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The Oroqen is one of the less populated ethnic groups living in Northeast Asia, mainly distributed in northeastern China and Siberia in Russia. Since this ethnic group only has a spoken language and does not have its own written language, the records of this ethnic group are only presented in Chinese, Manchu, Russian and other languages, and can be recorded as simple as the Yuan Dynasty. Since modern times, many researches on the Oroqen in Northeast Asia have become more and more in-depth, and many Oroqen researchers such as Shirokogorov and others have emerged from history, ethnography, ethnology, anthropology, biology, etc. From the perspective of investigation and research. It is precisely based on such historical and geographical factors that the research on the Oroqen in the world today is mainly concentrated in Northeast Asian countries such as Japan, Russia, South Korea, and China. Therefore, to study the Oroqen , one must pay attention to the relevant research results of the Northeast Asian countries. With the help of my own language advantage, the author collects and reads relevant research results of various countries.Around the key words of “Oroqen” “Evenki”.etc to do the information collection and collation for analysis. Based on country classification, starting from Japan, Russia, South Korea, China and other four countries, the author sorts out and summarizes the research results of the Oroqen in the academic circles of various countries, and reviews the history The research situation of the Oroqen since then, and a brief prospect of the future research direction of the Oroqen, and try to provide help and thinking for the Oroqen research of future during the world around.

This study describes the repatriation process of Japanese as colonists during the Japanese colonial rule, after August 15, 1945. And the spatial background of this study is the last port of Busan that they went through before leaving Korea. Specifically, This study is about the urban situation of liberation space Busan, japanese repatriators flocking to Busan and Koreans' uncomfortable gaze at such Japanese people. Busan is located closest to Japan, and it is also a hub port city in the Northeast Asian sea region. For that reason, many people who came and went to the imperialist country of Japan and colonial Joseon were forced to go through Busan. In particular, Busan Port was place where Japanese returning to their home country and Koreans returning from Japan to their homeland mixed. Therefore, it created a special place. Busan Port was a place where Japanese returning to their home countries faced the reality of their defeat. And the citizens of Busan could see the end of the defeated Japanese people everywhere. However, the Japanese have reigned as colonial rulers during the last half century. Therefore, their gaze toward the Japanese was inevitably uncomfortable. Public opinion in Busan was critical of the activities of the Busan Japanese Sewakai(世話會), which helped the Japanese return home. In addition, there were voices demanding that Japanese people who do not leave quickly and hide in the city center to “withdraw” quickly. Public opinion in Busan wanted the Japanese to leave Korea as soon as possible, and that fact can be confirmed in a newspaper published at the time. However, it was not easy for the Japanese to leave Korea, which had long been their home. Some people smuggled back to Korea because it was difficult to settle down even if they returned home. Koreans' complaints about them have only increased.

‘Critical multiculturalism’ strives for harmonious coexistence while preserving the characteristics of cultures. Critical multiculturalism considers group differences as a product of social processes. It also approaches the problems of oppression, domination and discrimination by treating them as processes of society, rather than as individuals. It is very important, in my opinion, for us to know how the significance of the Russian Far East and Sakhalin as a multi cultural space was formed and is being formed. Sakhalin and the Far East are already long-developed regions in the cultural context which are based on the movement of remnants of different and diverse historical and cultural components from ancient times to our era. At the very least, we cannot safely refer to these neighboring Russian lands as monotonous and boring cultural spaces like some. Until now Korea itself is also, in my opinion, poor in the multi cultural sense, in the sense of competence of cultural dialogue and intercultural communication, compared to these Russian regions. This attitude touches both other spheres of life and the religious picture of these regions naturally. In some way, they are able to live more receptively to other races or other faiths, to a certain extent, than we or other nations in the Pacific-East Asia. The cultural opportunities formed in the Far East of Russia and Sakhalin are the result of the struggle, clash and cooperation of various peoples in the region. Cultural tolerance and tolerance of the Far East and Sakhalin will become and should become one of the exemplary roles of the cultural life of the North-East and East Asia, where, in my opinion, cultural bias, intolerance to foreign culture and foreign ways of life still prevail, where they strive to move towards the development of intercultural communication competence to the level of Sakhalin Island and the Russian Far East.

Women’s education in Korea under Japanese rule first began with the founding of Busan Women’s High School as a women’s public secondary educational institution in 1906. Japanese women, educated as women of the empire during the Meiji era, were dispatched on a mission of women’s education, and most of them were sent to Kyungsung Women’s High School and Busan Women’s High School. In particular, female students at Tokyo Women’s Normal School, a government school, carried out an education in imitation of Empress Haruko who was the model for women of the Meiji era, just as they themselves were educated. Such educational content was incorporated into the curriculum at Busan Women’s High School. Furthermore, there are records stating that Busan Women’s High School was closely related to female activist Ioko Okomura and to the Japanese Patriotic Women’s Association (Aikokuhujin). Such a characteristic reveals Busan as an area with a background that was far more distinctively colonial. The educational content of Busan Women’s High School had an impact on not only the institutions for women education in the area but also the daily lives of the residents of the area. Female students who received modern women’s education fought to secure their independence and autonomy but were limited in terms of not being able to overcome the national ideology. As beings with a double identity of contributing to the system while trying to deviate from the system, they were the main agents who left behind the conflicts of women’s education to the next generation.

Japan has been regarded as an essential market for overseas expansion of K-pop. Also, in fact, K-pop idol groups are gaining great popularity, mainly among the younger generations in Japan. As the younger generations(especially girls, middle and high school students), who are the main consumers of the idol industry among Japanese, have become more interested in Korean K-pop idols, which are different from existing Japanese idols. For example like BTS, Blackpink, Twice became famous among Japanese younger generations. As such, K-pop has become a large part of the Korean Wave culture industry targeting Japan. Meanwhile, the popularity of K-pop in Japan has led to a major change in Japanese pop culture, especially Japanese idol culture. First, the popularity of the Japanese members among K-pop idol groups has led Japanese younger generations to become interested in Korean idol. Second, many young Japanese generations have challenged the audition program to become a K-pop idol. Third, Japanese entertainment companies have also actively accept the K-pop success factor and K-pop style performance to their J-pop idol groups. To study these phenomena, this paper attempts to analyze how the popularity of K-pop influenced Japanese idol business based on cultural communication. Therefore, this study is developed as follows. First of all, after looking at cultural communication, which is the theoretical basis of the research. Second, how did the K-pop group, which possess Japanese member in there group, influenced Japanese idol culture. Third, how did Japanese younger generations challenged K-pop. And the last, figure out what have been changed in J-pop idol companies.

This study is focused on Jeju Island's shamanistic myth, <Woncheongang Bonpuri> of (Bong-Chun.Park), as a heroic myth that is gaining public sympathy without the emergence and conflict of opponents. The main character, “Oneuri”'s journey has a similar structure that of a hero, so we applied both of Joseph Campbell, Christopher Vogler’s ‘Hero’s Journey’ to analyze <Woncheongang Bonpuri>. Accordingly, the purpose of this study is that it is necessary to analyze the story at the same time with Campbell’s and Vogler’s models when analyze myth from various angles. The Campbell’s model is able to identify the meaning of the trial, described by the narrative structure and components of the myth. The Vogler’s model can identify the components of narratives needed to make content. As a result of the analysis, analysis through Campbell’s model was able to derive elements, gain of acquisition of divinity in the ‘Apotheosis’ stage. Analysis through the Vogler’s model was able to derive elements of the collaborator in the ‘TESTS, ALLIES, ENEMIES’ stage. Story of the Oneuri to realize her parent’s love, was connected to acquisition of divinity. And story of supporting characters who taught way to Woncheongang, was derived ally. Especialy, it could be seen sympothetic components that the acquisition of divinity as an narrative’s catharsis, the ally as mutual help. As the analysis, this study has the following significance. first, analysis results turn up that the two models were different as a result. Second, from analysis results in Campbell's model, identity was derived from acquisition of divinity, and in Vogler's model, mutual help was derived from ally. At this time, identity was judged a empathetic component that could induce empathy for people, mutual help was judged a educational component that emphasized altruism. These contents disprove that components embedded in the same myth can be extracted differently depending on the analysis frame. Finally, this study is meaningful in that the analysis results emphasize the necessity of narrative analysis needed before the discussion of reinterpretation and make contents of myth.

On July 3, 1819, a Japanese vessel was washed ashore in Biin-hyeon, Seocheon-gun, Chungcheong-do. The ship was carrying a group of Japanese samurai Yasuda(安田), who was returning to Satsuma after serving in Erabuzima. Yasuda communicated with Chosun officials in writing, sharing conflicts and friendships with Chosun people. In particular, Yasuda shared a deep affection with Yun Yeong-gyu(尹永奎), Biin-hyeonggam, in a short period of time, and exchanged poems with scholars of Chosun. Yasuda recorded what happened during his stay in Chosun and left a diary depicting what he saw, which is the 『Chosun Drifting Diary』 . In this diary, psychological descriptions of the creation and resolution of conflicts, friendship and compassion, and human desire are also shown in relatively detail. Yasuda recorded the emotions of the Chosun people he interacted with, and some Koreans were very friendly to the Japanese samurai who knew how to write. This diary has an auxiliary tool for reading Chinese characters, which makes it easier to learn the order of interpretation of Chinese characters. The sentences were divided, and the recorded characters were modified. There is a question of whose work the "Okuragana" and the auxiliary recorded Katagana are. Some of them appear to have been filled out by Yasuda himself, but no information about the remaining marks appears. Yasuda's 『Chosun Drifting Diary』 describes the painting in great detail, and the topography and sea route are painted in the form of a bird's-eye view, indicating that his imagination and spatial awareness were excellent. Yasuda's diary contains a lot of information on Chosun's customs and clothing more than 200 years ago, Chosun's response to the drifting and repatriation process, in addition to the Chosun's ship and the Chosun's topography, which seems to be highly useful as a research material on society of the time. 『Chosun Drifting Diary』 is a record written by the eyes and sensibilities of Yasuda, a Japanese samurai who drifted to Chosun 200 years ago, and contains various clues that do not appear in Chosun's records.

In the 1920s, proletarian literature flourished in East Asia. The left-wing ideology and literature of various countries have produced multi-direction exchange and interaction, which has constructed the transboundary exchange network(domain) among the left-wing literature of East Asia and formed the mutual observation of seeking the same spirit. Among them, there are extensive and close exchanges and interactions between the League of Left-Wing Writers led by the CCP and the international proletarian literature camp, especially the left-wing literature league of Japan and Korea, which have close geographical relations with China, to a certain extent, formed mutual observation. This paper takes “the Five Leftist Martyrs” who were secretly killed by the Kuomintang in Shanghai on February 7, 1931 as an example, and tries to expatiate the joint consciousness formed among the left wing literary circles in East Asia at that time through their related literary works and the reaction caused by the bloody sacrifice event in the literary circles of Japan and Korea. Although this kind of consciousness may not have formed large-scale interaction due to the suppression of Japanese domestic militarism and the high-pressure rule policy of Japan in colonial Korea, it exists in the crevices with great significance and value in itself. It is still valuable for us to study the relationship between East Asian left-wing literature, seek common value identification, and promote mutual exchange and cooperation. At the same time, the attention of various countries' literature to the Event of “the Five Leftist Martyrs” not only played a positive role in the communication between different countries' literature, but also provided an important basis for us to seek dialogue today.

Lee Inro, a famous poet of the Goryeo Dynasty, in the first Poetry in Korean history, Pahanjip recounted the poem “Mancheng Fengyu Jin Chongyang” and related stories in the Lengzhai Yehua by Huihong of the Song Dynasty in China. Lee Inro also took this poem as the first sentence of the poem, and composed a seven-character quatrain poem. Since then, ancient Korean poets have begun a literary acceptance process using this poem as a material for poetry creation. In the Joseon Dynasty, due to the influence of Su Shi, Huang Tingjian and the Jiangxi Poetry School of China, more and more Korean poets used “Mancheng…” for poetry creation. There are two main types of textual expressions of this type of poetry: one type is to put the entire sentence into the newly created poem, the position of the whole sentence can be at the title, the first sentence, the middle sentence or the last sentence; the other type it uses the seven characters in the poem or a few of them as the rhyme of the newly created poem. This type of poems inherited the imagery of the “Mancheng…” and Xie Wuyi's poems, but they also have their own innovations. Among them, the image of chrysanthemum has expanded from the original representative plant that expresses solar terms to show Tao Yuanming's chrysanthemum and Tao Yuanming's life pursuit, showing more life insights. This kind of mourning poems written by ancient Korean poets, on the one hand, they often use prefaces or notes to reinforce the image of mourning，on the other hand they often use the method of expressing their confession and express their feelings of mourning and sadness without concealment. In the pursuit of aesthetics, this type of poem showed a “sorrowful and sad” aesthetic style as a whole. This became the motivation and purpose of the “Mancheng…” being accepted by ancient Korean poets, and it was also the purpose of Korean poets to do this aesthetic guidelines for the creation of similar poems.

This article analyzes the shaping and evolution of labor status and political role of the baomu(nanny) in the early days of the People’s Republic of China from 1949 to 1956. Taking historical perspective, this study examines the process of “discourse-identity” construction of the new image of women through text analysis of the official publication from the All-China Women’s Federation——Women of New China. During the three antis movement, some forms of media exposed the phenomena of some women cadres exploiting baomu, withholding the baomu’s wages or beating and scolding baomu in their daily life. This phenomenon indicated that, first, women cadres need to conduct more in-depth self-examination and self-education through the real-name system and open discussion. Second, the All-China Women’s Federation appealed to women cadres to eliminate the ideology of exploiting class and conduct a profound self-examination. Third, with the gradual emergence of problems with baomu, it clarified the knowledge and understanding of the work of baomu. With the help of the idea of “the glory of labor,” they reconstituted their role and their identities among women. In other words, the term baomu was expressed as the identity of working women as “the good helpers in housework.” It is clear that traditional and state discourses are more likely to indicate a state of coexistence. This relationship strengthens a woman’s role and permits the reconstitution of identities within women. This paper further finds that although the baomu in this period also got the title of “comrade(tongzhi)” in the determination of social status and work treatment, the baomu were still facing great challenges from the legal and social aspects.

UNESCO intangible cultural heritage convention has a certain influence to Chinese national government and regional government of Chinese Korean ethnic (Chaoxianzu) of the domains of intangible cultural heritage definition, the value of community participation and emphasis on living heritage. Chinese intangible cultural heritage law, however, shows a strong nationalism and sets ‘masterpiece’, which is the main value of world heritage rather than intangible cultural heritage, as a main criteria. The regulation of Yanbian Chaoxianzu prefecture does not put emphasis on national identity compared to national law, and gives more focus on transmitting person, but promotes branding by allotting singular heritage for each villages, which is against the value of cultural diversity. Under the circumstance of the vanishing community people, the importance of person in heritage is advocated by government and academia, but the actual participation of community people cannot be expected. The community is also facing the dilemma that for the protection of cultural heritage, commercialization is inevitable. Upon the urgency of registration of cultural heritage and the need for commercialization, the matter of authenticity is considered flexible. It partly reflects the nature of Chaoxianzu community which has no archetype to refer to, and also demonstrates the chance for revealing regional creativity. Turning to Korean case, intangible cultural property law still sticks to tradition and history, and follows standardized prototype. Considering the fact intangible cultural heritage puts importance on cultural diversity and community participation rather than outstanding universal value, regional creativity presented by Chaoxianzu intangible cultural heritage has implication to the Korean intangible cultural property policy.

This study aimed to investigate China’s new opening-up education policy in the Post-Corona era and present implications for Korea’s global and international education policy. The researcher analyzed the national level policy documents and government’s action after the Covid-19 outbreak as below; <China’s Education Modernization 2035>, <Implementation Plan for Accelerating the Modernization of Education(2018-2022)>, <Accelerating and Expanding the Opening-up of Education in the New Era(2020>, and related press conference contents, articles, papers as well. Despite the Corona pandemic, China is striving to expand its soft power and increase its influence in global education governance by accelerating the strategies for opening up education. First of all, it strengthens the ‘One-belt and One-Road’ initiative as a form of education cooperation. Also, it stresses both ‘Going out’ and ‘Inviting in’ policy in balance. Ultimately, although China presented building up a community for the coexistence and prosperity of human beings for the future as a goal on the surface, it is noticeable to expand China’s influence on the international community through soft power expansion. Based on the results, implications for Korea are as follows: close cooperation with relevant institutions seeking the future-oriented education policy, attraction of creative talent and effective management, efforts to broaden our education system and features to foreign markets, establishing global online learning platform for mutual credit and degree recognition, strengthening the curriculum about international understanding and global citizenship, and promoting the development of collaborative international programs with the domestic foreign university campus.

Positive psychology focuses on the positive human functioning and flourishing on multiple levels that include the biological, personal, relational, institutional, cultural, and lifetime to improve quality of life. The purpose of this study was to examine relations between the core self-evaluation, psychological resilience and mental health on Chinese college student in the sport setting. To test the research hypothesis, students (n=982) aged 17-25 years old participated in this study completed the pack of questionnaires to core self-evaluation, psychological resilience and mental health. For the analyses, the SPSS and Amos program was used to test the research hypotheses proposed in this study. Specifically, in this study descriptive statistics, reliability analysis, validation analysis, t-test, correlation analysis, and regression were performed. Results showed that core self-evaluation was positively associated with resilience and mental health. The psychological resilience was positively associated with mental health. It is also have moderate effect with mental health. In overall, the findings showed that core self-evaluation in the sport context was a significant predictor of Chinese college students’ mental health. Although positive psychology research is important and efforts to clarify the role of core self-evaluation and psychological resilience should be continue with related to the happiness and well-being. In summary, individuals with high core self-assessment have a high level of self-esteem, more internal control materials and a high level of psychological resilience, and these psychological resources are the driving force behind maintaining mental health against negative situations. Also, the emotion play an important role in the development of psychological resilience, which can be strengthened through cognitive and emotional control. Through this study, we hope that related research will continue. More details and future directions were discussed in the discussion section.

So far, 420 languages, which are published in the plural form of dominant or permissible words in the new dictionary(2016), have been classified into six types based on their mobility properties and considered. Among them, ⑸Translocation accounted for the most number of vocabularies, but in addition to the Translocation items classified in this paper, Idiomatic sound among ⑴Knanji sounds can also be said to be a kind of Translocation that has undergone changes since the Japanese tradition. Also, in the case of ⑶Word form②, it can be said that the Change (Translocation) that occurred in the process of translating from literary language to literary language is plural, and Both in the case of ⑷Rendaku and in the case of Voiced in the word, all belong to the Translocation. The fact that one vocabulary has a plural form is considered to be the biggest factor, especially the change of sound (generality), and the attribute structure of the Japanese vocabulary, which is often spoken in the character of the Japanese vocabulary, is the new It is considered to be the background that enables the double structure of the dominant and permitted words in the dictionary. The contents of the shrines discussed in this paper showed a somewhat different aspect from the contemporary Japanese 5 dictionary referenced in the main paper. The reason is that the 5 kinds of dictionaries give priority to the normativeness as a dictionary, but the purpose of the 2016 version NHK’s new dictionary prioritizes the pronunciation and practicality of the presentation of'pronunciation and accent suitable for use in broadcasting'. Can be mentioned. In addition, the comparison of the synonyms between 2016 version and 1998 version, which is the version before the revision, is considered a meaningful study in that it is possible to confirm the changes in the headwords of the published words over 18 years. This will be discussed later.

This study selects one of the books regardning Chinese phrases for Korean elementary student readers and examines Korean and Japanese linguistic differences in the expressions of Chinese four-character Idioms. Putting aside 10 phrases that do not consist of four characters, this study divides 90 Chinese four-character idioms into three groups. The first marks no difference in their meanings and forms between Korean and Japanese, while the second shows variants of one or more Chinese characters with no difference in their meanings. The third includes all Korean Chinese four-character idioms that do not have the proper counterparts in Japanese. As the analysis of the 90 phrases in the books reveals that 39 belongs to the first group, 24 to the second, and 27 to the last. The first group, the largest among three, shows no difference in Korean and Japanese. As idioms such as 四面楚 歌, 吳越同舟, 臥薪嘗膽, 螢雪之功 and 浩然之氣 show, it can be said that the higher dependence on the ancient stories seems to make those idioms as widespread as classic. In addition, the idioms such 背水之陣, 先見之明, and 漁父之利 as have 之 and a noun in their forms do not show any difference in their meanings and forms between Korean and Japanese. However, the four-character idioms such as 大同小異 and 井底之蛙, though found in Japanese, are less frequently used because the proverbs (“どんぐりの背比べ” or “井の中の 蛙大海を知らず”) are preferred in Japan. The Idioms such 背恩忘德 and 三旬九食 as have no Japanese equivalents are even replaced by the proverbs. The last group falls into subgroups. While idioms such as 烏飛梨落 and 事親以孝 are coined in Korea, those such as 改過遷善, 氣 高萬丈 and 獨不將軍 differ in their meanings. In conclusion, this paper suggests that idioms such as 骨肉相爭, 芝蘭之交, and 朝變夕改 should be replaced by 骨肉相殘, 芝蘭之契, 朝令暮改. Elementary student readers, though they do not yet decide to learn Japanese, will be benefited in their language acquisition if they read a book of four-letter idioms that show no difference between Korean and Japanese.

Akutagawa, a writer, is called as a genius writer in the modern Japan. Due to his consistent intelligent writing activities, he is also called as a writer of ‘Intelligencism.’ He is a writer to describe human’s selfish and contradictory attitudes from an intelligent position in detail. Also, he is a writer of ‘the art-for-art principle’ that considers ‘arts for arts,’ which is the completion of arts as the best value. His intelligent skills and methods made him to be called as a ‘genius writer.’ On the other hand, he turned away the numerous social and political problems in the modern Japan in his writings, like Natsume Soseki who was his teacher. Positioning as the top intelligent at that times, he was known to be indifferent to the aggressive war and colonization to keep the hegemony of Northeast Asian sea without active mention. However, ‘the voyage of Warship Geumgang’ that had rarely been reviewed in the previous studies shows totally different features of Akutagawa Ryunosuke. There were a few descriptions to show the episodes that he had been called as ‘a defeated instructor’ during the period of Navy Academy. In addition, this writing demonstrates clearly what ‘unqualified teacher’ mentioned meant at the remark on joining the company when he joined in Osaka Mainichi Daily after resign of Navy Academy. ‘Geumgang’ warship in which he boarded as an instructor of Navy Academy was the largest and strongest battle cruiser in Japan at that time. Furthermore, it was far faster than the other battle ships since it was a battle cruiser. In a sailing story of warship that symbolized the imperial Japan and travel essay with reportage type planned for publication, Akutagawa severely criticized the melody of a military song that glorified the Sino-Japanese War, “to be miserable and desperate.” Literally speaking, he was a ‘defeated instructor’ and ‘unqualified teacher’ in the Navy of imperial Japan. No previous studies had been reviewed on Akutagawa’s courage that criticized the stupidity of Navy captain who was enchanted by a victory against Russia and described the horribleness of sailors’ working site like ‘bugs’, using the type of reportage as a voyage story. Rather than dignity of ‘Geumgang,’ Akutagawa thought about “the lands, fields, people, and villages;” and yearning for normal land life of “early summer” when the vitality became stronger, together with butterfly. It is considered enough to reevaluate Akutagawa’s attitude which had been indifferent to ‘the spirit of the times.’

After the 2020 U.S. presidential election, a group of conspiracy theorists known as the QAnons attacked the U.S. Capitol building, claiming President Biden’s fraud and that former President Trump had been elected. Believing the hoax, a shocking attack on the U.S. Capitol took place. This event could be understood as a threat to their own country’s democracy as well, in the sense that it denied the mail ballot system, an important system that supports elections in the United States, a country with a vast land mass. According to Richard Hofstadter, who was the first to analyze American history with this term, Anti-Intellectualism refers to the mass resistance movement to the power of intellectuals. In the history of the United States, where there were no classes such as monarchs or aristocrats, highly educated pastors, lawyers, and researchers formed the ruling elite of the society. Movements by the masses against the existing intellectual authority have contributed greatly to important transformations such as the Independence, Emancipation, and the Civil Rights Movement. As a recent example, I studied a movement of Vietnam War veterans who fought and won a battle against the American Psychiatric Association to have PTSD recognized as an official disease. On the other hand, Japanese Anti-Intellectualism, represented by the “Nippon Kaigi (Japan Conference)”, is a movement against the critical view of prewar Japan's colonial rule and war, which is common in academia, education, and major mass media in postwar Japan. It is richly funded and politically influential due to the presence of Shinto and emerging religious groups and political and business personalities, but it also uses the media of social networking and manga to mobilize the masses. What I can conclude from this paper is that if the academic world changes its closed nature where only researchers evaluate each other and becomes more open to the outside world, the unnecessary hostility of citizens to intellectuals will decrease and they will not be mobilized by false rumors and conspiracy theories.

In this study, the results from the previous studies were summarized on the relationship among types of balneotherapy, its efficacy, and medical costs using hot springs. What balneotherapy had been contributed to the public health enhancement was the best way in Japan, the super-aged society, that should aim. In the real research results, significant effect was found to lower the medical costs. It showed the financial stabilization of the national health insurance by lowering medical costs as well as intangible effects such as mental, social, and cultural supports to the elderly. According to the report of ‘a study on the role of hot springs and utilization plans,’ there was a linkage between public health project and health project using balneotherapy. Also, there were so many positive outcomes such as disease prevention and counselling in alignment with local public centers, making hot springs as the socializing place, facilitation of outing of the elderly who lived alone, expansion of exchanges with local community citizens, and so on. Few cases were reported to be continued to use balneotherapy in the famous tourist attractions or facilities of hot springs. Well known hot springs in Japan to us are anticipated with the economic effects of tourism income only, but their contribution to the public health for the local citizens can be considered to be minimal. Compared to Japan, ‘hot spring power,’ Korea has the unsurpassed history on the hot spring cure, balneotherapy, and so on though the number of hot springs, yield of hot spring water, facilities, and so on may not be competitive. In addition, many hot springs are located nationwide in Korea despite with smaller number. Balneotherapy and efforts to enhance public health in Japan may implicate very significant to us that enters the super-aged society faster and more seriously. As reviewed in this study, 14 days are required for the traditional balneotherapy. In the modern society, its effects can be anticipated with at least 7 days of balneotherapy. Tour to hot spring for one day, one night and two days, can only provide with simple bathing effect far from balneotherapy. As a solution to enhance people’s physical and mental health, it is necessary to utilize the nursing facilities with hot springs actively. Also, it is required for the research institutions to investigate and research the hot spring cure using balneotherapy; and for the government to establish the systems on balneotherapy and consultants for hot springs and to review the alignment plans with national health insurance system.