태안지역(泰安地域) 무속인(巫俗人)들의 종이 오리기 공예(工藝)에 대한 일고찰(一考察)

신상구 ( Sang Koo Shin ) 국제뇌교육종합대학원 국학연구원 2010 선도문화 Vol.8 No.-

A shaman gear is an important factor for expressing idea and symbol system in Korean shamanism. Because a shaman gear symbolizes the divine god and believed to be used as its tool to express an intention and conduct of god. The paper shaman gear(종이 巫具) is an essential factor in Anjoon-kut(앉은굿) of Chungcheong province. The paper shaman gear consists of wimok(位目), imun(泥文), cheormang(鐵網), bamboo for meeting with god(接神을 위한 대), amulet(符籍), peaked hat(고깔), and paper flower(紙花) etc. The cheormang is the most beautiful of them. So I studied the artistic character(藝術性) of cheormang in this paper. In case of Anjoon-kut in Seosan and Taean area of Northwestern Chungnam, the paper shaman gear which is most widely used to embellish a decorated room to read shaman scripture(Kyungcheong, 經廳) is named as Sulwi(設位), Sulkyung(設經), SulwiSulkyung(設位說經), and Soryu(서류). The main purpose of scripture chanting(誦經) with decorating a paper shaman gear beautifully in Kyungcheong(經廳) is to threat and drive away miscellaneous or potentially harmful spirits. So I think that all sulwi are the visual presentation of a shaman scripture(巫經) which oppress miscellaneous spirits(雜神). The paper shaman gear is differentiated by the sizes and shapes of paper strands, the social and economic background, the viewpoint of god, the teacher and skill of maker, the kind of shaman scriptures, and the trait of region etc. When a shaman performs a Kut, a paper shaman gears are easy to make and burn. Most of paper shaman gear is burnt at the end of Kut(scripture chanting). So there are not many paper shaman gears which a shaman is preserving. By the way, the trait of paper shaman gear in Taean region may be summarized as follows. 1. The paper shaman gear is exquisite and delicate. It`s shape and color is diverse. So that is seen beautifully. 2. The paper shaman gear has strong magical character(呪術的 性格). 3. The paper shaman gear has strong durability because that is made from durable materials such as window paper(窓戶紙) and Kyungmeonjusa(鏡面朱砂). 4. The paper shaman gears are easy to make and burn. In case of Taean, the society for preserving SulwiSulkyung(設位說經保存會) is composed of 64 members. By the way, the Taean SulwiSulkyung is handed down mainly by the 5 shamans such as Jeong hae nam(丁海南)ㆍKim jong il(金鍾一)·Cho Bu Won(趙富元) beopsa, Kim Yeon hee(金蓮姬)·Hwang ok sun(黃玉淳) bosal. Specially Jang Se il(張世壹) Beopsa have the most wonderful skill of making paper shaman gear by embossed carving techniqe(陽刻技法) in Korea. Really he can make 50 kinds of paper shaman gears, 100 kinds of amulets(符籍). And he can chanting 30 kinds of shaman scriptures(巫經) such as chuksagyeongmun(逐邪經文), chugwonmun(祝願文), gasingyeongmun (家神經文), gasinpuri(家神푸리), haewonpuri(解寃푸리), seongjupuri(성주푸리) etc. So he was designated with the number 24th of intangible cultural properties by chungcheongnamdo on July 25, 1998 years. Jang Se il(張世壹) Beopsa is teaching his disciples systematically how to make paper shaman gear in assembly hall for preserving SulwiSulkyung. However, only Hwang ok sun(黃玉淳) bosal is taking part in SulwiSulkyung lecture opened Jang Se il(張世壹) Beopsa almost every day. So nowadays Taean SulwiSulkyung is not passed down well to his disciples. For that reason, unfortunately paper shaman gear is disappearing gradually. Therefore, I think Taeangun have to construct the assembly hall for preserving SulwiSulkyung more broader than 200pyeong(坪) which 30 shamans can teach and learn how to make paper shaman gear in the near future. Especially because paper shaman gear is to easy to decay, the spoil prevention facilities must be installed in the assembly hall for preserving SulwiSulkyung. Moreover I think Taeangun have to develope SulwiSulkyung into experience-based tourist goods connected to Korea floritopia(安眠島國際꽃博覽會) and activate local economy.

태안지역(泰安地域) 무속문화(巫俗文化)의 특징(特徵) 연구(硏究)

신상구 ( Sang Koo Shin ) 국제뇌교육종합대학원 국학연구원 2011 선도문화 Vol.10 No.-

Taean is a farming and fishing community which is located in the northwest of Chungnam province. Nowadays the prototype of shaman is relatively well preserved in Taean. I am estimating that about 98 shamans is residing within Taean area as of October 25, 2010. In terms of gender, 67 shamans of those are female shamans. Female shamans is more than male shaman with 7:03 ratio. Most of woman shamans is engaging in shamanic business for the livelihoods of families. Most of them takes place sitting exorcism not doing standing exorcism. And two or more shamans are living with collective group at Dongmunri and Nammunri of Taean Town. Most of the shamans in Taean have a low level of education. Really 42 member of 67 shamans have educational attainment below elementary school. So the shamans who graduated school below elementary school accounted for 61.8%. Therefore, they have narrow perspective and deficient historical sense. So most of them can not understand and read well gyeongmun(經文). Those who govern in Joseon dynasty and Japanese colonial era and the military dictatorships of the 1960s and 1970s regard shamanism as immoral thing(淫事) or superstitions. So they repressed shamans. And shamans tend to be reluctant to expose their identity. According to the flow of times shaman in Taean is demographically aging rapidly. So shamans over 61 years old account for 85% with 57 of 67 shamans as of October 19, 2010. And shamans below 40 years old almost impossible to find in Taean. Moreover, the farming and fishing community which is the repositorium of traditional culture is being devastated in the process of industrialization and urbanization since 1960 years. So the veins of shamanism is gradually disapeared on a nation-wide scale as well as in Taean. In case of Taean, the society for preserving SulwiSulkyung(設位說經保 存會) is composed of 24 members as of August 21, 2010. Only 12 members of them take part positively in regular meeting. By the way, the Taean SulwiSulkyung is handed down mainly by the 5 shamans such as Jeong hae nam(丁海南)ㆍKim jong il(金鍾一)ㆍCho Bu Won(趙富元) beopsa, Kim Yeon hee(金蓮姬)ㆍHwang ok sun(黃玉淳) bosal. Specially Jang Se il(張世壹) Beopsa has the most wonderful skill of making paper shaman gear by embossed carving techniqe(陽刻技法) in Korea. Really he can make 50 kinds of paper shaman gears, 100 kinds of amulets(符籍). And he can chant 30 kinds of shaman scriptures(巫經) such as chuksagyeongmun(逐邪經文), chugwonmun(祝願文), gasingyeongmun (家神經文), gasinpuri(家神푸리), haewonpuri(解寃푸리), seongjupuri(성주 푸리) etc. So he was designated with the number 24th of intangible cultural properties by chungcheongnamdo on July 25, 1998. Jang Se il(張世壹) Beopsa is teaching his disciples systematically how to make paper shaman gear in assembly hall for preserving SulwiSulkyung. However, only Hwang ok sun(黃玉淳) bosal is taking part in Sulwi- Sulkyung lecture opened Jang Se il(張世壹) Beopsa almost every day. So nowadays Taean SulwiSulkyung is not passed down well to his disciples. For that reason, unfortunately paper shaman gear is disappearing gradually. Therefore, I think Taeangun has to construct the assembly hall for preserving SulwiSulkyung more broader than 200pyeong(坪) which 30 shamans can teach and learn how to make paper shaman gear in the near future. Especially because paper shaman gear is to easy to decay, the spoil prevention facilities must be installed in the assembly hall for preserving SulwiSulkyung. And the authorities have to further strengthen economic support to creative and artistic shamans in Taean. Or the authorities must enforce social education to eliminate a bias against shamans. On the other hand the organizations for shamans must create cooperative atmosphere among shamans in Taean. Moreover I think Taeangun has to develope SulwiSulkyung into experience-based tourist goods connected to Korea floritopia(安眠島國際 꽃博覽會) and activate local economy.

정상인 및 신기능장애환자에서의 Ethambutol 의 약동학

김순배(Soon Bae Kim),김대중(Dae Joong Kim),한진석(Jin Suk Han),김성권(Suhng Gwon Kim),이정상(Jung Sang Lee),박찬웅(Chan Woong Park),한용철(Yong Chol Han),신상구(Sang Koo Shin),이선희(Sun Hee Lee) 대한내과학회 1987 대한내과학회지 Vol.33 No.5

N/A Ethambutol is commonly u in chemotheraphy of tuberculosis but little is known about its pharmacokinetics in patients with impaired renal function and there is much difficulty in its dose adjustment in these patients. Pharmacokinetics of single oral dose (15 ㎎/㎏) of ethambutol was studied in 7 normal subjects and 24 patients with impaired renal function including 7 patients on long-term hemodialysis. The results were as follows; 1) In view of parameters in normal subjects, approximately 74% of ethambutol was cleared by the kidney. 2) In patient with renal insufficiency, half-life of ethambutol was prolonged and renal clearance was reduced without change of volume of distribution and non-renal clearance. With these results, we recommended a method of dose adjustment as follows; Ccr≥75 ml/min - 15㎎/㎏, 50≤Ccr<75 - 13㎎/㎏. 25≤Ccr<50 - 10㎎/㎏, 10≤Ccr<25 - 8㎎/㎏, Ccr<10 - 6㎎/㎏. 3) Hemodialysis cleared 3.3% of ethambutol administrated, so supplementary dose after hemodialysis was unnecessary.

Gentamicin 제제의 약력학적 비교

최석구,신상구,박찬웅 대한화학요법학회 1984 대한화학요법학회지 Vol.2 No.2

The pharnacokinetic characteristics of 3 different gentamicin formulations, supplied from 3 different producers in Korea, were studied in 15 healthy male volunteers after a single intramuscular injection with a dose of 80mg. Serial serum drug lerels were analysed using a one compartmental open model. Serum gentamicin levels of "C" formulation were higher than those of other formulations. Pharmacokinetic parameters such as absorption rate constant, elimination rate constant and serum half-life for 3 formulations, were nearly identical. Bct areas under the curves(AUC's) for 3 formulations showed significant differences among them. Relati\-e avaiiahilities of "A" and "B" formulation to "C" formulation were 0. 67 and 0.44, respectively. So, it was considered that the differences in serum drug levels after an intram- uscular injection of gentamicin from 3 different producers might be due t o the differences in formulations or manufacturing processes.