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Intercultural marriages in Japan increased rapidly in the 1980s. This phenomenonwas related to international population movement with the advance of globalization. I would like to point out two characteristics about intercultural marriages in thisperiod. Firstly the numbers of Japanese men‐non Japanese women marriages werefar larger than Japanese women‐non Japanese men marriages .Secondly there weremany intercultural marriages in rural communities, for example Filipina‐Japaneseintercultural marriages. Those women which were married in Japanese ruralcommunities were called“the Brides from Asia”(Ajia karano hanayome)at the time. The aim of this paper is to examine the change of assessment of interculturalmarriages in Japanese society through the research trend and newspaper articleson intercultural marriages. I think that it is important to consider about views onagriculture and rural communities in Japanese modern history for this theme, as sameas gender, ethnicity, culture and so on.

There have been an increasing number of immigrants from abroad in Japan,especially after the 1990s. In this article, I focused on the Brazilian people of Japanesedescent, commonly known as “decasségui” in Portuguese. As a case study, Iconducted a fieldwork in three local communities: (1) Tsurumi word of YokohamaCity, Kanagawa Prefecture, (2) Hamamatsu City in Shizuoka Prefecture, and (3)Oizumi Town in Gunma Prefecture, where decasségui are concentrated. It is reported that over 300,000 or even 350,000 decasségui were present in Japanin 2008. However, due to the Lehman Shock in 2009, approximately 100,000 returnedto Brazil since then. And yet we need to point out that 200,000 arestill residing inJapan and that there is a better chance of their staying in the societypermanently. In this paper, I compared ethnic town sceneries of the tree Brazilian communities,especially by focusing on how they look different in terms of the shops and otherfacilities that they have created for their own community. Furthermore, I touched upon how researchers should conduct field research inethnic minority communities and commented on possibilities and limitations of“Multicultural Coexistence”of Japan.

As French philosopher Etienne Balibar had once defined, a principal origin of theracism is a caste‐based, descent one. This paper aims to summarize historicalbackground of buraku and the discrimination against buraku through the facts inmedieval to the modern period, with referring to analysis of folklore studies in Japanand anthropology in South Asia. Next, I will show how the caste‐based and descentdiscriminatory practices attached with modern racism. In order to the examination,I focus on a custom in Japanese political culture such as occasional expedients,‘hoben’ as Buddhist term in Japanese, which means an avoidance of absoluteprinciple of judgment but an application of temporal expedients. By referring tothe ‘hoben,’ I show how discipline‐power functions by activating ‘hoben’ in Japanesepolitical culture. The manner of hoben in Japanese political culture relativizesabsolute standards in moral and ethical principles based on Confucian or religions. Therefore it has prevented Japanese society from establishing political democracyand the political culture for cultural symbiotic customs as moral and ethicaldisciplines. Based on these arguments, I will show the necessary conditions forrealization of multicultural customs among minorities, and for the relationshipbetween minorities and majorities.

Cape No.7 and Seediq Bale, which are filmed by Taiwanese director, Wei Te‐Sheng. Cape No.7 was one of the biggest box‐office hits. The film has even becomea cultural phenomenon in Taiwan. His second film, Seediq Bale not only referredthe conflicting factors in Taiwanese sensitivity to politics and history, but alsoprovided some aspects of the nationalities, ethnic groups, languages, gender differences,age differences problems in Taiwan. This paper intends to examine why a film director like Wei tried not to avoidsocially and historically controversial topics. Also, based on textual analysis, examinesthe representation of the multicultural coexistence and discrimination in his films.

Akutagawa Ryunosuke (1892‐1927), one of the most representative writers inmodern Japanese literature, has close relationship with China. He has created manyworks relevant to China, one of which is Travels in China, a great achievementafter he traveled half part of the country from March to July in 1921 as a newspapercorrespondent. In this book, the most typical description of China is “dirty, noisy,and disorder” environment. Why is he impressed by such kind of “Chinese image”?The gap between his imagination to Chinese traditional culture and the real situationof China he saw exacerbates Akutagawa’s negative impression towards China. Besides, the idea of “Easternism”, which appeared in modern Japan, constrains hisunderstanding to China and impairs his desires for exploration of China. Theconservative action and inner superiority as a “traveler” make Akutagawa fail toappreciate the real China. Therefore, his book‐‐ Travels in China—can hardly becomea work with a profound understanding towards China.

"RARETEARU" sentence is treated as a special case among the "TEARU"sentence, serious analysis has not been progressed much.　However, it is confirmedthat the verb which create "RARETEARU" sentence spans much more than commonexpectation.　In this paper, we treat "RARETEARU" sentence as a kind of "TEARU"sentence while acknowledging the common point of the two, to explore the formationconditions of the sentence, and it would be analyzed in the syntax features.　In connection with the establishment of the "RARETEARU" sentence, from thepoint that it is a type of "TEARU" sentence, derivation from the will verb has beenverified.　Further, in terms of implications of agentivity compared to "intransitiveverb + "TEIRU" sentence", it can be implied semantically. It was also confirmedthat agentivity appears much more clearly on the "TEARU" sentence. Commonly,derivation from the unpaired transitive verb is performed more frequently fromorganic versus transitive verb, but this could be regarded as a general phenomenonwhich passive form of a transitive verb plays a role of the corresponding intransitiveverb. As the syntax features, It has been confirmed that there is a tendency to"RARETEATTA" form is used in the end-form and "RARETEARU" form is usedas a noun modified form and stop form. It is recognized as an opposite phenomenonfrom the fact that the end-form of "TEARU" sentence is used as "TEARU"fromand "TEATTA" form equally. As the semantic feature, agent does not appear on the syntax, but it was confirmedthat the semantic implication in the sentence or preceding sentence and subsequentsentence. The state of action by agent is much more clear on "TEARU" sentence.

In the research, we executed a questionnaire survey centered on the questionssuch as necessity of cultural education, learning effect of cultural education, problemsof cultural education and the class of cultural education targeting the Japaneselanguage teachers of Korean general high schools, and did qualitative analysis onthe respondent data. As a result, it could be known that teachers recognized thenecessity of cultural education, <to draw the fun in learning language><to enhancelanguage ability>. As for the learning effect of cultural education, there were opinionssuch as <understanding of Japanese culture⋅own culture⋅other culture> <improvementof learning language>. And as for the problems of cultural education, theymentioned <the problem of school environment> in short of culture-related data,teachers' <lack in culture-related knowledge⋅information> etc. In this respect, itwas shown that Japanese language teachers recognize that language and cultureare associated with each other, but recognize that culture is a means to arouse interestin language learning, and in cultural education they make much of cultural knowledgeand information. When reviewing the content of the class of the teachers with such recognition,it can be divided into <lecture type> <experience type> <survey presentation type><self-storytelling type>. In <lecture type⋅experience type⋅survey presentationtype>, it is shown that they recognize acquiring fixed cultural content withknowledge･information as culture understanding. I can be known that the way ofthinking of teachers making much of cultural knowledge and information affects theclass. In <self-storytelling type>, it is seen that teachers recognize the ability thatfrom the start point of personal level, they explain mutual ideas, adjust it, and understand one another. Thus, they don't recognize Japanese culture as a big fixedand uniform frame like nation⋅people, but as the capacity to start from personallevel and understand one another, which greatly suggests that it is a necessaryconcept in cultural education in future.

This study focuses on an empirical analysis on Refusal Expressions – proposal,request, refusal - on the basis of the data in Korean and Japanese drama. The largestcategory is divided into two of direct and indirect representations, which are dividedinto seven sub-classes again. 7 Semantic Formulas- <avoidance> and <others>were divided into 4 and 6, and then applied to the classification of refusal expressions. As a result, a researcher found out that both South Korea and Japan used <direct>and <reason> many times by top 2. As other results, I could find out the resultthat <request action> in Korea, <apology> <ambiguousness, hesitance> in Japan. The following reasons for refusal expressions of the center of the structure wereanalyzed. As a result, in the case of Korea, there is a structure noticeably using<reason> at the scene of recommendation. In addition, the study show us a patternthat their close relationships used less <reason> than relationship not to close. Thereis the second most common structure - <direct+ reason> or <reason+ direct>, thefollowing structure, <apology + reason> or <reason + apology> was confirmed. In the case of Japan, the structures of <direct+ reason> or <reason+ direct> ranktop 1. The top 2 is the structures <apology+ reason> or <reason + apology> ofthe structure respectively. The structure of Korea by the top 2 has been shown thesame structure. I compared markers of Korea and Japan with putting on reasons. As a result, they used most <proposition type> -Korea 41.4%, Japan 36.7%. Secondly, Korea <seo(yo) type> 27.2% , Japan (<kara type> 18.4% were accountedfor by the next ranking. Thirdly, this showed that in case of Korea <neonde type>19.2%, Japan <te type> 12.2%, <node type> 10.2%. As a result in relation to Koreanand Japanese drama since 2005, this study has showed that both countries have alittle difference but used often directly refusal expressions in both Korea and Japan.

In many studies, -janaika has been classified as an“expression of requiringconfirmation”, that is one of the subclasses of “interrogatives”. However, if we takea closer look at the sentences with -janaika, there are many cases that may nothave the sense of interrogation. In this study, we developed a grammatical theoryof modality from the view of pragmatics by focusing on the cases that -janaikacan have the function of not only “interrogatives” but also “declaratives” or“imperatives” in the situation with the listener. Specifically, first, we showed that -janaika can be divided into two sentence types:an “expression of requiring confirmation” classified as “interrogatives”, and an“expression of requiring recognition” classified as “declaratives”, depending onwhether the speaker’s evaluation of the listener’s recognitional condition are positiveor negative. We offered the following two grounds that -janaika as the expressionof requiring for confirmation is classified as declaratives 1)it can be used as ananswer, 2) it can be used as an alternative to -yo. Secondly, we confirmed that -janaika as the expression of requiring recognitionis the form to demand situational change from the present situation to the situationthat the speaker demands. We argued -janaika not only means demanding recognitionfrom the listener but also derives the equivalent function to imperatives, whenthe speaker demands situational change. Thus, we found that one form can be four sentence types by showing a mechanismthat -janaika has come to have four functions: “expressives”, “intertogatives”,“declaratives” and “imperatives”.

This paper treats telic verb's lexical aspect. In the meantime, Japanese academics said, "a verb has only one aspectualmeaning". From the point of view dynamic verb was divided into two types. And each verb showed only one of the two aspectual meanings(progressive aspectand resultative aspect). However, although the verbs are divided finely, this rule(a verb has only oneaspectual meaning)can not be kept. Telic verb in Japanese, as is well known,expressed two aspectual meanings. To solve these problems, this paper was studied in the following perspecves. Firstof all, one telic verb has two types of lexical meaning(action and result). And lexicalmeaning forms a different lexical aspect([-E] and [+E]). As a result, lexical aspectand grammatical aspect combined so they show the progressive aspect and theresultative aspect.

This paper analyzes the meanings and functions of "-uede" as a conjunctiveparticle. The usages of "-uede" are investigated by comparing the two periodsbetween the Meiji-era and the present. Previous research does not focus on thecomparison study of "-uede" between the two eras. According to the types of the predicate of the subordinate clause, two forms of"-uede" are classified: "shita-uede" and "suru-uede". The results of the study aresummarized as in the below. In the Meiji era, ①"shita-uede" represents the prerequisite called "zentei-joken". Two cases are separately considered; One is the prerequisite as the temporal actionof the preceding condition, and the other one is the simple prerequisite. ② Although"suru-uede" represents the aspects of evaluation, no example sentences are foundin the literature throughout this period. This infers that the usages of "suru-uede"were not prevailing in the Meiji era. In the present, ①"shita-uede" represents the prerequisite "zentei-joken" same asthe Meiji era. Two cases are also considered; One is the prerequisite as the temporalaction of the preceding condition, and the other one is the simple prerequisite. Inthe present, percentage rates of representing simple zentei-joken more increasecompared to the Meiji era. ②"suru-uede" represents the aspects of evaluation, andthe adjective predicates related to the evaluations are commonly used in the predicateof the main clause.

This study focuses on connecting professors and students between sisteruniversities using remote technology. For this study, a readily available method,Skype technology, was used to communicate. In addition, this study used TeamViewer (PC remote control software) and showed a Japanese instructor on the screenat the front of the class. The students in the 'Japanese Communication 1' class, upper-intermediate levelJapanese major class, were to carry out seven different video calls on differentsubjects with counterparts including professors of a sister university in Japan,exchange students living in Japan, and local residents in Japan. Before and aftereach of the video calls, students were taught how to ask and answer in moreappropriate Japanese from the class instructor. By joining this class with the videocall, using Skype, with the sister University in Japan, it was found that it is possibleto import and share the knowledge and experience of domestic classes with a sisteruniversity abroad. In this experiment, four advantages were confirmed. 1) Real-time communication with Japanese learners not only in Japan but alsoin other countries. 2) Close communication with people not only in universities but also people inthe local communities. 3) Communication with staff in sister universities to get information prior to thedeparture of leaving a country for the exchange programs. 4) Getting information on the level of classes that are currently taught in thesister universities in Japan. From the above findings, using Internet communication technology enhances theacademic activities regarding Japanese education between sister universities.

This paper compares and reports the results of the questionnaire survey conductedwith the students taking Intermediate Japanese Conversation and Practical Japaneseclasses. Intermediate Japanese Conversation mainly deals with intermediate levelJapanese needed for everyday life, while Practical Japanese is a class which studiesbusiness Japanese used in society and business. Drama activities are explained tothe students at the beginning of the semester in both classes. Textbooks are usedfor study until the midterm exams, and after the midterm exams, students are dividedinto groups of five to six. The students in each group draw up a scenario and practiceperforming their drama. Each group performs their drama in class about one weekbefore final exams. The results of the survey showed that the students of both classes enjoyedpracticing their dramas, felt that the experience was goodfor them, and thatperforming the play would be a memorable part of their college days. It was alsoshown that the students felt that drama activities help to build human relationships,and drama is also helpful in learning the Japanese language. However, it was foundthat there were some issues for the students, such as making time after classesand securing a large classroom to perform in, making these future tasks to beresolved.

The purpose of this study is to identify the characteristics and the differences oftwo languages by analyzing and reviewing the classification of emotion vocabulariesin Korean and Japanese dictionaries. By meaning, they were classified into 25 semantic items and by emotion, theywere classified into 10 emotional items. In both meaning and feelings, there weremore negative aspect emotion vocabularies than positive ones, and there werevocabularies showing more than two meanings and feelings, although there werevocabularies showing only one meaning and feeling. In meaning changes, emotion vocabularies generally cannot describe the changesin feelings but they can show the emotional change when action verb plays the roleof emotion verb. Regarding the expression of the emotion, there some are cases that the vocabulariesthemselves show feelings and other cases that use comparison, color or body andintestine organizations to show the feeling. This phenomenon is shown in both ofEnglish and Korean. Through this study, the language propensity of Koreans and Japanese to expressemotions was identified, which would reduce misunderstanding out of the differencein customs between Koreans and Japanese. Additionally, this study will help Koreansand Japanese who learn Japanese and Korean as a second language to enhance theircapacity to learn emotion vocabularies and to express their emotions in the counterpart’slanguage.

In this study, I focused on the process of 'topic selection' in the group activityat the Japanese Debate class that aim to analyze and consider the impact therelationship of the members in the group. It will be an opportunity to think the futureof Japanese classes required for the education at university. SHIN(2013) has practiced a "Japanese debate" as a lesson to enhance the learningsatisfaction and achievement of the Japanese Learners. Class has experienced"collaborative learning". Through the group activities, Learners found that thelearning of socio-cultural knowledge and behavior is more important than Japaneselanguage itself. The level of achievement and satisfaction of students of class wasappeared highly. However, Learners introspection after the semester was spoken that the successof group activities at the "Japanese Debate" largely determined by the relationshipof the members in the group. As the result, in GOOD group members were using communication and networklively and working properly as a community member. They've got the knowledgeand information successfully and easily more than BAD group members. Also, GOODgroup members experienced that socio-cultural roles from the collaboration andcontribution to the each other in the group. However, BAD group members, it wasimpossible to satisfy even one from five basic elements for collaborative learning. It's not only the problem in students or participatory lessons. Language teachersshould design the learner-centered class and coordinate group activities, facilitatethe lessons. In the future, it's necessary to examine the role of the teacher as a participantof activity member, to reconsider the relationship among students in group activitiesas a foundation for collaborative learning.

This study deals with 84 instances of Kokkun(Japanese usage) of 62 Chinesecharcters in To-bu, Sui-bu, and Gen-bu of Kō-kanwajiten(広漢和辞典). At first, I compared these instances with those of Dai-kanwajiten(大漢和辞典),a current large-size Hanzi-Japanese dictionary and Kanjikai(漢辞海), a medium-sizedictionary. As a result, only 50% of instances in the former and 30% in the latterare recognized as Japanese Usages. From this result, we can conclude that thecategory of Japanese usage of Hanzi is treated differently in these dictionaries. Only14 instances are recognized as a Kokkun by all of them. Second, I investigated these Hanzis in Zushoryōbon Ruizhumyōgishō(図書寮本類聚名義抄) which was compiled at the beginning of the 12th century, andKanchiinbon Ruizhumyōgishō(觀智院本類聚名義抄) which was compiled at the endof the 12th century. Only in 15% and 25% of these Hanzis, respectively, the same Kunsas those of Kō-kanwajiten were found. However we can not decide clearly whetherthese Kuns mean the same things as the corresponding Kokkuns of Kō-kanwajiten,because these dictionaries did not recorded explanation about each word. Third, I made a comparison with Nihonkokugo dai-jiten(日本国語大事典), arepresentative large-size Japanese dictionary. This dictionary includes 67 examples,in other words, 80% of words are recorded. I confirmed that the meaning of eachword is the same as that of Kō-kanwajiten. However there are 9 examples whichare recorded as having the same meaning, but Hanzi was not recorded, and 3 Kokkunexamples are not recorded as a headword. Finally I examined Genkai(言海) which was compiled at the 19th century in theabove-mentioned way. As a result, 60% of examples are recorded as Kokkun andheadword. However 40% of examples are not. I assume that it is due to the lackof coherence between the corresponding Hanzi and Kun(Japanese meaning) in the19th century.

Sense can be defined as five senses, ｢taste, smell, touch, sight and hearing｣. The'Eating' is related with touch, sight and hearing as well as taste and smell. In this study, Japaneses and Korean Onomatopoeia for the sense of touch wassorted and considered derived meaning which is focusing on its texture. Fist of all, the onomatopoeia of texture involved in the sense of touch was dividedinto nine parts, classified with onomatopoeia according to Japanese and Korean,individually. Here are lists. ① rigidity, ② softness, ③ dry, ④ moisture, ⑤ slippery,⑥ sticky, ⑦ elastic, ⑧ warm, ⑨ cooling. The Korean and Japanese onomatopoeias which are used as the meaning of thetexture in our mouth were contrasted to the pattern of derived meaning to a person'scharacter or the nature of things. As a result, in some cases, Japanese and Koreanonomatopoeias that make one-to-one correspondence have similar derived pattern,in other cases, those extend to another meaning. Japanese and Korean has developed more onomatopoeia than English or otherEuropean languages has done. There were similarities and differences in theclassification of onomatopoeia for the touch and derived pattern that extends. Among onomatopoeias for the sense of touch focusing on texture, there are alot of combined onomatopoeias with other senses such as sight or hearing. Thus,it is the challenge of the future; considering onomatopoeia with combined sensesnot covered in this paper and contrasting study for other senses including taste abouteating, otherwise touch sensation.

This research is to classify sounds of usual sino-japanese characters(2010) into5 types of Go'on, Kan'on, Go'on & Kan'on, To'on, Kan'yo'on; mainly on the258sounds 235characters in groups of liu(流)・xiao(效). The results of this research, it was classified that 107 sounds of Kan'on, 53 soundsof Go'on, 89 sounds of Go'on & Kan'on same type, 10 sounds of Kan'yo'on in 258sounds in groups of liu(流)⋅xiao(效). It is very important as that next to classify on the groups of liu(流)・xiao(效). 1) Go'on is -u type and Kan'on is -ou type in rhyme hou(侯). but all that ofGo'on & Kan'on is -ou type in case of dental. As a result, sound of [sou走奏(精ts)] is same type of Go'on & Kan'on. 2) [guu偶(疑ŋ)] belonged rhyme hao(豪) is classified as a Kan'yo'on insino-japanese dictionaries. but it can classified as a Go'on because of thatwas reflected sound of early middle chinese. 3) [huu富(非f)] belonged rhyme you(尤) is can classified as a Go'on because ofthat was reflected sound of before labiodentalization that was generated in latemiddle chinese. 4) [mou耗モウ] is classified as a Kan'yo'on in sino-japanese dictionaries becauseof that was belonged intial h(曉) in guangyun(廣韻). but it can classified asa Go'on because of that was belonged intial m(明) also in jiyun(集韻).

In this study, comparison between new words of Japanese and Korean from 2003to 2005 in terms of word type was carried out, especially, focusing in word typeand pattern of word compound of the constituent elements of compound word onthe loanblend. Word type of both Japanese and Korean consist of native words, Chinese words,foreign words, and loanblend, and loanblend tend to increase in recent new words. I realized that ｢Chinese word + foreign word｣ and ｢Chinese word + native word｣ismost coupling word type of loanblend in the case of the constituent elements orderwas ignored and coupling rate of Chinese word is highest. In the case of theconstituent elements order was considered, coupling type of ｢foreign word + Chineseword｣, ｢native word + Chinese word｣, ｢Chinese word + foreign word｣, ｢Chineseword + Chinese word｣, ｢Chinese word + native word｣ comprised a large proportionin coupling type of new words. And ｢foreign word + Chinese word｣, ｢native word+ Chinese word｣, ｢Chinese word + foreign word｣, ｢Chinese word + native word｣ismajor coupling type in new words. These are similarity between Japanese andKorean. First constituent elements in the new words of Korean shows similar ratio amongevery word type, whereas use of Chinese word is much in first constituent elementsin the new words of Japanese. Coupling type of Japanese and Korean is similar. However, proportion of eachcoupling type is quite different. This difference is expected to be a phenomenon dueto differences in components. I left this expectation as a future left.

In this article, I will examine anger and discuss its similarities and differencesas a preparatory step to investigating how each overall emotion is realized throughbody parts. When one expresses the ‘anger’ emotion with a just a word ‘heavyfeeling’, communication becomes difficult because the listener is unable to understandthe speaker’s intention. Therefore, I believe communication will be more effectiveif it is described with words reflecting bodily symptoms such as ‘the center of one’schest is bursting or steam is coming out of one’s head’. However, these emotional bodily symptoms might very well only be a commonphenomenon of human beings; every culture has a different word to describe suchemotions. Consequentially, ‘anger’ is expressed as ‘heat, boiling up, explosion’, ‘bodilytransformation or a frown’, various colors (including white and yellow) such as ‘red・blue’ which mainly accompanies a reaction and pain of uprush in both the Japaneseand Korean language. Additionally, it is summarized as ‘expansion. dilating’, ‘distortion,upside-downness, flowing backwards’, ‘(light) spark’, ‘raising one’s eyes, glare’,‘spasm, tremble’ The expression of ‘yellow’ can only be found in the Korean language. The Japanese language on the other hand, expressions using body parts like ‘thecenter of the chest (a unique Korean expression of a chest)’ and condition of turningyellow especially the face were not found. There were no expressions relating tothe eyes such as ‘ax eyes, double wicks’. Noun-form expressions were uncommonin the Korean language and expressions referring to body parts such as the abdomenor canines were not found.

In Japanese Gijyōgo, it contains much more negative images than positive ones,and human emotions most likely represent the state of anxiety. This study aimsto divide Japanese Gijyōgo into that of positive images and that of negative imagesand to consider the images of anxiety in terms of "trace cognition" and "anticipatorycognition". In most cases, Japanese Gijyōgo contains "anticipatory cognition", whichrepresents apprehension of something that has not happened yet. That is, a feelingof fear about what might happen in the future is implied in Gijyōgo. This phenomenonis observed distinctly in Gijyōgo which is accompanied by a change of image throughmeaning extension. When ｢harahara(はらはら)｣ is used to describe the waysomething light and thin keeps falling, it represents a positive image ; on the otherhand, when its meaning is extended to express the state of fretting and anticipatingdanger to come, it represents a negative image. This change of image is also presentin other Gijyōgo words which go through meaning extension, such as ｢hatto(はっ(と))｣ and ｢hishito(ひし(と))｣.

This paper studies the semantic functioning of Shiyou and Haja, the representativeform of inducement in Japanese and Korean, respectively. In particular, it investigatesthe differences of the semantic functions between Shiyou and i and what cause them,focusing on the case in which the agent is the speaker and the case in which theagent is the speaker as well as the listener. In the case in which the agent is the speaker, the semantic function of Shiyouand Haja can be divided into will expression and action interest. First of all, in thecase of will expression, while the execution of the action has nothing to do withthe listener in the case of Shiyou, the will to execute the action that has not yetrealized is directly related to the listener in the case of Haja. Second, in the caseof action interest, the speaker suggests the action to be executed on behalf of thelistener in the case of Shiyou whereas the speaker, on behalf of him/herself, asksthe listener to understand the execution of the action in the case of Haja. In addition, in the case in which the agent is the speaker as well as the listener,the semantic function of Shiyou and Haja can be divided into suggestion andinducement. First of all, in the case of suggestion, while it is a suggestion of thespeaker to the listener as a potentiality in the situation where the execution of theaction is not yet decided in the case of Shiyou, Haja, which is not employed assuggestion, is an inducement that asks the listener to join the action that is alreadydecided by the speaker. Second, in the case of inducement, Shiyou makes roomsfor the listener to contemplate whether s/he would accept the demand of the speakerwhereas Haja, which is unable to be employed for upper person, has the enforcementpower that gives no such rooms for the listener. This study implies that these differences derive from the fact that while Shiyouis originally not a form of inducement, but a form of expression of the speaker’swill, Haja is originally a form of inducement in which the listener is asked to jointhe execution of the action by the speaker.

These days, as digital devices have been varied and thus learning respondingto multi-devices using smart phone begins to be highlighted, some other terms areintroduced: m-learning, smart learning, social learning and u-learning followinge-learning. As a result of introduction of these terms during short period, it seemsthat their definitions are diversified and they are misused. In this study, the terms usingsome media are largely divided into <learning form> and <learning environment> andmade to respond to future technology development. The <learning form> refers tovarious apparatus used in education. In short, it is a group in which the developmentof a new device leads to the creation of a term. The <learning form> was alsosubdivided into the ≪real time≫ such as 'the remote learning using the TVconference system' and 'the real time type of online lesson', and the ≪on demand≫such as e-learning, m-learning and CSPL. On the other hand, the <learningenvironment> means the term group with a paradigm(norm) which suggests thedirection of education using some media: ubiquitous learning, smart learning, sociallearning. This study presents the 12 items such as Self-directed, Motivation, Adaptive,Resource Enriched, Technology embeded, Accessibility, Repetition, Immediacy,Mobility, Interactive, Social, Action as the education paradigm using media. Byallowing these 12 items to respond to each learning forms, it is found that moreeffective learning of Japanese language can be facilitated through the introductionof not only the existing e-learning but m-learning and real time type of online lesson. Therefore, the blended learning which combines the ≪real time≫and the ≪ondemand≫ may be more useful at the Japanese language education in the ubiquitouslearning environment.

This was studied women who described through the heroine of "Girl of the doubt"by Kim, Meongsoon and "Resigned" by Tamura, Toshiko in Korea-Japan women'sliterature. Through the works was divided into two symbols to recognize womenat that time. One is Beomne who is represented in the <immature girl>, the otheris Tomie that is symbolized in the <women who resigned>. Kim, Meeongsoon haveseen their project and <women> showed their projected using Beomne. The onlypretty her did not even know what was the problem of adult. Nevertheless she triedto escape on their own to find a way out but feeble her by the maternal grandfatherwas forced to live a life of wandering. Tamura, Toshiko began to enter thecommunity just over Tomie wanted to represent women's issues. Tomie isconfronted in the school system in terms of the woman looks like overcomes thelimitations of women just like. Within the institutional home and communityultimately constrained by women forced to live a life that follows acknowledges thefact that. So one day at the tim of by two female artists in Korea and Japan havebeen channeled to the woman image <immature girl> and <women who resigned>. This is similar to the situation of the two literary circles and to accommodate themodern aspect. Colonial Korea as a woman if you understand the double outsider, Beomne existsin the triple outsider. However, the authors did not think Beomne rather than thetriple. Among 'children' in literary and colonial Korea situation are 'a little girl'again the outsider indicate that the presence of a weak showing is considered. Theacceptance of modernity in Korea by Japan, the secondary accept that shall havethe same meaning. But that one embrace of Western modernity in Japan would have been better to live as a woman to think are wrong. Japanese woman forced to liveis a continuation of the resignation, it was showed all night crying Tomie.

Though 『Jeon-deung-sin-hwa』, the only novel which was written in the written-language style on the Myoung dynasty era, was banned in China, but the bookstill gave so much effects to other East Asian countries that it was succeeded by『Geum-o-shin-hwa』 and 『Jeon-deung-sin-hwa-gu-hae』 in Chosun, to 『Otogi-boko』and 『Ugetsu-monogatari』 in Japan, 『Jeongimanlok』 in Vietnam, and, so on. In EastAsian region, a trend of romance novels existed, but, nevertheless, most studiesdealing with major cultural flows and exchanges generally described acquirementand transformation of Chinese literature. This study tried to shed new light on the trend of 'Romance novels' in the Eastasian cultural zone by examining influence relationship with Japanese grotesquenovels in connection with the acceptance of Chosun texts by Hayashi Razan. Specifically, by comparing ｢Leesaeng-gyujang-jeon｣ of Geum-o-shin-hwa whichhave refence to ｢Ae-kyung-jeon｣ and ｢Asajiga-yado｣ of 『Ugetsu-monogatari』, Iconsidered what influence relations exist between two works. As a result it was found that Choirang, a positive and independent woman in｢Leesaeng-gyujang-jeon｣, felt grief by repeated meeting and departing withLeesaeng, a soft and passive man, and her tragic grudge grew maximized whenshe kept her fidelity even in the war. Meanwhile, ｢Asajiga-yado｣ of Japan also hassimilar points. The story of ｢Asajiga-yado｣ describes a wife who always waits untildeath, but, in fact, the main theme the author intended was not stayed just there. The wife’s grief in the work resides in the husband who doesn’t care her mind, thatis, the absence of communication. When individual desires and the dominant logicof their belonged society are conflicted each other, characters in the two works of｢Leesaeng-gyujang-jeon｣ and ｢Asajiga-yado push to a transcendent world and tryto find the solutions there. Though non-realistic and fantastic story was selected, a realistic and progressive view of humanity of the writer himself was being strongly reflected inside of it. Considering these points overall, when Akinari wrote 『Ugetsu-monogatari』, he might already meet Hayashi Razan’s 『Mae-Wol-Dang-Geum-o-shin-hwa』, and 『Geum-o-shin-hwa』can be said to give deep influence to his creative mind.

Natsume Soseki insisted the contribution of neurasthenia in creation from the firstbook I Am a Cat through arguing the relationship between poets and inspiration. Then, to the Botchan and trilogy of former part, the writer pursues his researchby the character suffering from neurasthenia as a main issue. Since then, he looksto the inner world of human beings. In the trilogy of latter part, the topic ofneurasthenia is not just shaped into somebodies in the work, but provides afoundation through the full-scale study of man that can objectify themselves. In theGrass on the Wayside and Light and Darkness, not limited in viewpoint andcharacter, the attitude of writing is changed to describe everything objectively andfairly. Soseki as an artist has gone through a neurasthenia. And he allowed to maturehimself unconsciously by his experiences. Thus, by the works reflecting pathologicdepressive mood inside himself, it seems that he has been able to have the peaceof mind.

Heiankyo, which was the capital city during the Heian Dynasty, plays an importantrole not only from historical and geographical perspectives but as a stage for thecreation of ancient Japanese literature. Heiankyo became the basis for today’s Kyotoculture and served as the spatial background of dynasty literature. Its elegant anddelicate culture has been admired by people. This admiration and fantasy about the city can also be identified through abstractand pictorial descriptions of Heiankyo as a setting of literature. Heiankyo can be divided into West Kyoto and East Kyoto along Suzaku Boulevardrepresenting prosperity and decay, respectively. This spatial division is reflectedin the works of literature set in Heiankyo. In other words, the spatial image of Heiankyo as a symbol of municipal regalpower and the center of aristocratic culture was a cultural space of miyabi calledhanano miyako, but behind the facade as a cultural space lied the image as a placeof evil spirit where resentment and mononoke existed as a result of a political powerstruggle. Therefore, it can be argued that this double-sidedness of Heiankyo is reflectedin the fact that the city, the center of miyabi culture, serves as a space of mononokethat mainly generates stories of city ghosts.

With increasing married immigrant women and migrant workers, Korean societyis rapidly moving towards becoming a multicultural society these days. However, The problem of Korean multicultural society, discrimination against themigrant workers, difficulties of adapting for Korea of married immigrant women,the dissolution of a married immigrants family, dropping out of school of migrantyouth, make the prospects for Korea's multicultural society are dim. The differential exclusionary model is not conform to the spirit of a multiculturalsociety and the Assimilation model does not help with social integration, theMulticulturalism, the system itself matches the intent of a multicultural society mostclosely, but the limitations of multiculturalism is far from a reality in Korea. To meet the needs of a multicultural society, Government departments of Koreaperform variety of policy is implemented without Uniform principles. then, Duplicateof the policy and efficiency decrease have occurred. The concentration of multiculturalpolicies to the central government has resulted in the limited participationof a local government or civil society. Japan in particular uses 'multicultural coexistance' as a key concept for developingboth discourse and policies on them. The multicultural policy of Japan presents meaningful points of comparison andlearning to the multicultural policy in Korea that has only recently begun to seekfor the aims and ways of multicultural policy from the perspective of social integration. In this paper, As an alternative, argues to the implementation of Korean typemulticultural policy based on the a humanism. Korean multicultural policy model based on humanism can overcome the limitationsof existing multicultural policy, can to be based on the reality of the Korea and alsocan be harmonized with the ideology of multiculturalism. First priority of Korean humanism is on the human dignity. and members of the Korea multicultural society can enjoys a unique cultural traditions, can be securedequal individuals of their status based on the ideals of multicultural.

The purpose of this study is to identify and compare the ways interculturalcommunication research is conducted in Korea and Japan. The meta-analysismethodology was employed to analyze how intercultural communication research isbeing carried out in Korea and Japan. This study examines seven research issues,namely: translation of the term “intercultural”; research trends; academic journals;academic departments; research areas; applicable theories; and research topics. In Korea, research in this field became active in the mid-1990s and the term“munhwagan” is mostly used. Meanwhile, research was occasionally carried out inJapan during the latter half of the 1970s. But, it was in the 1990s, when researchbecame active. In the early stages, the terms “imunhwagan” and “imunhwa” wereused at a similar frequency. Into the 2000s, however, “imunhwa” became dominantand “munhwagan” somehow faded out. In Korea, research was driven by academicjournals, whereas university bulletins and collected papers were central to researchin Japan. In terms of research areas, Korea focuses on the United States and Japan,while Japan tends to concentrate its research efforts on the United States and China. Japan has been studying more countries than Korea has. As long as applicabletheories are concerned, both Korea and Japan are at the stage of employing andtesting various Western theories. However, both of them are short of generatingtheir own theories. When it comes to research topics, research is prolific on languageeducation both in Korea and Japan. In non-language areas, more studies are beingdone in Japan than Korea. Hopefully, this study will contribute to the furtherunderstanding of the current status of intercultural communication research in Koreaand Japan.

The Japanese’s national literature 『Ganadehon Chushingura』was base on theincident Genroku, the most shocking event in Japanese history. But the problem of『Ganadehon Chushingura』is not universal humanism. The literary topics of『Ganadehon Chushingura』, Revenge for Lord, Hara-kiri for punishment of privaterevenge, are rare in world literature history. Japanese people as well as 『GanadehonChushingura』is one that can not be blamed for loving. But the problem of『Ganadehon Chushingura』 with a unique subject matter and material as the nationalliterature is that the fact of『Ganadehon Chushingura』is listed in the national historytextbooks and literature. Information relating to multiple militant or traumaticsituations, such as collective hara-kiri are dangerous enough to be banned by theGHQ after the Second World War. Morality and ethics is not an essential elementof a literary work, but Literary works should be possible to understand.『GanadehonChushingura』 dose not have universal morality and ethics in common senses. More『Ganadehon Chushingura』 strengthen the position of the Japanese national literatureincreasingly, more strongly Japanese national education should be point out andcriticize the incident Genroku’s illegal and unauthorized acts.