2014, Vol., No.91

On distinction of the Sino-Korean suffix

Song, Jung-Keun | 2014, (91) | pp.5~26 | number of Cited : 0

A Study on the Characteristics in Literacy of the Deaf

Youn Soeg Min | 2014, (91) | pp.27~58 | number of Cited : 8

Study of Exceptional Cases of Addressee-Honorifics in Hangeul Letters of Joseon Period

Lee Raeho | 2014, (91) | pp.59~87 | number of Cited : 6

This study examined the appearance of ‘ㅎㄴ이다(hʌnʌida) style’ of ‘ㅎ니(hʌnʌy) style’ that the person of upper rank used to the person of lower rank and the condition and cause for the appearance of such styles using 1,496 hangeul letters from the Joseon Dynasty. The examples of ‘ㅎㄴ이다(hʌnaida) style’ or ‘ㅎ니(hʌnʌy) style’ used by the person of upper rank to the person of lower rank appear in the letters from parents to children, parents-in-law to daughter-in-law, grandparents (-in-law) to granddaughter or grandson’s wife, uncle or aunt to nephew couple, nephew, nephew’s wife, elder sister or elder brother (elder cousin) to younger brother or younger sister (younger cousin), mother-in-law to son-in-law, student’s teacher to student’s wife. While the letter from student’s teacher to student’s wife is a social relationship, the rest is kinship. The addresser’s intention to treat the person of lower rank with respect has an important impact on the addressee-honorifics which contravenes the superior-subordinate relationship. After the kinship between addresser and addressee is confirmed, the intention to respect is determined by the specific situation between the addresser and the addressee. The example of the specific situation is the special relationship between the person of upper rank and the person of lower rank, the family background, public post, and age of the person of lower rank, and social custom. Such factors can act complexly. When the person of upper rank treat the person of lower rank with respect, the level of respect toward the person of lower rank is determined based on the consideration for the person while keeping the dignity as the person of upper rank, and the most suitable level would be ‘ㅎ니(hʌnʌy) style.’ ‘ㅎㄴ이다(hʌnʌida) style’ is used when more emphasis is given to the social relationship even when the addresser and the addressee are in kinship.

Approach to Oral Storytelling Resources for Cultural Contents ― in the case of Jeonbuk Province ―

KIM Seungyeon | 2014, (91) | pp.89~114 | number of Cited : 1

Ecological Thought & Healing Function of Korean Shamanism

Lee Young Geum | 2014, (91) | pp.115~146 | number of Cited : 1

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Korean shamanism, an organic integration with gods, human beings and nature closely bound, forms a world view. That is, it, not separating the relations between heaven and earth, man and woman, man and god, and man and nature by means of dichotomy, regards them as organic coexistence-relations. Furthermore, it looks upon mediumistic spirit as a key link to the whole creation, and that mediumistic spirit can be categorized into yang energy and yen energy. Heaven, man and human being belong to the former and earth, woman, god and nature the latter. In other words, these two energies lie in the organic relation where these two energies interact with each other very closely. They may conflict or concord with each other. When they conflict to break the balance, the shamanistic exorcism is needed to recovering their harmonious relation. Korean shamanism thinks of the relation between god and man as that of yen and yang along with emphasis of their harmony and balance. God and mand are considered to be yen and yang respectively. When yen and yang conflict to reach an incompatibility, the discord between man and god causes an inharmony. When the yen energy of god is powerful enough to suppress man’s energy, the relation between god and man gets unbalanced. If yen energy is so strong that it stunts yang energy to generate the incompatibility, the yen energy of god becomes the energy of killing. What is important is that the cause of killing energy lies not in the yen energy itself but in the feeling of anger which belongs to the yen energy. When any god happens to have the feeling of anger. it becomes the killing energy which causes human beings disasters. The way of healing by shamanistic exorcism is Shinmyungpuri. Originally god and man have healthy Shinmyung, which is thought to have been murkier due to god’s grudge. Since it is caused from the relation between god and man, Shinmyungpuri is applied to both god and man. That is, the yen energy of god gets murky enough to generate the killing energy and also the yang energy of man which has been suppressed by the killing energy, both god and man are trying to recover the intrinsic wholesome Shinmyung through Shinmyungpuri. Shinmyungpuri by shamanistic exorcism is the way to get rid of the grudge between man and god by the emotion of crying and laughing. The shamanistic exorcism employs a singing method and melody inducing cry and laugh, when god and man cry or laugh in the course of expressing their emotion of grudge which has been accumulated so that they may be healed. Through this ritual, god and man recover their wholesome shinmyung.

The Configuration of Loyalty Shown in Poetry by Go Gyeong-Myeong

Jeong, Il-gwon | 2014, (91) | pp.147~174 | number of Cited : 2

This study speculates on the faithful spirit of Jebong Go Gyeong-Myeong. His faithful spirit was a manifestation of his deeply rooted intention to practice justice dutifully adhered by the heaven as a scholar. To examine his faithful spirit, this study reconsidered what happened to him with regards to Lee Ryang. If Jebong was a faithful man to Lee Ryang, the fidelity he showed during the Imjinweran was hard to understand. As a result, he was discharged from his duties. This discharge was not directly related with the violence of the Lee Yang party. Rather, its evaluation depended on which faction had power at that time. Sagye Kim Jang-Seng was confused between fidelity to his king and his parents, but he praised the fidelity of Jebong who submitted to an appeal by the king according to his duty. Jebong had been living a shameful life as a local administrator for 19 years when he was discharged from his government post. However, Jebong achieved inner maturity and had a good viewpoint to see the society around him rather than fall into despair and frustration. He had direct experience with the sorrows of the common people and consolidated the concept of loyalty to the king and justice for the people. In 1581, Jebong returned to the position of governor of Yeongam and had an opportunity to recover his honor out of the shackles of being a small fry. At that time, Jebong's reward was a benefit from the king and he had direct experience of Chinese culture which he used to increase his knowledge. By realizing our autonomous spirit through writing poetry, he consolidated his fidelity to the country. He paid reverence at the Saamchungsa Shrine to admire the spirit of Mun Chon-Sang who showed fidelity to the country. This demonstrated his fidelity. Jebong did his government work faithfully even though he was already old after he returned to his government post. He recruited volunteers and risked his life as an ordinary person when the Imjinweran broke out. Likewise, Jebong practiced fidelity based on having a firm mind as a scholar under such difficult circumstances. This would be the influence of his grandfather named Go Un who had Confucian justice ideals and the strong fidelity of Honam Sarim. Following teachings by friends and men with noble ideas, he manifested a will to practice the devoted mind of Confucius and pursuing justice in spite of the risk of death. His mind for fidelity was a model of fidelity through which national disasters were overcome through support and fortitude derived from the spirit of Honam Sarim.

A Study on Healing Space in Park Wan-seo's Novels

kim mi young | 2014, (91) | pp.175~202 | number of Cited : 2

The Aspects of Regional Language and its Aesthetic Function in Jeong Yang's Poems ― Focusing on Perspective of Regional Literature ―

Kim Hye-won | 2014, (91) | pp.203~233 | number of Cited : 1

A Comparative Study on the Fellow-traveler's debate in Korea and China

소산산 | 2014, (91) | pp.235~258 | number of Cited : 0

From the late 1920s until the early 1930s in Korean and Chinese literary world 'fellow-traveller' was mentioned as a topic for discussion and then the debate of fellow-traveller writer began. 'Fellow-travellers' Literature as a phraseology was first put forwarded by Leon Trotsky(1879-1940) who was a Marxist literary theorist in his book 'Literature and Revolution' published in 1923. After that through translation this phrase flooded into Korea and China. Trotsky defined that fellow-travellers were the writers who accepted revolution in their own ways, not the artists of proletarian revolution, but the art fellow-travellers of proletarian revolution. But the RAPP defined fellow-travellers' Literature as decadent, counter revolutionary literature and excluded them. In Korea the KAPF excluded the fellow-traveller writers who sympathized with KAPF's thought but did not become a member of KAPF. In China League of the left-wing writers fellow the Soviet definition and dealed with them as the counter revolutionaries. They put the fellow-traveller writers as unimportant existence of proletarian literature with the reason that it lacks in proletarian consciousness. The fellow-traveller writers and the proletarian literature group members all accepted the literature theories of Marxism but with a different trend. KAPF and League of the left-wing writers accepted Leninism advocated by Stalin which emphasized the partiality. The fellow-traveller writers accepted the literature theories of Marxism established by Plekhanov, Trotsky. The debates of fellow-traveller writer which happened in Korea and China were the conflict of opinions between who emphasized the partiality and who advocated the purity of literature. After the debates, the relationship between literature and politics was magnified but at the same time KAPF and League of the left-wing writers where breaching the basic principle of base and superstructure by emphasizing political tendency in creation of literature and ideological literary criticism. Instead, fellow-traveller writers who Expose social contradictions and connote the destruction of old society in an indirect way were the real Marxists.

Poetry’s form and skill of Kim Youngseok ― the center of Saseolsi(사설시) and Kwansangsi(관상시) ―

안현심 | 2014, (91) | pp.259~276 | number of Cited : 0

This thesis studies the form of Kim Youngseok’s Saselsi(사설시) and expressing way of Kwansangsi(관상시). The Heritage of the Three States(삼국유사) imposed verse styles of old Korean folk songs(향가) or Ge(게) and Sa(사), ‘complimenting as this reason’ or ‘respecting words as this reason’ after writing background folk tales and details of accidents.Kim Youngseok’s Saseolsi(사설시) expressed like ‘That’s why I sang’, ‘To write here adjusted roughly’, ‘To murmur low as groaning’, ‘To recall faintly’ when it turned prose into verse. Korean classical poetries such as 「Hwanjoga(황조가)」, 「Gongmudohaga(공무도하가)」, and 「Gujiga(구지가)」 don’t exist the form of connecting pieces like Heritage of the Three States, but they have the same form as Saseolsi(사설시) in terms of appearing verse poetries after background folk tale. Poetry 「Mesani(매사니) and Gesani(게사니)」 supported Kim Youngseok’s Saseolsi(사설시) imposed the form of pansori(판소리). It’s the part “one of the spell songs such as Dalani(다라니) spell started trend to flow out without source.” The verse part which was presented next emphasized to be song certainly by songs, because it was expressed by ‘it started tread to flow out without source’ and ‘Dalani(다라니) spell had musicality. The prose part of Saseolsi(사설시) falls under pansori(판소리) lines, ‘aniri’(아니리). Kwansangsi(관상시) 「Nachimpan(나침반)–Gisangdo(기상도) 22」 showed a breath of pictures. Readers notice clear meaning in margin having space, such as silk-tree branches hanging a fish backbone formed like a butterfly and the distance between of flying many flowers in far sky, even though the poetry instinctively expressed meaningless images flying silk-tree flowers by wind. It’s Kwansangsi(관상시) to pursue this effectiveness. What is Kim Youngseok’s purpose designing Kwansangsi(관상시) after prose poetries. The answer can be found because he was a scholor who studied ‘Do(도).’ Saseolsi(사설시) and Kwansangsi(관상시) are the poetry form as the way to fulfill ‘poetics of Do(도)’ exactly. Kwansangsi(관상시) was considered as the part of expressive skills, but Saseolsi(사설시) as the part of formality. That’s the difference between them.

A Study on Family Romance in Family narratives of Korean-war Poetry

이성민 | 2014, (91) | pp.277~301 | number of Cited : 1

Intellectualization oriented society and Humanities Engineering

Lee Yong Wook | 2014, (91) | pp.303~325 | number of Cited : 4

The maidservants and novels of male writers in the 1970s

Park Soo-Hyun | 2014, (91) | pp.327~356 | number of Cited : 3

A Study on the film education in the literature textbooks ― Focused on the 2012 Curricular High School Textbooks ―

Park Kibeom | 2014, (91) | pp.357~387 | number of Cited : 4

In this research the way new literature textbooks involve the film was investigated. First, a viewpoint of the films recognized in the 2012 curricular was investigated. As a result, The 2012 curricular include more contents about films the past because of the recent academic tendency. and It deals films in a point that the purpose of education is clear. Second, 11 types of literature textbooks in the 2012 curricular were analyzed, and as a result, some problems were pointed. Following alternatives were also proposed. ①Setting up Unit : Some problems resulted from the fact that 2012 curricular deals scenario and film in a drama part were pointed out. In a view that the film is included in narrative genre rather than in drama genre, the present classification of the film is not appropriate. and It is necessary to educate the knowledge, ability and attitude required to create and understand the film as a visual media. ②Learning items : Learning items mainly the comparison between the novels and film. The weight of film, and many textbooks lacked critical ideas about the reception and creation of films. The textbooks should be configured to enhance the ability to find symbols in films and recognize the meaning of them. ③Works in a textbook : Artistic aspects, educational purpose, the accessibility, and students’ academic stages of development and experiences should be considered. ④Learning activity : The activities should be not too large and obscure, and made in a way stimulating the divergent thinking. and It is advisable to frame the film chapters of textbooks to have themes, level, and hierarchy so that the text body, ‘supplementation’ and ‘extension’ have connections. Also, liaison with discussion or production, or more knowledge about films are advisable. and It is necessary to provide specific creating activity for students to produce an actual film. This research is the succession of the author’s researches that presented about the need and plan to include the film in literature textbooks before the development of new textbooks of the 7th curricular. I expect this research to present suggestions for the future literature textbooks, and aid the increase of literature education.

Analysis and Suggestions regarding Units of Korean Language History in Korean Language 2

Yang Young Hee | 2014, (91) | pp.389~410 | number of Cited : 11

The purpose of this study is to examine and suggest alternatives to minimize the problems of units in Korean Language History of Korean Language 2 text book which is applied 2011 Korean Language Curriculum. The problems in the textbook are divided into three categories: first, the constitution of units is not fulfilling the objectives of 2011 Korean Language Curriculum. Secondly, the developing method which summarizes briefly Korean Language characteristics of the age is mentioned. Third, selection of irrelevant material with the text is regarded problematic. This study, therefore, suggests the solution to minimize those problems. Firstly, the major unit of Korean Language History should be subdivided into two small units, “Understanding of Korean Language Changes” and “Direction of Improvement of Korean Language”. This is because Korean Language History units has strong aspects of Korean Language knowledge, and therefore to achieve the objectives set in the curriculum, the characteristics of Korean Language should be explained as easily and specifically as possible. In addition, the perception of Korean Language Education in academic world should be changed. The academic community has been searching activation plan of Korean Language History education outside of the curriculum, not within the curriculum. This paper considers that attitude as problematic. That is, grammar education including Korean Language History suggests learners to innate grammatical system by him or herself. This is from the attitude that considers the grammar field as basic knowledge of Korean Language activity field, and could be problematic because there are unsuitable aspects with the fundamental characteristics of the field of grammar. As Korean Language History has stronger aspect of knowledge aspects than any other fields, direct explanatory method could be effective. Current textbooks provide materials only or minimize the explanation because of the obligation that it should provide units with materials (texts) based on the perspectives stated above. This could impede achieving the objectives of Korean Language Education. The change of perception, therefore, is needed, and this paper suggests explaining in detail rather than just providing materials based on the fact that the objectives of Korean Language Education lie not only in enhancing Korean Language activity capability but also in promoting organized understanding of Korean Language knowledge.

KJCKorea
Journal Central

Korean Language & Literature 2023 KCI Impact Factor : 0.63

2014, Vol., No.91