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언어를 배우는 <근거>는 어디에 있는가 ―한국어 교육의 시점―
노마히데키 한글학회 2008 한글 Vol.- No.282
This paper examines the significance of non-native speakers of Korean learning the Korean language, and attemptsto answer the question: if there are reasons why a person learns a language that is not their original native language, what are those reasons? This paper looks at the issue from the following two perspectives: (1) Problems relating to the system of letters called “Hangul,” and the book called “Hunmin Jeongeum.” (2) Problems relating to native languages and non-native languages, and the formation of native languages. (1) The creation of Hangulin 15th century Korea, was not simply the birth of a new alphabet; it prompted a revolution in Korea’s modes of knowledge. This can be called the “Jeongeum Écriture Revolution.” Syllabically composed Hangul phonograms were a tetrachotomy, wherein syllables are indicated by 4 elements: initial + medial + final, and pitch accent. The Korean language is a language with extreme sound changes from the morphophonological viewpoint, and Hangulis an orthographic system for precisely portraying these changes. The “initialization of finals” is an important device for effecting such morphophonological changes. Even though this initialization of finals is a transformation at the level of syllabic structure, it is also crosses over with the level of phonological alternation in modern phonology. Almost the only device for countering this initialization of finals is /n/ epenthesis. The morphology and Gestalt of Hangulprompted a revolutionary shift toward aesthetics and aesthetic awareness of the dynasty, exemplified by the aesthetics of calligraphy. On this point, the creation of Hangul can be regarded as the “Jeongeum Gestalt Revolution.” Problems relating to Hangul and the “Hunmin Jeongeum” can be an important answer to the question “Why the Korean Language?” (2) In general, a native language is an invaluable thing for all individuals. A native language cannot be replaced, but it can be switched for a child. It is possible for a native language to be lost. Language does not just connect people together, it also breaks them apart. The interaction of a person with other people through language is truly a repetition of the act of learning= teaching a language. A native language is the language which lives inside an individual through the ceaseless repetition of this act. All the languages which a person hears when they are young are languages which could have been their native language. The languages of other people are languages which might have been their native language, i.e. they are another native language. This is the real reason for learning a language. Language education must be regarded as the primordial act of simultaneously looking at oneself and others as a species being, not just an activity driven by language’s use as a tool. 본고는 한국어 비모어 화자가 한국어를 배우는 의미를 묻고, 또한 사람이 자신의 모어(native language)가 아닌 언어를 배우는 것에 깊은 <근거>(reasons)가 있다고 한다면 그러한 <근거>는 어디에 존재하는가에 대하여 고찰한 것이다. 본고는 다음 두 가지 문제에 주목한다: (1) 한글이라는 문자 시스템과 『훈민정음』이라는 서적을 둘러싼 제문제. 이 제문제는, <왜 한국어인가>라는 물음에 대한 중요한 해답이 될 수 있는 것이다. (2) 모어와 비모어, 모어 형성을 둘러싼 제문제. 일반적으로 모어는 모든 개인에게 있어서 더할 나위 없이 소중한 존재이다. 어릴 적 들려왔던 모든 언어는 그 어느 것도 자신의 모어일 수 있었던 언어이다. 타자의 언어라는 것은 모어일 수도 있었던 언어, 이를테면 또 다른 하나의 모어이다. 언어를 배우는 근거는 바로 여기에 존재한다. 언어 교육은, 언어를 배운다는 것을 단순히 <도구로서의 언어>가 아니라, <유적 존재>(Gattungswesen; a species being)로서의 자신과 타자를 동시에 바라보는 근원적인 영위로서 정립시킬 수 있다.
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한글의 탄생과 불교사상의 언어 - 언어존재론적인 시좌(視座)에서 -
노마히데키 ( Hideki Noma ) 연세대학교 언어정보연구원(구 연세대학교 언어정보개발원) 2016 언어사실과 관점 Vol.39 No.-
Did the Buddha write? Actually, the Buddha spoke. Buddhist thoughts first appeared in the aural world as spoken language. Thoughts in the aural world do not extend beyond the immediate spatio-temporal domain of spoken language. Over time, Buddhist thoughts took shape in the world of light as written language, through the languages of Sanskrit and Pali. In doing so, they went beyond the domain of spoken language to enter new linguistic fields beyond spatio-temporal limitations. The written language of Buddhist thoughts was translated further into the Chinese language, through which it reached the sphere of the Korean language. In the Korean language sphere, the language of classical Chinese translations of the Buddhist scriptures was not the mother tongue but a learned tongue mastered through diligent study. For this reason, the classical Chinese translations of the Buddhist scriptures required a mentor or teacher at all times, so that the written language in classical Chinese effectively did not extend beyond the domain of the spoken language in the form of the mystic rites spoken by the mentor or teacher. The appearance in the 15thcentury of Hunmin Jeongeum, a system of tetrachotomy that broke down a single syllable of spoken language into the four elements of an initial consonant, medial vowel, final consonant, and pitch accent and synthesized these through written characters, freed Buddhist thoughts into the aural world of people`s mother tongue. Volumes of Buddhist thoughts, beginning with Eonhae, or Korean translations from Chinese texts, represented the first instance in the Korean language sphere of those thoughts entering linguistic fields as written language spatio-temporally separate from the current time and place. While use of Chinese characters introduced to Buddhist thoughts ideographic and logographic redundancies not present in phonographic writing systems such as the Siddham script, Hangul filtered out and eliminated these redundancies. This paper illuminates, from micro, macro, and dual perspectives, just what took place in the linguistic fields of written language discussing Buddhist thoughts.
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일본 텔레비전 방송과 WEB를 통한 한국어 교육의 시도
노마히데키 중국한국(조선)어교육연구학회 2006 한국(조선)어교육연구 Vol.4 No.-
本文介紹日本的電視敎育及對WEB基礎敎育的嘗試, 以對在韓國語敎育中,今后將會發展擴大的電視敎育, WEB基礎敎育的幇助爲目的。 本文着重論述日本的公共廣播NHK(日本廣播協會)電視的``韓國語講座``的嘗試。 幷論及將17種語言的幷進學習變爲現實的東京外國語大學WEB網站TUFS語言系數的嘗試。
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노마히데키(Noma Hideki ) 국제한국어교육학회 2003 한국어 교육 Vol.14 No.2
The aim of this paper is to survey Korean language education and studies of Korean language at universities and graduate schools in Japan and to discuss some related problems. Section II outlines the present situation of Korean language education in Japanese universities. It has become very common for students to learn Korean in Japanese universities. Section III considers education and studies of Korean language in graduate schools focusing on the case of Tokyo University of Foreign Studies. What is the most important under the present circumstances is to produce creative specialist for the Korean teaching and research professions. In order to solve this problem, it is necessary to strengthen the postgraduate education.
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