• SUVANNABHUMI
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• v.2 no.1
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• pp.95-110
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• 2010

Poem plays an important role in Ca trù. Many music researchers say that singing Ca trù is singing poem. Of 46 tunes of Ca trù, there are more than 10 tunes expressed in available poems or styles of poetry; for example: in the tune Tỳ bà, the performer could sing Tỳ bà hành by Bạch Cư Dị being converted into seven-seven-six-eight-word-meter; in the reciting poem tunes, just reciting 5 Thien thai poems by Tào Đường or 3 Thanh Bình tune poems by Lý Bạch; in the reciting poetic essay (phú), reciting Tien Xich Bich and Hau Xich Bich by Tô Đông Pha. Others like bắc phản, cung bắc sometimes used six-eight word meters. Structurally, those are available for familiar types and beyond the scope of particular creativity because they do not originate from Ca trù's activity environment like recitative. Recitative is the main tune of Ca trù and has become an independent poem type. In terms of literature, recitative has a particular form structure and special type content. Unlike other tunes of Ca trù that only stop at some fixed works, recitative has increased to thousands of works in quantity and has been composed for many centuries. For those reasons, we confined ourselves the research to the creation which is the most typical of Ca tru: The recitative.

• (The)Study of the Eastern Classic
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• no.72
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• pp.329-363
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• 2018

The Manual for Buddhist Rituals (1935) is the manual of Buddhist rituals which has a pivotal position in terms of the modernization of Korean Buddhist rituals. The text has been established through the contents and systems of the two texts, The Manual for Practising Rituals (作法龜鑑, 1827) and the Compulsory Manual for Buddhists (佛子必覽, 1931). These three manuals include the examples for practising the Manuals. The analysis of the examples for the practices of the three texts is as follows: The Manual for Practising Rituals tries to include the Sounds of the Music for the Buddhist Rituals through the Four Sounds (四聲) and the Twin words (儷語); the marks of the sounds are excluded after the compulsory Manual for Buddhists. The Manual for Buddhist Rituals has replaced the rituals for repentance (三寶通請) with the rituals for revering (四聖禮): and this text has made it easier that people participate in Buddhist rituals with the text which is written in bilingual format in Korean and Classic Chinese. The text has been popularized through above-mentioned changes against the previous two texts but it has ended up excluding the practices for the music of Korean Buddhism such as the music for Buddhist rituals (梵唄) and reciting the name of Buddhas (念佛).

• Speech Sciences
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• v.14 no.3
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• pp.59-76
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• 2007

The purpose of this study is to investigate the pitch rules of Chinese poetry. Pitch rules are concerned with the high tone and the low tone. Because Chinese poetry is a fixed form of verse, it must keep pitch rules to compose Chinese poetry. But until now there has been no acoustic study of pitch rules of Chinese poetry. So, for the first time the present study investigates pitch rules of Chinese poetry acoustically. Pitch contours were analyzed from the sound spectrogram made by Praat. Results showed that actual pitch patterns did not coincide with theoretical pitch rules in reciting Chinese poetry. Therefore, in studying Chinese classics, the Chinese poetry, which has traditionally been considered to be recited according to original Chinese pitch rules, must now be considered in terms of how pitch rules may have changed over time in Korea since it was first introduce to Korean scholars.

• Sijohaknonchong
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• v.44
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• pp.165-195
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• 2016

This paper is compare to the enjoyment of way on Si-jo and Ga-sa in Lyric poetry. Si-jo and Ga-sa were created in Joseon Dynasty. Si-jo and Ga-sa is the Lyric poetry in traditional genre, representing Korea. These forms include the lyric genre but have a difference between the fixed verse and the long-poem in Joseon Dynasty. However, the two genres are the two genres had opened the possibility of communication from the very beginning in terms of gentry layer is the main writers. Joseon Dynasty those who enjoy the fixed verse and the long-poem, the literature of singing songs and reciting literature, in terms of the principle of metaphor and metonymy rhetoric will reflect the era of awareness and enjoyment of contemporary perception of reality characters. It can be said that performing Si-jo and Ga-sa of enjoyment fashion and work to compare with realistic about the versification principles but check ahead a lot of data, and add to the task of finding a logic that can explain clearly remain. This paper will have to complement the many points made in an attempt to unravel the complex issues in an integrated and comprehensive on-pronged approach and enjoyment of the fixed verse and long-poem Si-jo and Ga-sa and similar expressions are writing and testing the various parties of the enjoyment of culture in today's era of change in the 21st century can be the compass to navigate a new world culture.

• Sijohaknonchong
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• v.19 no.1
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• pp.85-106
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• 2003

Recently, the sonnet and the shijo, each representing French and Korean formal poetries, are tend to be read with the eyes only, as were more accustomed to written literature. But even after almost three millennia of written literature and increased use of digitalized poems, poetry retains its appeal to the ear as well as to the eye. To read a poem only by eyes might be wrong because it is designed to be read aloud by mouth and understood by ear, and will decrease the aesthetic sense otherwise. It is essential to find the right way to recite a poem in this dramatically changed society, and is especially important when many shijos are changing into digitalized forms to adapt the new wave of our society. The sonnet and the shijo emphasize the importance of the harmony of sounds and rhythms with certain structure, and have their own prosodies. The emotions of the speaker in poems are expressed with words. When they are pronounced. each phoneme has its own phonemic characteristics. When comparing the The Broken Bell(Baudelaire) and Chopoong ga (Jong Seo Kim) in terms of prosody and phonetics. the speakers emotions are closely related with the phonetic structure of each word. In The Broken Bell, the phonetic value of rhymes, repeated phonemes, concentration of front and back vowels. rhythms of onesyllable words shape the overall image of this poem describing the productivity of bells as appose to the sterility of the soul. Chopoong ga also shows the determined and strong will of the speaker by frequent glottalized sounds. distribution and concentration of certain vowels. and frequent use of plosives. As you see in these examples, phones, beats, and rhythms are not the mere transmitter of meaning but possess their expressive values of their own and should be the first to be considered when reciting a poem.

• CELLMED
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• v.6 no.3
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• pp.17.1-17.3
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• 2016

Pansori is a unique genre of Korean art music. Sugungga is a form of Pansori that is so famous as to be included in the representative five texts of Pansori, and is also a fable about a Dragon King who lived in a palace on the water. The Dragon King had a disease and the major plot of the story is the finding of a cure for his illness. At the beginning of Sugungga, Yaksungga appears on the scene in the form of an ascetic who has knowledge of various herbal medicines. By reciting and singing this medical knowledge, Yaksungga functions as an effective mnemonic technique to aid memorization of the herbs and their properties. Yaksungga exists only in Korea, and functions in Sugungga not only as a dramatic factor in the play, but also as a tool that allows people to easily learn professional medical knowledge during those times, not by books, but by funny rhymes, which gave people the opportunities to apply such knowledge in useful ways.

• Journal of architectural history
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• v.28 no.6
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• pp.31-42
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• 2019

The harsh economic conditions of Buddhist temples in late Joseon dynasty, and the prevalence of the Buddhānusmrti(念佛) practice, which is a practice of reciting Amita Buddha(阿彌陀佛), led Buddhist temples to organize the Buddhānusmrti association(念佛契) in the nineteenth and early twentieth centuries. For the practices and the activities of organization, an architectural facility was required; thereby, many temples had a Yeombul-dang(念佛堂). However, only a few of the Yeombul-dang have survived and are known today. This research investigates the ways temples tried to acquire Yeombul-dang buildings during the period and their architecture characteristics by reviewing historical records and documentary works of literature. In this research, Yeombul-dang is found to have various types of building names and building forms. Different hall names such as Amitābha Hall(佛殿), Yosa(寮舍) and Daebang(大房) were used as Yeonbul-dang. The commonalities and differences in terms of building forms, spatial elements composition and layouts were found depending on how they were acquired. The Yeombul-dang were most commonly built as multi-complex buildings consisting of worshiping rooms and residential areas. Most of Yeombul-dang were located in the central areas of the temple site. On this basis, this research suggests the possibility that many Yeombul-dang is still being used under different names and for different purposes.

• The Journal of the Acoustical Society of Korea
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• v.15 no.2
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• pp.61-71
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• 1996

In this paper, dialogic triphone data base construction for triphone synthesis system is discussed. Particularly, in this work, dialogic speech data is collected from the broadcast media, and three different transcription steps are taken. Total 10 hours of speech data are collected. Among them, six hours of speech data are used for the triphone data base construction, and the rest four hours of data are reserved. Dialogic speech data base construction is far different from the reciting speech data base construction. This paper describes various steps that necessary for the dialogic triphone data base construction from collecting speech data to triphone unit labeling.

• Sijohaknonchong
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• v.19 no.1
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• pp.5-35
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• 2003

A usual approach of lyric poetry education emphasizes musicality of prosody that takes the format of singing lyric poem or reciting that involves reading with one's eyes and contemplating through one's consciousness, both with are quite remote from reality. In order to achieve an effective education, traditional lyric poetry education should focus on the recitation format that involves natural respiration. The current study specified theoretically the A study of contents in traditional Korean lyric poetry recitation. recitation. method through understanding rhythm and prosody that are basic principles of recitation. The study also attempted creating contents through three-dimentional image built on a theoretical foundation of systemic poetry recitation method in order to amplify the impression and creation of the traditional Korean lyric poetry. This was done as an effort to manifest an aesthetic nature of traditional lyric poetry and also as an effort to advance one more step in public understanding and appreciation of traditional poetry.

• Korean Linguistics
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• v.72
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• pp.257-282
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• 2016

The aim of this paper is to research phonological and morphological features in Korean Voices from Berlin. The Korean Voices from Berlin was recorded in 1917 at Berlin by 5 Korean prisoners engaged in World War I, some of them came from North Hamgyeong Province, the others came from Pyeongan Province, therefore these data show a North Korean regional dialect. The data are composed of three materials, counting numbers, reciting scriptures and singing folksongs. The results of this research are as follows. 1) The consonant system of Korean voices is similar to standard Korean. The 19 consonants are classified according to 5 manners of articulations and 5 points of articulations. 2) The liquid /l/ has three allophones, [ɾ] appeared in an onset position, [l] in a word medial coda position or preceded by [l], [ɹ] in a word final coda position. 3) The vowel system of Korean voices is similar to early 20th Korean's. It has 8 monophthongs, /a, ʌ, o, u, ɯ, i, e, ${\varepsilon}$/. 4) The 1 to 10 numbers in Korean voices are similar to Middle-Korean numerals. 5) The genitive particle '/ɯi/의' is pronounced [i], [ɯ], [${\varepsilon}$], especially [ɯ] is appeared in Sino Korean. 6) The /l/-deletion of conjugations are similar to Middle-Korean, /l/ deletion always occurred, if [+cor] consonants are followed.