• Annual Conference on Human and Language Technology
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• 2023.10a
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• pp.510-516
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• 2023

세계화가 진행됨에 따라 다양한 문화의 음악을 즐기는 사람들이 늘어나고, 해외 팬들이 외국 노래를 이해하고 따라 부를 수 있는 접근성을 확보하는 것이 중요해졌다. 이를 위해 본 논문에서는 노래 가사 데이터에 특화된 영어-한국어 번역 모델 리리코(LyriKOR)를 제시한다. 리리코는 영어 노래를 한국어로 번역하여 그 의미를 담아낼 뿐만 아니라, 번역 결과물이 원곡의 선율과 리듬에 어느 정도 부합하도록 하여 한국어로 바로 따라 부를 수 있도록 하는 것을 목표로 한다. 이를 위해 번역과 음절 조정의 두 단계(two-stage)를 거쳐 제한된 데이터로 음절 정렬된 번역 모델을 훈련하는 새로운 방법을 소개한다. 모델 코드는 여기에서 볼 수 있다.

• Journal of the Korea Society for Simulation
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• v.26 no.4
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• pp.23-34
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• 2017

During Khmer Rouge Regime, Cambodian pop music was completely forgotten since 90% of artists were killed. After recovering from war since 1979, the music started to grow again in 1990. However, Cambodian popular music dynamic and flows are observably directed by the multifaceted socioeconomic, political and creative forces. The major problems are the plagiarism and piracy which have been prevailing for years in the industry. Recently, the consciousness of the need to preserve Khmer original songs from both fans and artist have been increased and become a new trend for Cambodia young population. Still, the music quality is in the limit state. To increase the mind-set, the feedbacks and inspiration are needed. The study suggested a music ranking website using sentiment analysis which data were collected from Production Companies Facebook Pages' posts and comments. The study proposed an algorithm which translates from Khmer to English, doing sentiment analysis and generate the ranking. The result showed 80% accuracy of translation and sentiment analysis on the proposed system. The songs that rank high in the system are the songs which are original and fit the occasion in Cambodia. With the proposed ranking algorithm, it would help to increase the competitive advantage of the musical productions as well as to encourage the producers to compose the new songs which fit the particular activities and event.

• Journal of Korean Classical Literature and Education
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• no.34
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• pp.149-191
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• 2017

This study examines Korean language translations of traditional Chinese hansi in the 1910s and 1920s. In the $20^{th}$ century, many poets translated Chinese and Korean traditional hansi into Korean. In the early $20^{th}$ century, Korean language began to be used as a national public language. At that time, not only hansi but also poetry from several other languages had been translated into Korean. Choi Nam-sun in the 1910s and Kim So-woel, Kim Eok, and Lee Kwang-su in the 1920s translated Chinese traditional hansi, focusing on famous Dang dynasty poetry from Tu Fu and Li Bai, etc. Choi Nam-sun's translation in the 1910s aimed to consider poetry as a written literature. On the contrary, Kim So-woel, Kim Eok, and Lee Kwang-su believed that Korean modern verse literature should be songs as well as poetry, and their translations in the 1920s aimed to create songs as spoken literature by focusing on orality and universality. Though Korean is now the language, the literary history of hansi continues in modern poetry.

• The Journal of the Korea Contents Association
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• v.22 no.4
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• pp.28-36
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• 2022

This study analyzed 284 K-pop song and dance cover short-form videos recreated by Chinese influencers uploaded on TikTok, to explore which reform factors of image similarity, language similarity, the extent of audience participation leading, the extent of lyrics or subtitles translated into Chinese, PPL disclosure, the length of video and the reputation of influencer affected Chinese TikTok audiences' reactions - number of "Likes," "Comments" and "Shares." The results showed that only the "reputation of influencer" was significantly affected the number of "Likes" which estimated as a relatively passive response, but the other factors affected the number of "Comments" and "Shares" significantly which estimated as more active responses. The more an influencer is perceived as not similar to the singer in terms of image the more comments were posted. And the videos expressed in Korean archived more comments and shares than those lyrics or subtitles translated into Chinese. This study is meaningful in that it confirmed the necessity of influencers in the globe diffusion of K-pop, by specifically analyzing the audience's reactions according to the characteristics of UCCs created by local influencers using short-form video platforms.

• Journal of Ginseng Culture
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• v.4
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• pp.13-37
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• 2022

Even before recorded history, the Korean people took ginseng. Later, poetry passed down from China developed into a literary style in which intellectuals from the Silla, Goryeo, and Joseon Dynasties expressed their thoughts concisely. The aim of this paper is to find Korean poems related to ginseng and to look for their semantic network. To this end, "Korea Classical DB ", produced by the Institute for the Translation of Korean Classics, was searched to find ginseng poems. As the result of a search in November 2021, two poems from the Three Kingdoms Period, two poems from the Goryeo Dynasty, and 23 poems from the Joseon Dynasty were searched. An examination of these poems found that the first ginseng poem was "Goryeoinsamchan," which was sung by people in Goguryeo around the 6th century. Ginseng poetry during the Goryeo Dynasty is represented by Anchuk's poem. Anchuk sang about the harmful effects of ginseng tributes from a realistic point of view. Ginseng poetry in the Joseon Dynasty is represented by Seo Geo-jeong in the early period and Jeong Yakyong in the late period. Seo Geo-jeong's ginseng poem is a romantic poem that praises the mysterious pharmacological effects of ginseng. A poem called "Ginseng" by Yongjae Seonghyeon is also a romantic poem that praises the mysterious medicinal benefits of ginseng. As a scholar of Realist Confucianism, Dasan Jeong Yak-yong wrote very practical ginseng poems. Dasan left five ginseng poems, the largest number written by one poet. Dasan tried ginseng farming himself and emerged from the experience as a poet. The story of the failure and success of his ginseng farming was described in his poems. At that time, ginseng farming was widespread throughout the country due to the depletion of natural ginseng and the development of ginseng farming techniques after the reign of King Jeongjo. Since the early 19th century, ginseng farming had been prevalent on a large scale in the Gaeseong region, and small-scale farming had also been carried out in other regions. What is unusual is Kim Jin-soo's poem. At that time, in Tong Ren Tang, Beijing (the capital of the Qing Dynasty), ginseng from Joseon sold well under the "Songak Sansam" brand. Kim Jin-Soo wrote about this brand of ginseng in his poem. In 1900, Maecheon Hwanghyeon also created a ginseng poem, written in Chinese characters. Thus, the semantic network of Korean ginseng poems is identified as follows: 1) Ginseng poetry in the spirit of the people - Emerging gentry in the Goryeo Dynasty (Anchuk). 2) Romantic ginseng poetry - Government School in the early Joseon Dynasty (Seo Geo-jeong, Seonghyeon, etc.). 3) Practical ginseng poetry - Realist School in the late Joseon Dynasty (Jeong Yak-yong, Kim Jin-soo, Hwang Hyun, etc.). This semantic network was extracted while examining the development of Korean ginseng poems.

• (The)Study of the Eastern Classic
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• no.68
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• pp.539-570
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• 2017

This article is for considering and looking through the meaning of Classic of Poetry(Shi jing) Hiku-ka of Kobayashi Issa before reviewing and adapting Classic of Poetry(Shi jing) in Eastern Asia. Issa wrote his works by using Hyanghwa-Gucheop in 1803, and he had adopted it as his creative works of Hikai absorbing Classic of Poetry(Shi jing) for about half a year. There has been no national study about this so far, and this study covered the aspects of Issa's adapting way of Classic of Poetry(Shi jing) in Japan and China. There have been several problems that the contents were limited to Guo-feng and there were no agreement of terminology as well among researchers. To overcome these limitations, therefore, this article aimed at all the works, rejected the view point as just a translation, and denominated this study as Haiku-ka. Above all, this study looked though Issa's Classic of Poetry(Shi jing) by splitting the aspects of Haiku-ka into borrowing topics and materials. In borrowing topics, the works with the topics of homesick and nostalgic parents stood out. Furthermore, annotations and understandings of Issa's original works were deeply involved. In borrowing materials, the original meanings in the works were transformed and changed or even reinterpreted by their own way. Eliminating sublime emotions, furious tone, and condemnation was main characteristic of Haiku-ka in Classic of Poetry(Shi jing). Besides, there were ways of exclusion of reasoning, deviating from the viewpoint of Sigyo(edification by poetry), not including moral senses. In other words, Issa used habits and impressions like the way of Haiku when he was doing Haiku-ka in Classic of Poetry(Shi jing). The meaning that Issa's Hiku-ka of Classic of Poetry(Shi jing) stood out compared to adaptation of Classic of Poetry(Shi jing) in Eastern Asia. Although Classic of Poetry(Shi jing) in Vietnam was transferred in the form of the poem in Vernacular, the meaning and contents were not changed. Moreover, the original works and characters in Joseon were not destroyed because Classic of Poetry(Shi jing) was not liberally translated but literally. However, Issa transferred the Classic of Poetry(Shi jing) in the form of the poem in Vernacular to reveal the value of popular ballads. This was a different adapting way of Classic of Poetry(Shi jing) from that in Eastern Asia.