이탈리아 최초의 태국학 연구자 제리니

신근혜 ( Keun-hye¸ Shin ),박문정 ( Moonjung¸ Park ) 한국태국학회 2021 한국태국학회논총 Vol.28 No.1

This paper analyzes the activities of Gerolamo Emilio Gerini (1850-1913), who was among the first generation of Italian immigrants to move to Thailand at the end of the 19th century. Scholarly attention on Gerini’s activities has largely been limited to his military and political achievements: Gerini is known for being a trusty associate of King Chulalongkorn, and his contributions to the modernization of Siam’s military earned him a coveted place in “The Most Exalted Order of the White Elephant.” However, during his 25 years in Siam, Gerini also traveled extensively around Siam and to neighboring countries, collecting 3,000 ancient documents for research and analysis. Further, he is also regarded as the first scholar to introduce Siam and the Thai academic community to modern archiving methods at the end of the 19th century. Gerini also founded the “Siam Society” in 1904, which was charged with studying and promoting knowledge about Siam, its history, and culture. Even after returning to Italy in 1906, Gerini continued to study the culture and language of Siam and disseminate his research to Italian academia. He accompanied during King Chulalongkorn's second visit to Europe and was responsible for arranging the exhibition of the Thai Pavilion at the 1911 Turin International Exposition. Drawing on his research and academic achievements, this thesis examines whether it is possible to identify Gerini as “the first Thai scholar in Italy.”

A Study of Ngopa by Using Aristotle’s Theory of Tragedy

신근혜(Keun Hye Shin) 한국태국학회 2010 한국태국학회논총 Vol.17 No.1

The purpose of this study is to analyze Ngopa by using Aristotle’s theory of tragedy, which is regarded as the origin of theories of tragedy. According to Aristotle’s definition of tragedy in The Poetics, “tragedy” is an imitation of an action that is serious, complete, and of a certain magnitude; in language embellished with each kind of artistic ornament, the several kinds being found in separate parts of the play; in the form of action, not of narrative; through pity and fear effecting the proper purgation of these emotions. Amongst Thai literature, it is difficult to find a literary work which fits into the form of tragedy, or more specifically, Greek tragedy. A lot of Thai literary critics and Thai literature textbooks mention that Ngopa, the literary work of King Chulalongkorn(Rama V) and one of the masterpieces of Thai literature, is a tragedy with western style because the three main characters die. Ngopa ends with the deaths of the three main characters, and such ending makes the audiences and the readers feel sorrow and pity. The tragic deaths of them, however, result from their passions which are beyond control, not from the tragic flaw. Besides, none of them can be categorized as a tragic hero according to Greek tragedy. Therefore, Ngopa may be regarded as a tragedy only in terms of broad and modern sense. To summarize, the analysis of Ngopa by using Aristotle’s theory of tragedy shows that Ngopa is merely a tragic ending story, rather than a tragedy.

『쿤창쿤팬』의 장르적 특성과 사회적 기능

신근혜 ( Keun Hye Shin ) 한국외국어대학교 동남아연구소 2011 東南亞硏究 Vol.20 No.1

『프라아파이마니』에 나타난 비일상적 상상력: 인간과 비인간의 결연을 중심으로

신근혜 ( Shin Keun Hye ) 한국외국어대학교 동남아연구소 2017 東南亞硏究 Vol.26 No.3

쑨턴푸의 『프라아파이마니』는 태국의 대표적 고전서사문학이자 환타지소설이다. 『프라아파이마니』에 펼쳐진 상상적인 세계에서 가장 흥미로운 부분 중 하나는 남자주인공 프라아파이마니와 비인간 여성인물인 낭피쓰(여성 거인)와 낭응으악(인어)의 결연이야기이다. 본고에서는 프라아파이마니에 나타난 비일상적 상상력의 구체화라고 할 수 있는 인간-비인간의 결연 양상을 살펴보고, 결연의 의미를 고찰해 보고자 한다. 인간과 비인간의 결연이야기는 작품의 도입부에 위치하여 독자의 호기심을 자극하고, 이후 다양한 에피소드로 방대한 분량의 스토리가 완성될 수 있게 만들어 준다. 『프라아파이마니』에 나타난 인간-비인간의 결연은 강제적/수동적이든, 자발적/능동적이든 간에 그 관계가 끝까지 지속되지 않고 죽음이나 이별로 끝나게 되는데, 이를 통해 인간-비인간의 결연은 초자연과 자연의 조화와 공존은 불가능하다는 사실을 보여준다고 하겠다. Phra Aphai Mani, a poetic tale by Sunthon Phu is one of the great poetic tales and well known fantasy stories of Thailand. The stories of conjugal relations between human and non-human beings may be considered as the most attractive part of this literature. This article aims to examine aspects of conjugal relations between human and non-human beings that might be called embodiment of unusual imagination in Phra Aphai Mani and to determine the meanings of those conjugal relations. Stories about conjugal relations between human and non-human beings, namely Phra Aphai Mani who is a human and a protagonist and both a female Yak or giantess and a mermaid which are non-human beings, are located at the beginning of the literature and stimulate the reader`s curiosity and then make the story of large volume complete by various episodes. Conjugal relations between human and non-human beings in Phra Aphai Mani do not last all the way and end with the death or separation. This shows that harmony and co-existence of the supernatural and the natural is not possible.

태국문학 교육의 현황과 효과적 교수 방안의 가능태 : 영상매체 활용을 중심으로

신근혜(SHIN Keun Hye) 한국태국학회 2012 한국태국학회논총 Vol.18 No.2

The purpose of this study is to examine the present situation of Thai literary education in Korea and discuss the effective Thai literary educational methods by considering realistic and environmental limitations at this time. This paper will be discussed only formal literary education which means is the part of the regular school curriculum for students, specifically Thai literary education in the undergraduate courses, Hankuk university of foreign studies. Literary education is the educational act that teach and help learners to be able to read literary text more meaningful. However, there are two major problems to reach this goal in teaching-learning Thai literature. One is learners' incomplete communicative competence of Thai language and the other one is the difficulties of understanding and accepting Thai culture which is the background of literatures. Therefore, it may say that there are two challenges that Thai literary education is facing. First, it is to improve communicative competence of Thai language through the literary texts and to interpret and understand the implicit meaning of the literary texts at the same time. Second, it is to understand social and cultural background of Thailand that contained in the literary texts. Literature is the culture made in language, language is both a product and producer of culture, and culture encompass both of literature and language. So literary education should be the integrated education of language, culture and literature. For Thai literary education, learning basic knowledge about Thai literature by philological approach should be preceded, and teaching literature through using visual media may be the one of effective teaching method to develop the language and cultural competence through literature.

태국소설 『막다른 골목』과 한국소설 『난장이가 쏘아올린 작은 공』에 나타난 "집의" 의미 비교연구

신근혜 ( Keun Hye Shin ) 한국외국어대학교 동남아연구소 2015 東南亞硏究 Vol.24 No.3

The purpose of this study is to analyze the desire and frustration of the urban poor depicted using a space of “house” in the Thai novel No Way Out and the Korean novel A Dwarf Launches a Little Ball, thereby comparing the issue of urban poverty and its aspects that emerged during the process of industrialization in Korea and Thailand. Thailand and Korea experienced rapid industrialization, with the government implementing development policies focused on big cities. In the process, countless people fell into poverty as they had to stay in the periphery after failing to make it to the center of the city, which constituted a social problem for both countries. The Thai novel No Way Out and the Korean novel A Dwarf Launches a Little Ball each portrays the particular social aspect through a tragic story of a poor urban family. Boonma, the main character of No Way Out, believes that all he needs is a house to bring happiness to his family. For a house, Boonma is willing to sacrifice everything. However, it is the house that eventually splits up his family and pushes the characters to death. Meanwhile, the dwarf’s family in A Dwarf Launches a Little Ball lives in an unauthorized shanty town until they lose their house, the foundation of the family’s livelihood, due to an urban redevelopment project. The removal of the house drives the dwarf to commit suicide and destroys his family. In both stories, house serves as a medium that illustrates the structural fallacy of an industrialized society, as well as a main cause of family breakdown and tragic ending. Thus, it is the house in the two stories thatdemonstrates poverty issues and symbolizes the failure of the urban poor in the capitalist economy.

태국소설 『카티의 행복』의 한국어 번역본 일고찰: 문화 어휘 번역 양상 연구

신근혜 ( Shin Keun-hye ) 한국비교문학회 2017 比較文學 Vol.0 No.71

본 연구에서는 작품성과 대중성을 동시에 획득한 것으로 인정받는 태국소설 <쾀쑥컹까티>의 영어 번역본 < The happiness of Kati >를 매개어로 한 한국어 번역본 『카티의 행복』을 통해 중역의 과정에서 발생하는 번역의 등가성 훼손과 오역 등의 문제점을 일고찰하고, 특히 문화 관련 어휘를 중심으로 오역과 의미전이의 양상을 살펴보고자 하였다. 태국소설 <쾀쑥컹까티>의 한국어 번역본 『카티의 행복』은 영어 번역본 < The happiness of Kati >를 매개어로 한 중역본으로, 중역으로 인해 발생하는 문제점을 피해가지 못 했는데, 영어 번역자가 잘못 번역한 부분을 그대로 따라서 오역을 하게 될 뿐만 아니라 문화 어휘의 번역에서 오역과 의미 전이가 발생하고 있다. 친족어 및 호칭이 영어식 표현을 거치면서 부자연스러운 표현으로 바뀌거나 가족관계를 제대로 표현하지 못해 오역이 발생한 부분이 있으며, 생활방식과 자연환경, 국호 및 국가 형태에 이르기까지 영어를 거치면서 오역되거나 등가성이 떨어져 불분명하게 표현된 것을 볼 수 있다. 이와 같은 현상은 태국어와 태국문화를 모르는 번역자가 번역을 할 경우 더 심하게 일어나게 되며, 텍스트들 간의 문학적 거리는 더욱 더 멀어지게 된다. This study analyzes the similarities and differences among three texts of the story: i.e. Jane Vejjajiva`s Khwam Suk Khong Kati, the original Thai text, Katiui Haengbok, the indirect Korean translation that was retranslated from English, and The happiness of Kati, the English translation. I aim to explore the problems and limitations of indirect translation, particularly focusing on curtailed readability and lower acceptance rates among Korean readers, due to mistranslation of cultural vocabulary and shifts in meaning. The Korean translation of The happiness of Kati is an indirect translation translated from Thai to English and then to Korean, and thus, susceptible to such problems. I discussed how an error of the English translation was transferred as it is and as a result led to mistranslations and shifts in meaning of cultural vocabularies. When kinship terms and terms of address were translated into English, they became particularly unnatural expressions in the Korean language, or family relationships were not conveyed appropriately, generating mistranslations. The way of life, natural environment, the name of the country etc. were mistranslated or lacked equivalence after having been first translated into English, thereby making the meaning of the original text unclear. This phenomenon would happen more frequently if the translator did not know Thai language and Thai culture, and if the distance between literary texts became more distant from each other.

『쫀뜨럭』에 나타난 도시빈민의 집에 대한 욕망

신근혜 ( Keun Hye Shin ) 한국외국어대학교 동남아연구소 2014 東南亞硏究 Vol.23 No.3

This article aims to analyze the narrative structure of Chart Korbjitti`s Chon Trok by using A.J. Gremas` the actantial model as a tool and to examine the correlation between a house as the object of desire and Boonma, who is the subject of desire. Especially, it explores the meaning of a house which is the object of desire for the urban poor who are considered as marginal peoples. In Chon Trok, Chart Korbjitti exposed the poverty problem in 1970-80`s Thai society through realistic descriptions and extreme situations about Boonma`s desire for his own house tragically. In other words, Boonma and his family show the harsh realities of the urban poor through tragedies that are caused by their own house. The desire of the protagonist, Boonma, is very specific. His desire is having his house for his family. He believes that if he has a house, all his family will be happy and he is able to make a sacrifice himself. However, the house dissolves his family and drives Boonma and his father to suicide. Death in Chon Trok is another name for despair. There is no more salvation or hope, but there is only Boonma who growls a deep roar in jail. He has no way out. The house, which is the object of desire for Boonma and a cause for the tragic ending as well, is the device to embody the poverty problem in Thai society that Chart Korbjitti intends to show readers and the symbol of the urban poor`s defeat for capitalistic economic system.

한 · 태 여성교훈서에 나타난 규범적 여성상 비교연구

신근혜(Keun Hye Shin) 한국동서비교문학학회 2013 동서 비교문학저널 Vol.0 No.29

The purpose of this article is to compare the exemplary types of normative women and their related cultural values in Thailand and Korea, which appear in four didactic works for women written before the arrival of Western influence: Prince Paramanuchit Chinoros’s Kritsana Son Nong Kham Chan, Sunthornphu’s Suphasit Son Satri, Queen So-hye’s Naehun, and Song Si-yol’s Genyoso. The study shows that the normative woman in the early Rattanakosin period should know her place, have graceful manners, be well-behaved, be a good daughter who respects her parents, be a good wife to her husband and be a good housewife. In a similar manner, the normative woman in Korea’s Chosun era should be a woman of well-bred manners and mind, and a good daughter to her parents; in particular, she must be good to her in-laws, especially her husband’s parents and be an obedient and respectful wife to her husband, a wise mother and a perfect housewife. After the comparison of the two countries’ qualities and roles expected from the normative women, common values can be described as follows: submissiveness to one’s husband, refined manners, devotion to a single man-one’s husband, and good housewifery. Despite slight differences in roles and practices expected from women in the two societies due to different cultural and historical backgrounds, the models of the normative women in Korea and Thailand are almost identical. Namely, women must preserve their virginity only for their husbands on their wedding night, be loyal and devoted to their husbands, be responsible for housework, bring up children, be grateful to their parents, and be mindful of their own manners.

『이나오』: 자바의 영웅담에서 태국의 명작문학으로?

신근혜 ( Keun Hye Shin ) 한국외국어대학교 동남아연구소 2013 東南亞硏究 Vol.23 No.2

Inao is the title of representative classical literature of Thailand and the Thai version of the Panji, the famous Javanese heroic tales. This paper aims at studying when and how the Javanese Panji stories as a foreign literature came to Thailand and were transformed to be a masterpiece of Thai literature. Inao is the story that occurred in Java where have had different historical and cultural background from Thailand and was brought into Thailand. However, Inao became a masterpiece of Thai literature which has got high popularity for a long time and one of the highest valuable literary works in both reading and performing. These are reflected that the Panji as a foreign literature was brought and naturally settled itself as a Thai literature, and became a part of Thai culture eventually. There are various versions of Inao in Thailand, but King Rama II `s Inao is regarded as the best and the most complete version of Inao. Because King Rama II was able to compose Inao to harmonize with Thai literary and dramatic traditions without any conflicts by selective adopting and borrowing the suitable elements of the Panji. Although the story of Inao came from the plot of the Javanese tales, but contents about nation or many customs are largely belongs to Thailand. Inao also shows Thai society and cultures of the early Bangkok period well, so it is considered to be a good material to study social and cultural background of those times. Inao, therefore, is the perfect example in accepting and transforming the foreign tales into a masterpiece of Thai literature.