말레이어와 한국어의 개 속담 비교연구
A Comparative Study of Malay and Korean Dog Proverbs
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In this paper, I examined Malay and Korean dog proverbs from a cognitive linguistic perspective. More specifically, I carried out a comparative study of Malay and Korean dog proverbs based on ‘Great Chain of Being’ metaphor by Lakoff & Turner’s (1989) theory of metaphor in analyzing the animal proverbs. Metaphorical thinking cognitively as a conceptual mapping between a source domain and a target domain, I explored the dog proverbs and found that a dog generally maps onto various negative human images in both Malay and Korean proverbs such as an evil man, a greedy man, a poor man, etc. Hence, there are three cognitive differences on dogs between Malay and Korean proverbs. Firstly, a dog has a positive connotation only by comparison with other animals in Malay proverbs. In contrast, a dog can have a positive connotation independently in Korean proverbs. Secondly, an expression like ‘dog feces’ is not used in Malay proverbs while it is used frequently in Korean proverbs. Thirdly, a dog does not map conceptually onto other people in Malay proverbs in contrast with Korean proverbs. In the present study, I argued that these three cognitive differences can be associated with Muslim beliefs among the Malay society.
Abstract
In this paper, I examined Malay and Korean dog proverbs from a cognitive linguistic perspective. More specifically, I carried out a comparative study of Malay and Korean dog proverbs based on ‘Great Chain of Being’ metaphor by Lakoff & Turner’s (1989) theory of metaphor in analyzing the animal proverbs. Metaphorical thinking cognitively as a conceptual mapping between a source domain and a target domain, I explored the dog proverbs and found that a dog generally maps onto various negative human images in both Malay and Korean proverbs such as an evil man, a greedy man, a poor man, etc. Hence, there are three cognitive differences on dogs between Malay and Korean proverbs. Firstly, a dog has a positive connotation only by comparison with other animals in Malay proverbs. In contrast, a dog can have a positive connotation independently in Korean proverbs. Secondly, an expression like ‘dog feces’ is not used in Malay proverbs while it is used frequently in Korean proverbs. Thirdly, a dog does not map conceptually onto other people in Malay proverbs in contrast with Korean proverbs. In the present study, I argued that these three cognitive differences can be associated with Muslim beliefs among the Malay society.
참고문헌 (16)
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