한양대학교 우리춤연구소

한양대학교 우리춤연구소 한양대학교 우리춤연구소 2010 우리춤과 과학기술 Vol.6 No.3

무의촌 봉사 활동 이대로 좋은가?

한양대학교 의과대학 학생회 한양대학교 의과대학 학생회 1981 杏堂醫烽 Vol.- No.2

[소개] 한양대학교 LNVC의 소개

한양대학교(Hanyang Univ.) 한국자동차공학회 1995 오토저널 Vol.17 No.3

일본어 잔재의 사용실태에 대한 사회언어학적 연구

한양대학교 일본학국제비교연구소 한양대학교 일본학국제비교연구소 2017 비교일본학 Vol.39 No.-

대구광역시에 거주하는 425명을 세대별(청년층, 중년층, 노년층)로 나누어 식품 명칭 6개, 생활도구 명칭 6개, 기타(색깔 및 복장) 3개 등, 15개 일본어 잔재에 대한 사용빈도를 유형별로 분류하면 다음과 같다. (1) 소멸형(모든 연령층에서 사용비율이 30% 이하이면서 연령이 낮을수록 사용빈도가 감소하는 일본어 잔재)-다쿠앙, 다마네기, 쓰메키리, 와리바시, 마호병, 자부동, 구루마, 소라색. (2) 정착형(연령에 관계없이 일본어 잔재의 사용비율이 60%가 넘는 잔재 일본어)-와사비, 오뎅, 곤색. (3) 확산형(청년층의 사용비율이 60%를 넘고 연령이 낮을수록 사용 빈도가 높아지는 일본어 잔재)-스시, 소데나시. (4) 공존형(중년층, 노년층의 사용빈도가 30%넘거나 세대(연령층) 간 사용률의 차이가 3% 이하인 잔재 일본어)-사시미, 요지. 즉 ‘요지’를 제외한 5개의 생활도구 명칭과 ‘다꾸앙’ ‘다마네기’와 같은 식품 명칭은 앞으로 점차 소멸해 갈 것으로 예상되지만, 나머지 10개의 잔재 일본어는 앞으로도 소멸하지 않고 한국어와 함께 공존해 갈 것으로 예상된다. The 425 people living in Metropolitan City of Daegu are divided into households(young, middle-aged and older group), and the results of survey on the usage status of 15 Japanese residues including 6 food names, 6 household tools names, and 2 others(colors and costume) are classified by type as follows; (1) Extinction type-Japanese residues whose usage rate decreases as the lower aged group in all ages with less than 30% of the usage ratio: Takuang(pickled radish), ‘Tamanegi(onion)’, Tsumekiri(nail clipper), Waribashi(wooden chopsticks), Maho Byung(thermos bottle), Jabudong (sitting mat), Kuruma(cart). Haneulsaek(sky blue). (2) Settled type-Japanese residues with over 60% of the usage ratio regardless of any age group: Wasabi, Oden(fish cake), Konsaek(navy blue color). (3) Diffused type-Japanese residues whose usage ratio of young group is higher than 60%, and usage ratio is decreased as the lower age group: Sushi, Sodenashi(sleeveless clothes). (4) Coexisted type – Japanese residues whose usage ratio of middle-aged and older age group with over 30% or Japanese residues with a difference of 3% or less between generations: Sashimi, Yohji(toothpick). In other words, it is expected that the name of 5 living tools excluding ‘Yohji’ and the names of foods such as ‘Dakuang’ and ‘Damanegi(onion)’ will gradually disappear, but the remaining 10 Japanese residues are expected to coexist with Korean language in the future.

우리나라 傳統的인 生活樣式의 硏究 : 운문사 여승의 의ㆍ식ㆍ주 생활을 중심으로

漢陽大學校 韓國生活科學硏究所 漢陽大學校 韓國生活科學硏究所 1987 韓國 生活 科學 硏究 Vol.- No.5

In this rapid changing period, study about traditional life is necessary to preserve our culture. Unmoonsa(Buddhist temple) was chosen to study because temple would be the last place to be affected by modern western culture. Life style study was performed in three parts: Clothing and Textile, Food and & Nutrition and Housing & Management. (1) Result from Clothing & Textile was as follow: a) Priest's robes are worn by Buddhist monks when they worship, chant the sutra, and appear in public. The color is gray, and the material they are made of is ramie in summer, and synthetic fabrics in the other seasons. b) Monks wear Dongbangyuis with trousers as ordinary dress, but in winter, cotton-padded Dongbangyuis or quilted Dongbangyuis with trousers, instead. c) The Chuksam is called the Nambok. Koyuis are gray, cotton trousers worn with underpants and leggins which are wound the leg from ankle to knee. d) A Changsam is worn over a Chuksam when monks go out, and Mus are attached under the armpits of a Changsam. e) A Vest is gray cotton garment worn over a Chukori as a substitute for a Dongbangyuis. It is similar to a Baeja. f) There are two kinds of Vests; Vests with strings (Vest I) and Vests with buttons (Vest II). It sems that Vest I was used eariler than Vest II. All of the seams in Vest II are double-stitched, except for the pockets which have double top stitching on the sides. g) Monks wear rubber shoes which are white or black. h) The rosary and pouch which monks use are made of either Pearl-barley or linden tree. There are two kinds of rosaries, long and short. i) Barusugun is necessary in Barugongyang for cleaning bowls. j) Yunryugbok is a clerical grab composed of a Chukori and trousers for working. The color is gray, beige, brown, etc. k) A leggings is not wrapped on trousers with Yunryugbok. (2) Results from Food and Nutrition was as follow: a) Anthropometric measurements showed that mean height was 157.0 cm, mean body weight was 56.1 kg, mean tricep skinfold thickness was 18.7 mm. b) Energy expenditure calculated from daily life schedule was 2351 kcal. c) Energy intake calculated from menu and food intake was 1912 kcal. d) Energy ratio from carbohydrate : protein : fat was 70 : 15 : 15. e) meat and meat product, egg, garlic, green onion were not used due to religious reason. (3) Results from Housing & Management was as follow: a) Tamale Un-moon was located at an ideal place to be able to avoid hot summer and cold winter and the damage of the rainy spell. b) Almost all the building of the Temple faced south but it was not satisfactorily dispersed for considering the distance to move. c) The students of Un-moon-monk-academy worked very long hours (include practure), and got only one and half hours for leisure. d) The students was allowed to bath and to clean the clothes freely but they did not do it frequently e) The leisure facilities for the students were fairly good, but only suitable fur passive activities. f) The students had very limitted space for personal care but almost all of them were satisfied with their small space. Because they did not have much personal care. g) The life space of the students were also restricted. Because there is no distinction between private room and public room. They enjoyed their private life within the communal life. h) Their main life style was still sitting in the floor and it would be very difficult to be changed.

聖書文學(第15號)

한양대학교 한양대학교 1978 聖書文學 Vol.- No.15

음경골절

한양대학교 의과대학 비뇨기과학교실 한국의학사 1989 診斷과治療 Vol.9 No.6

요도 하열

한양대학교 의과대학 비뇨기과학교실 한국의학사 1989 診斷과治療 Vol.9 No.4

야뇨증

한양대학교 의과대학 비뇨기과학교실 한국의학사 1988 診斷과治療 Vol.8 No.9

메이지기, 번역한자어의 성립과 한국 수용 고찰 - [society]가 [사회(社会)]로 번역되기까지 -

한양대학교 일본학국제비교연구소 한양대학교 일본학국제비교연구소 2017 비교일본학 Vol.39 No.-

본 연구는 서구 근대 사상을 수용하고 그 개념을 이해하는데 필수적 단어인 [society]가 [사회(社会)]로 번역되기까지의 과정을 한중일 근대 자료를 중심으로 고찰한 것이다. [사회(社会)]는 근대 일본(메이지기)에서 중국 고전(한적)의 어형을 차용하여 만들어낸 [society]의 번역어이다. 원래 [사회]는 중국 고전에서 [제사를 같이 모시는 집단]의 의미로 사용되고 있었다. 1867년 일본은 메이지 유신을 거치면서 서양의 근대 문명을 받아들이고, 이를 일본어로 번역하게 된다. 메이지 유신이 발발한 지, 10 여년이 지난 1870년 중반, 메이지 일본에서는 [society]의 번역어로 [사회]를 만들어낸다. 그러나 메이지기에 만들어진 [society]의 번역어에는 [사회]이외에도 40 여개가 더 존재한다. 이렇게 많은 수의 번역어가 만들어진 이유 는 [society]의 개념이 당시의 일본에는 부재했기 때문에 그 개념을 이해하는 것이 어려웠기 때문인 것으로 추정된다. 이러한 현상은 [사회]가 [society]의 번역어로 어느 정도 일반화되었다고 판단되는 1880년까지도 계속된다. 한편, 개화기 조선, [society]의 번역어 [사회]는 1895년 『서유견문』과 학부편제교과서 『고등소학독본』에 소개된다. 이후, 1899년에는 독립신문에 사용될 정도로 일반 대중에게 전파된 상태으며, 1910년 이후에는 사전에 등재될 정도로 한국어에 완전 정착하게 된다. It is about 1875 when the word [sa-hwae(社会)] appeared as the translation word for [society]. Even after the translation word for [society], [sa-hwae], became popular and generalized to the public, there still existed 40 different versions of the word [society]. Which means that various versions of translation for [society] have been competing in Meiji Japan. The reason many different versions of translation word existed is because Japan at that time did not have the concept [society]. It takes a lot of time and effort for the society to accept a concept that has never experienced and to use a word that contains that idea. The reason many different versions of translation word built up may be originated in the absence of the concept [society] which was afraid of giving trouble on the word of understanding Japan at that time. As the creative imagination of the Meiji Japanese has contributed to understand a concept that has never experienced and to use a word that contains that idea, we may appreciate to serve as a steppingstone for modernization to the public which had to promote mutual understandings by translation solely between Japan and the West at that time.