• Proceedings of the Korean Society for Language and Information Conference
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• 2007.11a
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• pp.489-497
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• 2007

Named entity translation plays an important role in many applications, such as information retrieval and machine translation. In this paper, we focus on translating person names, the most common type of name entity in Korean-Chinese cross language information retrieval (KCIR). Unlike other languages, Chinese uses characters (ideographs), which makes person name translation difficult because one syllable may map to several Chinese characters. We propose an effective hybrid person name translation method to improve the performance of KCIR. First, we use Wikipedia as a translation tool based on the inter-language links between the Korean edition and the Chinese or English editions. Second, we adopt the Naver people search engine to find the query name's Chinese or English translation. Third, we extract Korean-English transliteration pairs from Google snippets, and then search for the English-Chinese transliteration in the database of Taiwan's Central News Agency or in Google. The performance of KCIR using our method is over five times better than that of a dictionary-based system. The mean average precision is 0.3490 and the average recall is 0.7534. The method can deal with Chinese, Japanese, Korean, as well as non-CJK person name translation from Korean to Chinese. Hence, it substantially improves the performance of KCIR.

• Acta Via Serica
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• v.3 no.2
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• pp.91-106
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• 2018

During the Old Uighur period, many works were translated into Old Uighur under the influence of Buddhism. Among these works, literary works such as $Da{\acute{s}}akarmapath{\bar{a}}vad{\bar{a}}nam{\bar{a}}l{\bar{a}}$ hold an important place. These works were usually translated from Pali to Sanskrit, from Sanskrit to Sogdian, Tocharian and Chinese, and to Old Uighur from these languages. These works which were added to the Old Uighur repertoire by translation indicate that different peoples along the ancient Silk Road had deep linguistic interactions with one another. Aside from these works, other narratives that we have been so far unable to determine whether they were translations, adaptations or original works have also been discovered. The Tale of King Chashtana, which was found in the work titled $Da{\acute{s}}akarmapath{\bar{a}}vad{\bar{a}}nam{\bar{a}}l{\bar{a}}$, is one of the tales we have been unable to classify as a translation or an original work. This tale has never been discovered with this title or this content in the languages of any of the peoples that were exposed to Buddhism along the Silk Road. On the other hand, the person whom the protagonist of this tale was named after has a very important place in the history of India, one of the countries that the Silk Road goes through. Saka Mahakshatrapa Chashtana (or Cashtana), a contemporary of Nahapana, declared himself king in Gujarat. A short time later, Chashtana, having invaded Ujjain and Maharashtra, established a powerful Saka kingdom in the west of India. His descendants reigned in the region for a long time. Another important fact about Chashtana is that coinage minted in his name was used all along the Silk Road. Chashtana, who became a significant historical figure in north western India, inspired the name of the protagonist of a tale in Old Uighur. That it is probable that the tale of King Chashtana is an original Old Uighur tale and not found in any other languages of the Silk Road brings some questions to mind: Who is Chashtana, the hero of the story? Is he related to the Saka king Chashtana in any way? What sort of influence did Chashtana have on the Silk Road and its languages? If this tale which we have never encountered in any other language of the Silk Road is indeed an original tale, why did the Old Uighurs use the name of an important Saka ruler? Is Saka-Uighur contact in question, given tales of this kind? What can we say about the historical and cultural geography of the Silk Road, given the fact that coinage was minted in his name and used along the Silk Road? In this study, I will attempt to answer these questions and share the information we have gleaned about Chashtana the hero of the tale and the Saka king Chashtana. One of the main aim of this study is to reveal the relationship between the narrative hero Chashtana and the Saka king Chashtana according to this information. Another aim of this study is to understand the history of the Saka, the Uighur and the Silk Road and to reveal the relationship between these three important subjects of history. The importance of the Silk Road will be emphasized again with the understanding of these relations. In this way, new information about Chashtana, who is an important name in the history of the India and the Silk Road, will be put forward. The history of the Sakas will be viewed from a different perspective through the Old Uighur Buddhist story.

• Journal of the Korean BIBLIA Society for library and Information Science
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• v.28 no.1
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• pp.191-207
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• 2017

This paper employs entitymetrics analysis on the research works of Dong-ju Yun. He was a Korean poet who was studied by many researchers on his works, religion and life. We collected 1,076 papers about Dong-ju Yun and conducted various approaches including co-author citation analysis, topic modeling analysis to identify the topic trend in the study of Dong-ju Yun. Also we extracted entities like person's name and literature's title from abstract to examine the relationship among them. The result of this paper enables us to objectively identify the topic trend and infer implicit relationships between key concept associated with Dong-ju Yun based on text data. Moreover, we observed sub-research topics such as life, poem, aesthetic existence, comparative literature, literary translation, and religious beliefs. This paper shows how entitymetrics can be utilized to study intellectual structures in the humanities.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.36 no.1
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• pp.34-44
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• 2018

In the Ancient Mesopotamia, Egypt, Judas, Greece, and Rome, Phoenix dactylifera was planted in gardens or orchards to signify life, blessing, and victory. Branches of Phoenix dactylifera, likened to high and precious, were referred to one of the gifts to the king in the second century BC and have been used in the Feast of Tabernacles. And they were engraved on the walls of the temple and along with cherub. Besides, Phoenix dactylifera is compared with a righteous person in the Bible since it grows straight despite strong winds. And, it was used as a symbol of honesty, justice, and right. Churches call the week before Easter Palm Sunday since the crowd laid the leaves of date palm trees on the road and shouted "Hosanna" while waving the date palm branches when Jesus entered Jerusalem. Moreover, pilgrim in the Middle Ages was called 'Palmer' in English due to custom of returning with the leaves and branches of date palm trees as a memorial of the Holy Land pilgrimage. This study analyzes naming issue of Phoenix dactylifera through the old literature and 27 versions of the most influential Bibles in History of Bible Translation in Korea, China, and Japan. Phoenix dactylifera is translated into Chinese as '棕櫚(Trachycarpus fortunei)', a native tree of China. 棕櫚 is similar to Phoenix dactylifera, but its fruit and leaf are quite distinct. This being so, translating Phoenix dactylifera as 棕櫚 has a limit to convey symbolic meaning adequately. In the Japanese Bible, on the other hand, Phoenix dactylifera is translated as 'なつめやし(Natsumeyashi)' meant date palm tree. Most of Protestant Bible in Korea use 'Jongryeo' like Chinese Bible while translation in Korean Catholic Bible(2005) varies from one scripture to another: 'Yaja Namu (Palm Tree)' - 38 times, 'Jongryeo Namu' - 5 times, and 'Daechu Yaja Namu (Date Palm Tree)' - 3 times. Date Palm Tree, 'Jongryeo Tree', and Palm Tree don't grow in Korea. However, they had long been recognized as Haejo(海棗), Jongryeo(?櫚), and Yaja(椰子) respectively through China and Japan. Each of them called by a distinct name correspond with its own characteristic and used separately in Korean Classics as Jongryeo and Haejo were identified in ancient Chinese literatures. It seems that more confusion was raised since 'Palm' was translated as 'Jongryeo' in several books including "?藤和英大辭典 (1915)", "Modern 朝鮮外來語辭典(1938)", and "Latin-Korean Dictionary(1995)". However, the Latin term 'Palmae' is translated into English as either palm tree or date palm. The results of this study suggest that more accurate translation of Phoenix dactylifera in the Bible would be 'Daechu Yaja Namu (Date Palm Tree)' and using different name fit for its own characteristic would be more appropriate.

• Journal of the Korean Society for Library and Information Science
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• v.57 no.1
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• pp.23-44
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• 2023

The word library(図書館) is a Japanese translation of the Western library or Bibliothek in the mid-Meiji period. This word has been accepted in Chinese(图书馆), Taiwan(圖書館), Korea(도서관), and Vietnam(Dđồ thư quán), which are Chinese-speaking countries. If so, when and who first introduced the term library to Japan and China? In Japan, the enlightenment thinker Fukuzawa's 『Seiyo Jijo, 1866』 is regarded as the first document to introduce the Western library, and in China, the article published in 『Qing Yi Bao, 1896』 by the reformed thinker Liang Qichao referred to as the first example. Therefore, this study traced and demonstrated the time and person in which the word library appeared, focusing on modern dictionaries, books, translations, papers, and newspaper articles that were introduced in both countries. As a result, the theory of the introduction to Fukuzawa in 1866 is wrong because Western libraries are described in various terms in many diaries and dictionaries, including Motoki's 『An English Japanese Dictionary of the Spoken Language, 1814』. Also, in China, the theory of introduction of Liang Qichao in 1896 is not true because the term library first appeared in Ryu Jeong-dam's 『A Dictionary of Loan Words and Hybrid Words in Chinese, 1884』. In the same context, it is necessary to trace and argue the history of the first use of the term library in Korea and the name of the first library in Korea established by the Busan Branch of the Japan Hongdo Association in 1901.

• Korean Journal of Heritage: History & Science
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• v.49 no.3
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• pp.32-51
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• 2016

This study examines, based on the database of the Institute for the Translation of Korean Classics(ITKC), the garden plants and their symbolism, and the landscape culture recorded in 'Jipkyungjaeyoungsi(the Series of Poems on Gardens Poetry)' in relevance to traditional houses. First, Jipkyungjaeyoungsi had been continuously written since mid-Goryeo dynasty, when it was first brought in, until the late Joseon dynasty. It was mainly enjoyed by the upper class who chose the path of civil servants. 33 pieces of Jaeyoungsi(題詠詩) in 25 books out of a total of 165 books are related to residential gardens. The first person who wrote a poem in relation to this is believed to be Lee GyuBo(1168~1241) in the late Goryeo dynasty. He is believed to be the first person to contribute to the expansion of natural materials and the variation of entertainment in landscape culture with such books as 'Toesikjaepalyoung(退食齋八詠)', 'Gabeunjeungyukyoung(家盆中六詠)'and 'Gapoyukyoung(家圃六詠)'. Second, most of the poems used the names of the guesthouses. Out of the 33 sections, 19(57.5%) used 8 yeong(詠), then it was in the sequence of 4 yeong(詠), 6 yeong, 10 yeong, 14 yeong, 15 yeong, 16 yeong, 36 yeong(詠) and so on. In the poem writing, it appears to break the patterns of Sosangpalkyung(瀟湘八景) type of writings and is differentiated by (1) focusing on the independent title of the scenery, (2) combining the names of the place and landscape, (3) focusing on the name of the landscape. Third, the subtitles were derived from (1) mostly natural landscape focused on nature and garden plants(22 sections, 66.7%), (2) cultural landscape focused on landscape facilities such as guesthouses, ponds and pavilions(3 sections), (3) complex cultural scenery focused on the activities of people in nature(8 sections). Residents enjoy not only their aesthetic preferences and actual view, but the ideation of the scenery. Especially, they display attachment to and preference for vegetables and herbs, which had been neglected. Fourth, the percentage of deciduous tree population(17 species) rated higher(80.9%) compared to the evergreens(4 species). These aspects are similar results with the listed rate in 'Imwonkyungjaeji(林園經濟志)' by Seo YuGu [evergreen 18 species(21.2%) and deciduous trees 67 species(78.8%)] and precedent researches [Byun WooHyuk(1976), Jung DongOh(1977), Lee Sun(2006)]. Fifth, the frequency of the occurrence of garden plants were plum blossoms(14 times), bamboos(14 times), pine trees(11 times), lotus(11 times), chrysanthemum(10 times), willows(5 times), pomegranates(4 times), maple trees(14 times), royal foxglove trees, common crapemyrtle, chestnut trees, peony, plantains, reeds and a cockscombs(2 times). Thus, the frequency were higher with symbolic plants in relations to (1) Confucian norms(pine trees, oriental arbor vitae, plum blossoms, chrysanthemums, bamboos and lotus), (2) living philosophy of sustain-ability(chrysanthemum, willow), (3) the ideology of seclusion and seeking peace of mind(royal foxglove ree, bamboo). Sixth, it was possible to trace plants in the courtyard and outer garden, vegetable and herb garden. Many symbolic plants were introduced in the courtyard, and it became cultural landscape beyond aesthetic taste. In the vegetable and herb garden, vegetables, fruits and medicinal plants are apparently introduced for epigenetic use. The plants that were displayed to be observed and enjoyed were the sweet flag, pomegranate, daphne odora, chrysanthemum, bamboo, lotus and plum blossom. Seventh, it was possible to understand garden culture related to landscaping materials through poetic words such as pavilions, ponds, stream, flower pot, oddly shaped stones, backyard, orchard, herb garden, flower bed, chrysanthemum fence, boating, fishing, passing the glass around, feet bathing, flower blossom, forest of apricot trees, peach blossoms, stroking the pine tree, plum flower blossoming through the snow and frosted chrysanthemum.