유색 찰옥수수의 항산화력 및 작물학적 특성

이희봉,박보영,지희정,조진웅,김석형,모은경,이미라,Lee, Hee-Bong,Park, Bo-Young,Ji, Hee-Chung,Cho, Jin-Woong,Kim, Seog-Hyung,Mo, Eun-Kyung,Lee, Mi-Ra 한국작물학회 2006 Korean journal of crop science Vol.51 No.suppl1

본 시험 결과를 요약하면 다음과 같다. 1. 공시교잡종의 평균 과피두께는 $37{\mu}m$로 얇은 특성을 보였는데 특히 CNU108 교잡종이 $30.3{\mu}m$로 가장 얇은 특성을 보였고 출사일수는 CNU69와 CNU202 등이 59일로 가장 빨랐으나 CNU160 교잡종은 68일로 본 교잡종들 중에서 가장 늦었다. 2. CNU70과 CNU138의 교잡종들은 높은 항산화효소(xanthin oxidase, catalase, superoxide dismutase)의 활성을 나타내었고, 특히 CNU160과 CNU193 교잡종은 각각 94.8%, 94.6% 등으로 높은 항산화력(EDA)을 나타내었다. 3. CNU109와 CNU34의 교잡종에서는 전반적으로 높은 항산화효소 활성 및 항산화력을 나타내었다. 따라서 CNU34, CNU70, CNU108, CNU138, CNU193 등의 교잡종 찰옥수수가 항산화 효과가 높은 고기능성 유색 찰옥수수인 것으로 사료되었다. This study was carried out to evaluate major agronomical characterization and phenol compound contents, Xanthine oxidase inhibitory activity (XO), Catalase activity, Superoxide dismutase activity (SOD) and 1,1-Diphenyl-2-picryl-hydrazyl (DPPH) radical sacvenging activity were analyzed in colored waxy corns. The mean of stem height and ear length were 248.8 cm and 18.6 cm, respectively. The pericarp thickness in CNU108 $(30.3{\mu}m)$ was thinner than other hybrids. The period of tasseling days in CNU69 and CNU202 were very shorter than other hybrids (59 days). 100-kernel weight of CNU50 was 35.6 g and heavier than the others. The antioxidant activities such as xanthin oxidase (XO), catalase and superoxide dismutase (SOD) were higher in CNU70 and CNUI 38. Especially highest EDA (electron donating ability) in DPPH radical scavenging effect was 94.8% and 94.6% in CNU160 and CNU193, respectively. In the results, the antioxidant enzyme activity and antioxidant acticity were higher in CNU109 and CNU 34 hybrids. The hybrids, CNU34, CNU70, CNU108, CNU 138 and CNU193 may be considered higher functional color waxy corn.

인도 불교석굴사원의 사원과 전개 - 힌두교, 자이나교, 아지빅파의 관련과 함께 -

이희봉,Lee, Hee-Bong 한국건축역사학회 2008 건축역사연구 Vol.17 No.4

Early Buddhist rock cave temples of India, in spite of being an origin of Buddhist temples, has little been studied in Korea. After field studies and an interpretation of their forms in conjunction with religious life, precedent theories are supplemented and refuted as follows. Starting from the 2nd century B,C., Buddhist ascetic disciples digged residential rock caves, called vihara, for protection from monsoon rain and hot weather, A typical arrangement was settled -a courtyard type, with 3 side rows of tiny one-person bedroom and a front veranda with columns. Also digged were Chaitya caves, in line with viharas, to worship, which is the tumulus of Buddha's relics. I suggest that the original type of chaitya a simple circle cave with a stupa, suitable for circumambulating ceremonies. I refute the existing theory presenting Barabar caves of Ajivika as a chaitya origin, featuring empty circular room without a stupa. I also interpret a typical apsidal plan as being a simple result of adding a place of worshipping rites in front of the stupa. Enclosing columns around a cylindrical stupa is a result of reinforcing both the divine space and circumambulating ceremonies, with elongation toward hall. Finally the chaitya came to have a grandeur apsidal plan with high vault ceiling nave and a side aisle as in Western cathedrals with large frontal horseshoe arch windows. The Buddha image, which had become a new worshipping object, was integrated into the stupa and interior surface. First the stupa and then the statue was introduced to residential Viharas. Therefore, I suggest that the vihara should be renamed as 'chaitya' as a worshipping place, by establishing statue rooms without bedrooms at all. The functionally changed vihara is similar in form to a 'rectangular type of chaitya', little known and developed in different routes. A columned inner courtyard gradually becama an offering place, like Hindu mandapa, Buddhist caves ware changed to a kind of Tantric and Hindu temple by means of statue worshipping offering rituals.

고회화의 생활 복원과 공간.형태 심층관찰을 통한 죽서루 해석

이희봉,문지은,Lee, Hee-Bong,Moon, Jie-Un 한국건축역사학회 2010 건축역사연구 Vol.19 No.6

Jukseoru as an official pavilion of the government, one of the eight sceneries in Gwndong Area, is located on the cliff over Osipcheon River. This paper interprets form and space of the pavilion with restored old life by analyzing pictures of official party in 18th century in Chosun Dynasty. Every part of the space is occupied by persons by the class and duty: the pricipal guest, nobles, subordinates, gisaengs, court musicians, and guards from the high to the low and from the inside to the outside. Applying the analysis to the Jukseoru pavilion, the noblest lord takes sit on the platform in front of folded screen at main bay under checked ceiling, enclosed by low timber beam. The next northern end bay is a place for subordinates' and servants' waiting for preparation for rice wine. Southern end entrance bay is not a result of later addition but deliberately and originally made for lower place outside the railing of wooden floor: for a waiting woman gisaeng, and subordinates. Outside under the eaves on the platform with bedrock, artificial stone and soil is a place for court musicians, subordinates, and guards. The yard in front of the building is a place for preparing meals by cookers. Every detailed ornamental form is different each other by the place for the occupied class. Existing theory tells that the building, 7 bays gable-and-hipped roof, is a result of structural extention of 2 bays at the 5 bays gabled-roof. However, through the interpretation of old pictures and application to the pavilion, the present Juseoru is not a result of later structural addition, but deliberately designed creation suited to life in hierarchical traditional society.

탑 용어에 대한 근본 고찰 및 제안 -인도 스투파에서부터 한국 석탑으로의 변환을 바탕으로-

이희봉,Lee, Hee-Bong 한국건축역사학회 2010 건축역사연구 Vol.19 No.4

Although scholarly terminology should have clear meanings as signs, Korean pagoda terminology has become jargon and is creating difficulties in communicating meanings which are far from the originally intended meanings; this terminology is sometimes notated in dead language, meaning old Chinese characters, or Japanese styled Chinese characters. Nobody has asked questions on the terminology itself which has long been commonly used for a century, since the Japanese-ruling period. One of the main reasons for this error is that the Indian Buddhist scriptures in Sanskrit has been translated into Chinese with vague understanding of form and meaning of stupa since 3rd Century A.D. On the other hand, the English-language terminology, already built by Indology scholars since the beginning of the 20th century, consists of easier language and clearer meanings. This paper examines misunderstanding and mistranslation of the original Indian stupa terms and suggests new terminology in current, easier language.

탑의 원조 인도 스투파의 형태 해석 - 인도 전역의 현장 답사를 바탕으로 -

이희봉,Lee, Hee-Bong 한국건축역사학회 2009 건축역사연구 Vol.18 No.6

This study aims to discover historical trends and change of form of all stupas in India with observation of field study that is as direct as possible, by classifying, analyzing, and synthesizing the stupas. Study of Indian stupa in Korea has a number of shortcomings since only introductory partial approach has been made in order to seek the origin of Korean pagoda. This study also aims to correct errors of stupa terminology in Chinese character committed by misinterpretation of Hindi language which was established by precedent Japanese scholars several decades ago. Piled-up stupas were totally destroyed by pagans, therefore their remains tell us only of structure, material, sizeand disposition. However remains of carved stone at torana and drum give us clues as to the original form of stupa and worshipping activity, as well as change to a more luxurious form. Many rock cave stupas of India show us both simple forms matching the ascetic age of early Buddhism and luxurious changes in Mahayanan era introducing us to statues of Buddha. Indians recovered the spheric form of 'anda,' a Hindi term meaning cosmic egg, from the hemispheric form of the piled-up stupa. Therefore we might discard the erratic term of 'bokbal', which means an upset vessel. Railings and parasols became main factors of stupa design. Carved railings around stupa became a sign of divinity. Serious worshipping activity made drums long or high and created multi-embossed stripes. Bases of circular drums of some cave stupas changed their shapes to rectangular or octagonal. Single parasols became multiparasols of affluent flowerlike curved stems on carved stupa. Multistoried, elongated and high parasols of Gandhara stupas are closely related to such factors as diverse changes of form in Indian subcontinent. Four-sided torana gate and ayaka column of the circular form of original stupas suggest the rectangular form of subsequent East Asian pagoda, and higher and wider base of Indian stupas became the origin of East Asian rectangular pagoda.

Metabolism of Ginseng Saponin in Animal Body (I)

이희봉,주충노,Lee, Hee-Bong,Joo, Chung-No 생화학분자생물학회 1983 한국생화학회지 Vol.16 No.2

인삼(Panax ginseng C.A. Meyer) 뿌리 절편을 효소원으로 사용하여 $^{14}C$-acetate로부터 제조한 방사성 인삼 사포닌을 Thin layer chromatography, High performance liquid chromatography, Autoradiography 등으로 확인하였다. 1 mg의 인삼 사포닌을 쥐에게 구경 투여하고 1시간 후, 간장으로부터의 추출물을 분석한 결과, 회수된 방사능의 약 25%가 분해되지 않은 사포닌 상태로 존재하고 있음을 확인하였다. 또한 인삼 사포닌 투여 (구경)후 시간에 따른 방사능의 변화 양상을 초사한 결과 간에서의 사포닌의 반감기는 4~6시간, 인삼 사포닌의 농도는 $10^{-5}%$ 수준으로 예측되었다. $^{14}C$-labelled ginseng saponins from $^{14}C$-acetate were prepared using the root slices of panaxginseng C.A. Meyer as an enzyme source and the products were demonstrated to be identical with the saponins extracted from the roots by thin layer chromatography, high performace liquid chromatography and autoradiography. The radioactivity of the liver was monitored on time course after the feeding of 1 mg of ginseng saponin containing $^{14}C$-labelled saponin. The extract from the liver of rats killed at one hr. after the oral administration of 1 mg of ginseng saponins containing the $^{14}C$-saponins was analyzed found that 25% of the radioactivity recovered was found as undissociated form of the saponin. It semed that the half life of the saponin might be 4~6 hrs and the concentration of the saponin would be $10^{-5}%$ level in the liver.

안팍구조(構造)-한국건축공간(韓國建築空間)의 구조주의적(構造主義的) 해석(解析)

이희봉,Lee, Hee-Bong 한국건축역사학회 1992 건축역사연구 Vol.1 No.2

The binary classification, Yin & Yang, can be shown in our culture. Yin & Yang thinking reveals the Up/Down (Principal/Subordinate) relation in space, and Before/After relation in time, and it shows the sequence of Contrast${\to}$Reconciliation & Unification${\to}$Contrast. For example, a follower is Yin against King, while Yang as a father against his son in our trational cognitive structure. With Left/Right, Front/Rear, and Upper/Lower, In/Out division is a basic body-space term to grasp the space position. In the traditional Korean house, when we go out from the deepest 'In', Anbang to Daechung, we may call Anbang 'In' and Daechung 'Out'. When from Daechung to Anmadang reversely, we call Daechung 'In' and Anmadang 'Out'. Namely, Daechung is both 'In' and 'Out'. This is a fallacy logic in view of western basic conception. 'The In/Out Structure, system of a series of inner spaces, is defined as a transformation of cognitive structure of Yin & Yang thinking to the Korean architectural space. The space structure is one of the important deep structure in Korean society.' The concept of the space structure, apperred in east Asia, can make humane space, for it is not a physical 'type' of typepology but related to cognitive structure of human thinking, The structure is applicable to space design in modern society, for the cognitive structure exists in living culture by transformation.

거주자의 문화를 통해 본 강화도 최소중정형 튼입구자집($\sqcap$형 평면)의 해석

이희봉,권오경,Lee, Hee-Bong,Kwon, Oh-Kyong 한국건축역사학회 2004 건축역사연구 Vol.13 No.4

The purpose of this study is to understand underlying principle to form the U-type folk house in the northwestern part of Kangwha Island by viewpoint of inner residents. It is found that many factors other than climate are coincidentally affecting the shape of house; Resident's fixed thought like following geomancer' suggestion, seeking fortune, and locating house enclosed low site; Economic reason of uniting one house with two buildings and making small type by used timber from dismantled house; Centralizing life with small courtyard by reason of family type change from extended to nuclear; Influence from L or ㅁ type of upper class building at Seoul area. The method is thick description of culture with ethnographic method from cognitive anthropology: Observing the form and restoring residents' life with open-ended deep interview.

Call Admission Control using Soft QoS-based Borrowing Scheme in DVB-RCS Networks

이희봉,장영민,이호진,Lee, Hee-Bong,Jang, Yeong-Min,Lee, Ho-Jin The Korean Institute of Communications and Informa 2005 韓國通信學會論文誌 Vol.30 No.2a

본 논문에서는 DVB-RCS (Digital Video Broadcast-Return Channel via Satellite) 망에서 호 수락제어 (CAC)를 위한 Soft-QoS 기반의 borrowing 기법을 제안한다. 제안된 기법은 위성 망에서 사용 가능한 자원이 부족할 때 새로운 호를 받아들이기 위해 서비스 중인 호 중 일부에서 일시적이고 공평하게 대역폭을 가져온다. 각각의 호에서 가져오는 대역폭의 양은 각 사용자의 critical bandwidth ratio에 비례하며 critical bandwidth ratio는 제안된 기법에서 이용하는 QoS 파라메타 중 하나이다. 시뮬레이션 결과는 제안된 기법이 호의 blocking 확률과 대역폭 효율 측면에서 성능의 향상이 있음을 보여준다. We propose a soft QoS-based borrowing scheme for call admission control(CAC) in DVB-RCS(Digital Video Broadcast-Return Channel via Satellite). Some of the ongoing calls temporarily and fairly release bandwidths that can be used to accommodate a new call in an overloaded satellite network. The amount of bandwidth borrowed from each call is proportional to each user's critical bandwidth ratio, one of parameters for soft QoS mechanism. Simulation results show that the proposed scheme improves the system performance in terms of call blocking probability and bandwidth utilization.

거주자 생활중심으로 본 경기 고양 전통민가 연구 - 폐쇄형 ㄱㄴ자집을 중심으로 -

이희봉,Lee, Hee-Bong 한국건축역사학회 2005 건축역사연구 Vol.14 No.3

Through a field study of the folk houses, 'Closed ㄱㄴ Type' in Goyang-si, Gyonggj-do, focused on the dweller's life by the method of ethnographic interview, observation, and physical survey. L and opposite L type of inner and outer buildings form a closed inner court, and innermost backyard for woman is enclosed by fence. Form and space of the house contains dweller's traditional life. Outer space of a front gate becomes semiprivate space, for thrashing and piling up harvest and raising vegetables and pigs. Confucius principle does not fully dominate dweller's life of ancestral rite at Daecheong floor, and separation of man's and woman's quarter. Superstitious worship activities took place for lord of site and house. In everyday life, Anbang, inner main room, is assigned for parent's quarter instead of woman's quarter, and Geornbang, next room, was for son's family. Anbang has symbolic meaning for a place of deathbed. House contains agricultural activities, crop harvesting, thrashing, putting into storage, hulling rice, and keeping grain near kitchen. At present, rooms are needed more; sheds are made into rooms, rooms are enlarged toward outside, half outside space like Daechong floor becomes interior space by sash screen. And modern facilities of kitchen and bathroom are equipped for convenience. At the end, meaning and generative principle of those forms are discovered.