Blogs

Some common goals in my Korena with my language partner are very similar to mine, which I will explain in the following paragraph. Right now, I am still mastering my skill of putting sentences together with a subject, object, and a verb. I keep confusing the structure of the way that Korean sentence formation is different with subject, object, verb; whereas English goes subject, verb, object. I still manage to make multiple pauses and think through the sentence structure, vocabulary, pronouns, and grammar endings. I was also given an addition to the vocabulary list of verbs from my last lesson and I have been incorporating those new words with my current practice of sentences. I did learn that there are Korean verb conjugations, but they can be very complicated. I don’t think I’ll get to that level of Korean by the end of the semester. I still hope to be able to comprehend more Korean at a quicker pace without having to ponder the placement, pronunciation, and vocabulary words.

I have chosen to stick with my strategy. I mentioned earlier that I was creating a set with blanks where I could fill in the parts of speech I need. Right now I have created a box of pronouns. However I must now add my new vocabulary to further expound upon my learning. I think that my learning strategy personally works for me and the way that I have learned Spanish. However I do not practice Korean enough outside of my lessons to build my fluency and knowledge as fast as I had hoped. I do tend to forget about the  이다 ending to make sentences statements. My dislike towards this aspect of Korean remains since again we do not have this in English. I have not yet learned any more endings for other types of sentences like questions or exclamation and other inflections/tones

I believe that my learning strategies work for me and my pace. A way that I could build on my strategy is my trying to take my initiative outside of class and the learning sessions and utilizing it when I can in my daily life. I should try to identify my Korean vocabulary in real life and then create sentences where is it appropriate to dictate what is happening in Korean. I do need to catch up on my Korean Bilingual shows. I had sadly fallen behind in that. I believe that I’m falling behind because these programs intended for people much younger than me makes its extremely difficult to pay attention since I just get bored covering very simple non-complex topics that fail to pique my interest. I would watch the more complex korean culture media, but it all just goes so fast that I can hardly absorb it. I intend to start watching Korean programs on netflix at a .75 speed where I will be able to identify the words while paying attention to an interesting plot. I also need to practice my writing skills more as well. In the beginning of my Korean, I was very familiar with all the letters/characters. However, my slowdown in Korean learning is making it again more difficult to retain approximately half the Korean I have learned. I need to practice my characters more before the Semester picks up more during Finals.

I currently have no revisions in my learning goals stated above which is just to learn to quickly form simple sentences with my new vocab. Earlier I expressed regret for not having tried to absorb more Korean or carry on my learning more outside my lessons, but I understand that it will take more time to be at the level of where I am in spanish. I intend to utilize the Talk to Me in Korean website, since the global studio has a one year subscription, during my winter break and hopefully during my time in France/summer. I would like something to interest me when I do not have other academic obligations, so I will most likely practice in the summer and I will come back a better speaker and writer.

My language partner and I have been diving into the differences between spoken and written Korean. Just like English, most people don't speak in the format of written Korean, as written language tends to be extensive, formal, and awkward. However, in Korean the form of the words alter slightly depending on it being spoken or written, so I need to put more attention into the details when writing a phrase/word that I'm accustomed to speaking one way. I've noticed the difference a lot more when reading news article and such, as they are far more formal than the average piece of writing. After reading an article, I talk to my partner about it, summarizing the article, but also in the process of doing so I'm able to hear myself and my partner, discerning the differences between spoken and written Korean. Other times, I do the reverse - talk and record a few sentences/paragraphs to my partner, then try to write it down in its more formal counterpart.

Overall, I think this practice has helped me improve my writing more than I initially thought it would, which is great. I'm going to continue this with my partner and keep my eyes open for new practices.

"The Vegetarian" by Han Kang holds profound relevance to both Korean culture and international audiences. The novel addresses the societal norms surrounding diet, particularly the strong cultural emphasis on meat consumption. Yeong-hye's(main character decision to become a vegetarian is not merely a personal dietary choice; it becomes a symbolic act of rebellion against the societal expectations that dictate conformity. Korean cuisine is notably meat-centric, and the act of rejecting this cultural norm serves as a metaphor for resisting conformity in broader aspects of life. Han Kang uses this narrative to explore the tension between individual agency and societal expectations, shedding light on the struggles individuals face when challenging established cultural norms.  At its core, the novel reflects the societal pressures and expectations placed on individuals in South Korea, where conformity and adherence to tradition often hold significant weight.

Moreover, "The Vegetarian" examines the traditional gender roles and patriarchal structures that permeate Korean society. Yeong-hye's rebellion against societal expectations is particularly evident in the context of gender, as women are often burdened with societal norms and expectations regarding their appearance, behavior, and roles within the family. Her decision to break free from these constraints challenges the traditional Korean concept of the "good wife" and the societal pressure on women to conform to predetermined roles. The novel's exploration of mental health and the stigma surrounding it is also relevant in the Korean cultural context, as well as Asian culture.. Mental health issues have historically carried a significant social stigma in South Korea, making discussions around them challenging, people have been dismissed or minimalized for. Yeong-hye's descent into mental illness and her family's inability to comprehend or address her struggles reflect broader societal challenges in acknowledging and addressing mental health issues. By portraying the impact of mental health on individuals and families, Han Kang contributes to an important conversation within Korean culture about destigmatizing mental health struggles and fostering empathy and understanding.

Internationally, "The Vegetarian" has resonated for its universal themes, providing a lens through which readers from diverse cultural backgrounds can explore the complexities of individual agency, societal expectations, and the consequences of rebellion. The novel's success on the global stage, including winning the Man Booker International Prize, underscores its ability to transcend cultures. The universality of its themes allows international audiences to connect with the characters' emotional struggles and the broader societal commentary.

Furthermore, the novel's narrative structure, with three distinct perspectives, mirrors the complexity and interconnectedness of human relationships. This narrative technique, combined with Han Kang's evocative prose, contributes to the novel's accessibility and appeal to a global readership. The themes of identity, autonomy, and societal constraints depicted in "The Vegetarian" resonate universally, sparking discussions about cultural expectations, individual autonomy, and the impact of societal norms on mental well-being.

Overall, "The Vegetarian" is relevant to Korean culture for its exploration of societal expectations, gender roles, and mental health within the specific context of South Korea. Simultaneously, its universal themes and narrative depth have allowed it to captivate international audiences, sparking discussions about individual autonomy, societal expectations, and the human experience across cultural boundaries. Han Kang's storytelling elevated "The Vegetarian" to a work that transcends cultural specificity, inviting readers worldwide to contemplate the complexities of societal norms and personal autonomy.

"Parasite," directed by Bong Joon-ho, stands as a groundbreaking and iconic film in Korean culture, capturing the attention of global audiences with its compelling narrative and social commentary. Its relevance and iconic status within Korean culture can be explored through its exploration of social issues, its impact on Korean cinema, and the universal themes that resonate across cultural boundaries. At its core, "Parasite" explores the stark realities of social inequality and class divisions, addressing issues prevalent in Korean society. The film follows the Kim family, who infiltrate the affluent Park household by posing as skilled workers. The two family dynamics highlight the societal differences among the poor and the ultra-wealthy and examines the consequences of economic disparity in Korean society. Korea's rapid economic development, often referred to as the "Miracle on the Han River," has resulted in a multi-layered social landscape. "Parasite" reflects the tensions arising from this economic growth, highlighting the gap between the rich and poor. This exploration of class struggle and the dynamics between the privileged and the marginalized is a familiar concept for Korean audiences about the nuances of societal hierarchies.

The film's iconic status is also underscored by its historic achievements on the global stage. Winning the Palme d'Or at the Cannes Film Festival in 2019, "Parasite" became the first South Korean film to receive this prestigious award. This recognition not only elevated Bong Joon-ho's stature as a director but also brought international attention to the excellence of Korean cinema. It also earned an Academy Award for best film, which is a milestone since it was the first international film to do so. The film's success broke down barriers and opened doors for Korean films to reach broader audiences worldwide. This also has spurred more globalization of Korean culture and productions. This innovative approach to storytelling contributes to the film's iconic status within Korean cinema, inspiring a new wave of creativity and experimentation among filmmakers. The success of "Parasite" has reshaped global perceptions of Korean cinema, reinforcing its ability to produce films that transcend cultural boundaries and resonate with diverse audiences.

Beyond its social and cinematic impact, "Parasite" explores universal themes: human nature, morality, and the consequences of unchecked ambition. The Kim family's desperate pursuit of upward mobility and the Park family's obliviousness to their struggles serve as allegorical representations of broader societal issues, making the film accessible and thought-provoking for viewers worldwide. The symbolism demonstrated throughout "Parasite" adds layers of complexity to its narrative. The film employs various types of metaphors to reinforce its exploration of social hierarchy. The contrast between the semi-basement dwelling of the Kim family and the luxurious modern mansion of the Park family becomes a powerful visual representation of class disparity. 

In conclusion, "Parasite" is not only relevant, ground breaking, and universal, but also iconic in Korean culture for its exploration of social issues, and its impact on the trajectory of Korean cinema. The film's success demonstrates the power of storytelling to bridge cultural gaps, fostering a deeper understanding of the complexities of Korean society while engaging foreign viewers. Bong Joon-ho's creation has solidified its place in the annals of cinematic history and advancing the future of Korean filmmaking.

If I were given the opportunity to study the Korean language and culture, first I would start with the establishment of the actual territory. Perhaps the origins of the people of the first Korean resemblance of a country can explain the influences of external factors, such as Hanja, throughout the history of Korea. From the origin, the evolution and change of the culture and language can then be studied. The Korean spoken language has existed for a long time while the use of Hanja (Chinese characters) were used for writing. How the spoken language came to be could also be an interesting topic. Then of course, is the creation of the Korean written language (Hangul). Over time, the written and spoken language have changed greatly over time. Looking at how the speech of those from the Joseon dynasty versus people right now have changed would be interesting to see. Especially, after the colonization of Korea by the Japanese. A lot of words in Korean are very similar, if not identical, to the Japanese counterpart. Furthermore, is the use of English words in Korean. The large influence of English on Korean is no secret, especially since almost half of the words that modern Koreans use are basically direct English translations. Why this happened can also be looked into more deeply to see the underlying causes. Then there are also words taken from other languages, such as Portuguse for bread and German for part-time job. What could’ve caused these incorporations into the Korean language, and why are words from these foreign languages used over the actual pure Korean language.

"Please Look After Mom" by Shin Kyung-sook holds profound cultural relevance in Korean society, resonating with readers and earning its status as an iconic work. It has established significance through exploration of familial relationships, societal expectations, and the evolving dynamics of traditional roles within the context of Korean culture. 

The Confucian Values which are prevalent in Korean culture which encourages traditional family roles and being good citizens and family members. For example, being obedient, supportive, showing respect, and carrying the family’s honor with pride by having good roles and producing descendants. However, these tradition values are challenged when placed in the setting of a modernizing society and significant cultural shifts and shocks.

One key element contributing to the book's cultural impact is its portrayal of the sacrificial nature of motherhood. In Korean culture, mothers often play a central role in the family, serving as anchors and providers of unconditional love. "Please Look After Mom" highlights the often-underappreciated and hidden sacrifices made by mothers in the pursuit of raising and sustaining their families for whatever environment they are in. This theme is relatable  with many readers who see reflections of their own familial experiences, fostering a sense of collective identity and shared cultural understanding.

The novel also addresses the concept of 'han,' a term deeply embedded in Korean culture that encapsulates a complex mix of sorrow, resentment, and unspoken emotions. Through the characters and their narratives, Shin Kyung-sook skillfully integrates  'han,' into the lives of the characters and tying it with the sacrifice of motherhood allowing readers to connect with the emotional struggles faced by the family. This resonant exploration of 'han' contributes to the novel's iconic status as it encapsulates a sentiment that is both distinctly Korean and universally relatable.

Furthermore, "Please Look After Mom" serves as a cultural mirror reflecting changing gender roles and expectations in South Korea. As the story unfolds through the perspectives of different family members, it highlights the challenges faced by women in balancing traditional roles with the demands of modern life. 

The novel invites readers to reflect on societal expectations placed on mothers and the complexities of navigating these expectations in a rapidly evolving cultural landscape. The international success of the novel has played a crucial role in elevating Korean literature on the global stage. It is also part of the Hallyu(or Korean culture wave) and globalizations. It has become a bridge for cross-cultural understanding, allowing readers from diverse backgrounds to engage with and appreciate the intricacies of Korean family life. The novel's translations have facilitated a broader conversation about universal themes of love, loss, and the search for identity, making it an ambassador of Korean literature to the world.

In conclusion, "Please Look After Mom" remains as an iconic literature production worthy of being an “artifact” in Korean culture due to its exploration of deeply ingrained societal values, its reflection of the evolving roles within families, and its portrayal of the complexities of motherhood. Through its universal themes and emotionally resonant storytelling, the novel has left a lasting effect, inviting readers to contemplate the essence of family, culture, and the human experience.

Right now, I am learning how to put sentences together with a subject, object, and a verb. I think it's very interesting right now since they have a different order of how to structure the sentence. because they go subject, object, verb;  where English goes subject, verb, object. I think it's quite interesting how I must switch the order of the words around  since it's not what I'm used to. I  keep forgetting that I must switch the order of my words. I was also given a vocabulary list of verbs and pronouns. With this new vocabulary list, I'm trying To learn it the same way that I learned how to start off Spanish sentences. I've done this by creating a chart and my mind with designated spots for the pronouns and the verb as well as what endings to put on after connecting the verb with a pronoun. Another aspect of the Korean Language that I found interesting was that there are no conjugations. You just put the verb after the subject or object and it will make sense. Translating this in my mind as I mentioned sounds like broken english from Korean, so it is taking me time to get accustomed.By the end of this week and a half, I will be able to coherently form sentences without pauses using the correct sentence structure. I also hope to be able to read and write more quickly without having to think about what goes where too hard.

A strategy I mentioned earlier was creating like a set with blanks where I could fill in the parts of speech I need. Right now i have created a box of pronouns

I would then add a verb into this and an ending of a sentence to make it a statement: 이다. Apparently sentences that are not just statements have different endings. I have not gotten to that point in my studies. I would say that my strategy is effective since this is how I quickly learned to put simple sentences in Spanish together.

I will utilize what vocabulary I have already learned and then practice my sentence structure but using those specific words so that I can practice more sentences outside of that specific lesson and gain a wider range of sentences to create variations.

I believe that my learning strategies work for me and my pace. A way that I could build on my strategy is my trying to take my initiative outside of class and the learning sessions and utilizing it when I can in my daily life. I should try to identify my Korean vocabulary in real life and then create sentences where is it appropriate to dictate what is happening in Korean.

I was not the most enthusiastic when I had to learn about 이다. Apparently there are different kinds of sentence endings for like exclamations and questions, the ending gives the statement a tone/connotation. I don’t like this aspect of Korean since we do not have the same system in english. I realized that I would have to learn a whole set of endings to be able to understand more than just statements and there would be a lot more effort required to understand Korean. 

I currently have no revisions in my learning goals stated above which is just to learn to quickly form simple sentences. Given that I’m near the end of my learning, I wish That I had tried to absorb more Korean, but I understand that it will take more time to be at the level of where I am in Spanish.

Currently, the task that I am working on is to improve my knowledge of sociocultural aspects of Korea to supplement my language learning process. I wanted to do this in order to gain a deeper understanding of Korean spoken language such as where certain words and phrases came from, what to say in certain social situations, and how tone and emotion in speech can impact the meaning of the spoken message. I have been doing this by watching Korean news channels like KBS and NBC. These news channels feature stories on current political events, national holidays, and interviews with civilians which I find to be helpful in learning more about modern Korea and how people speak and interact with one another.

I also have been asking other native Korean speakers about modern Korean culture such as my language partner at the University of Richmond, my sister, members of my extended family who currently live in Korea, and members of the Korean church that I attend. Through this I have learned a lot about formal vs. informal speech in certain situations, mannerisms that must accompany speech such as varying levels of eye contact, bowing, and gesturing depending on who I am speaking to. I also recently got to go to a family friend’s wedding where many traditional Korean wedding customs were present. The vows and certain parts of the ceremony were spoken in Korean and contained vocabulary that I was unfamiliar with at the moment, but I later searched it up and wrote one of my cultural journals about these terms like “paebaek.” 

Other resources I used were watching entertainment TV shows on Korean broadcasting channels like KBC and NBC that often feature people in ordinary life such as a grandmother living alone in the countryside or an accountant living in the heart of Seoul. Listening to these broadcasts have helped give me much more exposure to different types of Korean dialects as well, such as the Busan and Jeju dialects versus Seoul dialect. I have also been using a lot of phrases and words that I hear from these broadcasts when meeting with my language partner to see if I can use them correctly. This has helped these words and phrases to gain more permanence in my mind so I don’t forget them as soon as the show is over.

I will further build upon the cultural and current events exposure that I am gaining right now by including them in my conversations. Going forward, I hope to talk about important and relevant  topics in Korea such as current events, politics, and social issues to take my conversational Korean up a notch from simply talking about how my day was. I think that by adding new conversation topics to my learning plan I am able to grow more advanced in both my understanding of Korean as well as my speech. 

I still don’t feel very comfortable speaking solely Korean for a long period of time as it feels like my brain is working overtime, but I hope through more varied types of practice, I will grow more comfortable with speaking Korean.

Traditional Korean Wedding Customs

Korean weddings are very unique and have proceedings rooted in tradition and Confucian principles. Recently, more Korean weddings have included modern western wedding customs like having a bridal party or wearing white, westernized wedding dresses as we would see in America. Many Korean wedding traditions have also faded due to the fading prominence of arranged marriages in Korea. However, many weddings continue to incorporate tradition. 

In a traditional Korean wedding brides and grooms will wear hanbok which are traditional formal clothing that are made of silk and feature bright dyes and intricate embroidery. These clothes are long and flowy with many different layers. More specifically, the bride may wear red colors while the groom wears blue to symbolize unity and represent the two colors in the South Korean flag. 

Geese are a symbol for a long and happy marriage so the groom may give a wooden carved goose called “kireogi” (기러기) to the bride’s family during the ceremony. A table and two rugs will then be set for the bride and groom. Attendants wash the bride and groom’s hands to symbolize purification. Then, the bride will bow twice to the groom and the groom will bow once to the bride. This is followed by drinking wine from a copper cup to symbolize their relationship, or sip from two gourd halves connected by a thread to symbolize unity of the two people. 

One of the most important moments of the Korean wedding is called “paebaek” (폐백) which actually happens after the public ceremony. This practice truly shows how much importance Korean culture places on familial bonds. Paebaek is a ritual which represents the moment when the groom’s family welcomes the bride into their family and home. A key element of this ritual is that the bride and groom will sit on one side of a table laden with tea and a variety of traditional Korean foods like tea snacks, chestnuts, jujubes, and fruit. The groom’s parents will be on the other side of this table and accept the newlyweds who present a deep bow. The bride will offer a cup of rice wine to the groom’s father while the groom offers it to the mother. The parents will then give wisdom and advice to the newly married couple. A fun activity that happens after is when the parents toss a handful of chestnuts and jujubes at the couple. The couple will try to catch as many as they can in the skirt of the bride’s dress which signifies how many children they will have (chestnuts symbolize sons while jujubes represent daughters). Even in more modern and westernized Korean weddings, paebaek will be included as a way for the bride and groom’s families to give gifts and celebrate the new union.

In a more modern wedding, there will be both a western and traditional Korean processing where the bride and groom first wear western modern white dress and suits and have a typical western ceremony. However, the bride and groom will then change into hanbok and include elements such as the sharing of wine, bowing, and paebaek at the end of the ceremony. 

As Korean weddings continue to evolve, the delicate balance between tradition and modernity reflects the enduring commitment to honoring familial ties and cultural heritage.

Fall 2023 SDLC111

Cultural Post #3

국악 Gugak

David Kim

30262888

david.kim123@richmond.edu

Korean traditional music 국악 Gugak is a diverse and dynamic form of music that has its roots deeply embedded in Korea's cultural history. It encompasses a wide range of vocal and instrumental music, dance, and rituals.

During the Goryeo Dynasty, Gugak was divided into three categories. First, 아악 Aak, which originates from the Song Dynasty, was mainly used for rituals. Second, 당학 Dangak, which was already used, was commonly used for meetings with the king. Lastly, 향악 Hyangak, which was already used, was mainly used to learn Korean in informal settings. 

Gugak utilizes a variety of traditional instruments. 가야금 Gayageum is a traditional Korean zither with 12 strings. It can be plucked with fingers or with a small bamboo stick. 거문고 Geomungo is another type of zither, but it is larger and has six strings. It is played by plucking the strings with a bamboo stick, making deep and resonant sounds. 대금 Daegum is a large bamboo flute with a buzzing membrane that produces a unique sound. 해금 Haegum is a two-stringed fiddle played with a bow. It is well known for its thin and high sound. 아쟁 Ajaeng is a bowed string instrument with strings made of twisted silk, known for its distinctive resonant sound. 피리 Piri is a double-reed instrument that is similar to an oboe. It has a cylindrical bore and a metal mouthpiece. 장구 Janggu is a traditional double-headed drum shaped like a hourglass. It has a wooden body and two different-sized heads, producing both high and low sounds. 북 Buk is also a traditional Korean drum, usually played with a stick by one hand. It has a wooden frame and a leather head.  

Gugak often features distinct rhythms and scales that set it apart from other music. 장단 Jangdan refers to rhythmic patterns in Korean traditional music. These patterns are the rhythmic framework upon which the music is built. There are various jangdan patterns with their own unique feel and purpose. Some examples are 자진모리 장단 Jajinmori Jangdan, 굿거리장단 Gutgeori Jangdan, and 휘모리장단 Hwimori Jangdan. 악삭 Aksak is a type of irregular rhythm that is often found in gugak. It deviates from the regular meter found in many Western musical traditions. The use of aksak rhythms adds complexity and a sense of unpredictability to the music. 산조 Sanjo is a form of Korean traditional instrumental music characterized by solo performances. It often features complex rhythmic patterns that allow the performer to showcase their improvisational skills within a specific rhythmic framework. 평조 Pyeongjo is a traditional Korean mode or scale. It is similar to the Western major scale but has distinct intervals. The pyeongjo scale contributes to the bright and uplifting character. 향조 Hyangjo is another traditional mode that is similar to the Western minor scale but with unique intervals. It imparts a more contemplative and introspective quality to the music. 당악 음계 Dangak scales features complicated scales to contribute to the formal and ceremonial nature of formal music. 풍류 Pungnyu is a mode associated with folk music. It has a distinct and lively character, reflecting the celebratory and communal aspects of traditional Korean festivals and gatherings.

Institutions and musicians work to ensure that traditional music continues to thrive. Additionally, some contemporary artists incorporate elements of gugak into modern genres, creating a fusion of traditional and contemporary sounds.

https://encykorea.aks.ac.kr/Article/E0006374

http://www.sctoday.co.kr/news/articleView.html?idxno=4832

https://www.koreatravelpost.com/gugak-music/

가야금 Gayageum

거문고 Geomungo

대금 Daegum 

해금 Haegum

아쟁 Ajaeng

피리 Piri

장구 Janggu

북 Buk

Gugak performances: 

1 hour video of Gugak performance

https://www.youtube.com/watch?v=yNurZir22-o

Fall 2023 SDLC111

Monthly Language Learning Journal #3

David Kim

30262888

david.kim123@richmond.edu

For November, my language partner and I watched episode four and five of the Korean drama show “Mask Girl” on Netflix. Episode four “Kim Chun-ae” starts with Kim Chun-ae telling her story to Kim Kyung-ja. During high school, Kim Chun-ae’s first love was Buyong, a K-pop idol trainee. Buyong kept borrowing money from Kim Chun-ae, but did not give back any of the money. After Buyong debuted, Kim Chun-ae secretly heard that Buyong thought of her as his personal ATM. Kim Chun-ae got mad of her and uploaded his high school pictures of smoking, drinking, and inappropriately hanging out with his friends. This scene reminded me of episode three, when Ju Oh-nam sent a threatening email to Kim Mo-mi because he couldn’t hold his anger. I think these connections captures another important dark side of South Korea’s internet culture, 악플(Ak-peul) hate or mean comments. Some immature people leave hate comments even though the news is not yet true or proved wrong. There are also some young people who killed themselves because of hate comments. After getting plastic surgery, Kim Chun-ae bumps into Buyong, who has no job and is living a meaningless life. To support him, Kim Chun-ae works at a bar at night and becomes the most popular worker dancing and singing. She meets Kim Mo-mi there and gets close with her just like sisters. They both lived a lonely life and wanted to get prettier. To protect her, Kim Chun-ae lies to Kim Kyung-ja that she will try to find Kim Mo-mi. Kim Chun-ae was living with Kim Mo-mi and tells her to leave far away immediately. Kim Chun-ae tries to get her stuff at her house without getting caught by Buyong, but Buyong finds out that she was the one who ruined his life. Kim Chun-ae and Kim Mo-mi kill Buyong by suffocation and get away in a car with his dead body in the trunk. Kim Mo-mi reveals that she is pregnant. Even though it is Ju Oh-nam’s baby, she is going to raise her with love, telling her she is beautiful. Kim Kyung-ja caught up with them and killed Kim Chun-ae with her gun. Kim Kyung-ja gets stoned by Kim Chun-ae. Kim Mo-mi put the bodies all together in the car and dumped the car into the river. Mask Girl turned herself in. Episode four captured the dark reality in South Korea about unfair love relationships, working at night, telling bad things about a different person, and hate. I was impressed that it also showed how you can still find someone who will be on your side no matter what just like Kim Chun-ae. 

Episode five “Kim Mi-mo” is the story of Kim Mi-mo, the daughter of Kim Mo-mi and Ju Oh-nam. Mask Girl is sentenced to life imprisonment. Kim Mi-mo was raised by her grandmother, Kim Mo-mi’s mother. However, she realized that she was the daughter of Mask Girl. Wherever she moved, the rumor kept following her and she became antisocial and rebellious. She only had a good relationship with the old woman who sold tteokbokki. She finally made a friend at a new school. Her name was Ye-chun, but she lied to Kim Mi-mo to be close with her. She was raised in a peaceful family of parents and younger siblings, but told Kim Mi-mo that her father was alcoholic and was violent toward her mother and herself. The rumor about Mask Girl’s daughter also became a hot topic in Kim Mi-mo’s new school. Kim Mi-mo found out that Ye-chun was lying about her family. Episode five reminded me of episode one because of the rumors. Rumors influenced Kim Mi-mo in a bad way, even though she did nothing wrong. I think there is a connection between hate comments and rumors because internet rumors could affect a person’s life in a bad way through hate comments. I look forward to the next episodes about Kim Mi-mo and her relationships with her grandma, tteokbokki grandma, and her friend Ye-chun.

Fall 2023 SDLC111

Cultural Post #2

탈 Tal

David Kim

30262888

david.kim123@richmond.edu

Korean masks 탈 Tal are traditional masks with deep cultural and historical significance. These masks have been used for various purposes in Korean culture, including shamanistic rituals and theatrical performances. They come in a variety of styles and designs, each serving a specific purpose.

In traditional Korean shamanism, masks represent the connection with the spirit world. The masks were believed to serve as a conduit between the human and spirit worlds. Shamans, known as 무당 mudang or 무교 mugyo, would wear masks during ceremonies to embody the spirits they were invoking. The movements and dances performed while wearing the mask were considered a form of spiritual expression. They also believed to have the power to ward off evil spirits, bring blessings, and facilitate communication with ancestors or divine entities. Different masks were used for different purposes, depending on the nature of the ritual. The masks used in these rituals were not just decorative. They held significant spiritual meaning and symbolic significance. For example, masks might represent specific animals, mythical creatures, or deities. The choice of a particular mask would be based on the spiritual intent of the ritual. Overall, the ceremonial use of Korean masks reflects the multifaceted nature of Korean culture and its rituals and beliefs.

Tal were not limited to spiritual rituals. They were also used in festivals and celebrations. Certain festivals involved masked dances and processions, bringing communities together in a joyful manner. Tal masks are often integral to traditional Korean mask dances 탈춤 Tal-chum (Tal Dance) and plays 탈놀이 Tal-nori (Tal Play) that depict stories from folklore, mythology, and historical events. These performances serve as a means of storytelling, preserving cultural narratives, and passing down traditions from generation to generation. Tal performances often have an educational aspect, especially when they are used to retell historical events or convey moral lessons. Through the use of masks, performers can engage audiences in a visually captivating way, making the stories more accessible and memorable. Tal performances play a crucial role in preserving and promoting Korean cultural identity. By showcasing traditional art forms, including mask dances and plays, these performances contribute to the continuity of cultural practices and help maintain a sense of identity in a rapidly changing world. Tal combines entertainment, cultural preservation, education, and a celebration of identity, offering audiences a look into Korean traditions and artistic expression.

Tal are crafted using materials like wood, paper, and gesso (a type of plaster). Skilled artisans create intricate designs, and the masks are often painted in vibrant colors. There are various types of Korean masks, including 하회탈 Hahoe masks and 양주탈 Yangju masks. Hahoe masks, from the Hahoe village, are known for their realistic and expressive features. Artisans carefully carve and paint Tal, making each one as a unique work of art. Yangju masks, from the Yangju region, are commonly used with traditional mask dances and performances that have been passed down through generations.

If you have the chance to visit Korea, I hope you experience making your own Tal, wear different types of Tal, and watch a dance or a play using Tal. Tal is a unique cultural artifact that combines spiritual, cultural, and artistic aspects of Korea. 

https://encykorea.aks.ac.kr/Article/E0058798

https://www.antiquealive.com/Blogs/Korean_Mask.html

탈 Tal (Korean Masks)

하회탈 Hahoe masks

양주탈 Yangju masks

 탈춤 Tal-chum (Tal Dance)

탈놀이 Tal-nori (Tal Play)

The roots of Korean social culture can be attributed to its history of Buddhism and Confucianism principles. These Confucian principles can be seen manifested in the form of filial piety and age hierarchy with an emphasis on respect towards parents and elders and high importance in seniority. This is called “gong-gyeong” (공경) in korean and can be seen within families as younger generations are expected to speak in formal language and follow orders from elders. This concept was much more prominent in the past where children were expected to avoid eye contact, bow very deeply, and had a much more formal language towards elders. However, gong-gyeong is still seen today in daily settings. When greeting someone older, the younger person must bow and say hello formally (안녕하세요) without direct eye contact. At the dining table, you must let elders and seniors eat first, eat at the same speed as seniors, finish all food given, and leave only after the senior has left the table. If there is alcohol at the meal, younger people are expected to pour for elders and must turn their head away before drinking. Another common etiquette rule is to hand objects to seniors with either two hands or with the left hand supporting the right arm to show respect. 

Formal speech in itself takes place in the form of an inflectional morpheme where the formal morpheme “요” is often attached to the end of verbs. However, there are many different levels of formal speech in Korean including Hasoseo-che (하소서체) which is very formal and was often used in religious texts and towards royalty. The next level is Hasipsio-che (하십시오체) which is formally polite and is used between strangers or to customers. Haeyo-che (해요체) is casually polite and used between acquaintances and colleagues. The following levels Hao-che, Hage-che, Haera-che, and Hae-che go from casually polite to casually impolite with the lowest form being spoken to close friends. 

In schools, a high level of respect is also expected from students to their senior classmates and to teachers/professors. Gong-gyeong is also very prominent in the workplace with younger employees often taking on responsibilities belonging to senior employees. 

Aside from seniority hierarchies, Confucian principles also manifest in the form of collectivism and social harmony. In Korean workplaces and schools, there is a strong emphasis on teamwork, teambuilding activities, and social events. There is also a strong emphasis on family and adults tend to live with their parents or extended relatives even after graduation or marriage in order to care for them. Holidays are also typically spent with family as family takes priority. Geert Hofstede’s cultural dimensions theory actually ranked Korean very highly in the collectivism spectrum. This is thought to be from Confucianism as well as Korea’s difficult history resulting in a strong sense of nationalism and ability to band together in times of need.

Although concepts like collectivism and gong-gyeong were far more prominent in the past, much of Korea’s implicit social and etiquette culture is built upon these principles and continues to manifest in modern Korean culture.

https://geriatrics.stanford.edu/ethnomed/korean/assessment.html

https://www.britannica.com/place/South-Korea/Daily-life-and-social-customs

https://www.asianlanguageschool.com/korean-traditional-value-of-gong-gyeong/#:~:text=Gong%2Dgyeong%20is%20often%20expressed,them%20at%20an%20early%20age.

https://en.wikipedia.org/wiki/Korean_speech_levels

https://sites.gatech.edu/koreanmedia/digital-library-of-korean-culture-media/single-culture/#:~:text=Korea's%20Collectivist%20Mindset,world's%20most%20extreme%20collectivist%20cultures.

At this point in the semester, I had hoped to accomplish being able to hold a 1 hour conversation without using any english. I still have not been able to keep english entirely out of the conversation for such a long time but I have seen major improvements in my pronunciation, sentence creation, and vocabulary. There are a lot less pauses in the conversation as I am starting to memorize the words and phrases I have been learning with my language partner. Apart from speaking, I am also learning a lot of phrases and relevant vocabulary by listening to Korean news on youtube and current events podcasts. 

Now that I am meeting my language partner more often and I am also calling family members and trying to communicate entirely in Korean, I’ve seen a big jump in growth in my speech fluency. Since I have been studying the IPA phonetics of Korean and been listening to more native speakers, my pronunciation has also improved a lot since I started. 

I am also interested in learning more about Korean culture. I have been asking my language partner and family about things like Korean social culture, university life, holidays, and history which has spurred my curiosity. Going forward, I hope to learn Korean language and culture in tandem and supplement my knowledge of one domain with the other. I may do this by watching Korean history documentaries in Korean and trying to improve my real-time mental translation. 

One thing I am struggling to do is thinking like a fluent speaker or like a bilingual speaker would. I find that Korean does not come naturally into my head and it feels more like I am translating english thoughts before I say them in Korean instead of just thinking then speaking Korean. I believe continued exposure will help me with this and I will continue to find more opportunities to speak Korean in my daily life like meeting with my language partner, visiting Korean friends, and calling my sister (who is fluent in Korean and has lived there for a couple of years). 

Something that I want to incorporate into my learning plan is things that I do for fun and my personal hobbies like listening to music, reading, and art. To incorporate these, I have made additions to my learning plan. I am also taking Class Voice at U of R and for our final project, we must learn and perform a song of our choosing. For this project, I want to choose a Korean song so that I can read and learn Korean lyrics from scratch and translate the song’s meaning as well. I think this activity will also help me with more intricate details of Korean like detecting and injecting emotion and tone into my speech. 

I am looking forward to experimenting with these new strategies and also delving deeper into the cultural aspect of Korean as well, which will be a new short-term goal. My long-term goal of being able to speak fluently enough to go to Korea and live on my own is still intact and I can already see my progression towards this goal.

Fall 2023 SDLC111

Monthly Language Learning Journal #2

David Kim

30262888

david.kim123@richmond.edu

For October, my language partner and I watched episode three of the Korean drama show “Mask Girl” on Netflix. Episode three “Kim Kyung-ja” continues on with the story of Ju Oh-nam. Ju Oh-nam is in love with Kim Mo-mi, but already knows that Kim Mo-mi is in love with her boss. Ju Oh-nam watches Kim Mo-mi following her boss into the company building after work. Even though Ju Oh-nam watches Kim Mo-mi’s boss, who is married, is having an affair, he was just happy that she was not Kim Mo-mi. This part scared me because I felt that he is a person who puts his feelings first regardless of whatever is happening right or wrong. This scene has nothing related with South Korean culture because it is purely an individual emotion and reaction depending on the person. 

When Ju Oh-nam saw Kim Mo-mi going into a motel with her drunk boss, he could not hold his feelings and wrote a threatening email to Kim Mo-mi. The letter said “I know who you are Mask Girl.” When she received that letter, she was surprised in the office and quietly cried in the toilet by herself. Even though Kim Mo-mi got that email, she went out on a date with another streamer. He said he graduated college in America and complimented Kim Mo-mi’s appearance. However, he posted “She is ugly but I am still going to spend the night with her” on his social media. Kim Mo-mi wanted to refuse, but the guy would not let her go outside a motel room. The guy dies by an accident after a physical fight. Ju Oh-nam, who followed them by seeing the social media post, completely kills him and takes care of the dead body. 

When Kim Mo-mi got back home and took a shower, I was shocked again by the scene production of her face melting down and fluttering. It felt like it was expressing her complexness and hate about her appearance. Ju Oh-nam came to her house and started talking to each other. Kim Mo-mi found out that Ju Oh-nam was the person who sent that email and said that she wants to erase it all. Ju Oh-nam tries to have sex with her but she does not strongly resist. He takes off her mask but she already rapped her head and face around due to plastic surgery. Without having a lot of time to be sad, Ju Oh-nam gets killed by Kim Mo-mi with a sharp object next to them. 

The episode shifts to Kim Kyung-ja, the mother of Ju Oh-nam. Kim Kyung-ja raised Ju Oh-nam by herself. She called the police because Ju Oh-nam disappeared, but dead body parts in the refrigerator was the only thing they could find at his house. It was the body parts that he took care of for Kim Mo-mi. Kim Kyung-ja found out that the case was related to Mask Girl and tried to find her by herself. She gets prepared with a real gun and a stun gun. She finds a woman who had the same necklace as Mask Girl and kidnaps her. However, the woman says she is Kim Chun-ae, not Mask Girl. 

Episode three captured the dark reality in South Korea about loneliness, bullying, adult live streams, rape, murder, and kidnapping. Even though it was exaggerated, Mask Girl is a good drama to learn about those topics. I am looking forward to the next episode.

Fall 2023 SDLC111

Cultural Post #1

추석 Chuseok

David Kim

30262888

david.kim123@richmond.edu

When I checked my calendar for September, 29th was marked with Chuseok and 28th and 30th were marked with consecutive holidays of Chuseok. Since I am living in the United States during this time period for university, I am jealous of other Koreans who have long weekends with holidays. 

Chuseok is a national holiday celebrating Fall and harvest on August 15th of the lunar calendar. It is a three-day holiday, also known as the Korean Thanksgiving Day. It is one of the biggest traditional holidays in South Korea with New Year’s Day. In addition to the meaning of appreciating Fall and harvest, it adds the meaning of celebrating the victory of 신라(Silla) over 발해(Balhae). It is not known exactly when Chuseok began, but it is assumed that it began before the Three Kingdoms Period, given that it already existed in Silla. "Han" means big and "Gawi" means center. "Gawi" also means 가배(gabae), which is a tool that women used to weave yarn during the Silla Dynasty. There are many hypotheses about the origins of Chuseok, including the story from the 적마경기(Jeokma Gyeonggi) held during the reign of Yuri Lee Sa-geum, the third king of Silla.

During Chuseok, various events are held and games are held. People enjoy playing games such as 널뛰기(Neolttwigi), 제기차기(Jegichagi), 강강술래(Ganggangsullae), 윷놀이(Yutnori), and 씨름(Ssireum). They enjoy Nongak, divide sides among villagers, or play tug-of-war with other villages. A wrestling match takes place on the lawn or sand, and the winner receives calves, rice, and mineral trees. In the west coast of Jeollanam-do, women gathered in an open field at the sunrise of Chuseok and played Ganggangsullae, and it is said that they also enjoyed 닭싸움(chicken fights) and 소싸움(cow fights). Making a wish on the full moon is a tradition that has been passed down since a long time.

On Chuseok, people wear hanboks, prepare songpyeon made of new rice, and various foods such as fresh fruits and taro soup to appreciate the harvest. Also, they have a good day sharing delicious food with my neighbors. No matter how poor and difficult people lived, they enjoyed sharing food together. It is the season of fruits in which all kinds of grains are ripe, and contains the brightest moon chestnut, and a grave is offered in gratitude for the grace of the ancestors. In addition, it is usual for Korean office workers to be paid bonuses in the name of Chuseok bonuses. Young children will also get some money from elders.

Chuseok is Korea's largest holiday to celebrate a good harvest in the harvest season, hold a rite to honor the benevolence of the ancestors, and share a warm heart with neighbors. As the saying goes, "No more or less, always like Hangawi," new grains and fresh fruits come out during the good season of Cheongo-mabi, and everything is abundant.

Since it is difficult to experience Chuseok and its culture, food, and traditional games in the United States, I hope to spend a good time in South Korea for Chuseok in the future.

https://www.90daykorean.com/chuseok-in-korea/

https://encykorea.aks.ac.kr/Article/E0057862

http://contents.history.go.kr/mobile/km/view.do?levelId=km_036_0040_0020_0030_0040

Fall 2023 SDLC111

My Learning Plan

David Kim

30262888

david.kim123@richmond.edu

My%20Learning%20Plan%20-%20David%20Kim%20%28Fall%202023%29.docx

Fall 2023 SDLC111

Monthly Language Learning Journal #1

David Kim

30262888

david.kim123@richmond.edu

For Fall 2023 SDLC 111, my Korean language partner Rachel and I decided to watch a new Korean drama “Mask Girl”  on Netflix. Mask Girl is a Korean black comedy and thriller drama about a girl living two lives based on her appearance. Kim Mo-mi is a female worker who is daydreaming about her male boss during the daytime. At night, she puts on a face mask and livestreams content for adults as her internet personality Mask Girl.

During the first twenty minutes, there was a shocking scene to me. Kim Mo-mi is love in with her boss, who is married. She thinks he is nice, attractive, and smart. When she thinks he is focusing on his work, he is actually drawing abdominal muscles in his photo. This could be a funny scene, which I also agree it is, but I think it is a great scene that represents perfectionism and the deadly beauty standard of South Korea. Even though someone else thinks he is perfect, he is eager to be ‘more’ perfect and look even nicer. I could make connections from this scene to young girls and female K-pop artists. When young girls admire female K-pop artists, they want to follow everything about them, including their appearance. They think being skinny is beautiful and try to become as skinny as possible by eating almost nothing. Their obsession with beauty leads to danger to their health, more beauty products, and also plastic surgery.

There was one scene that portrayed the 소문(So-moon)(rumor) culture of South Korea. Kim Mo-mi accidentally saw her boss whom she was in love and another female worker having an inappropriate meeting in the office at night time. During lunch with other co-workers, she told the story of what happened. Then, she could hear other people that she didn’t know talking about that story with exaggerated scenarios. They said rumors that the female worker got pregnant, and already given birth, and the boss is 두집 살림(Do-jip-sal-lim)(living in two houses). I think this scene did a good job of capturing the atmosphere of the pressure and rumor culture of Korean companies. Koreans usually have the pressure of worrying about what other people are thinking about them. That is why beauty products and plastic surgery are well-developed in South Korea. Even though everyone has the same worries and concerns, people do not mind talking negatively and gossiping about someone else. I have not experienced the rumor culture in South Korea, but you can easily find this cliché in many Korean movies, dramas, and other media. 

During September, Rachel and I completed the first two episodes of Mask Girl. The second episode introduces a new male character, Joo Oh-nam. Joo Oh-nam works at the same place as Kim Mo-Mi. He was bullied since he was young because of his appearance. He likes to be by himself and watch live-stream content for adults. As Joo Oh-nam gets to know that Mask Girl is Kim Mo-Mi, the episode ends. I am planning to keep watching it and discuss the cultural aspects of South Korea.

I've been trying hard to learn Korean grammar rules within sentences. Specifically, I aimed to grasp the nuances of sentence structure, verb conjugations, and the various particles that play a crucial role in conveying meaning.

My goal was to achieve a more intuitive understanding of Korean grammar, enabling me to construct coherent and contextually appropriate sentences. I aimed to move beyond rote memorization to a level where I could apply grammar rules organically in both written and spoken contexts.

Interactions with native Korean speakers have been invaluable. Through language exchange, I not only practiced applying grammar rules but also gained insights into colloquial usage. Reciprocal goals included providing assistance in English in exchange for guidance in Korean. These interactions provided cultural context and real-world application of grammar rules.

I delved into Korean grammar textbooks, systematically studying rules and examples. This laid a foundation for understanding the mechanics of the language.

Regular conversations with language partners allowed me to apply learned grammar rules in real time. Immediate feedback and corrections were instrumental in refining my usage.

I also engaged in constructing sentences on various topics. This involved creating sentences based on given prompts and gradually progressing to more complex structures.

The combination of textbook study, practical application through language exchange, targeted practice, and immersion through media consumption has proven effective. Textbooks provided a structured foundation, while real-life conversations enhanced practical usage. Media consumption added a layer of cultural context, making the learning experience holistic.

Moving forward, I plan to deepen my understanding of advanced grammar concepts and focus on more nuanced sentence constructions. Additionally, I aim to explore diverse registers of the language, understanding how formality and politeness influence sentence formation.

Recognizing the effectiveness of a multifaceted approach, I will continue combining textbook study, practical application, and media consumption. However, I will introduce more writing exercises to solidify my grasp of grammar rules and enhance my ability to construct well-formed sentences independently.

Understanding grammar goes beyond language mechanics; it unveils cultural nuances. Politeness levels, honorifics, and sentence endings reveal insights into societal structures and values. This interconnection between language and culture motivates me to delve deeper into both aspects.

A particularly successful experience was successfully applying a complex grammar rule in a spontaneous conversation. It was a moment of realization that the rules had transitioned from theoretical knowledge to practical application.

On the flip side, there were instances where I struggled to apply a newly learned rule in conversation, leading to moments of linguistic stumbling. These experiences highlighted the need for more targeted practice.

In light of my experiences, I will revise my task list to include more writing exercises and structured practice. My short-term goal is to achieve a higher level of fluency in constructing varied sentences, while my long-term goal is to master advanced grammar concepts and express myself with greater precision.

Languages go extinct simply when people do not speak, write, or use it enough for it to be passed on to the next generation. Eventually, the language then dies out and becomes a distant memory of th past. The sad part of the language becoming extinct, isn’t the fact that the language itself is gone, but a part of culture or tradition is now gone as well. Of course relics of the past can be studied, but without the actual language to study it can be difficult to understand the true meaning of their cultures and traditions. Especially, when it comes to small tribes that aren’t studied as extensively as say Latin. Speaking of Latin, that brings the issue of whether a language is truly dead or can even be brought back. People always talk about how Latin is a “dead language”, but truth be told, personally I don’t think it’s a dead language. It’s considered the official language of the Vatican, and mass in the Vatican are Latin. People study Latin all over the world and therefore know how to read, write, and speak it. A true extinct language is one that is unknown to the entire world. One that no one speaks or studies. But even if a language does go extinct, I believe it can be brought back. Take the Siletz language for example. Once considered extinct, it now has 4900 members in the tribes of the Siletz Indians and is being taught at the public charter school in Siletz. All the language was once considered dead, efforts to teach it and expand it helped bring it back to life. If the language is still known, even the smallest amount, I believe that it can be brought back to a wider scale if enough effort to revive it is put into place.