이집트 프톨레마이오스 시대의 예술, 학문, 종교적 상황과 인종적 대립

정규영 ( Kyu Young Jung ) 부산외국어대학교 지중해연구소 2008 지중해지역연구 Vol.10 No.3

Ptolemaic Dynasty in Egypt began when Ptolemy I Soter declared himself Pharaoh of Egypt in 305 BC and ended with the death of queen Cleopatra of Egypt and the Roman conquest in 30 BC. The early Ptolemies followed the religion or the customs of the Egyptians, and indeed built magnificent new temples for the Egyptian gods for the Pharaonic traditions. It seems that during the Ptolemaic periods the architecture descends directly from the New Kingdom temples through the developments of the Late Period. The temples of this period continued to be regarded as symbols of the cosmos of the time of creation, houses for the gods and the goddess and ritual spaces where the king , or priest interacted with these gods. The Ptolemaic kingdom has the diversity in the people who settled and made Egypt their home. During the dynasty, Greek troops under Ptolemy I Soter were given land grants in Egypt and brought their families to settle the country making themselves the new ruling class. Native Egyptians continued having a role, but mostly in lower posts in the Ptolemaic government. During the reign of the Ptolemaic Pharoahs, many Jews were brought from neighboring Palestine by the hundred thousands and established an important presence there.

아랍어의 수동태 -유형론적 고찰

정규영 ( Kyu Young Jung ) 한국아랍어·아랍문학회 2009 아랍어와 아랍문학 Vol.13 No.2

All the verbs of Arabic can be divided into 2 categories namely, primitive and derivative and the active and the passive. This study aims to discuss the passive of Arabic with an emphasis on the Typological approach. The passive in Arabic is especially used in the following 4 cases; When God is an actor, when the actor is unknown, when the author or speaker does not want to name the actor, and when mentioning the actor is not so important as mentioning the patient. Generally speaking, Arabic passive is characterized by the change of word order, the change of case marking, and the change of the verbal forms compared to the active voice. It can be safely said that Arabic passive is mostly a personal passive which uses a personal subject. But in the recent studies an impersonal passive which does not use the personal subject were also found especially in Classical Arabic and Lebanese Arabic. Arabic passive is not an analytic passive but a synthetic passive because Arabic passives are generally made by using prefix, suffix and vowel changes. And Arabic actors are not shown in the passive differently from the most European languages.

아랍어 품사의 유형론적 특징

정규영 ( Kyu Young Jung ) 한국아랍어아랍문학회 2011 아랍어와 아랍문학 Vol.15 No.1

The Arabic words can be classified into 3 Classes; Nominal classes, Verbal classes and Invariable classes. The main problem in classifying Arabic words is probably the division of the Noun and Adjective. There is a language where the division of the Noun and Adjective does not exist like Korean, while English is very clear in this division. Arabic belongs to a language group difficult to clearly divide the Noun and Adjective. Typologically speaking, Arabic belongs to a language group in which the Copula verb does not exist. In Arabic, the definite article clearly exists, while the indefinite article was never developed as in Korean. Arabic belongs to a prepositional language group including English and most European languages. Meanwhile, Korean is a typically postpositional language. Empty it has not developed fully in Arabic, and so the sentence of ``It rains`` can only be expressed ``The sky rains.`` in Arabic. In Arabic the reflexive phrase is realized by using special forms of derivative verbs for example, verb Ⅶ and verb Ⅹ because the reflexive pronouns were not fully developed in Arabic. In this study, I tried to avoid using the term ``part of speech`` because the term is not proper in two ways; first, it is too comprehensive and second, it is vague so may refer to words, phrases or even sentences. I saw tht It was rather proper to use another term; word classes and sentence.

언어적으로 코란이 아랍어에 미친 영향

정규영 ( Kyu Young Jung ) 한국아랍어아랍문학회 2013 아랍어와 아랍문학 Vol.17 No.1

The purpose of this study is to cast light on the linguistic influences of the Quran on Arabic in the aspects of the vocabularies, the grammar, and the expressions. As a language of the first Arabic book, Quran, Arabic was aneffective tool to convey the religious message of Islam to unbelievers from a muslim`s point of view. But it is also true that the Quran and Islam had a deep impact on the Arabic itself. In this study, I tried to clarify the unique bond between Arabic and Islam, the social role and status of Arabic in pre-Islamic Arabia, the inimitability of Quran, and Quran`s linguistic influences on the Arabic. The fact that the Quran includes many foreign vocabularies resulted in great interest of Muslim scholars in the borrowing, an important aspect of the linguistic evolution. And the interests in Quran and Islam helped Arabic Alphabet to be formed in a better shape that we see now. Thanks to Quran and Islam, Arabic was able to spread to the vast Islamic Empire from the Atlantic Ocean to the Indian Ocean with a relatively rapid speed and in a relatively short time.

아랍어 숙어의 관용성과 숙어의 효과적 교육 전략

정규영(Jung, Kyuyoung) 한국외국어교육학회 2017 Foreign languages education Vol.24 No.2

This study aims to present some strategies for teaching the students Arabic idioms. Arabic idioms can be defined as expressions whose meaning is not predictable from the usual meanings of its constituent elements, as kick the bucket or hang one’s head, or from the general grammatical rules of a language, as the table round for the round table, and that is not a constituent of a larger expression. In linguistics, idioms are usually presumed to be figures of speech, contradicting the principle of compositionality. That compositionality is the key notion for the analysis of idioms is emphasized in most accounts of idioms. This principle states that the meaning of a whole should be constructed from the meanings of the parts that make up the whole. In other words, one should be in a position to understand the whole if one understands the meanings of each of the parts that make up the whole. The strategies presented in this paper are based on the definitions or the linguistic peculiarities of idiom, mainly from the syntactic and semantic points of view. It’s worth mentioning that recently Arab linguists are showing unprecedented interests in idiomatic expressions and compiling the dictionary of Arabic idioms.

공중목욕탕 유적을 통해 본로마시대의 목욕문화

정규영(Jung, Kyu-Young),김윤실(Kim, Yoon-Sil) 조선대학교 국제문화연구원 2010 국제문화연구 Vol.3 No.2

This paper aims to view the Roman bath culture by examining the ancient Roman therma and its operating system. The Romans emulated the Greek bathing practices but they surpassed the Greeks in the size and complexity of their baths. As the Roman Empire expanded, the idea of the public bath spread to many parts of the Mediterranean, Europe and North Africa. Most Roman baths contained the apodyterium, the frigidarium, the tepidarium and finally the caldarium. It is an important fact that the Romans elevated bathing from washing practise to a fine art. Thr Roman bath, for exmple, included more complex ritual than a simple sweathing procedure. It is also not an exaggeration to say that the modern bath and its culture owes a lot to the Roman bath. Although the Roman Empire begin to decline in A.D. 337 after the death of Emperor of Constantine, their bath cultures still continued in many parts of Europe, Africa, and the Middle East.

이집트 문화재의 반환 가능성에 관한 연구

정규영 ( Kyu Young Jung ) 부산외국어대학교 지중해연구소 2007 지중해지역연구 Vol.9 No.1

Since July 2003, Egypt has been launching a campaign for the return of antiquities from countries including the United States, Britain, and Germany. This campaign started for an exhibition to celebrate the one hundredth birthday of Cairo`s Egypt Museum. Dr. Zahi Hawass, the Secretary-General of Egypt`s Supreme Council of Antiquities, has been leading the campaign. Egypt has made public demands not only for the return of a bust of Queen Nefertiti housed in Berlin and a statue of Queen Hatshepshut at the Metropolitan Arts Museum, but also for the Rosetta Stone, which has been housed in the British Museum for over two hundred years. It is hard to say whether Egypt`s efforts for the return of its stolen cultural properties will succeed or not because the problem is perhaps the most intractable and contentious part of the bitter ``art war``. There are two approaches to addressing the issue: "cultural nationalism" and "cultural internationalism." Clearly under cultural nationalism, Egypt`s cultural property belongs to Egypt. Under cultural internationalism, Egypt`s cultural property should remain in the various international museums and many private collections in which it is currently housed. But it is necessary to find another approach to solve the problem. because of the dichotomy of cultural nationalism and cultural internationalism. It`s worth while mentioning here that there is a third approach referred to as the "reciprocal perspective." This alternative puts the emphasis on the aims of both sides by creating agreements that transfer ownership back to Egypt, while at the same time vesting physical ownership in the museums that currently have possession of the cultural properties. To solve this problem with balance needs a compromise between Egypt, the source country and the foreign countries that houses its artifacts.

12세기 번역 활동과 그리스 사상의 서유럽 전파

정규영(Jung Kyu Young) 한국아랍어아랍문학회 2018 아랍어와 아랍문학 Vol.22 No.2

The article aims at surveying the translation activities of Arab scholars and Latin translation of 12the century and their impact on European Renaissance. In the course of study, the researcher made efforts to divide the transmission into 2 stages; the one is from Greek to Arabic, and the other is from Arabic to Latin although this division can’t always be applied. In general, as knowledge of Greek declined in the west with the fall of the Roman Empire, so did knowledge of the Greek texts, many of which had remained without a Latin translation. In this paper, the researcher dealt with various aspects of Cultural transmission such as the Fourth Crusade and the Sack of Constantinople, Toledo school of translations in Toledo, Spain, Bayt al-Hikmah(the house of wisdom) in Baghdad, Eastern Arab World, the role and importance of Sicily in Italy in translation activities.

타하 후세인의 프랑스 문화 예찬

정규영(Jung, Kyu-Young) 조선대학교 국제문화연구원 2009 국제문화연구 Vol.2 No.2

This paper placed the famous Egyptian blind writer, Taha Husayn s admiration of French cultures at its analystic center. My aim is to highlight the influences of his French wife Suzane on his praise. Taha Husayn married a French woman and through his wife Susan s eye he saw not only France but the world at large. There is no doubt that Susan meant almost everything to Taha Husayn. He loved her and depended on her in everything. He told that without her he felt he was really blind. It is interesting to note that Husayn might have entertained certain colonized perceptions of France and French culture, but his solid grounding in Arabic and Islamic studies had helped him forge a new path for himself and other Egyptian intellectuals(as said by Samar Attar). He knew his identity very well. In addition, it can be generally said that Husayn s Admiration of Europe particularly, of France, was mainly derived from his encounter with a few European orientalists at the Egyptian University, later renamed as Cairo University, his stay in Montpellier, then Paris between 1915-1919 as a student, his marriage to a French Catholic woman who became eyes for him, and his subsequent visits to France until his death on October 28, 1973. But at the same time it should not be overlooked that he was born in an Egyptian village, his religious learning was at al-Azhar.

중세 안달루시아의 아랍 문명이 유럽에 미친 영향 : 문학, 음악, 회화, 건축을 중심으로

정규영 ( Kyu Young Jung ) 부산외국어대학교 지중해연구소 2006 지중해지역연구 Vol.8 No.1

For many centuries, Arab Andalusia(711-1492) in the European Iberian Peninsula of Spain and Portugal with its capital city first in Cordoba and later Granada had represented Europe`s main cultural center. No serious orientalists can any longer deny the fact that the Arab-Andalusian Islamic Civilization had contributed the Medieval western cultures. This papers tried to explain the various influences especially in the fields of Literature, Music, Art, and Architecture. Among the great works of Arabic literature that have impacted the West is The Thousand and One Nights or The Arabian Nights. In addition, Arabic poetry contributed in some measure to the rise of the new poetry of Europe. The West did not only adopt Arab musical instruments but also took their names as well. Such instruments are the lute, pandore, guitar, etc. Another major Arab Contribution to the Western music was the mensural music and rhythmic modes such as the beautiful Andalusian Arab Muwashshahat. Arab architectural influences are shown in such as many churches both in Sicily and Southern Italy as well as Spain and Portugal. The well known Islamic Girala Tower in Seville was also influence by it. Arab architectural influences even touched the early American city architecture, especially the buildings designed by Louis Sullivan.