• Journal of International Area Studies (JIAS)
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• v.14 no.3
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• pp.135-156
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• 2010

While there are a few ways of giving meanings to the term, "Altai" ranging from a language family to a national residing around the Altai Mountains in Russian Federation, and to the people speaking the language or the whole area where they live, there have been controversial debates whether it is a meaningful categorization. This paper argues that the basic cause lying beneath the controversies is the underdevelopment of the subject that identifies itself as a representative of the whole area where the Altaic language family is spoken. It might be true, as some Korean and Russian scholars insist, that what deserves to be called Altaic culture (or civilization) has provided a common culture and mutual interactions with the people. However, the Altaic people failed to constitute themselves as a meaningful modern group, that is a nation, and they did not fully develop national consciousness, As a result, although their way of life may be regarded as an origin of various cultures across North-East Asia, Altaic culture is not sufficient to give a momentum to claim for cultural initiative in the region. This comes at least partly from the reconfiguration of ethnic identity through a Soviet type of modernization and its geopolitical situation surrounded by super-powers such as China and Russia, as well as belated import of religions such as Buddhism and Christianity. From a wide perspective, the trouble about delimiting an area is not unique in Altai, but universally found in anywhere, as far as area studies are concerned. The delimitation of an area is not a natural outcome of physical environment but an artificial production of how cultural-political relationships have been distributed. Therefore, while the case of Alai has its own specificities, its implications that a national or regional boundary in area studies should not be taken for granted may be applied to other areas.

• Russian Language and Literature
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• no.67
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• pp.155-173
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• 2019

After the October Revolution, the Soviet Union created a theory of creating letters for people who did not have scripts, and the task of applying this theory to the actuality emerged. As a result of this activity, the number of languages that have obtained the scripts exceeds the number of scripts created throughout Europe. At that time, most of the people of the Soviet republics spoke only mother tongue, and it had only oral form. In the shortest time, a scripts system for the Soviet people's mother tongue was to be created to approach and educate a large number of people to the achievements of international science and culture. At that time, Russians, Ukrainians, Georgians, and Armenians had developed and had a script system that fit their language. The languages of Tatars, Kazakhs, Kyrgyzs, Uzbeks, Turkmen, Tajiks and Azerbaizans had not well suited to Turkic languages, based on Arabic characters reflecting Semitic characteristics. For some minorities such as the Yakuts and the Chubashians, the Cyrillic-based notation had already been established before the revolution, but about 50 peoples, especially all northern peoples, had no scripts. As we see above, not only peoples who did not have not scripts before the revolution, but also scripts for all ethnic groups of the Soviet Union, which had previously been based on Latin, Arab or Jewish scripts, were created to access and educated large numbers of people within the shortest time to the achievements of world science and culture. The principle of markings for the people without the Soviet Union was to represent the unique notes of the ethnic languages by considering the unique phonetic components of the ethnic language as much as possible while observing the unity required for the Soviet ethnic characters, approaching the actual literary language and actually creating supplementary letters.

• International Journal of Advanced Culture Technology
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• v.6 no.4
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• pp.12-19
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• 2018

This article aims to discuss the transition of the Kazakh writing system from Cyrillic to Latin. First, the study investigates the relationship between the Kazakh Cyrillic alphabet and phonology, in order to linguistically evaluate the efficiency of the writing system. Second, the process of determining the Kazakh Latin alphabet is discussed in terms of the Kazakh phonological system. Third, the factors that determined the Latin alphabet of Kazakh language are analyzed. In Kazakh, the phonemic system is subject to controversy among linguists, but it can be said that the phonological system basically follows the one-to-one correspondence to the Russian and Kazakh phonemes. As for the depth of orthographies, Kazakh Cyrillic writing system is not based on the shallow orthographies, so it incorporates morphophonemic information to make skilled readers understand easier. The political and social aspects are considered as a cause of the alphabet change. Although there are studies suggesting the conversion of the writing system is caused by the extrinsic factors rather than the intrinsic factors, the five criteria of Smalley (1964), which compromise the intrinsic and extrinsic factors, are also persuasive. The five factors are 1) Maximum motivation for the learner, 2) Maximum representation of speech, 3) Maximum ease of learning, 4) Maximum transfer, 5) Maximum ease of reproduction.

• International Journal of Computer Science & Network Security
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• v.22 no.5
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• pp.163-167
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• 2022

The article explores linguo-stylistic influence markers in essayistic texts. The novelty of this investigation is provided by its perspective. Essayism is looked at as a style of thinking and writing and studied as a holistic philosophical and cultural phenomenon, as a revalent form of comprehension of reality that features non-lasting author's judgements and enhancement of the author's voice in the text. Based on the texts by V. Rosanov, G.K. Chesterton, and D. Dontsov, the remarkable English, Russian, and Ukrainian essay-writers of the first party of the 20th century, the article tracks the typical ontological-and-existentialist correlation at the content, stylistic, and semantic levels. It is observed in terms of the ideas presented in the texts of these publicists and the lexicostylistic markers of the influence on the reader that enable these ideas to implement. The explored poetic syntax, key lexemes, dialogueness, intonational melodics, specific language, free associations, aphoristic nature, verbalization of emotions and feeling in the psycholinguistic form of their expression, stress, heroic elevation, metaphors and evaluative linguistic units in the ontological-and-existentialist aspects contribute to extremely delicate and demanding nature of the essayistic style. They create a "lacework" of unpredictable properties, intellectual illumination, unexpected similarity, metaphorical freshness, sudden discoveries, unmotivated unities.

• Communications of the Korean Institute of Information Scientists and Engineers
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• v.1 no.1
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• pp.57-63
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• 1983

여러 분야에서 computer의 이용이 활발해짐에 따라 computer에 대한 올 바른 이해와 일반이 널리 이용할 수 있는 편리한 사용법의 연구를 필요로 하여 본 연구소 전자계산실에서는 computer언어의 한글화를 착한하여 Automatic Language Translation과 이를 활용한 한글 program의 일반화를 시도하여 보았 다. computer에 의한 번역은 1950년부터 연구의 대상이 되어 1960년 Harvard 대 학의 Oettinger교수 team에 의한 Russian$\longrightarrow$English 번역을 계기로 현재 각 국에 서 활발히 연구 개발 중인 테-마이다. 특히 개발 도상에 있는 우리나라로써는 이 과제를 해결하여 선진국의 기술정보, 학술 논문, 참고 서적 등을 어학능력에 구애 됨이 없이, 광범위하게 접할 수 있게 된다면 국가적인 발전에 기여할 수 있음은 물론 교육적인 견지에서도 다대한 역할을 할 수 있을 것이다. 언어는 특수한 지 역의 환경과 공동 관심속에서 고래의 뿌리깊은 전통과 관습으로 계승되어온 의사 전달의 매개체로써 특종의 適否에 대한 외적 조건을 만족시켜야 한다는 점이 분 명하여 생성된 문장들이 그 언어를 사용하는 토박이에게 충분히 용납되어야 한다 는 점에서 한 언어를 다른 언어로 번역하는데는 허다한 난점이라는 가정하에 무 한수의 문장을 만들어 낼 수 있다는 가능성을 가진 것으로 일종의 반복 장치를 가지게 되면 무한수의 문장을 생성할 수 있다는 이론을 근거로 한글 program, 한 영 번역 및 영한 번역의 실험 작업 단계에서 그 중간 과정을 소개해 본다.

• Acta Via Serica
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• v.5 no.1
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• pp.87-120
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• 2020

This article introduces the texts of Manchu shamanistic prayers recorded in a manuscript by Sergei A. Polevoi, a Russian and an American Sinologist from the first part of the twentieth century. The Manchu original text of these prayers (but not the Polevoi's variant) was recently published by Ye (2018), which, however lacks detailed linguistic analysis. Polevoi's texts are in the slightly outdated romanization of Manchu with no linguistic analysis, translation, and commentary that are provided below by the author. While this publication will be of minor interest to the specialists on Manchu shamanism, it would be important to linguists specializing in the Manchu and Tungusic languages and philology, as the text reflects in all probability the eighteenth century Manchu preserved in romanization, and, therefore priceless for the linguistic analysis.

• Annual Conference of KIPS
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• 2023.11a
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• pp.916-917
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• 2023

본 연구는 사용자의 음성 패턴 분석과 텍스트 분류를 중심으로 이루어지는 한국어 감정 인식 작업을 개선하기 위해 Macaron Net 텍스트 모델의 결과와 MFCC 음성 모델의 결과 가중치 합을 분류하여 최종 감정을 판단하는 기존 82.9%였던 정확도를 텍스트 모델 기준 87.0%, Multi-Modal 모델 기준 88.0%로 개선한 모델을 제안한다. 해당 모델을 우울증 예방 플랫폼의 핵심 모델에 탑재하여 covid-19 팬데믹 이후 사회의 문제점으로 부상한 우울증 문제 해소에 기여 하고자 한다.

• Russian Language and Literature
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• no.65
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• pp.109-128
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• 2019

The purpose of this paper is to compare the empathy of Dostoevsky 's novel 『Idiot』 and Tolstoy' s novel 『Resurrection』. The empathy can be seen not only in the emotional dimension, but also in the cognitive and the will dimension. Myshkin was emotional, lacking reflection and moral standards. He sympathized with almost all characters, but his empathy could not stop heroine's death. On the other hand, the empathy of Nekhliudov and Katiusha is not limited to the relationship of two people and it is gradually expanded by sympathy with others. His empathy develops with compassion and love for others through reflection on oneself. Thus, while the empathy of Myshkin is a passive level of empathy, Nekhliudov's empathy is an active level of empathy

• Russian Language and Literature
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• no.64
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• pp.123-156
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• 2019

Корейско-российский обмен классической музыкой, начавшийся в 1988 году, стал событием, при котором корейская музыка претерпела существенные изменения. С тех пор количество выступлений иностранных трупп возросло более чем вдвое, а с 2000-х годов свыше десяти и иностранных организаций ежегодно встречаются с корейскими зрителями. Активность российских организаций очень заметна, так как около половины из обшего числа организаций приходится на российские группы. Кроме того, даже учитывая влияние качественного развития корейской классической музыки, российские организации представили свои произведения, которые до этого времени не были достаточно освещены внути страны, что дало возможность испытать больше разнообразных музыкальных красок в корейских музыкальных кругах, в котором доминировала европейская музыка. Таким образом, в данной статье рассматриваются история и ход развития обмена классической музыкой между Кореей и Россией, а также исследуются возникающие при этом проблемы. Данный анализ необходим для изучения различных вопросов, которые должны быть рассмотрены с целью осуществления налаженного культурно-художественного обмена между двумя странами в будущем, а также для того, чтобы наши музыкальные круги открыли эпоху "К-Классика" в более подлинном смысле.

• Russian Language and Literature
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• no.66
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• pp.7-27
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• 2019

This paper studies how Eastern Slavic mythology is reflected in "The Eve of Ivan Kupala". The various motifs of Eastern Slavic mythology from end of 18th century to early 19th century appear in literature in various ways. Nikolai Gogol also reflects Eastern Slavic mythology in his works. Myths related to Kupalo, the protagonist in Kupala Night are closely connected to the works of Nikolai Gogol, gaining a new aesthetic function to act as artistic text. Kupala is connected to Petro, Kostroma to Pidorka, and Shirin to Vasavruk. The myth of the bracken flower, which is told that it blossoms on the eve of Kupala Night, is depicted in a lively manner in the literature. In addition, the belief in the myth that snapping the bracken flower brings treasure is connected to Russian religious and political beliefs, foretelling the destruction of Petro. The treasure obtained by owning the bracken flower, or klad, has also been passed down in various ways in the Eastern Slavic mythology. Nikolai Gogol allocates different materials on klad throughout his literature, describing the process of Petro finding the treasure in a more exciting manner. Through Pidorka's brother Ivasi, Gogol follows the Eastern Slavic motif that only the one with a pure soul can win the treasure. In addition, as Gogol's religious and moral perspective on gold and silver treasures was negative, Ivasi's death was inevitable. Adding religious meaning to the names of the characters in Gogol's work seems to be to add Russia's religious and political view on Eastern Slavic mythology. Ivasi is connected to Ivan, Pidorka to Pedora, and Petro to Peter. Gogol selected the religious meaning and the relationship among Ivan, Peter, and Pedora as the main theme of The Eve of Ivan Kupala and gained a new literary meaning by combining the characters of Eastern Slavic mythology with various motifs.