「希臘史學의 黎明」에 대한 硏究

宋基撤 전북대사학회 1983 전북사학 Vol.7 No.-

A Study on the Daybreak of Greek Historical Science. It is very interesting that E. Bernheim mentioned three stages of historical development in the daybreak of Greek historical science and, at the same time, attempted to classify history with admirable ingenuity. It can be said that one historical work is produced from at least two spiritual needs, i. e., from one spiritual need to Seek ‘truth’ and the other spiritual need to aspire after ‘development’. In the first stage of spiritual life, ‘impression’ and ‘attention’ alout human life come into being from human life itself in which poems, song, and stories or narratives originate and among which history is found as well. In the end, ‘impression’, which comes from ‘attention’ of life, gives way to ‘poetic feeling’, which creates a desire to write poems and songs for dancing. E. Bernheim refers to the following : duality of Greek historical spirit, Homer’s national sublimation of local legends, Hesiodos’s genealogization of myths and legends, the transition of point of view from the past to the present by Elegia and his followers, and the attitude toward historical studies by the ‘Logopoiois (prose writers)’ searching for truth.

캡슐내시경과 단일풍선 소장내시경으로 진단된 공장의 간질종양 1예

송도경,심기남,태정현,김경진,송명은,송하응,윤혜원,정가영,정정화 이화여자대학교 의과학연구소 2012 EMJ (Ewha medical journal) Vol.35 No.2

Gastrointestinal stromal tumors (GISTs) are common mesenchymal tumors that arise in the wall of the gastrointestinal tract. We report a case of obscure gastrointestinal bleeding due to a GIST of the jejunum successfully documented by videocapsule endoscopy (VCE) and single-balloon enteroscopy (SBE). A 36-year-old man with hematochezia was referred for further evaluation of no evidence of bleeding focus on esophagogastroduodenoscopy and colonoscopy. A VCE showed a suspicious ulcerative hyperemic mass that located in about 1 hour apart from duodenal second portion. SBE revealed a nonbleeding 4×2 cm mass with an ulcer at the proximal jejunum. The patient underwent laparoscopic resection without complication. Histological examination revealed a well circumscribed, dumbbell-shaped firm mass comprised of spindle cells. Immunohistochemical staining for CD 117 was diffusely positive, whereas staining for S-100, CD 34 and MIB-1 was all negative. It was confirmed to be a low-grade GIST at the proximal jejunum.

담낭암의 발생에서 담췌관합류이상의 역할 규명과 암화과정에 관한 연구

한기준,송시영,정재복,이세준,김호근,강진경 大韓消化器病學會 1998 大韓消化器病學會誌 Vol.32 No.4

For Popularization of History

Song Ki-ho(서평자) The Academy of Korean Studies 1988 Korea Journal Vol.28 No.6

일반논문 : 마을농악의 전승구도 변화와 현실 대응 -전남 남해안지역 마을농악을 중심으로-

송기태 ( Ki Tae Song ) 한국공연문화학회(구 한국고전희곡학회) 2015 공연문화연구 Vol.0 No.30

이 논문은 마을농악의 과거와 현재를 전승구도의 변화라는 측면에서 검토한 글이다. 마을농악은 20세기 초·중반까지 당대의 주류문화로 기능했으나 차츰비주류의 마이너적인 문화가 되었고, 이제 명맥만을 이어가고 있는 상황이다. 과거의 신명난 굿판은 사그라졌지만, 여전히 마을에서 명맥을 유지하고 있기에 현 단계의 마을농악을 검토하는 차원에서 본 논문을 기술하였다. 논의의 대상 지역은 전남 남해안이다. 전남 남해안은 온전한 형태의 마을농악이 전승되는 곳이고, 시대의 변화에 대응하면서 생명력을 유지하는 곳이라고 할 수 있다. 과거 주류문화로 기능하던 상황에 비할 수는 없지만, 주민들 스스로 연행자가 되어 제 기능을 유지하려고 노력하고 있기 때문에 현재의 관점에서도 논의가 가능하다. 논의의 진행은 마을농악이 주류의 문화로 인식되던 시대의 전승구도와 비주류의 문화가 된 현재의 상황을 주목해가는 방식으로 진행하였다. 전통시대의 농악 전승은 당대의 문화로서 누구나 쉽게 즐기는 예능이었다. 그래서 사제관계 등을 형성하지 않고도 ‘어깨너머로 배워서’ 자연스레 몸으로 읽혔던 것으로 파악된다. 특별히 농악에 관심이 있는 사람은 개인적으로 가락을 기록해놓고 외우는 경우도 쉽게 찾아볼 수 있다. 마을에서 농악을 당대의 문화로서 쉽게 즐길 수 있었지만, 그렇다고 해서 체계와 격식이 없지는 않았다. 농악대를 지휘해야하는 상쇠는 ‘농구’라는 치배를 두어서 어렸을 때부터 조기교육을 시켰고, 두레조직을 통해 마을문화로서 농악을 교육하기도 하였다. 또한 외부의 특출한 상쇠나 연희자를 초빙하여 마을농악을 세련된 예술로 발달시키기도 하였다. 즉, 농악은 누구나 즐기는 문화이지만, 마을 내에서 체계적인 전승이 가능하도록 구조화되어 있었던 셈이다. 그렇기 때문에 오랜 기간 마을 사람들의 연행예술로서 기능해왔던 것이다. 마을농악은 현재 전승의 위기에 처해 있다. 마을민속이 전승될 수 있는 공동체가 해체되고 있고, 농악이 지금시대의 주류문화로서 기능하지 못하는 점에서 두 가지 위기를 동시에 겪고 있다. 마을농악에서는 전승세대의 빈자리를 여성들로 채움으로써 생명력을 연장하고 있다. 또한 공연과 대회, 축제 등에 참가하고, 무형문화재로 지정되면서 새로운 전승력을 창출하고 있다. 마을농악대의 외부활동과 국가적 간섭은 정상적인 농악 전승을 왜곡시키지만, 이러한 활동과 외부의 관심은 마을농악의 문화적 권위를 높이는 쪽으로 작용하고 있다. 마을농악은 더 이상 주류문화의 자리를 지키지 못한다. 이제는 주류문화의 자리를 대중문화에 내어주고 스스로 전통문화로서 자리를 잡고 있다. 마당밟이 과정이나 판굿을 치는 중간에 농악소리가 잦아들면 뽕짝노래가 흘러나온다. 마을 사람들은 자연스럽게 농악도 즐기고 뽕짝도 즐기면서 축제로서 농악판을 즐기고 있다. 농악이 필요한 공간에서는 반드시 절차를 지켜서 연행하지만, 축제적 굿판이 마련되면 뽕짝노래도 부르고 농악도 치면서 스스로의 축제를 만드는 것이다. 그리고 한편에서는 마을농악을 존속시키기 위한 노력도 진행하고 있고, 마을농악을 지역농악으로 확장하기도 하며, 지역의 문화적 전통을 복원하고 계승하는 의미에서 단절된 농악을 재생하기도 한다. 결국 마을농악은 현 시대의 주류문화는 아니지만 변화에 적응하면서 현재의 문화로 기능하고, 전승주체들의 노력을 통해 생명력을 지속하고 있다고 하겠다. This article has been prepared after reviewing the past and present of local nongak (a term referring to a traditional folk performance held by farmers throughout Korea) in terms of the changes of transmission of tradition to new generations. A basic precondition for the past and present is whether nongak is a mainstream culture or becoming minor culture on the fringe of society. The target area is the southern coastal regions of Jeonnam. The southern coastal regions are the places where local nongak is soundly handed down and maintaining its vitality by coping with the chronological changes. Although it can be compared with past nongak which was a part of mainstream culture, it can be discussed from the current perspective because local residents are making efforts to preserve nongak by themselves. A discussion was conducted by focusing on transmission of local nongak of the times when it was recognized as a mainstream culture and the current situations of considering it as a minor culture. Nongak of the past was a type of entertainment that everyone could easily enjoy. Therefore, it was assumed that people could naturally adopt it without establishing a teacher-pupil relationship. It was easy to find people who were particularly interested in nongak and recorded the melodies to help remember them. Although people could easily enjoy the mainstream culture of nongak in the villages, it doesn``t mean that nongak didn``t have its systems and formalities. A ‘sangsoi’ (leading gong-player) who lead the nongak band received early education from a music player called a ‘chibae’ (Also referred to as ``nonggu``) and Korean farmer``s cooperative groups teach people nongak as a part of local culture education. In addition, people tried to develop local nongak to become a more sophisticated art form by inviting outstanding sangsoi or entertainers from the outside. In other words, nongak was not only a culture for everyone but also has its own structure for systematic transmission of tradition to new generations in the villages. This is the reason why nongak could be handed down as a performing art in the villages for a long time. Currently, local nongak is facing danger. Nongak is facing two crises; Local communities, where nongak was supposed to be handed down, are being dismantled and nongak are not able to remain a part of mainstream culture these days. Local nongak is maintaining its vitality by filling vacancies with women. In addition, they are trying to hand down nongak by participating in various shows, contests, and festivals and on the strength of its designation as an intangible cultural asset. The external activities of local nongak bands and the governmental interference may distort the normal transmission of nongak, but such activities and external interests improve the cultural status of local nongak. Local nongak is no longer a part of mainstream culture. It conceded to popular culture for having its cultural status remaining to be a part of mainstream culture and is strengthening its position as a tradition culture. In a nongak show, a ‘teuroteu song’ (a combination of Korean musical forms, involving trot, jazz and traditional music) comes out when the sounds of nongak dies away. Local residents often enjoy nongak as a part of festivals for their teuroteu songs. The traditional procedures are followed when formal nongak is necessary, but people sometimes enjoy informal nongak with teuroteu songs to add entertainment value for festivals. Meanwhile, people are trying to preserve local nongak, extend local nongak to regional nongak, and reproduce forgotten nongak for recovering and passing down local cultural traditions. In conclusion, even though local nongak is no longer a part of mainstream culture these days, it has adapted to change, is continuing to act as a part of culture, and maintaining its vitality based on the efforts of successors.

문화지 『현대』와 대전문학

송기섭 ( Ki Seob Song ) 충남대학교 인문과학연구소 2012 인문학연구 Vol.39 No.1

해방직후 대전에서 발행된 『현대』는 한국 현대문학의 한 단면을 성찰할 주요한 내용들을 담고 있다. 해방 직후라는 거대한 역사적 상황, 좌익계라는 민감한 이념적 범주, ``문화지``라 표방된 편집에의 정향, 그리고 대전에서 발행되었다는 지역적 조건 등이 여기에는 전제되어야 한다. 그러면서도 『현대』에서 무엇보다도 주목하게 되는 것은 대전문학의 형성을 밝힐 주요한 내용을 담고 있다는 점이다. 문학은 『현대』에 가장 비중 있게 다루어진 내용인데, 이는 당대 지역문학이 중앙문단과 어떤 관계에서 출발하였는가를 실증적으로 확인할 자료적 가치를 지니고 있다. 당대 정치의 동향이나 문단 사정을 확인할 수 있는 것도 이 잡지가 담보하고 있는 무시할 수 없는 자료로서의 가치이다. 문화단체총연맹이나 조선 문학가동맹의 가장 시급한 현안 과제였던 문화대중화 운동이 각 지역의 지부와 연계하여 수행된 사례를 이 잡지는 기록으로 남겨두고 있다. 대전지역의 대표적인 문인인 박용래와 박희선, 정치적인 여건에 의해 사라져간 염인수와 이병권 등의 활동을 살펴볼 수 있는 것도 『현대』가 지니고 있는 중요한 면모라 할 것이다. 문화지를 표방했듯이, 해방직후 지역문화의 한 단면을 엿볼 수 있는 점도 『현대』를 통해서 엿볼 수 있는 자료의 측면이라 할 것이다. Culture journal Hyundae and Daejeon literature Song, Ki-Seob Hyundae[現代] is a culture journal published in 1947. Hyangto[鄕土] was published in 1945, right after independence. They traced the origin of Daejeon literature. Local literature is literature which made by local people. Hyundae showed local literature`s characteristic and limitation. Its characteristic is that it was published by writers in Daejeon. The limitation was that it didn`t have its own literary identity that is distinctive from Seoul`s. The limitation was not overcome, and Hyundae was discontinued due to political and economic reasons. Daejeon culture journal Kyungin[耕人] was published in 1920s. It was made by Japanese, so actual Daejeon local literature began after the Independence. Hyundae was published as the branch of ``Blindness`` in Daejeon. Hyundae conducted its role as a local organization related to the central organization. It vividly recorded how culture organizations popularized cultures. This is material value that only Hyundae possesses as a local journal. Although Hyundae was turned away by history of Daejeon literature, it`s hard to deny that it contributed to form of local literature. It can be easily understood considering Park Yongrae and Park Heesun, the representative local writers. They participate in Hyundae following Hyangto and Dongbaek[冬栢]. Park Heesun also participate in Hoseo Literature[湖西文學], which occupy mainstream of Daejeon literature later. Among modern public journals, Hyundae is first to stimulate young writers and satisfy their passion for literature. It can be said that Hyundae is the internal source of energy that developed the potential of local literature.

경기도와 강원도 야생들쥐의 리켓치아 감염에 대한 혈청학적 조사

백락주,송진원,송기준,고은영,정기모,이용주 대한감염학회 1998 감염 Vol.30 No.5

목적: 1997년과 1998년 경기도의 농경지에서 채집한 4종의 야생들쥐 211수와 강원도 산악지대에서 채집한 3종 302수의 야생들쥐를 대상으로 O. tsutsugamushi의 Gilliam주와 Karp주에 대한 항체검사를 실시하여 농경지와 산악지대에서 서식하는 야생들쥐의 항체양성율을 비교하고자 하였다. 방법: 경기도 6개 지역과 강원도의 7개 산악지대에서 야생들쥐 총 513수를 채집하여 O.tsutsugamushi의 Gilliam주와 Karp주에 대한 항체검사를 간접형광항체법으로 실시하였다. 결과: 경기도에서는 등줄쥐, 갈밭쥐 및 멧밭쥐에서 항체양성을 확인할 수 있었고 항체양성율은 지역에 따라 차이가 있었지만 전체적으로 17.5%의 항체양성율을 나타내었다. 강원도의 7개 산의 해발 500미터 이상의 지점에서 채집한 야생들쥐중 등줄쥐와 흰넓적다리붉은쥐서는 항체양성을 확인할 수 있었고 대륙밭쥐는 모두 항체음성으로 나타났다. 전체적으로는 3.3%의 항체양성율을 나타내었다. 결론: 국내에서 발생하는 열성질환인 쯔쯔가무시병은 농경지에서 서식하고 있는 야생들쥐를 숙주로 하는 털진드기의 매개로 사람에 감염된다. 야생들쥐의 리켓치아 감염은 최우점종인 등줄쥐를 대상으로 연구가 이루어져 왔으며 항체양성율은 15∼20%로 보고되었다. 본 연구에서도 경기도의 농경지에서 채집한 야생들쥐의 리켓치아 감염율은 17.5%로 나타났다. 그러나 강원도 산악지대에서 채집한 야생들쥐의 감염율은 3.3%로 나타나 큰 차이를 보이고 있다. 이와 같은 결과는 두지역에서 서식하는 야생들쥐의 종별 차이에 관계가 있는 것이 아니고 O. tsutsugamushi의 매개곤충으로 알려진 L. palpale, L. pallidum, L.scutellae, L.orientale, L. zetum의 시식밀도나 서식분포에 관련이 있을 것으로 사료되며 향후 이에 대한 추가적 연구가 요구된다. Background: This study was designed to determine the serpositivity for rickettsial infection among wild rodents captured in farms of Kyunggi province and in mountains of Kangwon province in Korea. Methods: A total of 513 wild rodents of 5 species were captured in 1997∼1998. Serological evidence for rickettsial infection was obtained using Orientia tsutsugamushi antigens by indirect immunofluorescent antibody technique(IFA). Results: 168 Apodemus agrarius, 35 Microtus fortis 3 Micromis minuets and 2 Eothenomys regulus were captured in Kyunggi province, of which 32 Apodemus agrarius, 4 Microtus fortis, 1 Micromis minutus were IF antibody positive against O. tsutsugamushi. 196 Apodemus agrarius, 77 Apodemus peninsulae and 29 Eothenomys regulus were captured in Kangwon province, of which 4 Apodemus agrarius and 5 Apodemus peninsulae were positive. Conclusion: Seropositivity rate against O. tsutsugamushi of wild rodents captured in Kyunggi and Kangwon provinces were 19.6% and 3.0% by IFA tests, respectively.

담낭암 발생에서 담췌관합류이상의 역할 규명과 암화과정에 관한 연구

강진경,한기준,이세준,송시영,정재복,김호근 대한소화기학회 1998 대한소화기학회지 Vol.32 No.4

Baekground/Aims: To clarify the careinogenesis of gallbladder cancer (GBC) in patients with anomalous pancreaticobiliary ductal union (APBDU), we investigated the expression of mutated p53 protein and c-erbB2, the cell proliferation indices of Ki-67 and the histopathologic changes in gallbladder carcinoma and noncaneeraus mucosa which are associated with APBDU. Methods: In the clinical review, we analysed 62 patients (27 patients of GBC with APBDU and 35 patients of GBC without APBDU) who were diagnosed in Sevrance Hospital from January, 1992 to December, 1994. Immunohistochemical staining and histologic examination were performed on the specimens obtained from surgically resected gallbladders from the patients. For comparative study, the specimens were grogped as follows: 5 cases of carcinoma with APBDU, 4 eases of noneancerous mucosa with APBDU associated with GBC, 11 cases of noncancerous mucosa with APBDU not associated with GBC, 19 cases of carcinoma without APBDU and 7 cases of chronic inflammatory mucosa of gallbladder stones as controls. Results, GBC developed in 33.3% of patients with APBDU (especially, 66.7% of PC type) and showed no gallbladder stones. The frequency of papillary carcinoma was higher and depth of invasion was less in GBC with APBDU than in GBC without APBDU. Among 15 cases of noncancerous mucosa with APBDU, isolated dysplasia and adenomyomatous hyperplasia were noted in 10 cases and 4 cases, respectively. In one case of APBDU with GBC, the expression of p53 protein was noted in the focal area of low grade dysplasia. Cell proliferation indices of Ki-67 were stepwise increased with the progression of histologic findings from inflammation, papiUary hyperplasia, metaplasia and adenomyomatous hyperplasia to dysplasia. Particularly, remarkable increase was observed in adenomyomatous hyperplasia and dysplasia. Conclusions: The high incidence of isolated dysplasia and adenomyoma accompanying with increased cell proliferative indices seems to be closely related to th carcinogenesis of GBC in patients with APBDU. Additionally, the mutation of p53 may contribute to early event of carcinogenesis in some patients with APBDU.

順天地域의 삼설양굿 調査硏究

崔德源,鄭漢基,任成來,奇世官 順天大學校 1983 論文集 人文社會科學篇 Vol.2 No.-

We can say Shamanism is the Korean religious Phenominon from ancient times. In addition, foreign religions had been brought in Korea and they had intermixed on the substructure of shamanism and then a new folk religion has been formed. We, human beings, who have blessed that we remove evil, call happiness, treat a desease, invoke a good harvest, invoke having a son and the dead enter into paradise from old times, have been relied upon the ritual of shamanism for our existential problem, but the Mu-dang(Gut: which is a ritual performed by a shaman) of traditional folk customs is now gradually going out of sight and even the historical meaning and function are becoming forgotten. In Chonnam district, Sam-sol-yang Gut in which a shaman puts on a mask like a ghost-face, sings and performs a dramatic Gut(or, a dramatic ritual), was widely prevalent, but it is difficult to see the unique Mu-gut(or, shamanistic ritual) in these days. By good luck have we found that Sam-sol-yang Gut remaining only in Sunchon district is being performed by a hereditary shaman. This is the shaman who has been inherited since six generations and has a Dang-Gol Pan in Sunchon district. Sam-sol-yang Gut is a hereditary shaman song type and a Mu-gut which prays for the healing of a mental patient by the help of god. We think this Gut becomes good data in examining the shamanistic religions and its chant and the story about god are the works which drives away devils and have a lyric structure. The purpose of this paper is to supply the classical literature and the folklore and the like with several shamanistic data and is to study the interpretation of the shaman song, its rhythm and the structure of the ritual and the god's response and peculiarity of the Mu-gut so as to examine the original thoughts and trace the meaning to its origin as we should have carried into the fieldwork of Sam-sol-yang Gut. And also the result of this study is very helpful to the ontological interpretation of Korean shamanism and in addition is more meaningful in arranging the transmissive data which are going away.

수원시 주민의 대체의학 수용실태 조사

전기홍,송현종,박인휘,유승철,송미숙,Chun, Ki-Hong,Song, Hyun-Joug,Park, In-Whee,Yoo, Seung-Chul,Song, Mi-Sook 대한예방의학회 1999 Journal of Preventive Medicine and Public Health Vol.32 No.2

Objectives: The aim of this study was to investigate the attitudes toward complementary and alternative medicine among 1,490 residents(339 households) in Suwon city. Methods: All respondents were asked about types, frequency, effects, side-effects, views, and cost of complementary or alternative medicine through a questionnaire from July 24th to 27th. Six therapies were investigated: diet; acupuncture/ massage/ chiropractic etc., mind control such as Ki/ Yoga/ spiritual therapy/ relaxation therapy etc.; nutritional supplements, cultural remedies; and Herb medications Results: The results of this survey were as follows: 35.6% of respondents had experiences with at least one or more types of complementary and alternative medicine. The average number of different types of therapies used was 3.4. More experience with various types of therapies were found among those respondents of higher education, older age group, higher income, married group, religious group than among the opposite groups of respondents. Herb medications were used most frequently(39.8%), followed by minor grains(37.9%), Ginseng(23.8%), Boshintang(21.5%), acupuncture(20.3%), Gaesojou(15.3%) Gingko nut(12.0%), mushroom(11.5%), Cupping therapy(10.2%), and black goat(0.0%). Acupuncture and Herb medications were used for treatment of hypertension the most frequently; minor grains or silkworm for treatment of diabetic mellitus; vegetables for treatment of obesity; acupuncture, Cupping Therapy, Herb medications for treatment of rheumatism; and acupuncture, Herb medications, or exercises for treatment of Cerebro Vascular Accident(CVA). The average costs of treatment were 108,000 Won for hypertension, 87,200 Won for diabetic mellitus, 16,800 Won for obesity, 68,800 Won for rheumatism, and 87,500 Won for CVA. Among 10.9% of respondents, there were 13 cases of side-effects with acupuncture, Herb medications, and Gaesojou. Among the cases of side-effects, majority was due to Herb medications. Respondents reported that Cupping Therapy was the most effective, followed by acupuncture, Ginseng, Gingko nut, Boshintang, black goat, minor grains, Gaesojou, Herb medications, vegetables, and mushroom. In response to the views of complementary and alternative medicine which they had used, they recommended minor grains first, followed by Ginseng, acupuncture, Gingko nut, Cupping Therapy, vegetables, Boshintang, black goat, mushroom and Herb medications. In contrast, they did not recommend Herb medications, acupuncture, nor Gaesojou. Conclusions: These findings indicate that many people use various complementary and alternative medicine without any guidelines for treatment of serious chronic diseases not even to invigorate themselves. It is, therefore, suggested that medical doctors or scientists verify the true effects or side-effects from the most common complementary or alternative therapies through experiments. Also medical doctors should provide a comfortable atmosphere for discussion among doctors and patients who would like to try these therapies.