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In order to comprehend the pan-Indianization of Hindi, this study assesses the role of linguistic and literary institutions in the dissemination of Hindi throughout India prior to independence. The spread of Hindi in the 20th century was made possible by state-led initiatives. This is because the discussion on the spread of Hindi began with the role of 19th-century religious and social reform organizations and Language and Literature Institutions. Building upon this foundation, the Hindī Sāhitya Sammelana played a pivotal role in the expansion of Hindi throughout India and the establishment of Hindi as a national language in the 20th century. This study examines the role of the Hindī Sāhitya Sammelana in spreading Hindi across India with a particular focus on its activities from 1910 to 1950. It is necessary to examine the efforts and processes that led to the designation of Hindi as the national language, representing all Indian languages, despite the existence of numerous regional languages in India. Additionally, it is necessary to examine the concrete realization of efforts to disseminate and popularize Hindi, not only in Hindi-speaking countries but also in non-Hindi-speaking countries. In this study, we will examine the pan-Indianization of Hindi in two major dimensions: the cognitive dimension and the geographical dimension.

The primary objective of this paper is to advocate for the necessity of Korean Education as a Heritage Language for overseas Koreans and to explicitly establish that the ethnic Korean group in China should also be considered as a target for such education. To achieve this, the paper first examines various definitions of heritage language, heritage language speakers, and heritage language learners, and then explains why the ethnic Korean group in China can be classified as heritage language speakers and heritage Korean language learners. By analyzing trends in both domestic and international heritage language research, the paper highlights the need to expand the scope of research topics within the field of Korean Education as a Heritage Language. It is particularly noted that studies focusing on the ethnic Korean group in China as heritage language learners are extremely scarce. The paper discusses the crisis of Korean language maintenance from the perspective of minority language education in China. It points out that although Chinese Korean(Joseonmal) shares linguistic roots with standard Korean, it has evolved into a unique Korean variety due to the historical and social context of Korean immigrants from various regions of the Korean Peninsula. This linguistic divergence necessitates tailored educational strategies for Korean language learners among the ethnic Korean group in China. By presenting these linguistic differences, the paper emphasizes the need for specific and concrete educational approaches to support Korean language learning for this group.

This study analyzed the pronunciation errors of Korean monophthongs among Chinese learners by measuring and comparing the monophthong pronunciation, particularly the monophthong formants, of five advanced Korean learners in China and five native Korean speakers, using an experimental phonetic method. The results showed that even advanced Korean learners in China made numerous errors in the pronunciation of Korean monophthongs. The most common errors were observed with ㅗ/o/, and errors also occurred frequently with ㅓ/ə/, ㅜ/u/, ㅣ/i/, and ㅐ/ɛ/. ㅏ/a/ and ㅡ/ɯ/ were the least error-prone vowels, while the degree of bias for ㅔ/e/ was also relatively low. By comparing the Chinese speakers' pronunciation of Korean monophthongs with their pronunciation of Chinese monophthongs, it was evident that errors occurred due to the influence of their native language. Therefore, customized corrections should be implemented for Korean monophthongs that are prone to errors. It is essential for teachers to assist Chinese learners in recognizing correct articulation positions and rectifying pronunciation errors, especially when the pronunciation resembles Chinese monophthongs but differs in terms of vowel height and backness.

This study examined resistive positioning in English medical interactions between migrant worker patients residing in Korea and domestic doctors, using the framework of Davies & Harré (1990/1999). Four consultations were closely analyzed as significant examples of resistive positioning. The analysis focused on first-order/second-order positioning, self/other positioning, and moral/personal positioning modes by the patients. In the first type, patients triggered second-order resistive positioning by mentioning doctors from their home country during the diagnosis and treatment/advice phases. In the second type, patients emphasized first-order positioning by expressing personal preferences or making requests while navigating professional terminology with the doctor. The findings highlight that resistive positioning is distinct from non-compliance or impoliteness towards the doctor. The study also discusses theoretical and practical implications.

Through this article, we aim to explore the perspective from which Matteo Ricci initiated his activities and how his records were documented. The primary focus of this study is to highlight Ricci's significance in defining Chinese cultural identity and tradition. His detailed accounts encompassed various aspects, including social institutions, academic and judicial systems, strictly observed etiquette, and religious issues prevailing in 16th-century China. Ricci's records reveal the complex reality of China during this era. Despite considering itself superior, the nation closed its doors to the outside world while undergoing a decline. Ricci documented instances where philosophy was esteemed, yet science, including mathematics and medicine, was overlooked. These circumstances contributed to China lagging behind the West in scientific and technological advancements. Furthermore, Ricci portrayed Chinese virtues such as filial piety and funeral culture in his records, which appeared 'foreign' and distinctive to Western observers. Of peculiar note to Ricci was the juxtaposition of superstitious worship practices in a society that valued etiquette highly. The detailed description of this phenomenon likely influenced later missionary efforts in China and provided the West with a nuanced understanding of China, albeit with potential positive and negative implications depending on the interpreter.

Theatre art is an ephemeral art that vanishes as it is produced. The fear of this transience has made the systematic collection and preservation of art materials an important issue. Theatre archives possess not only art historical and cultural historical value but also serve the public good by enabling the utilization of these records. This study recognizes the severe loss of materials related to Gangwon theatre, which has a history of over 60 years, and aims to assess the current status of theatre archives in the Gangwon region to derive activation plans for Gangwon theatre archives. To this end, previous research related to the concept of archives, and the processes and methods of theatre archives were reviewed. For case analysis, one public theatre company (Gangwon Provincial Theatre Company) and one private theater company (MooSoo Theatre group) were selected as samples. Surveys were conducted on the status of archives for the Gangwon Provincial Theatre Company and the private theater company MooSoo Theatre group. Based on the analysis of these surveys, suggestions were made for Gangwon theatre archives. It is hoped that this study will serve as a starting point for the activation of Gangwon theatre archives, preventing the loss of performance materials and correctly establishing the history of Gangwon theatre.

The concept of emptiness(空) and the phrase “form is emptiness”(色即是空) in Buddhism are widely known in East Asia, especially in Korea, though their original meanings are often misunderstood. Emptiness, along with Confucian moderation and Daoist non-action, is one of the most misunderstood and challenging terms to define. Emptiness(sunyata) in Mahayana Buddhism represents the ultimate reality, transcending all concepts of being and non-being. It is, however, not an absolute world or Buddha-nature but a relative relationship arising from the interplay of the absolute and the relative. The phrase "form is emptiness, emptiness is form" from the Heart Sutra highlights the interdependence of form and emptiness, emphasizing their dynamic and relational nature. Wonhyo, a prominent Korean Buddhist scholar, interpreted emptiness as the lack of inherent, unchanging essence, aligning with the idea that existence is transient and interdependent. Emptiness transforms the understanding of life and death, seeing them as interconnected aspects of a continuous process of transformation. The concepts of emptiness in the Diamond Sutra and the Heart Sutra challenge conventional notions of absolute existence, emphasizing the interdependence and impermanence of all phenomena. Wonhyo's Exposition of the Diamond Samadhi Sutra offers a valuable framework for understanding life and death through the lens of emptiness.