Tolerance of Anaerobic Granular Sludge to Oxygen

( Shi Ru Jia ),( Ben Yi Xiao ),( Du Bok Choi ),( Ki An Cho ),( Young Sik Kim ) 한국환경생물학회 2003 환경생물 : 환경생물학회지 Vol.21 No.4

N/A To study the tolerant capacity of anaerobic granular sludge (AGS) to oxygen using semi-dynamic batch experiment, the aerating time, pH of the basal media, reductive inorganic materials, microorganism, and microorganism metabolite were investigated. When the aerating time was higher or lower than 0.5 h, the producing gas activity of sludge was lower than that of the control. The oxygen tolerance of the experimental sludge was the highest at the initial pH 7.2. The producing gas activity of sludge I was higher than that of sludge 11. And storage at 4℃ can low the lose of the oxygen tolerance capacity of granular sludge. The producing gas activity of sludge was the highest when KI was added. The growth of aerobic microorganisms and some metabolite could increase the producing gas activity of granular sludge.

Effects of moderate pressure on premeability and viability of Saccharomyces cerevisiae cells

Shi-Ru Jia,Na-Chen,Yu-Jie Dai,Chang-Sheng Qiao,Jian-Dong Cui,Bo-Ning Liu 한국화학공학회 2009 Korean Journal of Chemical Engineering Vol.26 No.3

With CO2 and N2 as the pressure media, the effects of the moderate pressure (0.1-1.0MPa) and the holding time on the conductivities of the cell suspension of Saccharomyces cerevisiae CICC1447 and Saccharomyces cerevisiae CICC1339, as well as the absorbances of the supernatant (after centrifuged) at 280 nm (A280) and 260 nm (A260) were determined. The membrane permeability of Saccharomyces cerevisiae CICC1447 increased significantly and the cell leakage was aggravated with the pressure increase. For Saccharomyces cerevisiae CICC1339, the conductivity of the cell suspension, A280 and A260 of the supernatant fluctuated with the pressure increase; as a whole, they increased with pressure. Different from high pressure, a moderate pressure not only remarkably improved the permeability of the yeast cell membrane, but also kept yeast cell viability; moreover, the integrity of the yeast cell membrane could be maintained.

Effects of Home Nursing Intervention on the Quality of Life of Patients with Nasopharyngeal Carcinoma after Radiotherapy and Chemotherapy

Shi, Ru-Chun,Meng, Ai-Feng,Zhou, Weng-Lin,Yu, Xiao-Yan,Huang, Xin-En,Ji, Ai-Jun,Chen, Lei Asian Pacific Journal of Cancer Prevention 2015 Asian Pacific journal of cancer prevention Vol.16 No.16

Background: The effects of home nursing intervention on the quality of life in patients with nasopharyngeal carcinoma (NPC) after radiotherapy and chemotherapy are unclear. According to the characteristics of nursing home patients with nasopharyngeal carcinoma, we should continuously improve the nursing plan and improve the quality of life of patients at home. Materials and Methods: We selected 180 patients at home with NPC after radiotherapy and chemotherapy. The patients were randomly divided into experimental and control groups (90 patients each). The experimental group featured intervention with an NPC home nursing plan, while the control group was given routine discharge and outpatient review. Nursing intervention for patients was mainly achieved by regular telephone follow-up and home visits. We use the quality of life scale (QOL-C30), anxiety scale (SAS) and depression scale (SDS) to evaluate these patients before intervention, and during follow-up at 1 month and 3 months after the intervention. Results: Overall health and quality of life were significantly different between the groups (p<0.05), Emotional function score was significantly higher after intervention (p<0.05), as were cognitive function and social function scores after 3 months of intervention (p<0.05). Scores of fatigue, nausea and vomiting, pain, appetite and constipation were also significantly different between the two groups (p<0.05). Rates of anxiety and depression after 3 months of intervention were 11.1%, 22.2% and 34.4%, 53.3%, the differences being significant (p<0.05). Conclusions: NPC home nursing plan could effectively improve overall quality of life, cognitive function, social function (after 3 months) of patients, but improvement regarding body function is not suggested. Fatigue, nausea and vomiting, pain, appetite, constipation were clearly improved. We should further pursue a personalized, comprehensive measurements for nursing interventions and try to improve the quality of life of NPC patients at home.

Production of hydrocortisone by Absidia coerulea in moderate pressure bioconversion system

Shi Ru Jia,Jian Dong Cui 한국화학공학회 2009 Korean Journal of Chemical Engineering Vol.26 No.4

The effects of moderate pressure (0.1-2.5 MPa) on viability, cell membrane permeability and catalyzing activity of Absidia coerulea for RSA were investigated. A new method for improving the production of Hydrocortisone (HC) from 17α-hydroxypregn-4-en-3, 20-dione-21-acetate by Absidia coerulea in moderate pressure was developed. The results showed that the morphology of Abasidia coerulea mycelium was changed in moderate pressure, Absidia coerulea mycelium seemed to be loosed, and cell membrane permeability of Abasidia coerulea mycelium was improved. However, the viability of Abasidia coerulea mycelium could keep high level. Moreover, the yield of HC was improved over 1.25-fold as compared with that of the control (untreated cells), to give the yield of HC as 350 mg/l, when the Abasidia coerulea mycelium was treated with 0.5Mpa the atmosphere as the pressure media. Especially, the production of HC with atmosphere as the pressure media (0.5 MPa) could be increased by the addition of H2O2 (60 mmol/l); the relative yield of HC in moderate pressure was enriched by over 4.5% in comparison with the control. The major composition of bioconverted mixture was reduced. It was indicated that the new approach (moderate pressure) obtained in this work possessed a high potential for the industrial production of HC.

巫俗의 天神儀禮에 관한 硏究

黃縷詩(Hwang Ru-shi),金仁會(토론자) 비교민속학회 2002 비교민속학 Vol.22 No.-

It has been generally accepted that there is no ceremony for the heavenly gods in the Shaman ritual or gud. This may be because there does not exist a specific ritual for the heavenly gods within the Shaman gud. However, Shamanism is a polytheism. It is the basic nature of human beings to believe that all natural phenomena are influenced by gods, where the most important god is the heaven. Hence, it would be considered strange if there was no gud that worships the heaven in Shamanism. By collecting and analyzing all the data regarding the Shaman guds throughout the country, this research verified that the guds such as Bulsagud in Seoul; Sirumal in Gyonggi-do; Chongiwhang Bonpuri in Cheju-do; Ilwolgeori in the east coast; Ilwolsungsinmaji in Whanghae-do; Ilwolnoripunyeum in Pyungan; do worship heavenly gods. A common feature of the Shaman ceremonies for heavenly gods includes the following. The ceremony for the gods in the heaven is conducted in the early stage of the gud, which implies that they are the most important divinity. The ritual is not undertaken within a house, but conducted outside, in the open space where the heaven is seen. The ceremony for the gods in the heaven is unique in the sense that it is mixed and merged with foreign religions such as Buddhism and Taoism. In the case of the Village gud, the ceremony for the heavenly gods is sometimes replaced by the Confucian ritual. Thus it seems that foreign religions occupied the most important part of the ceremony in Shamanism, the ceremony of the heavenly gods, and this reflects the acceptance of foreign religions by the ruling class and their regarding of these foreign religions as the ruling idea. The purpose of the ceremony for the gods in the heaven is abstract, different from the general guds, which interprets the heaven to be the origin of all things. Lastly, there is a commonality between the myth for the gods in the heaven in Shamanism and the myth of the nations birth, where the heaven is the nations father and the earth, its mother. In the Shaman gud, there is a myth that states that the descendants of the heaven once occupied the world. This Shaman gud myth has been slightly altered to become the national myth that states that the descendants of the heaven created the nation.

동남아시아지역 여성사제 연구

황루시(Hwang, Ru-Shi) 비교민속학회 2011 비교민속학 Vol.0 No.45

본 논문은 동남아시아지역 여성사제의 분포상황과 사제로서의 특성을 고찰한 것이다. 사제는 원칙적으로 의례를 담당하는 사람이다. 그러나 여성사제의 특성을 폭넓게 보기위해서 푸닥거리와 같은 간단한 의례를 하는 소위 선무당도 함께 분석대상에 삼았다. 자료의 부족으로 동남아시아 전체를 아우르지 못했다. 분석대상 지역과 사제는 미얀마의 낫카도, 일본의 미꼬, 한국의 무당, 대만의 앙이와 여자 당기이다. 그 외에 제한적으로 오키나와의 노로와 유타를 언급했다. 지역별로 여성사제의 위치를 분석한 결과 4가지 형태가 존재하는 것을 알 수 있었다. 첫째 오키나와는 전통적으로 여성사제가 의례를 주도하고 직업적인 남성사제는 보기 어렵다. 둘째 미얀마와 한국은 여성사제의 비중이 높지만 남성사제도 존재한다. 셋째 일본 본도는 남성사제가 의례를 주도하되 국한된 지역에서 여성사제도 존재한다. 일본은 간누시라고 부르는 남성사제가 주도하고 여성은 간누시를 보조한다. 그러나 동북부지역에는 미꼬라고 부르는 무녀가 사제의 역할을 하고 있다. 미꼬는 공동체를 위해 신을 모시는 미꼬춤을 추고 타쿠센이라고 부르는 예언을 한다. 넷째 대만은 남성사제가 의례를 주도하고 여성은 보조만 하는 지역이다. 앙이라고 부르는 여성사제는 죽은 영혼의 말을 전하는 일종의 영매로 존재한다. 사제로서의 특성은 일본의 미꼬와 미얀마의 낫카도를 중심으로 분석했다. 일본 동북지역 미꼬의 존재는 1418년에 기록이 남아있는데 일본의 전통산악신앙인 슈겐도의 영향을 받은 것으로 알려져 있다. 미꼬는 어릴 때 집을 떠나 선생의 집에 머물면서 엄격한 수련을 받는다. 수련을 마치면 가족과 이웃이 모인 가운데 굿을 하여 자신의 실력을 보여준다. 오다이지라는 신성한 책과 무복을 받은 후 슈겐도로부터 임명장을 받고 미꼬의 일을 시작한다. 미꼬는 개인을 위한 의례뿐 아니라 진자에서 공동체를 위해 예언을 한다. 사람들은 미꼬의 예언을 적어 일 년 내내 집안에 간직해두고 생활의 지침으로 삼는다. 미꼬는 신들린 사람도, 혈연을 통한 세습무도 아니다. 그렇지만 선생과 제자로 대를 잇고 있어서 세습되는 경향을 보였다. 미얀마에서는 무당을 낫카도라고 부르는데 신의 아내라는 뜻이다. 미얀마의 낫카도는 모두 신들린 사람으로 내림굿을 하여 무당이 된다. 낫카도가 되는 입무의례는 레탑웨라고 하는데 곧 결혼식이라는 뜻이다. 우리나라 내림굿이 성인식의 구조를 갖는 것과 비교해볼 수 있다. 레탑웨는 자신이 모실 신의 이름을 밝히는 것, 머리를 올려 어른이 된 것을 알리기, 신어머니와 신딸의 새로운 모녀관계를 강조하기, 무구받기, 점을 쳐서 새로운 낫카도의 탄생을 알리기 등등 우리나라 내림굿과 유사한 점이 많다. 미얀마에는 세습현상도 존재한다. 마을을 지키거나 특별한 신을 모시는 당을 중심으로 모녀 세습되는 경향이 있었다.

‘신통대길 길놀이’의 역사성과 콘텐츠 활용방안

황루시(Hwang, Ru-Shi) 관동대학교 인문과학연구소 2013 人文學硏究 Vol.18 No.-

강릉단오제위원회는 2011년부터 강릉시민들의 대화합을 도모하고 동계올림픽 문화콘텐츠 개발을 위해 ‘신통대길 길놀이’를 하고 있다. 신통대길 길놀이는 시작부터 시민들의 상당한 호응을 얻었고 2013년 행사에는 24개 팀이 참여하는 성황을 이루었다. 그리고 그 성공은 강릉시민의 단오제에 대한 무조건적 애정을 바탕으로 인적, 물적 희생을 통해 이루어지고 있다. 그러나 미래를 생각하면 우려되는 바가 크다. 읍면동은 한정되어 있는데 지금과 같은 구조를 유지한다면 몇 년 후를 기약하기가 어렵기 대문이다. 이 논문은 앞으로 신통대길 길놀이가 지역행사에서 벗어나 강릉만의 축제가 아니라 세계인의 축제가 되기 위한 방안을 모색하고 있다. 먼저 역사적 맥락을 짚은 뒤 이에 바탕을 두고 기획방향과 연출, 제작방향을 점검하였다. 신통대길 길놀이는 원래 대관령에서 신을 모시고 내려오는 영신행차와 단오제 기간 중 괫대를 앞세우고 여러 성황과 관사를 다니던 신의 방문 길놀이를 바탕으로 한다. 이에 앞으로 전승이 중단된 괫대 메기 등의 행사를 부활하고 경연시기 조정과 참가범위를 확장등을 통해 새로운 기획을 해볼 것을 제안했다. 또한 동계올림픽을 앞두고 영산홍이나 강릉아리랑 등의 민요를 적극적으로 채택하여 문화콘텐츠로 개발한 것을 건의하였다. 신통대길 길놀이는 아마추어인 마을 주민들이 직접 기획하고 연출, 출연하고 있다. 이에 강릉단오제위원회가 앞장서서 전문적인 도움을 주고 행사전체를 주관하는 연출전문가의 채택도 필요한 시점이라고 생각한다. 신통대길 길놀이는 충실하게 전통을 이으면서 또한 현재 강릉단오제에서 심각하게 약화된 신명을 다시 불러일으키고 대내외적인 참여를 확장할 수 있는 행사로 의미가 있다고 본다.

무속교육을 통한 기층 문화의 이해

황루시(Hwang Ru-Shi),김난주(토론자) 비교민속학회 2003 비교민속학 Vol.25 No.-

The most important factor in regulating culture is religion. Korean's lower level society culture has been formed based upon Musok. Musok has been estranged from the upper-level class since long, unable to act as a ruling ideology, and remained consistently as faith among the masses. During the Chosun era, the shaman, priest of Musok, was degraded to one the low-class people. However, it is not deniable that Musok is still a vivacious faith and constitutes the root of our culture. Musok forms the basis of our culture and yet, no systematic education to attain objective knowledge about Musok has been achieved. Instead, through a long-term contempt, most people have gained a prejudice the Musok equals superstition. It is abnormal behavior itself, abasing its own culture inferior. Cultures can be different from one another. However, one cannot say that ones culture is right nor wrong, or discuss the superiority and inferiority. Such behavior results from lack of knowledge about Musok. There is the need to approve the fact that Musok subsists in our society as a form of cultural appearance and the objective education for it. Musok tolerates various cultural appearances. Following items are required in order to understand Musok. Firstly, one could comment on Musoks religious view on polytheism The gods of Musok reflecting contents of Korean history and life have very realistic and unique characters. Unlike monotheism, Musok behavior, holding deference to its individual traits and worshiping god according to its individual characters, holds value for providing a method to symbiosis in the modern society. The lower-level priest shaman has a remarkably peculiar character. The shaman, living at the bottom of the society in seclusion, differs from other religions priests in that; it understands other peoples pain through its own. Furthermore, overflowing women priests create its unique women culture. In addition, nearly hundred Musok legends are important data representing the values of Koreans.

A Facile Hg2+-related Quenching Photoluminescence Sensor Based on Nitrogen-doped Graphene Quantum Dots

Shi-Man Du,Bing-Bing Shang,Xiao-Ru Zhang,Fu Feng,Sheng-Hui Zhang,Bao-Ping Qi 대한화학회 2020 Bulletin of the Korean Chemical Society Vol.41 No.9

A Hg2+-related quenching photoluminescence (PL) sensor was fabricated based on nitrogen-doped graphene quantum dots (N-GQDs) as the luminescent agent and glutathione as the masking agent to detect Hg2+ in tap water. The addition of Hg2+ significantly reduced the PL intensity of N-GQDs, which was attributed to coordination reaction inducing the aggregation of N-GQDs. The Hg2+-related quenching PL sensor with glutathione as the masking agent has good selectivity and accuracy. The sensor showed a linear relationship ranging from 0.5 to 110?nM with the detection limit 0.08?nM (S/N = 3). The proposed method was applied to the determination of Hg2+ in tap water, and the results were consistent with atomic absorption spectroscopy (AAS).

Magnetic Resonance Venography Findings of Obstructed Hepatic Veins and the Inferior Vena Cava in Patients with Budd-Chiari Syndrome

Ru-Xin Song,Shi-Feng Cai,Shuang Ma,Zhi-Ling Liu,Yong-Hao Gai,Chun-Qing Zhang,Guang-Chuan Wang 대한영상의학회 2018 Korean Journal of Radiology Vol.19 No.3

Objective: This study aimed to illustrate the magnetic resonance venography (MRV) manifestations of obstructed hepatic veins (HVs), the inferior vena cava (IVC), and accessory hepatic veins (AHVs) in patients with Budd-Chiari syndrome (BCS) and to evaluate the visualization capacity of MRV in the diagnosis of BCS. Materials and Methods: Fifty-two patients with chronic BCS were included in this study. All patients were examined via MRV performed with a 3T system following injections of gadolinium-diethylene triamine pentaacetic acid (Gd-DTPA) or Gdethoxibenzyl-DTPA. HV and IVC lesions were classified, and their characteristics were described. HV cord-like occlusions detected via MRV were compared using ultrasonography (US). Digital subtraction angiography (DSA) was performed as a contrast in the MRV detection of IVC lesions. The HVs draining collaterals, mainly AHVs, were carefully observed. HV lesions were classified as segmental stenosis, segmental occlusion, membranous stenosis, membranous occlusion, cord-like occlusion, or non-visualized. Except for patent IVCs, IVC lesions were classified as segmental occlusion, segmental stenosis, membranous occlusion, membranous stenosis, and hepatomegaly-induced stenosis. Results: All patients (52/52, 100%) showed HV lesions of different degrees. MRV was inferior to US in detecting cord-like occlusions (6 vs. 19, χ2 = 11.077, p < 0.001). Dilated AHVs, including 50 (50/52, 96.2%) caudate lobe veins and 37 (37/52, 71.2%) inferior HV and AHV lesions, were well-detected. There were no significant differences in detecting segmental lesions and thrombosis between MRV and DSA (χ2 = 0.000, p1 = 1.000, p2 = 1.000). The capacity of MRV to detect membranous lesions was inferior to that of DSA (7 vs. 15, χ2 = 6.125, p = 0.013). Conclusion: In patients with BCS, MRV can clearly display the lesions in HVs and the IVC, as well as in AHVs, and it has diagnostic and therapeutic value.