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With the failure of the Opium War, the signing of the Treaty of Nanjing and a series of unequal treaties, had brought the huge national disaster for China people. The invasion of capitalism destroyed China’s traditional social economic structure, Chinese society had a large number of bankrupted refugee team. At the same time, the Western Christian forces spread widely in China, especially in the southeast coastal area. Early Christian thought advocated the spirit of resistance, the concept of equality and it believed the whole world are brotherhood. The thought was fitted with the suffering Chinese people, especially meeting the political need of the bankrupted refugee team. Through transforming and localizindg the Western Christianity, it affected the Hong Xiuquan to “resolutely abandoned the imperial examination, to preach the gospel”, and he made the thought himself as the ideological weapon for Chinese farmers in modern revolutionary struggle.

鸦片战争的失败以及≪南京条约≫等一系列不平等条约的签订，给中国人民带来了巨大的民族灾难。资本主义的入侵，破坏了中国传统的社会经济结构，中国社会出现了大批破产流民队伍。与此同时，西方基督教势力在中国尤其是在东南沿海地区泛滥开来。早期基督教思想中的反抗精神、平等观念和天下皆兄弟的主张，契合了当时苦难的中国人民，特别是破产流民队伍的政治需要。西方的基督教经过本土化的改造，不仅影响了洪秀全，使之毅然“弃科举，传福音”，而且经由洪秀全之手，成为中国近代农民进行革命斗争的思想武器。

The purpose of this study is to examine the characteristics of the cultural interactions that happen in sea-port cities (Incheon and Busan) through the use of languages in signboard notations. For this purpose, in this study, the researchers selected the tourist spots, the university streets, the new town and the old town in Busan and Incheon to perform comparative analysis of the signboard notations in those four areas, so that the cultural hybridity and dynamic of language activities in sea-port cities. As for the first stage of the study, the signboard notations in the two cities were comparatively analyzed in order to identify the linguistic orientations of such languages in the four target areas. The result of the analysis showed that, in three of the target areas (the tourist spots, the university street, and the new town,) the linguistic orientations were focused on Korean and Western languages, while the linguistic orientation in the old town was focused on Korean. Next, to ensure precision in the characteristics of the signboard notations in the two sea-port cities, statistic analysis was conducted. The result of the analysis showed that the two cities did not show any differences in the patterns of the linguistic outputs in signboard notations. However, the outputs in two languages, Korean and Western languages, significantly outnumbered other those in other languages. Also, the output patterns of the two languages were similar in the tourist spots, the university streets, and the old town, while they differed in their new town areas. In the third stage of the study, the researchers examined the new town area of Incheon, which showed a different language output pattern from other areas of the two cities. That is, with a focus on the two dual notation languages identified in Songdo-dong, Incheon, the practices of ‘sound notation,’ ‘meaning notation,’ and ‘mixed- notations’ were comparatively analyzed. The results showed that the two dual notation languages from Songdo-dong were mainly composed of sound notations.

Throne of Blood (aka Spider Web Castle) is a Japanese movie version of Shakespeare's Macbeth set in medieval Japan. It is a highly structured film, heavily influenced by Japanese Noh drama conventions. In Throne of Blood, Kurosawa exploits various theatrical elements of Noh, such as structural organization, masks, music, chant, and choreography to reproduce the theater experience of Noh within his film. Unlike most adaptations, Throne of Blood uses virtually no dialogue from Macbeth. Shakespeare’s poetry is replaced by visual imagery in the movie. Shakespeare’s Macbeth has a choice in committing regicide when the witches reveal to him that he will become king. But, unlike Macbeth, Washizu does not have any choice in the matte because it was part of his destiny and the vicious cycle that the forest sprit and chorus at the beginning and end of the film speak of. Asaji is much more calculating and ambitious than Lady Macbeth. It is Asaji who plots the murder of Miki, unlike Lady Macbeth. She is clever, manipulative and bold. Washizu in contrast is less articulate and seemingly less self aware than Macbeth. When Macbeth is beheaded in the end by Macduff, peace is restored to Scotland as the rightful heir to the throne, Duncan’s son Malcolm, becomes the new king. In the case of the Spider Web Castle of Throne of Blood, there will never be peace because as the spirit explains, “Death will reign: man dies in vain.” Shakespeare’s emphasis is much more on the noble but flawed individual, than on a flawed society, or a universal flaw in human nature. In this regard Washizu is certainly a far different creature to Macbeth. Finally, Throne of Blood shows the cyclic nature of evil and a pervasive decay at the core of feudal society.

This article is focusing on the spread of sweet potatoes and honoring process in local area, particularly in Korea, China and Japan. The origin of sweet potato is thought to be in either Central America or South America. The first Europeans to taste sweet potatoes were members of Columbus's expedition. Later sweet potatoes were introduced to the Philippines, Malay Archipelago, and Vietnam by the European explorers. It was also introduced to Fujian province of China. Later sweet potatoes were transported from China to Okinawa, and cultivated widely in Japan. It was also introduced to Korea from the Japan. From these spread of sweet potatoes, there were first introducers in each of the country. For example, JinIk, LimHwaRan, JinJinYong in China, Noguni Soukan, Chikudon, Ishadowegada, Hateruma Dakayasu, Upuwujyasue, Bkisagokanikana, Sunagawapenchinumuya in Okinawa, Tanegashima Hisamoto, Maeda Riemon, William Adams in Japan, JoUeom in Korea. In many cases, the first introducers were enshrined in their country. LimHwaRan and JinJinYong were enshrined as a God in local area. Also, the Introducers were enshrined as a God in Okinawa. For example, Noguni Soukan was enshrined in Seji shrine. These introducers honoring processes were more marked in main land, and which established the Seorim Shrine, DeokGwang Shrine, Gonyang Shrine, Ido Shrine. However, these honoring processes were hardly found in Korea. Perhaps, it is lack of cultural background that enshrining and honoring a human as a God. If so, Korea has a difficult cultural environment to emerge a folksy hero.

The Study focused on the diplomatic courtesy between Dongnaebu and Choryang Oeguan from the last day of the Tokugawa Shogunate to the early Meiji period. There are some pictures which were described the diplomatic courtesy of Dongnaebu governor toward Japan ambassadors. It is called ‘Dongnae Busa Jepoesado’ which expressed the diplomatic exchanges between Korea and Japan in pre-modern. The the diplomatic courtesy of Joseon Dynasty has been researched in large, but that of Japan has not been investigated much carefully, in spite of very interesting topics. It were very few reports which were studied about the courtesy of Choryang Oeguan. The courtesy of Choryang Oeguan would be a clue for finding the diplomatic relationship between Korea and Japan. Therefore I hope to examine thoroughly about the Daraeyeon and Bongjinyeon which were acted the reception courtesy by instead of Joseon Dynasty, besides I would inquire into the courtesy procession from Choryang Oeguan to Choryang Gaeksa which was the symbol of the Joseon Kings. The parade of Japan ambassadors were composed of 84 persons, was prepared at 5 a. m. and marched with many military escorts for the Daraeyeon which was prepared in Yeondaecheong. But the Bongjinyeon courtesy reception was opened by twice times in Choryang Gaeksa and Yeondaecheong, was composed of 95 persons. Then the picture was called ‘Joseonzue’ expressed the courtesy parade, and informed many interesting pacts of Choryang Oeguan. The Bongjinyeon parade of Joseonzue was composed of 122 persons, was expressed in detail.

Kim Chunsu brought out 󰡔Deulim, Dostoevsky󰡕 based on experience that he was deeply moved by Dostoevsky and he received Dostoevsky's revelation in the downhill of life. Dostoevsky was the conversation topic for him; Dostoevsky symbolizes tragedy of human existence. Through writing about Dostoevsky's persona and undergoing the poetic experience in St. Petersburg, Kim Chunsu showed the process of exploring his poetic career and trauma. He tested self-reflexivity to gain a deeper insight into life and death over intertextuality with Dostoevsky. He was inspired from Dostoevsky; that is possession a sort of poetic inspiration or holy madness. In this collection of poems, He made a frank confession of the evil that calls into question, creating complicated conflict without the knowledge of himself. He lived with chronic trauma from violence of history and ideology. He used devil of Dostoevsky as a projection of his trauma. And he contrasted with self-reflexivity. Also, he examined the ultimate matters, death and salvation; the old poet had to attempt to solve the problem of death. He dramatized the death and the resurrection of Jesus motifs accurate statement of how human existence is tragic and nihilistic. Inside of the poet Kim Chunsu who had been possessed by Dostoevsky was confused, lonely, and painful. However he made us to feel reality by capturing tragedy of human existence. His process of creation in which transform his trauma into universal experience through integration and deconstruction with Dostoevsky will provide inspiration for us.

This article discusses “oral history” in terms of memory rather than “history” in order to revive its critical meaning to the conventional field of history. Oral history occupied a position in the field of history with the trend of “writing history from below.” The premise of oral history is that the stories told preserve certain experiences. However, the significance of the oral history methodology lies in the deliberations on “memory” rather than in the hasty fusion with historiography. When oral history is treated in terms of memory, its ‘afterwardsness’ and fluidity can be discussed. Oral history collects unstable memories that can be twisted according to the present situations of the storyteller. When we deliberate upon what is remembered and what is forgotten, as well as why something is told while something else remains in silence as a secret, we will be able to see that oral history is not about recording the past but about reviewing the past from the present position. Oral history, experience, and historiography are in dissonance. From reading that dissonance, we can reveal the alternative meaning of oral history, which is composed of unstable memories constructed in the “periphery” of historiography. “Oral history” is a constant criticization that renders what is familiar unfamiliar.

Many of the bronze age ruins, Ulsan regional distribution Taehwa-River stools and as a result of this excavation was confirmed. This is a good place to live to mankind at the time variation of the taehwa river environment that remains to be seen. In particular, at the time, taking into account the natural terrain as much as possible because the population density high, its presence seems to have choice, given the multiple criteria would have the most favorable choice. In particular, if you are located in any area on the banks of the collective was formed to take rock if you look at people's understanding of the way the water seems to be able to guess. The survey was concentrated on the areas of crowded housing, and avoiding the water easy to acquire the wind area, approximately at the location. Especially if you are harmed by the river waterway has been given preferred the antithetic areas Point-bar Tuck, multiple water gathering points in the colony. This is different from the concept of the modern geography of Feng Shui. Therefore, since the prehistory settlements and take advantage of the choice of Feng Shui has been already a geography, at that time, people will be able to learn wisdom from thinking of this thought.

The purpose of this study was to examine the effect of public design elements of night landscape in Busan on intention to recommend. The important contribution of this study is to suggest which public design elements should be taken into consideration when planning and designing night landscape for a city. After empirically testing the proposed hypotheses, the following key results were achieved. First, it was found that the public design elements in nightscape had a significant effect on the intention to recommend to others. In particular, those welfare, aesthetics, amenity, safety, universality, regional identity, and difference in public design elements in night landscape exerted a positive influence. The welfare, which feel like comfort, reducing stress whether the recommend had a sense of fellowship or is convenient for anybody to experience, has the greatest influence. The following powerful factor was amenity which is associated with people’s perception on the landscape experience to be beautiful and harmonious. This study concludes that the public-design elements in night landscape play an important role in influencing people’s perception on intention to recommend to others.

The purpose of this study was to investigate the influence of irrational beliefs on parent stress of parents with young children and to test moderating effects of individualism and collectivism on the relationships between the two variables. 615 mothers participated in this study and completed General Attitude and Belief Scale-Korea, Parentig Stress Scale and INDICOL. Collected data were analyzed using simple regression analysis and hierarchical regression analysis. Major findings of the study were as follows: First, results of simple regression analysis showed that irrational beliefs generally significantly predict parenting stress. Need for comfort belief was the most influential. Second, there were no moderating effect of individualism and collectivism in the relationship between irrational beliefs and parenting stress.

The preposition ‘Zai’ and ‘Yu’ is the most commonly used in modern Chinese typical prepositions. Our students are North Korea and applied when mixed, many kinds of mistakes. The reason is Chinese including the mother tongue interference, but the difference of the two prepositions that entity will never abuse the main reason. Therefore, these two prepositions to analyze the significance of the gap between the quality of the problem is very important. The sense of quality is differences in usage also can know. This, in the legal quality of component analysis method and the comparative significance of the two official accusation prepositional description. This difference quickly identify qualities of two prepositions.

This paper is a study on the China’s National Policy in ‘Xi Jinping Era’. The research objective of this paper has analyzed China’s National Policy in ‘Xi Jinping Era’. I investigated and analyzed the speech of Xi Jinping, major conferences, national authorities homepage, newspapers and magazines. Xi Jinping stressed ‘the great revival of the Chinese nation’ and ‘China’s dream’. The Chinese government believes that national unity has made China’s dream to be successful. First, I deal with nationalism policy and major national events. The rise of the Tibetan monk committed suicide. And, Xinjiang Uighur is causing the terrorism. For this reason, the Chinese government's nationalism policies are becoming stronger. The rise of the Tibetan monk committed suicide. And, Xinjiang Uighur is causing the terrorism. For this reason, the Chinese government's nationalism policies are becoming stronger. Second, I deal with National policy features of the Xi Jinping era. Hu government is different from the establishment of the Organization. The most important difference is the establishment of a new national organization. This national organization is the ‘Council of State Security(國家安全委員會)’ and ‘The Central Leading Group for Internet Security and Informatization (中央網絡安全信息化領導小組)’. And the Chinese government has made the anti-terrorism law (draft), established a ‘National Counter-Terrorism Information Center’. One of the purposes of the Organization is established because the safety and stability of ethnic minority areas. China’s nationalist policies are giving a great impact on Korea. China argues that the poet Yun Dong-ju minorities in China. Xi Jinping Chinese government has carried out a strong nationalistic policy. Korea should guard against Chinese nationalism in China.

This study is focused on the cultural properties of lodging facilities in Korea, China, and Japan. The research method on the accomodations which can be the integration of the culture on clothes, food and house and also tell three countries' cultural differences is crucial to find out each country's cultural discrimination point. The research on the definition of accommodation, food culture, and how to serve can tell us the meaning of accommodation in the whole society and unique cultural tradition in each country. The lodging facilities are the place not only for sleeping but also for lessening travellers' fatigue with alcoholic beverage in Korea, food in China, and bath in Japan. They are called ‘Jumak’ in Korea because of selling the beverage, makgeolli, ‘Banjeom’ in China because of serving food, and ‘Ryokan’ in Japan because of bathing. They can show the cultural differences of three countries, depending on alcohol, cuisine, and bath. ‘Jumak’ in Korea served the dish ‘Gukbab’ for people eating the meal in a short time, which can reflect the trait of sharing soup in Korean food culture. The trait can stand for the sense of tight bond and community in Korea. ‘Banjeom’ in China served ‘Manhanjeonseok’, various and plentiful cuisines, for enjoying the meal together. Chinese have taken out and had the dishes of big plates on the circle rotary table and the food for Chinese means joining. ‘Ryokan’ in Japan served ‘Kaiseki’, a formal cuisine from a warrior family on the Middle Ages. The dish is served to the customer's room by a portion of course dish, which can show us the individualism of not sharing food with others. How to serve can let us know the sprit of ‘Jeong’, the unique sentiment in Korea, ‘Banguk’, the means for business in China, and ‘Omotenasi’, the way of careful and kind serving in Japan. In conclusion, the accommodation of three countries can be the place to symbolize the salient features, ‘sharing’ in Korea, ‘joining’ in China, and ‘individualism’ in Japan.

The traditional grammarian Jespersen (1914, 1924) states that there are several plural forms: one plural form represents a group of homogeneous individuals belonging to the same category, while another plural form represents multiple objects or people possessing the same form, though not belonging to the same category. Jespersen called the former the “normal plural”, and the latter the “plural of approximation”. With this distinction in mind, this paper examines the use of “tachi” that is used to represent the plural form in Japanese. An examination of the environments in which “tachi” occurs in Japanese literary works reveals that “tachi” is not limited to common nouns; it also appears with proper nouns and kinship terms. Ikegami (2000) underscores that, based on this fact, “tachi” is mainly used in a similar manner as the “plural of approximation”. Strictly speaking, however, this is not really the case. Thus, this paper clarifies the usage of “tachi” through a detailed comparison between Japanese literary works in which “tachi” appears and Korean translations of these works, as well as by soliciting the opinions of native Japanese speakers. This paper also briefly explains the usage of “men” in Chinese in relation to the “plural of approximation”.

It is assumed that the Focus-on-Form can be utilized in teaching some grammatical elements in various languages. This paper tries to apply a kind of Focus-on-Form in teaching Japanese. the Voice (-rareru, -saseru, -saserareru) are analyzed and used in a Focus-on-form method in this paper. It turns out that Korean Japanese learners shows some improvement in writing the Voice expressions after the instruction of Focus-on-Form. It is reported in this study that learners' communicative competence is leveled up after practicing the reactive focus on the form of the Voice.

In this study, I focused on the level difference between the members of the group in a Peer-Response. The goal is to clarify the question of what differences arise in the consciousness of the learner by the level difference in the group. I had a questionnaire after writing class in order to solve this problem. Three issues will be mentioned as future challenges. First one is “Content to learn the advanced learner”. Not only higher capacity than other members learners teach in the group, about what to learn and the notice was obtained, there is a need to more specifically survey. The second is the “Contribution way for low levels learner”. If the Japanese ability is inferior to other members, it will become many situations that taught to advanced learners. So it will deviate from the basic elements of the original cooperative learning. It is important to figure out what contribute to the group members in activities. Class of Peer response is required ingenuity, such as can feel that he is useful. And, the third one is “Way for the role is not too unilaterally” Teachers will need to consider the basic elements of cooperative learning. That is the “equal” and “reciprocity”.

As the first study objective, this paper tries to identify why Akutagawa had interest in ghost story novel in these times and he took war related ghost stories as the subject. And, the issue should be also verified whether the evaluation about 『Strange stories』 which is classified as Japanese ghost story novel is appropriate. Second, many of Akutagawa’s works can be often identified to take the form of ‘story within a story’ that the novel is included in the novel. Especially, 『Strange stories』 has been ignored in preceding studies even though it had the form of typical form of ‘story within a story’’. Finally, among Akutagawa’s techniques, even though the readers can read the narrator’s technique to deceive the readers in this work, this couldn’t receive the attention as well. The fact that narrator’s expressions to beautify the main character had the contents to deny the main character on the other way can be identified in his other works. Through the above study purpose, the value of novel techniques in 『Strange stories』 could be rediscovered which didn’t receive the attention until now.

Until this time, previous works usually bias to specific women who are forced to live the miserable lives by feudalism in Edo period. In this paper, Saikaku’s view of womanhood is studied analyzing various looks of women described in works. As research methods, the view of study is declared how to look at a man and a woman’s love or date and we looked the result and Kosyoku of heroines in the work examining contents of each volume of ≪Koshokugoninonna≫ in 5. From this result, it is studied how women of Jo-Nin love and date based on the behavior of heroines in each story. Saikaku looked at the love of a couple in a positive way and advised married woman to be a Buddhist monk, using the public eye. To summarize the case, Saikaku expressed positive view about the pure love of married woman and sympathy for woman who faces death. And also, Saikaku tried to describe the woman who lives an independent life even perceiving the love ends in tragedy because of social environment. SaiKaku’s works was beloved because this active attitude makes readers in Edo period empathize and get vicarious satisfaction with the women in Saikaku’s works.