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South Korea and China are near neighbors only separated by a narrow strip. The two countries boast a long history of economic and cultural exchanges. Since South Korea established diplomatic relations with China in 1992, an increasing number of Korean enterprises have invested in China whose economy has been booming. Under this context, the demand for talents with professional expertise is growing. In the earlier period since the establishment of China-South Korea diplomatic ties, for lack of related talents, Korean enterprises were willing to recruit anyone who could speak Korean. However, now with universities which offer Korean major increasing, Korean enterprises’ requirements become so higher that candidates should not only speak Korean but also command professional expertise. To cater for the higher requirements of social development, the orientation towards Korean language education and the mode of talent cultivation should be adjusted. How to cultivate compound talents of Korean major is an important subject facing Korean language professional teachers. And China’s Korean language education circle holds opposite opinions in terms of whether compound talents of Korean major are feasible. This paper will focus on the Korean language education status in Sun Yat-sen University, review the orientation and takes positive attitude towards cultivating compound talents of Korean maj.

In the 1980s when ‘people poems’ and ‘misty poems’ as a form of engagement prevailed, death-related poems by Gi Hyeong-do and Hai Zi were written based on their extremely personal experiences and perception of “death” and were an exception differentiated from the mainstream literary trend at that time. On the contrary, however, their unique perception of death and subject formation played an important role in inspiring various literary trends of the 1990s. The two poets were common in not only playing the role of a bridge linking the 1980s and the 1990s in the history of literature but also searching, from nature, for an answer to the problem of deliverance. While Gi Hyeong-do contributed to formation of his own unique subject through perception on “death” in Korea in the transition period between the 1980s and the 1990s, Hai Zi, among the poets having left ‘misty poems,’ popular in the 1980s, for the ‘3rd Cenozoic Era’ , also revealed, through the theme of ‘death,’ a transcendent subject desiring to be united with God. Gi Hyeong-do, raised in the city, did not have experiences with nature but believed in its possibilities. Meanwhile, it seems that Hai Zi, raised in the countryside, seems certain of deliverance by the land. Gi Hyeong-do perceived the shadow of death through others, and Hai Zi identified himself with genius artists and engineered his own death in his own religious worldview. Their perception of ‘death’ started from personal experiences and senses, but in that the foregoing revealed signs of the coming 1990s, their inquiry into ‘death’ will be the key to comprehending an era.

The purpose of this study is to study the origin of swinging of the Koryo Dynasty, I have searched the subject of transmission, meaning analysis and space-time of swinging through swinging appeared in the poems of Lee Gyu-bo's ‘Dano Gyun Chucheon Yeohee (端午見鞦韆 女戱)’, ‘Hansikil Daeinbulinji’, classical scholars' ‘Hallimbyeolgok (翰林別曲) Chapter 8’, Lee Saek's ‘Swinging’ ‘Dano’ of the 8th book of ‘Mokeun Sigo (牧隱詩藁)’ and Lee Seungin's ‘Dano’, the anthology. As a result of analyzing the literatures, the Hansik day was a Chinese swinging day, and our country swung on the day of Dano festival. The writer of poetry is not a person who swings directly on the swing, but a recorder in the position of the observer. The place where the swings appeared in the Hanlimbyeolgok chapter 8 was Baekjeongdong palace in Gaeseong, the capital city of Goryeo, and the time was Dano day in May 1216. The other city's swing places were in each province. The analysis of the subject of the time and space of the swinging provided the basis for applying the data of the Joseon Dynasty, modern and contemporary. we could find basic momentum to set up basic data to suggest and establish some standards for the swing facility. We know the fact that the viewpoints of swinging are different depending on the times and political positions. There was no extensive study on the swing play in Koryo Dynasty. To make accurate preciseness of the study on the swing, it requires deeper study on time background of literary writers, social custom and ideology, and exegesis and commentary could enables to folklore study on the swing play so far.

Tea culture has been seriously marginalized as coffee has been inundating the beverage market. But the effectiveness and value of tea is far more practical than any other beverage drink. Its spiritual aspect is especially superb since Korean tea culture implies Eastern thought and spiritual culture. It is an invaluable heritage that we have honed through generations. But, nonetheless, a trend of disregarding tea culture while highly rating coffee culture is prevalent. This can be seen as disregarding and neglecting traditional culture and seriously needs to be redirected towards reviving our tea culture. The Middle Way, encompassing rationality, universality, practicality and the Korean tea culture contains the means of accomplishing this, tea culture being an invaluable asset of Korean spiritual culture. In this paper, which deals with Korean spiritual culture as a whole, I will try to promote three values. Firstly, I suggest that the Middle Way, one of the essences of Easter thought and universal truth, serves as an alternative solution to the spiritual crisis of the modern age. Secondly, I try to accent the practicality of the Middle Way by stressing the spirit and value of its philosophy and its presence in Korean tea culture. Thirdly, I suggested a spiritual culture in harmony with the Korean tea culture that society in the future must seek after The mental health of contemporary humanity has passed the danger level. It can only be resolved when the dynamic Western culture accepts the contemplative Eastern culture as the solution. And reviving tea culture can be a means for accomplishing this. Korean tea culture that is based on practicality, with a pure and undefiled heart as its center, can play the role of being the harbinger of this future society. This study must be regarded in a new light as it has suggested a futuristic alternative that will lead the world’s spiritual culture. It must also be noted that this study has focused on the Korean tea culture in detail which upgraded the dignity of tea and its spiritual value through the examples of the following in dividuals : Beop-jeong, a Buddhist monk, Eui-je, a traditional artist, and Da-san, a scholar of the Realistic School of Confucianism in 18th century Korea.

It is impossible to deduce from Chosun official’s records what kind of activities they did in Japan and what kind of awareness showed and how the other country, Japan saw them. In order to supplement this, it is necessary to have recorded data from a variety of perspectives. One of the alternatives could be the Japanese newspaper data, which reported on every move of the Chosun envoys. Through this, it is also possible to know the actual situation of the Chosun envoys, Meiji Japan’s cognition of Chosun as well. The newspaper was a newly created media in the modern era. This is a cultural medium t hat collects, processes, and produces information and provides it to readers through the mass media, 'newspapers', in addition to seeking 'profit' and 'publicness'. The newspapers convey the news of the government, but at the same time, they function to criticize the government, reflect not only public opinion but also lead public opinion. In this paper, I analyzed the viewpoints of Meiji Japan that looked at Chosun envoys in 19th Century by revealing the actual aspects of the news reports that were not revealed in Chosun 's records. Through this, it was possible to confirm the activities of the attendant who did not show the record, the schedule of the demonstration, detailed schedule, and the Japanese people whom they met. In addition, Japan looked at the Chosun dynasty as an object to be balanced and stubborn, but it was not uniform, and it reminded the past Japan’s mission to the U.S. through Chosun envoys, showing sympathy and compassion, and there was a difference in the gaze according to the characters of the envoys.

Recently, policies like ‘Maeul Mandelgie’ and ‘Regional Revitalization’ have been increasing in South Korea. As a result, concepts like ‘Spontaneity of Residents’ and ‘Problem Recognitions and Dynamics from inside’ are becoming increasingly important key-words for solving regional problems. However, the methodology that matches such policy trends is still lacking. This study presents CBPR(Community-Based Participatory Research) as a new methodology that can scientifically support recent policy trends. However, until now, CBPR has been mainly used in the public health sector. This study is the basic study of applying CBPR to social science. Through an overview of CBPR's concept and Merit, it explains that CBPR emphasizes ①Recognition of problems from within the region, ②Participation of the study subjects and ③Spontaneity and sustainability. etc. This is also an essential difference from other qualitative research methods. In addition, in this study, case of Korea and Japan with CBPR are selected for Meta-review. Meta reviews cover a wide range of CBPR case study, For example, ranging from improving local health, solving school violence, regional revitalization and seismic damage recovery. Through meta-review, we derive the some implications, ‘the importance of recognizing problems from within the region’, ‘the importance of association’, ‘the choice of methodologies considering local circumstances’ and ‘reaching agreement as collective opinion’. As a future research project, research on ‘the accumulation of CBPR studies based on Korea’ and ‘Specific conceptualization of CBPR’ are required.

Adverb ‘也’ is a word with high frequency. In CCL corpus, ‘也’ is the most frequently used adverb, accounting for 18.54%. In the teaching of Chinese as a foreign language, ‘也’ is also a word with high frequency. It is a basic vocabulary that appears from the beginning. In all human languages, the concept of ‘也’ is indispensable, and corresponding expressions can be found. But even this seemingly simple adverb is often a problem for non-native Chinese learners, where errors easily occur, especially the word order of ‘也’ in sentences, Korean Chinese learners are no exception. There are many reasons for the errors in the word order of ‘也’, such as its inherent complexity, the negative transfer of source language, ignored grammatical explanation and etc. Based on the wrong-order sentences of Korean candidates in HSK Dynamic Composition Corpus and the error collected by the author in the past experience in teaching Korean Chinese for many years, this paper try to sort out the word-order errors of ‘也’ of Korean Chinese learners , and contrast the syntactic structure and pragmatic functions of the Chinese adverb ‘也’ and the corresponding Korean expression “도”. Through deep comparison of language in other aspects, we can find out the specific reasons for the errors and put forward more targeted teaching countermeasures.

As an important concept in literary theory, imagery theory has undergone a long process of development. But there are different characteristics in ancient and modern times， western countries and China. Western imagery is more concerned with Xiang, whereas the Chinese classical imagery theory focuses on Yi，it argues that images are the unification of subjective feelings and objects. This paper mainly uses Chinese classical imagery theory to analyze ocean imagery. Based on the development of imagery theory, we firstly defined the definition of ocean imagery as follows: It is the visible phenomena associated with the ocean which can be utilized to describe, imply， express emotions and ambitions by the poets. Then we choose the wei jin, Northern and Southern Dynasties which is the turning point in the development of Chinese literature as our range of study and select the most closely related style of writing —— poetry as our transverse research center， take the electronic data library and paper literature as basic research data to make the detailed statistics and rough structural classification. In terms of basic meaning, it can be divided into seven categories： the first category is the imagery of the basic meaning generally refer to the sea； the second is the basic meaning of sea water and its existence； the third is the imagery of the basic meaning associated with the sea area； the forth is the imagery of the basic meaning associated with maritime life； the fifth category is the imagery of the basic meaning associated with marine organism; the sixth class is the image related to the ocean landscape; The seventh category of an imagery is related to marine myth or religion. In terms of structure, the ocean imagery can be divided into single and complex form. At last, we make the functional classification of ocean imagery based on the specific poems: descriptive ocean imagery, metaphorically ocean imagery and symbolic ocean imagery.

Yanlianke, a famous contemporary writer in China, He used a lot of color words in his novel Ding Zhuang Dream to depict time, natural environment, characters. The application of color words in the text varies from time to time, place to place ,person to person ,or by repetition or change, but it seems to be under the same threat of AIDS. The rhetorical use of color words gives readers a direct impact on the visual sense, so that readers can immerse themselves in the reading process. This article will focus on the rhetorical features of the color words in the Chinese book of Ding Zhuang Dream. At the same time, through the comparison of the Chinese and Korean versions, this paper discusses the strategy of Color Vocabulary Translation in Korean translation from the perspective of translation criticism, and compares the similarities and differences between the two languages of the same color in the Korean and Chinese languages. In his work, Yanlianke emphasizes the natural environment and uses red and twilight vocabulary, which not only represents the stage of time, but also symbolizes joy and passion, life, illness, and life. When translating these words in Ding Zhuang Dream, we translate them closer to the translation under the premise of keeping the basic meaning of the original text intact. In the Korean translation, the original version added a protocol under the premise that it retains the original meaning. At the same time, it was difficult to grasp the specific implications of the original, so they did not translate or even omitted. However, the translation faithfully performed the exaggeration of the context of the color language. and translate them closer to the translation under the premise of keeping the basic meaning of the original text intact.

In this paper, I examined the familiarity of Korean learners' Japanese loanword (542) in order to educate Japanese loanword efficiently. The main results are as follows. (1) 85.0%, 95.0%, 75.0% of N1, N2, N3 learners use 7 levels of scale, I conclude that there is a difference in familiarity with loanword. (2) The learners who have high levels of Japanese showed high familiarity of Japanese loanword, but there is no significant difference; especially N1. N2 learners are almost similar. (3) The high familiarity (6.00 or more) of learners (N1 + N2 + N3) is アメリカ, バス, ゲー ム, テレビ, アルバイト, ビール, レポート／リポート, メニュー, コーヒー, アパート, カメラ, アイ スクリーム, テスト, クリスマス, エレベーター, カード, トイレ, メール/eメール/Eメール, レスト ラン, ドラマ, バイバイ, コンピューター／コンピュータ, ニュース, レベル. 24 in total. The low familiarity (less than 2.00) of learners is ネガ, ウール, クレーン, カルテ, ガレージ, テレックス, オートメーション, アルミ, ギャング, 9 in total. (4) In the difficulty according to learners' loanword familiarity level, the first grade loanword is distributed in D4 ～ D1 (20.3 ～ 27.2%) and the second grade loanword is distributed in D5 ～ D2 (18.5 ~ 27.0%) without a huge difference. (5) In the familiarity of the learner by loanword level, N1 and N2 learners’ judgements are not so different in all levels, and N1, N2 and N3 learners have some differences but not great. (6) In the familiarity of loanword by the learner, only 19.9% of loanword has a significant difference.

Concerning the usage of Korean-Japanese postposition, this research aims to consider the character by organizing the usage around “～e daehayeo” and “ni tsuite” and comparing that with case markers ‘eul’ and “o” of the same function word. As a result, “～e daehayeo” and ｢ni tsuite｣ were in use as ‘thema usages’ that signifies the previous constituent with ‘thema’ by coupling those with a thing that signifies the intellectual act in the ending constituent. ‘Thema usages’ could be divided into ‘thema and opinion usages’ and ‘thema and partial usages’. Thus, “～e daehayeo” was in use at the usage such as “ni tsuite“ in almost most cases. This will be able to feel “～e daehayeo” is influenced by “ni tsuite” as mentioned in 朴宣映(2006). And when the previous constituent combines with ‘discourse verb’ or ‘thinking verb’ to signify ‘thema’, Japanese has a restriction which has to abstract that by adding “nokoto” in cases of mainly a person or a group who people belong to etc out of concrete objects. But there is no such a restriction in Korean. This can be due to the meaning feature of Japanese verbs. Case markers ‘eul’ and “o” were in use as ‘object usages’ but, while ‘eul’ was easy to be used in case that the previous constituent was ‘a instruction object’, ‘a instruction sentence’, “o” was different depending on a character of a thing in the previous constituent. In other wise, when the previous constituent was comprehensive topics, “～e daehayeo” and “ni tsuite” were easy to be used and when the previous constituent was a concrete reference or object, case markers ‘eul’ and “o” were. Both languages in elements determining a postposition and a case marker are influenced by the ending constituent’s character, but it could be found that they are restrictive and preferably easy to be determined by the previous constituent.

The book of The NIHONSHOKI was completed in AD.720 years. This book is regarded as the first written history book of Japan form the origin tale to the Jito Tenno emperor. Because it is a history book, there are presented various kinds of people and many contents to describe speech act of the characters of the people in the book. To deal with the characters’ speech act there are used of many kinds of Kanji notations such as “曰․言․云․謂”. Even though they is letter to express the meaning of “say”, the writer would have chosen the kanji according to certain criteria. In this article, we firstly outlined the use of situation of “言”, and then focusing on the examples used for utterance quotations considered three angles of the usage of “言” which are the form of utterance citation, the subject who spoke and the vertical relationship between the spoken subject and the object. We also examined how the usage of “言” differs from ‘曰’ which is already discussed. “言” are used as verbs and nouns, when “言” used as verbs can be further categorized into quotations and epics. However there is not found as noun and epic in the usage of “曰”. “言”. For Conversation quotation “言” is not used in quoting the emperor's utterance, but “曰” has no such restriction. “言” is used for quoting conversation to a superior person. but “曰” is used for quoting conversation to Same level and inferior person.

In this paper, I focused on the motifs of “Raizin” and “Isozeseri” about the creative story of Iiku’s work Gokan “KanenochuruHoridasibugen” and “SichihukunokamiKuzukago”. The story about having a sister as a wife and the good deeds of the previous life had become the main source of the creative story with focusing on the motifs of “Raizin” in “Horidasi”. In particular, the first volume incorporating motifs of “Raizin” was a complete creative story with unrelated to the previous work “Tonbogaeri” and the illustrations. Meanwhile, 4 pages of the latter part in “Sichihuku” mainly formed collecting the Gokan“habit of Isozeseri”, forming a creative story by adding a story of having a son-in-law. Specifically, the back story of the case developed in “Iso” is told by the words of mistress of a brothel in “Sichihuku”, and the ending part of both works coincides with the words, and although the person's name is changed, it was completely match. In this way, the overall motif of the Gokan “Iso” that develops over 30 pages is used by abstract and extracted form in order to develop over 4 pages in Gokan “Sichihuku” which is assembly of various motifs. Also, there was a preceding Kotkeibon “YononakaHinpukuron”, the motif that the concubine brought in by the requested other’s money eventually becomes his concubine has been succeed in Ikku’s work. As mentioned above, “Raizin”, wife and the previous life were taken up about the creation story of “Horidasi”. The story and illustration of “Iso” were taken up about the creation story of “Sichifuku”. As a result, it showed the charts of the outline and composition so that we can understand the mutual influence relationship and creation story of the three works “Tonbogaeri”, “Horidasi” and “Sichifuku”.

｢Kaere ototo｣ is the work of Kosugi Misei where the sense of anti-war internalized in himself while experiencing Russian-Japanese war burst out in a clear and fierce tone for the first time to be a representative work of ｢Jinchushihen｣. The work has also been known as one of the major anti-war poems during the Russina-Japanese war period along with ｢Kimi sini tamau koto nakare｣ by Yosano Akiko. However, still it is rare to find academic research on the work from detailed and general perspective. In this sense, the present study explored the background of ｢Kaere ototo｣ based on the analysis of journals, illustrations and psalters exhibiting Kosugi Misei’s Russina-Japanese war experience. Next, ｢Kaere ototo｣ was examined for its characteristics and implications as an anti-war poem with the focus on the sense of anti-war, artistic figuration, attitude of a poetic narrator, etc. appearing in the poem. Subsequently, the work was analyzed from the comparison analysis perspective with Yosano Akiko’s ｢Kimi sini tamau koto nakare｣ and Nakazato Kaizan’s ｢Rantyogekiin｣ to highlight the stance of ｢Kaere ototo｣ as an anti-war poem. Major study findings are as follows; First, Misei, during the initial Russian-Japanese war period, internalized critical reflection on war by witnessing the reality of war while following the army up to Pyeongyang. In addition, in the process of gaining a deep understanding of how the soldiers in the battle fields felt and identifying his own fate with those of young soldiers in similar ages to him, Misei accumulated opposition and criticism against the violence and brutality of war and these were burst into poetic dictions in ｢Kaere ototo｣. Second, the sense of anti-war in ｢Kaere ototo｣ is expressed in clear and firm patterns as shown in strong commands such as ‘Throw away the sword at your side quick.’, and ‘come back’ to your hometown. Third, ｢Kaere ototo｣, while displaying a strong sense of anti-war, also shows the outstanding image of ‘evening bird’ symbolizing peace and compares young soldiers to jade bowls to be deemed successful in artistic figuration rarely as an anti-war poem. Forth, ｢Kaere ototo｣ is viewed as one of the major anti-war poems during the Russian-Japanese war period in consideration of the following aspects; the work was created from Kosugi Misei’s firsthand experience of Russian-Japanese war, has the remarkable depth of critical reflection and internalization on war based on the poetic narrator’s firm sense of anti-war, and is successful in artistic figuration of the strong anti-war sense implied in itself.

In this paper, I have tried to examine a cooperative relationship between Hata clan and three priests of the ancient God Yawata- Usa, Karashima, and Oga clan. First of all, Karashima who is a same tribe of Hata clan went east and arrived the Usa district in the middle of 5th century from Kawara Mountain in Tagawa and blended their spirit with God of Usa and built up an initial shape of God Yawata. In the Usa region, Usa clan worshiped Munagata three Goddesses. Among the three goddesses of Usa clan, Ichigishima-Hime was stepping up as a deity to Kyoto Matsuo-taisha Shrine, which was founded by Hata clan in AD 701. Hata family, the immigrant from Gaya Confederacy (AD 42-532) in the southern part of the Korean Peninsula , served Ichigishima-Hime as their female shaman who sought the safety of sailing between their hometown Busan (Kimhae) in Korea and Northern Kyushu region in Japan. Currently, the three goddesses of Usa clan are enshrined as the deity of the Ushahazimangu Palace in Usa City, Oita Prefecture. By taking account of this enshrinement, we can understand a close relationship among Hata, Usa clan and God Yawata. By the way, Usa clan could have rapidly declined in relation to Iwai's rebellion against Yamato Dynasty in the late 6th century. On behalf of the fallen Usa clan, Ogahigi, a descendant of the Miwa clan, was sent from Yamato Dynasty to Usa region, took over Usa's position. On the other side, Miwa and Kamo clan had a same ancestor, at the same time, Kamo and Hata clan owned a very similar historical tale each other. This means that all three clans had very closed relationship. I presume that Hata clan was cooperative to Ogahigi in Usa region and they built up another new Yawata religion. In 1045, at the age of seven, Minamoto Yoshie, the ancestor of Yoritomo who established the Kamakura Bakufu, held an adult ceremony in front of God Yawata and was called as Yawatataro that was originated from the name of God Yawata.

This study focuses on the rapid aging in Japan and aims to analyze the gap in the income of the aged between the regions. As a result of an analysis, the following conclusions were drawn. First, income per capita decreases in the regions with the progress of aging. Especially, as the fewer the population in the region, the higher the ratio of the aged became, it turned out that the distribution of incomes became worse. This means that the ratio of aging is in the opposite relationship with the income per capita. This suggests that the development of the local economy would be difficult unless a policy against aging is promoted. Second, it turned out that there was a large gap in income in the aged over 75, and there was a gap between regions. The Gini’s coefficient was higher in those over 75, and there was a little difference between regions, but there was a trend of the expansion of the gap. Also, it turned out that the difference in income has nothing to do with the reception of livelihood protection. Accordingly, it is expected that the increase in the number of senior citizens who live alone due to urbanization becomes a social issue of the elderly poverty. Through the analysis, it was found out that population aging greatly affects the growth and distribution in the local economy. It is important to respond to aging by mitigation, but it is necessary to change our way of thinking in a new way, not bound to the patterns in the past so that we can continue to develop the economy in spite of aging.

This study was reviewed the views of life and death(死生觀) of ancient Japanese found in Kojiki(古事記). The views of life and death of the ancient Japanese was divided into the soul notion and the afterlife and it was examined in relation to the related words in Kojiki. The results are as follows. The idea of ‘spirit(靈)’, ‘soul(魂)’ and ‘god(神)’ is seen in the soul museum of Kojiki, but the idea of ‘ghost(鬼)’ is not seen. The presence of the soul can be confirmed by the awareness of the existence of various gods, and though the thought about the heavenly system where the gods are seated is seen, the idea of the place where the soul can rest is lacking. In other words, it can be said that there is no positive concept of the ‘immortal world(仙界)’ and ‘paradise world(極樂)’ in which the soul can go after death. Therefore, the ancient Japanese could not think of a positive the world after death until Buddhism was introduced. However, in terms of the use of terminology, I think that there was a master of ‘Huangcheon(黃泉)’ and ‘Sangse(常世)’ derived from Confucian ideas. However, the two terms are different. In the case of ‘Hwacheon’, it was recognized as a subterranean world going after death. But, when compared with this, it can be said that ‘Sangse’ is understood as the heterogeneous region existing in the sea. In general, it is understood that Confucianism, Buddhism, and Taoism, which were foreign religions, came to Japanese society in the 6th and 7th centuries, citing the records of Nihonshoki(日本書紀). Neverthless, it can be understood that, even in the early 8th century, when the Kojiki was established, the viewpoints of the foreign religions did not have a great influence on the formation of the view of life and death of the ancient Japanese. Also, the negative worldview of afterlife is a concept similar to the views of life and death of shaman faith distinguished by this world and the next world.

The tandem project is an additional effective method in learning Russian as a foreign language. This form of work is very useful for students of the middle stage of education, as it allows to significantly expand the existing vocabulary, to activate the basic speech skills of students and to deepen their knowledge of the Russian language and culture. The free form of dialogue and polylogue, which is the basis of the tandem, a friendly atmosphere that unites representatives of the two cultures, Russian and Korean, are most close to communication in real language conditions. Interest in the country and culture of the language helps unprepared Dialogic and monologic speech of students on topical issues of social-cultural communication and increases motivation for further study of the Russian language and culture. This form of teaching foreign languages must be used as an additional component of the educational process aimed at mastering the language as a means of communication with representatives of another culture. The main method of work was a communicative method, which involves the approach of classes in a non-linguistic environment as close as possible to the language, creating a friendly atmosphere, when students are not afraid to speak a foreign language, forget about mistakes and freely build a monologue statement, enter into a conversation with each other and the teacher. Consultation-tandem is an effective form of learning to speak in the middle stage. Free form of communication, friendly atmosphere outside the audience (in the cafe) brings to spontaneous communication in real life conditions. Tandem activates speech skills of students and improves their General educational and cultural level. Thus, in my opinion, this type of pedagogical work is an effective way to deepen language knowledge, development of communicative and country-specific competences and formation of intercultural communication skills of foreign students outside the language environment.