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이 연구는 제주방언 종결어미 ‘-라’의 통사ㆍ의미 기능의 특징을 고찰하기 위한 것이다. 제주방언의 종결어미 ‘-라’는 크게 ‘명령’과 ‘주관적 진술’의 종결어미로 나눌 수 있다. 명령의 ‘-라’는 공통어에서는 ‘-아라/어라’의 형태로 쓰이는 반면 제주방언에서는 ‘-(으)라’ 형태로 실현된다. 또 제주방언에서는 명령형에 시상의 선어말어미가 개입하기도 한다. ‘주관적 진술’의 ‘-라’는 ‘체언+이다’와 양태의 선어말어미 ‘-아/어/라-’, ‘-크-’와 통합하여 ‘단정과 의문’, ‘경험한 정보의 전달’, ‘의지, 추측’의 의미 기능을 한다. 체언 뒤에 종결어미 ‘-라’가 결합한 형태의 문을 빈번하게 접할 수 있다는 것은 제주방언이 명사문 중심의 언어임을 보여준다. 이때의 ‘-라’는 공통어의 ‘-다’나 ‘-라’보다는 단정적 의미를 갖는 ‘-야’에 가깝다. 회상의 선어말어미 ‘-아/어/라-’와 결합한 ‘-아라/어라/라라’는 공통어의 ‘-더라’에 대응한 다. 의지ㆍ추측의 선어말어미 ‘-크-’와 결합한 ‘-크라’는 ‘-겠어’의 의미다. 종결어미 ‘-라’가 제주방언의 대표적인 양태의 선어말어미인 ‘-아/어/라’, ‘-크-’와 결합하면 문장 안에서의 주도적 의미 기능은 선어말어미로 넘어간다. ‘-라’는 문장의 종결과 문장의 유형을 드러내는 본연의 문법 기능을 담당한다. 그렇다고 ‘-라’의 내재적인 의미 기능을 상실하는 것은 아니다. 화자의 ‘주관적 진술’임은 주관성을 갖는 선어말어미와의 결합으로 더 확고해진다.

This study aims to examine the characteristics of the syntactic and semantic functions of the Jeju dialect final ending ‘-라’. ‘-라’ in the Jeju dialect can be broadly divided into a final ending for imperatives and a final ending for subjective statements. When ‘- 라’ is an imperative ending, it is used in the form of ‘-아라/어라’ in the central dialect, whereas it is realized in the form of ‘-(으)라’ in the Jeju dialect. Also, unlike the central dialect, the Jeju dialect sometimes includes a pre-final ending in the imperative form. ‘-라’ in ‘subjective statement’ integrates with ‘noun+이다’ and the pre-final endings ‘-아/어/라-’ and ‘-크-’ in the form to function as ‘Assertion and Question’, ‘Transfer of experienced information’, and ‘Will, presumption’. The fact that people frequently encounter sentences where the final ending ‘-라’ is combined with a noun shows that the Jeju dialect is a noun-centered language. In this context, ‘-라’ is closer in meaning to the assertive ‘-야’ rather than the central dialect's ‘-다’ or ‘-라’. The pre-final ending ‘-아라/어라/ 라라’ combined with ‘-아/어/라-’ in recall corresponds to ‘-더라’ in the central dialect. ‘-크라’ combined with ‘-크-’, the final word of presumption and will, means ‘-겠어.’ When combined with ‘-아/어/ 라’ and ‘-크-’, which are the typical pre-final endings of the Jeju dialect, the dominant semantic function in the sentence is transferred to the pre-final ending. The final ending ‘-라’ has a natural grammatical function of ending the sentence and revealing the type of sentence. However, this does not mean that ‘-라’ has lost its intrinsic semantic function. The fact that it is a ‘subjective statement’ by the speaker further strengthens the connection with the pre-final ending, which has subjectivity.

The purpose of this study is to examine the mixing patterns and reasons of Japanese ‘な(na)’ in the conversation based on Jeju language used by the first generation Jeju residents in Osaka, Japan. To examine this study, the Jeju language oral data was analyzed. The first generation Jeju residents in Japan are bilingual speakers. They selectively use either Jeju language or　Japanese depending on the situation and conversation partner, but they often mix both languages. The reason why Japanese ‘な’ is used in the conversation based on Jeju language is that ‘な’ is similar to Jeju languague ‘게(ge)’. The structural and semantic similarity between two languages cause interference and a mixed usage of the two languages. This mixed usage did not only cause individual phenomena but also formed a unique language system by being delivered to language community. The mixed usage of Japanese ‘な’ in the conversation based on Jeju language used by the first generation Jeju residents in Osaka, Japan demonstrate the unique characteristics of first generation immigrants, as well as the universality of a language mix in immigrant societies.

Kim, Bo-Hyang. 2014. Code Mixing by Jeju People Residing in Japan: Mixed Use of Jeju Dialect and Japanese. Journal of Linguistic Studies 19(2), 1-19. Most of Jeju people residing in Japan are bilingual speakers, who can speak both the Jeju dialect acquired back in Jeju early in their childhood, and the Japanese language acquired while living in Japan. They either speak in Japanese or Jeju dialect depending on the linguistic capacity of the person they are speaking to. Otherwise, they use a mixture of the two languages. The Jeju dialect they use maintains its early form before standard Korean was distributed, while showing a considerable code-mixing with the Japanese language. The code-mixing occurs in a different manner for each part of speech, which often forms a language structure deviated from the grammar or structure of the Korean and Japanese languages. The transformed language has linguistic characteristics shared by only the first generation Jeju people residing in Japan, which are incomprehensible not only to those whose native language is Korean, but also to those who use Japanese as their first language. (Jeju National University)

구어에서는 문장이 완전한 종결 형식을 갖추지 못한 채 마무리되는 경우가 많다. 이 연구는 구어 그 자체인 방언의 연구에서 문장 종결형에 실현되는 제주방 언의 어미 ‘-젠’이 종결어미인지 아닌지에 대한 검토에서, 그것의 의미⋅문법 기 능을 고찰한 것이다. 제주방언의 ‘-젠’은 연결어미와 종결어미의 기능을 하는 문법형태소다. 먼저 연결어미 ‘-젠’은 ‘의도⋅목적’과 ‘변화’의 의미 기능을 한다. 의도나 목적의 의미 일 때는 주어의 제약이 없고 동사 어간에 결합한다. ‘안’ 부정은 가능하지만 ‘못’ 부정은 허용되지 않는다. 의도나 목적을 드러낼 수 없는 무정물을 주어로 할 때는 곧 일어날 일의 ‘변화’를 나타내는데 동사뿐 아니라 일부 형용사와도 결합한다. 또한 ‘-젠’은 ‘인용’이나 ‘이유’를 나타내기도 한다. 이 경우는 동사, 형용사의 어간에 반드시 ‘-엇-’, ‘-엄-’ 등 시상의 선어말어미와 결합하여 쓰인다. 종결어미 ‘-젠’도 두 유형으로 나뉜다. 하나는 ‘-을래’에 대응하는 반말체 종결어미로주어의 의도를 나타낸다. 평서문에서는 1인칭, 의문문에서는 2인칭 주어와 호응하고 선어말어미가 개입하지 않는다. 다른 하나는 인용 종결형으로, 3인칭을 주 어로 하여 동사, 형용사의 어간에 시상의 선어말어미와 결합하여 쓰인다.

In spoken language, sentences often conclude without possessing a complete final form. This study specifically examines the semantic and grammatical functions of the Jeju dialect ending ‘-zen’?realized in sentence-ending forms within the context of dialect research, which is spoken language itself ?by reviewing whether it is a terminal ending. The Jeju dialect ending ‘-zen’ is a grammatical morpheme that functions as both a connective and a terminal ending. First, as a connective ending, ‘-zen’ conveys the semantic functions of ‘intention/purpose’ and ‘change.’ When expressing the intentional meaning, there are no restrictions on the subject, and it combines with the verb stem. While ‘an’ negation is possible, ‘mot’ negation is not permitted. When the subject is an inanimate object that cannot reveal intention or purpose, it indicates a ‘change’ of an imminent event, combining not only with verbs but also with some adjectives. Additionally, ‘-zen’ can also indicate quotation or reason. In these cases, it is used in combination with the verb or adjective stems, specifically in conjunction with tense pre-final endings such as ‘-at-’ and ‘-eom-.’ The sentence-ending '-zen' is divided into two types. One is an informal sentence-ending corresponding to '-eullae' that expresses intention. It corresponds with a first-person subject in declarative sentences and a second-person subject in interrogative sentences, and no pre-final ending is involved. The other is a quotation-ending form, used with a third-person subject, combining the stem of a verb or adjective with a tense-aspect pre-final ending.

이 연구는 제주 지역에서 가내 수공업 형태로 이루어졌던 전통 옷감 ‘무명’의생산 과정과 그에 얽힌 생활문화를 고찰하는 데 목적이 있다. 제주는 지리적 고립으로 옷감 교역이 어려웠다. 목화 재배와 무명 생산은 지역 여성들의 중요한 생업이자가내 경제활동으로 기능하였다. 이 연구는 문헌 자료와 함께 80대 이상의 토박이제주어 화자들의 구술 자료를 기반으로 목화 파종과 수확에서 실 잣기, 무명 짜기, 바래기에 이르는 전통 무명 제작의 전 과정을 상세히 복원하였다. 이러한 공정은각각이 높은 숙련을 요하는 과정이며, 생산 단계마다 역할 분화가 이루어졌다는 점도 확인되었다. 또한 무명 짜기 과정에서 사용된 제주어 어휘들을 채록하여 정리함으로써, 생활문화 변화로 소멸 위기에 놓인 지역 방언의 보전 가능성을 모색하였다. 특히 ‘르는물레’, ‘는물레’, ‘소겟빈’ 등 무명 제작 단계별로 세분화된 전문 어휘는 지역민의 체화된 기술 지식을 반영하는 전통문화의 언어 자원임을 드러낸다. 이 연구는 무명이 단순한 직물 생산 기술이 아니라 제주 여성들의 노동, 환경적응, 경제활동이 결합된 생활문화였음을 밝히며, 박물관의 이미지로만 소비되던전통 길쌈 문화를 살아 있는 문화사적 맥락으로 재위치시키는 데에 의의를 갖는다

This study aims to examine the production process of ‘cotton fabric,’ a traditional fabric produced as a cottage industry in the Jeju region, and the lifestyle culture associated with it. Due to its geographical isolation, Jeju faced difficulties in trading fabrics. Cotton cultivation and cotton production served as important livelihoods for local women and functioned as domestic economic activities. Based on documentary materials and oral accounts from native Jeju speakers aged 80 and older, this study meticulously reconstructed the entire process of traditional cotton production, ranging from cotton sowing and harvesting to spinning, weaving, and bleaching. It was confirmed that each of these processes required a high level of skill, and that a division of roles occurred at each stage of production. Furthermore, by recording and organizing the Jeju dialect vocabulary used during the cotton weaving process, this study explored the potential for preserving the local dialect, which is at risk of extinction due to changes in lifestyle culture. In particular, specialized vocabulary subdivided by the stages of cotton weaving-such as ‘bareureunmulle,’ ‘jaeneunmulle,’ and ‘sogetbin’-reveals that these are linguistic resources oftraditional culture reflecting the embodied technical knowledge of local residents. This study reveals that cotton weaving was not merely a textile production technique, but a living culture that combined the labor, environmental adaptation, and economic activities of Jeju women. It holds significance in repositioning traditional weaving culture, which had previously been consumed only as museum imagery, within a living cultural-historical context.

This study examines the grammatical functions and syntactic characteristics of ‘Ge(게)’ in the Jeju dialect. In the Jeju dialect, ‘Ge(게)’ serves multiple grammatical roles within a sentence, functioning as an interjection, auxiliary particle, connective ending, and sentence-final ending. Among these, the grammatical functions of ‘-Ge(게)’ as an ending that align with those of Standard Korean are limited to its role as an adverbial connective ending. Forms of ‘-Ge(게)’ used in declarative or interrogative informal speech, or imperative expressions in Standard Korean, are not employed in this dialect. In the Jeju dialect, ‘-Ge(게)’ functions as a sentence-final ending for making suggestions or proposals, equivalent to ‘-Ja(자)’ in Standard Korean. However, unlike ‘-Ja(자)’, the Jeju dialect’s ‘-Ge(게)’ may incorporate the prefinal endings ‘-Eosi(어시)-’ or ‘-Eomsi(엄시)-’. In the Jeju dialect, ‘-Uge(우게)/Suge(수게)’, formed through combination with the prefinal endings ‘-U(우)/Su(수)-’, functions as a sentence-final ending in the hapseoche speech level. The forms ‘-Uge(우 게)/Suge(수게)’ are always used in combination with other prefinal endings such as ‘-Amsi(암시)/Eomsi(엄시)-’, ‘-Asi(아시)/Eosi(어시)-’, ‘-Eonasi(어나 시)-’ and ‘-Ke(크)-’. Forms like ‘-Bnige(ㅂ니게)’ and ‘-Bdige(ㅂ디게)’, which are combined with honorific prefinal endings, can also be regarded as integrated sentence-final endings. The ‘-Nge(ㄴ게)’ declarative sentence-final ending used in the hayeoche style is divided into two usage patterns, which are one where it attaches to the stem of the copula ‘Ida, Anida’ or adjectives, and another where it attaches to verb or adjective stems with the insertion of prefinal endings such as ‘-A(아)/Eo(어)-’ or ‘-Ke(크)-’. In the latter case, ‘-Nge(ㄴ게)’ also functions as a connective ending.

The purpose of this study is to examine the syntactical characteristics of the passive and causative of the Jeju dialect. In the passive expression of the Jeju dialect, the syntactic passive combined with '-eojida' is more prominent than the passive by the passive verb. The causative is characterized by the fact that the causative suffix, which is rarely used in the center, is actively used in this dialect. ‘-ji-’ is the representative causative suffix unique to the Jeju dialect. ‘-ji-’ is combined with some predicates that accompany ‘-gi-’ or ‘-히(hi)-’ in a central language. In addition, ‘-ju-’, the causative suffix of the Jeju dialect, is a causative suffix formed by combining ‘-wu-’ with some intransitive verbs that change to ‘-jida’, and it can be seen as a shortened form of ‘-jiwu-’. In the Jeju dialect, the causative suffix ‘-ri-’ is also realized as ‘-riwu-’ or as ‘-ryu-’. The use patterns of passive and causative of the Jeju dialect are divided between those in their 50s and 60s. While those in their 50s and younger use passive and causative expressions that combine passive and causative suffixes like a central language, those in their 60s and older showed a dominant response that they use passive types combined with '-eojida' and causative verbs combined with causative suffixes unique to the Jeju dialect. In particular, as getting older, they tend to use passive and causative verbs that combine ‘-eojida’ and ‘-ji-’ with dialect-specific predicates rather than predicates with the same word form as that of the central language.

This article examines the characteristics of nominal endings in the Jeju dialect. There is a characteristic that the nominal ending ‘－ㅁ’ is realized prominently in the Jeju dialect. The noun－form ‘－ㅁ’ is freely combined with the case and auxiliary particles, and is realized in the place of ‘－은/을＋ 것’, a form in which the nominal ending ‘－기’ or the adnominal suffix and the bound noun is combined in the central dialect. In the Jeju dialect, the nominal ending ‘－ㅁ’ is not used together with the honorification of pre －final ending and the tense pre－final ending, unlike in the central dialect. ‘－ㅁ직허다’, which is a combination of a nominal ending and an auxiliary predicate, is an expression that is frequently realized among speakers of the Jeju dialect, and is also realized in the form of ‘－암/엄직허다’. Like the central dialect, it is used in the meaning of '－것 같다' or '－만하다', but its form is not fixed and it is productive. On the other hand, usage patterns are divided into those in their 50s or younger and those in their 60s or older in the nominal ending ‘－ㅁ’, which shows the peculiarity of the Jeju dialect. Although expressions such as ‘－ㅁ이 쉽다’, ‘ㅁ은 허다’, ‘－ㅁ 전이’, and ‘ㅁ 새에’ are often used by dialect speakers over 60s, the age under 50 do not use it even if they know it. Most of the dialect speakers under the age of 40 do not use it.

The purpose of this study is to identify the changing pattern by generation in dialects by examining the usage patterns of the Jeju dialect connective ending. In the Jeju dialect's connective ending, the morphemes '-ㄴ' and '-ㅇ' combine with certain connective endings to show the opposite of tense. However, the opposition of the connective ending, which is used differently depending on the following clause, is confirmed only in some groups, centering on the elderly. Each connective ending shows a difference in usage. ‘-멍’, ‘-난’, ‘-엉’, ‘-당’ are actively used by the younger generation while ‘-곡’, ‘-메’, ‘-멍써라’, ‘-어둠서’ are rarely used by the younger generation. The younger the generation, the greater the tendency to use dialect-type connective endings together with standard predicates in terms of predicates and connective endings. The younger the generation having a higher ratio of using the dialect connective ending with the standard predicate means that the standardization of the connective ending and the standardization of grammatical morphemes is slower than the standardization of vocabulary. In addition, this study on the usage aspect of the connective ending confirmed that the subdivided ending is changing in the direction of simplification.

이 글은 오사카 지역에 거주하는 제주방언 화자를 대상으로, 일본어와의 접촉에 따른 언어변화의 양상을 고찰한 것이다. 오사카 지역의 제주 사람들은 이주 초기부터 혈연과 지연을 중심으로 모여서 생활해 왔다. 특정 지역에 집단을 이루어 거주하면서 일본 안에 작은 제주가 만들어졌고, 제주방언 언어권이 형성되었다. 두 나라 간의 이동이 자유롭지 못하던 시기에도 지속적으로 방언 화자가 유입되며 제주방언이 유지될 수 있었다. 일본어 생활권 안에서 제주 사람들은 일본어와의 접촉으로 두 언어가 섞인, 제주방언 화자만의 독특한 혼합 언어로 소통하기도 했다. 하지만 제주방언은 이민 후세들에게 언어의 전승이 이루어지지 않고 있다. 세대가 교체하면서, 오사카 지역 제주 사람들의 언어는 빠르게 이민국의 언어로 전환되고 있다.

This article is on the aspect of language changes occurring among the speakers of Jeju dialect living in Osaka as they come in contact with Japanese language. People from Jeju has been living in a close circle centered around kinship and regionalism since the very early days of their immigration to Osaka. As they started living in group in certain area a smaller version of Jeju was recreated in Japan which eventually led to the formation of linguistic sphere of Jeju dialect. Even during the times in which travelling between two nations were restricted Jeju dialect survived due to the continuous inflow of population speaking Jeju dialect. Within the Japanese linguistic sphere people of Jeju would often communicate using a unique combined form of language displaying both language as a result of linguistic influence of Japanese language. However Jeju dialect is not being passed down to the following generations of early immigrants. As the generation changes, the language which immigrants of Jeju living in Osaka speaks is quickly changing into that of the nation that they now live in.

이 연구는 제주방언 보조용언 ‘-어나다’의 실현 양상과 의미 기능을 고찰하는 것을 목적으로 한다. 보조용언은 본용언의 의미에 상이나 양태의 문법적 의미를 더해 주는 역할을 한다. 보조용언의 의미 기능은 보조용언 자체는 물론이고 그 보조용언이 결합하는 언어 형식, 즉 앞에 오는 용언, 그 용언과 보조용언을 묶는 보조적 연결어미, 보조용언 뒤에 오는 선어말어미, 종결어미 등에 따라 달라진다. 이는 보조용언의 문법 의미가 어느 하나로 고정되어 있지 않다는 것을 의미한다. 중앙어에서 보조용언 ‘나다’는 ‘-고 나다’의 형태로 일정한 동사, 어미와만 결합하는 데 비해, 제주방언의 ‘-어나다’는 통합되는 선행어와 어미의 범위가 더 넓고 생산성이 높은 보조용언이다. ‘-어나다’는 동작의 목표점에 도달함으로써 이전의 상황에서 ‘벗어남’을 의미한다. 이 ‘벗어남’은 행위가 종결되었다는 것을 의미할 뿐만 아니라, 과거의 행위나 상태가 현재와 단절되어 있음을 나타낸다. 제주방언의 보조용언 ‘-어나다’는 현재와 단절된 과거의 경험이나 과거의 상태를 드러내고 앞선 행위가 종결되어야만 순차적으로 다음 행위가 이어짐을 의미한다.

The purpose of this study is to examine the patterns and semantic functions of the ‘-eonada’, auxiliary predicate of the Jeju dialect. The auxiliary predicate plays the role of adding grammatical meaning of a certain aspect or manner to the meaning of the main predicate. The semantic function of an auxiliary predicate depends not only on the auxiliary predicate itself, but also on the type of language that the auxiliary predicate combines such as the predicate that comes before, the secondary connective ending that binds the predicate and the auxiliary predicate, the pre-final ending after the auxiliary predicate, and the sentence-closing ending. This means that an auxiliary predicate is not fixed to a single grammatical meaning. In the standard language, the auxiliary predicate ‘nada’ is combined with only certain verbs and ending in the form of ‘-go nada’, On the other hand, in the Jeju dialect '-eonada' is an auxiliary predicate with a wider range of antecedents and endings that it can be combined with and is more productive. ‘-eonada’ means ‘going away’ from the previous situation by reaching the target point of action. This ‘going away’ means that the action is over and indicates that the past behavior or state is disconnected from the present. The Jeju dialect auxiliary predicate ‘-eonada’ reveals past experiences or past conditions that are disconnected from the present and means that the next action is continued only when the previous action is completed.

The present research aims to examine how passivity is realized in Jeju dialect by investigating its characteristics. Compared to common language, one unique feature of passivity in Jeju dialect is that passivity based on passive suffix has a very low productivity and shows a conspicuous form of passivity using ‘-eojida’. That is, in Jeju dialect, passive expressions combined with passive suffix are not that common whereas the form combined with ‘-eojida’ are widely prevalent. As a result of comparing the realization of passivity in Jeju dialect with the spoken corpus analyzed by Sehwan Kim(2007), lexical passivity of ‘doe-da, bat-da, dang-ha-da’ shows similar figures (27.3% and 28.5%) whereas there is significant difference in terms of derivative passivity (3.6% and 40.5%) and syntactic passivity (69.1% and 31%). In Jeju dialect, ‘-eojida’ is being realized at the level of approximately 70%, which demonstrates how widely the passive expression of ‘-eojida’ is being used in Jeju dialect. According to the result of classifying the meanings of ‘-eojida’ used in sentences of Jeju dialect introduced in <Jeju dialect oral source book>, they can be categorized into ‘passivity’, ‘possibility’, ‘perfect’, ‘change of status’, and ‘involuntary’. As in common language, there is no doubt that ‘-eojida’ in Jeju dialect is significant in the meanings related to ‘passivity’. However, in common language, passivity is realized by being combined with the passive suffix whereas in Jeju dialect, only a small portion of passivity forms are accompanied by the passive suffix, and syntactic passivity is more prevalent. Meanwhile, there are few cases in Jeju dialect where ‘-eojida’ is combined with adjectives. When ‘-eojida’ is combined with an adjective, it indicates the change of status. In Jeju dialect, this semantic function is replaced by ‘-am/eom’ combined at the end of an adjective. Therefore, when compared with common language, the portion of ‘status change’ in semantic function of ‘-eojida’ is low. In Jeju dialect, passivity based on passive suffix is limited. ‘Bbat-gi-da, ssoi-da, jjot-gi-da’ are the examples, and future research should focus on diachronic examination of the reason why certain verbs do not form syntactic derivatives.

The purpose of this study is to investigate the change by generations in the form of grammar focusing on postposition in Jeju dialect. The direction of change of tongues and the speed of change are not uniform. There are some elements that change faster than others and vice versa. In this study, it was examined of the usage pattern of each generation by focusing on postposition which is different from the standard language. According to the characteristics of postposition items, there are specific dialects in which younger generations use. ‘-(yi)young' is used by 44%of 20s and 76% of 30s. '-ne' is used routinely in all ages from 20s to up to 70s and more. According to the characteristics of postposition items, there are specific dialects in which younger generations use. '-ne' is used routinely in all ages from 20s to up to 70s and more. '-chuluk' is used by more than 50% of 20s and 30s, and ‘-(yi)young' is used by 44% of 20s and 76% of 30s. The younger the generation is, the simpler the dialects are. The dialect of Jeju corresponding to '-cheolum(like) is '-chuluk', '-chalok' and '-cheolok'. In the 70s or older, it appears in various forms such as '-chalok, -cheolok -cheollok, -cheoleum', and it is same in the 50s and 60s. However, the dialect type is used as unification form '-chuluk' in 20s to 40s. The dialect of Jeju corresponding to '-ggaji(to)' in standard language is '-ggajang, -ggaji,-ggeojang, -ggeoji' in 50s to 70s and more, but '-ggeoji' is only used in 20s and 30s. Some dialects are not used at all in the younger generation. '-le', '-aulla' and '-gwang' are examples of it. Also, the grammatical constraints on which postposition are chosen according to the following verbs do not appear in the younger generations. If the verb of 'gadda' or 'malheoda' is followed, the grammatical response of choosing '-gala' only appears somewhat in the 70s or more.

오사카 이쿠노쿠는 많은 제주 사람들이 모여 생활해 온 대표적인 곳으로 일본으로 이주한 제주 사람들은 정착 초기부터 같은 고향 사람들과 사회를 형성 고향을 재현하며 생활해 왔다. 모어를 습득한 후 일본으로 건너간 제주 사람들은 일본으로 이주해 가면서 자신들의 언어까지도 고스란히 가지고 가서 일본에서 생활해 왔다. 이들은 상황에 따라 제주방언과 일본어를 선택하여 사용하는 이중 언어 화자이다. 그리고 제주방언과 일본어가 섞인 혼용어를 사용하기도 한다. 이 지역에 제주방언이 보존되고 있다고 보고되고 있는데 앞으로도 지속 가능한 지 확인하고자, 이중 언어 사회에서 재일제주인의 언어 선택이 어떻게 이루어지고 있는지 언어 태도가 어떠한지 살펴보았다. 그 결과, 지역 방언인 제주방언이 해외 이민 사회에서 지속될 가능성은 희박해 보인다. 그것은 제주방언이 세대 간의 전승이 이루어지지 않아 2세대 이후에서는 제주방언이 일본어로 교체되고 있기 때문이다. 그나마 이민 역사 100년 동안 재일제주인 사회에서 제주방언이 유지될 수 있었던 것은, 재일제주인이 집단을 이루어 생활해 왔고 일본과의 정식적인 교류가 끊겼던 시기에도 지속적으로 많은 제주방언 화자들이 유입되면서 언어 집단이 유지되었기 때문이다. 이민 1세들이 생을 달리하여 그 수가 점점 줄어들면서 일상생활어로 제주방언은 설 자리를 잃었고, 다만 제주 출신자들 간의 친목, 유대감을 유지시켜주는 언어 역할을 하고 있을 뿐이다.

Ikuno-ku, one of the wards of Osaka, is a representative place where a number of Jeju people have lived together, reenacting their hometown by creating a community with those from the same homeland since the early stage of their settlement. Jeju people who had acquired Jeju dialect before emigrating to Japan brought their own language with them as it was, and have settled in the region. They are bilingual speakers who choose either Jeju dialect or Japanese under different circumstances. Or, they use elements from the two languages in the same sentence. Previous reports suggest that Jeju dialect has been preserved in the said region. This document has examined whether the preservation is sustainable, how Jeju people make their language choices, and what language attitudes they have. The document has concluded that chances appear to be slim that local Jeju dialect will remain in the Korean communities abroad. The reason is because Jeju dialect is not transmitted to the next generations, and is replaced with Japanese, starting with the third generation immigrants. Jeju dialect managed to remain in the immigrant communities in its century-old history as the Jeju people have lived in groups and the region saw a continuous inflow of many Jeju dialect speakers even during the period when psychological exchanges between Koreans and Japanese were suspended. The number of first generation immigrants is decreasing as many of them have passed away. Therefore, Jeju dialect lost its status as a daily spoken language, but only serves as a language to maintain the friendship and fellowship among those people from Jeju.

With a rapid increase in the number of foreign immigrants such as foreign laborers and marriage migrants, the related policies are very important so that these people can adapt themselves to Korean society. Forcing them to learn only the Korean language and Korean culture just for the reason of adaptation to the society could cause them to lose their self-respect instilled by their own cultures and to become confused about their identity, creating conflicts in this multicultural society. Language is not merely a means of communication but also a significant mechanism to express one's national characteristics. Therefore, bilingual education for immigrants must be held to be of great importance in fostering their identity as well as adjusting to the societies of Korea. The immigrants existing in a multicultural society can be regarded as bilingual, though not completely, in that they are in a bilingual environment of Korean and their primary languages. Thus, bilingual education to develop positive relationships between family members, form their sense of identity, and improve their capabilities to adapt to a new culture can be the essential education for parents and children in multicultural settings. If migration policies remain as assimilation policies, taking an exclusive attitude based on nationalism, it would be difficult to embrace various members as Korean citizens, and as members of Korean society, they cannot feel a sense of solidarity or a sense of belonging. Therefore, the language policies for immigrants must be able to help them invigorate the social network to express their emotions using their mother tongues and to take pride in their native cultures In addition, the second generation immigrants should be able through the policies to acquire their first languages as well as Korean and to search for their own identity. We need to acknowledge the fact that being in the minority, various members of society exist as citizens of the Republic of Korea, and to implement language policies that we can accept and embrace the fact that we are different and eventually can share a sense of unity.

제주방언 의문문은 어미 대립에 의해 설명의문과 판정의문이 구별된다는 특징이 있는데 그러한 대립이 점점 약해져 가고 있다. 이 논문은 이러한 제주방언의 설명/판정의문 어미의 대립과 중화 현상을 살펴보는 데 목적이 있다. 이를 위해 의문문의 유형 및 세대 그리고 어미의 종류에 따라 설명/판정 의문의 중화 현상이 전개되는 양상을 살펴보았다. 그 결과, 설명/판정 의문 어미의 중화 현상이 판정의문 어미 중심으로 이루어지고 있으며 젊은 세대일수록 그 빈도가 높아 제주방언의 전통적 모습이 사라져 가는 양상을 보여준다. 또한 의문문의 유형이 설명/판정 의문 어미의 중화에 영향을 미치는데, 명령/감탄을 나타내는 일반의문문이나 수사의문문에서 설명/판정 의문 어미의 중화 현상이 더 확산적이다. 어미의 종류도 중화 현상의 확산에 관여하는데, ‘-(으)니/-(으)냐’, ‘-(으)이/-(으)야’ 등은 설명/판정 의문의 중화 현상에 민감한 어미이다.