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‘Damunwha (multicultural)’ has become a keyword in South Korea since the mid 2000s after the country witnessed a rapid growth in the number of immigrants from the early 1990s. But recently, criticism has risen that ‘damunwha’ is becoming a term referring to a specific group of immigrants and their families with negative connotations. This paper discusses the categorization of foreign brides and their children into ‘damunwha’ examining the social processes in which these immigrants and their children have been slotted into this category. First, the literatures on multiculturalism as governmentality, the categorization of immigrants and the human capital approach to international migration are reviewed. Then, it is discussed that the influx of foreign brides from various Asian countries since the 1990s was the result of transnational practices of the agents including Korean central and municipal governments, bride-seekers from the rural areas and the urban lower class, international matchmaking businesses, a transnational religious institution and female immigrants themselves all together. It is also discussed that the Korean government’s multicultural policy is to contain and accommodate these agents’ transnational practices within the national boundaries. It is argued that, however, the government’s multicultural policy leads foreign brides and their children to being categorized into ‘damunwha’ because it only targets immigrants who are linked by kinship and marriage with Korean nationals and problematizes and exoticizes the immigrants and their families. Lastly, the ways in which the immigrants and their children cope with categorization are examined. Some denying the category while others using it strategically, they negotiate their places in the host society. In this course the immigrants represent themselves as transnational subjects.

This study looks at the problems and challenges of recent flow of immigration to Korea and their implications for the transitional situation of multicultural society of Korea. The social visibility of “foreigners” has a crucial role in the heightened attention and concern for transnational migrants and “multiculturalism” in Korean society, which has maintained a strong commitment to racial purity and homogeneity. However, South Korea’s migration governance for “multiculturalism” sustains its promotion of ‘migration without settlement.’ Since the 1990s, South Korea has been host country to a growing number of East and South Asian migrant workers, but no official discourse has yet to emerge to incorporate these foreigners as equal members of Korean society nor new citizens of the country. At the same time, the shift from co-ethnic marriage to multi-ethnic and inter-racial ones has also triggered a considerable amount of fear and worries among the local Koreans. South Korea’s long-cherished cultural concept of nationhood based on a homogenous Korean essence is being challenged by the rapid increase in marriage migrants from Southeast Asia. A dilemma therefore arises between the preservation and maintenance of an ethnically homogeneous society on the one hand, and, on the other, the need to ensure continuous economic growth that is causing the hybridization of cultures through the expansion of transnational reproductive migration to maintain and reproduce Korean families. South Korea’s political platform fails to incorporate the ethical stand of multiculturalism, which is based on mutual recognition of different cultures and development of just relationship between the Korean society and migrants.

This article explores the “Zhangke Barbarians” and the state of “Zhangke” that were in the southwest borderlands of Tang Empire. The focus of this study is on the category of “Zhangke Barbarians” and the structure of “Zhangke-state.” The conclusion of this paper can be summarized as following. The first, The most important feature of the “Zhangke state” was the establishment of this small political unit within the unique political and cultural space of the bianjun(邊郡) frontier prefecture of Chinese empires. And the formation of Xie clan (謝氏) the governing elite of Zhangke-guo was none other than the process of the formation of the regional elites, the daxing (大姓, powerful clans) and the yishuai ( 夷 帥,barbarian chiefs). The second, it was identified that the category of “Zhangke Barbarians” was very fluid. For example, “Zhangke-man” had sometimes included Dongxie- man(東謝蠻), Nanxie-man(南謝蠻), Xizhao-man(西趙蠻) which were distinct from Zhangke-man. The third, the category of “Zhangke Barbarians” was not always equal with that of “Zhangke state”, and the territory of “Zhangke-state” had not the fixed size. The fourth, As like the other polities of the southwestern borderlands were, “Zhangke-state” was structured on the hierarchy of barbarian chiefs, governing elites of clans. The tribute-appointment relation with Tang emperor and the participation in the jimifuzhou(羈縻府州) system of Tang Empire was established on that structure.

Famine myths of the Koryak people are basically comprised of three narrative parts: <lack>→<performance>→<liquidation>. The <performance> aspect is comprised of three narrative components: <departure>→<doing>→<return>, and the <doing> part is furthermore comprised of <wanting>→<knowing>→<being-able>. To be more specific, <lack> represents famine and <liquidation> represents <abundance>. Transition from famine to abundance through <performance> constructs a basic structure of the narrative in the famine myths. In the process of <performance>, the agent of the action leaves his/her family and is reunited with them after he or she has finished <doing> certain tasks. In the <doing> process, the agent acts in various ways such as doing tricks, theft, and various other habits to obtain food after he/she has acquired <knowing> the information about the food which is <wanting>. The Koryak tribe holds many different festivals in order to get abundant results in economic activities. The whale festival is a typical example of such festivals. Whale festivals incorporate the system of metonymic ‘increase rite’ praying for the rebirth or regeneration of animals. The Koryaks pray for the abundance of the animals which they hunt in these festivals. The Koryaks observe a series of norms when they hold whale festivals or eat the dead animals. Keeping the bones of the dead animals and preparing a way back to their world are examples of the norm observation. Such observation of norms guarantees success in animal hunting in the future. These patterns are also identified in the myths of the Koryak involving whale festivals.

This study examined Sin Dongyeop’s representative epic poem,『Geumgang』, and Jiānghé’s The Sun and its Reflected Rays and found some of the similarities between them as follows. First of all, they did not describe the narrative objectively. Sin Dongyeop’s epic poem depicts the process that a person of mean birth becomes a hero whereas Jiānghé’ s tells us the process that a divine being is becoming a human being. Second, the narratives about those heroes’ overcoming of hardships all develop towards death. The main characters go through the journey of hardships not remaining in the conflicts or ordeals they are in but deciding to fight to resolve them and set off to travel. Third, they take different sorts of symbols as the sky and the sun. In Sin Dongyeop’s poem, ‘the sky’ is fixed as the absolute value that is not always seen but we want to believe in and pursue whereas in Jiānghé’s poem, ‘the sun’ shows dynamic aspects with constant generation and change. Fourth, about time, both of them develop centered around the past. In the poems where the narrative develops, this may work as rather a hindrance factor that gets in the way of their flow. Despite that, they cross-match the present time, too, so the writers’ subjectivity and lyricism give an intervening function. Fifth, it is about the matter of persons in terms of the context like the viewpoint. In Sin Dongyeop’s poem, the first and third persons are included complexly, but in Jiānghé’s, there is no distinction like that, and all are substituted to the third person like ‘he’ or ‘she’.

Academia of tea was trying to study the origin, introduction, and transmission issues in korea in various aspects because they have less research data. Thus this article is describing the introduction of tea through the marine route. I investigated the research products of private trade thorough port and seaway in ancient costal area of jeon-nam. In addition, literature, historical data about ocean from ancient, and previously research was carefully reviewed. The site where peple made the tea was analyzed centrally costal area of jeon-nam including yeongam, haenam, kangjin, jangheung, bosung, and kurye. Therefore that influx theory of tea over seaway that does not developed in the academia of tea was much more researched with a view to researching the maritime history or maritime cultural history. This is the data that will prove which is more influential influx theory over land or seaway. Daeryeom planted the tea in Jiri in Silla 828 is the established theory. However, this research is significant to leave the door open for influx theory over seaway using many materials and literature. Influx theory over seaway of tea culture proves that heo hwang-ok enter the karak via china Sichuan. However, the history about heo hwanghu is treated as an uncertain history. In addition, song gyeongseop was criticized irrelevant historical correlation of heo in previous paper. If so, should reconsider the rest theory over seaway. Baekje, karak, and silla was active in maritime trade from the early period because of the special local circumstances. So it must be assumed that trading the material related to tea in trade with india and china. Maritime expansion of the private and foreign trade was brimful of vigor at that time when jangbogo is active. In this period, the bulk cargo appeared in foreign trade. At that time, the initial ceramics were mass-produced. Detouring into the yellow carrying the bulk cargo was great burden of time and money, including the need to link the tang(Guangzhou, Quanzhou, haeju, and myeongju), silla(kyeongju), and japan(hakata) that had developed into an international trading port. As a result, cultural exchanges of the tea with china, japan had activated in this period. In addition, the introduction to korea and propagation to japan would have been possible.

Feng Shui can be called environmental design methodology has been applied in their living space is located in the hatched area of eumtaek(陰宅) yangtaek(陽宅) and fathers by scientific thinking by our seonhyeon(先賢) experience for a long time. This paper is applying feng shui index to judge objectively about the location space and the inherent Feng Shui study for quantifying. With reference to the location shown in the literature in this context was clean the surface, in the form of feng shui index First, pickling is far down with the power of any naeryongmac Second, the company achieved a gentleman topography (Hyunmu, CheongRyung, backhoe, Anshan) and correlation Third, the shape of the land available for Mac and the fourth place achieved plasma and scope of the economic space, washing relationship between the fifth, and the topography of the left-hand and the central area of the deuksu(得水) according to the presence of (domestic and oesu) sixth, Vivo Vivo facilities you need to analyze in terms of geographical Humanities appointed by (public facilities, and medical facilities and educational facilities) and in the relationships. First, hyunggyeok (凶格) is when the terms of a total of 100 points, the lowest was -43 points - up to 12 points. Second, hagyeok (下格) is when the terms of a total of 100 points, 25 points was the lowest - up to 43 points. Third, the septum (中格) is when the terms of a total of 100 points, 52 points was the lowest - up to 71 points. Fourth, sanggyeok (上格) is when the terms of a total of 100 points, 81 points was the lowest - up to 100 points. Pickling and therefore applied to the base area topography, washed with left-handed and surface analysis that can determine the Vivo(裨補) and plasma, is expected to be more objective criteria so far from the experience of scientific criteria.

In recent, TV dramas that were produced locally in China are becoming very popular. Although it showed a trend in the past of broadcasting various contents upon importing them, it is recently showing a trend to seeking to produce their own contents. Since TV dramas that are currently popular among people are an indicator for understanding corresponding time and country, looking at China through mass media can be seen as having a semantic effect. Accordingly, the purpose of this paper is to review various issues resulting from China's recent urbanization in TV dramas by focusing on TV dramas that were recently broadcasted. First of all, it will review the semantic effect of TV drama and with such frame of method, it will review how current issues are being described by characters in TV drama. In addition, it will review the type of consciousness China's present new generation has in mass media in the midst of such rapid urbanization. It will also review what type of concerns they have and how they should be solved.

This study tries to observe Chinese young people how to use their mobile devices and to analyze the placeness of digital network in contemporary China. Digital network or online space, as like any other physical space as well, has its own placeness. In this study I tried to find some characteristics of placeness produced by digital devices and digital network in China. In conetemporary China, the distribution rate of digital devices is increasing and people take a profound interest in digital world more than ever. This brings so many changes in everyday life, including the interaction with friends. For example, interest in social network services like WeiXin, WeiBo, RenRenWang, etc. among young Chinese people is growing faster. Chinese young people present their own point of view to some social issues at internet BBS, SNS, etc. In addition, the fact that the online shopping can be an act extending placeness of purchase demands reconceptualization of place. Moreover, although it's true that due to the spread of digital network, the freedom of speech in China is less impeded and the place where one can express his/her opinion is wider than before, but we must remember that it's not the only result of digital network. Spread of digital devices and digital network raises various questions to the placeness. Digital space which has different characteristics from the physical space enables experiences crossing the border of physical place and this demands some revised conceptualization of place. Moreover, this must be considered in Chinese particular socio-cultural context.

This study researched the influence of Chinese national identity’s establishment to register on intangible cultural heritage of ethnic Koreans, Mongols, Uighurs from the Chinese minority, despite there is no risk of loss. Through these studies, I obtained the following results: First, Chines government registered intangible cultural heritage of ethnic Koreans, Mongols, Uighurs, it was meaning that a origin of national sentiment and a source of collective memory. So to register on intangible cultural heritage is very significant to Chinese development and national revival. Second, I noticed that the list of intangible cultural heritage of ethnic Koreans, Mongols and Uighurs are urgent need protection or not. Chinese government incorporated into the Chinese liberal policies among the traditional culture of ethnic minorities, even though there are no risk of loss. Third, I researched to compared to the intangible cultural heritage management case among multi-ethnic country in east asia. Like this, East asian ethnic countries most estimated to the intangible cultural heritage listed by screening with a risk of loss. Today Chinese government, on the basis of SinoCentralism, registered the intangible cultural heritage of ethnic Koreans, Mongols, Uighurs into chinese traditional culture, these actions are determined to deodorization of national culture.

Japanese Phonological system is simpler than the Korean, if native speakers of relatively complex Korean learns its system, it can be considered master is the more easily. However, in the Japanese pronunciation of the Korean native speakers who speak Japanese actually, unlike popular belief, problems considerable have been discovered. The differences between learning language and mother tongue, and the like because of the largest in the cause of many of the problems that appear in the learning of a foreign language well. This means that the interference of the mother tongue is acting as the biggest obstacle to learning a foreign language. In order to solve the problem due to the interference of the mother tongue that can occur when a Korean native speakers to pronounce Japanese, contrastive analysis on the characteristics of the phonemes of Japan and South Korea both languages is required. When the language representation by the speech, the accuracy of speech representation for smooth communication is required, but representation based on judgment recognition and arbitrary of voice, since an obstacle considerable communication. Therefore, it can be instructed to properly pronounce it correctly recognize the phoneme of Japanese and Korean in the field of Japanese education is important. Analysis of phonological contrast between Korean and Japanese both languages must be preceded even for that. 　In this paper, taking into account the impact in the event of a failure, rather than similarity of the voice characteristics of the Korea-Japan both languages , differences between the native language, the Japanese pronunciation of the Korean native speakers when they speak Japanese I have discussed about the differences that may affect learning.　

This study analyzed the themes of the theses for mater’s degree majoring in Japanese literature at 39 graduate schools in Korea. Main findings are as follows: (1) The total number of theses for mater’s degree awarded to students majoring in Japanese literature at 46 graduate schools in Korea is 1046 theses which can be divided into 577 theses (55.2%) on Japanese linguistics, 344 theses (32.9%) on Japanese literature, and 125 theses (12.0%) on Japanology. (2) Comparison of the number of mater’s degree theses (2003-2012) majoring in Japanese literature between general graduate school and graduate school of education showed that the former (32.9%) is larger than latter (23.0%). In addition, in terms of classical literature the number of theses is similar but in terms of modern and comtemporary literature, the latter is much larger. (3) The Proportion of period analysis for theses of master’s degree in Japanese literature (344 theses) was in the order of 74.1% (255) for modern and comtemporary literature, 11.6% (40) for Edo literature, 4.9% (17) for Nara literature, 4.9% (17) for Heian literature, and 3.2% (11) for Medieval literature. (4) History book for Nara literature, Monogatari for Heian literature, Gunki monogatari for Medieval literature, novel for Edo literature and modern and comtemporary literature made up the highest proportion. (5) Authors for modern and comtemporary literature novels (206) were composed in the order of 15.0% (31) by Natume Souseki, 7.3% (15) by Akutagawa Ryunosuke and Murakami Haruki respectively, 6.8% (14) by Endou Syusaku and Tanizaki Zyunitiro respecively, 4.4% (9) by Mishima Yukio, 3.9% (8) by Tazai Osamu and Higuchi Ichiyo respectively, 3.4% (7) by Abe Kobo, Oe Kenzaburo, and Mori Ogai respectively, 2.4% (5) by Arisima Takeo and Kawabata Yasunari respectively, and 1.9% (4) by Siga Naoya. (6) The number of literary works by each novelist were in the order of Kokoro and Gate [5] by Natume Souseki, Hear the Wind Sing [6] by Murakami Haruki, Rashomon [3] by Akutagawa Ryunosuke, Shunkinsho, Irezumi, and Naomi [3] by Tanizaki Zyunitiro, Silence [7] by Endou Syusaku, Takekurabe [6] by Higuchi Ichiyo, No Longer Human [3] by Tazai Osamu, Conciliation [4] by Siga Naoya, The Woman in the Dunes and The Face of Another [3] by Abe Kobo, A Certain Woman [5] by Arisima Takeo, Snow Country and Capital [2] by Kawabata Yasunari, Nip the Buds and Shoot the Kids [2] by Oe Kenzaburo, Confessions of a Mask [3] by Mishima Yukio, Goose and The Dancing Girl [2] by Mori Ogai. (7) Period composition of classical literature were made up of Manyoshu [7] and Kojiki [5] for Nara literature, Gengi Monogatari [9], Ise　Monogatari, and Konjaku Monogatarishu [2] for Heian literature, Heike Monogatari and Towazugatari [2] for Medieval literature, Ugetsu Monogatari [9], (O)togi Zoshi, and (O)togi Boko as well as Chikamatu Monzaemon (The Love Suicides at Sonezaki [3] etc.), and Ihara Saikaku(Nihon eitaigura [2] etc.) for Edo literature.

This study have focused on North Korean film to understand the situation of North Korea more realistically. After analyzing two North Korean films which were broadcasted in 2000s, we have concluded as follows: ideal types of women had been differentiated according to the background and situation of the movie. When the background were focused on revolutionary war, the ideal types had been expressed as a traditional women who were strong, independent and heroic. However, the background were selected as modern life, then the idel types had been changed to more feminine, silent and dependent. It seemed that dual types of idel women had been shown in North Korean film recently, in order to protect state’s difficulties: economic difficulties, a shortage of foods, and political instability. North Korean government might want to attenuate political tension through broadcast diverse ideal types of heroin in the movie.

This paper empirically analyzes the determinants of entrepreneurial activities in four northeast Asian countries including South Korea and Japan. Using Global Entrepreneurship Monitor’s APS(Adult Population Survey) data from 2008 to 2010, we find that in four northeast Asian countries, social entrepreneurial attitudes toward starting a new business have less impact on individuals’ decision on whether or not to involve in setting up a business than in other countries. In particular, such perceptions of social values toward entrepreneurship as a desirable career choice or high social status to successful entrepreneurs have little impact on early stage entrepreneurial activities in South Korea.