마누법전에 나타난 여성의 죄와 벌에 대한 인식

김경숙(Kim Kyungsook) 한국문화융합학회 2021 문화와 융합 Vol.43 No.11

본 논문에서는 <마누법전>의 여성의 죄와 벌에 관한 기술들을 바탕으로, 당시 인도 사회의 여성에 대한 인식과규제에 대해 고찰했다. <마누법전>은 베다의 신화와 브라만적 사고관이 중심이 된 법전으로, 고대 인도인들의 생활상을 엿볼 수 있는 중요한 자료이다. <마누법전>은 種姓과 인생의 4가지 목적(puruṣārtha), 삶의 각 단계(āśrama)를 근간으로 여러 계급집단들이 사회의 규범과 제재 안에서 삶의 기준과 방향을 제시해준다. 논문은 <마누법전>에서 규정한 죄와 그에 대한 처벌과 속죄 규정에 대해 고찰하였다. 법전에서 묘사한 죄와 벌의 종류는 다양하지만, 본고에서는 제11장을 중심으로 여성이 연관되었거나, 언급이 된 내용들로 압축시켰다. 이어서, 제8장과 제9장의 여성이 언급된 소송내용들을 추출해, 당시 여성들의 위치와 처우에 대한 인식을 분석했다. 여성에 대한 인식은 독립성 여부, 기본 성품, 능력, 역할론 등으로 나누어 기술했다. 첫째, 여성은 남성에게의존해야 하고 독립성은 인정되지 않았다. 둘째, 여성의 본성은 본래 악하기 때문에 신뢰할 수 없다. 셋째, 여성을무능력하고 판단능력이 떨어지는 존재로 인식해 여성의 발언권 및 이동의 제한이 따랐다. 마누법전은 고대 힌두사회의 이상적 여성상을 제시하고, 그 범주를 이탈했을 때는 강력한 처벌을 내려 사회체제를 유지하기 위한 역할을 담당했다고 볼 수 있다. This study investigated the perceptions and regulations of the Indian society on women at thetime based on the sins committed by women and punishments on them, which were regulatedin the <Manu-Smṛti>. The <Manu-Smṛti> is a law code based on the myth of Vedas and theBrahman view of thinking, which is an important material that allows peeping into the lives ofancient Indians. It also suggests the criteria and directions of life for various strata within socialnorms and sanctions based on varṇa, puruṣārtha, and āśrama. In more specific, this study thoroughly contemplated the punishment and atonement regulationsas well as the sins, which are stipulated in the <Manu-Smṛti>. Although there are various typesof sins and punishments as described in the <Manu-Smṛti>, this study summarized the contents,which are related to, or mentioned about women, focusing on Chapter 11. Subsequently, the contentsof lawsuits that were mentioned about women were extracted from Chapters 8 and 9 to analyzethe perception of women’s status and treatment at the time. The perception of women wasdescribed in domains including independence, basic nature, ability, and role theory. First, womenhad to be dependent on men and their independence has not been acknowledged. Second, thenature of women could not be trusted because of inherently evil. Third, women were perceivedas incompetent beings. Therefore, the right to speak of women itself was blocked.

비격식담화에 나타난 정도부사 `너무`의 `긍정 강조` 양상

김경숙 ( Kim Kyungsook ) 대한언어학회 2016 언어학 Vol.24 No.4

This is a corpus-based study of `nemu` (Korean for `too much`) in its `positive-emphasis` use. Although `nemu` has long been used for `negative-emphasis` use, it is now increasingly used for `positive-emphasis` use by many Koreans. For the study, a questionnaire was administered to see the overall use of `nemu`. Then, use of `nemu` is investigated in the written Sejong Corpus of books on liberal art subjects and the spoken Sejong Corpus of talks on the same subjects. Finally, two different research subcorpora are constructed to see if there is a use difference of `nemu` along the line of formality: TV news vs TV entertainment programs. The questionnaire result shows that the collocates of `nemu` in `positive-emphasis` use are subjective and positive emotion terms. Second, the examination of Sejong Corpus reveals that although `negative-emphasis` use represents the majority of the Corpus, the `positive-emphasis` use is more closely associated with the spoken subcorpus than the written counterpart. In the research corpus, it is revealed that the informal register of entertainment program shows a considerably higher ratio of `positive-emphasis` use than the formal register of TV news. These results suggest that `nemu` is expanding its `positive-emphasis` use through spoken register and especially through relatively young entertainers. There seems to be no significant difference between male and female speakers in this trend.

조사 “가/이”와 “은/는”의 사용특성

김경숙(Kim Kyungsook) 길림성민족사무위원회 2011 중국조선어문 Vol.170 No.-

미얀마 결집에 관한 일고

김경숙(Kim Kyungsook) 한국문화융합학회 2021 문화와 융합 Vol.43 No.12

불교사에서 불전 결집은 총 6회에 걸쳐 일어났다. 제1~4차 결집(結集)은 초기에 이루어졌으며, 제5~6차 결집은 근세에서 현대에 걸쳐 이루어졌다. 불교 문헌들은 삼장(三藏, tri-pitţaka)이 결집을 통해 편찬 및 전승되어 갔다고 전하고 있는 만큼, 불교사에서 결집이 가지는 의미는 대단히 크다. 1차 결집은 붓다의 가르침을 그대로 전승하기 위해 이루어졌고, 2차 결집은 율장의 해석 문제를 둘러싼 의견 차이로 이루어졌다. 3차 결집은 불전을 인도 전역에 전파하는 과정에서 왕이 불전 결집을 주도했다. 3차 이후에는 국가 권력이 결집을 지원하는 역할을 담당하게 되었다. 다만, 초기 1-3차 결집은 실제 여부를 포함한 역사성에 대해 찬반 논란이 있는 것 또한 사실이다. 4차 결집은 암송과 구전에 의해 전승된 불전이 문자로 기록된 최초의 초기 경전이 제작되었다는 점에서 의의가 크다. 근·현대에 이르러 미얀마에서 2번의 결집이 이루어졌다. 미얀마에서 결집이 이루어진 배경에는 미얀마의 정치적 상황이크게 작용했다. 오랜 기간 영국의 식민지 지배 아래에서 불교는 미얀마의 독립을 이끌었다. 5차 결집의 성과는 국가권력, 승단, 국민이 뭉치는데 결집이 구심적 역할을 담당했고, 이를 통해 영국으로부터의 독립을 이루었다는 점이다. 6차 결집은 미얀마와 주변 불교국가에서 2,500여 명의 학승들이 참여한 대규모 결집이었다. 이 결집을 통해 삼장의 오류를 수정하고, 그 결과물로 ‘찻타상가야나(Chaṭṭa Saṅāana)’라는 이름으로 CD-ROM을 발매해 유통시켰다. In the history of Buddhism, the council of the Buddhist canon took place 6 times in total. The 1st to 4th councils took place in the early stage, and the 5th and 6th councils have taken place throughout the period from early modern to recent times. As it is conveyed that the works of Buddhist literature have been compiled and handed down by Tri-pitţaka through council, the council has great significance in the history of Buddhist. The 1st council was taken place to convey the teachings of Buddha as they are and the 2nd council was made up of discrepancies in opinions regarding the interpretation of Vinaya-piţaka. In the process of spreading the Buddhist canon throughout India, the king has taken a lead the 3rd council. After the 3rd council, the power of the country played a role in supporting the council. However, it is also true that there is a controversy with regard to the historicity of councils including whether the initial 1st to 3rd council have actually existed. The 4th council has great significance in that the first version of the early scripture that recorded the Buddhist canon in letters, which has been handed down by recitation and word of mouth, was fabricated. In the period from early modern to recent times, the council took place twice in Myanmar. The current political situation of Myanmar played a major role in the backdrop of the council in Myanmar. Buddhism has led to the independence of Myanmar under British colonial rule for a long time. The outcomes of the 5th council were that it served as a central role in gathering the state power, samgha (a body of Buddhist monks), and the people together, and through this, independence was achieved from Britain. The 6th council was a large-scale one participating around 2,500 learning monks from Myanmar and nearby Buddhist countries. Through this council, the errors of the Tri-tri-pitţaka were corrected, and as a result, CD-ROM was released to be distributed under the name of Chaṭṭa Saṅāana.

미얀마 낫(Nat)신앙에 관한 일고찰 : 불교적 요소를 중심으로

김경숙(Kim Kyungsook) 한국문화융합학회 2021 문화와 융합 Vol.43 No.9

미얀마는 불교국가로 국민 대부분이 불교 신도이지만, 동시에 샤머니즘 성격이 강한 낫 신앙 역시 성행하고 있다. 낫은 여신도 있지만 남신이 중심이고, 주로 왕족이었지만 험한 죽임을 당해서 낫이 된 경우들이 많다. 낫의 위치는 남자와 여자 중간에 위치하는데, 이는 불교국가인 미얀마에서 승려, 남성 여성 순으로 열반에 이른다는 사고에서 기인한다. 낫은 원하지 않는 형태의 죽음을 당했기 때문에, 사람들은 이들이 인간들에게 해를 끼칠 수 있다고 믿었다. 그래서 낫을 잘 모시고 영혼을 달래줘야 해를 당하지 않는다고 생각했다. 미얀마에서 낫이 발생한 데에는 불교라는 거대한 세력 속에서 명맥을 유지하기 위해 불교에 스며들거나 의미전환이 일어났다고 보는 것이 일반적이다. 따라서 불교와 낫은 서로 상충하거나 의미적 모순을 갖지 않는다. 즉 불교 아래에 낫이 자연스럽게 안착되었다. 본 고에서는 낫의 여러 종류와 역할들, 그리고 불교적 요소를 가지고 있는 낫들에 대해 소개했다. 또는 불탑의례 속에 포함된 낫의 형태, 낫 축제 속에 남아 있는 불교적 요소와 미얀마 민간신앙의 또 다른 형태인 웨이자에대해 기술했다. Myanmar is a Buddhist country, and most people are Buddhists, yet at the same time, the beliefs in Nats (god-like spirits or terrestrial deities that influence human affairs), which has a strong shamanistic character, is also prevailing. Nats include female deities, but they are mostly male deities, and in many cases that they were mainly royal family and brutely killed, and they became Nats. The gender identity of Nats is positioned in the middle of a man and a woman. This is because, in Myanmar, people believe that monks, men, and women reach Nirvana in order. For the reason that Nats suffered an unwanted form of death, people believed that they could harm humans. Therefore, they think that worshipping Nats and soothing their souls would not cause harm. It is common to assume that, since the influx of a huge force, Buddhism into Myanmar, the Nat faith permeated Buddhism to maintain its identity, or a shift in its meaning occurred. Therefore, Buddhism and Nats do neither conflict nor have meaningful contradictions. Nats naturally settled within Buddhism. In this paper, various types and roles of Nats and the ones with Buddhist elements are introduced. In addition, the forms of Nats embedded in the Shwedagon pagoda ritual, Buddhist elements remaining in the Thaungpyone Nat festival, and Weikza, which is another type of Myanmar folk religion, are also described.

'파란' : 초점색상에서 기본색상으로

김경숙(Kim, Kyungsook) 언어과학회 2014 언어과학연구 Vol.0 No.71

This study investigates the usage of Korean color terms ``phalan`` and ``phuleun``. As in Chinese and Japanese, Korean indigenous color terms have been claimed to have no distinction between green and blue. Hence, the color that encompasses green and blue is often referred to as grue which amounts to a blend of green and blue. The study analyzes collocation patterns of ``phalan`` and ``phuleun`` on the one hand and perception patterns on the 24-color wheel on the other, by young-male, young-female, old-male, and old-female groups. It is argued that ``phalan`` was initially developed as a focal color of ``phuleun`` in the past and that more recently ``phalan`` came to be used for blue while ``phuleun`` has remained the same. Now, it seems that the younger generation begin to treat ``phalan`` as a new basic color term for blue while retaining ``phuleun`` as grue with its focal color being ``cholok``, which has the meaning of green. As a result, there are by now six, not five, basic color terms in Korean: black, white, red, yellow, blue, and green. The suggested change in the basic color system remains to be further verified in the coming years.

한국불교의 스리랑카 비구니 승가복원과 그 이후 전개

김경숙(Kyungsook Kim) 한국종교교육학회 2021 宗敎敎育學硏究 Vol.67 No.-

한국어 속담의 영어 기계번역에 미치는 격조사의 영향 ―구글번역기를 중심으로―

김경숙 ( Kim Kyungsook ) 대한언어학회 2018 언어학 Vol.26 No.3

This study investigates the influence of case markers on the machine-translation of Korean proverbs into English. While grammatical roles are determined by the word order in English, they are indicated by case markers in Korean. The problem is that Korean case markers are optionally deleted. It is, therefore, hypothesized that the presence of case markers in the original text is to be crucially important to the success rate of machine-translation from Korean into English. For this study, the characteristics of Google Translate, the translation system used here, were first surveyed. Then, sentences from three different categories of Korean texts (spoken, written, and proverb texts) were chosen and machine-translated using Google Translate. The findings are as follows. First, the Korean-English machine-translation of three different text types shows that there were more syntactic errors than lexical errors across the categories. Second, there were more errors in complex sentences than in simplex sentences. Third, the error rate was highest in the proverb category and lowest in the written text category. Fourth, across the three categories, the error rate was the highest when deletion of case markers or multi-case markers was involved. Lastly, the supplement of missing case markers to the original Korean proverbs substantially enhanced the success rate of machine-translation. This shows that the presence of case markers plays a crucial role in machine-translation into English, which, in turn, suggests that we can improve the success rate of machine-translation from Korean into English if we add the missing case markers to the Korean input sentences.

탈비행 청소년의 비행정체성에 대한 낙인이론과 정체성이론의 변인 비교

김경숙(Kim, Kyungsook),남현우(Nam, Hunwoo) 한국청소년정책연구원 2014 한국청소년연구 Vol.25 No.2

이 연구는 청소년 탈비행 과정에서 비행정체성 변화에 영향을 미치는 낙인이론과 정체성이론 간의 상대적 영향력을 알아보는데 있었다. 낙인이론은 전통적인 비행이론에서 근거하였고 정체성이론은 최근 탈비행에서 주목되는 이론으로 본 연구에서 탈비행은 비행정체성의 변화임을 전제로 하였다. 비행정체성 변화모형은 낙인변인(타인의식, 타인평가, 징계경험)과 정체성변인(선한자아, 자기평가) 간 연계성으로 구성하였고 연구대상은 중학교 2학년 3,449명에 대한 4년 종단자료를 활용하였다. 연구 분석은 비행정체성 변화모형을 적용한 탈비행·비행지속 집단별 간접효과를 검증하였고 다중집단 구조방정식을 활용하여 탈비행·비행지속 집단 간 경로계수 차이 검정을 하였다. 연구결과, 비행정체성 변화모형은 전체집단, 탈비행 및 비행지속집단에 모두 적합모형임을 확인하였고 탈비행·비행지속 집단별로 각각 선한자아의 매개효과가 검증되었다. 또한 탈비행·비행지속 집단 간 경로계수 비교에서는 타인평가에서 선한자아에 이르는 하나의 경로계수가 탈비행과 비행지속 집단 간을 유의하게 구별하는 것으로 나타났다. 결과적으로 비행정체성의 변화과정에서 낙인변인들 보다 선한자아(정체성변인)가 탈비행에 미치는 우세한 영향력이 있음을 확인하였다. 따라서 청소년 탈비행 촉진을 위해 비행청소년에 대한 낙인방지를 강조하기 보다 선한양심을 가진 선한자아를 강조하는 품성계발 및 긍정적 정체성향상 전략이 효과적임을 시사하였다. The aim of the present research was to explore the relative effectiveness between the variables of labeling theory and identity theory. The delinquency identity change model (DCM) was connected with relationships between labeling variables (others consciousness, others appraisals, punishment experiences) and labeling variables (good self, self appraisals). This approach to DCM was matched to longitudinal data from the Korea Youth Panel Study (KYPS). Utilizing a sample of 3,449 eighth?graders who were followed over the course of 4 years, DCM was used to test the indirect effect on the desistance group and the persistence group. A Multiple Group Structural Equation Model was used to investigate the difference of the path between the desistance group and the persistence group. The findings indicated that there was goodness of fit for the DCM to the full group, the desistance group and the persistence group and that the mediating effect of good self was significant on the desistance group and the persistence group. Additionally, the only one path between others appraisals and good self was discriminated significantly from the desistance group and the persistence group. These findings suggest that good self (identity theory) proved to be a more powerful influence on DCM than labeling variables.

Allogeneic Cell Sheet Terapy

Kyungsook Kim(김경숙),Sophia Bou-Ghannam,Hallie Thorp,David W. Grainger,Teruo Okano 한국고분자학회 2019 한국고분자학회 학술대회 연구논문 초록집 Vol.44 No.2