아내를 사랑하고 이해하라

사와스키, Ben. A. 기독교대한성결교회 활천사 1970 활천 Vol.349 No.-

Uniform distribution width estimation from data observed with Laplace additive error

M. Benšić, K. Sabo 한국통계학회 2016 Journal of the Korean Statistical Society Vol.45 No.4

A one-dimensional problem of a uniform distribution width estimation from data observed with a Laplace additive error is analyzed. The error variance is considered as a nuisance parameter and it is supposed to be known or consistently estimated before. It is proved that the maximum likelihood estimator in the described model is consistent and asymptotically efficient and sufficient conditions for its existence are given. The method of moment estimator is also analyzed in this model and compared with the maximum likelihood estimator theoretically and in simulations. Finally, one real-world example illustrates the possibility for applications in two-dimensional problems.

The Historic Cultural Heritage of the Spanish Colony in Mexico: Promotion of Religious Nationalism

Eva Leticia Brito Benítez,노용석 부경대학교 인문사회과학연구소 2019 인문사회과학연구 Vol.20 No.2

Mexican tangible and intangible cultural heritage (including paleontology and archeology, and historical customs and traditions) is protected by the Mexican government to strengthen national identity and historical memory, thereby strengthening national nationalism. Mexico's cultural heritage can be divided into three categories according to the history of Mexico, and they have different cultural characteristics. The first is the cultural heritage of mankind, which first lived in Central America, including Mexico, before the letter emerged. The second is that which comes from the original ethnic groups -that already had an important technological, scientific and artistic development- before the arrival of the Spaniards in America at the end of the 15th century including Azteca, Maya, and Inca culture. Finally, the third is the period after Spain and Portugal occupy the Latin American continent, including religious traditions and various cultural properties (including architecture, painting, sculpture, and books). The purpose of this paper is to analyze Mexican historical and cultural heritage included in the third colonial period, and describe how it relates to the formation of Mexican national identity and nationalism. During the Spanish colonial period, Spain has made considerable efforts to convert many indigenous into Catholicism, and what has been propagated in this process is the fusion of religion. Fusion religious attention, such as Virgen de Guadalupe, but in fact the two of indigenous beliefs and Catholicism combined. From a Mexican history, Virgen de Guadalupe served as a new identity in Mexico represent a "mestizo culture”, newly created after the colony. On the contrary, there are many religious buildings in Mexico, such as many cathedrals and monasteries built by the Spanish forces during the colonial period, which are only colonial heritage, but are now treated as cultural heritage by the Mexican government. This paper discusses how Spanish cultural heritage in Mexico can be identified as a cultural heritage in Mexico.

Acolman, Mexico: Fantastic Seahorses in a Catholic Church of the 16th Century

( Eva Leticia Brito Benítez ) 부경대학교 글로벌지역학연구소 2018 Journal of Global and Area Studies(JGA) Vol.2 No.1

The church, cloister and atrium of Acolman, Mexico, form an architectural group that was built by the friars of the order of Saint Augustine in the early 16^th century, a few years after the official consummation of the Spanish Conquest in 1521. It is a monastic-military construction decorated with reliefs and mural paintings that clearly reflect the objective of Christianizing the native population. The facade of the church has a plateresque style with a complex composition: columns with great decoration, sculptures of Church Fathers, cherubs, flora and fauna elements carved on stone. A row of representations of hybrid animals with marine and terrestrial characteristics, interpreted as seahorses or hippocampi was engraved under the frieze stands. The rarity of these elements led to the historic search for its iconographic meaning, finding its oldest sense in Phoenician culture, taken up by the Greek pagan bestiary, later resumed in Rome and from there it was taken up by Christianity that finally moved them to American lands through the Spaniards. The purpose of this document is to describe these fictitious marine beasts, to understand their ancient meaning and their role in the context of the first years of Catholic evangelization in Mexico that led to a process of religious syncretism that prevails until today. The method consisted of fieldwork in the locality of Acolman to study these elements; the theoretical research was based on bibliographic sources on history, art, architecture, and iconography. The results are published for the first time in this paper, clarifying that there is no specialized study on the topic of Acolman´s hippocampi in the literature. The research is part of the project Cultural-Historical Evaluation of the Collection of Paintings of the Ex Convent Museum of Acolman, State of Mexico, attached to the National Institute of Anthropology and History, which started in 2015 and has continued up to date.

Food for the Soul: Eternal Co-existence in the Mayan – Catholic Traditions of Pomuch, Mexico.

Eva Leticia Brito Benítez,정혜주 국립민속박물관 2015 International Journal of Intangible Heritage Vol.10 No.-

The Mayan village of Pomuch is well known for theparticular burial customs of its inhabitants. As a result ofa process of religious syncretism that began with thearrival of the Spaniards in the early sixteenth century, thePomuch people fused elements of ancient Mayan beliefsand Christian doctrine. The aim of this paper is to observethe rituals about death and describe the cultural meaningof the stages in the process. The Pomuch people begin theritual with the treatment of the body just after death, andthe process continues until the skeletal remains areexhibited at the cemetery. Janal Pixan is the Mayan nameof a ritual that consists of preparing food in an oven dug inthe ground and making offerings to the soul of the dead,since Pomuch people believe that the dead visit themannually on specific days at the end of October and thebeginning of November. These days coincide with thePomuch agricultural calendar and correspond to thebirthdays of honoured Catholic saints. The burial customsof Pomuch are a valuable cultural heritage of the pre-Hispanic traditions of Mexico, and also show a syncretismwith Christian beliefs, offering us an understanding ofindigenous ways of thinking and their feelings towardsdeath.

Functional Gastrointestinal Disorders in Neonates and Toddlers According to the Rome IV Criteria: A Systematic Review and Meta-Analysis

Carlos Alberto Velasco-Benítez,Laura Isabel Collazos-Saa,Herney Andres García-Perdomo 대한소아소화기영양학회 2022 Pediatric gastroenterology, hepatology & nutrition Vol.25 No.5

Functional gastrointestinal disorders (FGIDs) are classified as a combination of persistent gastrointestinal symptoms. The Rome IV criteria can elucidate several factors in the pathogenesis of FGIDs. The frequency of FGIDs can differ between clinical and nonclinical settings and between geographic regions. To determine the global prevalence of FGIDs in neonates and toddlers according to the Rome IV criteria. We included cohort and descriptive observational studies reporting the prevalence of FGIDs according to the Rome IV criteria in children aged 0–48 months. We searched the Medline, Embase, Lilacs, and CENTRAL databases from May 2016 to the present day. Furthermore, unpublished literature was searched to supplement this information. The Strengthening the Reporting of Observational Studies in Epidemiology statement was used to evaluate the risk of bias. A meta-analysis of the proportions was performed using MetaProp in R. The results are reported in forest plots. We identified and analyzed 15 studies comprising 48,325 participants. Six studies were conducted in Europe, three in Latin America, two in North America, and four in Asia. Most participants were 12–48 months old (61.0%) and were recruited from the community. The global prevalence of FGIDs was 22.0% (95% confidence interval, 15–31%). The most common disorder was functional constipation (9.0%), followed by infant regurgitation syndrome (8.0%). Its prevalence was higher in the Americas (28.0%). FGIDs, as defined by the Rome IV criteria, are present in 22% of children, and the most common primary disorder is functional constipation. A higher prevalence of FGIDs has been reported in America.

Religiosity in Mexico: The Cult of The Virgin of Guadalupe

Eva Leticia Brito Benítez,김소현,노용석 국립부경대학교 글로벌지역학연구소 2023 Journal of Global and Area Studies(JGA) Vol.7 No.4

To understand the religiosity and syncretism in the so-called Guadalupano phenomenon in Mexico, it is necessary to understand the historical veneration of the Earth goddess by ancient ethnic groups. Their religion was based on devotion to female and male deities of fertility and creation. The Mexicas, a group that settled in central Mexico, had a particular fervor for Tonantzin, which means “Our Mother” and tzin “respect” in Tonan. When the first Spanish friars arrived with an evangelizing mission and realized that the Christian doctrine meant nothing to the indigenous people, they looked for similarities between their old beliefs and the newly imposed religion. At the same time, the natives took advantage of this transmutation to keep their deities alive. Thus, in a merging of the goddess Tonantzin’s characteristics and the Virgin Mary’s attributions, Santa María de Guadalupe emerged. This image of motherhood is a product of a syncretic process characterized by the power of Christianity and indigenous resistance to domination. It is the Mexican Catholic population’s most important devotion and religious celebration.

멕시코 역사문화유산과 민족주의

Eva Leticia Brito Benítez,노용석 부경대학교 인문사회과학연구소 2019 인문사회과학연구 Vol.20 No.2

멕시코의 유형 및 무형 문화 유산 (고생물학과 고고학, 그리고 역사적인 관습 및 전통 을 포함)은 국가 정체성과 역사적 기억을 강화하기 위해 멕시코 정부에 의해 보호되고 있으며, 이를 통해 멕시코 정부는 국가 민족주의를 강화하고 있다. 멕시코 문화 유산은 멕시코의 역사에 따라 크게 세 개의 카테고리로 나눌 수 있으며, 이들은 각기 다른 문화 적 특징을 가지고 있다. 첫 번째는 문자 출현 이전의 시기로서 멕시코를 비롯한 중앙아메 리카 일대에 최초로 거주하였던 인류의 문화유산이 여기에 속한다. 두 번째는 15 세기 말 아메리카 대륙에 스페인 인이 도착하기 이전, 이미 중요한 기술적, 과학적 및 예술적 발전을 이룬 원주민 그룹들을 지칭하는 것으로서, 대개 마야와 잉카, 아스테카 원주민의 문화가 여기에 속한다. 마지막으로 세 번째는 스페인과 포르투갈이 라틴아메리카 대륙을 점령한 이후의 시기로서, 여기에는 주로 종교적 전통과 각종 문화재 (건축, 회화, 조각, 서적 등을 포함) 등이 포함되어 있다. 이 논문의 목적은 세 번째 식민지 시기에 포함된 멕시코 역사문화유산을 분석하고 있으며, 이것이 멕시코 국가정체성 및 민족주의를 형성 하는데 어떤 연관성을 가지고 있는가에 대해 서술하고 있다. 스페인 식민지 시기, 스페인 은 많은 원주민들을 카톨릭으로 개종하기 위해 상당한 노력을 기울였으며, 이러한 과정에 서 전파된 것이 종교의 융합주의이다. 과달루페 성모 신앙과 같은 융합종교주의는 사실상 원주민의 신앙과 카톨릭이 결합된 것이지만, 멕시코 역사에서 보자면 과달루페 성모 신앙 은 식민지 이후 새롭게 탄생한 ‘메스티소 문화’로 대변하는 멕시코의 새로운 정체성으로 작용하였다. 하지만 이와는 반대로 멕시코에는 식민지시기 스페인 세력이 건설한 많은 성 당과 수도원 등의 종교적 시설물이 존재하는데, 이것은 단지 식민지의 유산일뿐이지만 현 재 멕시코 정부에 의해 문화유산으로 취급받고 있다. 본 논문에서는 멕시코에 존재하는 스페인 종교 문화유산이 어떻게 멕시코의 문화유산으로 정체성을 가질 수 있는가에 대해 논의하고 있다. Mexican tangible and intangible cultural heritage (including paleontology and archeology, and historical customs and traditions) is protected by the Mexican government to strengthen national identity and historical memory, thereby strengthening national nationalism. Mexico's cultural heritage can be divided into three categories according to the history of Mexico, and they have different cultural characteristics. The first is the cultural heritage of mankind, which first lived in Central America, including Mexico, before the letter emerged. The second is that which comes from the original ethnic groups -that already had an important technological, scientific and artistic development- before the arrival of the Spaniards in America at the end of the 15th century including Azteca, Maya, and Inca culture. Finally, the third is the period after Spain and Portugal occupy the Latin American continent, including religious traditions and various cultural properties (including architecture, painting, sculpture, and books). The purpose of this paper is to analyze Mexican historical and cultural heritage included in the third colonial period, and describe how it relates to the formation of Mexican national identity and nationalism. During the Spanish colonial period, Spain has made considerable efforts to convert many indigenous into Catholicism, and what has been propagated in this process is the fusion of religion. Fusion religious attention, such as Virgen de Guadalupe, but in fact the two of indigenous beliefs and Catholicism combined. From a Mexican history, Virgen de Guadalupe served as a new identity in Mexico represent a "mestizo culture”, newly created after the colony. On the contrary, there are many religious buildings in Mexico, such as many cathedrals and monasteries built by the Spanish forces during the colonial period, which are only colonial heritage, but are now treated as cultural heritage by the Mexican government. This paper discusses how Spanish cultural heritage in Mexico can be identified as a cultural heritage in Mexico.

Interference of Sulphur Dioxide on Balloon-borne Electrochemical Concentration Cell Ozone Sensors over the Mexico City Metropolitan Area

Isao Kanda,Roberto Basaldud,Nobuji Horikoshi,Yukiyo Okazaki,Sandy-Edith Benítez-Garcia,Abraham Ortínez,Victor Ramos Benítez,Beatriz Cárdenas,Shinji Wakamatsu 한국대기환경학회 2014 Asian Journal of Atmospheric Environment (AJAE) Vol.8 No.3

An abnormal decrease in ozonesonde sensor signaloccurred during air-pollution study campaigns in November2011 and March 2012 in Mexico City MetropolitanArea (MCMA). Sharp drops in sensor signalaround 5 km above sea level and above were observedin November 2011, and a reduction of signal overa broad range of altitude was observed in the convectiveboundary layer in March 2012. Circumstantialevidence indicated that SO2 gas interfered withthe electrochemical concentration cell (ECC) ozonesensors in the ozonesonde and that this interferencewas the cause of the reduced sensor signal output. The sharp drops in November 2011 were attributedto the SO2 plume from Popocatépetl volcano southeastof MCMA. Experiments on the response of theECC sensor to representative atmospheric tracegases showed that only SO2 could cause the observedabrupt drops in sensor signal. The vertical profileof the plume reproduced by a Lagrangian particlediffusion simulation supported this finding. A neargroundreduction in the sensor signal in March 2012was attributed to an SO2 plume from the Tula industrialcomplex north-west of MCMA. Before and atthe time of ozonesonde launch, intermittent high SO2concentrations were recorded at ground-level monitoringstations north of MCMA. The difference betweenthe O3 concentration measured by the ozonesondeand that recorded by a UV-based O3 monitorwas consistent with the SO2 concentration recordedby a UV-based monitor on the ground. The verticalprofiles of the plumes estimated by Lagrangian particlediffusion simulation agreed fairly well with theobserved profile. Statistical analysis of the wind fieldin MCMA revealed that the effect Popocatépetl wasmost likely to have occurred from June to October,whereas the effect of the industries north of MCMA,including the Tula complex, was predicted to occurthroughout the year.

Estimating the width of a uniform distribution under symmetric measurement errors

Hamedović S.,Benšić M.,Sabo K. 한국통계학회 2020 Journal of the Korean Statistical Society Vol.49 No.3

In this paper we consider the problem of estimating the support of a uniform distribution under symmetric additive errors. The maximum likelihood (ML) estimator is of our primary interest, but we also analyze the method of moments (MM) estimator, when it exists. Under some regularity conditions, the ML estimator is consistent and asymptotically efficient. Errors with Student’s t-distribution are shown to be a good choice for robustness issues.