• Phonetics and Speech Sciences
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• v.12 no.4
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• pp.81-90
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• 2020

This paper describes a method of building Korean conversational speech data in the emergency medical domain and proposes an annotation method for the collected data in order to improve speech recognition performance. To suggest future research directions, baseline speech recognition experiments were conducted by using partial data that were collected and annotated. All voices were recorded at 16-bit resolution at 16 kHz sampling rate. A total of 166 conversations were collected, amounting to 8 hours and 35 minutes. Various information was manually transcribed such as orthography, pronunciation, dialect, noise, and medical information using Praat. Baseline speech recognition experiments were used to depict problems related to speech recognition in the emergency medical domain. The Korean conversational speech data presented in this paper are first-stage data in the emergency medical domain and are expected to be used as training data for developing conversational systems for emergency medical applications.

• The Journal of the Convergence on Culture Technology
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• v.8 no.1
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• pp.239-244
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• 2022

Neural Machine Translation (NMT) is gradually breaking down the boundary between human and machine translation. We look at actual cases of human and machine translation and discuss why machine translation needs a human touch. In this paper, we raise three driving questions: Can humans be replaced by machines?; How human translators can remain successful in a NMT-driven world?; Is it possible to eliminate language barrier in the era of NMT and World Englishes? The answers to these questions are all negative. We suggest that machine translation is a useful tool with rapidity, accuracy, and low cost productivity. However, the machine translation is limited in the areas of culture, borrowing, ambiguity, new words and (national) dialects. The machines cannot imitate the emotional and intellectual abilities of human translators since machines are based on machine learning, while humans are on intuition. The machine translation will be a useful tool that does not cause moral problems when using methods such as back translation and human post-editing. To conclude, we propose the blended approach that machine translation cannot be completed without the touch of human translation.

• Journal of Food Hygiene and Safety
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• v.38 no.6
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• pp.464-475
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• 2023

In this study, based on an analysis of two DNA barcode markers (cytochrome c oxidase subunit I and cytochrome b genes), we performed species identification and monitored labeling compliance for 50 commercial pufferfish products sold in on-line markets in Korea. Using these barcode sequences as a query for species identification and phylogenetic analysis, we screened the GenBank database. A total of seven pufferfish species (Takifugu chinensis, T. pseudommus, T. xanthopterus, T. alboplumbeus, T. porphyreus, T. vermicularis, and Lagocephalus cheesemanii) were identified and we detected 35 products (70%) that were non-compliant with the corresponding label information. Moreover, the labels on 12 commercial products contained only the general common name (i.e., pufferfish), although not the scientific or Korean names for the 21 edible pufferfish species. Furthermore, the proportion of mislabeled highly processed products (n = 9, 81.8%) was higher than that of simply processed products (n = 26, 66.7%). With respect to the country of origin, the percentage of mislabeled Chinese products (n = 8, 80%) was higher than that of Korean products (n = 26, 66.7%). In addition, the market and dialect names of different pufferfish species were labeled only as Jolbok or Milbok, whereas two non-edible pufferfish species (T. vermicularis and T. pseudommus) were used in six commercial pufferfish products described as JolboK and Gumbok on their labels, which could be attributable to the complex classification system used for pufferfish. These monitoring results highlight the necessity to develop genetic methods that can be used to identify the 21 edible pufferfish species, as well as the need for regulatory monitoring of commercial pufferfish products.

• (The) Research of the performance art and culture
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• no.32
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• pp.171-208
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• 2016

Female folk song singers do not necessarily recognize the indigenous elements, which are, however, naturally reflected in the narration in the context. Singers of Taebaek Ararei recognize the dialect, the tone and the song when performing. Traditional Ararei had been performed by singers in the village of slash-and-burn field in Hwangji. Cheolam and Jangseong do not have their own traditional songs sing they are mining regions but had adopted songs from other areas including Gyeonggbuk, which still remain as alternative versions. Many elements of Jeongseon Arari and Samcheok Menari are in the narration and the songs. In terms of the context, alternative versions of Ararei are old Arirang melodies from slash-and-burn fields and were confirmed to be a very old form of oral folk songs in Gangwondo. Female singers of 3 generations, Hwaok Mun, Geumsu Kim and Hyojeong Kim, who keep the tradition and identity of Taebaek Ararei, show the integration of the past, present and future of Ararei. The Ararei Preservation Society continuously organizes singers' performances and maintains the tradition. The singer Hwaok Mun was born in Taecheon, Pyeongannamdo and moved to south at 5 and lived in Hajang, Samcheok and then moved to Jangseong and lived in Jaemungok. She is a mother of 6 children and has been a farmer for most of her life. She currently resides in Mungokdong and would sing Ararei at village feasts or events. She says she learned the song naturally because Ararei was sung very often in the past around Taebaek area. She is a typical native Arirang singer. The singer Geumsu Kim is a daughter of Hwaok Mun and leads the Taebaek Ararei Preservation Society to study, maintain and introduce the sound of Taebaek(Taebaek Arirang). She introduces Miner Arirang and Taebaek Ararei to the society members and the local residents. The singer Hyojeong Kim is a granddaughter of Hwaok Mun and follows the tradition of her grandmother and mother while adopting more modern Arirang contents.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.331-358
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• 2020

This paper is a study of Kim Si-seup's maniacal tendency. The properties of mania can be divided into two categories. One is mental mania wherein the mind has fallen into madness, and the other is morphological mania wherein madness is revealed in real world actions. This thesis analyzes two aspects of the madness of Kim Si-seup, who showed madness in the morphological dimension as well as madness of the mind in the Joseon Dynasty. One notion that is analyzed is 'Longing to never return', and the other is 'To live in obscurity, yet practice wonders.' Kim Si-seup was a promising talent when he was young and was a so-called "infant prodigy." However, when 'Saejo' took the throne of 'Danjong,' he left the house on the road to 'burn all the books' and became a monk as a way of disappearing from the world. Thereafter, Kim Si-seup gave up on the test to become a bureaucrat and lived in hiding while doing strange things while he falsely pretended to be "crazy." He never felt regret hearing others describe him as a strange person. He lived a life of not returning to the mundane world for a long time as he traveled through famous mountains and streams. Also, he pursued a life in 'the world outside the world' without any greed. Sometimes he expresses his own free spirit and madness through poetry with 'what he talks about' and 'wonderful words.' This life was far from a form of neutralization aesthetics achieved by pursuing a 'gentle and magnanimous' life as claimed by Confucian scholars. Kim Si-seup, sometimes referred to as 'a maniac with mental clarity,' directed his efforts at 'false maniacal behavior,' 'weird behavior,' 'life pursuing the world outside the world,' and 'life of breaking off one's relationship with the world.' This maniac-like life of Kim Si-seup was not crazy but conveyed a deep desire to criticize the absurd reality of Joseon society at the time. Regarding Kim Si-seup, Li Hwang criticizes him for wishing 'to live in obscurity yet practice wonders.' Unlike Li Hwang, Yi Yi, who wrote The Records of Kim Si-seup when commissioned to do so by Sun Jo, positively evaluated Kim Si-seup as "a Confucian who followed Buddhism." Although the contents of these evaluations of Kim Si-seup were different, both agreed that Kim Si-seup was a maniacally-oriented individual. Kim Si-seup, who was mentally maniacal and morphological maniacal, represents a unique case in the study history of the Joseon Dynasty, wherein the 'the doctrines of Zhu Zi' exerted great influence.