성인의 폭음 관련요인: 성별, 연령별 차이

임미영,이소영,Im, Mi Young,Lee, So Young 한국가정간호학회 2015 가정간호학회지 Vol.22 No.2

Purpose: Most research on risky drinking among adults in Korea has focused on problem drinking and high-risk drinking. This paper examines the nature of heavy episodic drinking_(HED) among adults and seeks to identify the risk factors for HED by analyzing differences by gender and age. Method: Participants were 3,886 adults aged 19-64 years from the database of the fifth Korean National Health and Nutritional Examination Survey (KNHANES-V, 2010). Data were analyzed by conducting the Rao_Scott chi-square test, an ANCOVA, and logistic analysis with SAS 9.2. Results: Individuals between 19 and 29 years of age had the highest HED among all age groups. Individuals between 40 and 49 (male adults) and those between 30 and 39 (female adults) showed HED associated with stress, suicidal ideation, smoking, and other health behavior-related variables. Risk factors that affected HED in male adults were age, educational status, and current smoking, while for female adults, the factors were age, educational status, employment, marital status, and current smoking. Conclusions: It is necessary to develop appropriate intervention programs that abate negative emotions and lessen the risk of HED in adults with consideration to gender and age differences.

초등학교 흡연 예방 교육의 효과

임미영(Mee Young Im),윤영미(Young Mi Youn) 한국보건교육건강증진학회 2009 보건교육건강증진학회지 Vol.26 No.1

“일반 역사” 속에서의 오므리 -이스라엘 임금의 역대지략 채우기-

임미영 ( Im Mi-young ) 부산외국어대학교 지중해지역원 2018 지중해지역연구 Vol.20 No.2

The Bible is the only book which contained a part of history of Israel. However, the authors of the Bible recorded Israel in a religious point of view rather than a historical point of view. They always mentioned that if the readers want to know more about achievements of kings then see the book of annals of the kings of Israel. Unfortunately, this book does not exist at present and it is hard to complete the history of Israel from an overview. Recently, historians, including Mario Liverani, have been working on archiving archaeological, literary, and historical sources in near eastern area in order to study the history of Israel. By such studies, we have been able to follow the political movements of the kings of Israel in “normal history”, not “invented history” made by the emphasis on religious achievements. Among the kings of the Kingdom of Israel, this paper intended to reconsider especially Omri (886-874 BC) in “normal history”. Omri was introduced to his life only in 14 verses (1 Kings 16: 15-28), and in the books of Chronicles only appeared once as the father of Athaliah (2 Chronicles 2:22). He was not even mentioned that he was the king of Israel. But Omri was the army commander who had the capacity to become a king by his followers and was the king who laid the foundation for his son Ahab’s political and economic development, even though it was a short 12-year reign. In addition, as already well known in the Assyrian records, his name is left as the house of Omri (bit-Humri), so his position should not be remembered only as the father of Ahab. As opposed to “the house of David,” the “house of Omri” used to be expressed as a representation of the religious fallen and evil kings in the Bible, but historically there was David in the Kingdom of Judah and there was Omri as the rebuilder in the Kingdom of Israel. Omri’s policies of the capital relocation, the marriage alliance, and territorial expansion have brought economic and cultural development along with the expansion of the political realm of Israel. Jehu, who lost the background of Omri’s royal family, was isolated from the international situation and eventually the northern kingdom of Israel had to collapse slowly after his reign.

“일반 역사” 속에서의 여로보암 I세 -이스라엘 왕의 역대 지략 채우기-

임미영 ( Im Mi-young ) 부산외국어대학교 지중해지역원 2021 지중해지역연구 Vol.23 No.3

The Book of Kings ended the kings’ lives with the words of “walking in the ways of Jeroboam” whenever they acted religious evil deeds. The Bible emphasizes that such ways angered YHWH and eventually caused Israel to collapse. As the first king of the Northern Kingdom of Israel, it must be humiliating of his life with this notorious name. What happened him to get such expression? Since we do not have "the annals of the kings of Israel" where the Bible tells us all the kings’ wars and how they ruled, we do not know his real life. Thus in this study, I tried re-examining of his life in “Normal History” not in religious aspects to complete the book of annals of kings of Israel based on the biblical and extra-biblical materials such as archaeological and historical remains. Jeroboam, an Ephraimite from Zeredah, may have been a young man who worked in the region to make bronze utensils for the Temple of Jerusalem. Although his mother was a widow who could not give good backgrounds to him in this ancient time, he was an influential person (gibbor hayil) in the “house of Joseph” representing the ten tribes of northern Israel. The fact that Solomon appointed him to oversee the work of “house of Joseph” and that the tribe of Israel chose him to be against Rehoboam, proves him to be a king with leadership. In addition, there was the prophecy of Ahiyah from Siloh. Such conditions made the ten tribes of northern Israel to give full support to him as the first king of the Northern Kingdom of Israel. His throne was successful without a bloody war. He seemed to be a very qualified king. However, with such good conditions to be a king, since Jeroboam was the servant of Solomon, he might have thought that implementing Solomon’s works was the right royal policy. According to Samaria Ostraca, Solomon’s administrative division of territories was still used in Jeroboam’s time and continued till the 8th century BCE in Northern Kingdom of Israel. As soon as he became the king, he found capitals that would strengthen his position, and built fortified cities. Building the capital required a lot of labor and taxes, and during the 22-years reign, making at least three capitals, he would have put a heavy yoke on the people, as Solomon did. Just as Solomon strengthened his kingship by building royal temple near to his palace in Jerusalem, Jeroboam also tried to provide his royal sanctuaries in Dan and Bethel where located in the borders of the north and the south in Israel. Thus this could prevent the people of Israel to remain in the territory of Israel and Jeroboam could control them. To show his power on the religious part of the kingdom, he did not employ the tribe of Levi for priests who might be pro-Judah. Such policy could help him to control the temples and he could force the kingship on religion. However, when Shishak’s invasion hurt the Northern Kingdom, the people of Israel must recognize the international relation which was the merit of Jeroboam was no longer stable. The Northern Kingdom of Israel must no want to uphold Jeroboam’s lineage as their king. After his death, his son Nadab reigned for only two years, and his family ceased after a coup of Baasa of the Issachar. While “House of David” remained in the Kingdom of Judah, the title “House of Jeroboam” was never used for the Northern Kingdom of Israel. Rather, Jeroboam’s name was only used as a synonym for kings who did evil deeds.

『성서의 배경이 된 이스라엘의 삶』 -필립 킹과 이스라엘 스태거 공저- [서평]

임미영 ( Mi Young Im ) 부산외국어대학교 지중해연구소 2008 지중해지역연구 Vol.10 No.4

“일반 역사” 에서 드러나는 이스라엘 왕 예후(기원전 841-814년)의 정치적 행보-이스라엘 왕의 역대 지략 채우기-

임미영 ( Im¸ Mi-young ) 한국서양고대역사문화학회 2021 서양고대사연구 Vol.61 No.-

성서에 등장하는 남 유다와 북 이스라엘의 왕들은 모두 YHWH 종교에 대한 비판을 피할 수 없었다. 이는 성서가 종교적 관점에서 신명기사가의 기록으로 완성되었기 때문이라는 것은 잘 알려진 사실이다. 그 중 북 이스라엘의 모든 왕들은 신명기사가에게 일률적으로 비난받았다. 그들은 정치적 업적보다 예루살렘의 성전이 아닌 ‘여로보암의 길’을 따랐기 때문에 결국 멸망할 수밖에 없었다는 종교적 평가를 주로 받았다. 그러나 최근 역사학자들을 중심으로 고대 이스라엘과 주변 중동지역에서 발견된 고고학 및 문헌사료의 분석으로 북 이스라엘 왕들의 객관적인 "일반 역사"를 풀어내고 성서 외의 왕들의 업적을 기록했다는 ‘역대지략’의 일부분을 재구성하는 일이 이루어지고 있다. 본고는 이 왕들 중 북 이스라엘의 역사상 가장 강력한 군사적 쿠데타로 왕좌를 차지한 예후(기원전 841-814년)에 관련된 성서 구절과 함께 성서 외적 자료들에 나타난 그의 모습을 ‘일반 역사’ 속에서 찾아보고자 했다. 자료들은 이미 잘 알려진 사마리아 오스트라카, 모압 석비, 그리고 블랙 오벨리스크 등과 최근 발견된 텔 단 석비와 텔 레홉(Tel Rehov)에서 발견된 비문으로 이 유물들을 재해석하고 그의 역대지략에 기록되었을 만한 가문 배경과 반란의 과정, 그리고 반란 이후의 국제적 관계를 살펴보았다. 이러한 연구를 통해 우리는 예후의 반란을 종교적이 아닌 정치적인 측면에서 바라보는 시도를 함으로 국제 관계에서 살아남기 위해 예후가 어떤 정치적 행보를 택했는지 객관적인 역사의 한 장을 그려 볼 수 있었다. Based on the biblical texts, but to the exclusion of the religious history of the Deuteronomists and the archaeological and literary materials found in Israel and surrounding areas, we can reconstruct Jehu's political movements from his birth to kingship and subsequent actions on the throne that would be written in his royal annal. According to the Samaria Ostraca and the Tel Rehov jar inscription, Jehu's grandfather Nimshi was a royal official, perhaps a cup-bearer of the king, and he also held a key position as a military minister. Jehu was from an upper-class family. His rebellion was not aimed primarily at the destruction of the Baal religion on behalf of the YHWH religion. During this period, the people of Israel were complaining about fatigue from persistent warfare with Assyria and Aram in the days of Ahab and the wars with Moab after Ahab's death. In addition, Joram, the king of Israel, again went to the battle with Hazael, the king of Aram. The reign of the foreign princess Jezebel who tried to hold the priesthood and the kingship at the same time, and the moral hazard of the leadership shown in the incident at Naboth's vineyard must have ushered in a social crisis in Israel. A new political current emerged, and Jehu was the one who responded to these developments with violent revolt. When the Tel Dan stele is taken into account along with the biblical context, it appears that Jehu was briefly allied with Aram during the revolt. He killed Jezebel and the other descendants of the House of Ahab, as well as the king of Judah and his brothers. His rebellion culminated in the extermination of the prophets of Baal. Jehu’s extermination of those associated with the Baal religion may have been a political move against the priesthood who held positions in the days of Ahab and Jezebel rather than strictly a religious reformation. That is why he got blamed for going back to “the way of Jeroboam.” Jehu's revolt broke the peaceful relations between Sidon in the north and Judah in the south, which were formed by Omri's marriage alliance. Israel could not escape the harassment of Aram which must have thought Israel as a vassal state. Jehu was isolated. Under these circumstances, the Assyrian invasion under Shalmaneser III (c. 859-824 BCE) may have been good news for Israel because he destroyed Aram. According to the Black Obelisk, Jehu could be called “son of Omri,” which Assyria recognized as the royal family of northern Israel as a vassal, not an enemy, by paying tribute to Shalmaneser III. The Bible prophesied that four generations from Jehu would continue the royal family. In fact, the descendants of Jehu ruled for 100 years, the longest period among the royal families of northern Israel. It was not only because of the exceptional descendants of Jehu that they were able to remain on the throne for such a long time. Shalmaneser III was no longer able to engage with other nations due to his son's rebellion. Afterwards, Adad-nirari III (c. 811-784 BCE) went on an expedition and took a large amount of tribute from Damascus, Tyre, Sidon, Edom, and Israel. Damascus could neither focus on their recovery nor afflict Israel during the war with Hamath. Assyria did not afterwards have capable kings succeeding to the throne. Because of these combined circumstances, the great powers had little interest in Israel, which was located farthest to the west, and the descendants of Jehu were able to survive on the throne for 100 years.

노인의 자살시도 후 경험에 관한 현상학적 연구

임미영 ( Mi Young Im ),김윤정 ( Yun Jeong Kim ) 한국가족관계학회 2010 한국가족관계학회지 Vol.15 No.3

논문 : 이스라엘 텔 에 -싸피(Tell es-Safi)에서 발견된 크레타,미노스 문명의 종교 문화적 이동과 변화 -최근 발견된 두 개의 뿔 달린 제단을 중심으로-

임미영 ( Mi Young Im ) 부산외국어대학교 지중해연구소 2012 지중해지역연구 Vol.14 No.2

In the last decades, one of the debated issues among the Mediterranean and Near Eastern archaeologists is the origins of the Philistines who settled in the southern Mediterranean seashore in Israel around 12th century BCE. Recently, scholars seem to have agreed with that, because of a certain chaos in the area of the Aegean culture, the people left from their homelands by ships and appeared on the battle scenes with Ramses III in Karnak. The Bible (Amos 9:7; Jeremiah 47:4; Deuteronomy 2:23) tells us that their homeland was island of Caphtor which is Crete in Hebrew. In this island, archaeological remains show that the Minoan culture which led earlier Aegean culture had been demolished around 1,400 BCE, the people of this land had left and their trace has been found in the Cyprus around 1300 BCE. However, not all of them settled in Cyprus and some of them find their permanent living places in the southern Mediterranean seashore of Israel, during the 12th century BCE. The Bible calls them Philistines and tells us their main cities: Gaza, Ekron, Gath, Ashkelon, and Ashdod. Archaeological evidence in these cities also reveals that there were certain cultural elements, such as pottery, religious figurines, and dietary, relating to the Aegean culture in the beginning of their settlement. However, their cultural specialties have been faded and adjusted to the Israelite culture. Nevertheless, several fascinating finds which can tell us that there were still Minoan or Aegean cultural continuities have been revealed in Tell es-Safi (Philistine Gath). Especially, a two horned stone altar found in 2011 season has drawn international attention. This altar insures us the issue about the relations of the Philistines and Aegean and Minoan culture. The motif of two horned altar has been found on the seals and larnak of Minoan culture. Indeed, it has been already discussed that there was "horns of consecration" symbolic representations of the horns of the sacred bull in Minoan culture. In fact, there is an altar from the 13th century BCE site of Myrtous Pigadhes in Cyprus that also has only two horns. The two horned altar found at Tell es-Safi may be another indication of the Minoan influences on early Philistine culture. However, the decorative features of the altar including its height, horns and the groove are similar to the Israelite altars. Thus we may conclude that when the Philistines came from Aegean region including Crete as the Bible tells, they must bring their own religious aspects and may continue them. However, while they lived with the Israelites, certain aspects must have been changed and became similar to the Israelites``.

기원전 10-9세기 블레셋 중심지, 가드

임미영(Mi-Young Im) 한국구약학회 2017 구약논단 Vol.23 No.2

Variation of Local Coercivity Distribution in CoCrPt Alloy Films with Pt Composition

임미영(Mi-Young Im),최석봉(Sug-Bong Choe),신성철(Sung-Chul Shin) 한국자기학회 2002 한국자기학회 학술연구발표회 논문개요집 Vol.12 No.1