한국의 소프트웨어가 세계로 진출하는데 장애가 되지 않아도 되는데 계속 되고 있는 것은 한글 엔코딩의 문제다. EUC-KR 이나 CP949나 다른 한글 엔코딩을 내정값으로 사용하면서 프로그램들을 계발하고있다. UTF-8이나 열린 체계로 되어 있는 폰트를 사용하는 것이 좋을 것 같다. 만약 한글을 완전히 구성하지 못하면 열린 체계로 되어있기 때문에 공동 작업이 가능하다.
One of the needless obstacles for software being made in Korea is the issue of Korean encoding. It seems that a lot of software being made in Korea are being developed with EUC-KR or CP949 encoding as defaults. I think it'd be better for them to use an open encoding like UTF-8, including the font. If it can't accommodate the Korean language completely, but there is always the collaboration because it's an open specification.
쓰레기 인간은 힘있는 자 옆에 빌빌 붙어있으면서 자신의 飛上을 꿈꾼다. 자신 보다 힘없는 이에겐 무력으로 대하며 자신의 실존을 확인한다.
A trashy person parasitically attaches himself to a person of power and dreams of his own success while he affirms his existence by bullying others who are less powerful than himself or by abusing what others have created.
One of the best action movies I've seen recently!
I've created a subtitle for this piece. FYI, I used to produce subtitles professionally for over ten years some decade ago, but I only make 'em if I really like the movie these days. You can download it by clicking here
I took the road bike today. I've been taking the mountain bike ever since I started commuting, except for the first day. About 2 miles from work, the bike started to become wobbly and it turned out that the rim of the rear wheel had bent. Some of the spokes were loose and my bumpy ride down the trail probably bent the wheel. My weight may have something to do with it, although I'm losing it somewhat slowly. I spent around $80 at Two Wheels Drive on Central to get the rim replaced. The repair guy did a good job. The gears seem to work better afterwards too. I bought a pair of sunglasses, a bottle cage, and a bottle too.
|Distance||9.3 miles||Total Time||41m04s|
|Mean Speed||13.5 mph||Max Speed||27.2 mph|
|Diff. in Elevation||821 ft||Max. Altitude||5937 ft|
|TripTrack Points||411||Min. Altitude||5116 ft|
For whatever reason, TripTrack failed to get started.
|Distance||9.0 miles||Total Time||39m05s|
|Mean Speed||13.8 mph||Max Speed||25 mph|
|Diff. in Elevation||679 ft||Max. Altitude||5807 ft|
|TripTrack Points||392||Min. Altitude||5127 ft|
|Distance||9.3 miles||Total Time||1h 7m 1s|
|Mean Speed||8.3 mph||Max Speed||25.4 mph|
|Diff. in Elevation||689 ft||Max. Altitude||5813 ft|
|TripTrack Points||671||Min. Altitude||5124 ft|
|Distance||9.0 miles||Total Time||41m34s|
|Mean Speed||12.9 mph||Max Speed||26.2 mph|
|Diff. in Elevation||683 ft||Max. Altitude||5798 ft|
|TripTrack Points||2494||Min. Altitude||5115 ft|
|Distance||9.3 miles||Total Time||1h 14m 39s|
|Mean Speed||7.5 mph||Max Speed||27.5 mph|
|Diff. in Elevation||705 ft||Max. Altitude||5791 ft|
|TripTrack Points||4477||Min. Altitude||5086 ft|
사랑한다는 것은 나의 고집을, 나의 주장을, 그대의 의지를 누를려는 나의 의지를 사랑의 의지로 바꾸는 것.
나의 것이 죽는 다는 의미보다는 내가 어떠한 희생을 한다는 의미보다는 내가 그대를 사랑한다는 의미가 더 강한 것.
지극히 당연한 것을 하는 것 뿐. 천만 억만의 빛을 지고 단 몇푼 않되는 거스름 돈 정도의 것을 돌려주는 것 뿐.
최소로 할 수 있는 것이 나의 최대를 준다는 것은 그 만큼 나 스스로가 사랑의 주어가 될수없는것.
내가 사랑인 것이냥 착각하고 하는 것은 진정한 사랑의 1%도 못 미치고 어떤 추상적인 것일 수 밖에 없는 것.
To love is to turn my stubbornness, my opinions, my will that tries to suppress your will into a will of love.
More than the meaning of altruism, more than the meaning of sacrifice, there is a stronger meaning of loving you.
It's only doing what one is supposed to do. It's a mere act of returning few coins while owing billions in debt.
The least that I could do is to give my utmost, because that's how much of a subject of love I am.
The love that I deceive myself to be doing can't even reach the 1% of the true love, and it can only be an object of some sentiment, most of time a love that is a big basket with barely legible words, "love me."
The smoke and haze covering the sky last evening was eerie. The wildfire in Arizona is called the Wallow Fire and it has been burning continuously since last week with no containment in sight. According to the news the smoke has reached all the way to Iowa. Ash was falling off of sky last evening. I was little worried about biking to work this morning until I found out that , | Jim
rode his bike on Monday morning. I thought that Tuesday couldn't get worse than Monday, so decided to give it a ride. This morning was a breeze, but I wonder how the trip back home would be this evening.
|Distance||9.3 miles||Total Time||44m15s|
|Mean Speed||12.8 miles||Max Speed||27.4 mph|
|Diff. in Elevation||678 ft||Max. Altitude||5804 ft|
|TripTrack Points||2607||Min. Altitude||5125 ft|
The world seems to be in awe before the fact that there are no looting at markets after the disasters that have struck the west coast of Japan. Compliments are poured out over the photos of Japanese orderly lining up to get provisions, and citizens only taking just enough from markets so that others could also find provisions. FT magazine has, in practical terms, called them the pinnacle of human evolution.
The reason for such orderliness could be attributed to strong national pride, high degree of social awareness, and so on, but one of the things that Korean news media has touched on has not appeared in the English media outlets. It is that of strong emphasis on orderliness and constant concern for others. The word 順番 (jun-ban), which means "order," can be easily heard in pre-kindergarten schools not from the mouths of teachers, but from the mouths of little kids. One of the striking examples of the difference between Korean parents and Japanese parents was that of their wish for their children. In one of well-known documentaries in Korea that was shot less than 10 years ago from now (probably around 2000 or so) they had interviewed "average" Japanese parents and they repeatedly said that they would like their children not to be harming others. Whereas Korean parents repeatedly said that they wish to see their children do well in life, or be best in whatever field they aspire to. And this character is clearly reflected in crisis.
Japanese parents teach their children not to be 迷惑 (meiwaku) to others from a very early age. It means not to be harmful, annoying, bothersome, nuisance, or unpleasant to others. Even each prefectures have laws that discriminate against those who act as a nuisance to others.
This is a translation of a series of articles by a Korean national newspaper, Chosun Ilbo, in commemoration of 100th anniversary of the closing of the Korean Empire. , |
Authored by Young-min Kwon, Professor of Korean literature at Seoul National University
Translated by Michael Han
August 29, 1909 - August 29, 1910
"I am a crip with a deformed arm. We have entered the age of competition in 20th century, and everybody is using force to either increase their national sovereignty or protect their people, and I would need two or three more arms to save this weak country, but I can't even use two arms like everyone else, so how can I not be resentful?"
That was a quotation from a social satire called The Records from the Society of the Disabled (病人懇親會錄) as carried on Daehan Minbo from August 19, 1909 to December 12, 1909, which was time right before the Japanese occupation. The fiction written by So-saeng Kwing (轟笑生) starts out with the formation of the Society of the Disabled by calling all physically disabled people to the city of Seoul. The characters are Limp, One-eyed, Cleft Lip, Disabled Arm, Lame, Midget, Deaf, Huge Stomach, Lump Face, Blind, Thoughtless, Chinless, Hunchback, Six-fingered, Six-toed, and others. Every issue of writing is accompanied by an interesting illustration, and the one that appears on August 26th has a picture of Blind with words,
"Blindness causes my heart to race ahead, but I stand on a ridge of a field only tapping with a stick."
During the time of Joseon dynasty blind people were thoroughly marginalized and discriminated against. Even their families removed them from family registries because the number of family members was related to the collection of tax. This is the reason why it is so hard to get an estimate on the number of disabled people during that time. In the traditional Korean folktale Shimcheong-jeon (The Story of Shim-cheong) it reads, "They all arrived outside the palace gate and there were several tens of thousands of blind people," but the actual census of blind people was taken in 1921 during the Japanese occupation for the first time and there were 8972 (including 93 Japanese nationals) of them.
In this social context the disabled people forms a Society and then pours their resentments out. Disabled Arm cries out as follows:
"I don't get upset when people call me dog or pig, but what I have the utmost sympathy for are those great poor folks with two healthy arms whose house has been taken away from them by force, or hear a heap of insults regarding their fathers, or see their children abused, and yet they can't move a finger, simply waiting to be dealt with. Anyway, I urge all you members to eagerly advise everyone you meet not to let two healthy arms endowed by the heaven to helplessly rot away but defend against aggressive tigers and lions so that they don't suffer being a crip for the rest of their lives."
The Records from the Society of the Disabled (病人懇親會錄) borrowed the voice from the lowest of the low of the society to rebuke the moral corruption and impotency of ruling class that had been blinded by their selfish interests and desires while completely unable to take any action against the Japanese invasion. Another words, those with healthy limbs were in a more dire and serious 'psychological disability' compare to those with physical disabilities. The writing emphasizes the importance of proper education in order to resolve such crisis. The outcasts of society are seen in other works such as "Q&A of a Blind and a Deaf," "A Story of a Visitor from a Rural Country," "Denial and Misunderstanding," "The Story of an Orphan," and others.
In 1910, as Korea fell the publishing of satires came to a halt. The call of disabled to the ruling class to stop acting like a retard also stopped. However, these works not only introduced the leading powers of public opinion by social outcasts they also emphasized the need for a democratic process of canvassing the public opinion in Korean society. A hint of modern values were hidden in these fictional works.
[제국의 황혼 '100년전 우리는']  "두 팔다리 멀쩡한데 능욕을 참소?"
1909. 8. 29~1910. 8. 29
"나는 곰배팔이오. 20세기 경쟁시대를 당하여 국권을 확장하던지 민족을 보호하던지 모두 완력으로 하는데, 남보다 팔이 두서너 개 더 있어야 이 빈약한 나라를 구할 터인데 본래 있는 두 팔도 남과 같이 다 쓰지 못하니 어찌 원통치 아니하오리까."
일본 강점 직전인 1909년 8월 19일부터 10월 12일까지 '대한민보'에 실린 사회 풍자소설 《병인간친회록(病人懇親會錄)》의 한 부분이다. 굉소생(轟笑生)이란 작가가 쓴 이 소설은 육체적 불구를 운명으로 여기고 살아오던 신체 장애인들을 서울 한복판으로 불러모아 '병인간친회'라는 단체를 조직하는 내용으로 시작한다. 등장하는 장애인은 절름발이•애꾸눈이•언청이•곰배팔이•앉은뱅이•난쟁이•귀머거리•배불뚝이•혹부리•장님•무턱이•곱사등이•육손이•육발이 등이다. 소설과 함께 매번 재미있는 삽화가 등장하는데, 8월 26일자에는 장님 그림 좌측 위에 '눈이 멀어 마음만 앞서가고, 밭이랑에 서서 파만 두드리네'라는 글귀가 적혀 있다.
조선시대 장애인은 사회 밑바닥에서 철저히 소외되고 차별받았다. 가족들조차 '호적조사'에서 이들을 누락시켰는데, 이는 가족 숫자가 곧 세금과 연결되었기 때문이다. 당시 장애인 숫자를 파악하기 어려운 이유다. 가령 소설 '심청전'에서 "대궐 문밖 당도하니 봉사 누만명이 모두 다 모였구나" 하였지만, 실제 맹인에 대한 통계조사는 일제 강점기인 1921년 처음 이루어져, 전국에 8972명(일본인 93명 포함)임이 밝혀졌을 정도다.
이런 사회적 배경에서 소설 속의 장애인들은 간친회를 조직한 뒤 울분을 토한다. 한쪽 팔을 못 쓰는 '곰배팔이'는 이렇게 외친다.
"나는 세상 사람들이 개나 도야지라고 한대도 조금도 노여울 것 없소마는, 생각할수록 딱하고 불쌍하기는 두 팔 두 발이 멀쩡하면서 가옥을 남이 웅거하거나 제 아비를 누가 능욕하거나 제 자식을 누가 학대하거나 열 손가락 한번 까딱 못하고 처분만 바랍니다 하는 그 위인들이오니, 아무쪼록 회원 여러분은 사람마다 붙들고 권고하여 하늘이 주신 두 팔을 속절없이 썩여 내버리지 말고 덤비는 범과 사자를 힘써 막아 생병신 노릇을 말게 하시기를 바라고 또 바랍니다."
《병인간친회록》은 최하층민의 목소리를 빌려 일본의 침략에 아무 대응도 못하고 사리사욕에만 눈이 먼 지배층의 무기력과 도덕적 타락을 질타한다. 사지가 멀쩡한 자들이 육체적 불구보다 더 심각한 '정신적 불구상태'에 빠져 있다는 것이다. 소설은 이런 위기를 타개하기 위해 교육을 강조한다. 이 작품 외에도 《소경과 앉은뱅이 문답》, 《향객담화》, 《거부오해》, 《절영신화》 등에 소외계층이 등장한다.
1910년 나라를 잃으면서 풍자소설은 중단됐다. "지배층은 생병신 노릇을 그만하라"는 장애인의 외침도 끊어졌다. 그러나 이들 작품은 소외 계층을 여론 주도 세력으로 등장시켰을 뿐만 아니라, 주인공들의 토론과 연설을 통해 민주적인 여론 수렴 절차가 한국 사회에 필요함을 역설했다. 소설 속에 '근대적 가치'가 숨어 있었던 것이다.