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Thanks to the Chinese government’s cultural policy implemented in the 2000s, especially the national animation protection and development policy that has been steadily implemented for over 20 years, recently produced Chinese animations are equipped with technical skills and directing skills and are attracting attention on the world stage. it started. The animation “I Am What I Am”, produced in 2021, is a work that has received high ratings from the audience. This work is a realistic animation that has not been well dealt with in animations in the past, realistic problems of Chinese society, ‘children left behind’ neglected in the countryside, poor life of peasant workers, and poor medical system in the countryside, as well as social problems such as the life of the heirs of traditional culture, He melts relatively heavy and dark materials such as the severance of traditional culture into his works. In this way, it is different from the existing classical narrative IP animation in that it presents a new direction to the Chinese animation industry by realistically reproducing contemporary Chinese society. In particular, the strong cultural characteristics of Guangdong province that “I Am What I Am” exudes through video and music captured the eyes and ears of the audience. In addition, it presents a thrilling impression to the audience by unraveling the problem of ‘children left behind’, one of the special cultural phenomena of modern China, as the growth story of the main character, a boy named A-Juan. This paper tries to focus on reading the Chinese cultural code flowing through “I Am What I Am”. A look at the characteristic Chinese culture revealed in the film, followed by the issue of the spread and succession of traditional culture, focusing on the ‘Guangdong Lion Dance’, an intangible cultural heritage that connects the past and the present. I would like to talk about the director’s perspective on the life of a young boy.

A Study is the place where the kind used by the people for reading room in ancient china. It was also called ‘SHU SHI’and ‘SHU LOU’ or ‘SHU FANG’ etc. From the Han Dynasty, Study had the meaning of a space of reading books. In the Tang Dynasty, for officialdom were selected through the imperial examination system, so the Study became a place for literati to hone their studies in order to enter government office. However, in the Ming Dynasty, the number of government posts decreased rapidly, and as the number of literati increased, the opportunity to hold public office gradually decreased. literati who had failed several times in the past abandoned their lingering attachment to public office and pursued a leisurely life on their own. In the Ming Dynasty, as the city and commodity economy developed, a social trend of luxury was prevalent, and in the middle of the Ming Dynasty, as Wang Yangming's Psychology became popular, a trend that valued human desire and individuality was popular. literati created a garden, read books or wrote poems in the Study, appreciated and valued old calligraphy paintings, and enjoyed the leisure of life. In the Ming Dynasty, the Study went beyond the concept of a space of knowledge to write poetry and enjoy reading, and became a creative space for culture and art, where people wrote poetry, painted books, antique objects, and enjoyed music and art. than It also developed into a place of fellowship to share and exchange studies and art with the literary men of the time. The environment of the Study and the arrangement of internal objects also revealed the elegant dignity of the writers. The external environment of the Study, the internal arrangement structure, and the furnishings were harmonized with each other to form the overall beauty. In particular, the objects used in the Study pursued individuality and valued naturalness and simplicity. For the literati of the Ming Dynasty, the Study was a space for reading, art and creation, and a space for communication with friends, appreciating and evaluating taboo paintings and artworks. In that sense, the Study of Ming Dynasty literatis was a noble cultural space that could be distinguished from the rest of the world, a healing space to relieve inner resentment and anxiety, and a resting place for the soul.

Zhuism was subordinated to Buddhism before the Edo period, but with the establishment of the shogunate system, Zhuism was separated from Buddhism and became an official thought. Judging from the structural characteristics of the regime, the Shogunate system has its distinctive uniqueness. It not only maintained the most typical and traditional cultural characteristics of Japan, but also fused the cultural characteristics of Japanese martial arts for more than 700 years, realizing the dualpolitics of spiritual authority and military authority, but also created the centralization and decentralization of power,which were different from both the unified rule of ancient China and the complete decentralization of power in ancient Europe. But within this powerful system of feudal domination lay a series of intractable contradictions：the conflict between the Shogun and the Emperor、the paradox of the multiplicity of shogun-daimyo-samurai, etc.These contradictions are no longer confrontational contradictions solved by force, but transformed into feudal ethical and moral problems such as the king and the subject, the upper and lower levels, and the father and the son, so the solution is also transformed from force into ideological weapons. And Zhuism‘s thought, which reflects the king, the minister, the father, the father and the son, just becomes the best ideological weapon to solve the contradictions under the feudal system.With the support of the shogunate, it got rid of the idea of the unity of Confucianism and Buddhism in the Shogunate state, established the inherent position of Zhuism and finally moved towards the official school of Zhuism. It harmonized the contradictions between the general and the emperor under the Shogunate system, and played an important role in the ideological fortress for the establishment and consolidation of the Shogunate state.

Used book trading business district used to be the economic center of Bosu-dong, Busan. However, its function has been reduced, causing the problem of population outflow in the region, the decline of the old downtown, and further regional extinction. This is emerging as a major problem in the community. In order to revitalize of declining business district in old downtown, various policy support from the government is needed. Based on this awareness of the problem, this paper attempted to analyze the performance of policy support for the Used book trading business district, focusing on the bookstore alley in Bosu-dong. Prior to the analysis, the policies promoted were roughly divided into four categories: 1) infrastructure expansion, 2) management support, 3) environmental improvement, and 4) tourism promotion. After that, fieldwork and interview survey were conducted on public officials, bookstore managers, employees of related agencies, and visitors related to each policy. As a result of the analysis, infrastructure expansion was operated in line with the purpose of the policy, and it was considered that related policies were effectively implemented. Management support and environmental improvement needed continuous supplementation in the future for some projects, but it was judged that overall results were achieved. In the field of tourism promotion, the effect of attracting tourists was not significant. In the situation where various policies were promoted as described above, the performance was different depending on the detailed project. In connection with this discussion, this study conducted various analyses on policies to support the revitalization of used book trading business district, analyzed the declining business district in old downtown, and derived empirical research results that are difficult to grasp only with literature researchs for interview survey and fieldwork.

The regional character is a new urban brand strategy in the region that is losing vitality due to a continuous decline in population. This study investigated the types of regional characters used in Gyeongsangnam-do and analyzed how local governments were utilizing them. The following hypotheses were established to find out how a total of 57 regional characters were being used. First, The more recently created regional characters have a higher frequency of use. Second, the application of regional character will be clearly distinguished depending on the type of design. Third, regional characters with storytelling will remain usable for an extended period. This study found that the frequency of use increases with the more recently created characters. And the difference in utilization was not very noticeable, according to the character's design type. Finally, it was found that characters with storytelling have been used for a long time. The following suggestions are made in this study to activate regional characters. First, it is required to design a regional character that effectively showcases the region's defining characteristics. Second, in order to use a regional character over an extended period, it is necessary to acquire a motif from the culture and history related to the region or to create storytelling based on the region. Third, detailed information about a regional character such as photo zones, places to purchase goods, and events should be available on the website of each local government, making them easily accessible to people. Lastly, it is needed to enhance the accessibility of the public by clearly organizing the regional characters used in each region.

This paper tried to find a connection between the meaning expressed by ‘七X八Y' and the meaning of the numbers ‘七(Qi)’ and ‘八(Ba)’. In order to overcome the limitations of past studies and find a connection between the meanings conveyed by ‘七X八Y’, starting from the original meaning of oracle bone script ‘七(Qi)’ and ‘八(Ba)’, various cultural implications were examined. ‘七(Qi)’ and ‘八(Ba)’ have the meanings of ‘切(cut)’ and ‘分(divide)’ respectively in the oracle bone script. ‘cut’ and ‘divide’ are both separation-cut verbs that have the semantic quality of [+separation] in common. As an anthroposophical association, if the act of separation is repeated, it is transferred to the meaning of dispersal. Thus, the concept of ‘separation’ is linked to ‘dispersion’. In ‘七X八Y’, ‘X’ and ‘Y’ basically refer to things, conveying the meaning that things are scattered, but in more cases, size, height, length, shape, topography, body type, mind, spirit, language appear. Through the derivation process of ‘separation’ and ‘dispersion’, these abstract objects convey meanings such as ‘untidy’, ‘confused’, ‘jagged’, ‘uneven’, ‘uneven’, ‘messy’, etc. In addition, ‘七(Qi)’ and ‘八(Ba)’ also have the meaning of the direction. The expression conveyed by ‘七X八Y’ corresponds to the meaning of ‘here and there’(‘this and that’ etc) Other than that, some expression are related to Buddhism and the principle of circulation in the world, and if they cannot be interpreted with the cultural implications of numbers, they can be interpreted in terms of subjective meaning of ‘many’. Therefore, the beginning of the meaning conveyed by ‘七X八Y’ can start from the original meaning of ‘七(Qi)’ and ‘八(Ba)’, and derived from the original meaning 1) separation and dispersion from concrete objects to abstract objects 2) spatial separation and dispersion (direction) and 3) temporal separation and dispersion (world circulation principle).

The term dog frequently appears in Chinese vocabulary because of the long-established close relationship between humans and dogs. Dogs are portrayed with positive attributes, such as loyalty, bravery, and faithfulness, in Chinese linguistic expressions, which include proverbs and idioms. Negative attributes, such as insignificance, ominousness, and incompetence, are also attributed to them. The Chinese language employs the term dog as a humble personal noun reflecting an image of loyalty and insignificance. This usage serves to express respect for the counterpart by demonstrating humility. However, in a derogatory context, the term dog is used to degrade the social status or value of the referent. Regarding the lexical formation’s structural characteristics, both terms quan and gou, which refer to a dog, are used as derogatory personal nouns. However, humble expressions predominantly incorporate the term quan while rarely containing the term gou. The term gou rarely being used in forming humble expressions can be attributed to the term quan being used in literary language and gou in spoken language when ancient or medieval Chinese was in use. It is assumed that the colloquial term gou was mainly employed in common and popular expressions. Most Chinese personal nouns, including the term gou, are figurative expressions that symbolize people with negative qualities, such as thieves, informants, bad people, and unconditionally obedient people. While these personal nouns are often used as slurs, new words including the term gou serve as sarcastic expressions that do not demonstrate derogation. Essentially, the term gou generally implies contempt toward a certain target. However, it implies humor when it reflects the speaker’s specific intention. This usage of the term dog indicates the transformation of its affective meaning in personal nouns, as well as the introduction of a pragmatic element in the formation of derived words.

Due to the imperialist Western powers in the 19th century, Westerners from various occupations entered China and left various writings. Among them, missionaries who had to preach directly to the lower class, women, and children needed to have high Chinese command and professional knowledge of Chinese culture. Accordingly, they compiled Chinese language textbooks, dictionaries, and literary translations. They basically translated Chinese classics such as ??Qianziwen??, ??Sanzijing??, ??Daxue??, ??Xiaojing?? as a stepping stone to understand Chinese culture. And also published books titled “China(Chinese) Story(Stories)” and “China(Chinese) Tales.” This is a record consisting of their experiences while staying in China. The subject of this study, ??Tales from the Middle Kingdom??, was written by Canadian missionaries George Christopher Willis and Anna Francis Willis. They stayed in China for more than 40 years and worked in ministry. The book was published in their opening The Christian book room. This book divided into “Chinese Child”, “Chinese Thief”, “Chinese City”, and “Chinese Text”, recording the author's experiences or religious views related to these topics. And there were about 30 Chinese photographs and illustrations. Taken together, the author has a variety of stories on various topics. But in the end, he tried to criticize Chinese evil practices and religious views that violate human dignity and show the reason and justification of Christian ministry by describing events related to abandonment, child trafficking, murder, and idol worship. Other missionaries' “Chinese Story” books, ??Cross and Crown: Stories of the Chinese Martyrs??, ??China in Legend and Story??, and ??Chinese stories for boys and girls??, also dealt with the themes of “Women,” “Children,” “Murder,” and “idol worship” in common. This book covers topics such as Chinese children, women, male preference, gap between rich and poor, school life, leisure life, and idol worship. In this way, the stories contained in the book “Chinese Story” by missionaries add religious colors to the authors' experiences in China. They are records based on “facts” that contain vivid information about the social situation at the time that the translation of Chinese classics could not show, which intrigued readers, and their successful ministry experiences became a great “reference book” for other missionaries. And ultimately, readers were aimed at transforming themselves into Christians. As such, the book “Chinese Story” published by Western missionaries in the 19th and early 20th centuries is a record and a story for missionary work that shows various aspects of Chinese society at the time. In the future, it is hoped that through an in-depth analysis of the records of modern and contemporary missionaries, Chinese society and history will be viewed macroscopically, and the process of establishing the beginning of Chinese studies will be studied more closely.

With the rapid development of social media, Chinese traditional clothing art faces problems such as weakening of cultural identity, information overload and content distortion in the process of digital communication. This article uses the CART-US theoretical model, through in-depth interviews and theme analysis, to collect data through in-depth interviews with 20 experts, scholars and business practitioners in the National Art Fund project, and adopts the theme analysis method to explore the influencing factors and analyze the relationship between various elements. Relationship. The study found that social media provides a new path for the digital dissemination of traditional Chinese costume art, but there are also challenges. Therefore, this paper proposes communication strategies and measures for social media platforms. Including optimizing content presentation to improve the readability and attractiveness of information; strengthening user interaction to promote communication and dissemination among users; and cultivating a sense of cultural identity so that users can more cherish and inherit Chinese traditional clothing art. These measures help to improve the dissemination effect of Chinese traditional costume art on social media platforms, thereby enhancing its influence at home and abroad. This study provides useful reference and reference for research in related fields through an in-depth analysis of the status quo and challenges of disseminating Chinese traditional costume art on social media platforms. At the same time, the research results have important theoretical guidance and practical significance for government departments, enterprises and individuals to better disseminate and promote Chinese traditional costume art on social media.

This paper examines the process of extinction of the ‘kings, marquises, lords, and chiefs’ in the ancient Yunnan region before the emergence of prominent clans and barbarian leaders. Through this, it was confirmed that the emergence of prominent clans and barbarian leaders ultimately signified the establishment of the border county system of the Han empire. The expansion of the Han empire into the southwest barbarian region, which began after the strategy of Tang Meng in 135 BCE, led to the extinction of the southwest barbarian ‘king, marquis, lord, and chief,’ and in this process, a new space called ‘Nan Zhong’ appeared. ‘Nan Zhong’ constituted a part of the Han empire but was a space that was neither ‘China’ nor ‘barbarian (southwest barbarian).’ In other words, it was a space where the social order represented by the prominent clans and barbarian leaders operated. Firstly, this article describes the types of ‘barbarians’ who lived in the Nan Zhong region during the Wei, Jin, and Northern and Southern Dynasties periods and the emergence of prominent clans. Although nearly 300 years of border county rule following the southwest conquest of Emperor Wu of Han did not wholly ‘Sinicize’ the barbarians in the Nan Zhong region, it created a native elite group called barbarian leaders and prominent clans. The rebellions in various counties of Nan Zhong and the southern expedition of Zhuge Liang symbolically represented this. Next, it organizes the two meanings held by the southwest barbarian ‘lords and chiefs’ during the Two Han periods and examines their presence. The southwest barbarian ‘lords and chiefs’ seen in the Chinese historical texts were mainly institutional entities formed through the endorsement of the Chinese state. The political existence of such lords and chiefs was each a local lord of their territory while simultaneously being a hegemon of the region, holding several to dozens of settlements with an average scale of about 200 households. Lastly, it examined the process of the extinction of ‘kings, marquises, lords, and chiefs’ centering on the case of the ‘Zangke County’ region. The ‘Han Shu’ “Biography of Southwest Barbarians” shows the figures of several commanders, including Qulan Lord, Dan Zhi Marquis, Tong Bing Marquis, Ye Lang King, Lou Wo Marquis, and Gou Cheng King, who belonged to Zangke County, as mentioned by Sima Qian, and they disappeared from the records after going through four rounds of upheavals. This phenomenon means that the order maintained by the feudal ennoblement no longer existed in the ‘Nan Zhong’ region. However, ‘Nan Zhong’ did not become a part of ‘China,’ uniformly governed by the laws of the Han empire.

This paper focuses on the surface structure ?XはYにZを～される?of possessive passives of the Japanese language, subclassify them into separable vs. inseparable based on the possessive relationship between the possessor x and the possession Y, and compare and analyze their Korean equivalents. In the case of “inseparable”, Korean expressions correspond quite naturally to possessive passives for in a physically inseparable environment, the possessor and the possession are directly related and there are direct passives in the Korean language. In the case of “separable”, Korean expressions correspond quite naturally to Japanese possessive passives or do not. Natural correspondence is impossible when X and Z are physically separated and the motion or action of of Y only affects the possession Z. Furthermore, in the case where the action of Y simply affects Z, the subject of the possessive X is indirectly influenced by Y and the Korean language has no possessive passives. In the case where possessive passives have the indirect property, the Korean language has no possessive passive equivalents because it does not allow indirect passives. However there are cases where the possession is separable but Korean possessive equivalents are still possible. Conditions (1)~(3) show cases where X and Y are directly affected or are at least supposed to be so: (1) clothings X has on and direct relationship occurs in terms of spatial closeness: (2) three-place verb stripped of ownership and direct passives occur resulting in direct relationship and Z is closely related to life of livelihood of X and psychological intimacy creates direct relationship: (3) Y’s action seems to affect Z, but actually the action of Y is more related to X’s competence and can be determined that X and Y are directly related. Even when each of the conditions mentioned before is sufficed, Japanese possessive passives do not always have corresponding Korean possessive passives. e-type passives only produce possessive passives. The Korean language allows jida-type passives and jida-type passives avoid the agent and cannot be used for possessive passives where the action of the agent is preconditioned. This study clearly shows that Japanese possessive passives have their Korean equivalents in the form of possessive passives and it basically depends on whether e-type passives are allowed and whether X and Y is directly related in terms of exerting influence.

This study explores the usage of Korean address terms within the Chosen school community and the factors influencing their use. We collected and categorized Korean appellations based on recorded speech data from the Chosen school community and documentary data covering the Chosen school. Our analysis revealed that the use of names in this community is primarily influenced by appellations used in South Korea (ROK) and North Korea (DPRK), with minimal influence from the Japanese language. Notably, personal and occupational names displayed some traces of Japanese influence. However, kinship appellations were predominantly influenced by those used in ROK. In the case of calling grandparents, it was even confirmed that Gyeongsang-do dialect, not the standard Korean language, was used. Furthermore, common appellations reflected the influence of those used in DPRK, including some uncommon terms in ROK, such as ‘tongmwu’ and ‘apai’. These findings suggest that the Chosen school community possesses a distinctive linguistic identity that goes beyond being simply ‘Japanese learners of Korean’. The use of these appellations serves as a means of expressing their ethnic identity and contributes to a unique linguistic style within the Chosen school community. From now on, we plan to investigate how Korean appellations is used in written languages such as newspapers and magazines aimed at Koreans living in Japan, and reconfirm the specific meaning of the Korean appellations through it. At the same time, we would like to examine the importance and implications of using Korean appellations for them.

In South Korea, there is always a certain number of children from Japanese-Korean international marriage families. Most of them usually attend local schools or international schools. There are not many places for these children to learn Japanese language and culture, which is the mother tongue and culture of their parent(s), and it is left to families and voluntary groups. Busan-Japan Village is an organization formed by parents that started its activities in 2012 to teach the Japanese language and culture to children from Japanese-Korean international marriage families. From 2012 to 2019, kindergarten and elementary school children gathered regularly for activities. However, due to Covid-19, they had to suspend their activities in 2020. After that, they continued to work online in 2021 and 2022, and in 2023, they became in-person and online activities. When Covid-19 brought various activities online, some children left Busan-Japan Village while others continued to participate. In this study, we conducted a questionnaire and interview survey of five parents who had participated in Busan-Japan Village activities before Covid-19 and continued to participate online after Covid-19 to clarify what online activities were like for the participants. The results showed that even though Covid-19 did not allow them to return to Japan as often as before, they were satisfied that their children could have an environment where they could use Japanese regularly and connect with peers in similar circumstances while in South Korea. In addition, events making use of the children's strength other than regular activities served as a place to enhance their sense of self-affirmation. In 2023, there are both offline and online classes, and the range of activities has been expanded, such as Japanese international students from Busan University of Foreign Studies joining as teaching assistants. What the participants expect from the Busan-Japan Village, whether in person or online, is “an environment where children can use Japanese” and “connections with other participants in similar circumstances”. In the future, Busan-Japan Village aims to continue their activities and support more children of Japanese-Korean international marriage families to inherit the Japanese language.

Hiratsuka Raicho, the well-known new woman in modern Japan, constructed maternalism through ‘the debate on maternity protection’ in the Daisho period. Since then Hiratsuka's maternalism asserting rights of women and maternity protection toward the state was practiced. But the Second Sino-Japanese War lasted in the late 1930s, the contents and assertions of Hiratsuka's maternalism had been altered. Particularly, this research was to investigate the transformation of Hiratsuka's maternalism during the Second Sino-Japanese War of the late 1930s. Because her maternalism of the late 1930s had important meanings which were distinguished from Hiratsuka's maternalism composed through ‘the debate on maternity protection’ in Daisho period. As a result of research, Hiratsuka's maternalism was fused into the discourse of militaristic mother, that is Chong Hoo Buin(hereafter women in the rear guard). Therefore the contents and assertions of Hiratsuka's maternalism had been transformed. First, her maternalism was very emphatic on mothering education of women in the rear guard to beautify Japanese invasion of China. Second, Hiratsuka who emphasized the state's guarantee of maternity proposed many plans for the maternity protection of women in the rear guard. Especially Hiratsuka highlighted the tragic calamity that wars and venereal diseases inflicted upon maternity, family, children and ethic Japanese people. This also led Hiratsuka to demand the programs of venereal disease prevention for Japanese mothers. Besides, as men joined the army in the Second Sino-Japanese War of the late 1930s more and more women entered the workforce in this period. Hiratsuka stressed the maternity protection along with special protection of women's labor. Especially Hiratsuka's maternalism connected this maternity protection with national hygienics which was emphasized by the militarism of the emperor system of Japan in this period. Third, Hiratsuka's maternalism which declared progressive women's movement in 1920 was altered to set up an alliance with the activities of militaristic state-inspired women's organizations that were made for the mobilization of women under the war system in the late 1930s.