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Aspergilli에 대한 Penicillia의 Mycoparasitism에 관하여
鄭圭永,李馥權,申炳湜 건국대학교 1978 論文集 Vol.8 No.1
The parasitisms of one fungus on another has been recognized by mycologists for one hundred years. As early as 1865 and 1870, de Bary described and named Piptocephalis freseniana and Cicinnobolus cesati and recognized them as mycoparasites. In these experiments, the light and electron microscopic study of the host-parasite relationships of Penicillium rugulosum and Asperqillus spp was made to investigate pathological histology and anatomical structure and similarities and differences between the haustoria of mycoparasites and parasites of vascular plants. The hosts were identified to be Asperqillus flavus (A-1) and Aspergillus oryae (A-2) and the parasite to be Penicillum rugulosum. The parasite (Penicillum rugulosum) was isolated from the host by method of Berry & Barnett and inoculated and cultured on the Synthetic medium (Czapek'a Dox ager), so the parasite is non obligate. The haustoria of the mycoparasite, Penicillium rugulosum, on Aspergillis flavus are similar to those of parasitic fungi on vascular plants. An electron-dense sheath bounded by a membrane surrounds the haustroail wall. The sheath membrane appears to be the invaginated host ectoplast. No collar is formed around the haustorium by the host wall.
고전 아랍어의 확산 요인에 관한 고찰 : 아랍인의 이주를 중심으로 Laying Stress on the Emigration of Arabs
정규영 조선대학교 인문학연구소 1997 外國文化硏究 Vol.20 No.2
It is well known that one of the important factors which helped to spread the Classical Arabic into the vast Islamic Empire was that the Arabic Language is the language of the Quran. In this respect, We are easily able to infer that the spread of Arabic was accompanied by the activities of Islamic Conquests. It is also an opinion of unanimity that there were some other factors which influenced on disseminating Arabic into the vast Islamic Empire in 8C A.H. These factors are, for example, that the Arabic was a medium of artistic and correct expression and that the Muslim Chaliphs had encouraged oficially or publicly the occupied natives to use the Arabic in the official fields. But in this study, I tried to shed light on the emigration of the arab tribes to the occupied countries and its influence on the spread of Arabic into them. Chapter I is an introduction to this study. In Chapter Ⅱ, Ⅰ presented the status of the Classical Arabic in the New Empire. The Classical Arabic was the language of the upper class of the Empire and the official language of the government. And as mentioned above, the Arabic Language was the Language of the Quran and the medium of artistic and cultural expressions as well. In Chapter Ⅲ, I mentioned the emigration of Arab tribes to the occupied lands. In fact, many Arab tribes emigrated to the areas of Iraq, Sham, Iran, Egypt, Sudan, Libiya, and Maghrib shortly after the Islamic Conquest reached the summit, that is the 1st half of 8C A.H. After emigration, Arabic speaking tribes ware mingled with the natives who were not well aquainted with the Arabic yet and as a necessary consequence of this linguistic collison, It was more possible that the Arabic spread and was settled between them successfully. In Chapter Ⅳ, I dealt with the developments of the Arabic Dialects in the different parts of the Islamic World. Lastly It is followed by the conclusion.
말레이시아의 아랍어 교육에 관한 연구: 이슬람의 영향을 중심으로
정규영 조선대학교 국제문화연구원 2020 국제문화연구 Vol.13 No.1
This study aims to elucidate the situations of Arabic education in Malaysia after the inflow of the Islamic religion to Malaysia. As witnessed in the process of the early conquest and spread of Islam and Arabic Language towards the North Africa, the Fertile Crescent and Persia etc., Islam and Arabic language was definitely inseparable in Arabic education in Malaysia in the viewpoint that Arabic was the language of Koran and Koran was written in Arabic. Islamic religion was introduced to Malaysia through the commercial activities by Muslim traders around 10th century. After Islam was introduced to Malaysia, Arabic began to be taught by pondok system. The situation of Arabic education in Malaysia was not always stable. At one time Arabic in Malaysia was triggered and undermined depending on the political conditions especially during the British rule. After the independence of Malaysia there was a Malayan awakening of Islamic and their Identity resulting in the support of muslims. And today Arabic language is being taught in many and various educational organizations such as different levels of schools, universities, and cottages etc. 말레이시아의 이슬람 유입은 말레이시아에 아랍어 교육의 실시와 직접적인 관련이 있다. 말레이시아에서 아랍어 학습과 교육은 처음에는 간접적으로 비공식적으로 시작되었으나 이슬람의 발전과 함께 공식적이고 직접적 성격으로 변했다. 아랍어 학습과 교육의 성격 변화는 이슬람의 영향이라는 것이 분명하다. 이슬람의 영향은 아랍어와 말레이어의 동화로 나타나는 한편, 말레이시아에서 아랍어 교육을 촉진하고 장려했다. 특히, 말레이시아가 영국으로부터 독립한 이후 무슬림들 사이에서 이슬람교에 대한 자각과 각성이 일어났고 이는 다시 아랍어 교육 강화에 큰 영향을 주었다.