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This study aims to review the discourses on the global consumption of ‘Daejanggeum,’ a Korean TV series, and explore the neo-liberal ‘needs’ that produces this attractive heroine. During the last 10 years, since the TV series was broadcast on MBC from September 2003 till March 2004, the people of South Korea and other nations have been infatuated with this female expert chef’s success story. Many South Korean scholars have praised this TV series as a case of overcoming the western mainstream popular culture. Some of them even found the possibility for a ‘female alternative narrative’ in the TV series. They argue that the subversive subjectivity of East Asian women can be found in the heroine of the TV series. Has this beautiful, self-cultivated heroine really achieved her own alternative woman’s life in the drama? Can we really find a possibility for a “subaltern subjectivity” through her?In this paper, I explore this question through discourse analysis, comparing ‘Daejanggeum’ story with prototype image of Korean traditional women in the modern society. In the collective memory of modern Korea, a “traditional Chosŏn woman” is basically the symbol of “suppression.” Since the 1970s, several books on ’Ijo YeoIn’ have been published and many ‘historical dramas’ were created. Through these literary and dramatic representations, the public memory of ‘traditional women’ has been invented. Thus invented public memory became the very basis on which the modern gender relationship was constructed. Daejanggeum’s story contains some “new” ideas about traditional women, but it does not go beyond a recursive representation of traditional women in the modern society. The “new ideas” are nothing much more than the factors reflecting the changes in women’s role in the world dominated by “neo-liberalism.” This paper is a critical review of the phenomenon of appropriating the images of traditional Korean women in the context of neo-liberalism. I argue that, despite of the seemingly new and alternative representation of a traditional woman, “Janggeum” does not deviate much from the old “typicality” of “Chosŏn Woman.”

In this paper, I tried to examine through what kind of network the national cultural strategy which is considered as a significant cause of the formation of the travel culture of China in prior cultural studies was implemented in Shanghai region. Since Reform and opening-up, Shanghai began to develop the travel place in order to emerge as a “world famous travel city” under the city plan to leap to an world class city. It was accordance with the activation strategy of travel industry of national level that has been part of economic plan aiming at industrial restructuring. As the development of the travel industry progressed, it expanded the range to encompass up to the length triangular region including Zhejiang, and Jiangsu region that lead to establish Infrastructure such as expressways and railways, grant the hierarchy of the relations between inter-city and neighboring areas to the extent of reproducing travel resources of mentioned region. So, The development of travel resources in Shanghai regions has been carried out at the initiative of the central government, it was part of the process of regeneration of urban space in transition to globalized and commercialized space. Constructing Changzhou National High-tech District and suburban areas, and the Disneyland, conflict such as rise in real estate prices, alienation of the inhabitant from the process, commercialization has been internalized and it was a series of processes forcing to form the identity of the consumer city rather than the cultural travel destination.

This paper is a study on the ‘cultural ascension(文化堀起)’ in China. China has already become the world’s second largest economy. The cultural ascension for the sustainable development of a country is very important. The research objective of this paper has analyzed China’s economic development strategy centered on Huaxia civilization(華夏文明). And I will unveil China’s intentions. First, I deal with ‘Huaxia Civilization Tradition Innovation Zone’ of Gansu Province. This is the first national culture development strategy in China. That is called ‘1313project’. ‘One-belt’ is the ‘Silk-Road Cultural Development Belt’. ‘Three-zone’ is the ‘Long-southeast History Culture Zone’, ‘Hexi (Gansu) Corridor Cultural Ecology Zone, Lanzhou Conurbation Culturally Industry Zone’. ‘Thirteen-field’ is cultural relics protection, national cultural traditions and so on. Second, I deal with ‘Huaxia History Civilization Tradition Innovation Zone’ of Henan Province. And I deal with Zhongyuan Economic Region(中原經濟區). Construction of Huaxia History Civilization Tradition Innovation Zone is one of five in the Zhongyuan Economic Economic Region. The ‘Huaxia Civilization Tradition Innovation Zone’ will be china’s soft-power. And this means that China’s official ‘cultural ascension’ can be called the first step.

By investigating the travelling route on land in Shandong Province recorded in『Jo Chun Hang He Rok』the record from July 3rd, 1624 to October 5th, 1625）and the mountain culture of the surrounding areas, this study tries to explore the tourist route featuring mountains and the important role played by Qianfo Mountain in China-Korea communication and exchange. With this aim, this paper focuses on the analysis of the scenery, historical sites and customs in Shandong. Through this study, not only can mountain-focus sightseeing route be found, but also the role of medium and value of『Jo Chun Hang He Rok』in tourism development.

The Young Companion(Liangyou) Pictorial, one of the leading visual media was founded Feb. 1926 and suspended Oct. 1945. During that period(The period of the Republic of China), which is known for the turbulent era of the crossroad of traditional and modern times, and also that of tension and conflict between orientalism and occidentalism in Chines history, it issued total 174 volumes(172 periodicals and 2 special features), and performed its tasks excellently in the history of Chinese pictorial before the period of the Republic of China was founded. In the years of 1920’s to 1940’s, The Young Companion(Liangyou) Pictorial in Shanghai recorded the city’s modern metropolitan images and presented those to its readers. And Moreover, it also introduced the modern life ideas, led the fashions of them, and framed the modern images as well. This research explores, by the analysis of the magazine, not only the aspects of the birth of modern mass, the detection of it, and its mass-calling-out-modes, but also the discoveries of new daily life style spontaneously representing desires and senses of the mass. And this paper, on these findings, goes further to examine the historical significance of substantial structural change and cultural modernity in modern Chinese literature. The results of this study can be summarized as followings. 1. First, The Young Companion(Liangyou) is a kind of the result of shaping and expanding of modern self that the modern visual-centered perspective created. So, In Chinese modern and present times, new values have been expanded and reproduced by the influence of mass media. That is to say, the birth of modern mass progressed side by side with the growth of consumption-cultural media, and scope of mass also expanded by constant calling out mass who were consuming modern era under the colossal effects of that consumption-cultural media. 2. Second, this research considers how the mass, through reading The Young Companion (Liangyou) Pictorial, discovered what modern daily life and the aspects of it should be. The Young Companion(Liangyou) uses mass-calling-out strategies effectively by stimulating the ideal of the daily life of modern cities and imagination of it. 3. Third, The Young Companion(Liangyou) Pictorial, under the project of seeking for the new modern life, adopted mass-calling-out-modes to involve the conscious readers and to attract the mass. This research looks into how its mass-calling-out modes are performed, by mainly focussing on its viewpoint of offering the modern knowledge, its cover models, and its advertisements. In this regards, this study analyzes its mass-calling-out modes as two different ones ― conscious mass-calling-out mode and unconscious mass-calling-out mode. 4. Fourth, this paper examines that the mass-calling-out modes of The Young Companion(Liangyou) approaches the mass through its narrative discourses and strategies adjusted at the level of the reading mass. The Young Companion(Liangyou) involved and called out readers and the mass by means of the conscious approach toward a new life, that is, modern daily life. 5. Finally, through the cultural prism of the discovery of modern mass and its daily life, this study tries to read poetically the various characteristics of cultural modernity from the viewpoint of mass life history.

This paper attempts to delineate the tradition of Russian political culture in the course of history. The three elements that I picked up for dissolving the entangled Russian history are the presence of the ruler so powerful in the execution of government policies, the existence of auxiliary government institutions greatly helpful to enhancing the power of the ruler, and finally, the alienation of the people from the government. The powerful ruler was the one of the vital elements for the consolidation of Russian state from the beginning of the Russian history. The Muscovite state needed the powerful ruler who could not only subject the hereditary nobility but also expel the Tatar yoke from Russia. Peter the Great also exercised the great power in carrying out the policies of the westernization. The tsars of Romanov dynasty were also energetic in developing the ideology for making the legitimacy of the autocratic rule, which was inherited to Stalin's socialist Russia. Throughout the Russian history, we can witness the peculiar government institutions that greatly contributed to consolidating the power of the ruler. These institutions were not in the realm of official executions of the government policies, but in the extraordinary realm only serving to the will of the ruler and playing the role of state police. Ivan the Terrible's Oprichiniki, Nikolai the First's the Third Section, cheka, NKVD and KGB in the socialist Russia are all these examples of state polices that continued to function even in Putin's Russia by the disguised form as FSB. The third, but not the least tradition of political culture in Russia was the wide discrepancy between the people and the power, the result of which was the emergence of the group called intelligentsia hostile to the autocratic regime. The Russian people regarded the autocratic rule as the natural order compatible with their nature. But beginning from the time of Peter the Great, the Russian tsars tried to implement the western ideas and customs not applicable to Russian soils. In the concept of relationship that regarded the tsars as their fathers, the Russian people could not rebel against their rulers, but adopted a strategy of distancing themselves from the government. The intelligentsia could develop a revolutionary strategy by using the discrepancy between the power and the people, the circumstance of which was inherited to the socialist Russia.

This article studies a Study on the die year in a war and family record and movement of relatives of Lee Hong Kwang(李紅光; Origin Lee Hong Kyu, 李鴻圭), a resist-Japan movement Manchuria in 1930s. But he is unknown in contemporary history of Korea, because at the time movement he was covered with clouds and was keep silent about matter of the society․communism affiliation. Moreover unnamed origin and a family record of 李紅光, there was limited of studies. First, this chapter reviewed research result 李紅光(Origin 李鴻圭), a resist-Japan movement Manchuria in 1930s. And the die year in a war of 李紅光 is not 1935 years, but 1938 years or 1943 years. At least he died after 1938 year. Because his daughter is born in 1938 years, now existence(Now the 76years old) and birth paper 1943 years, and taken notice of media report(朝鮮, 東亞日報). Therefor now correct of the existing die year in a war of 李紅光 is inevitable. Second, 李紅光 is from Kyŏnggi-do Young in(京畿道 龍仁), his origin and family record is identified. Original name is not 李紅光, but he is 李鴻圭. And a family record is Young in(龍 仁), his real name is Lee Hong Kyu(李鴻圭). And his family got out of oppression and subordination of Japanese occupation in 1925. Therefore grand father from the military service examination led with family moved to Manchuria(滿州) for aspiration of resistance of Japanese. Through this research, 李紅光 is expected revival as hero of resist-japan movement. This research is not simple identified that is long dismissed a person, but is expected reinterpretation of a resist - japan movement Manchuria in 1930s and revival of 李紅光. Therefore, Future in the study of anti-Japanese movement of the time under the rule of Japanese imperialism, writer' think not alone movement of national affiliation but also movement of society·communism in the East Asian, must study together of the variety of sources and actively is well appreciated.

Don'o Kim's all works were written by English and hero of each work was Asian except Korean. He persued objective ‘Others’ through complete non Korean establishment in his works. Therefore, Don'o Kim attained ‘ordinary thesis’ beneath latent identity of Korean. ‘Deterritorializational Writing’ is Don'o Kim's special discourse techniques. He tried to open release space of discourse between motherland and immigrated land through it. My name is Tian obtained universality beyond regional and individual point by succeeding to represent transcendental truth of “human genuineness” in the course of growth history of a boy through Vietnamese war. That is to say, My name is Tian was nearer to substantial truth of Vietnamese war through a Vietnamese boy's ordeal. Password is invading record of Western Imperialism in Central Asia. In this novel, Author surveyed tragic destiny of Asia and Asian through frustration of a idealistic Chinese eliteofficer. Password emphasised thriller - effect by using anachronic time through mixture of past and present. The Chinaman is ecological report in Great Barrier Reef as well as capture of inner-view in Australian immigration society. Author asserts Asian's phase in Australian immigration society through deep consciousness of a Japanese youngman. Meanwhile, there stand together inward of Joe as hero and Don'o Kim as Asian writer by inserting of reminiscences in Chinaman. Thus, I concluded Don'o Kim commanded special discourse techniques to enter major Australian literary circles.

In the history of Korean children’s literature, Haesongdonghwajip(海松童話集) is evaluated as ‘the first Korean collection of original fairy tales’. However, there has been no research paper on this collection. As a prior work to research Haesongdonghwajip in earnest, this study is to correct truths which have been wrongly reported by a damage of materials transmitted to this day. As far as is confirmed, there are four existing Haesongdonghwajip, and two other different versions of it. In Haesongdonghwajip, twelve stories are included, but only eleven stories were reported to be included due to the omission of Honggildong(洪 吉童). In this paper Honggildong in Sinsonyun(新少年)(children’s magazine) and the one in Haesongdonghwajip in which it was recollected after changing some part of its story were discovered and compared. Honggildong, an adapted story by Ma Hae-song, was produced pretty untimely in that it became a fairy tale from a classic novel. It is also worthy of note that it was to change the story while plotting out a sequel beyond adapting from a classic novel. Ma Hae-song could not complete the sequel, but he revealed contemporary ideology prevalent with socialism in the last chapter of Honggildong. Through empirical study, Honggildong omitted from Haesongdonghwajip was restored and, the adapted story by Ma Hae-song, Honggildong, suggested an important point of matters in the history of children’s literature in terms of the author’s ideological foundation and a pedigree of making fairy tales from classic novels.

Gratitude is a generalized tendency to recognize and respond with grateful emotions to the benefits which a person receives from others or god. People who have high levels of gratitude disposition are good at recognizing the roles of other people’s benevolence, feeling thankfulness, and expressing appreciation to others. According to previous studies, gender and religion have important effects on the level of gratitude disposition. So the purpose of this research was to identify the effects of gender and religion on adolescent's gratitude. The subjects were 981 students who enrolled in 5 high schools located in Busan. The results showed that female students, compared with male, have greater gratitude disposition and religious students have higher levels of gratitude disposition than non-religious students. However, there was no interaction effect of gender and religion.

This study researched the recognition of Sea Culture in Pre-Qin. In order to determine the recognition of sea culture in the Pre-Qin period, I re-interpreted the meaning of sea culture in historical materials and discussed a artistic meaning in ｢The Classic of Sea(海經)｣. Through this study, I derived the following results. First, pre-Qin’s Chinese not only recognize an infinite and vague sea, but also understood the sea as meaning a vast Chinese country[四海]. Second, in the spatial domain, it has abounded as spirit culture’s rich myth legend. Third, in ancient times, the Chinese began maritime activity inshore. In order to have smooth activity there, they sacrificed to the Four Gods(四神) and The god of the sea(海神). Therefore, Chinese people worked around the coastal fisheries. They had a vague fear of the ocean, and recognized it as a destination of religious worship.

The ebb and flow of Northern limit of Citrus cultivation, represented by ‘the Citrus Change the Trifoliate Orange,’ reflects the history of climatic variation in China. Climate has been changing constantly in the last 5,000 years. The change made the Northern limit of Citrus cultivation go up and down repeatedly. Huai-River was lying on the border of the limitation during the Chunchou-Period. In the second century B. C. the temperature was milder than today, even though the line moved to the southern area, Chang-River area. After the Nanbeichao-Period consisted of cold current, the warm climate during the Xiu·Tang-Period let the line of limit go northward until the Huai-River. The climate warming contributed to make Dongting-Mountain into the largest production region of mandarins. The Song-Period was also warm, because ‘Medieval Warm Period’ maintained until this period. The twelfth century was very cold, in particular, so that the arable boundary of citrus fruits moved back to the south until the Chang-River. In the thirteenth century, it went up and reached Huai-River again. As the Little Ice Age started, the belt of citrus cultivation came south back again. Especially, the seventeenth century was cold, so the changed current became a cause of freezing to death of citrus fruits in areas which located southern parts of Jiangnan - Jiagnxi, Hunan, Anhui, Zhejang. During the Little Ice Age the latitude of the northern limit of citrus cultivation had moved two to three degrees southwards. This demonstrates how much the areas were cold. This also suggests that there was a huge conversion of eco-system at that time. It should be remembered that the human history makes its progress in the context of the overwhelming change.

One of modern shifts on the traditional maritime views was awareness of the right of navigation in regard to the competition with the West. In older days, shipping meant the transport of the dynasty's resources to the capital especially by the ocean route, but entering modern times, was extended to include the transport of passengers and materials. This article, centering on the open ports as shown on the previous studies, paid attention to several backgrounds of the activated modern shipping industry, rather than actual state of the shipping industry based on statistics of the maritime customs. This treatise dealt with three main points: First, the rise of pirates in China's southeast coasts and process of the Royal Navy's clean-up; Second, how the foreign steamships entered into China at the time when sailboats tended to change to steamships; Third, the process of the rise of China's shipping industry as the central route of the transport industry changed to the ocean from the river. This treatise, examining development of the shipping industry and Chinese awareness of rights owing to the West's violation of right of navigation, sought to shed light on one aspect of change of their perception of the ocean.

The trend of world's development in the 20th century was ‘Integration’. This ‘Integration’ has shown a new way of thinking in 21st century's compilation of literary history and proposes a new model of it. East Asian countries, namely Korea, China and Japan, are geographically located in the same area. Also their cultures are based on the same cultural heritage, especially showing similar trace of development in the recent century. These facts give us the prerequisite of compilation of integrated literary history. Based on these facts, this thesis proposes a new way of thinking - integration of East Asian literary history in the 20th century - and wish to build a new blueprint for the compilation of literary history of the 21st century.

Having various urban images as such ‘Paris of the East’, ‘London of the East’, ‘New York of the West’, etc. Shanghai had yet become one of the six big cities of the world with its population amounting to over three million. This article aims to search for the reason for why Chinese don't prefered to call it ‘London of the East’. The rapid development of Shanghai as the typcal big city of modern China was connected profoundly to its particular urban spaces of Shanghai International Settlement and the French Concession. We examined how the Shanghai International Settlement had been constructed and Shanghai's urban images had been made up focusing on “Huangpujiang” defined mainly by edge-Waitan(Bund)-, path-Nanjing Road-, and landmark-Hongkong Shanghai Bank. And we interrogated into the activities and documents of contemporary Chinese, Korean and Japanese intellectuals and literary artists which had displayed at the bank and Shanghai Club of Bund, a physical space that made its modern urban images up. Absolutely, their such ideas lacked the accurate appreciations of reality. However, alongside of ‘old-Shanghai Nostalgia' phenomena which tried to recover the abundance and culture of 1920․1930s' Shanghai come to life again today.

The purpose of this paper is to clarify the educational environment of “The Ethnic Koreans in China” school of “Manchukuo” term. In previous studies, they do not have the research about the educational environment in the school. By researching deeply about the educational environment of the school, I want to clarify the actual education in “The Ethnic Koreans in China” school, and I think that the place of education of “Manchukuo” term continues to the education of modern “The Ethnic Koreans in China”. I will clarify what the educational environment of “The Ethnic Koreans in China” school was by focusing on those school in “Manchukuo”. In this paper, I will clarify the educational environment of “The Ethnic Koreans in China” school by focusing the educational magazine “Kenkoku education”and the original field survey.

The words like ‘hobo’, ‘daitai’, ‘ookata’, ‘oomune’, ‘hotondo’ are called ‘gairyaku adverbs’. these words have a function of qualification of degree and qualification of quantity. Though a study of qualification of degree in gairyaku adverb is advanced, a study of qualification of quantity isn't advanced. Under such a background, this paper considered of qualification of quantity in Gairyaku adverb in detail. As a result, this paper got three following conclusions. (1) Gairyaku adverbs mean ratio of quantity in case of using qualification of quantity. This point is defferent from degree adverbs. (2) ‘Gairyaku adverb’ and ‘a group of Zenbu’ are able to lump together as ‘a group of expressing ratio of quantity’ (3) ‘A group of expressing ratio of quantity’ is similar to ‘a group of expressing amount of quantity’. And this two groups have some systematic correspondencies each other.

There are many words to express “Fear” in Nihonshoki(日本書紀) as ｢恐｣, ｢懼｣, ｢畏｣, ｢怖｣, ｢惶｣, and ｢憚｣. When comparing those words in the Chosun related articles with non-related articles, it is appeared that they were used for the different objects or situations. In the Chosun related articles, they were used as the following objects. ｢恐｣, ｢怖｣- circumstances, ｢懼｣- actions, ｢畏｣- God, Ten-no(天皇) and Death, ｢惶｣- just Ten-no(天皇), ｢憚｣- lacking of revenence. However, there is a significant difference on usage of them to the words in non-Chosun related articles. In the case of idioms, those words in the Chosun related articles were limited to use for only God and Tenno(天皇), two Gods at that time, comparing with non-related articles. In addition, ｢悚｣ was also seen which means extream fears. However, there was no unity of objects but just used as the sole means in non-related articles. Therefore, it can be said if the basis is on Chosun related articles, the differences of the object are substantially clear.

As for a formal noun “Gi”, the usage is checked by the data before a time medieval times. Moreover, medieval foreign language data are also used by various usages. Noun usage and formal noun usage are checked by the data before the spoken-language data of a time medieval times. On the other hand, by “Christian data”, it turned out that the usage of “Gi” is checked in a conversation sentence and the sentence of the ground, and the usage of a pre-noun adjectival increases. However, I understood that uses to collocate with a use and a verb to collocate with a noun increased with the “Chosun data”. It was able to identify a use of the suffix. In addition, both data share a semantic domain similar to a formal noun “Koto”. The meaning and usage of “Gi” are considered that it expands and the process to abstract is shown by this.

There are 70 pieces of Haigakus in the northern Yamagata Prefecture. Most Haigakus are along the Mogami river. Owing to the heavy snow of Mt. Gassan, the surrounding region of the Mogami river was a suitable place in terms of transportation and traffic. Since Mt. Gassan is a religious mountain, there are some Haigakus around the climbing place called Nisigawamachi and there are 23 Haigakus at another climbing place called Syonaimachi. The oldest Higaku is one written in 1742 which is placed in the Japanese shrine Osikiriatako in Mikawamachi, and some old Haigakus exist in the other places. Though Haigakus in Yamagata Prefecture are old in ages and large in numbers, the level of Haigakus was low. There are many Maekugakus and some humble Haikus. Mino group has strong influence from the old times and the influence of Mitumorimikio has been strong since Meizi period. Anyhow, either of them is called common. Chyosui moved from Edo to Sakata, and he wrote some Haikus insisting 'Return to Basyo'. Sirao the master of Chyosui insisted the revival of Syohu at the 100 anniversary of Basyo's death. Mitumorimikio built Basyo the Japanese shrine at the 200 anniversary of Basyo's death and completed deification of Basyo. Mino group regarded Basyo as founder and tried to pass down Basyo's Haikus. Haizins in the northern Yamagata Prefecture recited Haikus and believed the teachings of masters came from Basyo. Those Haikus were inscribed in Haigakus and were dedicated to gods and Buddha.

This paper considered a characteristic of the other world and the meaning to see in Sakiyama's fictions mainly on a short story announced intermittently from 2006 to 2013. “SUIZYOŌUKAN” with the opportunity when the name of Sakiyama is known to the central literary world. She published the anthology of total four to date afterwards. Sakiyama's theme was ‘island’ and ‘darkness’ from the first anthology. However, Sakiyama's fictions shows a new change after the third anthology. I consider the change to be a thing by imagination of the other world and consider a concrete aspect and characteristic of the other world through the series of Kuja. In addition, I thought about how a crossing the border and interchange to the other world intersected a problem of the present of Okinawa. The other world in the Sakiyama's fictions shows an aspect different from fear or the yearning to the world where the human ingenuity and the experience are exceeded. A voice invades the space of the narrator suddenly. He is invited to the voice, and he goes over the everyday border without a physical shock naturally when he moves to another space. In the fiction, it may be said that the other world is distributed unevenly in daily life. The series of Kuja irradiates contemporary history of Okinawa through interchange with the other world again. As for the series of Kuja, a focus is put to women who lived in Kuja in particular. The other world is a literal method to shape of the 'island' and 'darkness' for Sakiyama. And it was a viewpoint of the gender of Sakiyama to have been able to confirm in the process. It can be said that the other world is Sakiyama depict be a criticism of the violent representations to Okinawa as well as a criticism of the Domination of male power structure, which is symbolized as violent system of military base and the state and violence of war.

The mission of literature is to see through the invisible reality by imagination, and to comprehend others on the point of view of others. Literature tries to look in to the things which political theory or general logic can not explain. Immigrants are the people who can realize a picture of the world, historical point of view, or vision of the nation which the settlers can not recognize. On the other hand, immigration has various unknown reality. Immigration literature is important as it sheds new light of the unknown reality of immigration. There are two characteristics of Japanese immigration literature. The first characteristic of Modern immigration literature is not only to focus on the 'ekkyou bungaku'. Japanese still got the logic and sense based on the colonialism. Criticizing and comprehension of the Japanese literature request the view of the post colonialism. Nakajima Atushi's ‘Happiness’ is immigration literature which got the others' point of view. Secondly, it is the attention of Japanese immigration literature from the immigrants who still live in Japan after the war. It also shows how the Korean-Japanese immigration literature has been changed during 60 years after the war. Japanese gives a priority to the consideration of the boundary and the existence of others. These points are the characteristics of the Japanese Korean immigration literature. If Japanese Korean immigration literature changed the consciousness of Japanese, it could be possible for Japanese to cross the boundary. The ‘ekkyou bungaku’ comes from the point where we rebuilds the discriminated boundary.

This paper shrine in Shimane Prefecture, Japan Siragi and tradition Iwami, Izumo, divided into three areas of Oki Silla describe how is will be discussed. The results can be summarized as follows. The an siragi shrines the other hand, they appear to focus on the Iwami region first, there was only one place the shrines advocating Silla, in the remaining two. Silla appeared the second tradition, three relatively widely evenly distributed was. Silla, the third image is different depending on the region. In other words, the pusher was favorable overall. Silla for them, and the land of gods, of farming culture Ryuji. In contrast, the Izumo was very hostile. The Silla them to plunder the land necessary to expand their small area, were also the invaders attack campaign As a result, was Was Silla eyes watching as a hostile relationship with the ancestral land of the images is through such a negative image in the Izumo Oki compared to co-exist at the same time. Even thus Shimane of Silla and found a different image depending on the region. You can represent the entire Shimane, Izumo, Shimane Susanoo is based on the myth that appeared in the records of the Central of Silla, to establish the tube away from one.

Deleuze emphasizes the deterritorialization of language beyond general signification. This deterritorialization is a kind of linguistic stammering which stresses the continuous variation of language. He considers the linguistic stammering as chromatic linguistics that can create a lot of meanings, not a fixed meaning. Also, for Deleuze the elementary unit of language, the statement is the order-word. He insists the function of language is not to be informational and communicational, but to transmit an order-word. That is, language is made not to be believed but to be obeyed, and to compel obedience. In this sense, Deleuze underlines the power relations inherent in language. This can be called the politics of language. And Deleuze insists paradox that denies good senses and common senses. His paradox as singularity resists ordinary signification by moving between sense and nonsense. It opens the possibility of creating various meanings. Zhuangzi's language philosophy has three characteristics, which are the limitation and the negativity of language, linguistic paradox. According to Zhuangzi, world and all things always changes and are not fixed beings. But language fastens the changing world and things as only a meaning. So, language cannot express them entirely. That is the limitation of language that he says. Also, he says the negativity of language with constituted mind. His constituted mind leads humans to fill with prejudice and stubbornness, which brings human's wrong judgements. Thus, language full of constituted mind causes the distortion of values and operates as a kind of power. In spite of the limitation and the negativity, language must be used to express world and things, which is paradoxical situation. His paradox as a door create various possibilities of language. In this sense, chromatic linguistics, the politics of language, and paradox in Deleuze is similar to the limitation of language, the negativity of language, and paradox in Zhuangzi to some degree.

Horizontal relationship between soldiers and village people shown in the movie <Welcome to Dongmakgol> enabled us to discover director’s will to pursue an invisible imagined community through the movie and the village is forming a place of communication for the general public who dream a new world for an ethnic group through it. Also, the novel 『BianCheng』shows pure and simple appearance of Miáozú(苗族) by forming an ideal world named ‘chátóng(茶峒): tea village’ as a manifestation of author‘s patriotism, expressing the author’s will to recover invisible horizontal relationship throughout the war-torn China jumping over Xiāngxī(湘西) area. Evaluating him simply as a revivalist, purist or pacifist is no more than a very glimpse evaluation of his world of art works. Shen congwen‘s will to pursue such an imagined community introduced in this thesis is not reflected in a variety of evaluations on his work. Thus, this thesis inquired into the possibility of his will toward an imagined ethnic community by comparing through a Korean movie.

This research will analyze the Senkaku/Diaoyu situation by looking at the relationship between the economic, political, social and cultural aspects of the dispute. The methodology used will be a review of various American, Japanese, Chinese and Korean authors that have written on the dispute. This literature review will allow us a more accurate assessment of the economic, political, social and cultural phenomena that influence the territorial dispute. Finally, this paper will contribute to the literature on the dispute through a discussion on the relationship that exists between the different dimensions, and particularly how each dimension influences the other. Economically, the expected reward is the oil and gas that is believed to be in the disputed area. However, we also find that as tensions over the islands rise, trade relations between the two countries are negatively affected. The need to preserve the economic benefits of trade stops the conflict from ever escalating beyond a certain point. The political relationship has been following a similar dynamic. Despite the use of acrimonious rhetoric, both countries proved willing to co-operate politically whenever the long term relationship was at risk. This leads us to conclude that the bilateral political relationship is largely at the service of the economic and trade relationship that exists between the countries. Yet, from this review, it is clear that what has most contributed to keeping the dispute alive are social and cultural factors and the impact they have on the domestic politics of both countries. Reviewing the economic and diplomatic aspects of the dispute, we often noted that patriotic sentiments have a strong impact on the development of events. The islands are a nationalistic symbol for conservatives in both countries, where politicians often use this symbol for their own domestic political advantages.

This essay attempts to clarify the facts on the development of a campaign to promote colored clothes aimed mainly at improvement of living from the 1920s to the 1940s in Korea. The promotion of colored clothes was implemented with lectures, advertising parades, flier distributions and the dyeing training classes for the purpose to stop wearing white clothes and to spread colored clothes. The main point of this essay is an investigation of development of the dyeing training classes because these classes most likely played a key role in the campaign to promote colored clothes with their scale and method. The dyeing training classes were held from 1922 to 1940 throughout the country, and especially from 1932 to 1936, increased in conjunction with an agricultural promotion movement. The classes were promoted by the local governments like Do (province) and Gun (county) for civil servants and ladies. Ripple effects of the classes were immeasurable because after that their participants themselves became trainers and conducted the promotions there. The classes had an important role both to train the leaders and to provide practical trainings of dyeing.