서구 오리엔탈리스트들의 이슬람세계에 대한 이미지 변천 연구 : 중세 안달루스의 번역 운동을 중심으로 Focused on the Translation Movement of Andalusia in the Medieval Ages

김정명 ( Jeoung Myoung Kim ) 한국이슬람학회 2008 한국이슬람학회논총 Vol.18 No.1

아랍의 봄 이후 GCC 국가 언론에서의 표현의 자유와 관련 법규 분석

김정명(Kim, Jeoung-Myoung) 명지대학교 중동문제연구소 2020 중동문제연구 Vol.19 No.1

아랍의 봄 이후 GCC 국가에서는 언론인들에 대한 체포와 구속 사례가 증가하고 언론매체에 대한 법적 규제도 강화되었다. 대부분의 GCC 국가는 헌법에서 표현의 자유 보장을 명시하고 있지만, 하위 개별법을 통해 국제적으로 범죄로 인정되지 않는 표현과 내용에 대해서까지도 광범위하게 범죄로 간주하여 언론인과 언론매체를 처벌하고 있다. 본고는 GCC 6개국의 형법, 언론·미디어·출판법, 사이버범죄법 등에 공통으로 나타나는 ‘통치자·공직자 명예훼손과 모독’, ‘진실 보도 의무’, ‘국가 명예, 공공질서, 국가 경제 훼손’ 등에 관한 처벌 조항을 비교한 후, 이 조항이 언론인과 언론매체 활동을 규제하는 과정에서 어떻게 남용되고 있는지 사례를 분석하고 향후 어떤 개선 작업이 필요한지 고찰했다. The purpose of this paper is to examine how the changes in the political situation after the Arab Spring have influenced freedom of expression in the press in the six member countries of the GCC. In addition, this paper attempts to compare and analyze the contents and characteristics of the laws that GCC member countries use to regulate journalists and the media. To examine which provisions in the constitution, criminal law, media and press law, cybercrime law, and anti-terrorism law are abused to regulate or punish media activities in GCC member countries, this paper compares the laws and regulations of each country, focusing on topics such as defamation of rulers and officials, duty to report truth, national prestige, public order, and national economic damage.

GCC 국가의 운송ㆍ물류 산업 현황과 육성 정책

김정명(KIM, Jeoung-Myoung) 한국중동학회 2013 韓國 中東 學會 論叢 Vol.34 No.2

In general, the transportation and logistics sector is defined to include airlines and airfreight, shipping, road and rail transport and the associated infrastructure and services. That's why this sector is seen as a very important factor in a country's overall foreign trading competitiveness. In 2007 it generated USD 3.4 trillion of revenue globally. By 2012, the global transportation industry is forecasted to reach USD 4 trillion. The importance of transportation and logistics sector is increasing in the six GCC countries also, which include Saudi Arabia, United Arab Emirates, Kuwait, Bahrain, Qatar and Oman. Over the past several decades, the GCC governments have been promoting the economic diversification policies to reduce reliance on the oil reserves, resulting in the increase of foreign trade and demand of transportation and logistics services. As of 2011, overall GCC logistics sector is estimated at around USD 35 billion, of which Saudi Arabia, UAE and Oman account for 85% share. Among the six GCC countries, the UAE is now the most preferred transport and logistics center for East-West commerce. To develop the nation into a prime logistics hub in the Middle East, the UAE has embarked upon several pioneering efforts such as the region’s first free trade zone - Jebel Ali Free Zone (JAFZA), most sophisticated sea port - Jebel Ali Port, and state-of-the-art cargo transhipment airport - Al Maktoum International Airport. Today the UAE is regarded as the most advanced logistics hub in the GCC. In 2012, the World Bank ranked the UAE at 17th in the overall Logistics Performance Index (LPI) rankings, ahead of other prominent countries such as Norway, Australia, Ireland, New Zealand, Italy and South Korea as well as all other Middle Eastern countries. Inspired by the success of the UAE, the other GCC countries have recently started to develop their own logistics infrastructure facilities to emerge as alternative regional hubs. Among the GCC countries, Saudi Arabia, the largest nation in the Gulf by area, population, and economy, has also realized the importance of the transportation and logistics infrastructure in a country’s prosperity. That's why Saudi Arabia is now actively conducting a variety of related projects such as the development of industrial zones, the expansion of capabilities of important sea ports and the development of a nation-wide rail network for cargo like Saudi Landbridge and the North-South Line.

이슬람 페미니즘과 여성 시각에서 새로운 종교 텍스트 읽기

김정명(Kim Jeoung Myoung) 한국중동학회 2015 韓國 中東 學會 論叢 Vol.36 No.1

The aim of this paper is to introduce the main features of the Islamic feminism that has emerged as a new trend of feminism throughout the Muslim world in the second half of the 20th century. In addition, this paper would like to show how Islamic feminism made efforts to promote women's rights through rereading religious texts such as the Qur'an, the Ḥadīth and the Tafsīr. On the other hand, this paper tries to reveal how Islamic feminism is differentiated from traditional interpretations that have been monopolized by conservative male scholars. Normally, Islamic feminism is defined as a feminist discourse and practice articulated within an Islamic paradigm. Islamic feminism seeks rights and justice for women within the Islamic context through rereading the religious texts from Women's perspective. Many Islamic feminists stress that traditional scholars justified their views of men's superiority depending on patriarchal readings of divine speech. In this context, they attempt to deconstruct patriarchal discourses by re-reading the so-called misogynistic verses of the religious texts. Since the 1980s, many Islamic feminists such as Amina Wadud, Asma Barlas, Riffat Hassan, Fatima Mernissi, and Margot Badran have contributed a lot for the development of women's own Qur'an hermeneutics. And it can be characterized in three points as stated below: First, Islamic feminism regards the Qur'an as the divine text in which the principle of equality between women and men has been inscribed definitely. In other words, it argues that the Qur'an itself is egalitarian and antipatriarchal. Second, Islamic feminism insists that the principle of sexual equality mentioned in the Qur'an has been impeded or subverted by patriarchal readings, which had been influenced from the secondary religious texts like the Ḥadīth and the Tafsīr. That's why Islamic feminism recommends Muslims not to trust their authorities blindly. Third, Islamic feminism favors the historical reading method. It views that most of the verses in the Qur'an were revealed as contingent solutions for particular problems in the seventh century Arabia. According to Islamic feminism, many verses in the Qur'an relating to women were misunderstood because of the tendency to generalize the particular as if it were relevant to all times and places.

사우디아라비아의 형법과 인권 논쟁: 사형(死刑)과 체형(體刑)을 중심으로

김정명(Kim, Jeoung-Myoung) 한국중동학회 2016 韓國 中東 學會 論叢 Vol.37 No.2

This paper amis to deal with the human rights problems in the criminal justice system in Saudi Arabia focusing on the death penalty and corporal punishment. It also attempts to analyze the reasons why many international human rights organizations say that Shri‘a is not compatible with the modern human right concept. Lastly it tries to suggest measures the Saudi government should take to improve human rights conditions. In 2015 Saudi Arabia was the country with the third highest number of executions in the world after China and Iran. According to Amnesty International, Saudi Arabia executed at least 158 people (four women and 154 men) in 2015, the highest number of executions recorded in the country since 1995. If we classify the 158 executions by types, two important facts are discovered like following: First, of the 158 executions, 46.8% have been executed for alleged non-violent offences. According to international law and standards, like the International Covenant on Civil and Political Rights, the death penalty should be limited on the “most serious crimes”, a term which has been most recently interpreted to mean “intentional killing”. Saudi Arabia, however, continues to apply the death penalty to a wide range of non-lethal crimes that do not meet the threshold of the “most serious crimes” under international law. These include drug-related crimes, armed robbery, kidnapping, and rape. Saudi Arabia also continues to apply the death penalty to “offences” that are not recognizably criminal offences under international law. These include apostasy, adultery, witchcraft and sorcery. Second, of the 158 executions, 46.2% were foreign nationals, which means that Saudi Arabia used the death penalty disproportionately on foreign nationals. The majority of executed foreign nationals were migrant workers with no knowledge of Arabic – the language in which they were questioned while in detention and in which trial proceedings were carried out. Foreign nationals were often denied adequate interpretation assistance during interrogations and trials. Their country’s embassies and consulates were not promptly informed of their arrest, or even of death sentences and executions. Many international organizations point out also that the methods of execution and corporal punishments in Saudi Arabia violate human dignity. In Saudi Arabia the death penalty can be carried out by stoning and public beheading with a sword, sometimes followed by crucifixion. Saudi Arabia is also one of approximately thirty three countries in the world with judicial corporal punishment. In Saudi Arabia this includes amputations of hands and feet for robbery, and flogging for lesser crimes such as sexual deviance and drunkenness. International organizations say that these methods of punishment violate the U.N. Convention Against Torture(CAT) and breach the right of all human beings to dignity at the hands of the state. The Saudi Authorities, however, deny the above mentioned facts, mentioning that they are misconceived allegations resulting from the ignorance of the real meaning of the Shari‘a. They insist that obedience and compliance with Ḥudūd punishments are the religious duties of the Muslims and that severe punishments were intended to deter crimes and vices, and to maintain the community and protect it from mischief and vices.

아랍의 봄 이후 중동 지역의 언론‧예술 분야 표현의 자유: 이집트, 터키, 이란을 중심으로

김정명(Kim, Jeoung-Myoung) 한국중동학회 2019 韓國 中東 學會 論叢 Vol.40 No.2

The purpose of this paper is to analyze how political changes since the Arab Spring have affected freedom of expression in the media and the arts in the Middle East focusing on the cases of Egypt, Turkey and Iran. In most Middle Eastern countries, including Egypt, Turkey, and Iran, many journalists and artists are persecuted for purely political reasons. And they are facing anti state charges such as belonging to or aiding groups deemed by authorities as terrorist organizations. In Egypt, Turkey and Iran, the Constitution does not guarantee full and complete freedom of expression. Especially since the Arab Spring, they have revised or newly introduced laws such as criminal law, press law, counterterrorism law and cybercrime law to suppress freedom of expression.

이슬람 성문화의 이중성에 관한 고찰

김정명 ( Jeoung Myoung Kim ) 한국외국어대학교 중동연구소 2005 중동연구 Vol.23 No.2

아랍인의 혼례 풍습

김정명 ( Jeoung Myoung Kim ) 한국외국어대학교 중동연구소 2004 중동연구 Vol.22 No.2

천일양화와 근대 유럽의 낭만적 오리엔탈리즘

김정명 ( Jeoung Myoung Kim ) 한국아랍어아랍문학회 2008 아랍어와 아랍문학 Vol.12 No.1

사우디아라비아의 순례와 종교 관광 정책

김정명 ( Jeoung Myoung Kim ) 한국외국어대학교 중동연구소 2013 중동연구 Vol.31 No.3

Today tourism in the Kingdom of Saudi Arabia is receiving official recognition. It is acknowledged that tourism can contribute a lot to the diversificatioin of the economy and realize sustainable development in the post-oil age. It is also anticipated that this industry will be a major employer of the future generation, helping to resolve the urgent problem of rising youth unemployment. Saudi Arabia is now a leading international travel destination in the Middle East. According to UNWTO`s Tourism Highlights(2012), the Middle East recorded 55 million international arrivals in 2011, occupying 5.6% of the world total. In the same period, Saudi Arabia attracted 17 million international arrivals, occupying 31.3% of the Middle East total. It means that Saudi Arabia has become the country that received the highest number of international tourists in the Middle East. In the past Saudi Arabia devoted little attention to tourism for a combination of social, political and economic reasons. It is well known that Saudi Arabia is one of the most conservative countries even in the Islamic countries for its Wahhabist doctrines. For them, Western style leisure oriented tourism was considered to be undesirable and fundamentally incompatible with the Islamic religion. In recent times, however, Saudi Arabia witnessed a dramatic change in its tourism policy. It began to pay attention to the enormous potential of the pilgrimage to Mecca. Thus Saudi Arabia has set up a long term tourism master plan to develop religious tourism, linking the Hajj and Umrah with tourism industry. The result was very successful. In 2011 those on the Hajj and Umrah together accounted for 40% of 17 million inbound tourists and 62.7% of the total inbound tourists` expenditure. Tourism, which is led by the Hajj and Umrah, is now Saudi Arabia`s third largest industry after energy and manufacturing. And it has recently emerged as the second most important source in terms of foreign exchange earnings and job creation. To support tourism industry, the Saudi government is now investing billions of dollars for several projects to develop and expand the Hajj and Umrah related facilities. In 2007 Saudi authorities decided to launch the expansion project of the Al-Masjid al-Haram in the holy city of Mecca, increasing its capacity to more than 2.5 million worshippers. In addition to that, there are many other important projects being conducted or completed such as: Jamaraat Bridge in Makkah, Jabal Omar Development in Makkah, Abraj Al-Bait in Makkah, Makkah Metro, Haramain High Speed Rail Project. It is expected that these projects will help the growth of tourism industry. This paper consists of 5 parts like following: I. Introduction, II. Current situation of Arabia`s tourism industry, III. Saudi Arabia pilgrimage and religious tourism promotion policy, IV. Infrastructure projects for fostering religious tourism, V. Conclusion.