국내 중동문학의 번역 상황 고찰: 아랍 문학을 중심으로, 1970년대 초부터 2011년 5월까지

김능우 ( Neung Woo Kim ) 한국외국어대학교 중동연구소 2011 중동연구 Vol.30 No.2

This research aimed at surveying the literary works of the Middle Eastern countries which have been translated into Korean for the past about forty years since the early 1970s, and studying the course of that translation. The fact that history of translation of foreign literary works in Korea started by an adaptation of The Thousand and One Nights in 1895, demonstrates that the Middle Eastern literature has been given a great deal of weight in world literature. Importation of the Middle Eastern literary works into Korea in the 1970s had its limits in that the translation has been conducted by non-specialists in the Middle Eastern languages, who translated them from English, French, or Japanese. My survey shows that Selection of Arab short stories translated by Song Kyong Sook from Arabic in 1984 is considered the first Korean translation from an original text of the Middle Eastern literature. In the 1990s, some Korean universities have turned out specialists in Arabic, Turkish and Iranian, who tried to translate several literary works, mostly classical works and modern novels. With regard to the translation movement of Arabic literature, I found: first, Arabic classical literary works have been translated constantly, and there is necessity to search for a new list of suchones; second, the translation of modern literary works have been concentrated regionally in Egypt and Palestine, so we should seek balanced translation between 22 Arab countries; third, in selecting literary works to translate we have taken into consideration name value of writer, importance of writings, and timeliness of works, and this criteria for selection is still available.

예멘 현대 여성문학 연구 -아지자 압둘라의 소설 『아흘람...나빌라』 분석을 중심으로

김능우 ( Neung Woo Kim ) 한국이슬람학회 2005 한국이슬람학회논총 Vol.15 No.1

This thesis aims at studying aspects of modern Yemenite feminism literature. For this purpose the thesis dealt with two subjects. The one is an overview about the situation of Yemenite women, which includes Yemenite women`s role throughout history of Yemen and the state of modern Yemenite feminism literature. This is supposed to be a necessary research for furthering more studies on related fields. The other subject is concentrated on the analysis of Azizah Abdullah`s novel 『Ahlam ... Nabilah』, one of the representative novels by modern Yemenite women writers. In ancient Yemen there were some distinguished women such as queens including Bilqis of Saba`, priestesses(kahinah), and learned women. Also, during the ages of dynasties of al-Sulayhiyah and Rasul, some eminent women like al-Sayyidah Asma` and al-Sayyidah bint Ahmad showed their activities in the fields of ruling, scholarship, and social works. These documents prove the important roles of women in history of Yemen. Since 9th century, Yemen has undergone the stagnation of culture and knowledge due to its falling into imams` power, led by Shiitic Zayd sect. It resulted in complete interruption of women`s activities in all the fields of society. The only woman worthy of attention is Ghazal al-Maqdishiyah whose satirical poems turned to corrupt regime. The establishment of the Republic government of North Yemen in 1962 was a dramatic turning point of renewing the Yemenite society. Since that time, North Yemen started education program for women, which has successfully produced educated women. On the while, education for women in southern Yemen began earlier in the forties, owing to applying western institutions under the British colonization. This background germinated Yemenite women`s modern literature. Women writers` works appeared in the seventies in North Yemen, and in the sixties in South Yemen. It is worthy of notice that short stories came to the fore in their early literary works. Their short stories mostly based on realism dealt with the issue of women`s suffering from oppression of Yemenite patriarchal society. But the general activities of Yemenite women writers have been depressed under the flood tide of male authority. The 3rd chapter of the thesis is allocated for exploring the issue of the Yemenite feminism, represented in Azizah Abdullah`s 『Ahlam ... Nabilah』. This novel is distinguished by its realistic depiction of an oppressed woman`s life and vivid expression of her feeling of uneasiness under the Yemenite patriarchy. The main theme of the story from the feministic viewpoint centers around the identity of Yemenite women`s self. The novel shows the process of change which heroine(Ahlam)`s self has undergone under the given circumstances in her life. The shift of her self becomes clear in change of her name into three kinds: Halimah, a model of Yemenite conventional woman who is forced to obey; Ahlam, a type of woman with tenacious and altruist spirit; New Ahlam, a symbol of satanic woman with anger and hostility toward betrayers. Taking her strength of will to do independent action into consideration, Ahlam is regarded as an ideal type of woman in modern oriental societies, I think. Nevertheless, the final shift of her self into a destructionist New Ahlam shows that the reality betrays her blood and tears endeavor and strong desire to improve her lot. New Ahlam takes her revenge for the persons who betrayed her confidence. After all she acts now as an agent for an evil-minded woman(Amah Malik), wife of a corrupt highranking official. Amah Malik has once undergone bitter oppression of patriarch as Ahlam has done, and attempts to quench her thirst of animosity against patriarchal society by recourse to violence. Appearance of dangerous women like New Ahlam and Amah Malik in human society implies that neglect of a woman`s self-respect and fundamental human rights, and indifference to her eager to improve herself can lead to the losing of identity of

십자군 전쟁 당시 아랍 시인들의 이슬람 진영에 대한 비판: 아랍 시(詩) 텍스트를 통한 문학사회학적 고찰

김능우 ( Neung Woo Kim ) 한국외국어대학교 중동연구소 2014 중동연구 Vol.33 No.1

This research deals with some aspects of the Arabic poets` criticism of the Islamic world in their poems during the Crusades, which is regarded as one of the ways they engaged in the society. This study introduces historical cases and Arabic poetic works related to them, which provide critical insights to the internal problems of the Islamic world at that time. My contention is that the Arabic poets, during the Crusades, tried to find out the reasons behind the crisis in which the Islamic community was facing, in its inside, not in its enemy. I think that these poets` keen criticism was to expose the problems concerning the Muslim rulers, awaken them and correct the flaws of the society. Their poems played a significant role in social media in disclosing the inner problems and helping awaken Muslims` rebellious spirit against the Crusades. The deep criticism shows the attitude of the poets as leading intellectuals, which is to give priority to the security of the Islamic community. The Arabic poets` rational criticism is characterized by the reflection of the public resentment and the bitter feeling toward the Muslim rulers who drove the people into the crisis during their confrontation with the Crusades. Thus, the poems imply: blaming the Abbasid caliph for watching the crisis with indifference; anger toward al-Malik al-Mu`azzam, the Ayyubid ruler who destroyed Jerusalem by himself, and blaming al- Malik al-Kamil, the Ayyubid ruler for yielding Jerusalem to the enemy; hatred toward the Burid dynasty in Damascus who helped the enemy, and blaming Shawar, the Fatimid vizier for asking the enemy`s support; scolding Nur al-Din, the Zengid ruler for being passive in carrying out jihad(Islamic warfare). These poems with critical views and candid feeling could allay Muslims` anxiety and grief during their wars against the Crusades, and make those blamed rulers realize the situations.

이집트 민담 텍스트를 통해 본 이집트인의 의식구조 연구 -성(性), 사회생활, 종교 모티프를 중심으로-

김능우 ( Neung Woo Kim ) 한국아랍어아랍문학회 2007 아랍어와 아랍문학 Vol.11 No.1

This thesis is over aspects of the Egyptians` way of thinking through motifs of sex, social life and religion represented in Egyptian folk tales. Furthermore, the research is intended to understand how much sacredness is related with profaneness or secularity in the Egyptian people`s minds. In this study, 22 stories relevant to the motifs among Egyptian folk tales, were selected and analyzed. Firstly, it seems that most folk tales show common people`s intents to quench their primitive sexual desires. Islam does not limit sexual control but it showed openness toward sexual instinct. This is proved in folk tales that contains various anecdotes related with sex, such as expressing women`s sensual beauty, adultery, and believer`s moral deviation due to carnal desire. Moreover, some tales imply images of ancient goddess and virgins representing the folks` naive wishes for flourishing of posterity. Secondly, as for the matter of women`s position concerning the motif of social life in Egyptian folk tales, there is a big gap between the real life of women and the ideal creeds of Islam on women, which defend women`s rights almost equal with men`s. Women characters in most of the stories are subjected to severe oppression and discrimination by deep rooted patriarchal society. In addition, women are blamed for their unfaithfulness and deceitfulness. Meanwhile, many stories hint that men deserve admiration and are characterized by their faithfulness and trustworthiness. This means that the Egyptian society has maintained its secular position by emphasizing men`s superiority to women. Thirdly, in relation to the motif of religion, Egyptian folk tales represent various aspects of folklore faith opposite to Islam. Among the noteworthy folk beliefs connected with popular customs, there are worship of saints, belief of jinn, and practice of shaman ritual. The folk tales suggest that many people have earnest desire for ``baraka(blessing)`` and good fortune through respected saints. Also, the tales show the people`s belief of jinn`s interfering in human life, and of shaman`s role in resolving people`s spiritual or psychological problems. In addition, some stories suggest the long lasting conflict between the Muslims and the Copts in Egyptian society. In conclusion, though most of them are Muslim, Egyptian people are not always in pursuit of Islamic holy values, but they keep balanced life between religious holiness and secularity.

아랍 가잘(□□□ 연애시)의 발전과정 연구 -자힐리야 시대와 우마이야 시대를 중심으로-

김능우 ( Neung Woo Kim ) 한국이슬람학회 2010 한국이슬람학회논총 Vol.20 No.3

This study dealt with the historical origin of ghazal and its development through the history of Arabic literature, precisely during the period from the Jahili Age to the Umayyad era. In addition, this study included some arguments concerning ghazal, such as definition, concept, and types of ghazal. Results of this research are expected to be used not only in the general studies concerned with love and sexuality in the human, but also in the studies related to the theme of love in the Arabic literature. The following includes some results I have attained in this research. First, ghazal is defined formally and substantially as qasidah(Arabian traditional set-form verse) dealing with physical or platonic love between the sexes, which proceeds unrestrictedly without considering matrimony. And the love as observed in ghazal is not of love that has been completed, but of love that is being under process, so it is dynamic and is filled with excitement and liveliness. Second, an archetype of love poetry is traced to nasib(opening with recollection of the past love) of some earliest Jahili poets` qasidas such as Imru` al-Qays and `Abid ibn al-Abras. The existence of amatory motif in nasib of Jahili poems proves that the Umayyad ghazal originated from Jahili qasidas. I think that the Jahili nasib although formed a part of a whole qasida, developed into typical ghazal as an independent type of love poetry in the Umayyad Era. Third, the Islamic age since the early 7th century witnessed continuity and prosperity of ghazal, which rejects a presumption that Islam with its strict commandments might suppress human sexuality and instinctive desire. This argument is supported by the existence of many ghazal poets and their poems in the Islamic age, and in particular by activities of distinguished ghazal poets and singers during the Umayyad era. It is attributed to the fact that Islam in its teachings essentially took an openhearted stand toward sexuality on the hand, and to the nature of Umayyad society that had a tendency to secular life on the other hand. Fourth, ghazal of the Arabs during the above mentioned period is classified into two kinds, sensual ghazal and platonic one. Most of Jahili ghazals are characterized by sensuality, for the Arabs at that time were used to relying on feeling in viewing objects without thinking in the abstract nor in a rational way. The sensual ghazal has been extended into the Islamic age and became refined during the Umayyad era by adding narrative style to sensuality. On the while, I think that the platonic ghazal which developed and flourished during the Umayyad era has its root in some Jahili qasidas which convey stories of pure love.

자힐리야 시(詩)의 전승(專承)에 관한 연구

김능우(Kim, Neung-Woo) 한국중동학회 2010 韓國 中東 學會 論叢 Vol.30 No.3

This study dealt with the transmission of the Jāhilī(pre-Islamic) poems and focused on several aspects of the oral traditions of the poems from the Jāhilī Age to the early Abbasid Era The following includes an abstract of important arguments from my research and my opinions of the Jāhilī poetry The existence of most Jāhilī poems owed it to the oral traditions rather than to the written method of preservation by the scribes There are different views concerning this issue, but according to past Arabic studies, the oral traditions of Jāhilī poems were given much more weight The appearance of many schools of oral transmitters in the Jāhilī Age verified this argument In the Islamic period, the transmission of Jāhilī poems continued and society had an increasing interest in the oral traditions of the old poems I thing that this phenomenon is attributed to several reasons such as the collection of data for compiling genealogy of the Arab tribes, the strengthening of the tribal bonds, the inclination of the Umayyad dynasty to Arabism, and the increase of interests in Jāhilī poems told by storytellers and poets Oral transmitters in the Jāhilī Age and the Islamic Era played an important role in preserving much of the Jāhilī poems, although they were not preserved in complete form Additionally, the specialists of oral traditions and scholars of poetics traditions from the late Umayyad Era to the early Abbasid Era contributed to preserving much of the Jāhilī poems and they continued the oral traditions of passing the poems to the next generation Several specialists of the poetic traditions personally scribed them as a way of preserving the poems, however, official recording and compiling of the Jāhilī poems were usually done by scholars of poetic traditions who received orders from the rulers In conjunction with this research, I would like to make a proposal to study the relationship between the oral traditions of the Jāhilī poems and the musical attributes of the poems on one hand, and the relationship between the poetic traditions and the shamanist factors on the other hand This will be based on the fact that Arab people from ancient times had a tendency to prefer oral traditional and recitations and they paid great respects to the poets by regarding them as special people with spiritual power

중세 이슬람 제국(帝國)과 아랍문학의 상관성 고찰 -우마이야조, 압바스조 시대를 중심으로

김능우 ( Neung Woo Kim ) 서울대학교 인문학연구원 2015 人文論叢 Vol.72 No.3

본고는 중세 이슬람 문명의 두 주역인 우마이야 제국과 압바스 제국에서 제국과 문학 간의 상관성, 즉 아랍 문학이 제국의 운영에 어떻게 참여했는지 그리고 제국 내 사회 현상을 어떻게 반영했는지에 관해 고찰했다. 첫째, 다양한 문화적 배경을 가진 민족들을 구성원으로 하는 이슬람 제국을 통합시킨 요인은 연대의식으로 작용한 이슬람과 공식 언어인 아랍어였다. 비(非)아랍인들은 이슬람으로 개종하거나 아랍어를 사용함으로써 아랍인과의 종교.문화적 공감대가 형성되었다. 그리고 제국은 타민족 사람들의 이슬람으로의 개종 여부에 따라 왈라 제도와 딤마 제도를 운영했다. 둘째, 제국 내 시인의 역할은 기존의 부족주의 차원을 넘어 국가 정책이나 지배층의 정통성 옹호, 사회 비판 등과 같은 국가적차원으로 확장되었다. 이는 예언자 무함마드가 초기 이슬람 포교에서 정치적으로 무슬림 시인을 활용했던 사실에 힘입은 것으로 보인다. 산문분야에서는 이븐 알무카파의 『칼릴라와 딤나』가 칼리프를 위한 통치지침서의 성격을 띠고 있어 당대 작가들의 국정에 대한 관심과 사회참여의식을 엿볼 수 있다. 셋째, 제국 내에는 세속적이고 물질적인 도시문화의 확산에 따라 향락 풍조와 도덕 타락 등 부정적 현상이 만연했으며, 이는 주시(酒詩)나 감각적 연애시 등에 반영되었다. 반면, 제국내 이러한 세태에 대한 반작용으로서 금욕과 영성(靈性)을 지향하는 수피문학이나 절제와 정신적 가치를 중시하는 순애적 연애 시가 나타났다. 넷째, 무슬림 간 평등이라는 이슬람 원칙에도 불구하고 제국 내에는 실제로 아랍인과 비아랍인 간 차별이 지속되었다. 이로 인해 페르시아인을 위시한 비아랍계 민족의 저항이 일어나 페르시아계 작가와 시인들이 참여한 슈우비야 운동으로 가시화되었다. 한편 알자히드, 이븐 꾸타이바 등의 아랍 작가들은 작품을 통해 슈우비야 운동에 대한 정치적.문화적 비판과 풍자를 시도했다. 전반적으로 중세 아랍문학은 통합.번영과 더불어 불화와 갈등의 소지가 있던 이슬람 제국에서 일어난 현상을 반영하고 그 문제점을 제시하려 했던 것으로 보인다. This research investigates the relationship between the Islamic empires of the Umayyads and the Abbasids, and Arabic literature in the Middle Ages. The purpose of the research is two-fold: to understand how the literature participated in the management of the empires, and how it reflected the social phenomena that happened in the empires. The role of the poets in the empires overstepped the tribal level and was extended to the national level, such as defending the legitimacy of the rulers, supporting the policies of the empire, and criticizing social affairs. The empires witnessed negative phenomena such as the pursuit of pleasure and moral decay resulting from the expansion of urban culture. These phenomena were reflected in poems with the theme of wine and physical love. Meanwhile, the poetry of Sufism (Islamic mysticism) and the poetry of platonic love appeared as a reaction against the pleasure prevailing state of the society. Despite the Islamic principle of equality of all Muslims, non-Arabic Muslims actually were discriminated against by the Arabs. This caused resistance on the part of the non-Arabs, which began to take shape in the anti-Arab Shuubiyyah movement led by Persians. Thus, Arabic writers tried to criticize or satirize the movement. In general, the Arabic literature of the Middle Ages reflected and commented on social phenomena and problems witnessed in the Islamic empires.

알라 알아스와니의 소설 『시카고』에서의 주제 연구

김능우 ( Neung Woo Kim ) 한국아랍어아랍문학회 2015 아랍어와 아랍문학 Vol.19 No.1

This research aims to look into the subject of Shikagu (Chicago. 2007), an Egyptian novel written by ``Ala`` al-Aswani. This study has been motivated by the fact that the novel set in the United States includes various characters and unconnected incidents, which makes it difficult for readers to grasp the subject. Therefore, as a first step the sub-themes of the novel that are relatively tangible are chosen as the following. First, Chicago reflects the writer``s strong hope for democratization of Egypt. By showing agony and actions of Egyptian elites with the social consciousness, the novel attempts to make the Egyptian citizens face the realities of life under the dictatorship. Second, Chicago pays attention to why Egyptians immigrated to the United States and the stances toward their homeland, Egypt. Some of them immigrated to the United States dreaming for success; however, others left Egypt keeping resentment or hate toward Egypt. Nevertheless, all of them have not forgotten their identity as Egyptians and realize that they are fated to be connected with their home. Third, the novel analyzes the United States as a supreme power and shows serious problems concerning the American society. Concretely, the novel shows imperialistic attributes of America, its internal social problems, its relationship with Egypt, and the tense atmosphere of American society since 9/11. Then, how can these three sub-themes be combined? The first and the second themes can be integrated to be the subject "the Egyptians`` fate of loving their motherland even under the dictatorship". This subject can be combined with the third sub-theme in that Americans also face imminent crisis despite having democracy. In conclusion, the novel intended to look into the United States as a necessary evil by the Egyptians and observe phases of life managed by Americans and Egyptians there. As a result, the writer makes sure they are all living life of agony and feeling anxious under their individual or national crises.

소설『야꾸비얀 빌딩』에서 포착된 이집트 사회의 문제점에 관한 연구: 작품과 2011년 이집트 민주혁명의 연관성 모색

김능우 ( Neung Woo Kim ) 한국아랍어아랍문학회 2011 아랍어와 아랍문학 Vol.15 No.1

On the hypothesis that the Egyptian writer ``Ala`` al-Aswani`s ``Imarah Ya `` qubiyan (The Yacoubian Building. 2002) affected to some extent the Egyptian Revolution in January 2011, this research deals with several analogous problems of Egyptian society as posed in the novel and which may have instigated the Revolution. Among the Egyptian`s economic and societal problems, dictatorship presents itself as a persistent and chronic issue of the people. Similarly, the novel depicted a dictator described as ``Mr. Big Man``, who wields omnipotent power and controls the economy and leading sheikhs. As a result, important figures of society became accustomed to using illegal means to seek their own self interests and flattering Mr. Big Man to maintain their livelihoods. Meanwhile, the people of the lower classes in the novel -who are represented by the poor inhabitants living on the roof of the Yacoubian Building- are bitterly isolated from the Egyptian society. Confronted regularly with discrimination, they ponder endlessly about where to get the next loaf of bread. One such inhabitant is Taha al-Shadhili, a young man of the lower classes, who grew disillusioned with the unfairness and unjustness of society. Finding comfort in religion, he finally succumbs and joins an Islamic radical group. I find that the key problems posed in the novel almost coincide with the real problems of Egyptian society, which were the immediate causes of the January Revolution, including the former president`s Husni Mubarak`s prolonged dictatorship, evasive political corruption, brutality of police power, and pervasive economic difficulties for the citizens. This study validates my arguments that the novel inspired and to some extent provoked the Egyptian citizens to review their current wretchedness, to discover the causes of their economic problems, and to eventually promote the Revolution.

『무알라까트』 에 나타난 죽음의 운명 모티프 연구

김능우 ( Neung Woo Kim ) 서울대학교 인문학연구원 2012 人文論叢 Vol.67 No.-

This research deals with some motifs including sayings, views and images portraying the mortal fate of man that are represented in the Mu`allaqat( ), an anthology of seven long Arabic poems in the Jahiliyah(pre-Islamic) era. My contention is that the introductory parts of poems of the Mu`allaqat, which together are called atlal( ruins or traces of nomads` staying) introduction, function as very poetic ways of expressing the poets` inner thoughts and genuine emotions about the finite nature of man. The scenes and recollections from the vestiges of life as described in the atlal introduction arouse fear of doom and bewilderment in the audience. Throughout the introduction, the poets undergo an indirect experience of their imminent death and share it with the audience to relieve fear of death. The repeated usage of the introduction by poets of the Mu`allaqat shows that people of the Jahiliyah era constantly entertained the concept of impending doom and the anxiety thereof and thus realized their fated end. The pre-Islamic Arab`s recognition of the mortal nature of man, as found in the atlal part of the Mu`allaqat, is clearly demonstrated in other parts of poems by recurrent motifs such as concrete remarks and expressions implying man`s death as an inextricable destiny. In particular, some poets tried to depict the attributes of death such as its impartiality, eventuality and mercilessness by using vivid images from the nomadic lifestyle.