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손희하(Son Heui-Ha) 한국언어문학회 2003 한국언어문학 Vol.51 No.-
1he purpose of this study is to widely introduce Jeongsa(丁巳) version of the Chonjamun(千字文) by Yimusil, one of the Saegim(새김) materials of the recent Korean written language. Another purpose is to examine several features of the recent Korean appearing in this literarore. For these purposes this stUdy explores major features in this version such as bibliographical forms, spellings and phonological systems. Ibis Jeongsa version of the Chonjarmun was published by YiJisu(李芝秀)in the third lunar month in 1857, the year of Jeongsa. The first version had initially been published by Ytmusil(李茂實), five generations back from Yijisu. Like Seokbong(石峰) Chonjarmun, Yimusil's version also belongs to the Yeol(烈 )version family. This Jeongsa version of the Chonjarmun, on the one hand, plays an important role as a mirror of the Korean language by reflecting on common features at that time. On the other hand, it shows quite a different aspect by reflecting a dialect spoken at that time, maybe.
한국전통주거(韓國傳統住居)에 나타난 가택신앙(家宅信仰)과 공간구성(空間構成)에 관한 연구(硏究)
천득염,나경수,손희하,나하영,Cheon, Deuk-Youm,Na, Kyung-Su,Son, Heui-Ha,Na, Ha-Young 한국건축역사학회 2001 건축역사연구 Vol.10 No.4
Living spaces are the results of social environment and also the reflection of the viewpoints by their residents toward human culture and society. Therefore, in studying living spaces, the true essence of the spaces could be easily distorted when cultural and symbolic motives and values are disregarded and only their apparent characteristics are looked into. Hence, it's necessary to simultaneously understand both physical dwelling spaces from architecture's view points and social ideas, simultaneously, of people who form and interact with the spaces. Hence, this paper tries to study housing religion which is one of shamanistic religions which, in turn, have been the fundamental element of ancient religions and came into existence on the basis of dwelling spaces. This study presumes that house religion may have been permeated with its creators' ideas about living and those ideas could be one of those factors which plays a role in organizing of dwelling spaces. As such, with these prior analyses, this thesis attempts to understand the meaning of various dwelling spaces via the characteristics and functionalities of various house spirits which are mentioned in a local house religion and also will find out spatial harmony of Korean traditional living spaces by way of corelations among living spaces, people, and personalized house spirits. Almost all traditional Korean houses have assigned a house spirit to their individual dwelling space. This means a traditional house was considered as a scared space in a secular world called human society and the space was actually intended to protect sacredness of dwelling places from earthliness outside. So when the hierarchy of house spirits in housing religion is projected to a Korean traditional house, it can be shown that a dwelling house as a building was personified to a respectable human status. In other words, it can be concluded that each space was synonymous with a dwelling place for each house spirit and was considered a sacred godly place. In a nutshell, not only each space in a Korean traditional house was a physical and functional space, but also it formed a scared spatial place along with the concept of house spirits intending to ward off disasters and enjoy a comfortable life through those religious symbols and meanings. Housing shamanistic religion which has long been existing with residents and their lives is seeped with the viewpoints of the residents toward life, and hence understanding the meanings and organization of Korean traditional housing can reveal commonly practiced principles of spatial organization of the traditional houses. Therefore an analysis of Korean traditional housing on the basis of humanistic social ideas will help learn Korea's traditional houses which need to be understood in various methods.
주거 공간 어휘의 통시적 연구(1) - 전남 장흥 지역어 '부?, 정제'를 중심으로
위진(Wee Jin),손희하(Son Heui-ha) 한국언어문학회 2005 한국언어문학 Vol.54 No.-
In this study, We intended to describe the diversification process of meaning between bueok(the dialect of central area, the standard language) and busak(the dialect of Jeollanamdo) in diachronic method. Although bueok and busak have the same pedigree, meanings are not in accordance; busak means a fuel hole and bueok means a cook space. In Jeollanamdo dialect, a cook space is jeongje, not bueok. On the other hand, the standard meaning of a fuel hole is agung-i. Busak and jeongje(the dialect of Jeollanamdo) correspond to agungi and bueok(the dialect of central area) as synonyms. Therefore, We assumed that bueok(or busak) meant both a fuel hole and a cook space etymologically. Busak and jeongje have been used from the middle ages and used in Jeollanamdo Jangheung up to now. But as agungi meant a fuel hole in the central area of the 17th century, bueok didn't mean a fuel hole anymore. Therefore, We concluded that meaning between bueok and busak was differentiated in the seventeenth century. Also we investigated the process of phonetic changes on busak and jeongje. Busak has preserved 'ㅅ/s/' that is a phonetic from in the early middle ages than 'ㅿ/z/' that in the middle ages. The final phoneme has been changed as follows; ㅂ/b/ > ㄱ/g/ > ㅋ/k/. Jeongje is originated in jeongdyu(form in the middle ages) and has been changed as follows; 정듀/jeongdyu/ > 정디/jeongdi/ > 정지/jeongji/ > 정제/jeongje/.
구림 지역어의 변화 : 노년층과 장년층의 음운 비교를 중심으로
손희하,위평량 전남대학교호남문화연구소 2001 호남학 Vol.28 No.-
As a part of researches in village history this paper aims at investigating the language change of Gurim village(yeongam-gun) situated in the western coast of Jeollanam-do province. We make a comparative study of the phonetic differences between the old and the prime in Gurim village. On account of language education the dialect of Gurim village is become vanished gradually except the high front vowelization and the reflection of /Λ/(ㆍ)
천득염,나경수,손희하,나하영 전남대학교호남문화연구소 2001 호남학 Vol.28 No.-
The Korean Traditional Dwelling House is product of a social environment which reflects the thought, religion. Therefore, to understand the meaning of the Korean Traditional Dwelling House, it is necessary to study the dweller' thought about men-world. The purpose of this study is to understand the meaning of the Korean Traditional Dwelling House by analyzing the Residential Religion. In conclusion, the Residential Religion is related closely to the Korean Traditional Dwelling House. On such a context, the Korean Traditional Dwelling House is regarded as a sacred house where gods dwell. Accordingly the Korean Traditional House has the dualism as the space of men and gods, and the hierarchic structure by hierarchy of gods.