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Kim Gu (1211-1278) was the main person responsible for the preparation of King Wonjong's diplomatic letters to Mongol after the submission of Koryeo to Mongol. The diplomatic letters drawn by him are important materials to understand King Wonjong's relations with Mongol in the transition period from resistance to submission. This paper is to examine the contents of Kim Gu's diplomatic activities and his perception of Mongol. After examining some of his poetry pieces written by Kim Gu during the war period under the rule of King Gojong, it becomes clear that at that time Kim Gu was quite resistant towards Mongols. The deep emotions and condolences towards the victims of the Mongol soldiers are clearly expressed in his earlier writings. However, while the war became to extend for a long time, Kim Gu at last seemed to agree with the civil servants of those days declaring consolidation with Mongol. Especially the diplomatic letters written under the rule of King Wonjong were quite positively worshipping the power of Mongol. This shows the idea that Kim Gu's perception of Mongol empire switched from anti-Mongol to pro-Mongol. Nevertheless, having in mind that such official state affairs of his were completed under the delicate changes in the diplomacy with Mongol Empire, it should rather say that his perception of Mongol Empire switched from anti-Yuan to pro-Yuan point of view under such subtle political change than that his awareness towards Mongol Empire changed radically.

The aim of this paper is to look at the aspect of a king's going out and play which was an act of intending to enjoy a game out of the palace in the period of the Joseon Dynasty and also look at how a king's going out and playing, as a position of a governor(治者), was perceived the people. The purpose of the kings' outing in the period of the Joseon Dynasty was mostly for official duties to look all around the nation(巡幸), to visit a royal tomb(陵幸), and to inspect farming(觀稼) and military training(講武), etc. However, even the kings had a desire to relax their body and mind while enjoying the play such as an excursion or hunting out of their palace besides government affairs. Such a display of desires was the very going out and playing. They desired to be free from fetters while forgetting their government affairs even for a while when they got the chance. Kings' outing, unlike an official going out and play, was due to their desires to enjoy the game out of palace, so their behavior took on a form of a private act. However, even the business trip of kings(擧動) was accompanied by a lot of harmful effects, so kings' going out and play just for amusement was not easy all the more. The harmful effects included mobilizing the attendants who would accompany a king's outing, and arrangement of tributes to a king, etc. and when a king was perceived as the person who liked playing by the people, it was a flaw to his ruling achievements; thus, a king used to refrain himself from going out and play. That's why there rushed advisory reports to a king one after another concerning a king's outing whether it was official or private. However, kings didn't always refrain themselves from going out and play. They would go out for hunting or an excursion and get rid of their desires while combining an outing on the occasion of their business trips. A king's being alert to going out and play was one of the virtues to be a wise king(賢君) by refraining himself from the things accompanied by pleasure and cultivating himself. That a king liked playing was perceived by the people as a factor in bringing about the negligence of national administration, finally causing a nation's ruination. Therefore, a king's going out and play was originally cautioned irrespective of its small or large number of times. Even if a king's outing is for an official purpose, the behaviors that might potentially be seen as going out and play were reconsidered once more. Even in case a king did not go out and play frequently, the court officials always set an example of a king's going out and play in their appealing report alert to a king's duties to rule the nation (治道). In other words, a king's going out and play was perceived as the one of the things to which a king should be alerted the most in a king's duties in national administration. As the tendency that government officers tried to restrict King’s private going out and playing evidently, it had been formally disappeared. And it wa s more excluded as King’s going out was legally conformed by legislation s uch as Gukjooryeui(國朝五禮儀), Gukjosogoryeui(國朝續五禮儀), Gyeonggukdae jeon(經國大典), Sok-daejeon(續大典), Daejeonhoetong(大典通編). In this situati on, King’s private going out and playing almost can not be found in the mi ddle of Joseon Period.

If we look at the contents related to Korean ancient history in Ijaenango(『頤齋亂藁』), which was written by Hwang Yun-seok(黃胤錫) with the pen name of Ijae(頤齋), and he copied, summarized and arranged his reading history books, it seems that they were described without the special structure and system. We can know that they there were some of patterns when he read and printed the books, if we look over them carefully. Namely, patterns were to carry the book's records with complete fidelity, omit a part of records, summarize and arrange contents of Giun( 『記言』), and present his close comments with contents, etc. Moreover, he tried to study and reinterpret historical evidence on the proper nouns of the awarded title of king, the government service and place etc. through analysis of dialect which he had studied steadily. He expressed his own views on the etymology of the proper term about names of the government service, place, person, etc in records of Samguksagi( 『三國史記』), and considered the its origin. Of these, he examined the pronunciation of Geoseogan(居西千), Chachawoong(次次雄), Nisageum(尼師今) in Shilla(新羅), and explained the fact that Seobalhan(舒發翰), Shilla's name of the government service, and Kakgan(角干) were and the same thing through his own phonetic analysis law. Also, he thought over the etymology and origin about 'Chaekguru(책구루)' of Koguryo(高句麗), and attempted the interpretation based on his own dialectology. Thus, he was not just satisfied with what he broaden his historical knowledge through his poring over and summarizing history books, but also attempted the new interpretation about Korean history through analysis of dialect on basis of such historical knowledge. In this sense, we can call him as a historian, if we analyzed and examined more closely the contents about his writing historical records. For the research on his view of history lacked still, many researchers will analyze and estimate it accurately.

Generally speaking, escaped slave means the salve who escaped from master’s house. But, according to physical references of escaped slaves, the slaves who lost contacts with their masters because of their moves or wanders and whose destinations couldn’t be found were also classified as escaped slaves, as well as the slaves who escaped from master’s house because of compulsory labors. The destinations of escaped slaves were mostly their hometown where their relatives lived or different master’s house, even though there were different cases that some slaves escaped with their complete escape plans. The former case was relatively easy to trace and catch the escaped slave because the masters already knew their hometowns, but the latter case was difficult to bring back the escaped slaves because the old master should fight with the new master and in some cases, they had to make a long boring lawsuits, even though old master knew the destination of escaped slave. In late Joseon dynasty, the reason why private slaves escaped was that various military services which were as not charged to private slaves before were charged to them, even though their “wills for freedom” which are the original human wills that hate restraints and bondages. These facts can be immediately confirmed when we see the family registers which were written in each region in late Joseon dynasty. Besides, in late Joseon dynasty, various taxes were levied to the salves to solve the poor financial affairs and these were the reasons that salves escaped. In order to trace and catch the escaped slave, the master should read the family registers of the village where the slaves had lived before and how and how long the slaves had lived. But if the master could read the register, he should have the acquaintance with the village governor, otherwise, he had to find the person to introduce him well to the governor. As yangbans(noblemen) in early Joseon dynasty who were connected with their school ties, local ties and blood ties in any means were split because of arty strife in late Joseon dynasty, there were many cases where the social networks were not connected. Accordingly, there were nothing but to neglect the surveillance and supervision on the slaves and through these opportunities, escaped slaves have greatly increased.

This article aimed to know the country enlightening activity of Jonjae Wi Baek-gyu and its meaning. Wi Baek-gyu had done many activities such as raising the status of ancestors, leading family-level education activities and forming country organizations. He exposed plainly the contradictions spread in country society and suggested reform bills thereof. He progressed the activities within his capacity. During his activities, he opened the deeds of his ancestors, activated country organizations and tried to tie families and there countries. Wi Baek-gyu, making a model with the teachings and deeds left by the most honorable ancestor who was the spiritual matrix of Jangheung(長興) Wi family(魏氏), expanded and extended the meanings of those teachings and deeds. He diligently arranged his ancestors' dying instructions and literature on country activities and, by succeeding, use them as driving force to form and operate family and country organization.

The Great Britain made an excuse that they occupied the island to prevent Russia from advancing southwards but that is only their pretext. It goes without saying that they occupied the island illegally and aggressively as a means of world strategy. However, the occupation of Komundo island provided an opportunity to form a quadrilateral scheme in Korea consisting of Ching, Russian, the Great Britain and Japan and they settled the situation of holding each other in check from occupying Korea exclusively. Such a multilateral international system continued until 1894 when the Ching-Japan War brock out. Accordingly, the autonomy of Korean government was limited and independent right was unstable. However, Korea managed to remain in existence as a sovereign state due to the effect of the multilateral check system. As this check system collapsed, the Ching-Japan War broke out. It is necessary to understand the Komundo island occupation case and Ching-Japan War in relationship. Therefore, it is not unreasonable to find a cause for the Ching-Japan War outbreak in Eastern Asia Policy of the Great Britain that caused the Komundo island case.

1910년 남장로교의 전북대리회지역에서 반선교사와 반교권을 내세워 독립하는 사건이 일어난다. 이는 매계지역를 중심으로 활동 하고 있었던 최중진목사가 미국선교사들의 세례에 대한 자격과 재정에 관한 정책에 대립하던 중, 자신이 맡아보던 교회를 모아서 독립한 자유교회 사건을 말한다. 선교사와 최중진이 이렇게 첨예하게 대립 할 수밖에 없었던 배 경에는, 선교사들의 축첩과 제사에 대한 엄격한 금지정책이 있었다. 당 시 선교사들은 축첩과 제사를 행하는 조선인 신자에게는 세례를 받을 수 있는 자격을 금했으며, 축첩과 제사를 포기 할 수 없었던 조선인 신자들 은 이로 인해 교회를 떠나는 경우가 적지 않았다. 하지만, 선교사들이 신앙의 첫번째 조건으로 내세우기도 했던 제사와 축첩문제는 조선인 신 자들에게 있어 개인의 문제로만 그칠 수 없는 공동체와의 관계성의 문제 이기도 했다. 특히 당시 제사의 경우는 제사를 거부하는 조선인 신자와 이를 이해 못하는 가족과의 갈등으로 인해 폭력, 자살등 사회적인 문제 로까지 확산되었다. 즉, 당시의 기독교신자가 제사와 축첩을 단념 한다 는 것은 기존의 공동체에서 분리되어 신앙적 개인으로 자립되어 가는 과 정이기도 했지만, 현실적으로는 기존의 공동체에서 고립될 수 밖에 없는 원인으로 작용했다. 이와 같이 축첩과 제사를 그 배경으로 하는 최중진의 자유교회는 선 교사들에게서 독립 한 후, 당시 조선선교에서 그렇다 할 성과를 거두지 못하고 있던 일본조합교회의 조선전도부에 가입하게 된다. 그 후 일본조 합교회는 이러한 자유교회를 기반으로 조선에서 신자들을 확보해 나갔다.

In 1910, Minister Choi Joong-jin gained independence from American missionaries. It took place amid the conflict over the condition of baptism and financial policy between Minister Choi and the American messenger. In the end, he separated himself and his followers from the missionaries speaking for anti missionary and anti ecclesiastical authority. The reason behind their dispute lay in missioners’ strict ban on having a memorial ceremony for ancestors and keeping a concubine. The American ministers did not administer baptism for Koreans who practice memorial service to ancestors and concubinage and it drove many Korean believers to abandoning their faith. For missionaries, the two standards were merely seen as a matter of individual’s choice . For Korean Christians, however, the two conditions meant a lot to them, having something to do with their community. Consider, memorial service to ancestors, for example. Some Korean Christian refusing to pay a tribute to their ancestors had trouble in the family and it led violence and even suicide, becoming a serious social problem. Therefore, Korean Christian considered stop practicing memorial ceremony and concubinage as a step to rebuild themselves as a devout Christian but also a process to separate themselves from their existing community After Minister Choi liberated from American ministers, he joined the Chosun missionary department in Japanese Kumiai Kyōkai, which had little influence in Korea. With the help of liberal church by Choi, Japanese Kumiai Kyōkai grew their power converting more and more Koreans to Christianity.

The Mongol-Manchu marriage relationships were practiced starting from the 17th century. Nurhaci and Hungtaiji had many Korchin Mongols of the Borjigid clan as wives and concubines. The aim was to preserve political alliances. In 1650, the Shunzhi emperor married his mother's niece, she was also a Khorchin Mongol, a branch of the Mongol Borjigit clan. She was chosen to be the regent Dorgon. Three years later, the Shunzhi emperor said that she was spoiled, extravagant and arrogant, the emperor demoted the empress. Actually, the Shunzhi emperor didn't want to marry the mongolian empress. When the Shunzhi emperor chose his second empress, he wanted to select from daughters of Manchu officials. He also married the daughter of the Mongol Khorchin prince. After he assumed personal rule in 1651, the Shunzhi emperor ordered the Upper three Banners to be under the control of the emperor. The emperor elevated daughter of the Manchu Donggo clan from the rank of Consort Xian to the status of Imperial Noble Consort. The Shunzhi emperor wanted to change the Mongol-Manchu marriage relationships, and he thought it most necessary that there was the manchu empress in the Qing Dynasty.

中國朝鮮族是由朝鮮半島遷入的跨境民族。其遷入始於17世紀初的明末清初時期，此後，清朝和朝鮮兩國都嚴格實行“各守封疆”政策，但以採集人參和狩獵為目的的朝鮮人的犯越和移住從未中斷過。尤其是經過19世紀中葉的大規模民族遷入運動後，中國政府終於1952年9月2日在移住朝鮮人聚集的延邊地區正式成立‘延邊朝鮮族自治區’，而移住朝鮮人正式獲得中國“朝鮮族”的稱謂。經過300多年的遷入過程，中國朝鮮族以朝鮮民族的文化為基礎，積極吸收中國其他民族的先進文化，形成獨具特色的朝鮮族文化。尤其是在抗日戰爭中朝鮮族舉起了為“朝鮮民族獨立”和“中華民族解放”而戰的兩面旗幟，為抗日戰爭的勝利做出巨大的歷史貢獻。自遷入開始，朝鮮族即重視文化教育。發展至今，朝鮮族接受高等教育人口比例在中國56個民族中名列前茅。朝鮮族以其獨特的文化背景，在中國與朝鮮半島文化交流領域起到了紐帶作用。朝鮮族身處中國特色社會主義制度下，既能深刻理解社會主義制度的含義，又親身體會到市場經濟的價值，所以在削除朝鮮半島南北雙方的隔閡，增加互信方面能夠起到居中調節作用。通過三百多年的民族歷史文化演進，朝鮮族最終融入了中華民族大家庭。朝鮮族不僅要保持本民族的文化傳統，還要積極吸收中國其他民族的先進文化，從而繼續創造出像中國三大名梨――延邊蘋果梨一樣的獨具特色的民族文化碩果。

In 1920s, Tianjin was the second largest industrial city in China. The outbreak of the World War I served as a momentum for the remarkable, industrial development of China. Tianjin took this opportunity and its industry grew rapidly in a short period time. In 1920, there were over 6000 factories established in this city. Even if small and medium sized factories accounted for over 95% of all the factories, a few of the large factories were globally competitive, especially the textile and flour milling industries as well as some of the chemical industries. The early stage of commercial and industrial development in Tianjin owes its growth and success to the banking infrastructure that had been well organized since Ch'ing dynasty. On the other hand, as time went by, the rapid development of Tianjin industry in the early 20th century accelerated the growth of the financial market. During the early years of the Republic of China, there were three kinds of financial groups: the foreign banking group, the Chinese banking group, and the Chinese traditional banking group. Large enterprises borrowed the industrial funds from the foreign or Chinese banks, and most of the small and medium sized enterprises borrowed their industrial funds from the traditional Chinese banks called ChienChuang . Most of the small and medium sized enterprises didn't have enough collateral to take out the industrial funds and, therefore, they favored the Chinese traditional banks which had been loaning on a credit basis since Ch'ing dynasty. The development of the financial market made it possible for businesses in TianJin to secure their industrial funds easily. As it was mentioned earlier, the rapid development of industry in Tianjin influenced the growth of financial market, which can be summarized as follows; In the first place, banking facilities had a tendency to grow larger in size in order to better provide industrial capital funds to businesses. In the case of Chinese banks, large-sized banks began to secure large amount of banking capitals; in the case of traditional banks, they tried to meet the demand of businesses for increased industrial funds by intensifying the financial alliance among banks. Secondly, the financial institutions in Tianjin began to expand their banking branches into various areas in north China. With the rapid industrial development in Tianjin, many businesses expanded their activities into the inland of north China to purchase the agricultural products or stock farm products they needed, and transported them to Tianjin for processing. The banking facilities began to establish their branches in the major cities in north China in order to make the industrial funds readily available for businesses if need be. Thirdly, the industrial development prompted the prosperity of traditional banks. There were several factors that made it possible for traditional banks to prosper in 1920s. First, unlike Chinese modern banks, the traditional banks loaned industrial funds on credit basis. So they played a very important role in providing industrial funds to most of the small and midium sized enterprises that had no enough collateral to borrow money . This kind of banking policy of traditional banks became one of the most important factors that made many businessmen favor the traditional banks. Second, the exchange of financial capitals helped the traditional banks to maintain deep relations with Chinese modern banks. The Chinese banks took advantage of traditional banks to provide industrial funds to small and medium sized enterprises by giving financial assistance to them. It helped traditional banks secure enough financial capitals to loan industrial funds to businesses. Thirdly, it was the complicated monetary system of early Republic of China that helped tradition banks to prosper. China had adopted double metallic monetary standards called Eunliang and Eunwon which coexisted as standard currencies in the financial market. The exchange value of two currencies was decided by supply and demand in the financial market. All kinds of currency exchange had to be done in the exchange house. All exchange houses were under the control of traditional banks. Traditional banks took advantage of this kind of financial environment to expand their banking business in the financial market. Fourth, it can be said that Chinese financial market was free of the government control during early Republic of China. The Chinese government had no capability of controling the financial market. As a consequence, irregularity and speculation were rampant in the financial market. Particularly, speculation was a very important method of making profits for traditional banks in the financial market. Currency was a main object of speculation before currency reform was carried out in the early 1930s. The objects of speculation were shifted to actual goods after the currency reform. The laissez faire financial market caused speculation to be rampant in the Chinese society, which made it possible for traditional banks to make huge profits through speculation. As mentioned above, small and medium sized enterprises couldn't borrow industrial funds from modern banks, due to the lack of collateral. If it had not been for traditional banks, small and medium sized enterprises might have had to borrow money from private moneylenders who practiced usury. The prosperity of traditional banks contributed to weakening the private loan market in the Chinese society, and made it possible for businesses to use industrial funds at low interest.

This Thesis aim to investigate the transformations of Fordism and Americanism in early 20th’s century. In wide view points, Americanism is an ideology or belief in devotion, loyalty, or allegiance to the United States of America or to its flag, traditions, customs, culture, symbols, institutions, or form of government. A belief in Americanism is a preference for all things or most things having to do with the United States. In some cases it can be a view of superiority of the United States over other systems. In narrow view points, Americanism is a automobile Revolution. The automobile revolution - technical innovations, road expediences, leisures, sex problems- allowed to american way of life. Fordism is the capitalistic manufacturing system designed to spew out standardized, low-cost goods and afford its workers decent enough wages to buy them. It has also been described as a model of economic expansion and technological progress based on mass production. The manufacture of standardized products in huge volumes using special purpose machinery and unskilled labour. Although Fordism was a method used to improve productivity in the automotive industry, this principle could be applied to any kind of manufacturing process. At last Fordism made americanism, americanism was became Globalizatino and World Capitalism Standard.