• Proceedings of the Korea Contents Association Conference
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• 2019.05a
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• pp.335-336
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• 2019

최근 많은 콘텐츠들이 생성되면서 리메이크 라는 개념이 중요해 지기 시작했다. 그러면서 주목받았던 것은 문화적 근접성(Cultural Proximity)이다. 하지만 시대가 변함에따라 문화에대한 거부감이 사라지며 글로벌 시대에 도래한 최근에는 문화적 근접성으로서만 리메이크 콘텐츠를 몬의하기에는 부족하다.본 연구는 문화번역이론(cultural translation)을 통해 리메이크 문화콘텐츠를 살펴 보고, 문화번역이론에서 말하듯이 번역이라는 것이 언어적인 것에서만 말할 수 있는 것이 아닌 문화적 차원에서 논의할 수 있다는 것이 가장 큰 핵심이다.

• Journal of the Korea Society of Computer and Information
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• v.17 no.8
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• pp.21-29
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• 2012

We have proposed an ontology-based translation mashup system for foreigner to enjoy Korean cultural information without any language barrier(linguistic problem). In order to utilize public information, we use a mobile public information open API of Seoul metropolitan city. Google AJAX language API is used for translations of public information. We apply an ontology to minimize errors caused by the translations. For ontology modeling, we analyze the public information domain and define classes, relations and properties of cultural vocabulary ontology. We generate ontology instances for titles, places and sponsors which are the most frequently occurring translation errors. We compare the accuracy of translations through our experiment. Through the experimental results using the proposed ontology-based translation mashup system, we verify the validity of the system.

• Journal of Korea Game Society
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• v.21 no.5
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• pp.115-132
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• 2021

This study seeks to examine the aspects of the translation and translation activities of game fan translators through the localization case of 'Dragon Age Inquision'. The interaction and experience of the game are game fan translation, giving various motivations and generating translation kinetics. The study confirmed the motivation by observing the process of game fan translation, which shows the characteristics of producers and recipients at the same time, and interviewing game fan translators. The translation of the game fan will reveal the productive aspect of the game fandom, and then I suggest a point where the game culture should discuss the fan translation.

• (The)Study of the Eastern Classic
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• no.73
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• pp.445-473
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• 2018

This article deals with the reason for translating Korean Chinese written classics and the image of the person performing the translation. The scope of the research was restricted to South Korea and the translation value of translating the Korean classical texts from the 1960s to the 2018. In the 1960s and 1970s, the discourse of national culture and the Classical Sinology(漢學) discourse centered around the Minjokmunwhachujinhwe(民族文化推進會, National Culture Promotion Association). The discourse of the national culture was paired with the modernization, and the discourse of Classical Sinology(漢學) discourse was a certain antagonism to the discourse of modernization. The translator stereotype in this periods was close to a Classical Sinology(漢學) who could wright Korean letters. The discourse of the national culture led to the establishment of The Academy of Korean Studies by pairing with the discourse of the spiritual culture, and then changed into Korean study discourse in the 1980s. Since the mid 80s, the theory of translation has been introduced byo Kim Yong-ok. The translation of the Chosun dynasty annals, which started in the 70s, made the classical translation discourse in the classical translation field into the national project efficiency discourse. To the Early achievement of state-led gigantic project through group translation, they emphasized coherence and efficiency. On the contrary, the individuality of the translators and aspects of in-depth research have weakened. This discourse also influenced until the early 2000s. These large translation projects were produced by professional translator group. With the establishment of the Institute for the Translation of Korean Classics(Hankuk Kojon Bunyukwon) in 2007, he foundation for the stability of the classical translation business was established, and the classical translation discourse was shifted to the academic discourse centered on classical translation sudies. This discussion was expanded to the request of the establishment of an academic institution called the Classical Translation Graduate School, with a discussion on the academic identities of classical translation studies. The imagies of translators, paired with the academic discourse of this period, and that the classical translators must be classical scholars and translators, are begun to be requested. Thus, the classical translation value discourse changed with the passage of time, and the imagies of classical translators have been changed accordingly.

• The Korean Publising Journal, Monthly
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• s.309
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• pp.28-29
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• 2001

• Journal of Korea Game Society
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• v.19 no.2
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• pp.145-160
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• 2019

In this research, we attempt to suggest the differences between Korean translation and the North Korean translation of the game 'Paper, Please'; moreover, we will consider about the effect of language and image on localization through this. North Korean language and cultural contents in 'Paper, Please' are evaluated well by many people that they show real life of North Korea even though there are some errors like loanword translations and using anachronic symbol, 'Kaksital' as secret organization. Through the research, we could know that people could concentrate on cultural contents by images and motives without critical errors so have fun.

• The Korean Publising Journal, Monthly
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• s.244
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• pp.9-9
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• 1998

고전 번역자의 부족, 영세출판사의 상업주의, 고전번역에 대한 정부의 무관심 등이 고전을 번역하지 않는 악순환을 거듭하게 한다.

• Cross-Cultural Studies
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• v.46
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• pp.411-434
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• 2017

With emphasis on various local cultures to confront the Western central culture, Ngugi wa Thiong'o proposes them 'to move horizontally' so as not to repeat the oppressive culture of the West. We need not only dialogues between dominant languages and peripheral languages, but also between marginal languages. With respect to this point, Ngugi thinks that translation itself could be very effective. Ngugi wants to stimulate writing and speaking in marginalized languages and promote translation as a means of making these languages visible. He regards translation as a conversational tool among languages and cultures in the multicultural global community. As is already well known, his determination to write his later works only in his native Gikuyu language has a great meaning in his anti-colonial as well as anti-neocolonial movement. Its proof is his recent effort to cooperate with Jalada Africa. Simon Gikandi criticized the English translation of Matigari as a denial of cultural hegemony of Gikuyu language and its subordination to the global cultural market. However, the concept of 'thick translation', helps us move from Gikandi's doubt of the 'epistemology of translation' to a meaningful strategy of postcolonial translation. Facing some of the scholars' doubts related to his over-stressing language problem, Ngugi points out that the world has managed to function well through translation: the possibility of translation between cultures and translation as a mediating tool for communication nationally as well as internationally. Based on this two-sided solution of translation, he believes that we can overcome the opposition between relativity and universality, center and periphery, and the dominant and the subordinate.

• Journal of Korean Theatre Studies Association
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• no.40
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• pp.29-60
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• 2010

• East European & Balkan Studies
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• v.43 no.1
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• pp.3-30
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• 2019

In order to understand the various cultural interactions caused by the wave of globalization, we need a proper lens that can observe and transmit correctly these phenomena. The result of understanding very differs depending on which lens is used. Translation can be regarded as a lens to communicate with each other in the world where language barriers exist. Literature is a kind of universal cultural heritage combined with the intellectual, artistic and social lifestyle of each society. Introducing this cultural complex, namely literature and impregnating people from other languages with the value of our Korean literature, begin with the correct translation. Translator should act as a literary missionary, not merely a simple communicator. The process of literary translation cannot be achieved by simple linguistic ability because it is a highly human scientific work that requires diverse talents from translators. The right translator for Korean literature in Romania is a person with diverse abilities and social experiences within the cultural framework of Korea and Romania. As the requirements of the translation environment from each country are different, the paradigm of foreign translation literature that Romania wants to accept may be very clear distinctively. With recognizing this characteristic environment of Romania, the value of Korean literature can be effectively spread in Romania. Translators are the creators of another original work. With this in mind, the education of Korean studies in Romania should pay more attention to the nurture of right and capable translators.