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Zainichi Chōsenjin and the Independence Movement in Everyday Life
Choi Jinseok(Ch"oe Chins?k) 고려대학교 한국사연구소 2012 International Journal of Korean History Vol.17 No.2
“자이니찌”, “간코쿠진”, “조센진”, “코리안” -. 일본 사회에서 살면서 재일조선인인 나는 어떤 이름을 댈 것인가. “자이니찌”, 즉 재일인가. “간코쿠진”, 즉 한국인인가, “조센진”, 즉 조선인인가. “코리안”, 즉 KOREAN인가. 이름에 대한 이 물음은 어쩌면 단순한 일인 것처럼 여겨질지 모르지만 실은 이 100년의 역사와 깊이 관련된 복잡한 문제이다. 특히 2002년 9월17일, 즉 조일 평화 회담에서 김정일 총서기가 일본인 납치를 공식으로 인정한 날 이후 일본 사회에서 관민일체(官民一體)가 된 북조선 비난이 만연되는 가운데 문제는 더욱더 복잡해지고 있다. 이 글은 과거와 현재 역사 아래서 재일조선인이란 누구인가를 모색한다. “Zainichi(在日, Migrants from Korea),” “Kankokujin(韓國人),” “Chosenjin(朝鮮人),” “Korean,” I have long been concerned about how I should refer to myself within Japanese society. Should I introduce myself as Zainichi, Kankokujin, Ch?senjin, or Korean? The task of introducing myself may appear to be a simple one. However, it is in fact a complex matter whose roots can be traced back some 100 years. This issue became even more complex after Kim jong-il(Kim Ch?ngil) officially admitted that North Korea had abducted Japanese citizens during the Chos?n (North Korea)-Japan summit held in P’y?ngyang on September 17, 2002. Japanese society, which approached the issue from the standpoint of the unity of the government and people, was predominantly critical of North Chos?n (North Korea). This essay searches for the identity of the Zainichi Ch?senjin that is embedded in the past and present.
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김종혁,목정은,김용만,김영탁,남주현,조경식,나준희,이정희 대한산부인과학회 1998 Obstetrics & Gynecology Science Vol.41 No.4
저자 등은 1995년 3월부터 1995년 8월까지 울산대학교 의과대학 서울중앙병원 산부인과학교실에서 조직학적으로 확인된 침윤성 자궁경부암 환자 11명과 정상인 3명을 대상으로 하여 생체 국소 수소핵 자기공명분광법(localized in vivo 1H MRS)을 시행하여 이들의 자기공명분광상(MR spectrum)의 특성을 분석하여 다음과 같은 결론을 얻었다. 1. 자궁경부암 환자에서는 특징적인 분광정점이 0.9, 1.3, 3.0, 그리고 3.2 ppm 부근에서 나타났으며, 이들은 각각 중성 지방(triglyceride)의 CH3- 그룹, C H2- 그룹, creatine, 그리고 choline containing residue 를 나타낸다. 2. 특히 0.9∼1.3 ppm에서의 확연한 정점은 중성 지방 내의 acyl chain의 CH3-와 CH2- 그룹 나타나 는 것으로, 자궁경부암 환자 모두에서 나타났다. 3. 정상인에게서 얻어진 수소핵 자기공명분광상에 서는 16배까지 확대하여도 0.9∼1.3 ppm의 범위에서 여하한 공명정점(resonance peak)을 발견할 수 없었다. 즉, 이들 자궁경부암 환자들에게서 얻어진 국소 생체 수소핵 자기공명분광상은 이전의 체외절편경검 법(ex vivo biopsies)에 의한 MRS 연구들과 잘 일치함 을 알 수 있었다. 결론적으로 본 연구자들은 최초로 1.5T 전신 장비 내에서 질 표면 코일을 이용한 국소 수소핵 자기공 명분광기법으로 생체내(in vivo) 상태에서 세포 내의 화학적 분석에 기초하여 자궁경부암의 진단에 유용 함을 알 수 있었다. 본 연구는 자기공명분광기법이 내포하는 무한한 가능성의 일부를 제시하였으며 앞 으로의 계속적인 연구는 부인종양학 전반에 걸쳐 무 수한 발전을 가져다 주리라 믿어 의심치 않는다. MRS (magnetic resonance spectroscopy) is a recently introduced technique to the gynecologic field which can assess the chemical composition and the metabolic status of tissues of interests. It can identify and quantify the metabolites in the cells and tissues in vivo and in vitro. Its non-invasive nature in the technology attracts clinicians from many fields of medicine; owing to its non-invasiveness, it can be used repeatedly on the same site, which can particularly be useful for monitoring therapeutic response. Additionally, the analysis of MR spectrum is relatively straitforward with high accuracy. The aim of this study is to develop a set of protocol for MR spectroscopy to characterize cervical cancer. Localized 1H in vivo NMR spectra of the human uterine cervix were acquired from 11 patients with invasive cervical squamous cell carcinoma and 3 normal subjects. Image guided PRESS-spectra were obtained on a GE 1.5T SIGNA system equipped with shielded gradients (General Electric Medical System, Milwaukee, USA). Body coil was used for transmitting the signal and an endovaginal surface coil (homebuilt) was placed in the posterior fornix of the vagina. Extent of the cancer invasion was examined prior to the MRS measurement by T1 and T2-weighted surface coil spin-echo MR images. Localized 1H in vivo MR spectra of normal cervix and cervical carcinoma were shown. The spectra were in good agreement with the previous reports of 1H ex vivo NMR studies of cervical biopsies. In the spectra of the cervical carcinoma, the resonance peaks at 0.9, 1.3, 3.0 and 3.2 ppm are from CH3- and CH2-groups of mobile lipid (e.g., triglycerides), creatine and choline containing residues, respectively. The resonance peak at 1.3 ppm which is from CH2 groups of acyl chains in triglyceride is characteristically intense and seen in all the cancer spectra at TE=20 and 135 msec. In contrast, the spectra of the normal cervix did not show any resonance peaks. In conclusion, localized 1H in vivo MRS can be useful to discriminate the cervical carcinoma from normal cervix. The resonance peak at 1.3 ppm which is known to be from CH2 groups of triglycerides can be a marker for the cervical carcinoma.
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Ch`oe Ch`iwŏn`s P`ungnyudo and Present-day Hallyu
Ch’oe Kwangsik(최광식) 고려대학교 한국사연구소 2016 International Journal of Korean History Vol.21 No.1
고대사회에서 비롯한 풍류도는 天神信仰 등 固有信仰을 기반으로 하면서 외래 종교인 유교와 불교 및 도교의 종지를 포함하는 개방성과 포용성을 보이고, 이를 대중들에게 교화함으로써 한국 고대의 중심이념이 되었다. 이를 지도이념으로 익히고 닦은 화랑과 국선들은 신라의 주도세력이 되어 삼국통일의 주역이 되었으나 하대 이후 다소 변화를 겪게 되었다. 고려시대에 들어와 선풍을 다시 일으키려는 노력을 하였으나 놀이적 부분만 유지되었으며, 조선시대에는 선비들의 음악과 시가의 풍류로 이어지고 花郞은 巫夫로서 八賤의 하나로서 전락하였다. 1990년대 중반 이후 드라마와 K-pop등 한류가 인기를 끌면서 한국의 대중문화가 세계인들의 주목을 받고 있다. 이를 통해 다시금 우리의 신명과 끼, 흥과 멋에 관심을 가지면서 전통문화에 대한 관심이 되살아나고 있다. 최치원선생이 일찍이〈鸞郎碑序〉에서 언급한 풍류도가 전통문화를 기반으로 하면서 외래문화를 포함하는 開放性과 包容性을 아우르듯 한류를 발전시켜나가야 할 것이다. 우리가 실크로드를 통해 중국과 서역 및 서양의 문화를 받아들여 더욱 새롭게 발전시켰듯이 상호교류의 열린 자세와 융복합적인 相生과 調和의 정신을 견지한다면 風流道를 되살릴 수 있을 것이다. P’ungnyudo, originating from the ancient societies, was based on belief in the heavens and native beliefs, but it was also open to and accepting of the teachings of foreign religions such as Confucianism, Buddhism, and Daoism. In the process of teaching this to and transforming the people, it became the central principle of ancient Korea. The hwarang and kuksŏn, who modeled themselves on this guiding ideology, were the leading forces of Silla and the key figures in the unification of the three kingdoms of Silla, Kokuryŏ, and Paekche. During the later years of Silla, however, they underwent some changes. In Koryŏ, there were efforts to revitalize sŏnp’ung; however, only the recreational aspects were emphasized. It continued as the p’ungnyu of music and poetic music of the sŏnbi in Chosŏn, with hwarang deteriorating into one of the eight despised social groups as a male shaman. Since the mid-1990s as Hallyu such as Korean drama and K-pop started to garner popularity, Korean pop culture has been receiving international attention. There has been a renewed interest in Korean enjoyment, talent, and style, as well as in traditional culture of Korea. P’ungnyudo, mentioned early on by Ch’oe Ch’iwŏn in Nallangbisŏ, grounded itself on traditional culture at the same time it was open and accepting towards foreign culture. Hallyu should be developed in the same way. Korea accepted culture from China and its western regions as well as from the West through the Silk Road and further developed it anew. In the same way, it will be possible to revitalize p’ungnyudo by being open minded and accepting of one another and maintaining a spirit of harmony and mutual prosperity.
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崔來沃 한양대학교 한국학연구소 1988 韓國學論集 Vol.14 No.-
Proverbs are used regardless of the people, time and place as a form of language. But when they are expressed in a concrete sense, they put on the particularity that a person forms a situation in connection with a certain time and place. The collaction of materials for proverbs or a dictionary also puts on the feature and limit of the times in which inverstigation, writing and publicaiton are made. "I-Eon-Sa-Ch'ong" (Proverfs collected from all districts) is a collection of proverbs written in 1911 by an old classical scholor by the name of Ch'o-Eun born in Hwang-Hae Province. The writer talked about his view of life in this book. He investigated the property of the proverbs ith reference to the phases of the times and the consciousness of the authors centering upon around one thousand proverbs in this book. The writer clarified the purpose of this book as follows. He said that he intended to hand over the instruction of this book to his son and to the young generation so that the materials might nor be scattered or completely forgatten. He added that he wished to transfer the pride of the Korean language to the young generation even after his father-land was merged into Japan. He classified the materials of this book into four parts: dialects, legends proverbs and maxims. Proverbs were defined as a system of metaphor. Several similar proverbs formed a Ka-sa styled phrase and they were divided into twenty items such as the fields of heaven, earth, animal and plant etc. The writer described excellently the contrast of substitution and repetition which can be said to be the exquisiteness of expression in proverbs. He expressed the joys and sorrows of the common people in addition to the satire and humor which were the original property of proverbs. He stongly suggested that one should find the merits of all things and give the strong meaning to them. He disclosed his own view that moral education and preservation of one's own language could be the way to restore the national sovereign reghts being confronted with the national ruin. The posture and apprceiative eye of the writer is considered to be worthy of being handed over to the present time.
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