Blogs

   In my learning journal #2 I want to reflect a little bit more on my Hungarian grammar learning progress and reflect a little bit on the topics that me and my community partner covered in the first two chapters of the MagyarOK A1-A2 grammar book. There was definitely some repetition in the first couple of chapters such as topics of past tense, nouns, articles, prepositions of place, time, and others. However, there was one particular, very interesting and challenging topic that I would like to write about in this journal. 

   “Érdekel” is the Hungarian verb which translates to English as  “to interest”. Instead of saying “I am interested in it”, Hungarians use this verb to say “it interests me”, “it interests you”, and other forms depending on the subject. In order to use the verb correctly, one needs to know how to form the direct-object pronouns (who does the object interests). In addition to that, one also needs to know which suffixes should be added to the verb, and whether these should be definite or indefinite. I think it is a little bit tough to understand this concept, so let me give you some examples:

First, let’s look at the personal pronouns in both nominative and accusative cases. 

Second, let’s look at the conjugation of the verb “érdekel” (both definitive and indefinite).

Now let’s try to create a sentence.

1. Ő érdekli Polinát. -Polina is interested in him/her/it. 

Even though the sentence starts with the object (him/her/it), the main focus is still on Polina - subject who is interested. 

1. Polina érdekli őt. -He/she/it is interested in Polina. 

The sentence again starts with the object (Polina in this case), however, the focus is still on the subject - he/she/it. 

*If you notice, there is an extra consonant ‘-t’ at the end of ‘Polina’ and ‘ő’in order to objectify the word. 

   This is such a minor detail in Hungarian grammar, however, it is a very challenging concept to understand especially if there is nothing similar in your native language. I hope you enjoyed learning about the Hungarian verb “érdekel”:)

Just recently, there was a wave of news regarding an altercation amongst the Korea national football team. There were many allegations and the issue was resolved, but the altercation occurred as some of the younger members on the team wanted to leave their team dinner early, contrast to the older members’ approval. This difference in opinion was clearly seen as disrespectful, as a conflict broke out. While there was much more to the context, this conflict was a clear example of the importance of seniority in Korean culture.

In Korea, seniority is of great significance because of its deep-rooted cultural values and hierarchical social structure. Confucian principles have long influenced Korean society, emphasizing respect for elders and hierarchical relationships. This cultural heritage has spread to various aspects of Korean life, including the workplace. In companies, organisations, and especially sports-teams, seniority is a basic principle governing the processes of interaction and decision-making. Seniority reflects not only age but also experience and wisdom, which are highly valued qualities. Respect for elders and those with more experience is deeply rooted in Korean culture, and seniority is a tangible expression of that respect. In addition, seniority is seen to promote stability and order in organizations by providing a clear framework for authority and decision-making. It assumably ensures that those who have invested time and effort in their duties are properly recognized and rewarded, which contributes to a sense of loyalty and commitment among employees. In addition, seniority-based systems promote continuity and longevity within organisations, as individuals are motivated to remain with their employer for a long time in order to advance their positions and status. Overall, seniority is the cornerstone of Korean culture, fostering harmony, stability and respect in the workplace and society at large.

As to whether or not this practice is maintainable or even practical, that is a whole another conversation. A lot of traditions/beliefs, including those of Confucian principles, are fading away each generation, and often times the concept of seniority can hamper progression and innovation. After all, one’s position should be determined majorly by their competency, but there are many gives and takes to this approach.

This month has been an immersive journey into the field of Korean media, focusing mainly on dramas, movies, and YouTube content to improve my language skills with my language partner. I've carefully selected a diverse selection of Korean dramas, from romantic comedies to gripping thrillers, each offering unique linguistic nuances and cultural/thematic insights. By spending time watching dramas every week with my partner and in my own time, I immersed myself in the languag and absorbed new vocabulary, phrases, and familiar expressions. I aimed to slowly stave off from reading the subtitles, as that often didn’t help my learning. 

In addition to drama, I explored a large number of Korean films on my own time, from timeless classics to current hits. These films not only provided entertainment, but also served as linguistic and cultural tools for teaching, offering authentic dialogue and rich storytelling. Additionally, I immersed myself in the dynamic world of Korean content on YouTube, from language learning channels to lifestyle vlogs and cooking shows. Immersing myself in these videos allows me to observe natural speech patterns, gestures, and cultural practices and has deepened my understanding of the Korean language and way of life.

This practice has made me feel more confident in my ability to understand and communicate in the language, and has brought me linguistic growth, but also a deeper appreciation of the rich cultural tapestry woven into every narrative and conversation.

            Throughout this month, I’ve spent a lot of time learning how to talk with fluidity in conversations. I’ve always had trouble with staying consistent with the flow of my speech whenever I spoke Korean. It is because my vocabulary inventory isn’t the greatest especially when having very advanced conversations. I always catch myself stopping to think on what to say next or using English instead to complete my sentence. To work on my fluidity, I spent a good amount of my time doing day to day activities with my language partner and just talking in Korean so that we can go over a wide variety of difficult conversations. I was able to realize that there are so many words I could use just to convey a single idea which allowed me to realize that I have a lot of room to learn new advanced words. I also spent a lot of time talking to my language partner about formal and informal speech and writing. Knowing from how people text and talk depending on who the recipient is and understanding why I have to use formal and informal language in certain circumstances helped me expand my knowledge of Korean language and culture. I think that this month really increased my proficiency and fluidity of speaking Korean.

Sound is about the oral expression and pronunciation of words, spelling is about their written representation. This distinction is significant because it complicates the language learning process when a language’s spelling and pronunciation do not match. It can been seen easily in English with the professor’s Ghoti/fish example. Korean is phonetically spelled as far as I know and there are little to no words that are spelled one way and pronounced another way. Although certain sounds are often cut from words to make the pronunciation easier or quicker. Korean has a simple set of vowels that reflect the English vowel sounds fairly closely; however, Korea does have a set of diphthongs which act like a second set of vowels in Korean. Korean consonants also have plain versions, and then aspirated and tensed versions of those consonants which are written similarly to their plain counterparts. The Korean consonants are often difficult to pronounce and distinguish because they appear to be between sounds we use in english. Such as ㄱ being between a g and k sound. In order to distinguish between the two I am trying to hear the sounds more often through consuming media. I am also practicing with words that are common and I have heard a lot before because I can relate how I sound to how I am used to hearing the word or phrase pronounced.

Korean Lunar New Year, or Seollal, is a significant holiday in Korea, typically celebrated in late January or early February according to the lunar calendar. It's a time to honor ancestors, gather with family, and wish for a prosperous year ahead. 

During Seollal, one important tradition is Charye, where families offer food and drink to their ancestors as a sign of gratitude. This practice is meant to ensure the ancestors' blessings for the family's well-being. However, I believe that this depends on each individual family's tradition because some families are against this tradition due to religious values.

Another key tradition is Sebae, where younger family members bow to their elders to show respect. In return, elders bless them with prosperity and often give them money. This money that is given in an envelope is called “Sebaetdon” where Sebae is bowing and “don” is money. The style of bowing varies depending on gender, with different forms for men and women.

Food is a very big aspect of the Korean Lunar New Year. Some dishes that are typically consumed during this holiday are tteokguk, jeon, and galbi. Tteokguk is a beef bone broth soup with bits of beef, flat rice cakes, egg, and seaweed. To elevate the dish, some families put dumplings that were made the night before into the dish. Eating tteokguk during the Korean Lunar New Year is said to bring good luck and symbolizes growing another year older. Jeon are pancakes made with a variety of ingredients. The most popular kinds are thinly sliced beef, sausage, fish, assorted vegetables, and zucchini. Finally, galbi are marinated beef short ribs that are typically prepared overnight. All of these dishes require a lot of preparation and time. There continues to be problems with this preparation as women in the family are known to prepare everything. 

In addition to Charye, Sebae, and traditional foods, Seollal is also marked by various cultural activities and performances. Many people wear hanbok, traditional Korean clothing, during Seollal to participate in these activities and to honor their heritage. For activities, the most common game we play is called 윳놀이 (Yunnori). Yunnori is played with four sticks that act as a dice and you move four tokens that are called 말 (horse). These sticks have one side that is flat and the other side is rounded. When it is your turn, you throw the sticks in the air (like a dice) and see how many land with the flat side facing up. There are five moves you could get. The first is “do” (meaning pig) where only one is flat, advancing one spot on the board. Second is “gae” (meaning dog) where two sides are facing flat, advancing two spots on the board. Third is “geol” (meaning sheep) where three sticks are facing flat, advancing three spots on the board. Fourth is called “yut” (meaning cow) where all four are landed with the flat side facing up. Finally, the last is “mo” (meaning horse) where all sicks landed with the round side facing up. You get into two teams and whichever team’s 말s complete the finish line first wins. 

Overall, Seollal is a time for family, tradition, and respect, with rituals like Charye and Sebae symbolizing these values.

video

              Buddhism emerged in Korean during the fourth century CE after arriving from

China. Buddhism itself originated centuries earlier in the Indian subcontinent. Buddhism quickly spread in Korea and was the state religion of all three kingdoms of the Three Kingdoms Period. Goguryeo adopted Buddhism in 372 CE, Silla adopted Buddhism in 528 CE, and Baekje adopted Buddhism in 552 CE. Buddhism remained a state religion during the unified Goryeo period (918 - 1392 CE).

Haedon Yonggungsa Temple, Busan, SK

Buddhism was heavily repressed during by the Neo-Confucianist Joseon dynasty (1392 – 1897 CE). However, early repressive policies were repealed following the crucial role Buddhist monk guerilla units played during the Japanese invasions of Korea of the 16^th century. Buddhism regained social acceptance. However, it did not reclaim its prominent position from centuries prior.

Boseoksa Temple, SK

Buddhism’s position in Korean society was further strengthened during the Japanese colonial period and following World War II. In 2005, a South Korean government survey revealed that a quarter of the country identified as Buddhist. A much larger portion of the population however is believed to adhere to Buddhist teachings and tradition due to Buddhism’s important historical role in Korean society.

There are multiple Buddhist temples throughout the Korean peninsula. Many Korean temples have names than end in -sa (사, 寺), meaning monastery in Hanja. The following describes the typical layout of a Korean temple.

A typical Korean temple consists of the following elements:^[2]

1. Iljumun(일주문, 一柱門) – One pillar gate found at the entrance to temple grounds
2. Sacheonwangmun(사천왕문, 四天王門), also Cheonwangmun - Gate of the Four Heavenly Kings, to mark the entrance of the temple's boundaries
3. Beopdang(법당, 法堂) – Dharma hall, used for lectures and sermons
4. Monastic quarters
5. Jonggo(종고, 鐘鼓) – bell tower
6. Daeungjeon(대웅전, 大雄殿) – main shrine hall housing the temple's main Buddha images
7. Pagoda
8. Myeongbujeon(명부전, 冥府殿) – judgment hall, housing an image of the bodhisattva Kshitigarbha (지장, 地藏) and depictions of the Buddhist hell
9. Nahanjeon(나한전, 羅漢殿) – Hall of the Arhats
10. Sansingak(산신각, 山神閣) – a shamanic shrine dedicated to the mountain god Sansin (산신, 山神), who can be depicted as both a male or a female.^[3] Sometimes called chilseong-gak (칠성각, 七星閣) or samseong-gak (삼성각, 三星閣), this shrine is usually found behind the main shrine hall.
11. Hermitage

 Sacheonwangmun

Daeungjeon

Jonggak

Korean Buddhism - Wikipedia

Buddhist temples in Korea - Wikipedia

Discover Seoul's seven most unforgettable Buddhist temples (bbc.com)

Sansa, Buddhist Mountain Monasteries in Korea - UNESCO World Heritage Centre

I decided to choose the korean hanbok as my second cultural artifact. I remember seeing it for the first time when my class visited the Korean embassy and were able to try on the different hanboks it had in the cultural center. They were these long robes that reached the ground in a flowy manner and were very elegant, therefore I want to learn more about it through this research.

I found an article from the New York Times that discusses the evolution and importance of the hanbok. The article states, "With its clean, elongated lines and expansive shapes creating a voluminous silhouette, the traditional Korean hanbok is both aesthetically pleasing and functional," (One Garment’s Journey Through History, Kwun).

The term "hanbok," translating to "Korean clothes," reflects the garment's historical significance as everyday wear before the introduction of Western fashion to Korea. Throughout the garment’s 2,000-year history, the hanbok has undergone various transformations in style, yet it continues to get inspiration from its roots in the Joseon era. The hanbok was created to symbolize the love for nature and blessings from the Confucian dress code which emphasized property and primary colors. 

The article also highlights the important role of women in preserving the hanbok tradition, from its historical production to its thriving industry that can be seen today. Personal statements from individuals like Jillian Choi provide insights into the hanbok's cultural significance, which helps create a tangible link to Korea's culture.

Especially as the modern world is being heavily influenced by the Western world, the hanbok still remains a key symbol of national pride. The piece is mostly worn during significant life events and celebrations.

The article also further explores the symbolism behind the white hanbok, which represents purity and resilience throughout Korea's rough history. In the Culture Trip website, I learned more about the colors of the hanbok and what they represent. It can be categorized into everyday, ceremonial and special dress, and then further differentiated by gender, age and season. The colors would also help figure out the social position and marital status of a person. For example, bright colored hanboks were mostly worn by the children. As for middle-aged men and women, they usually wore muted hues. Then for unmarried women, they would wear yellow jeogori (jacket) and red chima (skirt) while matrons would wear green and red. The lower class would be required to wear white while the upper class would wear a variety of colors. Not only did color help differentiate the status but also by the material of the hanbok with the rich having better quality.

The New York Times article also goes into detail into the impact of external influences, such as Japan's annexation of Korea, on the hanbok's evolution and cultural significance.

Not only does the hanbok represent the past, but it also represents the future and the resilience of today’s generations, especially in the face of anti-Asian sentiments. Artists like Seonna Hong and cultural figures like Nam June Paik used the hanbok as a means of expressing identity and confronting historical traumas.

Korea has its own age system, where a person is considered one year old at birth and gains a year during the New Year. They called it the Korean age (한국나이) while the international age was known as 만나이. Although the global standard age was applied to medical and legal documents since the 1960s, other official forms continuously used the traditional method. 

There are several reasons for why they have a different age system than the western world. In the Confucian culture, a person is considered to be one year old at birth because the time spent in the womb is seen as part of their life, beginning their first year of life at birth. The system also emphasizes community and harmony over individuality because they are able to group individuals of the same age together, creating a sense of social unity. This explains why sometimes in Korea, they ask you what year you are born in rather than your age itself. This age system also explains the impact that confucianism has had on Korean culture, as there is a strong emphasis on respecting those who are older. There are a lot of different Korean words on how to call someone who is older than you, and you generally have to follow that “rule” in order to not seem rude. 

The age system made things easier to determine when Korean men should enlist for their conscription requirement, calculating the legal age to drink alcohol and smoke, and school entrance. Everything culturally was matched to this traditional age system, as they were able to drink and smoke after their high school graduation, a passage rite that Korean teens go through turning 20 years old and starting a new chapter in their lives. The new school year would then start in March, after gaining a year during the Korean New Year. However, in December 2022, talks of South Korea passing laws to scrap the traditional method began. In June 2023, South Korea implemented a new law that took effect, replacing the country’s traditional method and requiring only using the international method of counting age. Since this would affect the school entrance, conscription, and etc. a new system will exist where a person’s age is calculated from zero at birth and a year is added on Jan. 1. They decided to keep it this way because it is easier to manage these on a yearly basis than by birthdays. They decided to change the system because it has confused and inconvenienced South Koreans in different situations such as health recommendations, labor disputes, and social hierarchy. The government wants to minimize unnecessary confusion and conflicts related to age and establish social practices that conform to the international standards. Because the change is still relatively new, Koreans tend to use both. When you ask for someone’s age, they will say their 만나이 (international age) is 22 but their 한국나이 is 24. It would definitely take some time for South Koreans to adjust to this new change especially in informal and social settings. 

https://www.nbcnews.com/news/world/south-korea-year-younger-traditional-way-counting-age-scrapped-rcna91609 

https://www.theguardian.com/world/2023/jun/28/south-koreans-become-a-year-or-two-younger-as-country-changes-system-for-counting-ages

https://www.nytimes.com/2023/06/28/world/asia/south-korea-age.html 

Among the cultural dimensions of Korean, the concept of “Jeong” (정) stands out as a perfect example to the depth of Korean interpersonal relationships and communal values. This concept has grown quite popular in recent years––even in America, I’ve noticed various paraphernalia with “Jeong” written on them which I suppose is just a testament to the richness of the word. Also, and more acutely, I recently watched the movie Past Lives, which, thematically and plot-wise, revolves around the concept of another concept called “Inyeon” (인연), and this reminded me of Jeong due to their shared ineffable qualities. Hearing Jeong my whole life never left me exactly ravenous to explore the depths of the word, I know its connotative qualities, but never bothered to dive deeper into the word itself and its history, so this was an exciting survey of the word. 

Jeong is a concept that is deeply embedded in the fabric of Korean society. It is a form of affection, a bond that ties individuals together through shared experiences and mutual understanding, transcending mere friendship or love. Jeong is what makes a community tightly knit, fostering a sense of belonging and loyalty that is profound and enduring––and having heard this variously throughout my life from family members, the word is almost imbued with some emotional potion that makes me reflect. It is not just an emotion but a cultural ethos that influences social interactions, business dealings, and even the media landscape in Korea.

The etymological roots of the word Jeong in Korean trace back to the shared character of 정in Hanja, used in both Chinese and Korean. The character carries meanings of affection, attachment, and emotion, indicating the term's deep-seated connection to human relationships and feelings. Historically, Korea's collectivist culture, which emphasizes the welfare of the community over the individual, has played a significant role in the development of Jeong. This cultural backdrop facilitated the evolution of Jeong into a concept that transcends mere emotion or affection, embodying instead a profound, almost ineffable bond that forms between people through shared experiences, empathy, and mutual care. 

Academically, Jeong has been a subject of interest among scholars who attempt to decode its complexities and its influence on Korean collectivism and social harmony. I found two scholars who looked into this, and Chung and Cho (2014) describe Jeong as "an unconditional commitment to a relationship, where the welfare of the relationship takes precedence over the individual's needs." This definition highlights the selflessness and the depth of commitment that Jeong embodies, setting it apart from Western concepts of individualism and personal space. In the academic realm, understanding Jeong has enhanced my grasp of the Korean language’s very sociological uses. Language learning is not just about memorizing vocabulary or mastering grammar; it's about understanding the context in which words and phrases are used, the emotions they convey, and the cultural nuances they embody––in (American) English, this sort of reminded me of words like “democracy” or “liberty,” words laden with deep cultural understanding. Jeong is a concept that permeates through the Korean language, from casual conversations to formal speeches, reflecting the collective consciousness and values of Korean society. 

When most people think of traditional Korean foods, they probably think of Bulgogi, Galbi, Kimchi, and Korean fried chicken. But behind these popular dishes, there lies an entire world of food items and ingredients that are used very often in Korean foods. One of these is Insam (인삼) or more commonly known as ginseng (진생). 

Let’s start with a brief history lesson. Insam's usage in Korea can be traced back over 2,000 years. The first written records of Insam cultivation and consumption in Korea date back to the early 1st century AD, during the Three Kingdoms period. Initially, it was revered for its rarity and perceived health benefits, leading to its use in traditional medicine. The name was given because the beginning syllable (인, In-), which refers to a human, denotes the humanoid shape the root has. As a medicine, Insam is believed to possess numerous health benefits, ranging from boosting energy and improving cognitive function to enhancing the immune system and reducing stress. Korean traditional medicine often incorporates Insam into herbal remedies and tonics to promote overall well-being. It can also be used in creating alcohols which must be left to ferment over years and years before it’s ready to be consumed, making it a very rare and expensive product.

In fact, there is a specific word for Insam that grows naturally in the wild: Sansam. It’s very rare and is found in the mountains of Korea. Sansam is prized for its rarity and perceived potency, believed to be higher due to its natural growth and unique environmental conditions. Insam is often associated with vitality and prosperity, while Sansam holds a special significance as a symbol of purity and connection to nature. It embodies a connection to nature and the mountains, symbolizing purity, resilience, and vitality in Korean culture. Korea's climate and soil are well-suited for Insam cultivation, particularly in the mountainous regions of the Korean peninsula. Cultivating Insam is a labor-intensive process that requires specific environmental conditions and careful cultivation techniques. The best-quality Insam typically grows in shady, forested areas with well-drained soil. Harvesting Insam requires patience, as it can take several years for the roots to reach maturity. 

Over the years, Insam has become a sort of symbol of the country. It has been a valuable export product, loved by neighboring countries like China and Japan. Korean Insam's reputation for superior quality and potency has made it highly sought after in international markets, contributing significantly to Korea's trade and commerce. In the modern world, it’s now found and exported across the world in countries such as America. Insam continues to hold a special place in Korean culture and society. It is widely consumed in various forms, including teas, supplements, and health tonics. The demand for Korean Insam remains high both domestically and internationally, with the Korean government implementing strict regulations to protect its quality and authenticity.

Insam or ginseng is not merely an herb in Korean culture; it is a symbol of tradition, health, and prosperity deeply ingrained in the nation's history and identity. From its origins in ancient times to its modern-day significance, Insam remains a cherished and revered part of Korean heritage, embodying the country's rich cultural and medicinal legacy.

In my cultural post #2 I would like to talk about the Hungarian Parliament which is located in Budapest, on the Danube river. Without any exaggeration I can say that the building of the Hungarian parliament ranks among the World’s most uniquely designed and built parliaments in the World. It is my favorite building in Budapest by far, and whenever I go on a walk in the city center I always make sure that my route goes through the Parliament square. By the way, the picture that I am going to attach to this post was taken by me on one of these walks. 

Here is a brief but very important history of the Hungarian Parliament and its development from one of the official websites. “The Hungarian parliamentary assemblies had no permanent home for centuries and so a competition was held in the 1880s to find an architect to design the building of the  Parliament. The winner was Imre Steindl who designed the massive, neo-Gothic building of the Hungarian Parliament. Construction works began in 1885 and with the involvement of about 1000 people the building was inaugurated in 1896 when Hungary celebrated its 1000th anniversary. The building of the Parliament was fully completed in 1902 and sadly before the date its designer Imre Steindl became blind and died a little after.” (from https://dynamictours.hu/the-hungarian-parliament/)

The Hungarian Parliament is one of the largest parliamentary buildings in the world. Some other important technical details about the building worth keeping in mind are the dimensions. It has a length of 268 meters (879 feet), a width of 118 meters (387 feet), and its dome reaches a height of 96 meters (315 feet). Also, it is part of the UNESCO World Heritage site, along with the Danube embankments and the Buda Castle. The design of the Parliament mixes together various symbols and historical references, reflecting Hungary’s rich history and cultural heritage which, in my opinion, is one of the most significant parts about it. The building is adorned with statues of historical figures and mythical creatures, contributing to its symbolic importance. The Hungarian Parliament is not only a symbol of national identity and democracy but also serves as the legislative center for Hungary. It houses the offices of the National Assembly, the President of the Republic, and various parliamentary committees. Overall, the Hungarian Parliament Building is not only a political institution but also a cultural and architectural masterpiece that attracts visitors from around the world. That is one of the reasons when one thinks about Budapest, the Parliament’s image comes up… Well, to be honest, same for me!

Something I've encountered during my dive into Korean culture is their conscription policy. I've heard about countries requiring men to serve in the military but I did not realize that in many Asian countries, it is still a requirement. Conscription in South Korea has been around since 1957 and it requires  men who are aged 18 to 35 to perform at least 2 years of military service. although there are times when people get exempt from it;  typically anyone who is a male living in Korea would have to go through this process. An interesting note is that women are not required to serve, but they are allowed to if they want to voluntarily. One very interesting point to this is that even men who hold dual  Citizenship technically have to serve, which is why it is typical of younger Korean males to revoke their dual citizenship between the ages of 18 to 35 in order to avoid having to serve. A particular group of people, athletes typically who have either won  or have been runner-up in the Olympics or any type of Asian games are exempted from duty, but if they lose they typically still have to serve. When I first learned this I thought it was extremely harsh and I didn't really understand the purpose of it, although the more I read about it I started to understand the roots and ties behind these ideas. There is obvious concern between North Korea and South Korea so for National Security it makes complete sense for South Korea to support conscription. In addition to its value in keeping the country safe, There are also cultural values that are developed and moral values that are developed in these training years, even if you do not go to war you still learn a lot about life and about the culture of your country by serving. These are solid points that need to be taken into consideration when judging this requirement. To an American, it is very foreign to us in the current times to have a conscription of sorts but taking a step back and thinking about it from a different perspective allows you to understand why Korean conscriptions have been in effect for such a long time. Learning about this deepened my respect for military service, especially for international students who come to the United States after they serve their country. While there is support for conscription there are also a lot of people advocating for reforms and requesting changes within the system. The debate is so complex and it is an ongoing topic with in government and citizen relationships. I've enjoyed reading and learning about South Korean conscription because it deepens my understanding of the culture along with my understanding of Korean citizens. In my opinion, I definitely would agree to end the requirement although I am in support of keeping a strong defense, so even though I don't think it is moral to force people to serve I also understand where the concern and rationale is coming from behind these policies.

In my exploration of Korean culture, one of the most fascinating artifacts I've encountered is related to traditional Korean medicine. Rooted in centuries-old practices and influenced by Taoism, Confucianism, and Buddhism, Korean medicine offers a holistic approach to healing that considers the interconnectedness of mind, body, and spirit.

One authentic artifact that embodies the essence of Korean medicine is the "Hanyak" (한약), or herbal medicine. These medicinal herbs, meticulously selected and combined according to ancient recipes and principles, have been used for generations to treat a wide range of ailments and promote overall well-being. From ginseng and licorice root to cinnamon and ginger, each herb serves a specific purpose in restoring balance and harmony within the body.

One particular herb that stands out is "Hongsam" (홍삼), or Korean red ginseng. Revered for its potent medicinal properties, Korean red ginseng is believed to boost immunity, improve stamina, and enhance cognitive function. It is often consumed in various forms, including teas, supplements, and extracts, and is considered a symbol of vitality and longevity in Korean culture.

Another fascinating aspect of Korean medicine is the practice of "Sasang Constitutional Medicine" (사상의학), which categorizes individuals into four distinct body types based on their inherent physical and psychological traits. By understanding one's constitutional type, practitioners of Sasang medicine can tailor treatments and therapies to address specific imbalances and promote optimal health.

Beyond herbal remedies, Korean medicine encompasses various therapeutic modalities such as acupuncture, moxibustion, and cupping therapy, which are believed to stimulate the body's natural healing mechanisms and restore equilibrium. These ancient techniques passed down through generations, continue to play a vital role in modern healthcare in Korea, complementing Western medicine and offering alternative treatment options for those seeking holistic care.

A couple days ago, I went out to eat at a Korean-Chinese restaurant called Ye-won. The Korean word for Chinese food is 중식 (jungsig). The fascinating part about this specific visit is that learned something new. That is, Korean-Chinese restaurants only sell Korean food. I was confused at first since I grew up thinking that Korean-Chinese restaurants were Korean restaurants that sell Chinese food, hence is the reason why you call it jungsig. Turns out that the food being sold is Korean but utilizes Chinese ingredients and style when making the food. My mind was blown after learning this as I lived my whole life thinking some of my most favorite dishes were Chinese.

            This discovery is actually a captivating part of Korean culinary history. I learned that Chinese immigrants would settle in Korean a couple hundred years ago, also bringing their culinary expertise with them. This led to the Korean-Chinese culinary tradition that exists today in many restaurants. Many Korean dishes nowadays have adopted Chinese ingredients and style. One prime example is jjajjangmyeon, which is actually one of my childhood favorite dishes (although many restaurants don’t make it as tasty anymore). Jjajjangmyeon has Chinese origins, but Korean has adopted it into its own culture and “Koreanized” it to make it one of the most famous comfort foods in Korea and America for Koreans.

            So essentially, you can consider it to be Korean-Chinese infused cuisine, but Koreans like to take credit for it because it is Koreans who transformed the cuisine into their own style and taste. This phenomenon has been my recent discovery that has rocked my understanding of Korean cuisine, culture, and history. I am looking forward to learning more about Korean culinary history.

After I had given my language learning presentation and heard details on other students' learning goals I was able to formulate specific goals. Although I have attempted to learn other languages such as French, Italian, and Japanese, I did not quite have any specific goals and lost motivation after 2 months. To avoid losing motivation and interest in my language-learning journey I have incorporated diverse methods to learning a language. 

In February, my goal is to have mastered Korean vowels and to know how to write the characters. I have already mastered the alphabet and I can spell basic words in Korean. In the second week of February, my goal is to know how to place vowels and letters to form advanced Vocabulary. I am currently learning basic greetings and also I practice vocabulary and spelling when I meet with my language partner. I am not too concerned about my pronunciation. I know it’s not perfect, but I will continue to practice.

A textbook I found helpful is one introduced to me by Gajin Korean Talk in Korean which I find helpful because of the different levels and lessons in each book. I plan to practice with the book for at least 1 hour each week. I also find it helpful to multitask by listening to  Korean lessons and music while working out. Another goal I have is to learn/memorize at least 20 new vocabulary words each week. After learning Korean for two weeks I am motivated to continue learning more. I know I have a long way to go, but I am eager to master the basic foundation in Korean to advance in Korean lessons.

Currently, this semester is not as busy because I am only taking 4.5 credits and 1.5 are allocated to self-directed language learning. Because I have more time I can allocate more time to practicing Korean and meeting with Gaijin, my language partner. My first experience hearing Korean was at my job. My employers were Korean. They spoke it often and I was very curious and wanted to understand what they were saying. However,  I started learning the Korean alphabet on Duolingo and quit after a week. Later I interacted with a Korean video and clip which led me to watch my first Kdrama Business proposal. I watched one Kdrama after another. I was fascinated by Korean Music food and fashion. I decided that I wanted to Study abroad in Korea at some point, but I also wanted to be able to immerse myself in people by being able to communicate with them in their native language. After reviewing my classmate’s learning plan I decided to make my plan more specific and attainable. 

I organized my language learning plan by first trying to figure out exactly what I want to learn considering I will be visiting South Korea over the summer. Therefore I wanted to learn how to get around by walking around by myself. The first step I took in order to learn Korean was to learn the Korean alphabet. The past few sessions, we have gone over the different characters and recently learned the double consonants. I have been reviewing them whenever I have time to make sure I do not forget them.

My language learning partner, Gajin, had also found various beginner grammar books which have proven to be super useful during our sessions. The first is the Basic Hangul Learning for Foreigners. I use this book to practice and revise my hangul. The second book that has proven to be useful is the Yonsei Korean 1-1. In this book, there are sections with different topics that I luckily wanted to learn which happens to be my second part of my language journey. The first section was how to introduce myself and learn various greetings. Gajin explained to me how walking into a store or greeting someone you are not familiar with, it is important to bow. She explains that it is a polite way of greeting and showing respect to the other person. Not only is learning the language important, but we also have to take into consideration that we need to learn the cultural context too as seen with greeting with a bow.

Alongside the nonverbal communication, she taught various phrases such as hello, my name is Denisse. I learned the formal version of hello, sorry, excuse me, thank you, and goodbye. This will be super useful to know if I happen to go to a restaurant or a store by myself and need to speak to the workers. She also proceeded to teach me how certain endings in a word can turn it from being polite to being informal. That was another cultural context I learned. There are different ways to talk to a stranger and to a friend that I need to make sure to take into consideration so I do not offend anybody. 

I recently also started to use these simple everyday phrases to text my korean roommate in order to practice and retain certain phrases. She was shocked that we were able to have a short conversation in korean. I also began to use the phrases Gajin taught to do small talk in Korean. For example, I learned how to say “where are you going?” I use this phrase whenever my roommate leaves the room. Another fun word I learned was sure, so whenever my roommate asks me to do something I would always 그래. I feel that I am learning a lot and cannot wait to put all this to use when I leave for Seoul over the summer.

I think that the readings engage with interesting ideas about general cultural attitudes. They can reveal different ways that seemingly evident things like time are seen by different groups around the world. This made me think about the conversation we had in class about how language effects the meaning of important concepts. Maps like the one on Hofstede's website show us the diversity in thought around the world and challenge our own conceptions of time, community, gender identity, and other things.

There are certainly some weaknesses with the model, however. These nationwide surveys cannot capture the differences between individuals, impacted by their own personal experiences. Relying too heavily on these findings ignores the complexity of culture on a societal and individual level. In multiethnic countries it is also less useful. Central Asia and China appear as different colors in all of the maps on Hofstede's website but the Turkic populations in the east of the country most likely share a lot more in common with the Turkic groups of the Central Asian region than with the Han Chinese in the Eastern half of the country. This difference is something that can't be picked up by the survey. 

It could help me in my language learning journey because it illustrates some of the quirks within the language. For example, the power distance in Mexico is much higher than in the United States. This is reflected in the culture by the use of usted, which, I believe, is far more common and expected in Mexico than in other Spanish speaking countries. Power distance also tends to be high in Indonesia and the rest of East/Southeast Asia, where it is common to use different pronouns to show respect to 'superiors.' This is something that I should keep in mind while speaking the language, to make the transition as smooth as possible.

In addition to posting your learning plan to the Ning, provide brief commentary describing how you have organized your self-directed learning plan. What have you learned so far? Have you identified resources and textbooks to promote your task-based objectives? How will your studies allow you to investigate your target language and culture more deeply? What first prompted your interest, and motivated you to start learning? What feedback have you received from your classmates? 

So my learning plan was organized around what exposed and interested me in South Korea. I began with League of Legends and the LCK specifically because gaming was what made me aware of Korean as I played Starcraft 2 and watched the professional games from a very young age. So nowadays as League of Legends is very popular in Korea I found that engaging with what I am passionate about would resonate with me. Music and film followed as I met a lot of Korean students at Richmond, and what keeps me invested is my friends in Korea and my desire to be able to communicate with them in their native language. So far I have only learned the basics. I like to say I can impress elderly Koreans, but I am lost in full conversations. For concrete and more academic resources I am utilizing my Yonsei Korean textbooks to review and practice. I want to gain a mastery of this level one material that I used to learn just enough to pass exams, but now I can gloss over things and take the time to properly pronounce and use the vocabulary I am learning. On top of this I have been using Korean streams for League of Legends games, as well as duolingo. I find that during my Kakao conversations with my friends I have found that google translate is my best friend, but I try to always use it for one word at a time and construct things on my own. Eitan and I have discussed how we need to speak to each other more often in Korean. Even if we are only exchanging simple phrases because it gets us used to the sounds and further familiarity with the basics of conversation so they will feel natural when we are watching Korean media and chatting with people in Korean.

Summarize some of the main ideas behind Figuring Foreigners Out and the Hofstede Dimensions of Culture. Do you predominantly agree with these assessments? Are there any statements, generalizations, and opinions expressed in the reading that you find problematic? How do these ideas relate both to your own native culture, and the target culture associated with the language you are studying?

I liked how the reading broke down things into four categories of understanding. I feel like I am too used to seeing only individualist versus collectivist comparisons that often erase other differences like the ones mentioned in the article: indirect vs. direct, internal vs. external, and monochronic vs. polychronic. However, I still take issue with the generalizing notion that these discussions promote other cultures because they are just an aggregate on a population and most people will not fall into the average values or temperament that we expect from their culture. Especially because inside of these “collectivist” cultures they have their own unique terms and subcultures for individuals who express their culture differently. Promoting analysis of these well defined boxes may give foreigners the wrong impression of a culture, and promote ignorance when they travel and engage with the subject culture. 

Despite this I clearly understand that we need to generalize and categorize when researching and interpreting cultures and they have a lot of useful information. I thought that the monochronic and polychronic distinction was particularly interesting and valuable because it doesn’t encourage any understanding of individuals in a culture as a certain way, but does prompt analysis and reflection on your own sense of time. Particularly I thought that the US and Korea do have monochronic understandings despite having more general differences on the other three categories. But I would argue that France is a much more polychronic culture as they have a different relationship with working hours than either the US or Korea. Hofstede does acknowledge that it is a spectrum, and this acknowledgment is key in my opinion to making more responsible generalizations about a culture.