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논문검색은 역시 페이퍼서치

아랍어와 아랍문학검색

ARABIC LANGUAGE & LITERATURE


  • - 주제 : 어문학분야 > 아랍어문학
  • - 성격 : 학술지
  • - 간기: 연3회
  • - 국내 등재 : KCI 등재
  • - 해외 등재 : -
  • - ISSN : 1229-0882
  • - 간행물명 변경 사항 :
논문제목
수록 범위 : 13권 2호 (2009)

아랍어 완료형과 미완료형의 의미 연구 -코란 구절을 바탕으로-

이명원 ( Myong Won Lee )
7,000
초록보기
Generally speaking, the Arabic verbs are divided into the perfect and the imperfect. The perfect indicates that the act or event happened before the moment of speaking, while the imperfect indicates that the act or event happens in the present or will happen in the future. However, we can find that the perfect is not used only for the past act or event, but also for the act or event that will happen in a moment of the future. The reverse is also true. There are many cases in the Koran like this. Moreover, the Koran is dotted with inversions, brevities, ellipses, different meanings, vocabularies not used frequently in our neighborhood. And also because of our lack of understanding about the historical and religious events in the holy book, we are avoiding the Koran. If we tried to understand the acts or events of the perfect of the imperfect used in the Koranic verses as happened in the literal tense and sense, we would find many cases of contradiction in the tense and illogicality in the Korean expression. In some cases the perfect and imperfect verbs are used metaphorically for the rhetorical purposes. Therefore the researcher would like to analyze the meanings of the perfect and imperfect on the basis of the Koranic verses, and to approach to the real meanings, and ultimately to contrive the correct understanding of the Koran.

아랍어의 수동태 -유형론적 고찰-

정규영 ( Kyu Young Jung )
5,700
초록보기
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.
13,800
초록보기
Irony is wrought throughout the novel "A Dwarf Launches a Little Ball". From the absurd misnomers of place-names to that of the dwarf who is the head of the family with which the story is based. In order to convey the level of which the family and, implicitly, the society, has come to the writer has employed not one but three narrators. In addition he makes use of the stream-of-consciousness method and the discontinuous nature of time, the very essence of memory. This chronological disruption creates a tension parallel to the state of tension in the novel. The dwarf is Kim Bu-li, the head of a family living in an impoverished neighborhood in the outskirts of Seoul, ironically named Happiness District, Paradise County. When the neighborhood goes into redevelopment, the dwarf`s home is demolished, and with it, the very foundation of his family`s life. What ensue are a tragic tale of economic disempowerment and the resulting loss of human dignity. Through the eyes of the dwarf`s three children as they struggle desperately to restore the shattered fragments of their lives, Cho Se-hui sketches the seedy underbelly of a society in the violent throes of industrialization. And the writer makes many characters appear to provide readers with explanations on accidents in more multidimensional and multi-faceted way, not in a single-focused one. By doing so, this novel can restore the voices of the others who are the suppressed in this society. From the fact that the writer tries to deliver a panoramic view of the story through a dwarf who can not be normal, we can steal a glance at the writer`s intention to trespass the line of taboo. The writer uses a dwarf as a symbol of violation, unfolding the stories from the dwarf`s point of view to make readers experience the reality stained with the sheer alienation and hardships the dwarf has gone through. In this regard, we can say A Dwarf Launches a Little Ball connotes an epic strategy that aims at Anti-identification. When it was first published in 1978, "A Dwarf Launches a Little Ball" was passionately embraced by the public. Through the enduring figure of the dwarf, the work managed to give shape to the prevailing sense of individual despair in a climate of political oppression and acute economic contradictions. More than two decades later, it remains one of the most powerful indictments of modern society to emerge from Korean literature.

북아프리카 지명 고찰

이규철 ( Kyu Cheol Yi )
6,100
초록보기
The purpose of this paper is to study Place Names in the North Africa (Maghrib) which was conquered by Muslim Arabs in the 7th century. The place names in Maghrib area were composed of Arabic, Berber, Greek, Latin, Phoenician and Spanish elements according to different historical background. The Arabic element is consisting of Literary Language and Colloquial Language both of which were characterized by diglossia. Firstly the difference between Literary Arabic and Maghrib Arabic was examined in the phonological features. It was found that Maghrib Arabic deletes the unaccented short vowel from the initial syllable of a word, and consequently the word-initial or word-final consonant clusters which are not allowed in the Literary Arabic are formed. And the place names were examined by etymological elements such as Arabic and Berber languages in words and phrases, and Greek, Latin, Phoenician and Spanish languages.

베르베르와 이슬람

황의갑 ( Eui Gab Hwang )
6,000
초록보기
Many minorities around the world have been lived regardless of their nationality. Since before the entry of Arab migrants to Maghreb(North Africa), for many centuries there were Berber tribes that based on the present Tunisia and fought against the Romans in Carthage. Before the Rome`s domination of the Mediterranean, the Berber originally lived all over the Maghreb(North Africa) had close cooperation with Carthaginian and remained true to their identity. Carthaginian monopolized the Southwest Mediterranean trade and was a maritime power. The Berber means the tribe inhabiting the Sahara of North Africa for many centuries and we estimate that they are more than twenty millions. When the Berber entered to there, many people started to believe Islam or to marry an Arab while the others remain true to their identity yet. After the World War I, areas of the Maghreb which were colonized by strong Europe became independent and newly formed countries like Morocco, Algeria, Tunisia, Lybia, Mauritania, etc. Each country had their own nation but the Berber inhabiting those areas remain true to their language and cultural traditions. In this article we talked about how the Berber people lived after the glorious history of remaining people in Maghreb region, and how could they survived under the islamic value and the western colonial power after the rule of the ancient Rome. We also examined carefully on the forms of the orthdox Islam and the folk Islam, and their co-existence and harmony in Arabs.
8,000
초록보기
This study dealt with several aspects of the Levantine Arab`s way of thinking through three motifs of sex, social life, and religion. Furthermore, I tried to understand to what extent sacredness is linked with profaneness in the Levantine Arab`s minds. I selected and analyzed 22 Levantine folk tales relevant to the three motifs. First, I found that the Levantine folk tales reveal the Arab`s positive attitude toward sex by describing the women`s body and attractiveness, and the man-woman sexual relationships. I think that the Arab`s openness toward the matter of sex is related to Islam itself which is characterized by moderation in sex, that is, Islam does not prohibit abstinence. However, some stories of sex in the folk tales go beyond a tolerance limit, reaching the extent of immoderation. I am of an opinion that this phenomenon represents the cosmic creation of man, or it symbolizes the man`s desire to procreate. Second, as for the motif of social life, I observed the relationship between the Moslems and the Jews in Levant. Some stories reveal Moslems` antipathy toward the Jews by describing them as a wicked and cruel people who lack humanity and sympathy. I assume that such phenomenon of anti-Semitism is based on the historical fact that the Jews revolted against Muhammad, the prophet of Islam, in the early Islamic period and is partly due to Moslems` deep distrust toward the Jews who, as a minority and belonging to the low class, resorted to duplicity for their survival. Third, in relation to the motif of religion, I took note of three issues. The first one is the issue of the teachings of Islam based on the regulations of halal (s.th. allowed) and haram (s.th. forbidden), which are represented in the folk tales. In this regard, I found some examples of the teachings including the prohibition of magic, full respect for a creature`s life, compassion for all creatures, and rigid customs of wearing hijab (long gowns) for women. The second issue is related to the worship of wali (a holy man in Islam). The analysis of the folk tales shows that although the official Islam prohibits the believers from relying on the power of the holy man, many Arabs look forward to the karamah (miracle) of the holy man. In the belief that the holy man is closer to Allah and, as such, functions as a mediator between Allah and themselves, the Arabs depend on him to solve their problems. The third issue talks about human suffering in the mundane world. Some stories attribute this suffering as the fate of humans for not being able to free themselves from committing sins of desires; therefore, they could not help from falling into anguish. It shows a view of Islam that a man is the being of finiteness, always suffering from his fate. In conclusion, the Levantine folk tales show that the Arab`s way of thinking in Levant is based on Islamic values and institutions. They also describe the Arab`s historical experiences and various elements of human nature including worldly desires. The folk tales support my argument that, in the Arab`s consciousness, elements of sacredness based on Islamic official teachings are in harmony with elements of profaneness which stem from their popular beliefs and traditional customs.
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