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- [maum]
At first my heart [maum]
Was like the haze on days when myriads of skylarks sing
You took him away again
like the ocean swallowing tiny streams,
and in my bright empty heart [maum]
(K E, So 1996: 156157)
The word kasum is translated as breast in (1), as heart in (2), and as
mind in (3), whereas the word maum is translated as mind in (4), but as
heart in (5). Looking at these examples, it is puzzling to comprehend the
range of the given concepts in Korean. Unless they are semantically un-
packed in terms of simple and universal concepts, their meanings will re-
main unclear to cultural outsiders. This is what the present analysis intends
to achieve for each of the three terms.
220 Kyung-Joo Yoon
3. Simcang
The word simcang is particularly widely used in medical contexts with
reference to the internal bodily organ that keeps up the circulation of the
blood. Most collocations of the word simcang are related to technical ter-
minology as shown in the examples below:
simcang susul: heart surgery
simcang mapi: heart attack
simcang paktong: heart beating
simcang swuchwuk: heart systole
simcang isik: heart transfer
The meaning of simcang looks straightforward, although it is also used
metaphorically to express something in the middle or important in a
similar manner as in English in the heart of the city. The metaphor seems to
suggest that there are conceptual links between simcang and the significan-
ce of something. The word simcang can be used to refer to an internal or-
gan of creatures other than humans, too. However, the meaning of a non-
human organ will not be dealt with in this paper, hence no polysemy has
been proposed here. On the basis of the examination of the collected data, I
posit the following explication for simcang.
simcang
(a) a part of a persons body
(b) people think about this part like this:
it is inside the upper part of the body (there are some other parts)
4
(c) when a person feels something because this person thinks some-
thing
(d) this person can feel something in this part because of this
(e) sometimes a person can think like this:
(f) something is happening in this part
(g) I can hear it
(h) if something very bad happens to this part of a person,
this person cannot live anymore
Components (a) to (d) capture the physical characteristics of simcang seen
from the viewpoint of common cultural knowledge, rather than from scien-
tific expertise. Component (b) indicates that simcang is one of many other
internal organs. The morphological structure supports this aspect. In Ko-
The Korean conceptualization of heart 221
rean many other internal organs share the same morpheme, -cang organ
with simcang, e.g., kancang liver, wycang stomach, taycang great inte-
stine, and socang small intestine, so on. It is well known among people
that simcang is inside the chest area.
(6) .
Tochenpayk unconsciously covered the area where his heart [sim-
cang] was with his left hand. (MT: K E, KAIST)
Component (d) indicates peoples awareness of any physiological change in
this part. For instance, when a surprising incident happens, people imme-
diately seem to feel something abnormal as shown in (7).
(7) ." .
.
Tring Tring. He (she) was losing his mind [cengsin]. His heart
[kasum] was beating, and he felt pain in his heart [simcang]. His face
was flushed and he was sweating in hands and feet.
(MT: K E, KAIST)
Components (e) to (g) capture the most obvious and prevailing characteris-
tic of simcang. The various expressions referring to the heartbeat, such as
simcangpaktong heartbeat, kotongsori sound of heatbeat, and simcang
ttuynun soli sound of heartbeat seem to suggest that this aspect is the most
salient in distinguishing simcang from all other internal organs.
(8) .
.
I stopped eating and stared at the screen. I was excited so much that I
felt the sound of my heartbeat was growing. (MT: K E, KAIST)
(9) .
I could hear my heartbeat and the sound of his heartbeat.
(MT: K E, KAIST)
The last component indicates the general assumption of people that sim-
cang plays a critical role in the human body. It is not clear at this stage
whether this is influenced by scientific knowledge or conceptualised as an
invariable semantic component of this concept in the mind of speakers.
222 Kyung-Joo Yoon
However, people seem to be aware that this part is directly linked with
matters of life or death.
(10) . .
. .
He tried to reach his hand to her nose. He could not feel her breath.
Se Chwunkun agitated and put his ear to her heart [simcang]. Again,
there was no sound or movement. (MT: K E, KAIST)
(11) ' '' ' .
.
.
He loudly acclaimed hurrah Kingdom of Tayhan. Then he sat down
and triggered the gun aiming at his heart [simcang]. Bleeding, he
died from that bullet. (MT: K E, KAIST)
Common metaphors such as (12) can be seen as a further support for this
metaphoric use of simcang.
(12)
. .
.
There have been a number of invasions to obtain geographical
advantages of this country. That is because Korea is at the central
area [simcang] for East and West. Korea can either link or cut three
countries, China, Russia and Japan, by its location.
(MT: K E, KAIST)
4. Kasum
When Koreans refer to their feelings the word kasum seems to be one of the
most frequently used words. Ordinary use of the word kasum indicates that
this word is polysemous, expressing different concepts which are interre-
lated. For instance, kasum in a context as kasum kiphun kos deep inside the
kasum [heart] refers to the psychological faculty of a person, while this
concept in such expressions as kasumey kkochul talko put a flower on the
kasum [chest] concerns the physical body part, although sometimes the
two meanings are ambiguous if there is no contextual clue. The two mea-
The Korean conceptualization of heart 223
nings of kasum will be dealt with in turn: kasum
(1)
as a body part term, and
kasum
(2)
as an intangible emotional faculty of a person.
Firstly, kasum
(1)
is used to refer to a body part, roughly chest. Although
this part can be referred to not only in the human body but also in other
creatures
5
, only its meaning of the human body part will be dealt with
here. The word kasum is used ambiguously to refer to the chest area either
inside or outside. When referring to the part of a womans body, this word
is often translated as breast, although in relation to both men and women
it is more frequently translated as chest, heart, or bosom. Since this word is
polysemous between the physical body part term and the emotional faculty,
there are other devices that clarify the intended meaning in natural discour-
se. Collocations and contexts can also give clues as to the correct interpre-
tation of particular examples, e.g., kasum twulley (girth), and kasum sen
(bust line), or kasum ppye (chest bone), or kasumkkey (chest area). From an
English point of view, it can be described, roughly, as chest viewed as a
location of various internal organs including simcang heart. On the basis
of the data examined, I propose the following explication for kasum
(1).
kasum
(1)
(a) a part of a persons body
(b) people think about it like this:
(c) it is in the middle of the upper part of the body
(d) this part of a womans body is not like this part of a mans body
(e) a person can feel some things in this part when this person thinks
about something
(f) when a person feels some things because they think,
this person can think like this:
(g) something is happening in this part of my body now,
(h) I can hear something because of it
Component (a) indicates that kasum
(1)
is a part of the human body. Compo-
nent (b) intends to capture the conceptual scenario the Korean people have
in mind in relation to this part. It tries to show the cultural view, which is
also applicable to component (f). The location of kasum
(1)
around the chest
area is captured in component (c). Note that this component is phrased in
the middle of upper part not inside the upper part as is used in the expli-
cation of simcang. The use of the semantic primitive INSIDE is significant in
distinguishing the two different concepts of simcang and kasum
(1)
.
Although both are body parts, simcang is inside the body while kasum
(1)
is
224 Kyung-Joo Yoon
not. The concept of kasum
(1)
appears to include both the inside and outside
of that particular part of the body. People use this word to refer to the breast
or chest, as well as to various physical organs, such as the heart, lungs, and
throat. The difference in this part, between male and female has to be in-
cluded in the meaning of the word, since it is used to refer to the breast
(perhaps euphemistically, and since there are other words that refer only to
this body part: yupang) as shown in example (13).
(13) ,
. , ,
.
There are three ways of fixing the kasum according to social views
on the shape of the kasum. First, it is possible to reduce the size of
the kasum, second, it is also possible to enlarge the size of the ka-
sum. (MT: K E, KAIST)
The obvious visible difference between male and female is captured in
component (d). One may argue that the word kasum
(1)
is polysemous and
that it can mean also a womans breast
6
. Component (e) indicates that
people can feel some kind of physiological sensation in this part when their
body reacts either to nice surprises or to negative emotions as shown in
(14). Koreans use various words such as thek thek (makhita) (roughly,
clogged), chelleng (naylyeancta) (roughly, collapsed), aphu- (sick), celi-
(roughly, be numbed), ali- (roughly, tingling), or ttakap- (roughly, sting) in
order to describe negative sensations and ttwy- (roughly, pound) to denote
surprise in combination with kasum. Some other body parts can be referred
to when people express their emotions: kan liver for fearful surprise, and
hepha lung for feeling giggly, and pay tummy for jealousy. However,
among the different body parts, kasum
(1)
is the most frequently used, and
accordingly this aspect is significant enough to be included as part of its
meaning.
(14) .
My kasum seems to be sore (kwukkwuk). (MT: K E, KAIST)
Components (e) to (g) account for the fact that people conceptualise what
they experience in kasum
(1)
as something happening by using various
mimetic words. Self-awareness of bodily changes is expressed in psycho-
mimetic words, such as khwungkhwang, wulleng wulleng, twukun twukun,
The Korean conceptualization of heart 225
pelleng pelleng (beating hard or pulsating hard), which express strong mo-
vement occurring in the kasum
(1)
(presumably the heart although kasum
(1)
includes other organs such as lungs or throat). It appears that people notice
any change in this part immediately. The first noticeable reaction of the
kasum
(1)
is beating, or throbbing hard at either positive or negative emoti-
ons. Then people express that they hear some sounds in their kasum
(1)
as the
consequence of the movement, as shown in example (15) where the sound
is symbolised by the drum (bwuk). This aspect is accounted for in compo-
nent (h). However, it can well be argued that this component is not necessa-
ry and rather belongs to the meaning of simcang. It is true that when people
refer to sounds from their kasum they use this word as a synonym of sim-
cang. At the same time people choose to use kasum over simcang, which
suggest that the two concepts are still distinctive in the mind of Korean
speakers. Taking account of this fact, I am inclined to include component
(h) because this aspect appears to be highly characteristic not only for the
concept of simcang but also for the concept of kasum.
(15) .
.
Changtay could not understand what Mrs.Payk was talking about. He
could merely hear the sound of a drum from his beating kasum.
(MT: K E, KAIST)
It is true that kasum
(1)
can be used interchangeably with simcang in some
contexts without carrying any noticeable meaning difference, as in (15).
Turning to the second meaning of kasum
(2)
, one can immediately notice
that there is a symmetrical use of kasum
(2)
with meli (head or brain), whe-
reas maum is used symmetrically with mom (body) (I will return to this
point in the next section), in such expressions as nayngchelhan meli ttattus-
han kasum (lit. cool brain, warm kasum, roughly brain and kasum
(2)
func-
tion for logic and affection, respectively). This seems to suggest that the
main function of kasum
(2)
is feeling, while that of meli is thinking.
Although kasum
(2)
and maum are used interchangeably in many contexts,
there are instances where kasum
(2)
is not likely to be replaced by maum.
The following book titles (published recently in Korea) show contexts whe-
re kasum
(2)
prevails over maum.
nelohaye wunun kasumi issta: There is a kasum which is crying because
of you
226 Kyung-Joo Yoon
hangsang kasum ttellinun cheumipnita: When one starts something new,
ones kasum always trembles
silin kasumeyto kkochun phiko: A flower blossoms in a chilled kasum
I propose the following explication after examining the collected data.
kasum
(2)
(a) a part of a person
(b) people think about it like this:
(c) it is inside kasum
(1)
(d) people can never see this part of a person
(e) because of this part, a person is not like other living things
(f) when something happens to a person,
this person can feel some things in this part at the same time
(g) when something very good happens to a person,
this person can feel something very good in this part
(h) when something very bad happens to a person,
this person can feel something very bad in this part
(i) when something very good happens to a person,
this person can think like this:
(j) it is like something happens to my kasum
(1)