International Exposition in 1867, Satsuma-Ryukyu actually refers to Satsuma domain. Satsuma domain intended to participate as a government of equal status with the Japanese shogunate government, citing the independence of the Ryukyu Kingdom in the East Asian world. But the government of Satsuma-Ryukyu was not real. Satsuma domain, who wanted to push for Japan's "increasing wealth and military power" and interact with Western civilization, was one of the diplomatic strategies using the Ryukyu Kingdom to avoid political interference from Japanese shogunate government. The delegation sent by Satsuma domain impersonated the royal delegation of the Ryukyu Kingdom, and in fact, the royal delegation did not participate. Nevertheless, Satsuma domain's participation in the Paris International Exhibition under the name Satsuma-Ryukyu does not mean that he freely controlled the Kingdom of Ryukyu. As can be seen in the Concealment Policy and the 'Makishi-Onga Incident', It can be seen that Ryukyu has been trying to exist as an independent kingdom in the East Asian world, balancing politics with a certain distance from Satsuma domain. However, by using the title "Satsuma-Ryukyu," it remains unchanged that Ryukyu exists internationally as an independent kingdom in the East Asian world. Although the political ties between Satsuma domain and the Kingdom of Ryukyu were ostensibly revealed, Although the political ties between Satsuma domain and the Kingdom of Ryukyu were ostensibly revealed, Satsuma domain is essentially meaningful in that he is clearly drawing a line between Ryukyu and Japan, formalizing that the Kingdom of Ryukyu is not in a political mainstream relationship with the Japanese government. It was also an opportunity to inform the Western world that Ryukyu was politically independent from Japan by Satsuma domain.

In 2018, UNESCO recommended that Japan's “Raiho-shin(visiting gods), rituals of deities in masks and costumes” be registered as human intangible cultural heritage. From Namahage in Akita Prefecture to Toshidon in Miyakojima and Pantu in and Kagoshima, the most representative events of visiting gods are organized throughout Japan. In the Raiho-shin event, a strange-looking god goes around each house, blesses people, and warns lazy people. Such rituals solidify the unity of the region and pass on generations and it strongly embraces the identity of the region. Furthermore, after the UNESCO Intangible Cultural Heritage Registration Recommendation, it may be functioning as tourism content that represents the region. Although they were taken to different places at different times in each region, the number of tourists is increasing every year in order to view and participate in Raiho-shin rituals, which has a great impact on the tourism industry in that region. There was not much participation of outsiders due to the influence of covid 19 this year, but rather, in these disaster situations, discussions focused on the use of these rituals as a measure to strengthen the cohesiveness of the local community.

This study examines the seas of Kyushu by distinguishing the north and south waters of Kyushu. First, it talks about the Goto Islands and Japanese missions to Tang China, especially with focus on the Fukue Island (福江島), which is the biggest of the Goto Islands and is located in the southeastern most part. Moreover, this study examines the Nansei Islands stretched out in a long arc in the southeast of Kyushu and the East China Sea (東支那海) surrounding these islands. It also explores the significance of interchange with the East Asian world including ancient Japan through the sea routes of the Goto Islands and Nansei Islands that are the north and south of Kyushu. As a result, we can analyze the East Asian world that had not been receiving much attention in the past from the outside in a new perspective. Furthermore, this study on the sea routes of the Goto Islands and Nansei Islands can extend the research accomplishments that had been focused on land. There was an imbalance in examining the members of the East Asian world with focus on land. In contrast, looking at this world from the sea implies that they could seek mutual exchange in equal positions.

The origin of Korean petroglyphs was investigated mainly in Inner Mongolia and Liaoning provinces, China, but there was no research in the Heilongjiang Province area, so we looked at the “海林市 群力” Petroglyphs in the Heilongjiang Province. These petroglyphs feature drawings of deer and ships. There are various views in Chinese academia about the time of the production of the petroglyph, from the perspective of prehistoric times to Eupru(挹婁) or Okjeo(沃沮), Malgal(靺鞨) and Balhae(渤海). In addition to revealing the origin of rock art on the Korean Peninsula made during the Neolithic and Bronze Age, Okjeo(沃沮), Eupru(挹婁) and Balhae(渤海) in the historical era are also closely related to the Korean people, so more attention should be paid to the research on the origin of Korean history.

In the Korean and Japanese films analyzed in this study, the form of residence shown as‘lifetime share houses' showed a new form of family. Also, unlike the past, as the form of the family changed into a fluid concept, these films have shown alternatives to family. Through a film depicting the process of unrelated characters meeting and becoming a family, it was clear that there should be bonds, commonalities, and warmth among members in the home and in the shared space. In a film depicting the birth of such a new family, it showed that a normal family fixed in the frame, that hurts each other by losing their composure because they are family members, but a non-blood relative family is more caring and soft family that maintains their psychological equanimity. Therefore, it can be said that the communal life of people without kinship is not a community formed solely for economic reasons, but a" similar family" that becomes a family. Therefore, it is necessary to continue to study the lifetime-type share houses already under way in Japan, and Korea may consider a lifetime-type share house as an alternative that can be of economic and emotional help to single-person households, including the socially disadvantaged, rather than blood-related families.

The objective of this article is to study political changes in the Korean Peninsula in 550s and trends of Yamato Wa. Baekje asked Yamato regime five times to provide military assistance to prepare for the war against Silla, but Japan did not immediately provide its soldiers and only sent about 1,000 soldiers. At that time, Baekje was in a situation where it had to receive military support for its national interests. It was also intended to make Silla and Goguryeo aware of the diplomatic relations of Baekje and Yamato Wa regardless of the size of the military assistance. On the other hand, the Yamato Wa focused only on the means of receiving advanced cultural support from Baekje. While sending as few of its soldiers as possible for the national interest, the Yamato government sought to receive a large amount of advanced cultural support from Baekje. It is also believed that the Yamato regime at that time was reluctant to request from Baekje due to domestic circumstances such as the formation of the new dynasty and the confrontation of major clan forces. In addition, the supply of troops was not provided by the Yamato regime but by the individual clan support system.