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      • KCI등재

        주몽 신화의 원형 변주와 소설적 재현

        김은정(Kim Eun-Jung) 고조선단군학회 2007 단군학연구 Vol.17 No.-

        The aim of this study is to search for the way how the prototypical version appears in the North Korean historical novel 〈Jumong〉 by examining the representation methods with the text of the novel. The historical novels in North Korea have politically-strong implications as well as the proper functions as a historical novel. Accordingly, the time of publication becomes an issue on occasions. This study focused on the fact that in many parts it varied in interpretations after Kim Ho-sung's novel 〈Jumong〉 was republished in 1997 and 2005. 〈Jumong〉 was not only reborn as a hero from a mystical figure but also was reproduced as a hero with realistic and present senses after he became the novel character. The reason why the novel 〈Jumong〉 was discussed in 1997 was that it would be related to Commemoration and to herald the opening of Kim Jong-il era. On the other hand, since its rediscussion in 2005 was deeply associated with an orthodoxy issue of Kim Jong-il who had followed the teachings left by Kim Il-sung, this study could show that the prototypical version in this work had different meanings according to the ages and had various impacts.

      • KCI등재
      • KCI등재
      • KCI등재

        매실추출제품의 시안화합물 분석법에 관한 연구

        김은정(Eun-Jung Kim), 이휘재(Hwee-Jae Lee), 장진욱(Jin-Wook Jang), 김인영(In-Young Kim), 김도형(Do-Hyeong Kim), 김현아(Hyun-Ah Kim), 이수민(Soo-Min Lee), 장호원(Ho-Won Jang), 김상엽(Sang-Yub Kim), 장영미(Young-Mi Jang), 임동길(Dong-Kil Im), 이선희) 韓國食品科學會 2010 한국식품과학회지 Vol.42 No.2

        건강기능식품공전에서 유해물질로 분류되어 관리되고 있는 매실추출제품 중 시안화합물의 효과적인 분석을 위하여 피크린산지법, 효소-피크린산지법, IC 및 HPLC를 이용한 기기분석법을 검증하고 비교하였다. 먼저, 피크린산지법은 가장 분석소요시간이 짧았으며, 0.01 ㎎/200 ㎖ CN-에서 피크린산지의 변색이 관찰되었으나, 배당체 형태의 아미그달린으로부터 유래되는 시안화합물을 검출하는 것에 한계가 있었다. 반면, β-glucosidase를 이용한 효소-피크린산지법은 아미그달린으로부터 유래되는 시안화합물을 포함한 총 시안화합물의 정성분석 및 분광광도계를 이용한 정량분석이 가능하였다. 마지막으로, IC 및 HPLC를 이용한 시안화합물 분석법은 유리되어 있는 시안화합물과 아미그달린을 분석하기 위해 각각 서로 다른 전처리 과정을 거쳐야 하며, 분석시간 또한 가장 많이 소요되었다. 이러한 결과들을 미루어 볼 때, 매실추출제품에 존재하는 시안화합물 분석법으로는 효소-피크린산 지법이 가장 효과적임을 알 수 있었다. Picrate, enzyme-picrate and instrumental analysis methods using IC (Ion Chromatography) and HPLC (High Performance Liquid Chromatography) were compared for their effectiveness in determining cyanide in extracts of Maesil, which is classified as a harmful substance. First, the picrate method showed the shortest analysis time (about 5 hr). The color of picrate paper changed at 0.01 ㎎/200 ㎖ CN?. However, it was difficult to detect cyanide from amygdalin of glucosides. Second, we performed a qualitative analysis for total cyanide (free cyanide and cyanide from amygdalin) by the enzyme-picrate method using β-glucosidase and a quantitative analysis by spectrophotometry. Finally, analysis of cyanide by IC and HPLC required the longest determining time (about 17 hr) as well as pretreatment for each free cyanide and amygdalin. These results suggest that enzyme-picrate is the most effective analysis method for the detection of cyanide in Maesil extracts.

      • KCI등재

        원저 : 두통 평가 척도에 관한 고찰 -신뢰도와 타당도를 중심으로-

        김은정 ( Eun Jung Kim ), 정찬영 ( Chan Yung Jung ), 장민기 ( Min Gee Jang ), 윤은혜 ( Eun Hye Yoon ), 남동우 ( Dong Woo Nam ), 강중원 ( Jung Won Kang ), 이재동 ( Jae Dong Lee ), 이승덕 ( Seung Deok Lee ), 김갑성 ( Kap Sung Kim ) 대한침구학회 2010 대한침구의학회지 Vol.27 No.1

        Objectives: To introduce and compare various headache measurement tools, in order to provide fundamental information for future clinical trials and development of oriental medicine measurement tools. Methods: Eight headache assessment scales, Migraine-Specific Quality of Life Questionnaire(MQoLQ), Migraine-Specific Quality of Life(MSQOL), Migraine-Specific Quality of Life Questionnaire(MSQ), The Headache Impact Questionnaire(HImQ), Headcahe Needs Assessment Survey(HANA), Henry Ford Headache disability Inventory(HDI), Migraine Disablity Assessment Scale(MIDAS) and Headache Impact Test(HIT-6), were searched through Pubmed. General character, the process of development, verification of reliability, internal consistency, responsiveness to patient`s change and validity were reviewed. Results: In assessing the quality of life of migraine patients, MQoLQ can be used to measure the change within 24 hours, MSQ and MSQOL can be used to measure the change during a relatively longer period of time. The frequency and bothersomeness of headache can be easily measured by HANA. HImQ can be used to measure the intensity of headache and the influence on normal daily activities. HDI can measure the emotional difficulties of headache patients. HIT-6 and MIDAS makes measurements possible in a short period of time, and the reliability and validity have been verified numerously. HIT-6 and MIDAS are the most frequently used measurement tools because they are simple and easy for both the assessor and the patient to understand and use. Conclusions: In this study, various headache assessment tools have been reviewed. The assessed tools were widely used after being verified for their reliability and validity. We hope this study provides fundamental information in establishing future clinical trial and clinical practice guidelines. We also hope this study to contribute to the development of an oriental medicine assessment tool for headache.

      • KCI등재

        김동원 다큐멘터리에 내재된 공동체 의식과 휴머니즘

        이희승(Hee-Seung Lee), 김은정(Eun-Jung Kim) 인문사회과학기술융합학회 2018 예술인문사회융합멀티미디어논문지 Vol.8 No.8

        '스콜라' 이용 시 소속기관이 구독 중이 아닌 경우, 오후 4시부터 익일 오전 7시까지 원문보기가 가능합니다.

        본 연구는 한국 다큐멘터리를 대표하는 감독 김동원의 작품세계를 고찰하는데 목적이 있다. 김동원 감독은 <상계동 올림픽>(1988)으로 데뷔해 지난 30여 년간 한국 다큐멘터리 역사를 관통한 인물이다. 한국 다큐멘터리는 각 시대별로, 1980년대는 계몽적이고 교육적인 다큐멘터리, 1990년대에는 자기성찰적 다큐멘터리, 그리고 2000년대에는 변화와 다양성이라는 특징이 있다. 많은 다큐멘터리들이 각 시대의 경향에 따라 만들어진 반면, 김동원 감독의 영화는 이런 여러 한국 다큐멘터리의 특징을 모두 포괄한다. 그의 영화는 현실 고발과 계몽의 메시지를 반복하면서도 자기 성찰적이고, 연출법의 변화를 시도하기도 했다. 또한 그는 도시 빈민의 공동체 운동, 종교적 신앙, 인간중심의 세계관을 바탕으로 공동체의 가치를 강조하고, 인물의 인간적 면모를 강조하는 영화를 만들어왔다. 최근작 <내 친구 정일우>(2017)는 <끝나지 않는 전쟁>(2008) 이후 그가 9년 만에 발표한 작품이자, 그의 삶에 큰 영향을 미친 故정일우 신부를 추모하는 다큐멘터리라는 점에서 김동원 감독의 중요 필모그래피 중 하나다. <내 친구 정일우>는 여러 인물들의 기억을 통해 서민의 편에 섰던 정일우 신부의 삶을 포착한다. 이 과정에서 권력집단의 폭력이 반복되는 역사라는 우리 사회의 문제점이 드러나기에 이 영화는 계몽의 성격을 갖는다. 동시에 김동원 감독이 직접 화자로 등장해 자신의 삶을 반추하기에 자기 성찰적이기도 하다. 그리고 정일우 신부의 업적을 상찬하기보다는 그의 인간적 모습에 집중한다는 점에서 그간 김동원 감독의 작품세계의 특징이 반복되고 있으면서도, 개별성이 강조되지 않는 내레이터와 편지글 형식의 내레이션 등 새로운 시도가 확인되는 작품이기도 하다. 따라서 <내 친구 정일우>는 김동원 감독 작품세계의 연속성과 변화를 확인할 수 있는 텍스트이다. The purpose of this study was to investigate the creative world of Kim Don-won, who is one of the greatest directors in the documentary history of South Korea. Kim made his debut with <Sanggye-Dong Olympic>(1988) and has penetrated the history of documentaries in the nation for the last 30 years. The documentaries of South Korea have different characteristics for each period: enlightening and educational documentaries were dominant in the 1980s; self-reflective ones were the mainstream in the 1990s; and changes and diversity became the keywords of documentaries in the 2000s. While many documentaries were made according to the trend of each period, Kim s films have encompassed several of these characteristics of South Korean documentaries. His works are self-reflective and make an attempt at changing the directing approach while repeating the messages of reporting on the reality and enlightening the people. He has made movies that emphasize the humane aspects of individuals in addition to the community values based on the community movement of the poor in cities, religious faith, and people-oriented world view. His recent work <Jung Il-Woo, My Friend>(2007) was created nine years after his <63 Years On>(2008). It is one of the important works in his filmography in that it is a documentary in commemoration of the deceased Father Jung Il-woo, who had tremendous impacts on his life. The work captures the life of the deceased father that fought for common people through several individuals memories of him. This process reveals one of the problems with the South Korean society, which has a history of repeating violence by the power groups, which makes this film an enlightening work. It is, at the same time, a self-reflective one since the director himself appears as a narrator and reflects on his life in it. Rather than praising the achievements of the deceased father, it focuses on his humane aspects, which means that it repeats one of the characteristics of his creative world. It also makes new attempts including the narrator whose individuality is not emphasized and the narration in the form of a letter. These findings indicate that <Jung Il-Woo, My Friend> is a text to confirm the continuity and change of Kim s creative world.

      • KCI등재
      • KCI등재

        전통수의를 활용한 현대 남자수의 겉옷 디자인 개발

        김은정(Kim Eun-Jung), 임린(Yim Lynn) 한복문화학회 2013 韓服文化 Vol.16 No.3

        This study recognizes problems in serious changes of modern shroud shapes and aims to develop functional and diverse modern shroud design based on traditional historical researches and review. Then this study attempted to develop high quality modern shroud design and made based on tradition with its focus on Danryeong and Durumagi which are representative outer garments of men's shroud. First, modern shroud design was intended to use strings and knots for the maintenance of tradition. Strings and knots were arranged in both the large section in the back side and the curve of sleeve to increase functionality to wear a shroud. 1 or 2 strings were also arranged in the back side and side gores of Danryeong and Durumagi to spread back side correctly and wear easily by pulling the strings. The strings could be used to tie the corpse's knees. Second, side slits were used for high functionality. They were given to the sides of Danryeong and Durumagi and the curve of sleeve to provide functionality that is required for modem funeral rites. The complicated procedure of conventional shroud to wear via a neck and a sleeve became very simplistic by placing the corpse on Danryeong and Durumagi with the large section in both front and back sides fully spread and covering from the shoulder to the bottom to wear. Third, a variety of materials were used in consideration of modern people's preference. Since natural fabric is harmless to the corpse, eco-friendly, and multipurpose, fine gauze was used for Danryeong and silk was used for Durumagi. Although the same materials could be used for lining, instead hemp cloth was used because it is often thought that hemp cloth well rots when touching the skin of the corpse. Also the use of several materials demonstrated that several colors could be applied for Danryeong and Durumagi.

      • KCI등재후보

        한국(韓國)의 문화(文化) : 지역축제에서 굿거리복식의 의미

        김은정 ( Eun Jung Kim ), 안명숙 ( Myung Sook Ahn ), 임린 ( Lynn Yim ) 한국사상문화학회 2007 韓國思想과 文化 Vol.40 No.-

        현재 대부분의 우리나라 지역축제는 주체가 불명확하여 축제를 통한 지역만의 독특한 문화를 표현하지 못하고 있는 실정인데 반해, 지역축제에서 진행되고 있는 굿은 종교적 실천인 동시에 예술적 발현이라는 양면성을 가지고 있다. 이에 민속축제에서 진행되고 있는 연행예술로서 굿에 주목하여 굿에서 착용되는 복식의 의미를 살펴보고자 하였다. 지역축제에서 전해져 내려오는 전통적인 마을굿은 지역의 문화를 이어주는 행사의 일환으로 마을주민들에 의해 재현되고 있다. 이러한 마을굿에서 착용하는 복식은 궁중의례복식이나 전통적인 농경생활 속의 일상복식의 형태를 보여준다. 이러한 마을굿 복식은 축제마당을 통해 점차 사라져 가는 우리의 전통복식이 축제라는 놀이문화를 통해 착용되고 있다. 첫째, 마을의 안위와 풍년을 기원하는 동일한 마을굿이라도 지역의 특성에 따라 굿의 형태가 달라지고, 굿의 형태에 따라 굿거리 복식을 달리 착용하여 지역적으로 복식의 종류가 차이가 있어 굿거리 복식의 지역적인 특수성을 보여주었다. 둘째, 축제에서 굿의 의미를 강조하기 위해 오방색을 기본으로 하는 색상과 전통적인 서민복식이나 궁중의례복식을 통해 종교의식의 상징적 의미를 시각적으로 표출하였다. 셋째, 축제에서 굿거리 복식은 전통복의 의미가 퇴색되기보다는 축제문화 속의 전통복식을 착용함으로서 종교적 의례를 수행하는 주술성이 강조되었다고 볼 수 있다. The purpose of regional folk festivals is generally celebrating the year`s rich harvest and praying for good weather conditions throughout the year. An exorcism in the festival culture has the characteristic of many amusements of city festivals, Originally this exorcism was a part of religious ceremony, but changed into a component of festivals with entertaining characters and regional uniqueness as it had passed from generation to generation over a long time. Therefore, the shaman dresses in the folk festivals` exorcism give us two meanings; one is for religious costumes. The other is for traditional Korean apparel in festival culture. Though they can`t be worn in daily lives, they help us feel the moment of the enthusiastic festivals where our shaman practice has succeeded. This research selected exorcisms of two different provinces, which have different regional and cultural characteristics in their folk festivals. These exorcisms have a common trait of village-centered practice but used different types of costumes for the rituals according to its form. The research is focusing on the meaning of these ritual garments as followed. First, With a hat called Jung Ja Gwan, participants in Eung Am Dang San exorcism wear traditional daily dresses such as the jackets, pants, skirts or coats which are used as Confucian ritual clothing as well. However, in Young San Moon Ho Jang exorcism ceremony, performers put on more extravagant dresses such as yellow dragon embroidered coat, indigo long-sleeved robe and etc. as well as daily outfit. This difference means even the identical type of exorcism can apply diverse details to the ceremony according to which region it happens. Second, in festivals, the exorcist`s costume is the traditional folk costume or ritual one with basic five colors; white, red, yellow, indigo and black. Performers of a exorcism show wearing traditional daily and ritual costume symbolize the meaning of exorcism and emotions of agricultural society. Third, in festivals, the exorcist`s costume plays a big role to show the religious meaning with the leading performer or exorcist wearing uniforms. Traditional costume as well as the artistic skill of leading exorcist or performer is very important, which stresses the religious sanctity through festivals not increases the traditional meaning.

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