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This study explores the potential of poetry therapy as a practical intervention to address identity confusion and psychological anxiety experienced by Korean-Chinese (Joseonjok) migrants in South Korea. Moving beyond conventional approaches that focus on trauma and adaptation stress, this research introduces a method that facilitates fundamental changes in emotion, thought, behavior, and perception through the narrative and symbolic power of poetry. The study adopts the Buddhist psychological concept of the Five Aggregates (Skandhas) as a theoretical framework, emphasizing that identity is not a fixed essence but a dynamic construct formed through the interaction of multiple experiential elements. Based on this idea, a five-stage poetry therapy model was developed to guide participants through sequential transformation. The results show that participants expressed suppressed emotions, gained insight into their perceptual patterns, and reconstructed past experiences with greater cognitive flexibility. Through imitation poetry writing, they began to shift their understanding of self from a passive stance to an active subjectivity. These processes?emotional expression, cognitive reframing, behavioral reflection, and perceptual renewal?led to meaningful movement toward identity reconstruction. Ultimately, the study demonstrates that poetry therapy can be expanded beyond emotional consolation to function as a humanistic psychotherapeutic practice, offering migrant individuals a structured yet imaginative path to self-understanding and narrative healing.

This study explores an instructional model that integrates traditional Chinese Buddhist cultural heritage with cutting-edge edutech tools in Chinese language education. Recognizing the increasing demand for digital transformation in education, the study designed and implemented a fusion course combining VR, AR, metaverse platforms, and generative AI to facilitate immersive and creative cultural learning experiences. Grounded in constructivist pedagogy and project-based learning (PBL), the course encouraged learners to act as content creators rather than passive recipients, fostering multilayered competencies in cultural literacy, digital literacy, and collaborative problem-solving. The course was structured into cycles of content analysis, digital simulation, and content creation, with learners designing virtual exhibitions, producing AI-generated quizzes, and engaging in peer feedback using platforms such as Artsteps, ChatGPT, and QuizN. The analysis of learners' behavior, outputs, and feedback revealed significant improvements in their ability to interpret and reconstruct cultural content, creatively utilize edutech tools, and engage in collaborative learning processes. The results suggest that integrating traditional cultural content with digital tools can significantly enhance learners' immersion, metacognition, and interpretive thinking in foreign language education. This model also provides a practical framework for incorporating cultural content into Chinese language education in the era of AI. The study concludes by highlighting the need for scalable implementation and further quantitative validation to generalize the results. It offers a foundational example of how traditional content, digital technology, and learner-centered strategies can be synthesized in modern educational contexts.

This study investigates translation strategies for marked expressions—such as honorifics, official titles, idioms, and culture-bound terms—in the Chinese and Japanese subtitles of the Korean historical film Uprising (Jeon, Ran), distributed by Netflix. Although both Chinese and Japanese belong to the Sinosphere and share a character-based linguistic tradition, the analysis reveals notable differences in their subtitling approaches. Using an adapted version of Okyayuz’s (2016) framework—including literal translation, free translation, generalization, omission, modulation, and transliteration—the study shows that Chinese subtitles rely largely on literal and culturally rooted expressions, maintaining fidelity to the source text. In contrast, Japanese subtitles favor generalization, omission, and phonetic transcription to enhance readability and accessibility for modern audiences. For instance, while Chinese subtitles preserve formal titles like “殿下” or “圣恩浩荡,” Japanese often simplify or substitute these with more familiar terms like “王様” or “私は.” These divergent strategies reflect not only linguistic compatibility but also audience reception norms and script conventions. Moreover, the analysis suggests that subtitling historical content requires balancing genre-specific formality with real-time viewer processing constraints. The study highlights the pedagogical value of subtitled historical content for Korean language learners, as it provides context-rich examples of pragmatic and sociocultural expressions. The paper concludes by emphasizing the need for flexible, context-sensitive translation strategies that balance cultural authenticity with viewer comprehension, and it proposes future research into multimodal analysis and educational use of subtitled materials.

The purpose of this study is to analyze the usage patterns of Korean adnominal suffix that express tense specifically ‘-neun, -(eu)n, -(eu)l, -deon, -assdeon’ among intermediate-level Myanmar learners of Korean, and to propose pedagogical implications for tense instruction based on the findings. To identify the learners' usage patterns of adnominal endings, a grammaticality judgment test was developed and administered to 20 learners. The test was conducted in real-time via Zoom and all sessions were recorded. Based on the learners’ responses, this study analyzed how Myanmar learners perceive and use Korean adnominal endings, as well as the causes of the errors they made. The analysis revealed that the intermediate Myanmar learners tended to understand adnominal tense markers mechanically according to textbook explanations, without fully grasping the additional semantic functions of each ending. In particular, even learners who selected the correct answers for ‘-deon’ and ‘-assdeon’ often failed to clearly distinguish between the two in terms of their semantic differences. Furthermore, the learners did not recognize the concept of “relative tense,” where the tense of the adnominal clause is determined based on the event time of the main clause rather than the speech time. Finally, based on these suffix, this study suggests pedagogical implications for teaching Korean adnominal endings. Lastly, this study has academic significance in that it provides a systematic error analysis of Korean adnominal suffixes among a specific learner group and offers practical suggestions that can be directly applied in the Korean language classroom. Although the findings are based on a limited sample, they provide valuable insights into the challenges faced by Myanmar learners and may contribute to the development of more effective and learner-centered teaching materials for Korean tense instruction.

This research has the purpose of investigating the straw and hay craft materials of our country. The straw and hay craft used the materials of the straw, the grasses, the bark of the tree, the roots, etc. Regarding the straw and hay craft activity, the main part takes place through handwork, including the act of making, the processing, the weaving, etc. And the result must be the living tools and the living supplies that have been used by the people. Also, the thing that is traditional and folk and the thing that forms the regional and informational element and the artistic value is straw and hay craft. The materials of the traditional straw and hay craft were classified into the 3 kinds of the straw, the grass, and the tree. As a result of analyzing this, the straw appeared as the 7 kinds of the rice straw and the others. And the kinds of the grass and the planting of trees appeared as tens of thousands of kinds. However, the thing of which the craft is possible appeared as 5 kinds for straw and 25 kinds for grass (hay), including the reed and the others. And the tree was presented as 16 kinds, including the walnut tree and the others. Especially, regarding the kinds of grass, among the tens of thousands of kinds, the thing regarding which the straw and hay craft is possible could be divided into, first, the use of stems and leaves, second, the use of barks, third, the use of vines, and, fourth, the use of roots. Also, the used part of the tree straw and hay materials could be subdivided into the use of the barks, stems, leaves, and roots. In the same way as this, it is possible to know that, regarding the straw and hay craft materials, a considerably diverse kinds had been used with regard to the straw, the grass, and the tree, too. The limitation point regarding this research was the insufficiency of the materials of the straw and hay craft as an academic and not-yet-pioneered research field. Despite this, it is intended to provide the value of researching the academic basis through a research on the materials of the straw and hay craft. The purpose of taking a look at the kinds of the straw and hay craft materials is to provide the information regarding the materials of the straw and hay craft for the future generations, the ease of the selection of the straw and hay craft materials, and the expansion of the new materials development.

Based on Chinese news articles and corpus data, this study examines the pragmatic usage of ouni, derived from the Korean word unni, and explores how its meaning differs from the original Korean term. Since its first appearance in Chinese media in 2012, ouni has undergone a notable expansion in its referential scope. Initially, ouni referred to female celebrities from Korea and China, however, gradually its usage expanded to include ordinary women. This broadening of referents reflects a shift in honorific usage among Chinese speakers, particularly among young women, for whom ouni is an affectionate and familiar way of addressing women older than themselves. In Chinese language, attributive modifiers describe characteristics such as nature, state, affiliation, and category. These modifiers serve to highlight the unique features of ouni and help differentiate its various uses. The most frequently used modifiers are first- and second-person pronouns, which often precede ouni to express positive emotional attachment to the referent. Descriptive modifiers reveal physical attributes such as “long legs,” whereas distinguishing modifiers are often occupational, forming expressions such as “profession + ouni” to endearingly refer to women in specific fields. Moreover, geographical modifiers such as China, Shanghai, and Korea are commonly used to further contextualize the term. Ouni presents an exceptional case, unlike most phonetic loanwords in Chinese, which are often replaced by semantic translations or by forms that combine both phonetic and semantic elements and whose original phonetic versions indicate a marked decline in usage over time. Ouni has developed into a familiar form of address among young Chinese women, often substituting jiejie (older sister), and illustrates a rare phenomenon in the adoption of foreign words in Chinese vocabulary.

The purpose of this study is to find out what propensity Chinese people exhibit by using expert metaphors. Expert metaphor consists of the metaphorical concept [X是Y] and the metaphorical expression based on the metaphorical concept. In vulnerable areas such as literature, science, healthcare and business, X is usually a Chinese expert and Y is a world-renowned expert. The speaker tends to give X a new image by using a metaphorical expression that projects Y onto X, elevates X’s status to the same as Y, and represents pride in X. For example, By the use of the expert metaphorical expression ‘華羅庚是中國的愛因斯坦’ the speaker concretely expresses that 華羅庚’s contribution to the development of mathematics in China is equal to that of 愛因斯坦(Einstein) with pride in 華羅庚. However, the speaker concisely and clearly expresses hostility by expressing X, an expert of different countries with different political ideologies and social systems, as Y, a world-infamous expert. Through the expert metaphorical expression ‘约翰逊就是今天的希特勒’(Hitler), the speaker defending Chinese Communism expresses his hostility toward Johnson President of the United States, a capital power. To achieve effective research results for the Chinese expert metaphors, the research fields were divided into literature, science, medicine, corporate, political, philosophy, and entertainment. In addition, the neutral materials were from the Peking University's Center for Chinese Linguistics (PKU-CCL) corpus and Chinese media to exclude personal subjectivity and ensure objectivity in selecting examples. In this way, it was possible to confirm the Chinese way of thinking through Expert Metaphor. By revealing the Chinese way of thinking, it can be helpful for Chinese learners and businessmen who need to communicate with Chinese.

This paper examines the unique illness cognition system and medical practices of the Yi people in Liangshan, Sichuan Province, with a focus on the cultural logic and deeper meanings embedded within them. Despite the increasing penetration of modern biomedicine, local therapeutic practices grounded in local knowledge remain widespread among the Liangshan Yi. Illness is often anticipated through dreams and anomalous events, while its causes are interpreted through divinatory practices conducted by bimo and suni. The Yi construct a pluralistic and layered explanatory model of illness etiology and develop corresponding ritual healing practices. These practices reflect not only the dynamic interactions between humans, ancestors, nature, and supernatural forces but also function as cultural strategies for coping with illness and uncertainty. Building on this foundation, the paper further explores Yi understandings of death, otherness, and the natural world. The dead, particularly deceased kin, are treated with a logic of “intimate distance” to preserve boundaries between the living and the dead and to maintain familial order. In contrast, ghosts believed to be transformed Han Chinese souls symbolize the cultural boundaries and ethnic distinctions perceived by the Yi. The Yi worldview is grounded in an animistic cosmology, in which all entities in the natural world are believed to possess spirits. Maintaining respectful relations with these spirit-beings is seen as essential to health and plays a role in fostering an implicit ecological awareness. Importantly, Yi medical practices are not static remnants of tradition but represent a dynamic cultural strategy, continually adapting through interactions with modern medicine and the religious traditions of neighboring ethnic groups.

This study examines the integration of Problem-Based Learning (PBL) and Information and Communication Technology (ICT) in Japanese language education through a “Media Japanese” course at a Korean university. The course aimed to enhance students' Japanese proficiency and intercultural competence by exploring themes such as music, tourism, food culture, and pop culture. Using a PBL approach, students engaged in collaborative activities including discussions, presentations, and group projects while utilizing a Learning Management System (LMS) to facilitate communication and resource sharing. LMS tools such as audiovisual content sharing, instant polling, and discussion forums supported flexible learning tailored to individual needs and promoted active participation. Data collected through pre- and post-course surveys revealed high levels of student satisfaction, particularly with media-based and interactive activities. Popular themes like “sacred site pilgrimage” and “Japanese music” effectively engaged students, enhancing motivation and participation. In addition, students demonstrated improved awareness of Japanese societal issues and developed critical thinking skills through research-based group tasks. Challenges included the complexity of abstract themes and the need for better support mechanisms to accommodate students' varying language proficiency levels. The study also identified difficulties in balancing content-based instruction with linguistic scaffolding, especially in a multicultural classroom setting. Despite these challenges, the findings demonstrate the effectiveness of combining PBL with ICT in promoting active learning and intercultural understanding in Japanese language education. This approach encourages student autonomy and collaboration, making it valuable in multicultural educational settings. In conclusion, while the study is limited to one course, it offers a pedagogical model that can inform curriculum development in similar contexts. Further research should explore broader implementations and long-term outcomes, including the impact of PBL-ICT integration on language retention and cultural fluency.

This paper focuses on the essay collection Women in the Bible by Japanese writer Shusaku Endo and the “Women in the Bible” series by Chinese-American female writer Shi Wei. By comparing the differences and similarities between the two works, this study aims to illuminate their respective creative characteristics and further explore the varying approaches of Japanese and Chinese Christian literature in interpreting the Bible. Endo portrays eleven women, including the prostitute who wet Christ’s feet with her tears, Veronica who wiped Christ’s blood-stained face with a cloth, the hemorrhaging woman, the maid of the high priest Caiaphas, Herodias who seduced the ruler Herod, Salome (Herodias’ daughter who gained John the Baptist’s head), Mary Magdalene, Martha as an archetype of a good wife and wise mother, the wife of the Roman governor Pilate, the Virgin Mary, and additionally, the Virgin of Lourdes. Endo explores their interactions with Christ and develops a humanistic perspective on the “solidarity of suffering.” In contrast, Shi Wei selects four women?Mary of Bethany, Mary Magdalene, the Samaritan woman, and the bent woman?and provides detailed depictions of individuals who are only briefly mentioned in the Bible, effectively giving voice to their inner pain and desires. The creative perspectives of the two authors align closely with their differing literary concerns. Endo focuses on an emotional solidarity between women and Christ, portraying Him as the sole figure capable of understanding women’s pain and sorrow. The only woman not granted Christ’s salvation is Herodias, who is indifferent to the suffering of others?a reflection of Endo's portrayal of Christ as a "companion in shared suffering." Shi Wei, however, takes a bolder approach, expressing the women’s emotions towards Jesus as intense, passionate, and enduring. While immersed in dire circumstances, these women perceive Jesus as the object of their ultimate self-realization.

The purpose of this study is to discuss the value of true love and happiness presented in the life trajectory of the female protagonist. Director Nakashima Tetsuya, who directed the movie <Memories of Matsuko>, uses a technique that simultaneously presents despair and hope. Director Nakashima Tetsuya presents the true meaning of happiness in the movie. The female protagonist constantly dreams of new hope amidst the violence, betrayal, and despair of the men she is in a relationship with. Having experienced a lack of affection from her father, the female protagonist shows a devoted appearance by providing one-sided love to men. The female protagonist tries to find the meaning and value of life in the process of loving someone. The female protagonist's lack of affection is connected to low self-esteem and a tragic life, but paradoxically, her endless love and tolerance suggest the true value of happiness. In the movie, the female protagonist, who tried to satisfy her lack of affection, simply failed to recognize love from her family due to the absence of sympathy and communication. The image of the female protagonist presented to readers can be perceived in a negative light. This negative perception stems from the female protagonist’s one-sided love behavior. On the surface, the female protagonist’s love is sacrificial and devoted. However, this way of loving stems from the lack of affection she experienced during her growth process. The female protagonist sticks to one-sided love as a means of satisfying her inner dissatisfaction. Of course, the female protagonist’s excessively devoted way of loving can be perceived negatively. However, this way of loving can be considered a very effective means in that it is a means for her to realize her existential value and recognize that she is alive.