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This treatise aims at explaining about the value of ‘‘노화비’(reed broom)’ which had been made at the province of Gangseo in Busan as isolated region. Nowadays in Korea, it is naturally accepted that a intangible cultural asset which has typicality of nation is recommended for registered remains recognized by UNESCO. However, some intangible cultural asset which has local feature and made by local residents at province for a long time has its own value to be regarded as UNESCO cultural remains. This treatise tries to search the history and the process that the reed broom has been made and used at Gangseo in isolated circumstance. Though long history had flowed at this region from 7thousand years ago, the position of this region had not been independent. Therefore its belonging had changed many times, especially after early 1970s when Busan tried to develope and expand its territory to get multiple functions as metropolis. With such trends, Gangseo was forced to be the part and the outskirt of Busan, and the residents of this region were also forced to live following to belonged lives. The distinct changes were occurred with such attempts of Busan for example housing, building factories and urban construction project. According to such changes, many traditional villages were disappeared at Gangseo where residents had lived painfully in barren surroundings because of lack traffic facilities, floods and insufficiency of drinking water & foods etc. In such situation, the craft work making reed bloom had been good industry for residents to get profits to live, at the same time, it had been also regarded as art craft works. The reed blooms made at Gangseo had been sold and spread to all over the provinces of nation. It had been commonly used as a tool for sweeping, hwever some people had owned and kept it as trinkets. So some people living at Gangseo usually says “The breed bloom is excellent art and the skill of craft work is just cultural heritage.” At the result, the reed broom has such value to be regarded as a symbol of overcoming difficulties of lives, therefore also as a intangible cultural asset.

As shown in the directional tendency of the etymology of “存在” and that of “existence,” the traditional spatial awareness in northeast Asia is an introverted one, expressed in the concept of “boundary space.” With the advent of the modern era, boundary space has drastically been reduced by the state-level housing measurement policy or social desire, resulting problems like the isolation and alienation of individuals and the emergence of spatial minorities. Although, in the relation between space and man, the isolation of man and prescription of their life by space had happened in the past and will continue in future, never has human solitude shackled by a residential space, a “house,” been as markedly expressed as in the recent some 20 years of Korean and Japanese literature. Such a turn to space, in this study, shall be named “spatial literature.” A study of spatial literature is an attempt, focusing on the concept of space, to examine the relation between the existence of man and space, spatial isolation, and alienation. Spatial literature has literary and social significance in that it deals with issues on the destruction of the inner mind of man, with regard to the economic policies and housing problems, which statistics cannot express. The reason why literary work like Rent by Kim, Gyeong-Eun, A Story of Staying at Gap-eul Gosiwon by Park, Min-Gyu, The Legend of A Senior by Tomoyuki Hoshino, and House by Zhang Yue Ran, all of which tackle the youth generation’s problems concerning space, is attracting much attention these days is because these writers, all born in the second half of the 1960s, have observed the human existence that emerges in the change of social awareness of space that they had experienced.

Gentrification is a phenomenon in which increased rent resulting from the influx of huge capital forces the existing inhabitants out of a city to its outskirts. Previously confined mostly to residential area, it is now found almost everywhere as well as particular areas such as commercial zones. There have been many case studies and theories on gentrification in other countries, but in Korea the studies are short in history, a direct application of the western theories has its limitation, and such application may lead only to different results from reality. Gentrification is an ongoing phenomenon, but it has a lot of controversy with different scholars having different opinions and concepts about it. In addition, the actual phenomena in the downtown areas are going on differently in different countries or in different cities. This paper discusses the gentrification phenomenon happening in the original downtown area in Busan Metropolitan City. The Jungang-dong area, dubbed as the original downtown area in Busan, was the center of art settled by the artists who took refugee before and after the Korean War. However, in 1998, it went through a period of rapid economic recession as the central business district shifted away to other area with the relocation of the city hall buildings. The city government created ‘Totatoga,’ a space rental project for starting publication utilizing the empty space of the buildings, for the purpose of revitalizing the area as part of the urban regeneration initiative. As time went on, the area began to recover its vitality but met with an unexpected gentrification phenomenon. Though the area regained its vitality, it soon became the magnet for newly established shopping malls, leading to a gradual raise in the rents which forced out the residents who had previously settled there. Regarding this, the city government has enacted an ordinance to prevent this gentrification phenomenon and strengthened its support for the affected residents. However, the artists who moved in here faced various problems because they were the group formed not spontaneously. The city government has presented a guideline for their exchanges with local residents, but in many cases, such regulation is not enough to reinvigorate a community. In addition, since they have to go through an evaluation process for their works after the termination of their contracts, they are not in a good position to freely act and speak out their minds, so profound efforts should be made to address this issues.

This article aims to arrange the processes of changes and maintenances of Osaka urban space from Jokamachi to the modern city in the chronological sequence. Osaka, unlike Tokyo, has developed the typical industrial city of modern Japan, so that it may be called ‘Manchester of Japan’. To understand totally the urban history of this city, total arrangement of its spatial shifts and city maintenance processes should be presented. In this way, this article arranges the change of its urban space and city maintenance processes from the period of Jokamachi through the nineteenth century to the early twentieth century when it had carried out the city maintenances in accordance with the enforcement of 1919 City Planning Act as the first Japanese modern city planning law. The examination of the urban space and maintenances of Osaka from the nineteenth century to the early twentieth century shows the following facts. First, the urban area of Osaka had rarely changed from the early modern and the middle of Meiji period, even if it was expanded from the 1900s on. In particular, the second extension of city limits allowed Osaka to be the largest city of Japan both in the population and scale. From then on, they had been constantly increased. Second, the street network organizes the urban spaces. In this way, Koraibasitori of the east to west had become the central axis as a path from the down town area to the Osaka catsle in the early modern. Third, Sakaitsuji of the south to north had been dependent on the street networks of Osaka in the early modern, but it became the central axis of the Meiji period. Forth, the scheme and construction of the street networks centered on Midotsuji abandoned the early modern space of Jokamachi, and commenced the formation of new spatial structure of modern city at Osaka in the early twentieth century.

This study is to call for the necessity of the research and development of the contents for the integrated education though the analysis on the social role of the married women immigrants who have led their successful lives in Korean society, which may be considered as the professional resources and through the analysis on the role of its relevant educational institutions out of the dispensational and sympathetic case analyses on the married women immigrants through the existing methodology of role theory. Currently, the order of nationalities sorted by the largest foreign residents in Korean society is as follows ; Chinese, Korean-Chinese, followed by Vietnamese. And the Chinese and Korean-Chinese account for the biggest part of the nationalities of the married women immigrants, which is the top object of concern in the discourse regarding the multi-cultural society, followed by Vietnamese, amounting roughly to the total number of foreign residents in Korea. People of their 30s make up the biggest part of the married women immigrants, followed by those of their 20s and 40s. In other words, it is found that they are very young. The nationalities of married women immigrants are similar to those of low-skilled foreign workers and immigrant youths. It can be predicted that the married women immigrants have a variety of possibilities as the productive populations who are bilingual through the similarity in their nationalities. The direction of providing the proper function to society and of overcoming the barriers to the social integration presented in the relevant various researches with the preparation of the policies granting the roles to the married women immigrants in consideration of their characteristics. is sought in this study

This paper presents an investigation into the characteristics of social ecology in the poetry of Shin Kyung-rim, identifying the deconstruction of hierarchical structure and equal relationship, spontaneous diversity and dependency of mutual aid, dialectical continuity, and orientation of free nature in his poems. The study first discussed the thinking behind his effort to reach equal relationship through the deconstruction of hierarchical structure in his works as a precondition of social ecology. He argued that there should be equal ecological status between men and between man and other species as they were overlapped, connected to one another, and interacted with one another. The study then discussed spontaneous diversity and dependency of mutual aid. In his poems, all the aspects of life phenomena exhibit the features of organic complexity and also spontaneous diversity. He maintained that all natural phenomena including man engage in constant interactions through the connection of various phenomena and thus result in differences at every moment, moving forward to new creations accordingly. Those discussions led to dialectical continuity and orientation of free nature. In his works, continuity as secondary nature appeared in a pattern of social and cultural phenomena including man being in harmony with first nature and thus oriented toward free nature. Man and nature grow increasingly complex through their interactions, thus evolving. Those findings show that the characteristics of social ecology in Shin's poetry hold significance as alternatives in that they focus on the understanding of organic aspects of human society and nature while being oriented toward free nature. The present paper discussed the fact that the features of human society dominating his poetry in terms of organic theory represent an aspect of natural phenomena.

It is thought that Pan-eastern sea cultural area is related from the pre-historic age to the North South states period. According the present archaeological data, this cultural area was established from 6500 years ago and was the most widely distributed to 6000 years ago. It spread from the dowmstream area of the Amur River to the eastern coast of Korea and the background of formation of this cultural area should be related with livelihood of hunter gatherers. The flat bottom pottery that used to influence to the eastern coast of Korea disappeared from 5000 years ago and the range of this cultural area was limited to the Maritime Province, the Mudan River and the Duman river area. However, as the culture of the Duman river and Pan-eastern sea cultural area spread to the middle-western part of Korea from B.C 15C, the southern part of Korea entered to the Bronze Age and used flat bottom pot shaped pottery. The influence of this cultural area appeared for a short time. There is a study that the Jungdo type pottery of the Gangwen Do and the middle part of Korea originated from the Tuanjie-Krounovka culture in the Duman river and Maritime area in the Early Iron Age. Eventhough researchers has their own basis, it is certain that there was the exchange between these two areas. In the North South states period, Pan-eastern sea cultural area entered upon a new phase. By the Kraskino Balhae castle excavated for a long time, much parts about this castle revealed. This castle played a role as a bridgehead to Japan. From the viewpoint of Pan-eastern sea cultural area, the range of this area expanded to Japan. It is related to diplomatic relations and trade of Balhae. The range of Pan-eastern sea cultural area changes according to the times. The background of formation of this cultural area is related to the livelihood system of hunter gatherers in the prehistoric age, and diplomatic relations and trade played an important role after Irom Age.

Since opening in 1876, Japanese who entered the Joseon dynasty entered the cities of Joseon early on and published local newspapers. Although all of these were published in Japanese, there was a considerable impact on Koreans because there were Korean readers and staff. Therefore, the study on these newspapers is helpful to understand the characteristics of Japanese society living in Chosun, which is the subject of Japan. And the economic activities provided to Koreans living in the provinces. Therefore, there will be value in various aspects. Among them, <The Chosun Sibo> is a Japanese newspaper published in 1984 in Busan, and f eatures the characteristics of the early newspaper published during the Japanese colonial period. It was distributed to Japan and announced Busan to Japan. In addition, it was influential as a newspaper during publication. In particular, through the records of the Gyeongsangnam-do Mulsan Gongjinhoe, I have searched for information on the local Gongjinhoe that have been rarely studied. Through the related events and articles, I was able to understand not only the characteristics and interests of Japanese society residing in Joseon but also their perception of Joseon and Koreans. Moreover, it pointed out that it is necessary to correct the date and date of delivery of the original image. In addition, if the provision of interpretation of Korean articles and the cataloging of articles are preceded, the study on <The Chosun Sibo> can expand the existing framework of research on the Japanese colonial period, centering on Seoul, to the provinces. Also, it can contribute greatly to regional studies of Busan area as a general trading newspaper issued in Busan.

This paper contextualized the different texture and meaning revealed in the midst of representation of comfort women through the comparative analysis of documentary films on ‘comfort women’ which were produced by Korea, Taiwan and Japan. The framing methods of comfort women survivors is overlapped, or differentiated from each other according to the awareness within society and the nation’s identity, and the government’s role. This paper had a discussion about one’s eyes and emotion involved in sharing and difference, and East Asian contexts of politics and ethics. The Korean film director Byun’s films are discriminative in that his films realize comfort women’s testimony as the process of growth into a social agent making their own voice other than comfort women victims’ being the object of compassion. The testimony of the former comfort women victims in the films becomes a performative stage in which they raise up their own distress into the expression of social wounds. In addition, there appears an excessive subjectivation phenomenon in which comfort women survivors are self-conscious. This reflects a desperate situation where they have no choice but to be an activist who performs a new history writing herself under the circumstances where the government fails to properly play its corresponding role in comparison with the people’s strong will for nationalism. In contrast, Japanese documentary puts more emphasis on interviews including detailed stories of victims instead of providing the historical information related to comfort women system. Main focus is striving to try discover individual human’s portrait hidden behind a group. Comparing to Byun’s documentary, the comfort women survivors seem to be relatively free from the camera. In addition, activists’ voices are minimized. Such a representation method has a strategic meaning of breaking through the Japanese government’s attitude of not taking into account the individual victims at all but putting nation-to-nation relations ahead of everything in handling the issue of compensation for comfort women. Although the historical trajectory of Taiwan was similar to that of Korea, but Taiwanese documentary film shows the difference in that emotional aspects of victimized women such as distress and grief are highlighted. Taiwanese film shows the tendency to approach comfort women’s suffering as the issue of a wounded citizen due to warfare other than the issue of nationality. In addition, they tend to give a lot more weight to understanding and consolation of an individual’s pain rather than putting emphasis on collective power for change. The emotion of sadness, which dominates film, belongs to psychological reality of Taiwanese who have been under the long political suppression, together with relatively weak nationalism, complex sentiment toward Japan, and unclear state identity.

Many migrant women workers who enter South Korea with E-6 visas are in a state of damage to human trafficking. They have not received the labor contract in their native language from the time of immigration and often fail to receive the explanation of that, and they are confronted with working conditions different from what they were aware of at the time of recruitment. They are exploited in the form of a combination of labor exploitation and sexual exploitation such as forced labor, long-time labor, prostitution, dating services, low wages and juice sales at entertainment establishments, seizure of passports or alien registration cards by employers, linguistic, physical, and mental abuse and surveillance. In other words, the exploitation of human trafficking against these people is being carried out in a variety of illegal exploitation that is subject to punishment by various laws such as the Labor Standards Act, the Special Act on Prostitution, and the Criminal Act. South Korea has ratified the UN human trafficking protocol in 2015. It contains provisions for criminal conduct to punish perpetrators of trafficking, support and protection measures for victims of trafficking, prevention of trafficking and international cooperation. Policies to deal with the human trafficking situation of migrant women with an E-6 visa should be made in accordance with the UN Trafficking Protocol. The legal regulations on their performances should be prepared so that the authorities can supervise the conduct. It is difficult to systematically respond to the special circumstances of migrant women with E-6 visa through existing laws. Special laws on human trafficking must be enacted to improve the reality of migrant women with an E-6 visa who are involved in various illegal exploitation measures. By implementing special legislation on trafficking, it will be possible to establish real punishment rules based on the peculiarities of trafficking crimes, to provide effective protection and support for victims, and to prevent trafficking.

This paper starts from the consciousness of how to make women's place in urban space. And criticized the spatiality of women- friendly cities that are zoned into women's spaces in urban public areas. This is linked to the issue of how to redefine women's space in the controversy of misogynyㅡ, which is expanding beyond the women-friendly frame. I examined the representation pattern of the dichotomous urban space constructed by the gender grammar. As the modern urban space moved into the postmodern period, the female subjects were invited to urban space actively, but the position of women was still represented to serve as patriarchal capitalism supplement and reinforcement mechanism. On the other hand, women- friendly cities can be seen as the agenda of urban practice to represent women's space beyond gender dichotomy fixed in our society. However, the visible spatial production of ‘safe space creation’, which focuses most on this agenda, has confirmed that the results are still being reproduced and expanded on aggression/defense, safety/risk, and man/woman gender dichotomy. We should converge the voices of various women, rather than zoning women's affinities in the partitioned space order as a share of the allocation. In this sense, It is important to signify the voices of women in the center of the city in recent years as a process of women's intervention and negotiation on the social production of space and re-contextualize them with the frame of a ‘woman-friendly city’. In this paper, it is implied that it is connected to ‘paradoxical space politics’ beyond the boundary of G. Rose and ‘the politics of encounter’ of A. Merrifield.

This paper introduces a new approach method on science and technology level assessment by using growth curve model concept. It may make readers possible to understand in dynamic analysis approach since growth model is rooted on the historical and empirical development of measuring biological growth pattern of plants, animals and viruses, etc. The paper used Gompertz and Weibull models and compared both models or which model might be better fitting. The Gompertz growth curve model has been the only and popular one used to analyze general technology level assessment in Korea for the last ten years since Bark(2007). There has been some arguments about possibility of other substitute model for the matter including Weibull model. Kim and Bark(2015) introduced the Weibull growth curve model to measure the technology level assessment of some fishery areas. This study tries widening its usage for more general scope of technology areas by introducing the result of fishery and construction engineering areas, which are relatively compared in terms of technology characteristics of its own. The study draws possible conclusion to see whether both Gompertz and Weibull models better represent growth pattern of biological oriented ones or which one better fits. Adding to that, the paper tries to see whether science and technology growth patterns of these two concerned areas are similar or identical with time lag between Korea and countries with the state-of-the art including Japan.

In Japanese language, The verbs[narau] and [manabu], which has meaning of something to learn was considered about meaning usage of learning verb and exchange relationship. Each verbs appeared clearly about similarities and difference. If an easy to know it, It is as follows. First, [narau] has six types of meaning. That is 1. to learn for something, 2. to see, learn and experience, 3. to learn something which has abstraction, 4. to practice function and skill repeatedly for body into training, 5. to remember about to build experience, 6. to study. In these meaning, If you use meaning number 1, 2, 3, You can substitute [manabu]. But other meaning’s case, You can’t exchange it. And then, <Chart 1> helps easy to know about exchange relationship of each thing. Au contraire, [manabu] has nine types of meaning. That is 1. to learn for something, 2.to see, learn and experience, 3. to study, 4. to research deeply, 5. to make information and knowledge their own, 6. to find and learn about abstract something, 7. to understand something, 8.to go school, 9.to imitate. In these meaning, If you use meaning number 1, 2, 3, You can substitute [narau]. But other meaning’s case, You can’t exchange it. And then, <Chart 2> helps easy to know about exchange relationship of each thing. Finally, In this paper, We consider meaning usage and exchange relationship about Japanese language. But, This thesis just say possibility of exchange relationship. Any page doesn’t consider about “why can exchange?”, “why impossible?” and “if can substitute, Does it have same nuance?”.Moreover, I know that learning verb of Korean which correspond to learning verb of Japanese. In the next time, I research on two thing’s contrast.

This study conducted a survey to clarify how different learning spaces (or classrooms) and grouping (or pair) methods of peer learning affect the mindset of a learner. Also, an interview was carried out to add a qualitative factor. In the three different class types of uniform learning, ‘ㄷ,’ and a fixed group, a Japanese class with a peer learning concept was given, and then the survey and the interview were conducted. Before the survey, a preliminary survey was conducted to identify the learner’s tendency and to set questions. In the uniform types of learning classroom, learners freely choose seats and members to do assignments with, but they normally do activities with the same members. They accept positively that they can study both in the seats and with the friends they like, but from the perspective of peer learning, only a few pairs or groups achieve effective learning. Intimacy reduces psychological anxiety, but it is hard to balance language level or motivational differences between group members, so this method is effective on only a portion of learners. In the ‘ㄷ’ type of classroom, a sense of unity, partner diversity, and novelty are accepted positively, but it has a negative impact on building relationships with partners. The survey result shows that it is better to have the same partners for a certain period, rather than to have a new partner in every class. Also, having a teacher to choose partners, who knows the readiness of the learners (*readiness refers to a learner’s information such as one’s learning maturity, the learner’s condition, or the learning environment), gives more balanced learning pairs. In the fixed group types of classroom, the learners accepted this method positively from the perspective of interactive learning. Not only was their own Japanese learning stimulated through activities with other members, but it also clearly showed that the burden on learners was reduced. However, it became clear that motivation, cooperation, and appropriate level differences in the group members are the necessary conditions to achieve those effects. Even from a conductor’s point of view, this type can control both small and large groups; it is expected to be one of the most effective learning space methods in peer learning.

This study analyzed and examined how native Japanese speakers change sentence-final expressions, aizuchi(back-channels) expressions, and styles of honorifics according to interpersonal relationships of age, social position, and gender by using BTSJ(Basic Transcription System for Japanese) corpus. As the results, it was confirmed that style management is somewhat different according to interpersonal relationships and there is different norm awareness of language management. The detailed results are as follows. A) As for sentence-final expressions, most males change styles according to their age and social position. B) As for sentence-final expressions, females are more sensitive to their age and social position, so they change styles more frequently than males. C) As of aizuchi(back-channels) expressions, both men and women change styles according to age, social position, and gender. D) As of honorifics, both men and women use only some limited formats regardless of age, social position, and gender. From the research results above, following suggestions can be presented about Japanese language education. 1) There is no need to be overly conscious of the position of the opponent and to change the style, except when there is a direct hierarchy or interest. 2) As for style change of aizuchi(back-channels) expressions, it is not strictly required to have a normative distinction of the past polarity between polite formate of ｢Yes, sir(hai:はい)｣ and informal one of ｢Yeah(un:うん)｣. 3) As for instruction of honorifics at the beginner level, it is possible to focus on the management of limited forms. That is, it is better to work on and practice versatile formats with many uses, such as ｢いらっしゃる：irassharu｣ which means ‘to go, come, and stay or be’, ｢される：sareru｣ and ｢なさる:nasaru｣ which mean ‘to do,’ and ｢行かれる：ikareru｣ which means ‘to go.’ It is enough to teach advanced students in need to make a fluent use of honorifics.

Even though Japanese grammar education has been struggled to improve Japanese communication skills for learners, it is still unsuccessful. Especially, the “voice”, usually considered as challenging part of Japanese grammar, has been stressed lately. However, acquisition and language management of the “voice” for learners are still poor. Thus this paper would examine the present condition of acquiring “voice” and the efficiency of language management. Furthermore, this paper would look recent Japanese grammar education up by comprehending grammar textbook, which deal with the using of the “voice”. The last significant purpose of this paper is to research how native Japanese speakers take advantage of the “voice”. There are some differences between the textbooks and the corpus in the usages of the “voice.” The voice in the corpus is limited in the specifec usages such as “the sentence including subject using happening. It is observed that there are disuses in pragmatic variations in the corpus. On the other hand, the voice of the textbook is represented simple example in sentences. In this paper, It examines that simple examples in the textbook has to be revised imminently. Grammar has been one of the most important parts of the language learning. It usually takes time and efforts for the learners to master the grammar of a language. It is understood that early language learners become less interested in getting the knowledge of a grammar. As a result, they have hard time to understand the language and to use the target language in a real communication. This paper tries to analyze the survey and suggest in teaching Japanese Grammars in class

Minamoto Ieyasu, Yoshitsuna and Yoshimitsu who were Minamoto Yoriyoshi’s three sons held their coming-age ceremony at Iwashimizu Hachimangu (so called Yawata) Temple, Shimokamo Jinjya in Kyobo and Onzouji Temple near the Lake Biｗa in Shiga Prefecture, respectively. So the 1st son was named to Yawatataro after the ceremony and the 2nd son to Kamojiro and the 3rd son to Sillasaburo. Many researchers in Japan show that Yawata Kami, the god of Hachimangu Temple, Kamotaketsunumino- mikoto, the god of Simokamo Jinjya, and Sillamyojin, the god of the Onzoji Temple are closely connected to the Hata Uji (Family) who came over Japan from Silla, the southern area of Korean Peninsula. The goal of this thesis is to figure out the strong historical relationship between Hata Uji (Family) and Kamo Uji (family) in the ancient times. Hata Uji were a blacksmith group in Gose, Katuragi Region in Nara and apotheosized Ajiskitakahikone Kami as their God who was the God of Iron. Kamo Uji leaded this religious ceremony for Ajiskitakahikone Kami. In the fifth century AD, these two families moved into Kyoto, due to the collapse of Katuragi Uji and had made a great contribution to build up Great Kyoto City. Hata and Kamo Uji had the same historical fairytale and were very intimated with marriage ties. Kamo Uji apotheosized Kamotaketsunumino-mikoto in Simokamo Jinjya, who was originated from Katuragi Region and Minamoto Yoshimitu had his coming-age ceremony in Simokamo Jinjya that was also well connected with Hata Uji.

This paper aimed to analyze how the scientific perception of postwar radioactivity was expressed in the genre of special shooting, focusing on the initial Ultra Man series(『Ultra Man』 『Ultra Seven』『Returned Ultra Man』) produced/aired in the period of advanced economic growth when Japan's national identity started to be rebuilt up after losing the war. Especially, it considered the formation process and problems of ‘atomic bomb literature’ formed in the same period when Ultra Man was aired, and also how the radioactive issue was handled/transformed in the postwar relation between Japan and the US, and the relation between Japan and Okinawa. In the results, the radioactive monster shown in Ultra Man was not only an assailant, sometimes, but also a victim exposed to radiation because of earthian(=Japanese). Especially, paying attention to the drama charged by Ginzo Tetsuo, a scenario writer from Okinawa(When the initial Ultra Man series was aired, Okinawa was occupied by the US.), the alien invading the earth to conquer it was not a simple invader. It could be re-interpreted as a work bringing up the 'good will' itself of Ultra Man(=US) unconditionally helping the earth(=Japan) in the absolute ties as an issue(understanding the Japan-US alliance). Therefore, the comparison/analysis of the representation of radioactivity and radioactive monster described by writers from the mainland and Okinawa would provide a chance to review the fixed perception of Japanese people as postwar 'victims' in the post-national /post-regional relations.

Sagisawa Megumu’s literature addresses the non-mainstream life that was insufficient for the past. In her literary works, she brings up ‘changing oneself’ as a topic portraying a marginal man who is stuck between the past and the present and between an ideal and a reality. The main theme of her literary works is an identity of a marginal man like a Korean resident in Japan. In 1987, she won ‘the Rookie of the Year Award in the Literature’ for ‘Riverside’, a novel which deals with a family and father. Since then the main theme of her literary works remain the same. Her novel ‘Running Boy’ also deals with a relationship with father. In 1992, she won ‘Award of Izumi kyoka ’ for ‘Running Boy’. While the previous novels depict families in a negative way, the main character in ‘Running Boy’ establishes his identity firmly through the existence of his father. Through this literatures, Moreover, she became a candidate for ‘Prize of Ryūnosuke Akutagawa’ and ‘rookie of the year award of Noma literary’ several times. So got recognized her literary value as modern authors of Japan. This article reveals the features of Sagisawa literature and figure out her identity. And this paper focuses on verifying the value of literature as texting itself. Because precious studies about Sagisawa literature concentrated on value of Korean Japanese literature. This article shows how author’s recognition of father has changed and how this change has affected her following novels. The article also explores the rhetorical techniques Sagisawa has used for her literary works. It is affirmed that ‘implicative meaning expressions’ in the of her literature.It causes new perspectives of readers that her expressions presenting past and present, demarcation between ideal and realities and restoring to daily routine. The aim of this article is to discuss the literary value of ‘Running Boy’ and to figure out what ‘Running Boy’ means to the author.

In Japan where the cartoon culture was developed for the first time in East Asia, comics were spread through media such as newspaper and magazine. These media were not only the enlightenment entertainment magazines satirizing politics and society, but also very successful magazines commercially. Focusing on a satirical comic magazine <Tokyo Puck> of the early 20th century, this study understood the reporting attitude and perception of Joseon in the period of Korea-Japan Annexation, and also analyzed its meanings. The satirical comic magazine of the early 20th century is significant to more clearly view the imperialistic viewpoint in the early colonization. Regarding the characteristics, as a commercial magazine, it focused on the current news of the time, and also showed the reporting attitude emphasizing Japan’s benefits on top of political satire. Regarding the perception of Joseon in the period of Korea-Japan Annexation, it conspicuously showed the imperialistic viewpoint, and also pointed it out as an uncivilized subject for enlightenment and control. Lastly, the imperialistic viewpoint of such satirical magazine eventually became conspicuous as cartoonists’ service and war integration in the period of Pacific War. Therefore, the aspiration for colony and imperialistic viewpoint were deeply rooted in the early modern times. As a result, modern comics are stabilized along the development of media of magazines and newspapers. Modern comics laid the groundwork for the transition of current comics and cartoons as the groups of writers broadened and freedom of expression improved. We hope that the magazine articles and comics of <Tokyo Puck>. A satire comics magazine that we first disclosed in this study will provide a foundation of the study on reporting patterns around the time when Japan's forced annexation of Korea.

Japanese tea education under the rule of Japanese imperialism educated a wise mother and good wife as a imperialism subject. After the restoration of independence, though we tried to clear off the vestiges of Japanese imperialism, it remains to the manners of our women practical education. Through this study, I have to find out vestiges in textbook and woman school education, as the type of manners education. I think the manners of tea ceremony in living hall education, making an infusion, is omitted. Aim to educate a wise mother and good wife in Japanese tea ceremony is remain. But 1980's goes by, it's aim has been changed into mental and physical discipline, human nature development and traditional manners education. That is to say request of modern to produce global leader who get ready manners is reflected. I think living education in hall is derived from "family living discipline" under the rule of Japanese imperialism. After glorious restoration, in education course to liquidates vestiges of Japanese imperialism, “family discipline” was changed into living education in hall.

The primary object of this study is to investigate the politics of memory of Japanese military ‘comfort women’ problems at Women’s Active Museum on War and Peace, known as the WAM. For the purpose of this object, this study focuses the exhibition and signification of the ‘comfort women’ at the WAM from the perspective of transnational feminism. The results are as follows. First, the pictures of the women victims of the Japanese military sexual violence(155 women all over Asia during World War II) welcome people who visit the WAM. This exhibition of survivor’s portraits is to free from Korean comfort women. Second, The regular exhibition of the “Comfort Stations” all over Asia is to free from Korean comfort women. Third, the WAM exhibits former soldiers testifying about their crimes in China, Burma, The Philippines, East Timor etc. This exhibition has the effect of showing another face of Japan. Therefore the WAM focuses on the issue of ‘military comfort women,’ those forced to offer sexual service to Japanese soldiers during the Asia–Pacific War. The WAM has been leading political activism against right‐wing nationalists who deny the history of military sexual slavery. But the WAM brings Korean feminist nationalism who tried to clarify the nature of ‘victimihood’ in the context of colonialism political défferance to remember the war and comfort women.

Seinen-kunrenjo (youth training camp) was one of the educational policy which represented well the feature of the social education of the Japanese colonial era in Korea. And this study tried to clarify the features of the seinen-kunrenjo. We can sum up the social and educational activities of the seinen-kunrenjo in Korea as follows. 1. Support system and the budget were taken with the cooperation of the bureaucracy and the private sector under the central government control. 2. The purpose of education laid on the sound socialization of the individuals and in the reinforcement of human resources for the expansion of the Japanese imperialism. 3. Contents of education had been biased to the change of mind, civic virtue and pre-military training. 4. Education givers were school teachers and experts, who had been introduced as educational warriors. As a result of these sum ups, we can conclude the feature of the seinen-kunrenjo as a National Socialist Model, which emphasized functional aspects of social education based on the ‘socialization of education and the educating of society’, and which held social value in great account while making little account of educational value. In addition to the above description, we would like to conclude with several suggestions for the contemporary social education in Korea as follows: 1. In theory and practice of social education, the functional aspects of social education should be emphasized enough 2. Along to the constructing of social education, we should consider maintaining a balance between social value and educational value. 3. Collaboration between theoretician and administrative services in social education would be necessary. 4. In social education, intervention by the state should be suppressed as much as possible.

The Western appetite for natural pearls had grown, since the latter half oft he 1800s, as the pearl had been a symbol of power and authority. Pearl jewellery represented international fashion items for the upper class women. Due to the advancement of European imperial powers, natural pearl dealers in Europe became able to control most of the natural pearl producers and dealers in both Arabian Gulf and India, which are the centres of pearl production, and also secured its trade routes by the sea. However, the transformation of the pearl commodity chain started, when cultured pearls from Japan, which were cheaper, but offered the same lustrous appearance, came onto the international market. Although Mikimoto, which was a pearl exporter of Japanese pearls and was the largest one in Japan, paid attention to providing good quality pearls to the market, it was difficult for Japanese to exercise control over the supply chain. The marketing strategy, which Kokichi Mikimoto pursued, as to tie his reputation and prestige as the Pearl King to his products, and to sell Mikimoto pearls to his customers as branded commodities. Branding often infuses commodities with the personal traits of the producer or the seller. Then, he attempted to increase the value of the Mikimoto brand by showing his pearl customers great hospitality. With the introduction of mass production, the pearl industry started to transform the values and the fashion trends of pearl jewellery which consequently destroyed the global market for natural pearls and its commodity networks.

The Pocket Japanese- Korean Dictionary was published in 1939, when Korea was under Japanese brutal occupation. As a whole, the dictionary contained 5,976 Chinese characters, which was arranged by 214 radicals from 一 to 龠. The main body of the dictionary was divided into three parts: Volume I, Volume II and Volume III, whose compilation was in longitudinal direction. The radical was firstly marked in the square icon, then entering the headline words in bold for a new line with black square bracket【 】; and the brackets ( ) were used under the headline words, in which the Korean explanation and pronunciation was marked, then following by Chinese explanation, which sometimes used a mixture of Korean and Chinese. After the Chinese explanation, there was Japanese pronunciation and meaning. For example, the phonetic index was attached by the last headline word穐 in the radical of 龠, whose level tone, rising and falling tone of Chinese pronunciation were marked by ● and ○ in the arrangement of ‘가나다’. After the index, there was the title page of the Pocket Japanese- Korean Dictionary, and the following was radical index. The parts of Chinese explanation had been recorded after the pronunciation, in addition to the explanation of the headline words, the dictionary also recorded the information of variant characters, relevant words and biblical allusions. Those contents sometimes appeared after one Chinese explanatory note, which had the great significance in correct explaining the Chinese characters.

This study is trying to explain the relations between nationalist discourse and the diversified developing forms of christianity in mainland China. In order to analyze different brands of nationalism, I proposed a typology distinguishing between individualistic nationalism with an emphasis on human rights, liberty and equality, and collectivistic nationalism which puts the interests of the nation first and those of individuals second. In the early 20th century, the Chinese christians are in a belief tension between collectivistic nationalism and the western religion, but as the development of Chinese society, Chinese national elites started to construct different kinds of nationalism(though their ultimate goals are to built a modernization China). Meanwhile, the individualism emerged from bottom-up in China civil society. As a result, the developing circumstance of christianity changed as well. I described the distinctions between individualistic nationalism and collectivistic nationalism in Maoism era and Dengism era respectively, and analyzed the developing circumstance of quasithree- self church and non-three-self church within individualistic nationalist discourse in civil society, three-self church within collectivistic nationalist discourse in official field. In terms of the realistic meaning of christianity in mainland China, many christians in rural area formed a kind of cooperative and collaborative relationship in stead of the community function. At the end of 1990, christianity revived in urban area. As a alternative religion, it spreaded a kind of positive and optimistic energy in china society and gave chinese people spiritual comfort. At last, I expressed the realistic meaning in constructing a pluralistic integration christianity circumstance in China.

Entering 21st century, “internet” has already become a word attracting the biggest attention over the world. .This is reflecting new characteristics of the era, and it means that we can share process and culture of the world’s industrial development in the same space in the back ground of internet. The newly rising term “internet plus” represents diverse types of industry combined with internet, and the existing industrial development through the internet has induced development strategies and policies with new characteristics. Utilizing internet platform and info-communication technology, “internet plus” is a strategy to create a new ecosystem for economic progress through integration of every industry with internet, and it represents a new paradigm of economic progress in China. Chinese cultural industry, which was emphasized from the year 2000, is continuing its rapid progress. This was possible through the interactive combination via internet platform, which implies that the culture plays the key role of economic & social progress in the era of internet plus. Especially, various fields of cultural industry such as film, animation, video games, cartoons, and travel are exercising major influence via internet on Chinese culture’s emerge into international market. Internet plus culture industry is an important measure to build a new growth engine for national economy by total confusion of service industries such as cultural, creative, and design services into real economy. In the process, leading enterprises in China will form industrial chain in cultural field through internet, make their own professional platforms to dominate and supply their outstanding contents resources, and continue their growth as more competitive enter prises. Furthermore, this will work as a major engine to encourage globalization of Chinese culture products.

This paper aims to analyze the significance of fire in traditional wedding ceremonies among the Chukchi, Koryak, Itelmen and Nivkh in the Far East. It is believed that they retain comparatively more ancient cultural elements of Northeast Asia. Fire has such great symbolic meanings for a person's life as restoration through destruction, purification, lighting, protection from cold and beasts, so they worshiped the fire and regarded it as a sacred thing. They also treated fire as living substance and gave it symbolic meanings such as sacred energy, power of recreation, resurrection, union, etc. Such values and symbolic meanings of fire were embodied in different ritual objects, in particular the home hearth. The hearth was the central and sacred place of daily life. It was a symbol of the heritage of tradition and the eternal duration of the family. Therefore, it was strictly forbidden to divide it a stranger, mix it with another kind of fire and allow others to use it. Various prohibitions around the fire are removed through wedding rituals. Wedding is official rite for the connection of two families and the creation of a new family and a new generation. It clearly identifies such symbolic meanings of fire as the connection and recreation. Therefore, in wedding ceremonies, these meanings are expressed through different ritual objects. Symbolic items of fire for the Chukchi are deer, deer blood, fire board, hearth and ashes, and for Koryak - deer, deer blood, and hearth. A deer in the mythological representation of the reindeer herder is a symbol of the sun. For the Nivkh, the tube, dishes, cauldron and the dog are secondary symbolic objects. However, in the wedding ceremonies of the Itelmen, a ritual object related to fire is not shown. This can be explained by the fact that the cooking methods of the Itelmen are different from those of the Chukchi and Koryak, and therefore the hearth and the cauldron did not function as symbols of the wedding.

Настоящая работа посвящена значению огня в традиционных свадебных обрядах у чукчей, коряков, ительменов и нивхов на Дальнем Востоке. Считается, что они сохраняют сравнительно больше древне-культурных элементов Северо-восточной Азии. Огонь имеет такие большие символические значения для жизни человека, как восстановление через разрушение, очищение, освещение, защита от холода и зверей и т.д., поэтому они почитали огонь и считали его священным существом. Еще они относились к огню как к живой субстанции и придали ему такие символические значения, как священная энергия, сила воссоздания, воскресение, соединение и т.д. Такие ценности и символические значения огня олицетворялись и конкретизировались в разных обрядовых предметах, в особенности домашний очаг. Очаг был центральным и священным местом повседневной жизни. Он был символом наследия традиции и вечной продолжительности рода. Поэтому было строго запрещено разделить его чужим, смешивать его с огнем другого рода и допускать чужим использовать его. Разные запрещения вокруг огня снимаются через свадебные обряды. Свадьба - официальные обряды для соединения двух родов и создания новойсемьи и нового поколения. В ней четко выделяются такие символические значения огня как соединение и воссоздание. Поэтому в свадебных обрядах выражаются эти значения через разные обрядовые предметы. Символические предметы для чукчей - олень, кровь оленя, доска для добывания огня, очаг и пепел, а для коряков - олень, кровь оленя, очаг и горящая головня. А олень в мифологическом представлении оленеводом - символ солнца. Для нивхов трубка, посуда, котёл и собака являются вторичными символическими предметами. А нивхские обряды топтания котла считаются принятыми от соседних тунгусских народов. Однако в свадебных обрядах ительменов не показывается обрядовый предмет, имеющий отношение к огню. Это можно объяснить тем, что способы приготовления пищей у ительменов отличались от способов у чукчей и коряков, и поэтому очаг и котел не функционировали как символами свадьбы.

The aim of this study is to verify the effect of Korean Wave and cosmetics advertising on recommendation intention of Korean cosmetics in Vietnam. Specifically this study investigated how consumers' attitudes towards Korean cosmetics including Korean Wave, Korean advertising, and national image affect on recommendation intention. To analyze this, it conducted the online survey to 298 women consumers who live in Ho Chi Minh. The characteristics of data such as validity, reliability, and hypothesis verification were statistically analyzed by SPSS 21.0 and AMOS 21.0. The result of analysis indicates that Korean Wave and Korean national image have a good influence on consumers' attitudes towards Korean cosmetics, and also Korean cosmetics advertising has a directly beneficial effects on consumers' attitudes. For this reason, Korean culture needs not only to be expanded through Korean Wave using K-POP and celebrities but also to be more properly provided for Vietnamese people with improving cultural value and developing new contents. Furthermore, considering the fact that consumers' attitudes towards Korean products directly affect on recommendation intention, Korean companies should try to make a good impression with a sleek design and high quality services. Afterward, the following limitations can be drawn: Firstly, the empirical surveys have just applied to the women consumers in the Ho Chi Minh city, Vietnam. Therefore, it can not represent for other cities. Thus, the investigation should be extended to increase the accuracy and contributions of this study in the future. In addition, assessment procedure of consumer' attitudes to advertising of Korean cosmetics was only performed based on the questionnaires, so the visibility of surveyed consumer was not promoted fully. Finally, the negative trends in Korean dramas, movies, and KPOPs, in Vietnam have not concerned in this study.

Although some Mongolian SMEs do export in cashmere, meat, and other processed products, the amount of export do not reach substantial level to support the economy. The government officials look for solutions to promote the internationalization of SMEs. SMEs are more interested in increasing short-term performance rather than long-term sustainability. Many local managers doubt if internationalization facilitates performance, and they also want to know what resources they need to boost performance through the internationalization. This study aims to answer following questions: (1) How does internationalization affect the performance? (2) Whether factors, including entrepreneurial orientation, knowledge and network affect the firm performance besides internationalization? This study offers a theoretical framework and empirical assessment of the complex relationship among internationalization, entrepreneurial orientation, knowledge and learning, network resources and network behavior, and performance. Our results without doubt confirm that strong internationalization and performance relationship persists. In fact, firms can obtain superior performance if they align international expansion with entrepreneurial orientation (EO) and network. The entrepreneurial dimension of the internationalization is brought forth explicitly in this study. In the international market firms will face challenges from local rivals, firms with high EO will be able to anticipate and identify difference and new trends and take advantage of them. Results of this study also suggest that SMEs review their policies and procedures and enhance more entrepreneurial behavior. The findings demonstrate that SME performance is strongly relied on networks. SMEs usually have difficulties in locating and building relationships with overseas partners. Public figures are in better positions to build contacts, through locating and linking possible overseas partners. Working as a mediating agent between domestic and foreign firms, public organizations can facilitate better networking to support internationalization of SMEs