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This paper explores the modes of remembering a forgotten historical event in which, without any battle taking place, 705 civilians were massacred in Sancheong and Hamyang counties by the 3rd Battalion, 9th Regiment, 11th Division on February 7, 1951. This incident remained buried in history until 1989, when the Association of Bereaved Families of Civilian Massacres was established. Following the massacre, the government and military denied and concealed the incident. However, they began to accept registrations from bereaved families in June 1996 and, in October 2004, built the Sancheong-Hamyang Incident Memorial Park near the massacre site in Banggok Village. The government now regards its annual memorial services in early November as fulfilling its responsibilities. Thus, the memorial park serves as a form of absolution for the state, a historical site for the community, and, though insufficient, a symbol of healing for the victims. Furthermore, the local government officials, rather than the bereaved families, preside over the annual memorial and remembrance ceremonies. This represents South Korea's approach to acknowledging the civilian massacres carried out by the state and military. The survivors, who lived through the massacre despite being shot, and the bereaved families retain vivid memories of the massacre as though “photographs were imprinted in their minds” or “like looking into a mirror,” thus reliving the past in their present lives. The survivors and bereaved families, burdened by trauma and the government’s denial and concealment, hold onto the hope of compensation and reparation from the state. For a long time, the government dismissed the massacre under the ideological veil of “anti-communism,” but for the survivors, and bereaved families, the massacre remains an “ancient present,” impossible to forget. Even now, they strive in their own ways to restore their honor.

Focusing on the publications of Chinese international students who studied at Hokkaido Imperial University in the early 20th century, this study attempts to find out how the ‘Enlightenment habitus’ of intellectuals who studied in Japan in modern China was reproduced in the ‘Field’ of the mass media. To try to interpret it based on Pierre Bourdieu's sociological theoretical framework, the collective practice in which the intellectual class of modern China enlightened their people through the mass media can be interpreted as an expression of habitus, and their publishing behavior can be interpreted as a reproduction of habitus. In the early 20th century, translations played an important role in the mass media of modern Chinese society, and Chinese students at Hokkaido Imperial University contributed to the enlightenment of their people's thoughts by converting modern knowledge and ideas into their own language and cultural context. In this process, the ‘Field’ of the translation as a sub-field of the mass media was organically combined with various academic ‘Fields’ to influence each other. In addition, their ‘Enlightenment habitus’ was reproduced through ‘Distinction’ through the act of writing books in the ‘Field’ of the mass media. Those who returned home with experience studying abroad attempted to ‘Distinguish’ from the public through the mass media, which is more evident in the ‘Field’ of written books than in the ‘Field’ of translations. Therefore, in modern Chinese society, mass media served as a platform for the intellectual class to enlighten their citizens, which was not merely a means of information provision but an important ‘Field’ for re-establishing social class distinctions and reproducing the intellectual class.

After taking office, Fumio Kishida not only inherited Abe's “positive pacifism” diplomatic line, but also further developed it into “realism diplomacy in the new era.” The specific foreign policy of the Kishida administration consists of four aspects. First, the Kishida administration emphasizes on strengthening the close cooperation between Japan and the United States with the U.S.-Japan alliance as the cornerstone to jointly cope with regional and international challenges. Second, promote domestic economic development and enhance international competitiveness through economic diplomacy. Third, actively participate in the “Free Indo-Pacific Strategy” and strengthen cooperation with countries in the Indo-Pacific region to try to balance regional power. Fourthly, tries to build international image and enhance international status through values diplomacy. Based on the theory of neo-classical realism, this paper analyzes the influencing factors of Kishida government's foreign policy, which can be summarized into three levels: the first level is the level of international system. Japan is facing systemic pressure brought by the strategic competition between China and the United States. At the same time, events such as the Ukraine conflict have further aggravated the complexity of its international environment, which has compressed Japan's diplomatic space. The second level is domestic politics. Influenced by Japan's strategic culture, the Kishida government emphasized security needs in its diplomacy. At the same time, Japan's domestic system, government, government and finance triangle system is rigid, and there is the problem of “political black gold”; Japanese society as a whole has shifted to the right, and people's sense of “political alienation” has intensified. The third level is the leadership level. Mr. Kishida is a weak man whose foreign policy largely follows the lines of the Liberal Democratic Party for more than a decade. In addition, there are many factions in the Liberal Democratic Party, and the forces of all parties are strained and difficult to form a joint force.

The system of Myeonbok (the ritual costume of emperors and kings), centered on the twelve insignia pattern, is usually understood to have been institutionalized during the Later Han period. The twelve insignia pattern can usually be divided into celestial beings, beings that mediate heaven and earth, and beings that support or constitute terrestrial civilization. Elements related to terrestrial civilization are bronze bowls, water plants, flames, rice grains, axes, and bow patterns. Among the twelve insignia pattern, the bow pattern seems to be less related to specific objects. The twelve insignia pattern has been steadily refined and standardized since institutionalization. Ancient and medieval Korea maintained its participation in the international community in East Asia by receiving and actively utilizing Myeonbok from the empire that occupied mainland China. However, in the mid-to-late Joseon Dynasty, the system of Myeonbok also went through the process of mainlandization and abolished the system of Myeonbok in the Qing Empire, so the self-made Myeonbok in Joseon was further utilized. During the establishment of the Korean Empire, the monarch of Joseon declared an empire and adopted the emperor's robes called the court dress of the twelve insignia(Shibijangbok). The national movement's the National Flower(Mugunghwa), National flag(Taegeukgi), the religious flag(Gungeulgi) of Cheondogyo, and the Dong-A Ilbo's Emblem are considered symbols that reveal long-term independence and modernization. When the days of hardship were gone and the era of construction has come, various countries in Northeast Asia showed different modernization strategies. Although there were differences in degree and timing in each country, all of them opened their eyes to the discovery and rediscovery of the value of traditions, and the modern use of traditional culture. Among them, Korea re-recognized the value of traditional culture and showed a leading interest in the modern use of traditional culture. The Northeast Asian History Foundation was established in 2006 as a specialized institution dealing with historical issues. The emblem of the Northeast Asian History Foundation is the shape of the character 亞(A) pattern or the bow pattern and can be called the ‘Northeast Asian pattern’.

This study examines the historical development of the transmission and translation of modern Korean literature in China from modern to the present, referencing existing research to identify the unique characteristics of each period. The primary focus is on the period between 1949, the founding of the People’s Republic of China, and 1992, the establishment of diplomatic relations between South Korea and China. By exploring the translation and transmission of Korean literary works during this era, the study seeks to evaluate their influence on Chinese society, public perception, and the recognition of Korean literature in China. The findings reveal that, despite the absence of formal diplomatic relations, a significant number of Korean literary works were introduced into China before 1992. However, during the Cold War, Korean literature was often approached with a critical lens, shaped by socio-ideological criteria that influenced the selection of works for translation amidst prevailing ideological tensions. Even after the normalization of diplomatic relations, awareness of Korean literature among the Chinese public remains relatively low compared to the volume of translations. This suggests that while substantial progress has been made in cultural exchange, deeper mutual understanding is hindered by lingering socio-economic and cultural polarization, which has fostered negative sentiment between the two nations. Sustained efforts from both sides are essential to promote the transmission and appreciation of Korean literature in China. This includes fostering stronger bilateral cooperation, implementing supportive policies, training skilled translators, and enhancing academic and cultural exchanges among mutual understanding.

This study explores the integration of industry-linked field training into foreign language education, specifically focusing on its effectiveness in enhancing students' practical language skills and workplace adaptability. In the era of rapid globalization and digitalization, the demand for foreign language proficiency across various industries has significantly increased. This trend highlights the growing importance of equipping students not only with theoretical knowledge but also with practical language skills and problem-solving abilities that can be applied effectively in professional contexts. To address these needs, a field training-based instructional model was developed and implemented within a Chinese Business course. This model was designed to evaluate how industry-linked training influences students’ readiness to adapt to workplace environments and their overall job performance. By engaging students in real-world industry settings, the model aimed to bridge the gap between academic learning and the demands of professional life. The findings of the study reveal several key outcomes. First, the inclusion of industry field training provided students with opportunities to apply their language skills in authentic work scenarios. This practical application not only enhanced their linguistic proficiency but also fostered critical thinking and problem-solving abilities as they navigated challenges in real-time. Furthermore, collaborative learning activities such as mentoring sessions and team-based projects played a pivotal role in boosting student motivation and fostering a sense of synergy among participants. Post-training activities, including reflective journaling and presentations, proved to be effective in consolidating the knowledge and skills gained during the training. These reflective practices enabled students to critically analyze their experiences, reinforcing their learning and building confidence in their ability to utilize language skills in professional contexts. As a result, students demonstrated a heightened readiness to meet the demands of the workforce, with increased confidence in their ability to contribute meaningfully in industry-related roles. The study concludes that educational programs which integrate theoretical instruction with practical, industry-based experiences are highly effective in strengthening students' employability skills. Such programs not only provide foundational resources for developing industry-academia field training models but also contribute to the broader goal of preparing students for the evolving demands of the global workforce. Moreover, the instructional model developed through this study is adaptable across various fields of study, offering a versatile and scalable framework that can support students in diverse academic and professional disciplines.

The purpose of this study is to show how Chinese people use irony for efficient communication. There are two types of irony. One is positive irony and the other is negative irony. The irony expresses various meanings indirectly depending on the context. The ironic meaning conveyed indirectly is understood by pragmatic reasoning. In the process of communication a specific irony is used depending on the speaker’s utterance purpose and expresses indirectly various meanings, emotions, attitudes to bring about the effectiveness of communication. Positive irony is often used to express kindness and politeness, saving the other person’s face and allowing him to communicate smoothly. Negative irony tends to be used occasionally. That’s because it often hurts the other person’s face and feelings. Positive irony is frequently used to vividly express the speaker’s deep affection for smooth and lively communication with the other person. The irony used as humor brings about pleasant and friendly communication with the other person. The irony is often used to exaggerate or emphasize the speaker’s views so that no one else can reject his views. The positive irony used as satire saves the other person’s face and at the same time achieves the speaker’s objectives to indirectly criticize the other person. The positive irony is also used to indirectly downplay the other person or a third party by showing a negative feeling or attitude. The positive irony used as humor in advertisements creates a humorous and pleasant atmosphere, that enables lively communication. Chinese people often use irony to get various effectiveness of communication. Therefore, the irony is a useful tool used for efficiency in communication. (Pusan University of Foreign Studies)

This research explores the role of parents of young children through the lens of Laozi's concept of Wu-Wei. To accomplish this, a literature review was conducted. By analyzing the original text of Laozi's Tao De Jing, the research draws the following key insights regarding parental roles. First, parents should become role models for their children by practicing self-discipline. This means that they should embody the principles of Wu-Wei?acting with compassion, frugality, and humility. Second, parents should implement Wu-Wei in their teachings, guiding their children through an effortless and natural approach to instruction. This implies that parents should influence their children subtly, through silent guidance (Bu Yan Zhi Jiao) and by fostering harmony within their environment (Hua Guang Tong Chen). The significance of these insights lies in their framing of the parental role within Eastern philosophy, specifically Laozi's Wu-Wei, offering valuable guidance for parents as they prepare to raise young children. Furthermore, the study highlights the importance of Jiao-Hua, a level of teaching that surpasses basic education, emphasizing that parents should not only understand this concept but also actively implement it. Laozi's Wu-Wei emphasizes the prevention of problems rather than their resolution. Accordingly, this study encourages parents to focus on addressing the underlying causes of their children's behavior, rather than merely reacting to visible actions. In summary, the importance of this study lies in its recommendation that parents, when confronted with various challenges in parenting, should transcend mere problem-solving and adopt a preventive approach to foster a more harmonious and balanced upbringing.

This article attempts to illuminate, in terms of technology and mimesis theories, China’s copycat practices generally called shanzhai and the recent US-China tech war in which the USA and China fight against each other over the global techno-hegemony. Positioning a step outside the global regime of Intellectual Property Rights(IPR) and the hegemonic discourse of the USA, this study tries to approach China’s shanzhai practice and the US-China tech war as a fundamental process of mimesis and the politics of mimesis channeling the general trajectory of technological evolution. The research findings of this study are as follow. Firstly, China’s shanzhai practice is not a villain of the global IPR regime but a part of the universal process of technological evolution and a historically and culturally specific effect of technological mimesis. Secondly, the incessant drama of technological imitation and emulation unfolding through shanzhai practices and the US-China tech war is the field of mimetic politics as what Gilles Deleuze calls “simulacra” involving the positive potential that negates at once the original and the replica, the model and the reproduction, which ultimately deconstructs the IPR regime. Thirdly, the technological mimesis and the politics of mimesis shaping the process of China’s shanzhai practice and the US-China tech war allow us a new perspective in which one may examine the unruly technical renovation and competition under the current global capitalism beyond the absolute authority of the IPR regime and the hegemonic discourse of the USA. Based on these research findings, it suggests an epistemological transition through which one comes to be capable of imagining modern technology in general as “technology commons” in order to overcome the global climate crisis and catastrophic environmental problems.

This study aims to understand Koreans' perception of Cantonese by analyzing the contents of tweets on Twitter which is a representative social media among social network service(SNS). Social network analysis(SNA) enables to find out how the perception of Cantonese appears in the communication of social media users, what keywords are related, and what topics are being discussed. Moreover, there are very few studies employing network analysis for exploring the perception of Cantonese or Lingnan culture. From this perspective, SNA seems to hold considerable importance. Furthermore, this study is expected to serve as basic data for understanding the perception of Cantonese, and further suggest new approaches and methodologies for researching Lingnan culture overseas. The results indicate that Cantonese is perceived by Koreans as a language primarily used by people in Hong Kong and Guangdong, and has not expanded to the whole Lingnan region. Excluding the key word “Cantonese”, which is the most frequently appearing key word in Cantonese-related tweet text, the following key words appeared in the following order of “Putonghua”, “Hong Kong”, “movie”, “English”, “pronunciation”, and “songs”. Culturally, it's evident that their perceptions of Hong Kong movies, actors, music, and singers are influenced by Cantonese. Moreover, Koreans have a keen interest in Cantonese pronunciation, tones, and linguistic notation. Going forward, my intention is to examine Lingnan culture through data collection from diverse social network services, including Twitter and other SNS such as Instagram and Facebook. I will also additionally examine whether there is a change in the public perception before and after COVID-19.

Korean movies have attracted considerable attention by the scholars in Chinese academic circle owing to their unique culture and industrial development modes. Chinese academic circle’s research on the Korean movies almost kept in pace with the establishment of diplomatic relations between China and South Korea, showing the distinguished area characteristics. To reach the objective and rigorous conclusion, the paper applies the methodofBibliometrics to study the theses of the CNKI database and the theses and dissertation and the literature related to the Korean movies. During Chinese academic circle’s thirty-years’ study of Korean study, different phases appeared different themes and features influenced by the politics, economics and culture as well as other factors. The research results showed fluctuated upgrade trends which experienced five circles of beginnings, increases and declining, which formed thirteen kinds of collection. A variety of academic periods and professional institutes engage in the relative studies, which has cultivated a large number of professional talents and established wide supporting platforms. We could acknowledge that the Chinese circle academic’s research on Korean movies themes mainly concentrated on the the Korean film industry development, the connection between Chinese films and world films by the analysis of research background and hot spots. It could be fore seen that the important trends of the Korean films is that connecting the study of feminism in the films with the Chinese films. Besides, the views of Korean film directors will be adjusted and the realism themes films research will be the main stream.

This thesis has taken a look at what standard the term NODA has been used. The intrinsic feature of NODA is based on ?NODA is the mark intentionally presented to the listeners [Interpretation on Schematic Knowledge of Speaker] regarding the premises? as presented by Lee Jin-kyoung (2024). The type of NODA follows 3 types following ‘level of requirement’, presented by Najima (2007), and the focus is on a-type that has to use NODA at all times. What NODA intends to convey is the type of relationship that would be the internal stability that NODA has in ‘schematic knowledge of speaker’. In other words, it should be whether there if any change to the existing schematic knowledge due to the perceived situation, and if there exists any change, what type of change (addition or reinforcement), and if there is no change, what intent would it be conveyed. The schematic knowledge as the core intrinsic value may be shown for ‘confirmation of fact, assuring discretion, subjective assessment’ depending on its characteristics, and depending on the relationship with the speaker, the subject of discretion may be shown for ‘internal aspect (uchi) with relationship with the speaker and external aspect (soto) without relationship with the speaker’. Also, it may be considered in connection with the functions under the perspective of generation and delivery of schematic knowledge. Under this article, the focus is on the a-type of Najima (2007) on the basis of such a standard to make the comparative analysis and the result is shown as follows. The a-type as presented by Najima (2007) has the change of schematic knowledge that is led to the function of ≪discovery≫ and it contains the characteristics for ‘confirmation of fact, assuring discretion, subjective assessment’ but the relationship (uchi and soto) with the speaker is not consistent. On the other hand, the a-type analyzed by this article has one that may have no change of schematic knowledge and it leads to the function of ≪discovery≫ and ≪description≫ in the perspective of generation and delivery. The one with the change of schematic knowledge is the case of newly acquiring the knowledge (addition) and one without the change of knowledge has the focus on delivering the existing knowledge. In the characteristic aspect, all three types appeared and the relational type with the speaker for each characteristic has appeared as well. However, in the aspect of ‘confirmation of fact’, change of knowledge appears the objective and subjective ones depending on the method of acquiring the schematic knowledge, but the one without the change of knowledge is appeared only the subjective one with direct and indirect experience of the speaker. As a result of taking a look at the foregoing, as a result of interpreting in relation to the schematic knowledge of the speaker and the situation acknowledged for NODA, the schematic knowledge has to be used regardless of the relationship with the speaker when it is delivered as the schematic knowledge is newly generated or the schematic knowledge contains of its own as generated by direct and indirect experience of the speaker.

In previous studies, it was mentioned that the use of the postpositional particle “に” and the postpositional phrase “ni taisite” is often similar in the categories of target and counterpart, but there are differences in terms of style, with “ni taisite” tending to be used more for formal expressions. However, an examination of the differences in usage of these two expressions, based on works from the 2000s in the Ch?nagon Teitabeisu database, revealed that while both expressions share many similarities, they differ in actual usage due to their unique characteristics. First, in terms of common points between “ni” and “ni taisite,” an analysis of the preceding elements categorized as target and counterpart shows that both expressions are more frequently used with the target than with the counterpart. Additionally, it was found that nouns are the most commonly used preceding element for both expressions. Second, both “ni” and “ni taisite” can be appropriately used in cases such as the target of an action (counterpart), the target of emotions or reactions, the target of attitude and reactions, and the counterpart of an attitude. However, “に” is more commonly used to indicate simple actions or direct reactions, while “ni taisite” tends to be used when intentional attitude or direction is emphasized. Third, a difference in the usage of “ni” and “にtaisite” can often be determined by the characteristics of the following element. Specifically, expressions indicating strong characteristics of the following element, such as direct reactions or actions (e.g., “teo ageru,” “hureru,” “kiduku,” “kakeru,” “oituku”), are more likely to be combined with “ni”" while expressions where actions or attitudes are more clearly expressed (e.g., “hinansuru,” “tatakau,” “ikario kannziru,” “aturyokuga kuwaru,” “hukusyuuo okonau”) tend to be more easily combined with “ni taisite.” Fourth, in some cases, the use of “ni” and “ni taisite” is determined by the preceding element. For example, when the following element is “yowai,” and the preceding element refers to a person, only “に” can be used. On the other hand, “ni taisite” is used when the preceding element indicates a comparison, which distinguishes it from “ni.” Fifth, in terms of stylistic differences mentioned in previous studies, both “ni” and “ni taisite” are commonly used in conversation, but “に” is primarily used to express general facts or reactions, while “ni taisite” is used more frequently to express intentional actions or attitudes, rather than for formal expressions.

This is a short story published in the magazine “Kuroshio” in March 1917, and belongs to Ryunosuke Akutagawa's so-called historical stories. The story is set against the background of the Itakura Katsukane incident that took place on August 15, 1747.It is an incident in which Itakura Syuri cut down and killed Hosokawa Echu-no-kami-Munetaka in the palace. While most of Akutagawa's historical novels borrow from historical events and use them as a means to bring his own themes to life, Chugi is an examination of history and culture itself.More specifically, the work can be said to examine the relationship between ‘Family’ and ‘lord’ in the Japanese feudal system.The author Akutagawa carries the story by highlighting those who live by mechanism and those who live by humanism in Rin-emon and Uzaemon. Uzaemon must protect his ‘Family’ and follow the instructions of the head family as a true samurai.Uzaemon, however, acts as a warrior, but realises that he is a human being before he is a warrior. What was the reason for Uzaemon to break Sadomori's instruction that there was no need to go elsewhere, and even to cut his own wrinkled belly, and allow Syuri to come to the castle?Uzaemon, as a warrior, would not listen to the pleas for Syuri. As he himself said, ‘It is because a warrior does not stand’. He was moved by the humanistic, kinship-filled plea, ‘I think of you as my parents, and I think of you as my siblings. The author Akutagawa is pursuing humanism. Uzaemon's love of flesh and blood and his humanism are well expressed in Dosisyun in “Dosisyun,” published in July 1920.Through Dosisyun, the author Akutagawa was promoting humanism, which is more human than hermits.The humanism is also well expressed in Yoshihide's “Jigoku-hen” published in 1918.Uzaemon was a warrior, but he acted on the realization that he was a human being before he was a warrior. As a milkman, he lived a life as full of humanism as Dosisyun and Yoshihide.The author Akutagawa highlights in Rinnemonn and Uzaemon those who live by mechanism and those who live by humanism, and pursues humanism.

Hiratsuka Raicho, the well-known new woman in modern Japan, constructed maternalism through ‘the debate on maternity protection’ in the Daisho period. Since then her maternalism asserting the maternity of nation-state was practiced to declare progressive women's movement in 1920s. But her maternalism was altered to set up a cooperation in the discourse of militaristic mother, in other words, Chong Hoo Buin that was made for the mobilization of women under the war system in the late 1930s. Ironically, Hiratsuka's maternalism was devoted to place mothers at the forefront of women's peace movement by the ‘Japanese Mothers’ Meeting' in the postwar period. what was difference in the meaning of maternity, war and peace in the frame of her maternalism between prewar and postwar? what was difference in the politics of war and peace of her maternalism between prewar and postwar? In exploring these questions, this study attempted to explore how the cognitive frame of maternity, war and peace had influence on Asia's security and the lives of Asian women. For this study, the qualitative content analysis of research method was used. The result of research was as follows. First, Hiratsuka's maternalism which contained ethnocentric maternalism gave maternity the instinctive power for peace in the 1910s to 1960s. As a result, her maternalism awarded mothers the apostle for Japanese women's peace movement in the postwar period. Second, the Japanese mothers' peace movement of ‘Japanese Mothers’ Meeting' highlighted the victims of war upon mothers. Consequently the Japanese mothers’ peace movement of ‘Japanese Mothers’ Meeting' coverd up the ravages of Asian women who were mistreated during the wars. Third, the spectrum of the concept of peace in the frame of Hiratsuka's maternalism embraced various ideological stripes of pacifism from absence of war at any price to just war for peace. Therefore her maternalism could not acknowledge the Japanese invasion of Asia and Japanese responsibility for the wars of aggression into Asia.

The South Korean Ministry of Education announced the 2022 Revised National Curriculum (RNC), updating the previous 2015 version. The 2022 RNC aims to introduce tailored curricula for each school level, enhance school autonomy, and streamline class numbers, preparing for the future high school credit system. Set to be fully implemented in 2025, it is crucial to understand the design and delivery of subject modules for effective educational operation. This paper examines and compares the high school Japanese curriculum under both the 2015 and 2022 RNCs, focusing on key amendments, additions, overall direction, and potential issues. This paper analyzes changes and developments in the Japanese curriculum in South Korea, comparing the structures set by the Ministry of Education in 2015 and 2022. The focus is on the newly introduced modules, "Japanese Conversation" and "Japanese Culture," and how content has been separated from existing modules. One key finding is that the Japanese subject has been revised nine times, with an increase in the number of subject modules, despite a reduction in class time. The 2022 Revised National Curriculum (RNC) aims to enhance step-by-step learning by establishing independent objectives and measurable achievement standards for each module, along with additional learning goals. It also emphasizes the need for teachers to develop customized learning tools and teaching methods for their classrooms. While the 2022 RNC increases the required vocabulary and communication phrases across modules, it lacks vocabulary relevant to digital media use, which suggests further revisions are necessary.

This study aims to analyse how learners perceive on the effectiveness of pair activities and group activities in peer learning. Data were collected through questionnaire surveys and interviews. Students may, at times, become aware when things are not progressing well in learning activities, and teachers share similar concerns. While previous studies have addressed some of the challenges in peer learning, there are a limited number of studies that explore students’ perceptions on the effectiveness of pair and group activities, as well as the different perceptions between learners and teachers. In what situations, then, do learners realise that things are not going well? It is plausible that, even when teachers perceive difficulties, a “discrepancy” may exist within the pair or group, where there is no corresponding awareness of this issue. To understand this situation, it is essential to examine not only students’ awareness but also teachers’ awareness. However, this study initially focuses on learners’ awareness by analysing and interpreting the results of surveys and interviews. The situations in which things are not progressing well are inevitable in peer learning. This study investigates whether participating learners take further actions to address the problem, and what types of problem-solving strategies are attempted. Additionally, the study examines whether any unsolvable problems persist, through confirmation and analysis of the success of these attempts. Furthermore, the quality of pair and group members’ interactions and their favourability toward peer learning are also examined. Since the survey includes joint classes with Japanese students, potential differences in awareness between Japanese, Chinese, and Korean students are explored. Based on the analysis and findings of this study, recommendations are made on how teachers should approach lesson design, lesson management, and the role they should play in conducting classes that incorporate peer learning.

Tauchi Cizuko(hereafter, Tauchi) and Kunita Fusako(hereafter, Kunita) were born in the 1910s and belonged to a generation that internalized a sense of superiority as Japanese nationals. However, after the liberation of Korea, they lived in Korea and simultaneously experienced the identities of former colonizers and ethnic minorities under Korean nationalism. Their identities can be analyzed through the lens of intersectionality. In addition to their shared identities as former colonizer women, resident Japanese in Korea, wives of Korean husbands, and mothers of Korean children, Tauchi developed a complex identity as a Christian woman, while Kunita shaped hers as the chairperson of Bu-yong-hoe, an organization of Japanese wives in Korea. These identities were shaped by the complex political and social contexts of both Japan and Korea, showing a trajectory that diverged from the roles of women within Japan. The two women initially began as invisible “nameless Japanese wives,” but over time, they progressed through the role of “Japanese wives” to establish a more autonomous identity as “Japanese women.” Initially, their superior identity as women from a former colony was transformed into a minority identity as an ethnic group through their marriages to Korean men and their experiences in post-liberation Korean society. Subsequently, their gender and maternal identities as mothers of Korean children played a significant role in their lives. Finally, their respective social roles as a Christian woman and as the chairperson of Buyonghoe positioned them in important places within their social strata. Their identities were shaped by the intersection of ethnic background, gender, motherhood, social class, and historical-political contexts, and were not fixed but continuously reproduced and transformed. The identities of Tauchi and Kunita reflect the intersection of various roles and identities, including being former Japanese colonizer women, wives of Korean men, mothers of Korean children, as well as a Christian woman and the chairperson of Bu-yong-hoe. Notably, the intersection of ethnicity and nationality became a key source of internal conflict for them. Although they attempted to embrace a Korean identity despite their Japanese origins, ultimately, ethnic identity was prioritized over national identity.