이 연구는 한일 양국 간 대학생이 서로의 문화에 대해서 어떤 계기로 관심을 갖게 되었는지, 어떠한 문화에 관심이 있는지에 대한 실태를 파 악하고자 하였다. 그 결과는 다음 세 가지로 요약된다. 첫째, 한국대학생 의 일본·일본문화에 대한 관심도는 상당히 높은 것으로 나타났다. 일본문 화에 처음 관심을 갖게 된 계기와 시기로는 초등학교, 중학교 때 접한 학생들이 많았으며, 주로 애니메이션을 통해서 접하였다. 고등학교 이후 에 관심을 갖게 된 학생은 학교에서의 일본어 수업이나 유튜브를 통한 일본 음식, 일본 여행을 통해서 관심을 갖게 되었다. 둘째, 국가 차원에 서의 한일관계는 현재는 부정적으로 생각하고 있으나, 미래에는 좋아질 것으로 판단하고 있다. 한일관계가 나쁜 원인으로 역사문제와 정치문제 에 기인하며, 이를 정치인들이 악용하여 해결보다는 갈등을 조장하고 있 으며, 한일관계가 좋아지기 위해서는 서로 간의 교류를 늘려서 원활한 대화가 필요하다고 생각하고 있다. 셋째, 민간 차원에서의 국가이미지와 한일관계는 긍정적인 것으로 나타났다. 한일 간의 관계가 악화되더라도 국가 간의 관계와 민간차원과의 관계는 별개로 보고 있다.

본 논고는 일본 헤이안 시대 말에서 가마쿠라 시대 초기 중국에서 전래된 차의 수용 양상 을 천태대사공(天台大師供), 계어독경(季御讀經), 북두법, 나한신앙과 나한공을 중심으로 분석하여, 당시 궁정과 사원 의례 및 승원에서 사용된 차의 구체상에 대해 살펴본다. 특히, 입송(入宋) 일본 승려들의 일기류 문헌, 선원청규(禪苑淸規)를 포함한 송대 사원의 각종 규칙서, 당시 남송 승원의 모습을 담고 있는 것으로 생각되는 나한도에 표현된 끽다 관련 양 상을 함께 분석하여, 일송(日宋) 교류의 배경 속에서 입송 일본 승려들이 중국에서 경험한 사원 의례와 승원 문화 속 차의 모습이 어떤 것이었는지, 이것이 어떻게 일본에서 수용되었 는지 그 구체적 일면을 고찰한다. 의례적인 관점을 통해 단순한 기호 음료가 아닌 갖추어야 할 공양물로서의 차 그리고 영적인 효능이 기대되던 차의 구체적 사용양상을 이해할 수 있으 며, 중국 송대 사원의 의례와 규율이 일본에 전래된 정황을 파악할 수 있다.

본 연구의 목적은 국가문화와 국제관광수요와의 인과성을 규명하는데 있 다. 본 연구의 목적을 달성하기 위하여 Hofstede 국가문화차원 이론을 바탕으 로 한국문화와 일본문화와 베트남관광수요와의 인과성에 대해 실증분석하였 다. 실증분석에 앞서 한국과 일본문화를 Hofstede 6가지 문화차원을 바탕으로 비교 분석하였으며, 국가 간 문화차이를 나타내는 문화적 거리를 계측하였다. 한국과 일본문화는 남성성 차원과 개인주의 차원에서 가장 큰 차이를 나타내 었다. 관광목적지 국가인 한국⋅일본과 관광객 원척국가인 베트남과의 문화 적 거리를 계측한 결과 일본문화에 비해 한국문화가 베트남문화에 더 가까운 것으로 나타났다. 본 연구에서는 중력모형을 기초로 국제관광수요 결정요인 중 전통적인 경 제요인으로는 GDP, 환율 변수 그리고 문화요인으로는 문화적 거리 변수를 설 명변수로 설정하고 한국과 일본을 방문하는 베트남 관광수요에 미치는 영향 을 분석하였다. 분석결과 본 연구모형에 사용된 모든 변수들은 한국과 일본을 방문하는 베트남 관광수요에 유효한 영향을 미치는 것으로 나타났다. 본 연구 에서 주요 관심사이었던 문화적 거리 변수는 한국과 일본을 방문하는 베트남 관광수요에 부(-)의 영향을 미치는 것으로 나타났다. 즉 문화적 거리가 멀수록 관광수요에 부정적인 영향을 미친다는 것을 추정할 수 있다. 특히, 문화요인 인 문화적 거리 변수는 GDP와 환율과 같은 경제요인보다 베트남 관광수요에 더 큰 영향을 미치는 것으로 추정되었다. 이는 한국과 일본을 방문하는 베트 남 관광객의 경우 관광목적지를 선택에 있어 문화가 중요한 요인이 되며 문 화적으로 유사한 목적지를 선택한다고 해석할 수 있다.

This oral history study explores the past and present Japanese menswear customtailoring culture. Two master tailors with more than 50 years of experience and two young tailors with less than a year of experience were interviewed about the tailor training process and environment, working conditions, thinking and behavior, and societal and governmental efforts for vitalizing custom-tailoring. The results indicate, first, a 10-year apprenticeship was required in the past, whereas young tailors today must register for three-year professional tailoring classes. Tailors then and now have been trained in a similar sequence of pants, vests, and jackets. Second, regarding working conditions, tailors had to provide gratitude services to their masters for a few years, even after their training ended. In contrast, young tailors today must continue a probationary period after their three-year schooling; however, they experience difficulty with finding tailoring shops for their probation. Third, in terms of thinking and behavior, master tailors learned their trade to earn a living, whereas young tailors today entered the field due to their interests in it. In addition, young tailors want a systematic learning process, whereas master tailors learned their skills while on the job. Last, tailoring academies today are run by tailoring shops and societies. Career exploration programs are offered to elementary and middle school students by the Kobe government in association with the local tailoring society to provide tailoring experiences.

Fish ovarian germline stem cells (OGSCs) that have the abilities to self-renew and differentiate into functional gametes can be used in various researches and applications. A main issue to be solved for effective utilization of fish OGSCs is the development of their stable in vitro culture condition, but only few researches about fish OGSC culture have been reported so far. In this study, in order to find the clues to develop the culture condition for OGSCs from Japanese medaka (Oryzias latipes), we tried to establish somatic cell lines as a candidate for the feeder cells and evaluated its supporting effects on the culture of ovarian cell populations from O. latipes. As the results, the somatic cell lines could be established only from the embryonic tissues among three tissues derived from embryos, fins and ovaries. Three embryonic cell lines were tested as a feeder cell for the culture of ovarian cell population and all three cell lines induced cell aggregation formation of the cultured ovarian cells whereas the feeder-free condition did not. Furthermore, a significant cellular proliferation was observed in the ovarian cells cultured on two of three cell lines. As a trial to increase the capacity of the cell lines as a feeder cell that supports the proliferation of the cultured ovarian cells, we subsequently established a stable line that expresses the foreign O. latipes fibroblast growth factor 2 (FGF2) from an embryonic cell line and evaluated its effectiveness as a feeder cell. The ovarian cells cultured on FGF2 expressing feeder cells still formed cell aggregates but did not show a significant increase in cellular proliferation compared to those cultured on non-transformed feeder cells. The results from this study will provide the fundamental information for in vitro culture of medaka OGSCs.

This study was intended to examine the continuance and transformation of food culture during the enlightenment and Japanese ruling era by analyzing the novel of "Toji". In the novel "Toji", the chaotic political and economic situation is reflected, along with the peoples' hard lives in the latter era of the Choson Dynasty. After the full-fledged invasion of China by the Japanese, the shift to a wartime posture was accompanied by an increased need for food. This led to a rationing and delivery system for rice in the late 1930s. While it was hard for people to obtain even brewer's grains and bean-curd dregs, food distribution officers were well off. Another distinctive feature of the food culture during the enlightenment and Japanese ruling era was that foreign food and recipes were introduced naturally to Korea through the influx of various foreigners. The industry of Choson was held by Japanese monopolistic capital, as a result, Choson had equal to the role as a spending site and was only gradually left destitute. In the Japanese ruling era, there were new type of business including such as patisserie of the types of civilization in the town, and those tempted Korean people. However, the Japanese and pro-Japan collaborators dominated commercial business. Being urbanization through the modernization, it was became patronized fast food in the populous downtown, and the change of industry structure and life style greatly influenced into our food culture. Acceptance the convenient Japanese style fast food such as Udong, pickled radish made was actively accepted with a longing for the advancement civilization. After the enlightenment, many Japanese exchange students went to Tokyo to get advanced civilization and provided urban mood according to their consumption of bread, coffee, Western food, which were considered a part of the elite culture.

유교문화는 한국사회의 전반에 강하게 뿌리내리고 있는 가치관으로, 한국문화를 이해하기 위해서는 유교문화에 대한 이해가 꼭 필요하다. 한편 시조는 한국의 대표적인 정형시로서 한국인의 정서와 가치관을 반영하고 있다. 따라서 본고에서는 일본인 학습자들에게 시조를 활용하여 유교 문화에 대해 교육하는 방안에 대해서 생각해 보았다. 먼저 본고에서는 유교적 가치를 기반으로 한 한국사회의 인간관계와 공동체에 대한 사고방식이 시조 속에 어떻게 나타나 있는지에 대해서 살펴보았다. 다음으로는 시조를 활용해서 이러한 사고방식에 대한 학습자들의 이해를 돕는 방안에 대해 생각해 보았다. 나아가서는 학습자들로 하여금 상호문화의 현상과 본질을 이해하고 대안을 마련할 수 있는 능력을 기르도록 하는 방안을 마련하고자 하였다.

본 연구는 mSOF(modified synthetic oviduct fluid medium) 배양액을 이용하여 와 배양 소적에서 일본 흑우의 수정란 생산 효율을 개선하기 위하여 수행하였다. 난구세포가 부착된 미성숙 난자는 각각 단독 배양조건( 소적) 및 그룹 배양 조건 ( 소적)에서 실시하였고 배양액은 TCM-199의 기본 배지에 10% FCS, 0.02IU/ml FSH와 를 첨가하여 사용하였다. 배반포 단계로 발육한 수정란은 1.5M ethylene

We conducted a survey on Japanese women's consciousness of food culture and their traditional food consumption by self filling-out questionnaire during January, 2000 for the period of a month, For the survey we selected 250 women residing in Kyoto, Japan. For the statistic work we used SAS package system, and t-test, X2-test and Duncan's multiple range test were also used to verify the results significance. The purpose of this survey lies in gathering a basic data on the comparative direction of Korean and Japanese women's food culture in the future 1. Comparing the preferred food purchase place, In case of Korean women, traditional market was comparatively more preferred while Japanese women relatively preferred convenience store (p〈0.001). 2. In case of Japanese women, they answered there is no difference from ordinary days on New Year's Day (71%) and Christmas (40%) while 38% answered they prepare food at home. 40% said they prepare food on parents-in-law's birthday, and 41% said no difference from ordinary days. 52% said they prepare food at home on husband's birthday. For their own birthday, 32% said yes to preparing food at home while 45% said no difference and 22.3% said eating out. For children's birthday 65% said preparing at home, 16.3% said no difference and 14.9% said eating out. 3. Comparing the conception on traditional food, Korean women answered 'complicated' (77%) most while 'simple' (5%) least, which indicates their demands for simplified recipes. In case of Japanese women, 'complicated' (44%) was most while 'scientific' (6%) was least which indicates their demands for scientific way of recipes. There were differences shown by age (p〈0.001) and the older the more said 'simple' or 'logical' (p〈0.01). 4. As the reason for the complicity of traditional food recipes, Koreans said 'too many hand skill' (60%) most while 'too many spices' (8%) least. For Japanese, 'various kind of the recipe' (55%) was most while 'too many hand skill' (7%) was least. There were significant differences shown by academic background (p〈0.01) and income(p〈0.01), and the lower the academic background, the more said 'too many spices' as the reason for the complicity in making traditional food. Generally, the lesser the income, the more tendency to say 'various kinds of the recipe'. 5. In case of Koreans, 'the recipe is difficult' (56%) was high while 'uninterested' (9%) was low in answer which showed differences by academic background (p〈0.05), and in case of Japanese, 'no time to cook' (44%) was high while 'uninterested' (7%) was low. 6. The following is the reasons for choosing traditional food as a snack for children. In case of Koreans, they answered as 'traditional food' (34%), 'made from nutrious and quality materials' (27%), 'for education' (22%) and 'suites their taste' (17%) revealing 'traditional food' is highest. In case of Japanese, it was revealed in the order of 'made from nutrious and quality materials' (36.3%), 'traditional food' (25.2%), 'suites their taste' (22.6%), 'for education' (12.8%) and 7. Comparing the most important thing for the popularization of traditional food in the world, Koreans answered 'taste and nutrition' (45%) most while 'shape and color' (6%) least. In case of Japanese, 'taste and nutrition' (75%) was answered most while 'hygienic packaging' (4%) was least. Both considered 'taste and nutrition' as most important thing for the popularization of traditional food in the world. 8. In case of Koreans, they answered they learn how to make traditional food 'from mother' (47%), 'media' (18%), 'school' (15%), 'from mother-in-law' (14%), 'private cooking school' (4%) and 'close acquaintances' (2%). In case of Japanese, they said mostly learn 'from mother', but it was also shown that the lower the academic background the lesser the tendency of learning 'from mother' but 'from school' (p〈0.001). 9. About the consumption of traditional fermented food, Koreans said they..

The following demonstrates similarities between Japanese and Korean food culture. The facts have been discovered through the examination of records kept by Korean Communication Facilities and Japanese Envoys. Both countries used the numbers 7, 5, 3, in food treats. Both demonstrated Da do(茶道) style during banquet. Japanese Na-ra-dae(奈良臺) is similar to Korean Sue-bae-sang(壽杯床). Both countries had a Kan-ban(decorative table, 看盤) and Mi-soo(wine and someatables, 味數) during banquet. The composition of the table may be the same for both Korean Geo-sick-oh-kwa-sang and Japanese 3Jeup(soups) 15Che(dishes). Agasang is a Kan-ban(decorative table) of Choson's Da-do(茶道) style.

After the Japanese Invasion of Korea in 1592, correspondents of Chosun called on Japan twelve times, as a mission, from 1607 to 1811. The suite of Chosun Communication Facilities (correspondents) was composed of nearly 500 people including a senior envoy, a junior envoy, other envoyes, and cooks. After preparing traveling expenses, Sifts, foods, medicinal stuffs, and ginseng, they shipped people and freight in three passenger ships and three freighters. They departed from Pusan for Edo(Tokyo). There were 28 stop-overs on their way to Edo and the banquet was given for them at every stop. The arrangements of the table for each banquet were made up of 753 Seon(tables), 3Jeup(soups) and 15Che(dishes). 753Seon(tables) is Ganban(the table for decoration) and a substantial food reception was composed of 3Jeup(soups) and 15Che(dishes). 753Seon(tables) was called Dadopoong(the food of refreshment) style and this was the standard arrangement of the banquet table in Japan. It was comprised of 3Jeup(soups) and 15Che(dishes). On their way from Edo to Thusima Island, food was afforded to correspondents for later preparation and dining. The banquet that the master of Thusima Island gave was composed of the first and second style banquets. The first one was Chusun style and the second one was Japanese style.

Food goods traded between Korea and Japan during the middle period of the Cho Sun era included Insam (Jinseng), rice, beans, honey, perilla oil, starch, adlay, walnuts, pine nuts, jujubes, hazelnuts, and dired chestnuts as exports ; and pepper as imports. The number of Japanese envoies that visited regularly was one thousand five hundred people a year. The receptions that were held for them during the middle period equaled those of the first term of the Cho Sun era, but these receptions were only held in Pu-san. The expense of daily meals was broken down into 8 grades ranging from \129,300 to 2133. The daily meals included Jo-ban (breakfast), Jo-seok-ban (breakfast and dinner), and Ju-jeom-shim (lunch) for the Japanese who visited regularly. During the course of a year, the total amount spent on daily meals was put at a billion won. The banquet style meals included Ha-seon-da-rye (a welcome tea party), Ha-seon-yeon (a welcome banquet), No-cha-yeon (a banquet that was held on the street), and Ye-dan-da-rye (a drink banquet that was held when silk was offered as a gift). It also included Byeol-yeon (a banquet out of the dordinary), Sang-seon-yeon (a farewell banquet), and Myong-il-yeon (a banquet that was held on a national holiday). The banquet style meals were composed of Ceon-tack (to set a table for dinner), Sang-hwa (a flower that was put on the food), Kwan-hwa (to offer a flower when a banquet was held), Ju-9-jan (the ninth wine glass), Dae-seon (meat), music, and Jung-bae-rye (a banquet that was held again after a banquet). The Cho Sun government held banquets forty five times for the Japanese, the food expense for the banquets was put at two hundred and thirty million won.

Food goods traded between Korea and Japan during the first term of the Cho Sun era included Omija (fruit of the Maximowiczia chinensis), Jat (pine nuts), Insam (Jinseng), rice, and beans as exports ; and pepper, sugar, and medicinal stuffs as imports. The trade between Korea and Japan was a result of Japanese envoies' visiting. The official number of Japanese envoies who had exchanges with Koreans were two thousand people a year. Once the Japanese entered Korea, they did not need to pay for their living expenses for the length of their visit because the Cho Sun government bore the whole expense. The Cho Sun government gave formal receptions to them, which included daily meals as well as banquet style meals. The daily meals included Jo-ban (breakfast), Jo-seok-ban (breakfast and dinner), and Ju-jeom-sim (lunch). Meals were served four times a day. The banquet style meals included Sam-po-yeon (a banquet that was held in Sam-po), Kyong-joong-young-jeon-yeon (a farewell banquet, and a welcome banquet that was held in Seoul), Jyu-bong-bae (to offer a guest a drink by day), No-yeon (a banquet that was held on the street), Kwol-nae-yeon (a banquet that was held within the Royal Court). It also included Ye-jo-yeon (a banquet that was held in Ye-jo), and Myong-il-yeon (a banquet that was held on a national holiday). The banquet style meals were composed of Ceon-tack (to set a table for dinner), Sang-hwa (a flower that was put on the food), Kwan-hwa (to offer a flower when a banquet was held), Ju-5-jan (the fifth wine glass), Dae-seon (meat), and music.

담산신사(談山神社)의 전신(前身)은 한반도로부터 일본으로 불교(佛敎)전래 이후 불교문화(佛敎文化)가 번성하던 7세기에 건립된 묘악사(妙樂寺)이다. 근세(近世)에 들어와서 국가적인 폐불훼석(?佛毁?)으로 신사(神社)로 바뀌었으므로 고대(古代)로부터의 1200년간 절의 불공(佛供)양식이 그대로 답습되어 전승되어 왔다. 신찬(神饌)이라고 하나 실제로는 고대불교문화(古代佛敎文化)의 원형이라고 볼 수 있다. 문화의 교류가 빈번했던 한국고대의 식문화를 연구하는데 참고가 되리라 본다. 1) 고배(高排) 음식의 형태는 본신사(本神社)와 동시대(同時代) 동계통(同系統)의 춘일대사(春日大社)나 법륭사(法隆寺) 등 고대(古代)의 절이나 신사(神社)에 남아 있어서 현존하는 한국 고배차림과 상통하는 점을 뚜렷이 볼 수 있다. 단지 일본은 현재로는 사자(死者)나 신(神)에게 대한 제사에만 남아 있다는 점이 한국은 경사스런 행사에도 널리 쓰여지고 있다는 것이 차이점이다. 또 한가지는 본신사(本神社)의 고배형태가 단순한 원주형(圓柱型)에서상부가 지붕 같이 넓어지는 형태로 변형된 것이다. 그리고 한반도의 고배음식은 실제로 행사가 끝나면 나누어 먹을 수 있는 음식인데 비해 「백미어식(百味御食)」은 형태만을 화려하게 만든 상징적인 것이다. 이는 시대의 흐름에 따라 외관상의 모양만을 만든 것이라 보고 신인공식(神人供食)의 사상으로 볼 때 고대(古代)에는 먹을 수 있는 음식이였을 것이다. 현재 한국의 고배음식은 원래 불교, 도교, 유교, 샤마니즘 등의 복합적인 영향으로 형성된 것으로 보아 인도와 중국에 근원을 두어야 할 것이다. 뒷바침이 될만한 것이 없어서 앞으로 뿌리와 유래 그리고 변천과정 등을 조사해야 할 것이다. 2) 고배음식 위의 장식은 고추나 꽈리 등의 열매를 죽곶(竹串)(대나무 꽂이)에 꽂아서 더욱 화려하게 만든 점이 특징이다. 이는 이조(李朝)시대 궁중연회행사에서 고배음식에 상화(床花)로 꽂는데 까지의 발전과정에서 극히 시초단계의 형태로 본다. 생열매나 꽃이 보였고 다음이 떡으로 새나 꽃모양을 만들어 장식했고(사진 10) 그 다음이 계절과 관계없이 실크나 종이로 조화(造花)를 만들어 화려하게 장식했다. 3) 화도(和稻)의 문양(紋樣)은 매년 다르나 만형(卍型)은 필히 포함시키고 나머지는 다양한 종류중에서 선택한 것으로 보아 문양이 고대로부터 다양하게 발전했었음을 알 수 있고 만(卍)자를 필히 넣는 것은 본신사(本神社)가 절이였고 절형식의 영향을 크게 받고 있음을 증명해 준다. 4) 황도(荒稻) 본(本) 제사에서는 현재의 벼보다 대가 수십센치나 긴 흑(黑), 백(白), 적(赤)등 3종류의 고대미(古代米)를 쓰고 있다. 적미(赤米)와 흑미(黑米)는 현미(玄米)의 일종으로서 품종(品種)과 계통(系統)에 따라서 종피(種皮)의 색이 적색계(赤色系)는 적미(赤米), 흑자색(黑紫色)인 것을 흑미(黑米)로 칭하여 사용했다. 백미(白米)는 현재의 도정된 쌀이라고 본다. 이도 원래는 대가 긴 고대미(古代米)였다. 춘일대사(春日大社) 제사에도 흑미반(黑米飯)이 나오는 것으로 보아 현재의 개량된 쌀이 되기 이전의 형태는 물론 최초에는 현미를 식용했던 점을 알 수 있다. 무엇보다 술이 달린 벼의 대를 그대로 장식한 것이 특이하다. 이는 쌀을 귀중한 식량으로 꼽았던 것으로 본다. 5) 과실어공(果實御供)의 과일은 각종 야생열매라고 보는 것이 타당하다. 현재 우리가 식용하지 않는 과일, 채소, 구근류가 보인다. 고대식용(古代食用)식물의 재연구조사가 필요하다. 6) 고대(古代)제사나 현재 고배음식에서 보이는 오색(五色)은 오행설(五行說)에 근거를 두나 고대(古代) 신앙부터 다수의 종교의 부합적인 사상에 의하여 형성된 것으로 본다.