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수록범위 : 1권0호(1993)~59권0호(2019) |수록논문 수 : 646
몽골학
59권0호(2019년 11월) 수록논문
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1Khubilai Khan and Jeju

저자 : Morris Rossabi

발행기관 : 한국몽골학회 간행물 : 몽골학 59권 0호 발행 연도 : 2019 페이지 : pp. 1-14 (14 pages)

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2돌궐비문에 등장하는 타타브(Tatabї)의 실체(實體)에 대한 일고찰(一考察) - 지두우(地豆于)·습(霫)·백습(白霫)과의 연관성을 중심으로 -

저자 : 박원길 ( Park Won-kil )

발행기관 : 한국몽골학회 간행물 : 몽골학 59권 0호 발행 연도 : 2019 페이지 : pp. 13-51 (39 pages)

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The inscriptions Kuli-Čor, Kul-Tegin(?~A.D.731), and Bilgä Qaγan, A.D.716~734) in the Turkish Second Empire period contain the Tatabil tribe, apparently a nomadic tribe in the Eastern Mongol area. Most scholars studying the Turks and Kitans about this tribal reality interpret Tatabï as Dad-pyi(奚族). However, the phonemes Tatabï and Dad-pyi are clearly word-for-word and do not correspond to Komokhai(Kumöhei, 庫莫奚), He(奚), or He-tse(奚子) with any phonological changes. Dad-pyi(地豆于) is a tribal name that appears in the Northern Wei(北魏). It resides in the present-day Silingol area. In 479, Goguryeo and Juan-Juan(柔然) are related to our ancient history so that they Simulate territorial division of Dad-pyi. In addition, Baishi(白霫) and Shi(霫) are considered to be the descendants of Dad-pyi in the period of the Turkic Second Empire. This paper examines the relationship between Tatabï and Dad-pyi, and between Dad-pyi and Goguryeo.

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314세기 초 두아의 '대화약(大和約)' 주도와 몽골제국

저자 : 김석환 ( Kim Seokhwan )

발행기관 : 한국몽골학회 간행물 : 몽골학 59권 0호 발행 연도 : 2019 페이지 : pp. 53-87 (35 pages)

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This article was intended to explore the political changes during the early 14th century in Central Asia, especially the process, causes, and results of the decline of the existing Ögödei Ulus and the emergence of Chaghatai Ulus as the new victor. In most previous studies, researchers did not pay attention to the differences between Chaghatai Ulus during which Du'a came to power after Qaidu's death and Ögödei Ulus during Qaidu's regime, while they evaluated Chaghatai Ulus at this time as an “ally” or “vassal” of Ögödei Ulus. So the purpose of this study is to show the circumstances of Chaghatai Ulus from the mid-13th century to the early 14th century, identify the conflicts between Chaghatai Ulus and Ögödei Ulus, present the choices Du'a made to solve this problem and its influence on Chaghatai Ulus and the whole Mongol Empire.
Qaidu, who rose up in opposion to Qubilai, occupied vast domain of Chaghatai Ulus and monopolized the right to reap the tax on the sedentary region in Central Asia. Du'a, who became khan with Qaidu's help, urgently needed the economic interests from the sedentary region in order to maintain his status as khan. Therefore he was forced to turn his eyes toward the surrounding sedentary areas. In contrast with Qa'an Ulus, which adopted an uncompromising policy in the northwestern region and had little economic attraction as a sedentary region, it was relatively easy to invade Hulegu Ulus, and the border with Hulegu Ulus was a place to advance to Hindustan. However, Qaidu deployed Sarban, his own son, in the upper region of Amu Darya, because he wanted to dominate at the border with Hulegu Ulus. Du'a, because of this, not only suffered a serious loss of military strength, but also had a limited radius of action in that area. Also, he came to be in an inferior situation when it came to the acquisition and distribution of economic interests. Under these circumstances, Qaidu's death changed the whole situation, and Du'a had to alter his existing stance.
Du'a put a lot of effort to promote 'the Great Peace' among Mongol uluses to regain his power. After that, on the basis of Temur Qa'an's edict, he made an attempt to recover Chaghatai Ulus's old domain. Also, he forced Chapar, the new khan of Ögödei Ulus, to yield control over Khurasan. This demand naturally brought about Ögödei Ulus's opposition and Du'a won through a united offense with Qa'an Ulus. Du'a could seize control of Central Asia through an acknowledgment of the authority of the Great Khan.
After all, the territory of Chaghatai Ulus was expanded to Uighuristan, the upper region of Amu Darya and Ghazna. Also, the status of Du'a's family rose to much greater esteem from his achievements. Furthermore, unlike previous khans in Chaghatai Ulus, every khan after Du'a continuously exchanged envoys with Qa'an Ulus and kept a positive relationship. These comings and goings of envoys involved paying a tribute and giving a reward, the approval of Chaghatai khan's legitimacy by the Great Khan, and vigorous economic exchanges. In a wider perspective, Du'a's gaining of power provided the opportunity for the restoration of friendship among the Mongol uluses. The Great Khan's authority was recovered, although it was limited. Of course there were some conflicts among the uluses, but in comparison with those during Qaidu's time they lasted for a very short period.
We can find clear differences between the Chaghatai Ulus during which Du'a came to power in Central Asia and the Ögödei Ulus when Qaidu was alive. On this account, the Mongol Empire could shift from a period of division and confrontation to a time of harmony and amity.

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4거란대자(契丹大字) 동사 종결어미(動詞終結語尾)의 초보적 연구

저자 : 이성규 ( Lee Seonggyu )

발행기관 : 한국몽골학회 간행물 : 몽골학 59권 0호 발행 연도 : 2019 페이지 : pp. 89-111 (23 pages)

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There is a limit to detailed research on the terminating suffixes of the verb in the Khitan large scripts as there is not much research so far. However, if we summarize the research results so far, we will be able to get an outline of the terminating suffixes of the verb in the Khitan large scripts.
The terminating suffixes of the verb in the Khitan large scripts is known so far, with past forms usually appearing, such as □, □, □, □ and □ connected to male words and □ to female words. Also, based on the analysis in this paper, □(-n) and □(-g) which were identified as the terminating suffixes, were not related to the terminating suffixes of the verb in the Khitan large scripts. In other words, □ is considered to be part of the determining suffixes, and □ is not related to the suffixes. And the terminating suffixes □, □ analyzed that there is a possibility of being connected to the '-ba/-be, -bi, -bai/-bei' in the Middle Ages Mongolian.
In this paper, it is analyzed that □, □, □, □ is the terminating suffixes of the verb in the Khitan large scripts. Among them, □, □ was determined to be either a variant of one character or an analysis of another character, and the sound was estimated to be [-ri]. The Khitan large script □ is only one example in the Khitan large scripts text, so I think we should find more examples, and the Khitan large script □ seems to be the terminating suffixes, but more research is needed. In addition to these examples, there are other examples that are assumed to be terminating suffixes, but we would like to discuss them later.
The relationship between the terminating suffixes of the verb in the Khitan large scripts and the Mongolian verb appears to be relevant in some cases, but more time is needed to materialize. The terminating suffixes of the verb in the Khitan large scripts may differ depending on the epitaph or the writer of the epitaph. In addition, the distinction between the determining suffixes and the terminating suffixes is sometimes ambiguous because the deciphering of the data is not complete yet. The issue is expected to be resolved when future research progresses.

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5현대몽골어 정서법에 대한 해석과 논평 - '탈락모음 규범', '경음, 연음부호 규범', '의미부 정서 규범'을 중심으로 -

저자 : 김기성 ( Kim Ki-sung )

발행기관 : 한국몽골학회 간행물 : 몽골학 59권 0호 발행 연도 : 2019 페이지 : pp. 113-134 (22 pages)

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This article analyzed the contents of the 'orthography(Зөв бичгийн дүрэм)' in the new revision of the 『Mongolian Orthography Regulation Dictionary』 published in 2018 in terms of interpretation and translation, and summarized and introduced this in order to improve understanding of the newly revised Mongolian orthography which is newly enforced.
For lack of space, we focused on 'Rules of Vowel Elision(Гээгдэх эгшгийн дүрэм)', 'Rules of Hard, Soft Sign(Хатуу, зөөлний тэмдгийн дүрэм)' and 'Rules of Semantic Component(Утгат хэсгийг зөв бичих дүрэм)' corresponding to Chapters 3, 4 and 5 of the contents of the 'orthography(Зөв бичгийн дүрэм).'
Chapters 3, 4, and 5 have not changed in terms of the contents from the previous 1983 version, but there is a slight difference in that the subheadings are given so that some headings of each chapter and the contents of each provision can be understood at once by making the most of the beauty of editing.
Since the specific and overall contents about the Mongolian orthography have not been introduced in Korean, it can be said that the analysis, summary, and introduction of this are of great significance not only academically, but also practically in terms of promoting the understanding of the new revision of Mongolian orthography. In other words, it is important in terms of providing basic data necessary for majors of Mongolian and Mongolian studies and other related scholars.
The revised Mongolian(Cyrillic Modern Mongolian) orthography, which is unified with the legal status of 2018, is not much different from the 1983 version to prevent social chaos, still having problems that must be improved. However, the Mongolian Government is enthusiastically enacting a law and initiatively using it, so it is expected to be settled deeply into Mongolian language life despite individual inconvenience and dissatisfaction.
We think that there may be some immature parts that have not been introduced in a more appropriate and effective way while analyzing, summarizing and introducing the newly revised Mongolian orthography. These parts will be supplemented or corrected later in subsequent research and introduction.

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This article, a continuation of the author's research on certain speech acts in Mongolian, examines the typological features of lexical and non-lexical means of expressing the speech act of crying as exhibited by the main protagonists of Tungalag Tamir (The Clear Tamir) by Ch. Lodoidamba, a work forever immortalized as the most famous novel of modern Mongolian literature.
Specifically, this article identifies verbal and non-verbal instances of the verb uil- 'to cry' and its synonyms, as well as instances of laughter in this famous novel.
The main conclusions reached include the following:
Wealthy Itgelt laughs 45 times―more than any other character―but does not cry at all; Takhar Badarch laughs 20 times and only cries once when he begs for his life after committing a crime against the Revolution; Tömör laughs 20 times and “cries” to himself 3 times; Revolutionary Erdene laughs 15 times and “cries” 2 times to himself; Beautiful Dulmaa laughs 10 times and cries 15 times; the naive Khongor laughs 10 times and cries 7 times. The frequency of these acts may become a powerful tool in defining the unique characteristics and typologies of each particular character in the story.
In this novel, of the 24 characters who cry not in a group but alone, 11 are male and 13 are female. This indicates that the number of males and females is generally approximately the same.
The characters who cry the most―Dulmaa, Dolgor, and Bat―are the characters who endure the most life difficulties. Thus, the fact that Dolgor and Bat laugh less than 10 times and its connection with their life situations is doubly proven. Although Dulmaa cries the most, she also cries 10 times, proving that she is a typologically unique character who is also “hearty, friendly, brave, courageous, and cheerful”.
The act of crying of Dulmaa, Dolgor, Bat, and Solongo is expressed using the most lexical patterns and with many different imageries, connected with the life situations they endure. However, as for Solongo, since she usually cries together with Suren and Doljin, this needs to be explained differently.
The fact that most of the findings of the fields of psychology and psycholinguistics on the act of crying as expressing individual people's physical and emotional states generally conforms with the changes and growth of the characters in this novel is not a coincidence, and is solid proof that the author was able to create truly lifelike characters in his novel in terms of their language and actions.

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7체제 전환기 한·몽 소설 비교 연구 - 장정일의 <아담이 눈뜰 때>와 게.아요르잔의 <눈의 전설>을 중심으로 -

저자 : 장두식 ( Dusik Chang )

발행기관 : 한국몽골학회 간행물 : 몽골학 59권 0호 발행 연도 : 2019 페이지 : pp. 169-198 (30 pages)

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This article examined two novels, "Jung-Il Chang's When Adam opens his eyes and G. Ayurzan's Snow Romance which are appeared in turning point of Korea and Mongolia.
From the end of the 1980s to the early 1990s, the Soviet Union and Eastern socialism bloc collapsed rapidly, and the Cold War system was in a period of transition. During this period, Korea was free from the military dictatorship and some institutional democracy was established and Mongolia was also free from the regime of socialist system. In the midst of these changes, Jung-Il Chang and G. Ayorzan has published a new novel that is different from the previous one. The Jang's novel has been placed in the category of new generation literature in Korea, and Ayorzan's was organized as part of the new literature movement.
The two novels are new modern novel types that correspond to the social changes of the system. They materialized cultural practices which are portrayed as important apart from the realism and political and economic transformations that previous novels have been fixed with subjects.
The two texts have background of real-life social contradictions and a sense of criticism of established culture. However, it does not follow the spirit of realism to transform reality. When Adam opens his eyes gives shape to the ambivalent world looking at the reality with a pluralistic and decentralized view while Snow Romance shows a desire to restore the shamanism of Mongolia by fusing fantasy into the real world.
Both works have structures of coming of age novel and methods of criticizing existing social contradictions which is private and cultural. And as a way to overcome real-life problems, they suggest writing novels. Because of this, they are defined as metafictional characteristics.

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8Орчин цагийн монгол хэл, аялгуунууд дахь үйлийн биеэр төгсгөх нөхцөл буюу биед хамаатуулах нөхцөл

저자 : Г.Батзаяа ( G. Batzaya )

발행기관 : 한국몽골학회 간행물 : 몽골학 59권 0호 발행 연도 : 2019 페이지 : pp. 199-223 (25 pages)

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According to this research, there are several suffixes, which are altered as in general meaning in Modern Mongolian Language. In addition, scholars have different views and opinions on the issue. Accordingly, those suffixes are called differently and each suffix has distinct in meaning.
There are 10 suffixes of persons, which are stated as in general grammar in Mongolian language. Although, the research suggests that there should be three more types of suffixes as follows:
1. Suffixes for First person in Khalkha dialect, meaning 'to promise, to give hope to others.' e.g. -mdz, бур. -u:ža/-u:že, -ɣu:ža/-gu:že
2. Suffixes for Second person in Khalkha dialect, mostly meaning 'to subordinate, to advice, and to wish.' e.g. -a:tax(e:/o:/ö:), хорч, харч. -a:tag(e:/o:/ö:)
3. Suffixes for Second person in Khalkha dialect, meaning 'to limit and prohibit' e.g. -ltgui, цах. -ltgue, -laggue (e/o/ö), -lga:ngue (e:/o:/ö:)
We also suggest that there are three instances, where the two suffixes are sequentially added to one word in spite of general and stated structures of Mongolian grammar.
Phonetically, possessive suffixes, attached to verbs, have been indicated the main principles of language developments. For instance, a consonant sound is weakened and altered in long vowel in the sequence of 'ɣ/g stop consonant + vowel'; syllables are disappeared in some suffixes; labial vowels are weakened, altered and changed sign of labial in Oirat and Khalkha dialects; vowels weakened and shortened in Oirat dialect; some stop consonants are weakened and changed into sibilant fricative consonants in Oirat, Khalkha and Chahar (Inner Mongolian) dialects and fricative consonants in Buryat dialect; 3 to 6 versions of suffixes are sequenced within roots of words.
In addition to these local dialects in Mongolian language, most common suffixes like '- сугай/-сүгэй, -гтун/-гтүн, -уузай/-үүзэй' are changed into '-аарай/-ээрэй' in Chahar dialect and '-тугай/-түгэй' in Buryat dialect, and these suffixes are not used in speech so far and formed as new suffixes.
The compositions of persons and numerals in the ancient Mongolian language remain in Buryat and Oirat dialects, and also, possessive suffixes of verbs partially refer to first, second and third persons, singular and plural nouns and expressive or non-expressive means.
Therefore, the suffixes of possessive verbs in the Modern Mongolian dialects are varied in the terms of frequency of meaning, values and usage, as well as the numbers, sequences of sounds, meaning of suffixes, compositions of persons and numerals in Buryat and Oirat dialects, which have been characterized by main developments and contraction of languages.

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9제주[탐라]민요와 몽골민족노래의 근원

저자 : 박소현 ( Park So-hyun )

발행기관 : 한국몽골학회 간행물 : 몽골학 59권 0호 발행 연도 : 2019 페이지 : pp. 229-258 (30 pages)

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This study comparatively considered musical contents that make a medium of Jeju Island and Mongolian horse, based on the historical fact that Jeju Island was the production base of major battle horses as one of 14 primary state-run place to raise horses nationwide that the central government manages at that time of Yeke Monggol Ulus (大元帝國, Great Yuan Empire).
Ultimately, the origin of a national song in Mongolia originates from stock farming. The onomatopoeic sound, which is a kind of a labor song of driving domestic animal, is evolved and produces an art song and an art creation method, thereby continuing to this day. 'Mor Teuri (□테우리. a packhorse driver's Jeju dialect) song' in Jeju Island is preserved together with the original form as a genre of a labor song out of Jeju folk songs.
Accordingly, the origin of Jejudo folk song and Mongolian national song is stock farming of accompanying 'mor' and 'mori', namely, horse, thereby having a close correlation with their musical culture. In other words, a labor song, which is accompanied by a horse as livestock, among Jejudo folk songs, has a considerable difference from a native folk song in Korea, but has a relationship in a musical context with a song or a sound key related to a horse in Mongolia.

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10Mongolian zither of Ordos

저자 : V. Burenbayar , B. Khishigsukh

발행기관 : 한국몽골학회 간행물 : 몽골학 59권 0호 발행 연도 : 2019 페이지 : pp. 259-276 (18 pages)

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This paper discusses traditional Mongolian plucked zither briefly, plus the types of Mongolian zither of Ordos, Inner Mongolia and its history, carriers of cultural heritage and continuity which have been inherited until today.
Zither is a part of the intellectual culture development of the mankind. Besides adapting and adjusting in social development stages, people's mental ability improves gradually. It means the requirement of necessity is being provided too. The musical instruments were created in order to feel the delectation-maybe they are true words. Music was developing from ancient time until now like a human development. The zither, one type of ancient musical instruments, was integrating and evaluating until today during the historical period by several versions, along a hundreds of musical instruments of the world.
In ancient time, zither was used as a musical instrument of Chinggis khaan's rite of offering and in contemporary times it has been classified as music of palace, music of offering rite, nation musical instrument and so forth.

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1연안해역에서 석유오염물질의 세균학적 분해에 관한 연구

(2006)홍길동 외 1명심리학41회 피인용

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2미국의 비트코인 규제

(2006)홍길동심리학41회 피인용

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2미국의 비트코인 규제

(2006)홍길동41회 피인용

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해당 간행물 관심 구독기관

한국외국어대학교 서울대학교 대구가톨릭대학교 연세대학교 고려대학교
 48
 43
 29
 20
 15
  • 1 한국외국어대학교 (48건)
  • 2 서울대학교 (43건)
  • 3 대구가톨릭대학교 (29건)
  • 4 연세대학교 (20건)
  • 5 고려대학교 (15건)
  • 6 경희대학교 (15건)
  • 7 한국교통대학교 (15건)
  • 8 한국항공대학교 (12건)
  • 9 한국학중앙연구원 (11건)
  • 10 동남보건대학교 (10건)

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