식물 내생균 Bacillus sp. CY22가 생성하는 iturin isoform의 분리 및 특성

조수정,윤한대,Cho, Soo-Jeong,Yun-Han-Dae Korean Society of Life Science 2005 생명과학회지 Vol.15 No.6

식물 내생균 Bacillus sp. CY22는 식물병원균 Rhizoctonia solani, Fusarium oxysporum 및 Phythium ultimum에 대해 강한 항균력을 나타내었다. 일반적으로 많은 Bacillus속 균주들은 iturin, fengycin, mycosubtulin과 같은 항균 물질을 분비한다. 본 연구에서는 식물내생균 Bacillus sp. CY22의 배양액으로부터 항균물질을 분리, 정제하였으며 MALDI-TOF mass로 분자량을 확인하였다. MALDI-TOF mass spectrum분석 결과 분리된 항균물질은 Bacillus 속 균주가 생성하는 항균물질로서 잘 알려져 있는 iturin의 분자량과 거의 일치하였으며, m/z 1043.4, 1057.4, 1071.4에서 molecular ion peak를 나타내었다. 이들은 각각 m/z 14차이를 가진 iturin의 isoform으로 추정되며 이 것은 iturin을 구성하고 있는 지방산의 탄소수 차이로 생각되며 m/z 1065.4, 1079.4 peak는 sodium adduct로서 추정된다. 또한 항균물질 iturin을 생성하는데 관여하는 transacylase 유전자를 크로닝하여 ita22 유전자로 명명하고, 그 특성으로 ita22 유전자는 400 개의 아미노산을 인지하는 1,200 bp의 open reading frame (ORF)을 가지며, 아미노산의 상동성을 조사한 결과 Bacillus subtilis 168의 FenF (BAB69697)와 가장 유사하였다. Endophytic Bacillus sp. CY22 was previously isolated from the interior of balloon flower root and showed strong antifungal activity against phytopathogenic fungi such as Rhizoctonia solnni, Fusarium oxysporum, and Phythium ultimum. Many Bacillus strains produce antifungal compound such as iturin, fengycin, and mycosubtilin. We isolated and identified antifungal compound from cell supernatant of the endophytic strain. By the MALDI-TOF mass result, the antifungal compound was similar to the known antifungal lipopeptide iturin. It was found that the purified iturin had three isoforms with protonated masses of m/z 1,043.39, 1,057.42, and 1,071.42 and different structures in combination with $Na^{+}$ ion using MALDI-TOF MS. The ita22 gene, which transacylase gene is associated with production of antifungal iturin, had an open reading frame (ORF) of 1,200 bp encoding 400 amino acids. Results of deduced amino acids sequence homology search, Ita22 was homologous with FenF (BAB69697) of Bacillus subtilis 168.

Cloning of α-Amylase Gene from Unculturable Bacterium Using Cow Rumen Metagenome

조수정,윤한대,Cho, Soo-Jeong,Yun-Han-Dae Korean Society of Life Science 2005 생명과학회지 Vol.15 No.6

미생물 메타게놈은 특이한 생체촉매의 다양한 원료로 제공된다. 한우의 반추위에서 게놈 DNA를 분리한 후 메타게놈 은행을 구축하고 $\alpha$-amlylase를 암호화하는 유전자를 클로닝하여 DNA 및 아미노산 서열을 밝히고 생화적 특징을 조사하였다. amyA유전자는 1,893 bp로 631개의 아미노산 잔기를 가진 단백질을 암호화였으며 효소의 분자량은 단백질 전기영동 결과 약 71,000 Da으로 확인되었다. 이 효소를 다른 아밀라제와 비교한 결과 $21-59\%$의 상동성을 보였다. AnyA는 pH $6.40\%$에서 최적 활성을 나타내었고, pl값은 5.87이었다. E. coliDH5$\alpha$에서 발현된 AmyA의 활성은 $\Mg^{2+}$(20mM), $Ca^{2+}$ (30 mM) 존재 시 그 활성이 증가하였고, $Fe^{2+}$, $Cu^{2+}$ 존재 시 저해되었다. amyA 유전자의 internal primer를 사용하여 인공적으로 배양할 수 있는 49종의 반추세균에서 분리한 게놈 DNA을 주형으로 PCR분석한 결과 해당하는 벤드를 확인할 수 없었다. AmyA는 현재로 배양할 수 없는 반추 미생물에서 온 것으로 추정된다. The metagenomes of complex microbial communities are rich sources of novel biocatalysts. The gene encoding an extracellular $\alpha$-amylase from a genomic DNA of cow rumen was cloned in Escherichia coli DH5$\alpha$ and sequenced. The $\alpha$-amylase (amyA) gene was 1,893 bp in length, encoding a protein of 631 amino acid residues with calculated molecular weight of 70,734 Da. The molecular weight of the enzyme was estimated to be about 71,000 Da by active staining of a SDS-PACE. The enzyme was 21 to $59\%$ sequence identical with other amyloyltic enzymes. The AmyA was optimally active at pH 6.0 and $40\%$. The AmyA had a calculated pI of 5.87. AmyA expressed in E. coli DH5$\alpha$ was enhanced in the presence of $Mg^{2+}$ (20 mM) and $Ca^{2+}$ (30 mM) and inhibited in the presence of $Fe^{2+}$ and $Cu^{2+}$. The origin of amyA gene could not be confirmed by PCR using internal primer of amyA gene from extracted genomic DNA of 49 species rumen culturable bacteria so far. An amyh is supposed to obtained from unculturable rumen bacterium in cow rumen environment.

노인 위암 환자에서 수술이 생존율을 증가시키는가?

조수정 ( Soo Jeong Cho ) 대한소화기학회 2011 대한소화기학회지 Vol.58 No.1

Clinicopathological characteristics of gastric cancer and survival improvement by surgical treatment in the elderly (Korean J Gastroenterol 2011;58:9-19)

암의 조기검진 ; 위암의 조기검진

조수정 ( Soo Jeong Cho ) 대한내과학회 2010 대한내과학회지 Vol.79 No.3

Gastric cancer is the most common malignancy and the second leading cause of cancer-related death in Korea. The proportion of early gastric cancer among surgically treated patients with gastric cancer has been increasing (47.4% in 2004). Gastric cancer detected in early stage can be cured by endoscopic resection or less invasive surgical treatment and the subsequent prognosis is excellent. National cancer screening program for gastric cancer has been available for several years. Efforts to evaluate the efficacy of our screening strategy should be made in terms of mortality reduction and cost-effectiveness. (Korean J Med 79:219-223, 2010)

고효율 상업용 실리콘 태양전지 구현을 위한 고면저항 Emitter 특성 분석

조수정(Soo-jeong Jo),이현우(Hyun-woo Lee),조경연(Kyeong-yeon Cho),김지수(Ji-soo Kim),공지현,김지선(Ji-sun Kim),임종엽(Jong-youb Lim),조정제(Jeong-jae Jo),황연희(Yeon-hee Hwang),이은주(Eun-joo Lee) 한국신재생에너지학회 2012 한국신재생에너지학회 학술대회논문집 Vol.2012 No.11

비잔티움의 〈아나스타시스〉(Anastasis)도상 연구

조수정(Cho Soo Jeong) 한국교회사연구소 2012 敎會史硏究 Vol.0 No.38

‘Anastasis’ is a Greek work. Its noun ‘ανασιασιζ’and verb ‘ανισιεμι’ were used when the authors of Bible described how a dead awoke from his sleep or how the dead was delivered from his sins. This word means also the Resurrection of Christ, because the Bible says “Jesus was raised from the dead”. The Anastasis as a byzantine iconography represents a very special incident, occurred during three day, between the Crucifixion and the Resurrection ; Jesus descended to the Dead and pulled Adam and Eve from the death. The byzantine Anastasis is not a glorious image of Jesus rising from his tomb like European imagery ; the Anastasis represents the original meaning of the word, awakening of the dead, a saving from sin and coming back to the life. Thus, Anastasis translates as ‘resurrection’. In this article, we tried to explain the etymology, the biblical meaning and the plastic characteristics of Anastasis, including the iconographical origin and its development. The analysis focused on several byzantine paintings and manuscript, especially on the frescoes in Cappadocia ; Tokalı kilise(St. Basil, Goreme), Purenli seki kilise(Irlara), Bahattin Samanligı kilise(Belisirma), St. Barbara(Soganlı), St. Michael(Cemil), and three monastic churches of Goreme(no. 19, 22, 23).

Isolation and Characterization of Mannanase Producing Bacillus amyloliquefaciens CS47 from Horse Feces

Soo Jeong Cho(조수정) 한국생명과학회 2009 생명과학회지 Vol.19 No.12

진주산업대학교 농장에서 사육되고 있는 말에서 채취한 분변으로부터 mannanase 생성능이 우수한 균주를 분리하였으며 이를 CS47이라 명명하였다. 통성혐기성인 분리균 CS47의 최적 생육온도는 38℃였으며 20℃에서부터 50℃까지 다양한 온도범위에서도 생육이 가능한 것으로 확인되었다. BIOLOG를 이용하여 분리균 CS47의 생화학적 특징을 분석한 결과, 분리균은 Bacillus amyloliquefaciens 균주와 유사한 특성을 나타내었으며 DNA G+C함량 (44㏖%)도 B. amyloliquefaciens 균주의 범위(43.5-44.9)에 속하였다. 16S rDNA 염기서열을 분석한 결과에서도 분리균은 B. amyloliquefaciens FZB42 균주와 가장 높은 상동성을 나타내었으며 Bacillus속의 다른 균주들과는 93-98%의 상동성을 나타내었다. 그러나 분리균의 세포벽을 이루고 있는 주요 지방산[anteiso-15:0 (39.6%), 17:0 (7.6%), iso-15:0(37.8%)]은 Bacillus subtilis 균주와 유사한 특성을 나타내었다. 최종적으로 생화학적 특성과 16S rDNA 염기서열분석 결과를 근거로 하여 분리균 CS47은 Bacillus amyloliquefaciens CS47로 동정되었다. B. amyloliquefaciens CS47 균주가 분비하는 mannanase는 50℃, pH 6.0에서 가장 높은 활성을 보였다. The mannanase-producing bacteria, designated CS47, was isolated from the fresh feces of three horses (from a farm in Jinju National University). The isolate CS47 was facultatively anaerobic and grew at temperatures ranging from 20℃ to 50℃ with an optimal temperature of 38℃. The DNA G+C content of the isolate CS47 was 44 mlo%. The major fatty acids were anteiso-15:0 (39.6%), 17:0 (7.6%), and iso-15:0 (37.8%). The 16S rRNA gene sequence similarity between the isolate CS47 and other Bacillus strains varied from 93% to 98%. In the phylogenetic analysis based on these sequences, the isolate CS47 and Bacillus amyloliquefaciens clustered within a group and separated from other species of Bacillus. Based on the physiological and molecular properties, the isolate CS47 was classified within the genus Bacillus as Bacillus amyloliquefaciens CS47. The optimal pH and temperature for mannanase activity of B. amyloliquefaciens CS47 were pH 6.0 and 50℃, respectively. The thermal stability of mannanase from B. amyloliquefaciens CS47 is valuable when using this enzyme in industrial application.

라벤나의 산타폴리나레 누오보 성당 모자이크화

조수정(Soo Jeong Cho) 서양미술사학회 2014 서양미술사학회논문집 Vol.41 No.-

본 연구는 라벤나의 산타폴리나레 누오보(Sant’Apollinare Nuovo) 성당의 모자이크화를 중심으로 초기 비잔티움 제국의 문화접변(文化接變, acculturation) 현상과 그 영향을 조명하고자 한다. 문화접변이란 서로 다른 두 문화체계의 접촉으로 문화요소가 전파되어 새로운 양식의 문화로 변화되는 과정이나 그 결과를 말한다. 다양한 문화가 하나로 섞여 드는 용광로 같은 역할을 하였던 라벤나는 402년부터는 서로마 제국의 수도였고, 민족대이동과 제국의 멸망 이후에는 동고트 왕국의 수도가 되었으며, 유스티니아누스 황제의 정복으로 말미암아 비잔티움 제국의 주요 도시가 되었다. 라벤나에 자리잡은 산타폴리나레 누오보 성당은 로마 양식과 비잔티움 양식이 공존하는 역사박물관과도 같은 곳으로서, 동고트 왕국과 비잔티움의 패권다툼을 둘러싼 라벤나라는 도시의 흥망성쇠는 물론 로마제국으로부터 비잔티움으로의 변모와 같은 복잡한 정치, 종교, 문화의 이야기를 담고 있다. 본 연구에서는 초기 교회의 그리스도론을 둘러싼 종교적 갈등 속에서 어떤 방식으로 전통적 도그마가 구축되고 시각화되어 갔는가를 모자이크에 나타난 도상분석을 통하여 재구성한다. 아리우스파 바실리카로부터 산타폴리나레 누오보라는 이름을 가진 교회로의 변화는 단순한 개명작업 이상의 의미를 지닌다. 비잔티움은 라이벌이었던 동고트족의 건축물을 완전히 파괴해버리는 방법 대신, 과거의 모습을 라벤나에 그대로 놔둔 채 이미지의 삭제와 변형이라는 방법을 통해 기억의 재구성과 의미변화를 가져오는 훨씬 더 효율적인 방법을 택했다. 서유럽으로의 세력확장을 꿈꾸는 비잔티움 제국과 이단에 대한 정통신앙의 승리를 확고히 하려는 가톨릭 교회, 즉 정치와 종교라는 두 영역의 이해가 일치하는 지점에서 산타폴리나레 누오보 성당의 모자이크는 완성되었다. This study focused on the acculturation of early Byzantine Empire and its influence on arts through an analysis of the mosaics of Sant’Apollinare Nuovo. Acculturation is a result or a process in which members of one cultural group adopt the beliefs and behaviors of another group, and make new cultural style. The city of Ravenna, vast melting pot of various cultures, was from the year of 402 the capital of West Roman Empire, after the Migration Period and the Fall of Roman Empire, the capital of the Ostrogoth Kingdom, and after the conquest of Emperor Justinian, one of the major cities of the Byzantine Empire. The church of Sant’Apollinare Nuovo in Ravenna, a history museum where roman style and byzantine style coexist, documents the rise and fall of Ravenna in the battle for supremacy between the Ostrogoth Kingdom and the Byzantine Empire, and the complicated story of social transformation from Roman to Byzantine society. An iconological analysis on the mosaics of Sant’Apollinare Nuovo shows how the Christian orthodox dogma has been forged and visualized through the religious conflict of proto-Byzantine period on the Christology. The transformation from an Arian basilica to a catholic church - named Sant’Apollinare Nuovo - doesn’t mean a simple renaming. Instead of a complete destruction of Ostrogoth’s construction, Byzantium chose more effective method; leaving their rival’s achievement as it was, the Byzantine could actualize a memory reconstruction and semantic change, through an elimination and transformation of images. The Byzantine Empire tried to expand their influence to the West, and the Catholic Church endeavored to ensure the triumph of the orthodox faith; at the point where the politics’ and the religion’s interests coincide, the mosaics of Sant’Apollinare Nuovo could be accomplished.

비잔티움 교회 벽화에 그려진 악마의 이미지 연구

조수정(Cho soo jeong) 서양미술사학회 2013 서양미술사학회논문집 Vol.38 No.-

In the Byzantine art history, the Devil has been regarded as a secondary iconographic theme. The Byzance medievale, published by Prof. Cutler and Spieser, does not have any description of the Devil, and among the 347 plates of the book only one is of a demon. It is not too much to say that the Devil is crouching down in the corner of the Byzantine art focused on Jesus Christ, the Theotokos and the saints. The Devil is not a main theme of the Byzantine iconography; the reason is thought to have originated in the small number of remaining art works, but the fundamental reason is that the Christianity is not based on the interest in the Devil’s nature, its origin, and its end. However, it cannot be denied that the Devil appears throughout the Bible, from the Genesis to the Last Judgment, and the Dogma of Christianity cannot fully explained without the existential meaning of the Devil. Recently recovered, Cappadocian rock-cut churches furnish some byzantine paintings of demons, which make a fantastic and strong impression; this trouvailles have necessitated a new research which complements the existing iconographical theory. Iconographical research has been done into individual art work of demon. But, this kind of research into a specific saint or into a specific period has been always inadequate to draw a general iconographical conclusion of demon in the Byzantine art. So we do a diachronic research on byzantine images of the Devil, instead of adding a monographic bibliography of a certain saint and demon. This short article cannot survey every characteristic and meaning of the Diabolus Byzantinus, but it can show how the Devil appeared for the first time in the Byzantine art and why the iconography had been changed with the times. We, also, try to interpret the hidden meaning of a Cappadocian example, the Kar?ı kilise near the town of Gul?ehir.

데이시스(Deisis)의 도상학적 정의에 관한 소론 -카파도키아의 교회벽화를 중심으로-

조수정 ( Soo Jeong Cho ) 대구사학회 2013 대구사학 Vol.110 No.-

This study is concerned with a serious confusion caused by an ambiguous term and use of the ``Deisis``. Nowadays, the ``Deisis``. means a traditional iconic representation of Christ flanked by the Virgin Mary and St. John the Baptist; Mary and John are shown facing towards Christ with their hands raised in supplication on salvation of humanity. However, in the Byzantine period, the word had a different meaning. In this article, we try to clear up many points once wrongly set forth. We keep the ``traditional`` definition of the ``Deisis``. but emphasis on the importance of the Christ as Intercessor between God and humanity. This point of view is supported by latest data on the Cappadocian frescoes. Contrary to popular belief, there is a wealth of meaning in this iconography, ``Deisis``. So, we try to explain the meaning of the ``Deisis`` in relation to the Christian theology. Architecture, and worship.