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.

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.

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.

중세 이슬람 문명이 근대 서구문명에 미친 영향

정규영 ( Kyu Young Jung ) 한국이슬람학회 2005 한국이슬람학회논총 Vol.15 No.1

Arab Muslim civilization contributed a great deal to the world in general and to the West in particular by helping bring about the European Renaissance, first in Spain and Portugal and later in Italy. It is obvious that the West is immensely indebted to the Arabs for many sciences; Astronomy, Mathematics, Algebra, Physics, Medicine, Pharmacology, Geography, Chemistry, Philosophy and so on. Generally speaking, the Arab region provided the West with 3 major contributions: First, the Arabs` Semitic ancestors in the Fertile Crescent and Egypt produced ancient civilizations, which benefited the earliest Western Civilizations of Greece and Rome. Second, the 3 Semitic religions of Judaism, Christianity, and Islam. Third, the Post-Islamic Arab civilization contributed a lot to the European Renaissance. Among these 3 civilizations, the first two emerged from Palestine, are acknowledged partially in the West. But the last one i.e, Islamic Arab Civilization are usually ignored, distorted, and belittled by many scholars and experts. It should be mentioned here that often times Muslim discoveries and works were translated by Europeans who attributed such discoveries and inventions to themselves, or incorporated them in their works without due credit. It is needless to say that all kinds of knowledge transferred from the muslims to the Europeans was the vital raw material for the Scientific Revolution. Muslims not only passed on Greek classical works but also introduced new scientific theories, without which the European Renaissance could not have occurred. Thus even though many of the Islamic contributions are still unacknowledged, it is apparent that they played integral role in the European Renaissance. It`s worth mentioning here that the text of Quran is replete with verses inviting man to use his intellect, to ponder, to think and to know, for the goal of human life is to discover the truth which is none other than worshipping God in His Oneness. That` why Medieval Muslim Empire had incited Muslims to seek all kinds of knowledges and in the long run developed magnificent and brilliant Civilization.

고대 이집트 문명과 그리스 문명 : 종교와 철학 측면에서 그리스가 받은 영향

정규영 ( Kyu Young Jung ) 부산외국어대학교 지중해연구소 2005 지중해지역연구 Vol.7 No.1

Alexander conquered Egypt in 332 BC, but there had been a cultural exchanges between two countries before then. Ionians and Carians are known to have served as mercenaries in the Egyptian Army especially in the armies of Psammetichus Ⅰ in the 7the century BC, and Naucratis was declared a Greek free-trade zone by the pharaoh Amasis in 560 BC. Naucratis was a Milesian Greek settlement in the Canopic branch of the Nile in the Western Delta. Some scholars believe that Corinthians may had early inhabited the city with the Milesian Greeks arriving later. The Greeks assumed that the Egyptian god were the same as their own gods, but in different form. Zeus was identified as Egyptian Amun, the chief deity in the ancient Egyptian period and Apollo with the Egyptian sky and sun god, Horus. Despite some differences, the early Greeks accepted that the were their gods. In fact, the Egyptian gods were not unknown on the Greek mainlands. An inscription found in the port of Athens, Piraeus, records the presence there of a temple to Isis/Osiris in 333 BC, before Alexander`s conquest of Egypt. Egyptian Civilization influenced in many aspects on the Greek Civilization, especially in the Greek philosophy and Religion. Despite the differences between the two societies, there are many similarities showing the influences of Egypt on the Archaic Greek sciences.

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.

자힐리야 시대의 아랍 속담에 나타난 자연 환경적 요소

정규영(Jung Kyu Young) 한국아랍어아랍문학회 2014 아랍어와 아랍문학 Vol.18 No.3

This study is to understand and analyze various natural and environmental elements of Arabic proverbs in the pre-Islamic era. I have tried to emphasize the importance of proverbs in learning Arabic and Arab culture. This is because despite the difficulties in learning and teaching foreign languages and cultures, we cannot neglect learning and teaching proverbs and other aspects of the target culture. Proverbs of the pre-Islamic era are actually filled with many natural factors such as the names of mountains, fields, pastures, oases, deserts, waste lands etc. In many cases these proverbs are not used in their original meanings but instead metaphorically. Some proverbs had background stories or anecdotes from which the proverbs originate.

아랍어 어휘의 의미론적 특징들 -이철동의어, 동철이의어, 동철반의어를 중심으로-

정규영 ( Kyu Young Jung ) 부산외국어대학교 지중해연구소 2015 지중해지역연구 Vol.17 No.1

al-Mutaradif, al-Mushtarak al-Lafzi, and al-Tadadd are important features of Arabic vocabularies. Especially al-Tadadd is not common in many languages of the world. This study aims to elucidate these linguistic terms by way of giving definitions, introducing various opinions of Arab scholars on them, and clarify the reasons and linguistic backgrounds that have led to these vocabularies. al-Mushtarak al-Lafzi is often translated in English as homonym. Every al-Mushtarak al-Lafzi belongs to homonym, but every homonym is not al-Mushtarak al-Lafzi because al-Mushtarak al-Lafzi is defined on the basis of the phonetic views not phonological views. Arabic has more al-Mutaradif than any other languages in the world. According to Arab scholars, in Arabic there are more than one thousand words meaning the sword, more than 500 words meaning the lion, more than 400 words meaning the fox, … etc. This makes Arabic one of the richest languages in the world abundant al-Mushtarak al-Lafzi. This study also tries to elucidate the feature of al-Tadadd, which can be defined as words having the opposite meanings in one word as in /□aqil/ for a wise man and an idiot, and /mawla/ for a master and a slave. These characteristics is very important in teaching the Arabic and help the Arabic learners understand Arabic vocabularies as well.