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김수중(Kim Sujung) 한국언어문학회 2008 한국언어문학 Vol.65 No.-
Early Pansori off with Group Literature. Latter Pansori depends on capability and artistry of singers but it"s a product of consequence that individual artistic conversion progressed rapidly. However Pansori itself came to a crisis quickly by such a rapid change. This Study aims at the point we should recognize the literary character when the genre itself originated and find a plan of recovery from it, as a plan that Present Pansori gets over the crisis and becomes a future oriented art.<BR> The word, Group Literature isn"t used as a universal literary term but group and literature are related concepts they have been maintained coherence mutually from the formative period of the original literature. Even though Pansori was a literature originated at the dawning of modern times, it had a character of primitive collectivity. Its character can be understood by unrefined stories and songs, participation of performers and the people, a gambling place they direct together etc. Pansori started off with tale and the stories were at the crude level from the first. In the midst of the plays of wandering group which have repertory of such stories, songs and talents, Pansori, "Story Song" appeared in the list.<BR> But Pansori reorganized to hit the noblemen"s fancy passing through the process of artistic refining rapidly and making individual great singers. It"s a phenomenon that group literary nature changed into individual artistic nature rapidly. The typical record that shows such a form is 〈Gwanwooheui〉, created by Song Man-jae in the early 19th century. This Chinese poem comprised of 50 pieces makes us analogize process of specialization of performers group to be possible and is very valuable as a work that helps the research of this field.<BR> After the group disappeared, singers separated from it changed Pansori into artistic skill-centered art catering to the wealthy"s tastes and a great part of audience turned away Pansori. To break through this phenomenon, we should change group literary nature of Early Pansori into modern style and induce sympathy and participation of numbers of groups through media with the re-creation of story that can arouse joint interests. The attitude of culture comprehension and the effort of re-creation through the understanding of group will not only vitalize basic mind of Pansori but light up the future of Pansori and make a nation and the world have cultural life forces.
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김수중,도양회,Jeong Woo Kim,Cheol Soo Kim 대한전자공학회 1994 ISPACS:Intelligent Signal Processing and Communica Vol.1 No.1
A concept of the printed Korean character recognition and multiplexing method of MACE filter into only one filter plane using carrier frequencies is presented. The structure of the recognition system is a single-layer neural network employing feedback. The 14 consonant MACE filters and 10 vowel MACE filters are reduced to four consonant MMACE filters and three vowel MMACE filters using the multiplexed technique, respectively. In order to recognize the full printed Korean character, the system must have four consonant recognition loops and three vowel ones, and it is carried out in parallel. Computer simulations are in good agreement and demonstrate that the proposed technique is a feasible approach for printed Korean character recognition.
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김수중(Kim Sujung) 한국언어문학회 2006 한국언어문학 Vol.56 No.-
A festival for traditional culture of region includes the modern aspect of transfiguration of literature. The fact that the literature of Pansori was changed into a festival is the result of process which heroines' names, such as Chunhyang and shimcheong find their levels with life force as existing men through transmission of performers, participation of Confucianists, performance of novels and korean classical operas in voice exorcism. Therefore, Chunhyang and Shimchenog are literary characters and also have festive lives. Pansori is not a literary genre for festivals. However the origination of Pansori is being related to the ritual, and we cannot exclude that Chunhyang passed through a process of voice exorcism in particular. This Pansori grew into an item of Stage Play through performers and it derived participation and response of the audience, creation of a sense of unit among local residents and, by extension, embarked on a new phase of national festival. Chunhyang is being a model of a festival for traditional culture of region taking advantage of a firm regional background in Namweon. Chunhyang festival that began arousing national spirit during Japan’s colonial rule of Korea boasts experience of seventy five times fairly. Chunhyang gives social pleasure to us as a heroine of national literature, creates a sense of unit among a nation, leads festive characteristic of Pansori, and contributes to revitalization of local economy and globalization of literature. Shimcheong held festivals six times in Gokseong but didn’t eliminate a doubt whether this region is still Shimcheong’s birthplace. The historical research isn’t perfect yet to break down a fixed idea that it’s Hwangju in Hwanghae-do. And the heavy themes like ‘filial piety’ and ‘virtue-oriented consciousness’ don’t promote commercial applications as festivals so much. From this point of view, Chunhyang and Shimcheong are festive characters based on the literature of Pansori, while there’s a wide gap between their characteristics in the nature of tradition, region, commerce that modern festivals should satisfy.
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김수중(Kim, Su-jung) 한국언어문학회 2011 한국언어문학 Vol.76 No.-
Yeonam Park Ji-won’s Yeolleohamyangbakssijeon consists of three stories and their themes were faithfulness, chaste reputation, and forced dying in defense of ones chastity. He used a way of comparing the third story that he experienced and was widely known to the world with the other stories to put an emphasis on the second story. He carefully dealt with the area that the ethic view of that time did not allow to achieve his goal. However, he did not criticize chastity or allow remarriage. He considered the custom of chastity as a pride in Yeolhailgi, was not remarried when his wife passed away, wrote lots of biographies on faithful wives, and he considered chastity of widows right, but he suggested that killing oneself for ones chastity is a bad custom in the second story. In considering that he was a scholar within the institutional area of that time, it was very difficult to overcome social restrictions. He sublimed chastity into human sensation while accepting traditional view of ethics, but he refused chastity using euphemism that a person was forced to kill oneself as a means to enhance honor of family. In addition, he had a strong resistance against forced chastity. So his consciousness of chastity was derived from sympathy and led to criticism of inhuman institutionalization.
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김수중(Kim Su-Jung) 한국언어문학회 2003 한국언어문학 Vol.51 No.-
This thesis compressed the plan of popularization in the study of the Korean folktale into three categories. First, the researchers should take the modernized interpretation and thought. They need to remove the excessive pursuit of rationality and formality, and develop the sensibility that the modern masses require. It's not the compromise with actuality, but the attitude that converts into thought; the embodiment of practical culture. Second, the researchers should vary the passage of access. The pure academic way didn't become the passage that accesses to the popularization. As its alternative, the presented things are many kinds of books, records, CD-titles, dramas, and electric wave-me야a. The following ways are also important - animation, movies, plays, music, drawings ere. They need to accept the ways that use types and mass media as the way of study without the obstinacy of existing ways. Third, the researchers should enlarge enjoyable class and propel globalization. They should enlarge rhe enjoyable class to the young generation and grope for the ways of study which make global people become enjoyable people of the culture of Korean folktale. The universality and the originality are raised by this way. Korean folktale has a factor that can show off the original individuality together with a condition that can be admitted the universal value globally. The possibility of popularization and globalization depends on the ways concerning those development.
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김수중(KIm Su-jung) 한국언어문학회 2005 한국언어문학 Vol.54 No.-
This thesis was written with a view to understanding the aspect being transmitting now, by illumination of Play in Honam at the cultural sight, and considering the grope for modern change and shifted use. Honam is a district that various Plays have been originated because it centers on traditional agricultural society. However, the substances of preservation of Plays have no choice but to become different because Play has the nature of spot itself which is transmitted through the public performance on the spot. Honam is now so rapidly urbanized that it shows a phenomenon of collapse of its rural community and also comes to a crisis on the preservation of Play. In this condition, 195 items of Plays have been investigated now and according to the characters, classified into 'Seasonal play' which has seasonal characteristic, 'Ordinary play' which plays in ordinary times, and 'Exorcism play' which is played according to incantatory purpose or situation. Among them 'Spring play' centers seasonally, 'Agricultural play' in daily life, 'Poong-mool play' incantatorily and the unit of transmission is on a basis of individual village. The problem in aspect of transmission is the difficulty of group performance according to decrease of rural population. The pleasant function of pure Play was lost and the will of establishment of union consciousness was disappeared. The reorganized Plays to win a prize in folklore contest are blamed for the wide deterioration from the original form. The alternative plays of shifted use run as follows : the public performance in all kinds of contests, the practical use of festivals, the organization of preservation association in the unit of village, the construction of information system for the preservation of organization in cultural contents. But we expect that these Plays in Honam will be the most valuable essence of racial traditional culture on the flood of modern culture if we preserve them well politicly and endeavor to improve interest and recognition on traditional Play because there are still many areas that Plays in the unit of village are transmitted well in Honam.
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