속담을 활용한 한국어 고급반 수업 구성 방안

김영만 ( Young Man Kim ) 한말연구학회 2010 한말연구 Vol.- No.27

Proverbs are mostly short, but valuable heritages which contain deep meanings, histories, cultures, views of values, etc. Hence, if proverbs are adopted in advanced Korean language learning, it will help the learners improve their Korean language skills and greatly help them become familiar with Korean culture, history, and ways of thinking. Therefore, teaching methods should be required to help Korean language education institutions utilize proverbs more so that students can understand Korean culture and history in various views. In this context, the method of teaching proverbs in an advanced Korean class was analyzed. This study looked into how proverbs are used in a few textbooks which are used by colleges in Korea, finding that the units were composed mainly of proverbs and that a few proverbs were presented among other sentences. The common thing in these two methods was that class lessons do not highlight proverbs well through their values and meaning of the proverbs and also through the proverbs. The objective of the class lessons was simply to help students practice and understand the proverbs. Thus, teaching of the proverbs in an advanced Korean class should be transformed so as to help students not only interpret the meaning of proverbs but also utilize proverbs and understand Korean culture and views of values. As a result, this study suggests that an advanced Korean class should use proverbs at various learning stages and also with various methods beyond the simple understanding of them. This study also proposes to use seven stages such as (1) warm-up, (2) presentation, (3) explanation, (4) practice, (5) utilization, (6) deepening and (7) follow-up in the classes. This method will help students not only understand Korean proverbs bur also compare them with proverbs in their own language, thereby understanding differences between Korean proverbs and those in their own language and also characteristics of proverbs in Korean language and their own language. This will help students cultivate critical views and thinking abilities. As a practical example of this, this study looked into a method of organizing an advanced Korean class of teaching proverbs by using a proverb: 평안감사도 제 싫으면 그만 (You can reject the position offer for the mayor of a city, if you don`t like it)

잠언의 해석학적 렌즈로 본 잠언 11장 연구

김희석(Hee Suk Kim) 신학지남사 2016 신학지남 Vol.83 No.4

This paper examines the text of Proverbs 11 from both the perspective of its own literary flow and that of the hermeneutical lens of the whole book of Proverbs obtained in Proverbs 1-9. Proverbs 11 comprises four passages: Introduction I (v.1), Collection I (vv.2-19), Introduction II (v.20), and Collection II (vv.21-31). Introductions I & II provide a theological claim that everything should be interpreted by the viewpoint of YHWH. Collections I & II presents a number of sub-collections, where the contrast between righteousness and wickedness serves as a main theme. The theme of wisdom is also found in some verses of Collections I & II, yet it is clearly secondary to the theme of righteousness versus wickedness. The ending parts of Collections I & II show a thematic connection between wisdom and righteousness, which is only implicitly given in Collection I yet explicitly developed in Collection II. These observations lead to a set of hermeneutical implications of Proverbs 11 in the context of the book of Proverbs. First, the individual proverbs in Proverbs 11 need to be understood in light of the theological claim of Proverbs 1-9, namely, the epistemological lens of the fear of YHWH. Second, the textual flow of Proverbs 11 reflects the macro-structure of the book of Proverbs, which starts from the importance of obtaining wisdom in Proverbs 1-9 and then proceeds to the importance of bearing fruits of righteousness in Proverbs 10 and onward. The reader of Proverbs 11 must be the one who has read Proverbs 1-9 and thereby has become the wise, or the sages, who are now capable of proving themselves to be the righteous in the issues in reality as articulated in the individual proverbs in Proverbs 11. Righteousness proves the genuineness of wisdom. As Proverbs 1-9 avows that possession of wisdom will result in production of righteousness, Proverbs 11 in return posits that practice of righteousness will result in approval of wisdom in everyday life situations.

한국어와 일본어의 감염증에 관한 속담의 비교고찰

김수진 대한일어일문학회 2024 일어일문학 Vol.101 No.-

The purpose of this study is to analyze and examine the types of infectious diseases and disease perceptions of people in the past through Korean and Japanese proverbs, using a folklore perspective. Infectious diseases mentioned in proverbs were classified into types, and the perception of infectious diseases among people in traditional societies in both countries was investigated using semantic analysis and linguistic expression of proverbs describing these diseases. The findings of this study are as follows: First, Korean proverbs included more infectious diseases than Japanese proverbs, with colds, smallpox, and measles accounting for a sizable proportion. Infectious diseases, which have caused fear and anxiety for many people throughout history, are described in proverbs with specific and realistic descriptions of the symptoms that appear during the disease's progression as well as the symptoms that appear after the disease. Furthermore, the perception of the disease's aftereffects is revealed, and we can see the people's anxious feelings and desperate desire to get rid of the disease as soon as possible. In terms of the proportion of infectious diseases, 'abscess' has the highest proportion in Korean proverbs, whereas'syphilis' has the highest proportion in Japanese proverbs. I also discovered the following significant differences in people's perceptions of diseases in proverbs. First, Korean proverbs suggest folk remedies based on "myths" and "shamanistic beliefs" for dealing with and treating infectious diseases, with descriptions that suggest 'healing' standing out. Second, unlike Korean proverbs, Japanese proverbs reflect a unique disease perception, with 'syphilis' appearing in the highest proportion and being viewed as a symbol of masculinity rather than shame. This characteristic of Japanese proverbs is thought to reflect the distinct sexual customs practiced during the modern Edo period.

잠언의 해석학적 렌즈로 본 잠언 12장 연구

김희석(Hee Suk Kim) 신학지남사 2019 신학지남 Vol.86 No.4

This paper examines the text of Proverbs 12 from both the perspective of its own literary flow and that of the hermeneutical lens of the whole book of Proverbs obtained in Proverbs 1-9. Proverbs 12 comprises four passages: Introduction (vv.1-3), Collection I (vv.4-13), Collection II (vv.14-23), Collection III (vv.24-27), and Conclusion (v.28). Introductions I provides a claim that wisdom leads to the judgment of YHWH and then to righteousness. This pattern, particularly the claim of relationship between wisdom and righteousness, is applied to the rest of Proverbs 12. Collections I emphasizes the importance of the result that is to be found in the life of the wise, which is certainly righteousness. The righteous will prove their wisdom by recognizing how blessed and satisfied their daily life is. Collection II further develops this relationship between wisdom and righteousness by observing and commenting on our speech in life. Collection III is peculiar as it does not mention wisdom but only righteousness when it deals with the subject of diligence. Yet, the conclusion of Proverbs 12 emphatically brings up the importance of life and death, which is the ultimate result of wisdom and folly Proverbs 1-9 teaches. In this sense, verse 28 is to be understood as showing the righteous life is an ultimate result of the wise life. These observations lead to a set of hermeneutical implications of Proverbs 12 in the context of the book of Proverbs. First, the individual proverbs in Proverbs 12 need to be understood in light of the theological claim of Proverbs 1-9, namely, the epistemological lens of the fear of YHWH. Second, the textual flow of Proverbs 12 reflects the macro-structure of the book of Proverbs, which starts from the importance of obtaining wisdom in Proverbs 1-9 and then proceeds to the importance of bearing fruits of righteousness in Proverbs 10 and onward. The reader of Proverbs 12 must be the one who has read Proverbs 1-9 and thereby has become the wise, or the sages, who are now capable of proving themselves to be the righteous in the issues in reality as articulated in the individual proverbs in Proverbs 12. Righteousness proves the genuineness of wisdom. As Proverbs 1-9 avows that possession of wisdom will result in production of righteousness, Proverbs 12 in return posits that practice of righteousness will result in approval of wisdom in everyday life situations.

속담을 활용한 한국어 고급반 수업 구성 방안

김영만 한말연구학회 2010 한말연구 Vol.- No.27

Proverbs are mostly short, but valuable heritages which contain deep meanings, histories, cultures, views of values, etc. Hence, if proverbs are adopted in advanced Korean language learning, it will help the learners improve their Korean language skills and greatly help them become familiar with Korean culture, history, and ways of thinking. Therefore, teaching methods should be required to help Korean language education institutions utilize proverbs more so that students can understand Korean culture and history in various views. In this context, the method of teaching proverbs in an advanced Korean class was analyzed. This study looked into how proverbs are used in a few textbooks which are used by colleges in Korea, finding that the units were composed mainly of proverbs and that a few proverbs were presented among other sentences. The common thing in these two methods was that class lessons do not highlight proverbs well through their values and meaning of the proverbs and also through the proverbs. The objective of the class lessons was simply to help students practice and understand the proverbs. Thus, teaching of the proverbs in an advanced Korean class should be transformed so as to help students not only interpret the meaning of proverbs but also utilize proverbs and understand Korean culture and views of values. As a result, this study suggests that an advanced Korean class should use proverbs at various learning stages and also with various methods beyond the simple understanding of them. This study also proposes to use seven stages such as (1) warm-up, (2) presentation, (3) explanation, (4) practice, (5) utilization, (6) deepening and (7) follow-up in the classes. This method will help students not only understand Korean proverbs but also compare them with proverbs in their own language, thereby understanding differences between Korean proverbs and those in their own language and also characteristics of proverbs in Korean language and their own language. This will help students cultivate critical views and thinking abilities. As a practical example of this, this study looked into a method of organizing an advanced Korean class of teaching proverbs by using a proverb: 평안감사도 제 싫으면 그만 (You can reject the position offer for the mayor of a city, if you don’t like it)

잠언의 해석학적 결론으로서의 잠언 30-31장 연구: 아굴, 르무엘, 현숙한 여인 본문의 통전적 읽기

김희석 ( Kim Hee Suk ) 한국복음주의신학회 2017 성경과신학 Vol.81 No.-

본 논문은 잠언 30:10-33의 본문을 연구한 후 그 결과를 잠언 30-31장에 대한 필자의 선행연구에 통합하여 잠언 30-31장을 잠언서 전체의 해석학적 결론으로 고찰하는데 그 목적이 있다. 잠언 30:10-33이 숫자 잠언을 비롯한 다양한 잠언들을 통해 보여주는 통찰은 다음과 같다: 11-13절은 인간관계의 주제에 대해 알려주는데, 우리가 우리의 욕망을 통제하지 못할 때 그 욕망에 사로잡히게 됨을 보여주고, 24-33절은 지혜에 대해 가르치는데, 우리가 지혜를 통해서만 강함에 이를 수 있으며 미련함은 공동체를 멸망시킴을 알려준다. 잠언 30:10-33은 여러 가지 다양한 문학적 기법을 통해 상당히 잘짜여진 논리적 흐름을 드러내면서 욕망과 지혜를 대조시키는 메시지를 전달한다. 이러한 잠언 30:10-33에 대한 이해는 잠언 30:1-9 및 잠언 31장의 본문이해와 연결되어야 한다. 첫째, 잠언 30:1-9는 우리가 하나님의 말씀을 고찰 하고 순종해야 함을 알려주는데, 이는 수직적인 하나님과의 관계적 올바로 유지해야 함을 보여준다. 둘째, 잠언 30:10-33은 이웃과의 수평적인 관계를 보여주는데, 강함과 선함은 오직 지혜를 통해서만 얻을 수 있음을 설명한다. 잠언 30장 전체는 수직적 관계와 수평적 관계를 아우르면서 통전적인 지혜의 삶을 논하고 있는 것이다. 잠언 31:1-9는 잠언 30장의 메시지를 우리의 삶에 어떻게 적용해야 하는지를 보여주는 훌륭한 예시인데, 포도주와 잘못된 여인으로부터 벗어남으로써 잠언 30장의 아굴의 가르침을 지킬 수 있음을 알려준다. 우리가 거절해야 하는 여인 즉 우리가 거절해야 하는 잘못된 욕망에 대한 부정적 묘사이다. 이에 비해 잠언 31:20-31은 현숙한 여인에 대한 묘사를 통하여 우리가 선택해야 하는 여인, 즉 우리가 적용해내야 하는 선한 소원에 대해 알려준다. 즉 잠언 30장이 하나님과의 관계(1-9절) 및 이웃과의 관계(10-33절)에 대해 통전적 지혜의 삶을 가르친다면, 잠언 31장은 30장의 내용을 적용해 나가면서 지혜로운 삶에 대한 방법으로 잘못된 여인(1-9절)에게서 벗어나 올바른 여인(10-31절)을 선택할 것을 제시하고 있는 상징적 가르침이다. 이러한 잠언 30-31장의 내용은, 여호와를 경외하는 신앙을 지님으로써 지혜를 얻을 것을 명령하는 잠언 1-9장의 해석학적 렌즈와 더불어 잠언서 전체 구조에서 매우 선명한 해석학적 봉투구조를 구성해 낸다. 1-9장에서 여호와 경외가 지혜의 출발점이므로 여호와 경외 신앙을 통해 지혜와 결혼해야 함을 배운 잠언의 독자들은, 10-29장의 다양한 일상생활에 대한 가르침을 거친 후, 30-31장에서는 통전적인 지혜를 삶에 적용하는 여러 예시들(30장) 및 거짓지혜를 버리고 참 지혜와 결혼한 지혜로운 인생으로 우뚝 선 최종적 그림을 배움으로써(31장) 지혜의 길로 달려가게 될 힘과 용기를 얻게 된다. This study purports to investigate the text of Prov 30:10-33 and thereby integrate it with this writer`s previous studies on Proverbs 30 and Proverbs 31 in order to understand Proverbs 30-31 as a hermeneutical conclusion to the book of Proverbs. First of all, Prov 30:10-33 shows the followings: vv.11-13 teaches on the subject on relationship with humans, in the sense that we should control our desire not to get trapped by it; vv. 24-33 teaches on wisdom that we can only reach greatness through wisdom, while foolishness destroys communities. This understanding of Prov 30:10-33 should be connected with other parts of Proverbs 30-31. First, Prov 30:1-9 teaches that we should ponder on the word of God and obey it, which pictures how we should maintain our relationship with God. Second, Prov 30:10-33 deals with relationship with humans, stating that greatness and goodness would be granted only through wisdom. Proverbs 30 in its entirety teaches relationship with God and relationship with humans. Prov 31:1-9 is a methodological application that shows how we should utilize Agur`s teachings given in Proverbs 30. By getting away from wine and a wrong woman, we should sincerely apply the teachings of Proverbs 30. Prov 31:1-9 depicts a woman to be rejected, or the wrong desire to be rejected, while Prov 31:10-31, by presenting the woman of valor, suggests a woman to be chosen, or the good desire to be applied. In other words, Proverbs 30 explains wisdom by teaching on relationship with God(vv.1-9) and relationship with humans(vv.10-33) and thereby Proverbs 31, with a purpose of applying the wisdom taught in Proverbs 30, suggests a method in a two-fold way: first, get away from a wrong woman (vv.1-9) and choose a right woman (vv.10-31). While Proverbs 30 is a straightforward explanation on life based upon wisdom, Proverbs 31 appears to suggest a way to get wisdom by giving a symbolic case of a man who has obtained true shalom by getting married to the right woman.

한·일 동물 속담 대조 연구 -토끼를 소재로 한 속담을 중심으로-

한탁철 ( Han Tak-cheol ) 한국일본근대학회 2017 일본근대학연구 Vol.0 No.56

본 연구에서는 토끼를 소재로 한 한·일 양국의 속담을 토끼의 신체 특징과 관련된 속담, 토끼의 생활습성과 관련된 속담, 교훈이 있는 우화와 관련된 속담, 토끼사냥과 관련된 속담, 그 외 속담으로 분류하여 대조 분석하였다. 그 결과 한국의 경우 토끼 습성에 관련된 속담(35%)과 토끼 사냥에 관련된 속담(30%)이 많이 나타난 반면, 일본의 경우 토끼 사냥에 관련된 속담(27.5%)과 기타 속담(27.5%)이 같은 비율로 많이 나타나는 것을 알 수 있었다. 위의 5가지로 분류한 속담을 한·일 대응이 있는 속담과 한국에서만 나타나는 속담, 일본에서만 나타나는 속담으로 다시 분류하여 대조 분석한 결과는 다음과 같다. 한·일 대응이 있는 속담을 살펴본 결과, 토끼의 습성과 관련된 속담과 토끼 사냥에 관련된 속담이 공통적으로 많이 나타났다. 이는 양국의 속담이 토끼의 습성과 토끼를 사냥하는 인간의 모습을 비유적으로 표현하여 사람들에게 해학과 교훈을 주고자 한 것으로 보인다. 한·일 대응이 없는 속담들을 살펴본 결과는 다음과 같다. 첫째, 일본의 경우, 토끼의 상징이라고 할 수 있는 달과 관련된 속담 표현이 나타나나, 한국의 경우 달과 관련된 표현이 나타나지 않았다. 둘째, 한국의 경우 토끼는 강한 동물에 대비된 약한 동물의 대표적인 존재로 등장 하는 용례들이 나타나는데 일본의 경우 그런 속담 표현이 나타나지 않았다. 셋째, 일본의 경우 중국의 고전에서 생겨난 속담이 많이 나타나는 것에 반해 한국의 경우 일상에서의 비유 표현으로 해학을 나타내는 표현이 많이 나타났다. This research study uses a rabbit as the subject matter in order to analyze Korean and Japanese proverbs. Specifically, the study compares and analyzes the rabbit`s physical characteristics, living patterns, tales offering life lessons, rabbit hunting and special metaphors as they relate to the proverbs. The results for Korea showed that there was 35% for proverbs related to rabbits` natural behavioral tendencies and 30% for rabbit hunting related proverbs. On the other hand, in Japan`s case, there was 27.5% proverbs related to rabbit hunting and 27.5% other proverbs. The five categories above can further be grouped into the following: proverbs that have both the Korean and Japanese commonality, proverbs that appear only in Korea and proverbs that only appear in Japan. According to the analysis, based on the Korean and Japanese proverbial commonality, there was a high degree of commonality among the natural behavioral tendencies of rabbits and rabbit hunting related proverbs. It seems that both countries`proverbs pertaining to rabbits` natural tendencies and rabbit hunting seeks to figuratively express these sayings in order to provide humor and life lessons. The following are the results for the proverbs that had no commonality between the two countries. First, for Japan, there appears proverbs related to the moon which is the symbol for a rabbit; however, in Korea, there is no such an expression related to the moon. Second, in the case of Korea, there appears examples of rabbits being symbolized as weak animals when compared against strong animals. However, in Japan, there is no such proverbs. Third, in the case of Japan, there is a high prevalence of proverbs originating from Chinese classics; whereas, in the case of Korea, there seems to be an abundance of metaphoric expressions used for humor in people`s everyday lives.

從社會諺形成機制看朝鮮後期漢譯諺語集《耳談續纂》的文獻價值*——基於語言學的思考

金菊花 경성대학교 한국한자연구소 2023 한자연구 Vol.- No.35

Idamsokchan (耳談續纂, Additions to an Earful of Conversation) is an early collection of Korean proverbs capturing 418 proverbs from China and Korea with Chinese translation, most of which are social proverbs. Through a contrastive analysis of the formation mechanism of social proverbs in Idamsokchan, this study explores the influence of Chinese and Korean mindsets on language. Specifically, the study analyzes the structure, semantics, and topic of social proverbs from both Chinese and Korean sources in Idamsokchan. The results indicate that the influence of concrete-versus-abstract and practical-versus-theoretical thinking on proverbs varies. Generally, Korean proverbs exhibit a tendency towards abstract thinking, whereas Chinese proverbs are characterized by an emphasis on concrete thinking. The structural characteristics of Korean and Chinese proverbs are distinct. Korean proverbs are typically formed as a single sentence, whereas Chinese proverbs often employ fixed sentence patterns and connectives. In addition, the syntax of Chinese translations of Korean proverbs in Idamsokchan tends to be morphological. Regarding semantics, a greater proportion of Korean proverbs are of a philosophical nature when compared to Chinese proverbs. While Korean proverbs employ a simplex network and extend metaphors through contrast, Chinese proverbs are adept at using the creative double-scope network. In terms of topic selection, both Korean and Chinese proverbs, cover eight types of topics, using interrogative pronouns as subjects. Nonetheless, the contrastive-topic structure is more commonly observed in Chinese proverbs. Moreover, while the first-person singular pronoun is commonly utilized as a topic in Korean proverbs, the equivalent in Chinese proverbs is the third-person pronoun 其 (qi).

성호박물관본 <수록> 소재 「백언해」 검토

윤재환 동양고전학회 2023 東洋古典硏究 Vol.- No.93

Among the current proverbs collections recorded in Chinese characters, Seongho's 「Baekeonhae」 is the book of proverbs that had the greatest influence on the compilation of later proverbs. Therefore, 「Baekeonhae」 is the most important book to pay attention to when discussing the historical development of proverbs collections recorded in Chinese characters. However, it is difficult to confirm the reality of the 「Baekeonhae」 compiled by Seongho. Currently, there are three kinds of copies of 「Baekeonhae」, but it is not easy to define any of these books as 「Baekeonhae」 compiled by Seongho. That's because all three kinds of copies have more than one problem. However, among these three types of books, the owned by Seongho Museum is the closest book to the 「Baek- eonhae」 compiled by Seongho because the composition matches the part revealed by Seongho in an epilogue of the 「Baekeonhae」 and the description connects with Seongho's proverbial view. but there are still many problems to be explained. Surok's 「Baekeonhae」 first presents a story corresponding to the theme, followed by a proverbs related to the story, and then a simple solution to the proverb itself was added if necessary. This composition method makes us think that 「Baekeonhae」 was not intended to solve proverbs, but rather to use proverbs as a reference to make the story presented above easier to understand. In terms of content, 「Baekeonhae」 talked about various situations that could occur in reality based on Confucian moral ideas, and the proverb was cited to make this story easier to understand. This characteristic is quoted by proverbs to understand the story premised by Surok's 「Baekeonhae」, making proverbs incidental in the entire content and making it difficult for the proverbs and stories to match perfectly. However, this characteristic makes our proverbs sublimate into a compressed maxim containing moral values and lessons from the vulgar daily expression of the people's emotions and the world. In this regard, Surok's 「Baekeonhae」 is a book of sufficient value and meaning, no matter who the compilator is.

말레이어와 한국어의 개 속담 비교연구

전태현 ( Chun Tai Hyun ) 한국외국어대학교 동남아연구소 2016 東南亞硏究 Vol.26 No.2

In this paper, I examined Malay and Korean dog proverbs from a cognitive linguistic perspective. More specifically, I carried out a comparative study of Malay and Korean dog proverbs based on ‘Great Chain of Being’ metaphor by Lakoff & Turner’s (1989) theory of metaphor in analyzing the animal proverbs. Metaphorical thinking cognitively as a conceptual mapping between a source domain and a target domain, I explored the dog proverbs and found that a dog generally maps onto various negative human images in both Malay and Korean proverbs such as an evil man, a greedy man, a poor man, etc. Hence, there are three cognitive differences on dogs between Malay and Korean proverbs. Firstly, a dog has a positive connotation only by comparison with other animals in Malay proverbs. In contrast, a dog can have a positive connotation independently in Korean proverbs. Secondly, an expression like ‘dog feces’ is not used in Malay proverbs while it is used frequently in Korean proverbs. Thirdly, a dog does not map conceptually onto other people in Malay proverbs in contrast with Korean proverbs. In the present study, I argued that these three cognitive differences can be associated with Muslim beliefs among the Malay society.