2019, Vol.71, No.71

A Study on Syntactic and Semantic Characteristics of ‘Connective Ending + Hada’ Structure.

Jiseon Mok | 2019, 71(71) | pp.1~30 | number of Cited : 0

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On the prefinal morph '-ni-' in Middle Korean

Byungyul Mun | 2019, 71(71) | pp.31~61 | number of Cited : 2

The Diachronic Study on R → N Phenomena of Word-Initia and Word-Mediall: R-nasalization and Statistical approach

Shin Seongcheol | 2019, 71(71) | pp.63~95 | number of Cited : 7

A study on the orthography of the Jeollabuk-do Dialect Dictionary

Seungick Jang | 2019, 71(71) | pp.97~120 | number of Cited : 4

diachronic study of the initial's aspects of 'yi' characters - Centered xiesheng chareaters -

zhangqian | 2019, 71(71) | pp.121~149 | number of Cited : 0

Travel Purposes in Joseon-era Travel Diaries

kim, mi-sun | 2019, 71(71) | pp.151~182 | number of Cited : 9

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The study of subjects and motifs in the stories of Hwang Jinyi - Focusing on the root materials

Youngmi Kim | 2019, 71(71) | pp.183~217 | number of Cited : 4

This thesis arranged narrative structures of important root texts with the stories of Hwang Jinyi and examined each subject and motif. The stories of Hwang Jinyi in classical literature from 1500s to the late Joseon Dynasty are practically the same in a content aspect but completely different Hwang Jinyi are described according to the writers or the compilers' intentions and purposes in a topical aspect. Hwang Jinyi in Sungongjisorok by Heo Gyun or EowooYadam (於于野談) by Yu MongIn which is thought to be the initial records is topicalized as a magnanimous and masculine person and extraordinary woman with distinguished talents(異人). Hwang Jinyi in Songdogiyi by Lee Deokhyeong(李德馨) shows antinomic images. She is a Korean geisha but the contradictory image that is not like a geisha, the achromatic-colored and natural image of a 'taoist fairy' who is not decorated and does not wear make up is shown as a topic. Hwang Jinyi in the later bibliographic data after Lee Deokhyeong is expressed as the image of the woman who attracts noblemen as her physicality is strengthened and strips away their veils and sneers them. On the other hand, HwangJin, the Jeon (傳) by Kim TaekYeong, embodies Hwang Jinyi who is cautious about herself in the Confucian idea. Accordingly, Hwang Jinyi is not fixed as a name. She can be called various names including a chivalrous woman, an extraordinary woman with distinguished talents, a famous geisha, a great singer, a woman of surpassing beauty, a genius, a Taoist fairy, an ascetic, a poet, a brilliant person, a refreshingly candid person, a woman who sneers men, a woman who attracts men, etc. These are Hwang Jinyi's essential characteristics and charms. And these various names become motive power which continues to recreate Hwang Jinyi in novels, soap operas, movies, cartoons, musicals, etc. in modern times by stimulating the literary and cultural ability to arouse principles, public opinions, and thoughts.

A study on the family and imgyegisa of Muljae An-ui ― About the tombstone and vertical diary inside. ―

Lee Yong Chan | 2019, 71(71) | pp.219~257 | number of Cited : 3

This paper aims to explore the scholar’s practical discipline of Muljae An-ui who worked in Jungup area followed his teacher Iljae Il-hang’s instruction. He established 8 absolute self-disciplines in the politically neglected Jungup area, and spent his whole financial estate to practice the essential scholars’ attitude with his alumnus Hong-rok Sohn during the period of Imjin Japanese Invasion. This paper is based on the following historical records: his family documents, his tomb script, his book “Imgyegisa,” and the Palmuljam, the 8 absolute self-disciplines. Through careful examination of his family documents, this study identified his child period name Choongryul, his adult period name Ui-sook, and his nick name Muljae and the fact that he was born in Gohyun-nay, Tae-in in Dec 6, 1529 during Joongjong 24th year. He studied under the guidance of his teacher Il-Jae Ih-hang and when Japanese troop invaded in 1592 and the king ran away, he mobilized volunteer troops with Hong-rok Sohn by following the will of his teacher, and collected three hundreds sacks of rice, silk, and fabrics to send them to the temporary loyal palace and volunteer troop camps. Afterward, he was actively involved in moving Taejo’s royal portrait and the “Sillok” the true record of the Yi dynasty with Hong-rok Sohn by the 300 oxcarts to the Dragon cave in Naejang mountain located in Jungup, and in July next year he moved them to Ah-san following the king’s instruction. In addition, during the second Japanese invasion in 1597 he safely moved them to a separate temple building in Myohyang mountain. His book “Imgyegisa” is a documentary record describing these two scholars’ faithful serving activities of moving the “Sillok” the true record of the Yi dynasty from Naejang mountain to the hands of Choongchung-do governor San-bo Lee during the whole period between June 22 of 1592 and July 24 of 1593. “Imgyegisa,” a book of two year record has been hidden in the history during the 420 years. But the book was finally discovered while tracking back the movement of the “Sillok” and following the record of “Wansanji” The book deserves the historical value because it was published in the politically neglected Jungup area. It is one of the very important historical documents along with “Honamjuluirok” recording the faithful fighting activities of the volunteer troops and soldiers during the Japanese and Chinese invasions. In particular, it is important to note that by following his teacher Il-jae Ih-hang, Muljae An-ui established the 8 absolute practical disciplines of the scholars which must have encouraged the next generation scholars to keep learning and practicing the disciplines to become volunteer soldiers and patriots in Jungup area. It proves well in the history that the leaders of Donghak Farmers’ Revolution, Bong-jun Jun and Gae-nam Kim, who encouraged the revolt in Samrye area to save the country, were also originated in Jungup area, and the 1906 year’s patriotic fighting movement which started in Moosung private school of this area after the 1905 year’s ordinance prohibiting topknots spreaded into nationwide. Thus, the scholar’s practical discipline established by Muljae An-ui in Jungup area must be reconsidered as a valuable cultural inheritance of Korea in modern days.

The study of character-type interpretation and literary education’s Significance in Dangun Mythology through confucianism and buddhist Idea.

Jeong Bobae | 2019, 71(71) | pp.259~300 | number of Cited : 3

This study focused on Hwanwoong and Unnyeo the main characters of Dangun mythology, who are very close to the ideal characters of Buddhism, Confucianism. Therefore, I would like to reinterpret Dangun myth as a human view of Confucianism and Buddhist thought, and draw out literary educational significance of it. Until now, there have been many studies that have interpreted the Dangun myth of Samguk-Yusa as Confucian and Buddhist. However, there is no study that reinterprets the meaning of Dangun myth based on the common meaning of Confucianism and Buddhism. The author of the book "Samguk-Yusa" was a Buddhist monk representing Goryeo Period, which was designated as a national honor at that time, but he also closely socialized with the scholars who had mastered "Hundred Schools of Thought". Also, the late Goryeo Dynasty, where he was active, was closely intertwined with the Confucian scholarship due to the specificity in the domestic and foreign era. The Dangun myth, in which Il-yeon, who lived as a leading intellectual in the 13th century, embellishes the first head of the Samguk-Yusa, compiled over 20 years, is highly likely not to represent the ideas of either side. Confucianism and Buddhism have much in common with human and world view. The Dangun myth, which we have seen through the Confucian Buddhist thought, is a story that reveals the commonality of Confucianism and Buddhism more than any stories in the Samguk-Yusa. This shows not only Buddhism but also a series of writers who have mastered various disciplines. Also, Dangun Myth is one of the vast traces of Confucianism and Buddhism that have been introduced to the Korean peninsula for many years. Therefore, this study aims at extracting the common human and world view of Confucianism and Buddhism as a method of analyzing the works of Dangun mythology in Samguk-Yusa. This proves the hypothesis that Dangun Myth will have a common sense of humanity and worldview pursued by Confucian Buddhist thought. And it derives literary education and personality education significance of this interpretation. Modern learners should cultivate diverse competencies based on fusion thinking. The content of this study is meaningful for the contents of education for these learners. In addition, I think that our people also have an opportunity to remind the true meaning of Dangun myth.

A study about the features of Journal of the Honam Hakhoe in the period of modern enlightenment

Jeong, Hun | 2019, 71(71) | pp.301~328 | number of Cited : 5

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The Regionality of Jeonbuk Literature

Kim Seung-jong | 2019, 71(71) | pp.329~349 | number of Cited : 1

The literature of Jeonbuk got involved the main stream of Korean modern literature actively after 1920s. Lee Iks Sang joined KAPF that is socialistic organization of literatue, Lee Byeng Ki wrote Koran traditional poems, and Yu Yep engaged eclecticism of the those days. The poets and writers of Jeonbuk leaded a Korean modern literature from 1930s. Sin Suk Jung wrote a romantic poems that protested Japanese imperialism. Se Jung Ju wrote a poems that succeed to traditional Korean mental world. Chae Man Sik wrote a satire novels that criticizes sharply Japanese colonial capitalism. After 8·15 Liberation a lot of poets, writers, critics worked in various fields of the Korean literature. Ko En, Kim Yong Taec, Mun Sin leaded a the world of Korean poetry. Choi Meyng Hye left ‘Hon Bul’, that put cultural heritage of Jeonbuk into this novel. Chyen Ie Du made the theory of ‘Han’ that negative emotion switch over to positive emotion by ‘Sak Im’. The place of ‘Hon Bul’ is devided into three areas. The aristocrats lives at Maean, The Middle class of people lives at Goribaemi. And The lowest class of people lives at Gemengul. But Madam Chungam cross the wall of class by construction the Chungho dam. The Chungho dam resolved water shortage of town. And she gave hope to all the people of town at the trying times when lost national sovereignty. Chubok who belongs the lowest class, tried to destroy the wall of class by lapping the lady who is novel woman. Jeonbuk was the place where had ‘the creativity as a border area’. The ‘creativity as a border area’ has the highest self regard and higher level of the spirit of the times than the capital, Hanyang. Jeonbuk has the supremacy of food culture, sound culture, art culture, cruft etc. Besides Jeonbuk have tried to change the feudal systems into democratic systems. The group of Daedong organized by Jung Ye Lip and the revolution of Donghak dreamed equal world which everybody has equal right. Therefor the Literature of Jeonbuk have ‘Han’ and ‘creativity as a border area’. When Jeonbuk went through a terrifying ordeal, the literatur of Jeonbuk didn’t yield that ordeal, but have overcome that ordeal. And the Literature of Jeonbuk always dreams new world where everyone has equal right to happiness and freedom through ‘creativity as a border area’

Local Life and Geopolitical Writing - Focusing on Yeom In-soo's Deep rivers flow

HWASEON KIM | 2019, 71(71) | pp.351~372 | number of Cited : 4

Disquieting Diaspora, to Became the Crossing Subject -Focused on Susan Choi's “The Foreign Student ”

Park Seon Yang | 2019, 71(71) | pp.373~399 | number of Cited : 2

The Study of Meta context

Lee Yong Wook | 2019, 71(71) | pp.401~427 | number of Cited : 1

A Study on the ‘Recognition Struggle’ Aspect of Go, Yeon-Ok’s play -Focused on 「When I was a Raven」-

JINJU | 2019, 71(71) | pp.429~462 | number of Cited : 2

This study examines Go, Yeon-Ok’s practical, specific social criticism and a alternative social aspect through her works. As the myths and tragedies of her works have been studied extensively, the practical and specific alternatives of the playwright and her languages have been neglected. 「When I was a Raven」 is different for other works about the point that the play have futuristic ending and recover of the community through the self-recognition by the members. In particular, the process in which the main character ‘Boy’ embraces the community denying himself and the mutual recognition process in which the boy is accepted from the community is the process of not only the main character but also each character is meeting, In this regard, it reminds the main premise of Honneth's "the struggle for recognition". According to Axel Honneth, the motive of struggle is disrespect, and the goal of the struggle is recognition. The cause of the struggle for recognition is the negation of self - dignity and the process of regaining unjust self - esteem due to neglect. He tried to explain the dynamics of society through this model of recognition struggle, and hoped that he could analyze the pathological phenomenon of society. The boy's recognition struggle takes a threatening attitude. His goal, however, is not to threaten his family, but to regain self-esteem and his dignity that are ignored by family members. His struggle is not just about his own. His struggle helps his brother and sister discover their own desires and selves. This work deals with 'middle class' and 'normal family' but does not aim at satire of a certain class. Rather, it shows how to establish the right individual identity in face of each person's truth. This Family recognize that each other can exist in one another through equal mutual recognition, not hierarchical order. It shows an attempt to extend the domain of the community physically and ideologically, while respecting the individuality and choice of the family members. The playwright says that the real space and community members who have undergone cracks and collapses in the social crisis accept each other as equal, not ignoring or denying one another, and real regeneration and recovery begin when they respect each other as space and existence as they are.

A Consideration of Unit System concerning on Middle School <Korean Language> Textbook 'Literature' Area

Kim Hye young | 2019, 71(71) | pp.463~488 | number of Cited : 1

Segmentity of Poetry Reading in Textbook’s Learning Activities

Min, Jaewon | 2019, 71(71) | pp.489~524 | number of Cited : 7

An Analysis of Modern Short Stories and Novels in Literature Textbooks －Focused on the 2015 Revised Curricular High School Textbooks－

Park Kibeom | 2019, 71(71) | pp.525~563 | number of Cited : 9

Instructional consultation for a flipped-learning classroom: A case study on a Korean Language Education major course

Hyunjin Park | 2019, 71(71) | pp.565~591 | number of Cited : 6

seo, kwang jin | 2019, 71(71) | pp.593~620 | number of Cited : 2

A Study on Marriage Immigrant Women's Life History Regarding their Korean Language Learning

Eun-Jyung Choi , Jeong-Ae Lee , Kang， Mi-Ok | 2019, 71(71) | pp.621~656 | number of Cited : 10

KJCKorea
Journal Central

Korean Language and Literature 2023 KCI Impact Factor : 0.47

2019, Vol.71, No.71