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Stenka Razin is a person who led the peasant’s uprising in 17th century Russia. His story was sung among Russians for a long time, and coming into the modern era it started to spread throughout the East Sea Rim region. There has been two media for this Stenka Razin narrative: one was an auditory media, the songs, and the other was a visual media, which was the movies. In Russia, the song was sung first and then they turned into a movie, but in the East Sea Rim region the order was reversed, because in the region at the time silent film was establishing itself as a new form of popular culture. But there is a distinct difference between the narratives carried by these two media. There is the death of a Persian prince inside the Stenka Razin tale. In the song of <Stenka Razin> that was popular in Korea roughly 30 years ago, mentions of this Persian princess' death are missing. But in the original folklore and folk songs of Russia, this princess' death is included. The poem of Sadvnicov which was used in the background music of the 1908 movie served as the template of the popular song that circulated in Korea and Japan. Among the three movies mentioned above the one distributed in the East Sea Rim region was the 1928 movie <Wolga-Wolga>. According to the synopsis and the voice recording of speaker(弁士), unlike other incarnations in which the princess is just thrown into the river, Stenka Razin “kills and throws” the princess himself in the 1928 movie. The Persian princess falls in love with the leader of their abductors, Stenka Razin(which is a doubtful state of affairs considering the circumstances) and in the end was thrown into the river by Razin as well. The Korean press in the 1930s praised this story, calling it the ultimate romance(熱血 로맨스). The reason that an act of throwing a woman whom he loved into the river was praised as a romantic act, was because the princess was a existence brought the weakness of the Cossack resistance and also because she was conceived as the daughter of an enemy state. This narrative is by nature from an Imperialistic or state-based point of view, and it also had the element of ‘deceived by a girl (여자에 속아서).’ This narrative continues to exist even in the 2000s.

This study is to examine when ≪Confucian Analects≫ was introduced into Korea and Japan and how it has developed, since then, how it has been influenced on two countries, and what is its significance in modern society. We are able to infer from Japanese historical records that ≪Confucian Analects≫ was introduced into Korea before early 6th centuries, and Japan in the early 6th centuries. Its academic achievement has been piled since ≪The Analects of Confucius Variorum≫ by Zhuxi was introduced in the 13th-14th centuries, and to this day, its study has been continuing. As ≪Confucian Analects≫, a chronicle of Confucius and his disciples' sayings and doings, is the most important historical record to understand Confucius and Confucianism, it has been the center of attention and a must-read for scholars ever. When reading ≪Confucian Analects≫, considering our society, we become aware of its wisdom and its deep meaning. Also ≪Confucian Analects≫ becomes a guiding principle for those who do not know its spirit and become lost because of confusion in values. Asian countries, especially Korea, China, Japan, put stress on courtesy, patriotism, and filial piety. The whole world gave attention to the Asia's rapid economic development in the 90s. Recently, East Asia and the world are paying attention to Confucianism and looking it on the bright side day by day. What are Asia's values? Having affected East Asia for a long time, benevolenceㆍjusticeㆍfilial pietyㆍloyaltyㆍcourtesy that ≪Confucian Analects≫ advocates are a stock of knowledge of Asia's values distinguished from those of the West.

This research is for the establishment of the 1st generation of Korean Japanese community which comes along the change of Japan policy through a perspective of a famous magazine among their society called [GEGAN SAMCHEONRI]. [GEGAN SAMCHEONRI] covers diverse problems of Japanese Korea society, their wishing for reunion and relationship between Korea and Japan in 1970’s and 1980’s. Also, it made Japanese to pay more attention to the problems such as human rights of Japanese Korean by reflecting their opinions. And they contributed changing the perspective of Japanese by trying to think in both sides. It was not only an opportunity which changed quite many Japanese people’s prejudice towards Japanese Korean but also it was a place for understanding and communication for each others. However, the research hasn’t carried out comprehensively and systemically so far. Therefore, since I have considered a deeper yet coherence research is required, I hereby would like to try to figure out which part [GEGAN SAMCHEONRI] has been taking; the very core of the establishing of Japanese Korean’s community as the first procedure.

At first, we can find the network of private merchants on trade with China from nominal relations. By relations between government official, such as Uiju-bu(義州府), byeljang(別將), Yeokgwan(譯官), the merchants followed envoys from paying money, or replacing other name in the document(渡江文書). Also they used systems of Yeoma(餘馬) and Yeonbok(延卜), or participated in trade of Dalyeonsa(團練使) with paying a commission. Moreover, at the relationship between Chinese, they gave convenience to the private merchants by the Chinese government official whose ancestor was Joseon-man or people who participated in envoys are cousin with Chinese. Furthermore, connection between the Joseon private merchants, who had the financial strength, and Chinese merchants traded extensively, and the relation of Nandu (欄頭) is representative of it. The network appeared since the policy of disregarding commerce, the absurdity of national finance & collecting taxes, and lack of local government office's charge were emerged. Eventually, clashes about management policy of trade broke out between Yeokgwan versus private merchants and central government versus local governments. The government had announced policies which are various enforcement regulations(節目), installation and removal of Chaengmun-Trade(柵門後市). Then the policies of the government experienced many dispute and errors to be perfect. Through this process, trade that Yeokgwan major could change to the private merchant major. It resulted from the merchant's capital, distribution network, and human relationship.

This Pater aims to reveal the character of the modern ‘border politics’ in Northeast asia(“the East Sea Rim Region”) by analyzing interaction between the notion of ‘the Other’ and the national narratives in the late 1980's and 1900's. The intellectuals of the northeast who understood themselves as pioneers of civilization produced the image of Wildness and primitive peoples contrast to modernity and modern peoples(the nation) to write travel works of the borderlands of northeast asia. The image of primitivity also was coincident with old common sense of the orient that the western had regarded the eastern civilization as inferior. The northeast intellectuals travelled the borderlands of their countries as Russian and Japanese was interested in propagation of primitive images. Therefore to write essays about the eastern primitive life, they selected primitive features, strengthened their orientalism or colonization and started analyzing them as the others of the civilization. But Korean intellectuals travelled the northeastern borderlands seemed to be based on the idea that they ware the pioneer and the subjugated class, so they were feeling not to unify their historical imagination and the colonized reality. On the other hand, Chinese writers described their primitivity as Chinese roots. The cultural representations of borderlands had been articulated with the national narratives. the discourse of borderlands reveals the inconsistency of the national narratives.

After the liberation of Korea, the relevance of Orientalism, the dominant discourse of the colonial period, goes under a change. The Orientalismof the 1950s is positioned as a complex discourse with the remaining character of colonialism, that of the East Asian discourse of the West, and also of an alternative discourse to Western civilization. This study takes a look at Orientalism as the autogenic alternative discourse of the 1950s, and at the ways it was appropriated by the literary field. Yu Young-mo and Ham Suk-hun of Sung-seo Chosun (Bible Korea) continually suggested an alternative discourse through their lectures on Eastern classics. Cho Ji-hoon and Kim Su-young then appropriated the effectsof their Eastern discourse, attempting public comments symbolic struggles within the literary field. Their object of struggle was the Eastern Lyricists, from the school of Hyundaemoonhak(Modern Literature). Kim Tan-heo, from his monastery in the Odae mountains, recruited pupils for the study of oriental classics. Kim Tan-heo had experiences of studying them as a member of the Shimjeongaebal (development of the mind) movement, aiding Bhang Han-am. Kim Jong-hu of Hyundaemoonhak goes into the monastery at this time; he had an ambition to develop poetics that developed the Shilla spirit of Suh Jung-ju. Kim’s attempt was related to the project of developing an Eastern poetics, held by Cho Young-hyun and Suh Jung-ju. The project was the countermovement to the new criticism, then becoming the symbolic capital of the academic field.

Fraglich ist, ob es richtig ist, dass das Strafrecht zwischen dem tauglichen und dem gefährlichen untauglichen Versuch unterecheidet. Die Gründe sind wie folgt: 1. Da Art. 27 StGB schon nach der Gefährlichkeit den untauglichen Versuch, der strafbar sein kann, vom untauglichen Versuch, der straflos ist, unterscheidet, muss der gefährliche, aber untaugliche Versuch ein fakultativer Strafmilderungsgrund sein und gleicht darin dem tauglichen Versuch, bei dem nach Art. 25 StGB die Strafe gemildert werden kann. Ist die Handlung des Täters für die geschützte Rechtsgüter gefährlich, so spricht man von einem gefährlichen Versuch. 2. Ex post gesehen haben sich alle Versuche, die nicht zur Vollendung geführt haben, als untauglich angesehen, den tatbestandlichen Erfolg herbeizuführen. Ex ante betrachtet sind hingegegen die Fälle des untauglichen gefährlichen Versuchs nicht von denen des tauglichen Versuch zu unterscheiden, weil auch der gefährliche untaugliche Versuch angemessen ist wie der taugliche Versuch, den tatbestandlichen Erfolg herbeizuführen. 3. Nach der subjektivobjektive Theorie besteht der Strafgrund des Versuchs in der Gefährlichkeit des Handelns für die geschützten Rechtsgüter. Es geht also um die Gefährlichkeit des Versuchs. Die Gefährlichkeit des Versuchs kann nur ex ante beurteilt werden, weil sich jeder Versuch ex post als ungefährlich erweist. Der untaugliche Versuch ist auch gefährlich, solange ein einsichtiger Drittbeurteiler, der sich im Zeitpunkt des Anfangs der Entschlußbetätigung an der Stelle des Handelnden befindet und von dessen Tatplan ausgeht, die Erfolgsherbeiführung für möglich halten muss. Der gefährliche untaugliche Vetsuch unterscheidet sich nicht von dem tauglichen Versuch, da sie denselben Strafgund haben. 4. Nach dem Gedanke des Rechtsgüterschutzes, dass die Aufagbe des Strafrechts im Schutz der Rechtsgüter besteht, wird das Rechtsgut verletzt oder gefährdet, wenn der Erfolg herbeigeführt, der Tatbestand verwirklicht oder das Delikt vollendet wird. Die Gefährlichkeit Erfolg herbeigeführt, der Tatbestand verwirklicht oder das Delikt vollendet wird. Die Gefährlichkeit ist identisch mit der Möglichkeit der Erfolgsherbeiführung, der Verwirklichung des Tatbestandes oder der Vollendung des Deliktes. Deshalf kann der gefährliche untaugliche Versuch vom tauglichen Versuch nicht unterschieden werden.

The study investigated with what meaning the term of ‘文學’ was used in Tang dynasty through analysis of examples related to literature shown on documents in Tang dynasty, and explained a role that its characteristics take in Chinese literary history. The term of ‘文學’ had meanings of both pure literature and academic studies. When seeing development aspects of literary idea before Tang dynasty, examples to indicate phenomena of pure literature increased while examples meaning academic studies decreased more and more. However, examples meaning academic studies increased again in Tang dynasty. This can be said restoration of literary idea. For examples of poet, meaning of poet changed from the author of <Shijing(詩經)>, a person who protects spirit of Confucianism to a person who writes poems, which is common noun gradually. Thinking about poem is changing from utilitarian literary theory of Confucianism to direction to stress artistic sense of beauty. Idea to divide poem and prose appeared because values of social edification and artistic pursuit collide each other in the midst of literary idea of contemporary literary writers.

Qingdao has a clear image of ‘a little Europe in China’ with “green mountain, blue sea, red roofs and green tree”. Qingdao, which was a small fishing village before port opening, grew into an international sea port city in 1930s. However, since the cultural level of the local community was not high, it needed a lot of help from elites and writers from other regions to add cultural colors to the city. The most important incentive that attracted prominent writers at that time in Qingdao was National Qingdao University and National Shandong University. This study focused on the analysis of proposes addressing Qingdao among the works of the writers based on National Qingdao University and National Shandong University in 1930s. First of all, the pictures of a sea port Qingdao were examined focusing on the construction of Qingdao Port and railroad. Next, the pictures of Qingdao depicted in the works of Xinyuepai(新月派) wirters including Wen Yiduo(聞一多) and Yang Siqiu(梁實秋) who came to Qingdao when National Qingdao University was founded in 1930 were examined. Finally, this study examined the pictures of a sea port city Qingdao and life of people in Qingdao through the works of Wang Tongzhao(王統照) who represented the local writers in Qingdao and was engaged in teaching and writing. Through these, this study found that while most works of Xinyupai were limited to introducing natural environment of Qingdao and exotic city figures, the writers around Wang Tongzhou had deeper understanding of Qingdao's history and social problems as well as depicted the life, joys and sorrows of Qingdao people at that time. There are rich literatures with Shanghai as their background. However, the literary works with Qingdao as background are fewer in terms of volume and writers. Therefore, the studies on Qingdao are fewer. In particular, considering the fact that there is almost no study on QChinese literature of Qingdao in Korea literature society, this article has a significance. In addition, examining the relationship between cultural construction and university in a new sea port in modern times would be a method to reveal the cultural identity of a sea port city.

The purpose of this thesis is to clarify the meanings of the characters carved in the Three-Hole Spade coins which have been assumed as the currency in the late Warring Country Period. The characters carved in the Three-Hole Spade coins have been recognized as the places in which the coins were minted out. Most of the places in the ancient writings were found as the places in the Zhao State and some of them were found to belong to the State of ZhongShan, State of Yan, State of Wei, and State of Qi. Then, a question can be provoked: What was the original State which minted the Three-Hold Spade coins? According to those scholars who have researched the ancient writings about these coins, there have been four kinds of theories: State of Qin Mint Theory, State of Zhao Mint Theory, State of ZhongShan Mint Theory, and State of Wei Mint Theory. Generally State of Zhao Mint Theory has been accepted, and recently, State of ZhongShan Mint Theory has been studied actively. But it is still incapable of turning over the Zhao State Mint Theory. According to Xi-Quan Huang who is an excellent scholar on the studies about the coins, there have been known 36 types of places in which the Three-Hold coins have been minted out. However, according to the writer of this thesis who analyzed and synthesized the published writings, three places 、陽薦、陽晉-are not three different places but the same one, and naturally the total numbers of the places carved in the Three-Hold Spade coins were not 36 but 34.

There was an event that not only created a huge wave in the Chinese literary ideology, especially in the history of the Chinese modern literature of the last century, but also caused a significant sensation around the world. It was none other than the receiving of the Nobel Prize in Literature by Gao Xingiian, which was followed by another wave a decade later of receiving of the Nobel Prize in Literature by Mo Yan. In some ways, it was the unprecedented event in the history of the Chinese literary ideology. It was truly a shocking event that Chinese people became the consecutive recipients of the world-renowned Nobel Prize in Literature. It raised a controversy that there were impure political intentions behind such receipts even though its significance should be placed on the receiving of the Nobel Prize in Literature itself. The reason was because the receiving of the Prize by the two writers, Gao Xingiian and Mo Yan, has different interpretative meanings even though the both are Chinese. Accordingly, the purpose of this study is to analyze the literary significance of their receiving of the Nobel Prize in Literary, as well as their respective literary works, and analyze their literary and political significances to reexamine the significance of the Nobel Prize in Literature.

This paper discussed about how was the Xia(夏) and Yi(夷) through 『Songs of Heaven(天問)』in 『Chu-ci(楚辭)』to correlate Chu(楚) culture. Firstly, I considered the meaning of Xia and Yi through the 『Songs of Heaven』. The meaning of Xia was ‘Central Plains(中原)’, also was called ‘hua-Xia(華夏)’, ‘Zhu-Xia(諸夏)’, ‘Zhong-Xia(中夏)’, ‘Zhu-Hua(諸華)’ which mean to distinguish from Rong and Di barbarians(蠻夷戎狄). ‘Yi(夷)’ was also the corresponding concept that separated from ‘Hua(華)’. Secondly, I researched on the correlation between ‘Xia’ and ‘Chu’. However, ‘Xia’․‘Yi’ ․ ‘Chu’ family were the common ancestor. Also Xia and Yi was connected to marriage with the region of Chu. They were also the same ethnic who have the worship of phoenix totem and Sun God, The Symbolism which Qu-Yuan(屈原) questioned in 『Songs of Heaven』also came from the common totem. Thus, ‘Yu(禹)’ was easily able to take daughter of Tu-Shan (塗山) Family. As a result, there was an opportunity to fused with the regional and ethnic. Therefore, Yu(禹) succeed in the flood control(治水) and laid the groundwork of the founders of Xia dynasty.

In Yuzawa in Akita, there is a festival called the Innuko Matsuri where 16,000 people and 500 pet dogs gather together.As far as I know, there is no other example of a traditional event where a large group of dogs gather together like at the Innuko Matsuri. At this festival, there are a many people and dogs in one place. Despite this the festival continues to this day without any major incidents. The aim of this research is to explain why the Innuko Matsuri became a place of coexistance between man and dog by researching the culture of coexistence between people and their pet dogs in Yuzawa, Akita. In conclusion, firstly, it has become clear that following points are reasons behind why the Inukko Matsuri became a place of coexistence between man and dog. There were wolves living in Yuzawa in Akita. There is a culture of a hunting represented by the Matagi.　Yuzawa, Akita is where Akita dogs come from. Also, as the people of Yuzawa, Akita, have this kind of background, their natural existence is to have a sense of fear, religion, partnership and family. At the Inukko Matsuri that is held there, while respecting the nature of dogs or participants, both people and dogs work to find the place where they feel comfortable. At this time, at the Innuko Matsuri, divided times and divided spaces become a divided coexistence at the festival grounds. It is clear that a comfortable space of coexistence is made by dogs, their owners and festival participants.

This paper is to consider character formation of Kenreimon'in, which symbolizes the rise and fall of the clan Heike, bringing focus on the stories of the Hell of the Beasts. The story of the Hell of the Beasts in HeikeMonogatari shows indecent expression in the versions of Engyo-bon or Genpei-Josuiki while the one in the version of Nagato-bon is changed to the story of Dragon palace. The differences in the stories of the Hell of the Beasts in the texts reveal each text's characteristics and its novel's logic, and the character aspects of Kenreimon'in in each text are changed to various appearances in accordance with each author's conception. In this paper, I investigate the reason why the indecent stories about Kenreimon'in has been conveyed and how they are related to the structure of the novel. What caused the story of the Hell of the Beasts was due to a rumor of a relationship between Kenreimon'in and Kosilagawa'in, her father-in-law shown in the documents and writings of those days. However, the investigation into them shows that there is no proof that the rumor is true. The story about her incest with her brother in the version of Genpei-Josuiki is just the author's revision. However, regardless of its truthfulness, anecdotes on Kenreimon'in in HeikeMonogatari in the version of Engyo-bon strongly suggested her scandal with Kosilagawa'in, and even Genpei-Josuiki included an anecdote exposing her incest. It can be said that the conception in the work like HeikeMonogatari in which real history is important lies hidden behind its fictional parts. Although HeikeMonogatari has been researched on the center of its historical facts, it can be recognized that the fact that character aspects of Kenreimon'in of HeikeMonogatari are changed and developed to a fallen empress, a dishonored saintess, and an incarnation of one Bodhisattva who entered the Buddhist paradise shows HeikeMonogatari's achievement as literary work.

Andre Gide’s The Mirror has many similarities with Akutagawa’s The Nose in that they have a reversal phenomenon that delusion talks to reality. This expression is related to the novels’ dual structure. Mise en abyme suggested by Gide refers to the novel’s dual structure, which affected the relationship between Gide and Akutagawa through Gide’s literature. Further, it is also related to Flemish Art mentioned by Gide. Future research should expand to Flemish Art presented as an example for Gide’s Mise en abyme. Akutagawa’s literature not being noticed so far and Mise en abyme technique require analysis from a broader perspective. With comparative research on Gide and Akutagawa, research is required on overall Akutagawa’s literature in terms of the two authors’ expression, techniques, and composition from a broader perspective.

This Study reviews the factors which have influenced the development and change of supermarket industry in Japan focusing on general merchandising store(GMS) which has been a leading sector in Japanese retail industry since 1960s. GMS is a very unique Japanese retail sector combining fresh food commodities and non-food commodities within one shop. GMS could be a leading sector because it had a clever insight on Japanese consumption pattern (ie. desire for freshness, small package and one-stop shopping) and took on the challenge for low prices. But GMS has met crisis and lost the leading power, because market structure, family structure, and desire of consumer have changed and demanded more specialization. GMS is too mammoth to the recent demand. Government policy is another factor has influenced the development and restructuring of GMS. Government policy supported GMS until 1960s, but for the protection of small retailers against GMS's rapid expansion, Japanese government made the Large Retail Store Regulation Law in 1973, and restricted the new open of GMS stores. And the Large Retail Store Location Law in 2000 deprived the GMS's competence against other retail sectors once again. The third factor influencing GMS's development and restructuring is economic cycle. GMS had seen a rapid growth in the rapid growth of Japanese economies, was fatally damaged by the shock of long deflation in the 1990s. In the result there were so many bankruptcies of GMS sector's top companies since late 1990s. Certainly the future of GMS is not bright, but GMS will never perish. GMS will survive with the power of Japanese uniqueness.

This study aims to clarify contents and structure of the image of Koreans held by Japanese university students and to predict the misunderstandings that may arise in interpersonal communication between Koreans and Japanese. In order to ascertain contemporary image of Koreans correctly and systematically, two questionnaire surveys were conducted in two phases. First, a free response style survey was conducted among 507 Japanese university students in Japan. Respondents’ reported images of Koreans were classified into 24 categories. Second, an inventory survey was conducted among 621 Japanese university students in Japan. Five factors of the Korean image were extracted by a factor analysis of the data. The findings are as follows: (1) there are five viewpoints ―“a friendly neighbor,” “passionate depicter,” “person who has strong feelings,” “person who has anti‐Japanese sentiment,” and “person who is competent and diligent”― at the root of the Korean image among Japanese university students; and (2) the image of “passionate person who has strong feelings” is very strong and the image of Koreans is highly compound. These findings were compared with Korean university students’ image of Japanese. The results showed that in interpersonal communication between Koreans and Japanese, the antipathy between two groups could cause unnecessary tension and excessive wariness, and the image related to personal relations for each other could work as preconception.

This study focuses on socio-economic changes and characteristics of the residents of the C entral Federal District of Russia. Actually the Central Federal District, which includes Moscow, is the center of Russia. Therefore, the study about residents of the Central Federal District shows how changes occur in Russia and Russian people's lives and what features they have. The residents of the Central Federal District are classified into two directly-opposed groups in aspect of the phenomenon of population and migration, employment and economic activity, income and social stratification. In other words, the residents of the Moscow City and Moscow region are in pretty good socio-economic conditions, but the residents of the other regions are in poor conditions. However, there are very serious social stratification phenomenon in the former. Under these circumstances, equalized regional development and income distribution are some of the most important challenges of the market economy in Russia.

The purpose of this article is to analyze the Yakut’s traditional wedding from the perspective of ritual theory of Victor Turner. Turner deepened the results of Van Gennep’s research so called ‘rites de passage’. It is the ceremony that emerges in important existential situations such as the change of environment, the change of groups including, or the change of living space. It consists of three courses: separation, transition, and aggregation. Among these courses, the transition happens spatially in marginal areas, but temporally in niches between one situation and another. Turner explains it using the term liminality. Individuals or groups put in liminal conditions are invisible beings, ambiguous half and half beings, and, therefore, anonymously in the presence of niches. This niche is, to the Yakuts, the other world. Turner’s main contribution is to clarify the characteristics of the transitional stage with the terms of ‘liminality’ and ‘communitas’. Communitas represents a certain situation standing on a doorsill (limen), prohibited in ordinary life. In other words, communitas means an extraordinary situation outside the everyday life. It is a holy, and even creative moment in a sense. Therefore, we may see the hidden device, ‘the way to the other world’ in Yakut’s traditional wedding, and finally we may also regard the wedding not as a simple transient event, but as an ongoing process. This can go far beyond the horizon of the hermeneutics of the rite of passage by reviewing symbolic anthropology of Turner over endangered Russian ethnic minority’s traditional wedding ceremony.