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In this paper, we did a research on casual conversations between young people personally and by LINE, and found out that the conjunctions usage frequency is widely different (in personal conversations, it was 15.3%, and in conversations by LINE, it was 4.1%). As a case study, we did an analysis of the conjunctions “de (sorede)”, “dakara”, “toiuka”, and “demo”, and pointed out that, in conversations by LINE, conjunctions that function as a complement of the previous information, and conjunctions that function as an obligatory logical connective tend to increase. On the other hand, conjunctions that do not function as above tend to decrease. Also, we affirm that the conjunctions usage frequency in LINE conversations is related to the next 2 points: (1) From the point of view of Immediacy and Visibility, the need of keeping the utterance as short as possible causes a decrease of non‐obligatory words. (2) From the point of view of Topic Juxtaposing, the necessity of marking the end of the previous topic decreases, and so does the use of non‐obligatory conjunctions.

In contemporary Japanese, the koushita-group and the konoyouna-group of demonstratives share a number of grammatical properties, but no serious analysis has be given to clarify the relation between these two groups. The aim of the present article is to reveal differences between the two groups in terms of style and the medium of style. Our analysis that focuses on style shows that the distinction between the plain form and the polite form has little effect on the differences between the two groups. According to the analysis relating to the medium of style, no significant difference in frequency between the two groups is observed in white papers, the Diet records, and books which are not restricted in terms of quantity such as newspaper and magazines. This finding suggests that the perspectives of “complexity and formality of discourse” and of “the extent to which a discourse is conceived of as a written language or spoken language” are not appropriate for explaining the difference between the two groups. On the other hand, the frequency of items belonging to the konoyouna-group is high in Chie Bukuro. This indicates that the occurrence of items belonging to the koushita-group is restricted when a discourse is relatively characterized as that of spoken language and the context and the relationship with the hearers or readers are formal. In this respect, it is suggested that the demonstratives of the koushita-group are particularly suited for formal discourse.

I practiced two project learnings (the advance exchange learning and the direct exchange learning in Seoul city)aimed to understand the national culture and the society between Koreans learning Japanese and Japanese college students. They exchanged answers with questionnaires writing what they want to ask the other person in the advance exchange learning.I analyzed questionnaires by Korean participants and the topics they talked about in the direct exchange.At first, most of them joined because they just wanted to make friends, but as a result, this is the main two answers that I got from participants. 1 I knew my Japanese language ability. 2 I learned the culture of partner’s country and got the pleasure of telling the culture of my country to my opponent. I carried out the advance exchange learning to deepen the direct exchange learning. As a result, I found that they got deep mutual understanding and dialogue by the direct exchange learning. Depending on the porpose of exchange and the Japanese level of learners, it is natural that there are various kinds of exchange learning.But the importer things for exchange learning is that preparation of equal relation and compensating make real mutual understanding and dialogue.

This essay will present the pe-stage of field investigation which foreigners in Japan and Korea gain from the language education taught there. Through comparing and analyzing the language education system in Korea and Japan, the whole system and its differences in both countries should be clear. On the other hand, Korea investigate each textbooks and curriculum activities because the language education for foreigners is different based on the difference of their visa statuses. In previous researches, language education policy as a foreign policy has not been well discussed because multiculturalism has been considered as just trend. However, I argued multiculturalism in Japan and Korea has not been caused by development of transportation and information technology or globalism on my paper published before, but the foreign policies as one of the solutions of aging society with fewer children. Japanese and Korean foreign policies focus on immigration inspection and its guideline. In this sense, multiculturalism does not seem to be caused by the foreign policies, but the policies have contributed to multiculturalism. In other word, multiculturalism is strongly connected to the foreign policies and it can be say that multiculturalism is a comprehensive policy. Although immigration control policies of both countries decide various visa status, this essay discuss the three types of visa, which are, working visa, marriage visa, and children. The language education for foreigners tends to focus on children. However, if the education is closely investigated, the differences between Korea and Japan and what is really is can be realized.

The purpose of this study is to analyze objects of utterances which include expressions of disagreements and negative assessments found in Korean and Japanese conversation between friends. I have found the following similarities and differences between Korean conversations and Japanese conversations: A)The result showed that “thought” is most likely to be subject to disagreements and negative assessments in both Korean and Japanese conversations between friends. B)In Japanese conversations, when the other participants talk about past experiences, their “accomplishment”, “talent”, “behavior” are likely to be subject to disagreements and negative assessments and these utterances are recognized as jokes such as “tsukkomi”. C)Korean conversations have higher proportion of “behavior” and “personality”, in case of “behavior”, qualitative differences were found. In Korean conversations, behaviors which directly affect speakers tend to be the objects of disagreements and negative assessments. Also the essential matters which stepping into other’s personal space such as “personality” are more likely to be subjects to disagreements and negative assessments. These results have led to the suggestion that there is a difference in the degree of FTA tolerance between Korean conversations and Japanese conversations.

This study is about Japanese name in The Annals of the Choson Dynasty, notation of Japanese, and Practical use of historical phonology research materials. As a result. person in post and dffice is written in notion of Japanese name, driftage people is written in the sound of SinoKorean characters. First, examined the value of the Japanese phonology and the survey looked at the names of Japanese people in Korean. They then sorted out the names of the people surveyed into syllables and examined which Chinese characters were used. Based on the Chinese characters’ musical notes, they studied the notes for each syllable in Japanese. As a result, it was able to identify the tone before the tone of the word e(e列), ha(ハ行), and nasal sounds(鼻音). Consequently, the Japanese in the Joseon Dynasty’s historical record, which records the Japanese language from the 14th century to the 17th century, proved the Japanese alphabet to be valuable in the historical study.

This paper examines the aspect of ‘hitowarae (social ridicule),’ which is first appeared in the literary work of the Heian period era and is gradually strengthened by the behavior ethics of nobles. It especially points at of the literary work of middle-class female writers, who have written the experience of marriage or love with a noble male, while serving the Heian noble courts nearby. ‘Hitowarae’ appearing in the fictional Monogatari has been functioning as a kind of morality measure, by which usually the noble characters, constantly aware of their surroundings, control their actions and not to provoke deprecation, however, this paper examines how ‘hitowarae’ developed its presence among middle-class female writers, who have experienced Heian noble society at first-hand.

In modern society, there are many situations that threaten individual survival. Especially these days, there are many cases in which people are confronted with situations called elimination of others, and the excluded people are accelerating. For this reason, art can be one of the solutions to the suffering of life and breathing that has been caused by the exclusion of otherness. It is because I think that we can provide children with various values and perspectives by means of art. This article examines the role that traditional Korean performing arts contents can play in order to positively establish children’s self - concept centered on Koreans in Japan in the position of children especially minorities.

This dissertation researched about Waka which is singing the beauty of reflections on water, written when Kokinshu was published. There are two main streams of study about the beauty of reflection. One is Kino Tsurayuki’s sense of beauty, one of editors of Kokinshu, mostly from his poetry of folding screens. The other is, not only Tsurayuki, but most poets in that era generally have this sense of beauty singing the beauty of reflection. To clarify these two perspective, this research examined poetry of folding screens from Kokinshu. As a result, the fact that the latter perspective is more reasonable has been found. In addition, period of beginning of the beauty of reflection is also researched which was not referred in the former study. While some Waka in Manyoshu also sings about the reflection on water, it is not about the beauty of reflections on the water, but it just refer to that water is clear and so reflects objects. To sum up, the beauty of reflection is not found in Manyoshou, but it has been began from Kokinshu. This sense of beauty is not limited to Tsurayuki, but very general sense of beauty for poets of those days.

本稿は『古今集』当時に詠まれた和歌の中で水底に映った事物の美、いわゆる投影美に関して考察を行った。投影美に関する先行研究は二通りに別けられる。まず投影美は『古今集』の編者のひとりである紀貫之が発見した美的感覚であるという主張がひとつ、もうひとつはこの美は貫之にかぎることでなく、当時の歌人の歌では普遍的であったという主張である。 本稿では上の二通りの主張を検証するために、『古今集』当時に活動した歌人中、おもに屏風歌人の作品を中心として分析を試みた。屏風歌人の歌を中心にしたのは、貫之の歌の中で投影美を詠んだ歌が屏風歌に集中するからである。その結果、先の二通りの主張中後者の当時の歌人たちに見られる普遍的な趣向であったことをはっきりした。なお、本稿では先行研究では言及していなかった投影美の発現時期に関しても検討を試みた。その結果、『万葉集』所収の和歌の中でも、水に映った事物を詠んだうたは存在するが、その焦点が投影された事物に対する美的描写でなく、投影の媒介である水の淨さに焦点がおいてあったことを確認した。結局、投影美は『万葉集』では見られない、『古今集』当時の歌人が発見した美的感覚と言えよう。

In this study, Carta processed in Joseon during Japanese colonial era is approached from the perspective of the empire’s cultural movement and the acceptance aspect in the colony instead of the fact that Carta is focused as a political tool. For this, the formation and development of Joseon Carta field around 1910 were understood based on Carta related articles in『Keijo Shinbo』. First, the formation of Carta field started before Japan-Korea Treaty of 1910 as other genres did, and ‘Sumire’ of Incheon in 1906 seems to have been the beginning. Later in 1909, 『Keijo Shinbo』led the first official Carta contest in Gyeongseong, and groups seriously started to be formed based on regions and institutions. It was hard to comprehend the exact number of Cartas, but at least 10 existed including Gyeongseong and Incheon. There were people who participated in contests without joining groups. Meanwhile, the role of Carta was involved with early migrated Japanese society. Carta, as other genres, played a role as a hobby and entertainment that didn’t exist in early Japanese settlements. Garta field also had social functions such as exchange of humans and materials and formation of identity as Japanese. In addition, it had mental functions including chivalry of admitting victory or defeat and courage that is necessary for living abroad. Especially it recommended women’s participation, which is one of Joseon Carta field’s characteristics conflicting Carta field of contemporary main land. In the future, based on this early Joseon Carta study, the process of Carta’s transformation into a political tool from 1920s to 1940s will be researched.

カルタはお正月に家族単位で行われる遊戯というイメージが強かったが、最近競技カルタをテーマにしたアニメーションが人気を得て大衆性を確保している。韓国でも、このようなアニメーションが人気を呼んで、個人と団体が関心を持ってカルタ会を作り、大会まで開催している。しかし、カルタが過去植民地朝鮮でも展開された事実はあまり知られていない。ただ、太平洋戦争以後、朝鮮に愛国百人一首カルタの普及を通じて、｢忠君愛国の精神を宣伝｣し｢一般遊戯を通じ皇民化教育｣にカルタを利用した事実は明らかにされている。しかし、1940年代、朝鮮でカルタが一種の戦争プロパガンダとして利用されたというのは、朝鮮で展開されたカルタの一面だけを拡大してみたもので、過去朝鮮カルタ界の全体的な状況の中からは論じられていない。 従って、本論文では植民地朝鮮内で展開されたカルタが政治的な道具としての看做されていることから離れて、帝国の文化移動と植民地での受容様相という視点から接近した。特に、『京城新報』のカルタ関連記事を中心に1910年代前後の朝鮮カルタ界の形成過程と役割について触れてみた。まず1910年前後、朝鮮には日本から渡ってきた人たちによって新聞社と機関内の関係者を中心にカルタ会が形成され、大会が行われたことがわかった。またカルタはただの遊びだけではなく健全な娯楽と趣味、精神修養のような役割をするなど初期移住日本人社会と密接な関係があった。

How is “violence” represented in Japan after WW II, that has tried to represent himself as a “peaceful state”? This paper aims to carefully examine the representation of “violence” in Yukio Mishima’s “Yukoku” and Kenzaburo Oe’s “Seventeen” under such a problem consciousness. Although the authors’ political propensity is different, both texts have become problematic as two or more violence tense and collide. Above all, private violence of the characters is not rationally controlled by public violence, both conflict, and private violence eventually becomes myths like summoning the idea of “Emperor” In doing so, they are in agreement. However, attitudes towards mythical violence are different between Oe and Mishima. The difference in attitude towards “violence” will eventually cause political differences to the postwar Japan.

｢平和国家｣として自らを表象しようとしてきた戦後日本において｢暴力｣は如何に表象されているのか。本稿では、こうした問題意識のもとで、三島由紀夫の｢憂国｣と大江健三郎の｢セヴンティーン｣における｢暴力｣表象を綿密検討することをその目的とする。 作者の政治的な性向は違うとはいえ、両テクストはともに複数の暴力が緊張して衝突することを問題化している。とりわけ、登場人物の私的な暴力が公的な暴力によって合理的に統制されず、両方が衝突するということ、そして私的な暴力がやがて｢天皇｣という観念を召喚する形で自らを神話化するということにおいても、両者は一致している。しかしながら、神話化される暴力に対する態度においては、大江と三島の態度は異なる。 こうした｢暴力｣に対する態度の違いは、やがて戦後日本に対する政治的な違いの原因となる。

This study discussed the representation of ‘Karayuki-san,’ which led to ‘Japanese comfort women,’ focusing on the period from the early modern times before the Sino-Japanese War. In early modern times, Karayuki-san was represented as ‘ladies of pleasure,’ the disgrace of the country as Christianity and sexual morality were introduced from the west, which had been represented as ‘filial daughters’; however, as its necessity was raised, it formed the central axis supporting Japan’s Imperialist policy. To investigate ‘Prostitute’ Okiyo, who was degraded to a sexual tool, Okiyo internalized herself as a heterogeneous, alienated being who denied her own identity as she was excluded from Japanese people and Japanese women. As examined in this study, it is clear that Japan’s registered prostitution system was human trafficking and sex slavery. Japan has recognized the fact that the registered prostitution and prostitution is a crime since the early modern times. Therefore, it is judged that the scheme that ‘comfort women = prostitutes’ and ‘comfort women = registered prostitutes’ were sex slaves and sex criminals, as insisted by the Japanese right wing and the logic that it was an Asian culture of ‘filial piety,’ in which they were voluntary prostitutes for supporting their families, are just poor excuses for refusing to apologize.

本論文は｢からゆきさん｣から｢日本人慰安婦｣へと続く表象について考察したものである。 近代初期、西洋のキリスト教と性道徳が日本に流入していく過程で、からゆきさんの表象は｢孝女｣から｢醜業婦｣へ、そして国辱へと変化した。そしてその必要性が提起されながら、日本の帝国主義を支える一助となっていた。 性的道具へと転落した｢売春婦｣お清の表象を分析すると、お清は日本人、日本女性から排除され、自己アイデンティティを否定し、異質で疎外された存在として自分を内面化していることが窺える。 本論文で考察したように、日本の公娼制度は明らかに人身売買であり、性奴隷システムである。日本は公娼や売春が犯罪であることを近代初期から認識していた。したがって、｢慰安婦＝売春婦｣｢慰安婦＝公娼｣は性奴隷、性犯罪であり、慰安婦をアジアの｢孝｣文化と見なし、家族扶養のための自発的売春婦であったという日本の右派論理は謝罪を拒否する弁明にすぎない。