간접형광항체법(間接螢光抗體法)에 의한 개의 바이러스-canine distemper virus, canine parvovirus, canine coronavirus, canine adenovirus type-2, canine parainfluenzavirus-항체분포 조사

윤기복,강문일,박남용,한동운,Yoon, Ki-bok,Kang, Mun-il,Park, Nam-yong,Han, Dong-un 대한수의학회 1995 大韓獸醫學會誌 Vol.35 No.1

An indirect immunofluorescent antibody test was applied to survey the antibody prevalence on five canine viruses including canine distempervirus(CDV), canine parvovirus(CPV), canine coronavirus(CCV), canine adenovirus type-2(CAV-2), canine parainfluenzavirus(CPIV) in dogs. The period studied was from October 1992 to June 1993. A total of 80 dog sera was collected from veterinary clinics in Kwangju and Seoul, and examined for the presence of virus antibodies. Immunofluorescent antibodies(IFA) to all viruses were present in a high percentage of 80 sera tested. Seventyfive(93.8%) showed detectable IFA against CPV, 67(83.8%) against CDV, 51(63.8%) against CCV, 42(52.5%) against CPIV and 34(42.5%) against CAV-2. These suggested that all viruses were endemic in the communities. IFA levels against each virus were also distributed fairly irregularly. IFAs for CDV and CPV were detected more frequently with a relatively high incidence in vaccinated group less than 1 years of age. IFAs for CAV-2 were detected more frequently with growing age. In the correlation of clinical signs and antibody prevalence, dogs that showed hematochezia and vomiting had high titers in the positive sera is noteworthy, particularly for CDV and CPV. The significance between dogs those who had diarrhea, dyspnea and salivation and those viruses were obscure.

전기저항치에 의한 생리적 근첨(根尖)의 측정에 관한 연구

尹基復 大韓齒科保存學會 1981 Restorative Dentistry & Endodontics Vol.7 No.1

전통적 성담론의 이분성과 성리학적 여성성

윤기복 실천민속학회 2012 실천민속학연구 Vol.20 No.-

This paper aims to explore institutional mechanisms determining sexual discrimination against women’s sexuality and linguistic mechanisms supplementing the institutional absence based on the discourses on yeollyeo (chaste women, dedicated/pious wife) gisaeng (courtesan, entertainment women), and taboos. Sexuality, since the mid Chosun Dunasty, become artificialized as a subject of dualistic control in the linguistic institutions and power frameworks. However, sexuality did not exist as a subject of such regulation and control. Rather, sexuality was a ceremonial subject of abundance and fecundity. This concept of sexuality found in the folk culture has been handed down to the present through various ceremonies of people. However, women in the discourses of yeollyeo which was set and fixated in the Chosun Dynasty, were recognized as a tool to guarantee the wellness of descendants and establish its patriarchical order. Still, women did not have autonomous rights to choice. On the other hand, gisaeng who were free from the discourses on yeollyeo became a subject of reification to satisfy men’s sexual fantasy which was not available from women armed with the value system of yeollyeo. Men’s institutional suppression was transferred to the ordinary daily life and exposed as ‘taboos’ related to sexual discrimination. In this process, women in the traditional society who were labeled as innately impure beings accepted various sexually discriminatory taboos intended by the power and adapted to the order system of men. On the other hand, on the actual sites of Korean folk, menstruation and childbirth are the representative themes where impurity becomes the subject of taboos. However, conception of a life is one of the most sacred and mythical human acts. Hence, menstruation becomes a mechanism to see the original sanctity of women as the mothers of all life. Still, men replaced the symbol of sanctity with impurity as a taboo. However, reversely, in this framework, we can find men’s fear of women’s sexuality, or the secular fear of the sacred. 이 글에서는 여성성에 대한 성차별을 규정하는 제도적 장치와, 제도의 공백을 보충하는 언어적 장치를 ‘열녀담론’, ‘기생담론’, ‘금기담론’을 중심으로 살펴보려 한다. 조선중기 이후 성은 언어와 연관된 제도와 권력의 틀 속에서 이분법적 규제의 대상으로 인공화 되었다. 그러나 성이 애초부터 그러한 규제의 대상으로 존재했던 것은 아니었다. 오히려 성은 풍요다산과 관련한 의례적 대상이었다. 민속 문화에 나타나는 이러한 성 관념은 오늘날까지도 민중들의 다양한 의례를 기반으로 전승되고 있다. 그러나 조선시대에 고착화 되었던 열녀담론 속의 여성은 후손의 안녕을 보장하고 가부장적 질서 수립을 위한 도구로서만 인식되었고, 여성들 스스로가 가진 선택권은 없었다. 한편 열녀담론으로 부터 자유로웠던 기생들은 남성들이 열녀적 가치관으로 무장한 여성들로부터 취할 수 없는 성적 판타지를 채워주는 대상으로 물화되었다. 남성들의 제도적 억압이 일상의 영역으로 전이되어 성차별과 관련된 ‘금기’로 표출되었다. 이 속에서 선천적으로 부정한 존재로 낙인찍힌 전통사회의 여성들은 권력이 의도한 다양한 성차별적 금기를 수용하면서 남성들의 질서체제 속에 순응되어 갔다. 한편, 한국 민속의 현장에서 부정이 금기의 대상이 되는 것들 가운데 대표적인 여성의 월경 및 출산이 있다. 그러나 생명을 잉태한다는 것은 가장 성스럽고도 신화적인 인간행위이다. 그러므로 여성의 월경은 생명의 어머니로서 여성이 지닌 원초적 신성성을 확인할 수 있는 기제가 된다. 그러나 남성들은 오히려 그러한 신성성의 표상을 금기해야 할 부정함으로 치환시켰다. 하지만 우리는 그 속에서 역으로, 여성성에 대한 남성적 두려움 즉, 성(聖)에 대한 속(俗)의 두려움을 발견할 수 있다.

수종 이장재의 잔존상아질후경에 따른 성견치수반응에 대한 실험적 연구

尹基復 大韓齒科保存學會 1988 Restorative Dentistry & Endodontics Vol.13 No.2

The purpose of this study is to evaluate the pulpal respones to the base materials such as zinc oxide eugenol cement, calcium hydroxide, zinc phosphatc cement, polycarboxylatc cement and glass ionomer cement. the 100 caries free dog teeth were devided into 2 groups by remaining dentin thick-ness(Group A: 0.4-0.6 mm, Group B: 0.8-1.0 mm) and each group were devided into 5 subgroups. The specimens werw fixed with 10% formalin and decalcifed in 5% nitric acid. All specimens were stained with Hematoxylin-Eosin and examined histopathologically. The results were as follows. 1. In group A, atropy or hyperplasia in odontoblasts were seen in zinc oxide eugenol cement, calcum hydroxide and zinc phospate cement. No changes in odontoblasts were seen in polycarboxylate cement and glass ionomer cement. 2. In group A, increase of predentin were seen in all expermental materials. 3. In group A, vascular congestion were seen in all experimental materials and inflammation were seen on3 days in zinc oxid eugenol cement, 8 weeks in zinc phosphate cement and hemorrage were seen on 3 days in zinc phosphate cement. 4. In group B, changes of odontoblasts were not seen all experimental materials. 5. In group B, increase of predentin and vascular congestion were seen in all experimental materials but inflammation were not seen.

Antibiotic Resistance Patterns and Serotypes of Salmonella spp. Isolated at Jeollanam-do in Korea

윤기복,송병준,신미영,임현철,윤연희,전두영,하훈,양수인,김중범 질병관리본부 2017 Osong Public Health and Research Persptectives Vol.8 No.3

Objectives: Few long-term studies have been conducted on the serotype and antibiotic resistance patterns of Salmonella speices (spp.) The aim of this study was to determine the serotypes and antibiotic resistance patterns of Salmonella spp. isolated at Jeollanam-do in Korea from 2004 to 2014. Methods: A total of 276 Salmonella samples were evaluated. Serotyping was carried out according to the Kauffmann–White scheme. Antibiotic susceptibility was determined using the Vitek II system with an AST-N169 card. Results: A total of 22 different serotypes were identified, and the major serotypes were Salmonella Enteritidis (116 strains, 42.0%) and Salmonella Typhimurium (60 strains, 21.7%). The highest resistance was observed in response to nalidixic acid (43.4%), followed by ampicillin (40.5%) and tetracycline (31.6%). Resistance to nalidixic acid was detected in 81.0% of S. Enteritidis. Multidrug resistance was detected in 43.3% of Salmonella spp. S. Enteritidis and S. Typhimurium presented the highest resistance (98.3%) and multidrug resistance rate (73.3%), respectively. The most highly observed antibiotic resistance pattern among Salmonella spp. in this study was ampicillin-chloramphenicol (14 strains, 5.7%), Conclusion: Overall, S. Enteritidis and S. Typhimurium showed higher antibiotic resistance than the other Salmonella serotypes tested in this study. Our study will provide useful information for investigating the sources of Salmonella infections, as well as selecting effective antibiotics for treatment.

전통적 성담론의 이분성과 성리학적 여성성

윤기복(Yoon, Ki-Bok) 실천민속학회 2012 실천민속학연구 Vol.20 No.-

이 글에서는 여성성에 대한 성차별을 규정하는 제도적 장치와, 제도의 공백을 보충하는 언어적 장치를 ‘열녀담론’, ‘기생담론’, ‘금기담론’을 중심으로 살펴보려 한다. 조선중기 이후 성은 언어와 연관된 제도와 권력의 틀 속에서 이분법적 규제의 대상으로 인공화 되었다. 그러나 성이 애초부터 그러한 규제의 대상으로 존재했던 것은 아니었다. 오히려 성은 풍요다산과 관련한 의례적 대상이었다. 민속 문화에 나타나는 이러한 성 관념은 오늘날까지도 민중들의 다양한 의례를 기반으로 전승되고 있다. 그러나 조선시대에 고착화 되었던 열녀담론 속의 여성은 후손의 안녕을 보장하고 가부장적 질서 수립을 위한 도구로서만 인식되었고, 여성들 스스로가 가진 선택권은 없었다. 한편 열녀담론으로 부터 자유로웠던 기생들은 남성들이 열녀적 가치관으로 무장한 여성들로 부터 취할 수 없는 성적 판타지를 채워주는 대상으로 물화되었다. 남성들의 제도적 억압이 일상의 영역으로 전이되어 성차별과 관련된 ‘금기’로 표출되었다. 이 속에서 선천적으로 부정한 존재로 낙인찍힌 전통사회의 여성들은 권력이 의도한 다양한 성차별적 금기를 수용하면서 남성들의 질서체제 속에 순응되어 갔다. 한편, 한국 민속의 현장에서 부정이 금기의 대상이 되는 것들 가운데 대표적인 여성의 월경 및 출산이 있다. 그러나 생명을 잉태한다는 것은 가장 성스럽고도 신화적인 인간행위이다. 그러므로 여성의 월경은 생명의 어머니로서 여성이 지닌 원초적 신성성을 확인할 수 있는 기제가 된다. 그러나 남성들은 오히려 그러한 신성성의 표상을 금기해야 할 부정함으로 치환시켰다. 하지만 우리는 그 속에서 역으로, 여성성에 대한 남성적 두려움 즉, 성(聖)에 대한 속(俗)의 두려움을 발견할 수 있다. This paper aims to explore institutional mechanisms determining sexual discrimination against women’s sexuality and linguistic mechanisms supplementing the institutional absence based on the discourses on yeollyeo (chaste women, dedicated/pious wife) gisaeng (courtesan, entertainment women), and taboos. Sexuality, since the mid Chosun Dunasty, become artificialized as a subject of dualistic control in the linguistic institutions and power frameworks. However, sexuality did not exist as a subject of such regulation and control. Rather, sexuality was a ceremonial subject of abundance and fecundity. This concept of sexuality found in the folk culture has been handed down to the present through various ceremonies of people. However, women in the discourses of yeollyeo which was set and fixated in the Chosun Dynasty, were recognized as a tool to guarantee the wellness of descendants and establish its patriarchical order. Still, women did not have autonomous rights to choice. On the other hand, gisaeng who were free from the discourses on yeollyeo became a subject of reification to satisfy men’s sexual fantasy which was not available from women armed with the value system of yeollyeo. Men’s institutional suppression was transferred to the ordinary daily life and exposed as ‘taboos’ related to sexual discrimination. In this process, women in the traditional society who were labeled as innately impure beings accepted various sexually discriminatory taboos intended by the power and adapted to the order system of men. On the other hand, on the actual sites of Korean folk, menstruation and childbirth are the representative themes where impurity becomes the subject of taboos. However, conception of a life is one of the most sacred and mythical human acts. Hence, menstruation becomes a mechanism to see the original sanctity of women as the mothers of all life. Still, men replaced the symbol of sanctity with impurity as a taboo. However, reversely, in this framework, we can find men’s fear of women’s sexuality, or the secular fear of the sacred.

충주 다목적댐 건설 전 후의 환경변화

안상진, 윤기복, 김웅용, 연인성 충북대학교 건설기술연구소 1998 충북대학교 건설기술연구소 논문집 Vol.17 No.2

-본문참고-

인력채용계획에 관한 실증적 연구-㈜P산업의 정원산정을 중심으로-

배수진,윤기복 한국인사관리학회 1992 조직과 인사관리연구 Vol.16 No.-

충주 다목적댐 건설 전 후의 환경변화

안상진,김웅용,윤기복,연인성 충북대학교 건설기술연구소 1998 建設技術論文集 Vol.17 No.2

The construction of Chungju multi-purpose darn provides the citizen metropolitan area with available water, hydro-electric energy, and plays an important rolein controlling the flood in down stream from the dam. But there are many shares owing to the construction of dam. So this study focus on the analysis of the changes after the dam built as following facts. They are divided into yearly average temperature, relative humidity, velocity of wind, evaporation, foggy days, etc. as meteorological factor. In specific, the foggy days are much harm to agricultural products and resident's health, and the damage of the enviromental change has been increasing by no circulation of the air of this area which is located on the basin. The inflow and outflow of water into the dam show that total inflow is mainly obtained in the rainy season and the water quality at Chungju area has been keeping as 2nd grade water quality 11 years The social-economical environment also has been changed by great degree, such as resistered vehicle numbs of urban more than rural area, this is probably caused by not the dam built but the change of life style. we have to study continuely to minimize damages from the environmental changes also study the ecological adaptation in the area and the way of use water the dam built.

청각의 식이섬유, 미네랄 함량 및 지방산 조성 분석

서욱현,강효정,윤기복,안양준,김중범,Seo, Uk-Hyeon,Kang, Hyo-Jeong,Yoon, Ki-Bok,An, Yang-Joon,Kim, Jung-Beom 한국식품영양학회 2019 韓國食品營養學會誌 Vol.32 No.4

The objective of this study was to analyze proximate composition, dietary fiber, mineral content, fatty acid composition in Cheonggak (Codium fragile) in order to encourage the consumption of Cheonggak. The proximate composition of Cheonggak was found to be 5.51% moisture, 24.09% crude ash, 15.79% crude protein, 2.47% crude lipid and 45.31% dietary fiber. The major mineral content of Cheonggak was Na 8,950 mg/100 g, Mg 1,252 mg/100 g, Ca 807 mg/100 g, K 457 mg/100 g, and trace mineral content was Fe 26 mg/100 g, Mn 8 mg/100 g, Zn 0.4 mg/100 g. Palmitic acid 36.86% and ${\alpha}$-linolenic acid 20.14% were the most contained fatty acids in Cheonggak. The ratio of saturated fatty acids to unsaturated fatty acids was 85.49% while ${\omega}-6$ fatty acids to ${\omega}-3$ fatty acids were 59.10%. Based on the proximate composition, dietary fiber, mineral content, and fatty acid composition, Cheonggak was judged to be a major source of dietary fiber and Mg and Ca, and it was deemed to be helpful in promoting health, including the prevention of hyperlipidemia. Cheonggak contained valuable nutrients similar to seaweed, which is produced and consumed the most in Korea. Thus, it is necessary to include Cheonggak in the food items.