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In this manuscript, I reviewed the domestic situation of Japan in the year of 1350 and the sequential relationship of the international situation of East Asia which was closely related mutually. And I mentioned the chain of command and the headquarters of Waegu(japanese pirates) in Tsushima island Japan. I considered the international situation that Koryo dynasty had attacked Tsushima in the year of 1389. By these consideration, I confirmed that waegu is not the simple pirates for all the world but the corsail, which was associated with the domestic situation of three nations(元․高麗․日本) of East Asia and with the mutual relation of between three nation.

This paper is about the Russo-Japanese War and Daemado(對馬島: Tsushima in Japanese) particularly focusing on the ‘arson’ of the Royal Palace(皇宮) in Seoul and the Battle of Russia and Japan in the Strait of Korea(大韓海峽海戰) near Daemado during the war. Geographically speaking, Daemado is situated between Korean Peninsula and Japanese island. In the long history of East Asia, Daemado has been also related with Korea and Japan. So the nationality of Daemado had long been ambiguous between the two countries. It was not until 19th century and early 20th century than the fate of Daemado came to belong evidently to Japan. It was also during the Russo-Japanese war that the name of Daemado with Korean Empire(大韓帝國) came to have attention in the world. Just two months after the Russo-Japanese war(露日戰爭) began on the 8th of February 1904, there was a big fire in the royal palace of Korean Empire which meant the start of the falling down of the weak empire. One year afterwards, the boom sound from the battle ships of Russia and Japan in the Korean Strait near Daemado symbolized a kind of the funeral bell of the Korean Empire. During the war there were so many Japanese warships passing through the canal of Manjeki(萬關瀨戶) in Daemado Island. Russo-Japanese war resulted in a big historical bruise to Korean Empire such as the loss of the diplomatic right in 1905, and also the sovereign right in 1910. During the course of the loss of Korean sovereignty, Russo-Japanese war, especially the battle in the Korean Strait(大韓海峽) was the decisive moment. Those were also the starting point for the collapse of Russia, and the expand of the Japanese militarism. Nowadays 1 century after the war, Daemado is famous for tourism. So many Korean, Japanese and other peoples are coming and going, while they enjoy exotic atmosphere and peaceful relaxation there. War near Daemado or peace in Daemado is a kind of measure of Peace or war of East Asia including Korea, Japan and other countries past and present.

The battle of Backchon River was the first international war among Silla(新羅) and Backjae(百濟) in Korean peninsula, Tang(唐) in Chinese continent, Wa(倭) in Japanese archipelago. It influenced Wa greatly to reestablish the system of state, but one commonplace battle of serial battles to Silla and Tang. In October 663, 1,000 battleships carrying 27,000 soldiers engaged in battle with the naval forces of Tang, and was completely defeated to lose 400 ships. Why did Wa decide to dispatch troops overseas, in spite of foreseen danger. There are several opinions to explain the aim of dispatching troops from the perspective of international relationships, domestic situation, innate world view of Wa or retribution to Silla. In addition to these opinions, it is useful to suggest the multiplicative aim to reconstruct Backjae and to chastise Silla. In 658, Wa subjugated the Emisi tribe(蝦夷) resident in Mutsu and Hokkaido area by 180 ships to create barbarian to obey the ruler. The number of ships is very similar to that battleships dispatched first to Korean peninsular. The aim of the first dispatch was to assist Backjae remnants for her reconstruction. But the second dispatch consisted with nation wide troops was to punish Silla which had destroyed Backjae. After defeated in battle, Wa sent officer called Kokusi(國司) to Tsusima, raised the status from Sima(島) to Kuni(國) and built the mountain castle for maintaining surveillance and protecting the invasion from Korean peninsular. Front guard(防人) and beacon mounds were also the defense methods. The battle of Backchon River was an epoch-making event to Tsusima which definitely became the local administrative district of Wa.

The riot that occurred in Sampo(three ports) mainly by Japanese residing in Tsusima in the former period of Chosun is referred to as “Sampowaeran”. This uprising has been regarded as a small-scale uprising. And the causes of the uprising have been thought to be Chosun reinforcing its regulative policy being consistent with the conciliatory policy and then establishing regulations for reception or political change in Chosun increasing coercive ruling on administration of Chosun. However, the cause of Tsusima itself of this uprising cannot be disregarded as the people in Tsusima raised it as the subjects. Although previous research neglected this part, this article aims to point out as one of the causes the point that the large-scale uprising of Sampowaeran was raised by the mixture of situations like the nationwide riot prevalent in Japan then, loss of power of Tsusima in Guju(九州), and Tsusima intending to acquire economic rights and interests through Chosun.

Imjin war outbroken by structural paradox of Hideyoshi regime had a characteristic that war had to be continued until the paradox is solved. Invasion, also, related with the peace and power of Hideyoshi regime. The paradox of regime is phrased as an unrest of commanding and internal conflict of Japanese military. The peace and power of Hideyoshi regime is highly related with conditions of pacification. Bargaining between Chosun and Tsushima before the invasion was only had an intention to dispacth of diplomat(Tong-sin-sa) and it was far from idea of Hideyoshi. In addition, Chosun wanted to get cause of negotiation rather than grasp the meaning of bargaining. In other side, Hideyoshi required passage for invasion to Ming dynasty. This ended Chosun-Japan relationship and triggered Invasion in 1592. Connected with it's east-asia strategy, Ming sent troops to Chosun and it was ultimately aimed at block the invasion of Japan in Korea Peninsula. Thus, Bargaings of Chosun-Japan and Ming-Japan in Imjin war time were peace treaty without peace significantly related with contemporary warfare. Theme of yip-cho and the cession of Chosun's four province were unchanged while the logic of Chosun-Japan treaty changed along with the alteration of war state. Japan, also, wanted to separate the negotiation with Chosun and Ming. With this rule, Japan pressed Chosun with result of Ming-Japan treaty. On the other side, Ming forced Chosun to sign the mutual agreement with Japan for the purpose of withdraw the Japanese military in Korea Peninsula and longed for investiture of Japan. It is good to evaluate that negotiation between Ming and Japan was effective in terms of stopping the battle temporarily. Though, It was not enough for the end of war. In other words, It was not suitable for strategy that aims at sustaining an international order among three east-asian countries while casting a long shadow to Ming's east-asia strategy. Additionally, Chosun had no choice but to led by Ming because the dynasty limited Chosun's right to command and diplomatic power. In the end, negotiation of Chosun-Ming, Chosun-Japan resulted in failure coincide with Hideyoshi's investiture by Ming dynasty. Therefore, Jungyu war(1597) began. In this time, there were widespread concerns of war in Japan and with Ming's deeper in, Japan devoted itself to defend against Ming stationed at south coast retreated. The commader of Japan also gave much effort to disengage the troops by the peace treaty after Hideyoshi's death. Generals were positive to withdrawal negotiation, Chosun had no means to deal with. Since this 7-years long Imjin war triggered by paradox of structure of Hideyoshi regime=daimyo coalition government, Chosun-Japan relation diplomacy get settled down after Tokugawa Ieyasu got overwhelming military power over Daimyo resulted from winning in Sekigihara battle.

Hwang Bong-ryong is Korean―chinese dramatist and is born at Yanbian in 1946. He has written son of Baegdwoo Mountain on 1959 and this work was performed more than 100 times in North-east three regions. Hwang bong-ryong's son of Baegdwoo Mountain treats ‘Anti-japanese War’ and ‘Northeast Anti-Japanese Allies’. The intention of the author was appropriate valid. In order to prove this point, preferentially I will examine the international situation of Northeast Asia in 1930's and 1940's. Then I will draw my conclusions on the aesthetics, the characteristics and the theme of the work in this paper. This work is dealing with the cooperation of the military and civilian, Koreans and Chinese mutual symbiosis, warfare of the Northeast anti-Japanese allies and the Japanese army, the description on the turncoat based on a motif of Minsaengdan affair, and dynamics of the relationship on Communist Party and the revolutionary forces. This work is an outstanding masterpiece because of these advantages.

A survey through interviews with Korean-Japanese has come up with the following results and issues. 1. Korean-oriented consciousness appears stronger with new than with old immigrants. 2.As for self-identity in the Korean-Japanese society, the sense of being linked to their fatherland appears stronger with new than with old immigrants. 3.The four skills in the Korean language appear stronger with new than with old immigrants, and as the difficulty level goes higher, the old immigrants in the second generation show even poorer skills in Korean. 4. As for the language used by family members, the language used by the subject to his or her family and that used to the subject by his or her family appear similar with both new and old immigrants, which indicates that the language used by the subject matches that used by the family. 5. Korean-oriented consciousness appears stronger with the second generation than with the third generation of old immigrants, while the intent to teach Korean to children and grandchildren appears strong with both the second and third generation of old immigrants.

This report considered amnesia through Winter Sonata, Four Gods, Boys over Flower to be pathological symptom of the Northeast Asia to occur in process which a value system of the northeast Asia is replaced in the west things. The three drama armed by supranational the logic behind product marking which is thought korean wave can be summarized by self-denial and adolescence desire of universal and complex, with the way which is amnesia, in order to obtain a value system of the west, the northeast Asia figure to give up a value system of northeast Asia can be summarized. For this, This report can explain that relationship of Winter Sonata, Four Gods, Boys over Flower correspond to “melo and beautify of tragedy→a fantasy and a fictional image of a nation→a fine article and the second complex of northeast Asia, once again,” considered expanding process; individual tame being romantic→a spectacle which forgets the origin of a nation→ignorant strong which adolescence desire leads. Winter Sonata, in a point of view which romantic love is a certified destiny, forgets the present, fixed in a specific moment of first love. Although Four Gods seems blind nationalism, it is fixed in fantasy and timeless of a spectacle. and it avoids thouhgts of the present on a nation. Boys Over Flower shows complex of Northeast Asia which abandoned future planning ability in adolescent passion. In short, amnesia in drama can be analysed as allegorical metaphor about Northeast Asia's adolescent desire and complex which blindly seek self-distrust and longing for established authority.

The purpose of this study is to develop and to apply the program for the improvement of critical thinking ability which is using cognitive apprenticeship model and student-generated rubrics. To achieve the goal of research, I examined the literatures review on critical thinking. Based on the literature review, I found out the factors of critical thinking skills and dispositions. The list of core critical thinking skills includes analysis, evaluation, inference, judgement, decision-making. And the list of core critical thinking dispositions includes healthy skepticism, intellectual honesty, open-mindedness, intellectual courage, and intellectual sympathy. I developed the program to improve those critical thinking skills and dispositions for college students. All 42 first and second grade students in P university were selected and randomly divided into experimental group and control group. For 8 sessions were held and the whole intervention was completed during 2 months. The conclusions of this research are as follows. First, there is a significant difference between experimental group and control group for critical thinking skills test. Second, there is significant difference between experimental group and control group for critical thinking dispositions test. According to this results, we have known that students are enabled to become critical thinkers as a result of participating in the program to improve the critical thinking. In this way students can learn the skills, dispositions and understanding of critical thinkers.

This study analyzes the characteristics of Ma Hae Song’s postwar children’s books in order to examine how he tried to express his literary pursuit in his children’s books. As he pursued literary embodiment through resistance and fantasy based on national consciousness by the prewar period, Ma Hae Song extended internal consciousness in his children’s books to environmental destruction, life, tradition, hometown, nature, or ethics from the postwar period. The text this article is mainly focused on is the full-length children’s books, ｢Until Then｣ and ｢The World of Fish｣, and it also utilized as its auxiliary text other children’s books and essays, ｢The Old Cigarette Man’s Bird Cage｣, ｢Odoldol Hanwoomul｣. The full-length children’s book, ｢The World of Fish｣, both directly and indirectly shows respect for life and environmental destruction resulted from men’s selfishness. This work criticizes violence caused by hierarchy that minority groups or men monopolizing the power of science control and destroy men or other species that are weaker than themselves. ｢Until Then｣ created in the 1960’s criticizes civilization indirectly through the longing and consciousness of return to the traditional community and embodies the ethics of coexistence between men and nature literally; thus, his consciousness of ecology was more deepened literally than in ｢The World of Fish｣ in which he criticizes ecological destruction directly. The narrative of decline centering around Changsu’s family analogically exposes how civilization resulted from urbanization lead men or nature to separation, destruction, and death. Also, here, the main character (Yeonmyeong)’s return to his hometown symbolizes return to the space of ‘land=nature=regeneration’ where he sang about life treading on ‘grass’ and ‘barley’. After the Korean War, Ma Hae Song’s literary world is characterized by the consciousness of such things as men, nature, life, and ethics. His postwar children’s books are significant in that he extended the range of his consciousness to ‘Tao (道)’ in Taoism about the relationship between men and nature in not just criticizing reality but choosing a right way and also pursuing moral life. Ma Hae Song establishes that realizing equality and harmony between men and nature is the ideal that modern literature should pursue. Therefore, consciousness of life or return to tradition is suggested not just as the simple contrast of scientific civilization but as the origin to find out human nature, the literary response to overcome ecological danger. Here, we can see the elements of novelty in Ma Hae Song’s literature.

This paper discussed about how the cultural policies to enforce in order to play a rule as a cultural city, Ulsan where is well developed industrial city. For this, I have firstly compared the cases with cities in Northeast asia of three counties. Next, I have considered about many problems and current affairs there for preparing aspect of a creative city. Finally, I have figured out it has possibilities to develop their own art and culture in Ulsan where is located in the core of culture. Looking into current main enterprises of Ulsan, most of their policies are consistent with festivals. Of course, coming in 2012, they are trying to conduct many kinds of cultural arts festivals which is willing to be welcomed by citizen. Unfortunately, those festivals are not conducted by citizen but also under control of Ulsan. In this document, I have found out three problems they have got until now in order to become a creative cultural city with a flowing attraction and high quality of their life for citizen in Ulsan. Firstly, it doesn't have any kinds of cultural foundations. Secondly, it is also lack of creative experts. Lastly, it is the behavior to secure cultural policies for Ulsan In summary, they should prepare to activate many parts of symbolic cultural arts in Ulsan in order to bloom the culture as a creative city. If they go through many aspects of consideration, Ulsan where has recognized as a industrial city due to its specialities would become to be a creative cultural city with spreading the scent of arts and cultures.

The purpose of this study is to look at the type and characteristics of the crisis discourse which have been discussed through the newspapers and magazines during Japanese Colonization of Korean Peninsular, through a representative philosophers who are Kim Du-Heon, Jeon Won-Bae, Park Jong-Hong, Park Chi-Woo, Kim, Gi-Seok. I examined that how Korean philosophers had perceived the ‘crisis’ in the realities and how they had resoponded to it which they face at the time of the Japanese Colonization of Korean Peninsular. In addition, reviewing the problems of the Korean philosophers ‘philosophy and reality’ and ‘philosophy and crisis’, I examined the crisis discourse which they present whether philosophical background came about. Through the crisis discourse, they want to explore the contradictions of the era, namely the solution to exit the crisis through, for philosophical. Although showing the awareness of crisis and the responses in different positions, it was a common appearance to these philosophers that grasping contradictory reality of the crisis philosophically, and searching for the solutions through serious philosophical reflection. However as a acceptance time Western Philosophy, It can be pointed out as a problem that our reality applied to solve the problem of crisis through several western philosophical thinking.

This study aimed to explore how the cultural perception of the Chinese students and intercultural communication affected their acculturation in Korea. The subject of this study were 95 Chinese student who were attending college in Seoul. The collected data were analyzed by Factor Analysis, Multiple regression analysis, Moderated regression analysis. First, boundary perception was positively correlated with difficult relationship between Chinese and Korean, and was negatively correlated with good relationship between Chinese and Korean. As a result, lower boundary perception could decrease Chinese students’ psychological problem and help them adjust to Korean society. Second, direct communication was positively correlated with good relationship and well adjusted in Korean culture. And direct communication had more affected Chinse students’ adjustment than social communication. Also the moderating effect of the direct communication on relationship between boundary perception and difficult relationship had shown a moertating effect. The greater direct communication, the greater is the negative relationship between boundary perception and difficult relationship. Considering on the basis of such results, this study suggested that the university should develop international communication program based on their psychological status.

Idioms are often used in everyday conversations and reflect cultural characteristics of a country more than any other words or phrases. Sometimes, however, you find it so hard to translate these idioms literally or logically that you regard them as one of the most difficult vocabulary types for foreign learners. Therefore, it is necessary you reflect on the characteristics of the learners’ own language to make teaching of Korean idioms more efficient. This paper shows the lists of graded Korean idioms that are best-suited only for Chinese as Korean language learners, on the assumption that the degree of intelligibility and achievement may vary according to the degree of cultural and lingual similarities between the two countries - Korea and China. The appropriate number of the graded Korean idioms is suggested based on the lists of idioms of Korean language textbooks, and the criteria for these particular selection depend on the degree of idiomatic usage and the possibility of translation. I hopefully expect this research will not only help Chinese as Korean language learners to study Korean idioms in a better way but also build a deeper understanding of Korean culture through comparison and contrast with its Chinese counterpart.

By observing and analysing what the teaching staff (including schoolteachers in high schools and professors in colleges) in Korea and Japan expect themselves to be called and what they actually are called both in and outside the workplace, this study attempts to predict how the use of the word ‘sunsengnim(선생님,teacher)’ in Korean and ‘sensei(先生, teacher)’ in Japanese will change in the future. According to the result of a questionnaire survey and interview data, all the teaching staff in Korean high schools and colleges are called as ‘sunsengnim’ at work. On the other hand, teachers in Japan are called either ‘sensei’ or ‘～san(さん)’ in their schools. And ‘～san’ tends to be used more frequently among their colleagues or students in more intimate relationship. The data also show teachers' preference for the word ‘sunsengnim’ or ‘sensei’ in Korean and Japanese society. While almost 100% of the Korean teaching staff expect to be called as ‘sunsengnim’ at the workplace, approximately 50% of the Japanese teachers actually do not prefer to be called as ‘sensei' even at work. Moreover, a considerable number of Korean schoolteachers and college teaching staff prefer to be called as ‘sunsengnim’ outside the workplace, whereas almost all the Japanese teachers do not like to be called as ‘sensei’ outside the schools. The result provided in this study is noticeably contrastive with the previous research done by Yoshida (1990) or Watanabe (1998). One possible prediction to make, therefore, is that ‘～san’, instead of ‘sensei’, will be more frequently and commonly used for the teaching staff in Japan, while ‘sunsengnim’ will be used for teachers for a longer time in Korea.

The basic structure of Taiwan‘s Chung Yuan Festival lies in the belief that people would seek profits in this world by treating the forlorn wandering ghosts with no posterity in the seventh lunar month to avoid harms and bring good luck. Although the festival may be summarized in short, its inner contents are not so simple. Various ways of ritual and peculiar viewpoints of spirits are complexly intertwined. Based on these facts the following characteristics can be pointed out to the scholars who try to compare the folklore of East Asian countries. First, Keelung's Chung Yuan festival in Taiwan goes beyond a simple offering for hungry ghosts, reinforces community harmony and kinship ties, and achieve a social distribution of wealth through rituals. At last the festival can be established as a community festival. Second, the festival is sure to be a Taoist one. Although there is a more or less overlapping of Taoism and Buddhism, the festival, strictly speaking, belongs to Taoism. Accordingly the opinion that some scholars regard the festival as Buddhist Ullambana(盂蘭盆會) needs to be reconsidered. Third, the festival reflects the ritual for both ancestors and hungry ghosts. Because ancestral rites are performed in the morning and wandering ghosts in the afternoon, the festival should not be emphasized to be the feast for hungry ghosts. Fourth, it has been thought that ancestral ghosts do not leave their home even after death. Therefore people do not visit their ancestors' tombs to bring the ghosts to the ritual of Chung Yuan. This point in Taiwan is quite different from those of Korea and Japan. Moreover, Japan has many facilities for the dead including tombs, ancestral tablets, Butsudan, Bodaizi, graveyards only for visiting, and burial graves not for visiting. There remains a significant question on where a spirit lies. Likewise Taiwan's Chung Yuan festival must be an important ritual which makes us ask a fundamental question. If a comparative study of the ritual is performed thoroughly, the illumination of viewpoints on spirits in East Asia shall be expected.

The role of the women has been thought important from ancient times in China. In order to care the family well and bring up the children rightly, the role of the women had been more important than anything. Women were not only necessary for the family but also for the development of the society. Therefore, the rulers of the successive dynasties of China had compiled and published various books for the women education. This article took the women of the Ming and Qing dynasties as the subjects of the study. During the period of the Ming and Qing dynasties, the education of the women had been more developed and the number of the education books had increased more. The intended teaching subjects had expanded from the ruler class to the commoners. And the education books started to be compiled by synthesizing the books of the main writers before. What's more, the contents of the books became more detailed and diverse. Under the influence of the Neo-confucianism of the Song and Ming dynasties, the chastity of the women had especially been attached more importance than before, and the women were compelled to obey more rules and restrictions. By studying the diverse education books, the article were able to search the background of the development of the education books and examine the various works of Ming and Qing dynasties in which the women education had been popularized prominently, and finally describe the main characteristics of the development of the women education in the two dynasties.

This paper is a study on the ‘Rehabilitation of National Culture’ and ‘Chinese Nationalization’ of Man(滿) Nationality in China. First, I deal with ‘rehabilitation of national culture’ of Man(滿) nationality. In china, Manchus is studying on the Man’s genealogy and the Manchu language. For learning Manchu culture, the Manchus established manchurian culture learning center. Manchus is emphasized their ethnic identity. Second, I deal with Qing History Project and ‘theory of Mt. Changbai(Baedu) culture’. China argues that Mt. Baekdu is the origin of the Manchus. And, China has denied the ancient Korean history in the Northeast Region. Under China’s ‘theory of Mt. Changbai culture’, China claiming that the ancient Korean kingdoms of Goguryeo and Balhae were in fact part of China’s history. China claimed that Malgal(靺鞨) people found the Balhae Dynasty.

This paper finds the trend of using SNSs and factors affecting the trend by comparing Korea with China. In Korea, the proportion of using mobile SNSs is high in comparison with China. In Korea, the proportion of using profile-based service is lower than those of cafe-club, mini-homepage, and blog. And the proportions of using profile-based service in Korea are lower than those of China. The reasons are as follows. First, the substitutes for profile-based service are lack in China while mobile SNSs and cafe-clubs have been developed in Korea. Second, in China, long distance call is expensive because the size of China is huge.

In the mainland of Japan, 70% of international marriages are from the union of a foreign wife and a Japanese husband. However, in Okinawa, the case is reversed and 70% of international marriages are between foreign husbands and Japanese wives. Since most of the foreign husbands in Okinawa are American soldiers or affiliated with the military, international marriage in Okinawa does not merely signify a union between a man and a woman of different nationalities but can be interpreted as a social phenomenon that shows a facet of Okinawa, so-called as 'the island of military base.' In addition, the half-bloods born of American men and Okinawa women were perceived as the outcome of 'dominant sex' and were often subjected to discrimination and contempt. There have been some attempts to shed new light on and reassess the talents of these half-bloods. In other words, these attempts sublimate the racial and cultural differences to ‘outstanding entertainment ability’ and turn the half-bloods into commodities. Such attempts to overturn the negative presentation of half-bloods in a drive is likely to produce the result of concealing the structure of discrimination against them. The mode of discourse on Okinawa half-bloods were divided between the negative and the positive, and in the midst of such discourse, half-bloods were standardized as objects of disgust, pity, sympathy and charm. On the other hand, there has been attempts by Okinawa half-bloods to define themselves. One prime example can be found in the 'The AmerAsian School in Okinawa' in Ginowan city. Although limited in its will for action related to self-definition of half-bloods through alternative school system and language education, this school, nonetheless, demonstrates the possibility of half-blood population developing themselves as active subjects. The act of self-definition by half-bloods in Okinawa has important implications in that it exposes the violence and exclusiveness inherent in the dichotomous discourse and encourages honest self-reflection.

This study aims of analyzing the literary argument of Reportage which was argued by Kishi-Yamaji and <One day in the East> as the group works which was invited public participation as the practice of it in <Bungaku-Annai> magazine. By the way, <One day in the East> as the group works was practiced in response to <One day in the world> which Gorky proposed it. 　First of all, in relation to genre of Reportage those essays is rare at Japan and Korea. Therefore, I will examine Reportage in Chinese literature for reference. Because in the Chinese literature the Reportage is systematized and reaches it at the present. The following part, I’m going to examine the literary argument of Reportage on <Bungaku Annai> magazine, and make clear difference with it of Chinese literature. And lastly, I will analyze <One day in the East> as the group works . <One day in the East> was written just after The February 26 Incident(on February 26, 1936). Therefore, <One day in the East> was described with this incident in the view points of workers who directly witnessed it. And I will reevaluate their analysis of those days. In analyzing the view of The Showa 10s which was described in <One day in the East>, I think that we can have a glimpse of The Showa 10s Japan.

There might be couple of key words in understanding a society or a country. In case of Japan, many key words such as emperor system, collectivism, and Samurai’s culture can be emerged. One of them, name should also be included in understanding Japan. People should have their own names. It indicates that human is a social animal. By using names, we carry on social lives, establish human relationships, and create our own history. That is why names are considered as social identity which is counted as a critical element. This study investigates how Japanese used their names through the historical backgrounds. If one takes a closer look at Japanese history, there exists a huge distinction from before and after Mayge Ushin. Japanese names have a very complicated system. Medieval Samurai changed their names throughout their lives. However, it is not easy to explicate the reason why a Japanese person had so many different names of his own. Name reflects on history, social status of each era, from a king to his subjects, ancestor and kinship, family relationships, the characteristics of culture, religion, and gender. Therefore, the purpose of this study is to investigate the aspects of Samurai family’s power in Kamamura era through the co-relational analysis of Medieval Samurai’s personal name and power.

King Mu founded Mireuksa and Jeseoksa in order to strengthen his royal authority. The two temples had three things in common. Firstly, both of them were constructed in Iksan. Secondly, Mireuksa was founded in 639 when Jeseoksa was destroyed. Finally, they were the biggest temples, i.e. ‘grand temples,’ in Baekje Dynasty. The engraved writing of a sarira casket in Mireuksa suggests that in 639, royal authority decreased while the authority of Sataek increased. There is high probability that Jeseoksa was destroyed by groups such as Sataek who tried to check royal authority and were expelled to Wa after King Euija came to the throne. Although King Mu constructed a kingdom and a ‘grand temple’ in Iksan, the new capital, not in Buyeo, in order to establish a new royal authority-centered ruling system, his royal authority weakened in the process, and he came to lose hegemony to construct Mireuksa. However, he restored his royal authority by reconstructing Jeseoksa. In 639, the Emperor of Wa founded a temple for the first time, and named it Kudara no odera. The temple was built on the riverside of Kudaragawa, not in Asuka which was the political center, because of the hostility against Soganouji. It was the biggest temple of the age, bigger than Asukadera, and its wooden pagoda was unprecedently composed of nine stories. Having learned that Soganouji enlarged its power by using the differentiation strategy of accepting Baekje buddhism and founding Asukadera, the emperor named the temple Baekje, emphasizing that he was pro-Baekje. That is, Emperor Jomei founded the grand temple for the same reason that King Mu strengthened his power by constructing a grand temple, which can be understood as the result of trade between Wa and Baekje.

This paper purports to examine the situation and direction of Korea-Japan security cooperation. For this purpose, the environment of Korea-Japan security cooperation in terms of structure and behavior has been examined. First, environment change of Korea-Japan security cooperation in terms of international structure has been characterized both the manifestation of the U.S.-China rivalry on the world level and China-Japan confrontation on the regional level. It means that the power transition since the post-Cold War Era has been still proceeding while the new international order has been in the making. Second, the policies of the U.S., China and Japan since the post-Cold War Era in terms of main actors are characterized by the U.S. and Japan's concern toward China in spite of the deepening of economic interdependence among 3 countries. The U.S. and Japan's concern is found in the U.S. Quadrennial Defense Review Report(2006 and 2010) and Japan's National Defense Program Outline(2004 and 2010). The U.S. and Japan has similar concern and attitude that China's economic rising can change to the strengthening of military capability. Finally, both Korea and Japan's foreign policy is strongly pro-American. In this sense, it is necessary for Korea and Japan to have defense cooperation. However, Korea and Japan have always have a slightly suspicious relationship from the historical point of view. Koreans have bitter memories of Japan's colonial rule. Therefore, military cooperation with Japan is a sensitive issue for Korean. Furthermore, Korea is worried that China may interpret a growing military relationship between South Korea and Japan as some kind of blocking on China. In this sense, military cooperation between Korea and Japan has to be maintained as the minor cooperation such as military personnel exchange, joint military exercise including trust-building between 2 countries. The main purpose of this cooperation is to build and enhance the reliability and trust between 2 countries because a couple of issues have marred the smooth running of 2 countries' relationship.

This article is an attempt to reexamine the historiography of socialist cities in the Post-Soviet Russia. Historians of Soviet Russia had paid attention to reconstruct of socialist space and focused on the fundamental principles underlying the foundation of the entire Soviet housing policy based on the postulates of Marxist-Leninist ideology, therefore tend to overlook discriminatory compulsory nature of housing policy for a long time. After the 'archival revolution' in the early 1990s, researchers have started to fall off the ideological constraints on the nature of generalizations and conclusions were gradually reject the required format synthesis and study materials. On the one hand, there are approaches on introspections about the unique characteristics of socialist urban space, on the other hand attentions from the relations between authorities and various actors who had participated to construct the socialist space. This paper suggests to look into the housing policy-urban planning of Soviet government, architects' experiments to construct of socialist space, and public monuments reflected the realities of socialism.

This study aims to reconstruct the history of overseas Chinese living in Chinatown, Busan in a humble measure by limiting the period from 1960s～1970s after liberation. Liberation borne pleasure and hope not only on Korean but on overseas Chinese. Not long after, overseas Chinese in Korea experienced a sea change starting from the division of Korea into south and north and the Chinese Civil War. Due to Chinese who came to Busan fleeing from the civil war in mainland China, the population of overseas Chinese in Busan fairly increased as much as other cities in Korea. The Korean War would be the incident that had the greatest impact on the history of overseas Chinese in Busan. Due to the refugees who flocked into Busan, the population of overseas Chinese explosively increased. As the capacity of Cheonggwan(淸館) Street reached the limit, three wartime overseas Chinese villages were constructed. After the war, Cheonggwan Street which was slightly a closed space underwent a great change as the so-called Texas Village which was in Jungang-dong was moved to Cheonggwan Street in 1953 after Busan Station was disappeared due to a disastrous conflagration. The street still had an appearance as the slums of the center of town, but was booming for a while because the street was an entertainment district where foreign currency flows. From 1960s, however, Korean government started to impose various legal controls on overseas Chinese’s economic activity. Overseas Chinese in Busan, alike overseas Chinese in other areas, sank into a slough of stagnation under flat legal restrictions.

The Osanri site on the East Sea, which was found in the 1980s, belongs to the early history of the Sea and has made a new impact on researches on Korea's prehistoric age. Yet, the documents on the Osanri C zone, Mangsangdong, and the Munamri site have been recently reported without their genealogy being examined thoroughly. the document about the Osanri C zone shows fairly stable stratum with the ceramic development stage, starting from the lowest ceramics, the mixed type of red burnished ceramics and Abnalmun (nail-pressed pattern), to ceramics without any patterns, to red burnished ceramics (the 1st stage of the Osanri C zone), to Osanri-type ceramics (the 2nd stage of the Osanri C zone), to ceramics with raised designs (the 3rd stage of the Osanri C zone). The archaeological feature of the 1st type of the East Sea is called the Malyshevo Culture of Amur which is consisted of the mix of red burnished ceramic and Abnalmun (punctured-pressed pattern). And the absolute age of the Malyshevo culture says it started earlier at 7000B.P. and coincides with the age of the 1st type of the East Sea, around 6000-5800B.P. Moreover, The clay figures that were found in the Osanri C zone are very similar to those of the Malyshevo culture. Abnalmun at the rims and raised-design ceramics which represent the 2nd type of the East Sea is very similar to those of the Type of Sergeyvka. During the mid Neolithic era, comb ceramics of the pointed bottoms appeared after the 1st and 2nd types of the East Sea. In this regard, the 1st and 2nd types of the East Sea which seem to have existed earlier than comb ceramics can be recognized as a specific culture and they could be dubbed the Upper and Lower culture of Osanri.