beliefs etc. Acceptance of local Russian customs, as well as artificially restored ancient forms of Korean folk culture for its succession to continue include pregnancy charms, festival on Lunar New Year’s Day, Dano festival, traditional singing and dancing etc. Tracing back the various forms of transmission of Korean folk culture led by Korean Russians of Yunhaju, it is true that the span of its disconnection and modification is wide, but in return, its restoration is also at large. In order for Korean folk culture to be restored and succeeded, there is a need for persisting effort. Although the genuine will to maintain the identity of Korean Russians is conveyed by a small number of cultural artists, we are in a situation where we need continuous help. Looking directly at reality, now we should not only pay attention to the fact that Korean Russians are living far away, or the fact that they are treasuring their painful past. However, in an objective point of view, government-led support and interest are required for substantial understanding and systematic preservation of folk culture as well as its succession.