和順 綾州의 씻김굿 연구

김균태(Kim kyun tae) 한국역사민속학회 1994 역사민속학 Vol.- No.4

실험용 토끼에서 Calcium Gluconate의 혈관외 유출에 의한 시간별 조직변화에 관한 연구

김균태,김수정,이승헌,안성구,이원수 ( Kyun Tae Kim,Soo Jung Kim,Seung Hun Lee,Sung Ku Ahn,Won Soo Lee ) 대한피부과학회 1994 대한피부과학회지 Vol.32 No.4

Calcium gluconate 제재는 신생아 저칼슘증(neonate hypocalcemia)치료시 사용되는 대표적인 약물이다. 그러나 정맥내로 주시시 혈관밖으로 약물이 유출되는 경우 약 8%에서 급성 염증반응이나 피부괴사, 피부석회증 등의 피부 부작용이 발생하는 것으로 알려져 있다. 이러한 부작용은 특별한 치료없이 수개월내에 자연소실이 되기도 하지만, 이차적인 감염 및 심한 부종과 압통을 일으킬 수 있으며 광범위한 피부괴사와 함께 가피를 형성하기도 한다. 일단 피부괴사와 함께 가피가 형성되면 피부이식외에는 완전한 치료방법이 없고 또한 외부적으로 심각한 반흔을 남길수 있기 때문에 그 부작용이 매우 심각한다. 최근 국내에서 calcium chloride를 상완 정맥내로 주사중 혈관외로 유출되어 피부 석회증이 발생한 증례가 보고되고 있으며, 이런 부작용의 치료방법에 대해서는 얼음찜질과 같은 대중요법외에는 적절한 치료방법이 없는 것으로 보고되고 있다. 이에 저자들은 실험용 토끼에 10% calcium gluconate와 triamcinolone acetonide를 인위적으로 피하 지방층내에 주입시킨후 시간별 임상소견 및 조직학적 변화를 관찰하고, 피부반응의 발생기전 및 적절한 치료, 예후 등에 관하여 알아 보고자 한다. Background:Neonatal hypocalcemia is not an infrequent condition, especially in the premature neonate. It is effectively treated by intravenous administration of calcium gluconate. Complications of extravasation during intraveous infusion included localized calcification arid, occasionally necrosis. But the exact mechanism of calcinosis cutis following extravasation of calcium gluconate remains unknown and there is no specific mode of treatment except cold packs and skin graft. Objective:Our purpose was to evaluate the clinical and histological features in rabbits after subcutaneous injection of 10% calcium gluconate and a mixed solution of calcium gluconate and triamcinolone acetonide. Methods:Two rabbits were divided into 3 groups and were subcutaneously injected with the following materials on the back;10% calcium gluconate, a mixed solution of calcium gluconate and triamcinolone acetonide, and 25% normal saline as controls respectively. The injection site including the skin and subcutaneous fat was excised and fixed with natural buffered formalin. The biopsied specimens were stained with Hematolxylin and Eosin. Results: 1. In the 10% calcium gluconate injected group, there was some erthema and induration after three days. By the fifth to the seventh days there was more erythema and arm induration. At 15days, nodules and large ulcerated lesions developed. Multiple linear shaped, ulcerative surfaced and indurated masses were noted at 37days. From 45days to 2months there was progressive healing with decrease in ulceration, and gradual disappearance of the mass. Histologically, at the 8th day calcium was seen in the walls of the arteries and veins. After 15days, calcium deposition and granuloma formation were ween in the dermis. In addition discharge of calcium deposits began to take place by means of transepidermal elimination. After 45days, although the response was subsiding, the calcium and mucin deposition was observed focally in the dermis. 2. In the 10% calcium gauconate and triamcinolone acetonide adjuvant injected group, there was development of some erythema at 8days. After 15days, the injection site was normal in appearance. Histologically, at 15days calcium deposition was seen on the upper ?ermis and the injection site was histologically normal after one month. 3. In the 25% normal saline injected group, the injection site was clinically normal. Histologically there was no reaction except for focal perivascular eosinophilia after 24hours. Conclusion:We conclude that the important mechanism of calcinosis cutis appears to be elevated concentration as well as the tissue damage at the site of the extravasation of calcium gauconate. The final common pathway of calcification is the formation of crystalline and insoluble calcium phosphate mineral, in the form of hydroxyapatite. The intralesional injection o’triamcinolone acetonide for the treatment of calcinosis cuts in our study was effective due to its antimflammatory effect and the reabsorption of calcium in the tissue.(Kor J Dermatol 1994;32(4):574~582)

SWAT 모형을 이용한 태화강유역 장기유출 분석

신현석(Shin Hyun Suk),강두기(Kang Du Kee),김균태(Kim Kyun Tae) 대한토목학회 2004 대한토목학회 학술대회 Vol.2004 No.10

강온지마츠리(觀音寺祭) 고찰

김균태(Kim Kyun-Tae) 비교민속학회 2007 비교민속학 Vol.0 No.33

The aim of this article intended to introduce the process and meaning of the ‘Kangonji Matsuri’ performed in Kangonji-cho of Kagawa-ken. For this study I did a field-work for one year(09. 2005~08. 2006) in Sikoku of Japan. The origin of the Kangonji matsuri as a traditional matsuri goes back to the Kiyon matsure of Kyoto. This is the matsure of ‘tasi' type to be made with a cart of wheel. In Sikoku the thing to have a big drum inside of the ‘tasi’. is called ‘taikodai’. Specially the ‘taikodai’s of Kangonji district are called ‘chyousa’. But the meaning of ‘chyousa’ is not well-known until now. Generally speaking, it means young age. The matsuri performed in Kotohitan-hachiban shrine at the third week of October every year was managed by the self-government of residents without help of the local government. There are ten ‘chyousa’s include for children's. An external aspect of the ‘chyousa’ is much more splendour and grandeur to compare with other's. And the contents of the matsuri to be performed for three days in this district consisted of four parts, ‘chyousa’ parade, ‘mikosi(moving shrine)’ parade, lion dance and fireworks. At the first day they assembled a ‘chyousa’ and go around the their districts with the ‘chyousa’. At the second day, invitation god ceremony and the third day, send off god ceremony with parade of ‘chyousa’, ‘mikosi’ and lion dance in the shrine square. The fireworks were done at the second night. The matsuri purify the districts with the ‘chyousa’ through going around at the first day. And the residents dedicate the ‘chyousa’ as an offering to the god for their safety and good harvest. After finishing a ritual ceremony, they enjoy their life deviated with shouting, running and swing around the ‘chyousa’ in the street. Therefor in the matsuri there are both sides of reverential and sacred feature as ritual ceremony and disturbing and disordered feature as festival.

`쥐(두더지) 혼인담`의 서사적 의미와 문학치료 활용

김균태 ( Kim Kyun-tae ) 한국문학치료학회 2013 문학치료연구 Vol.26 No.-

본고는 누적적 형식담인 `쥐(두더지) 혼인담`의 여러 각편들을 대상으로 구술자가 보여준 의미와 서사 구조를 분석해서 얻은 의미들을 고찰했다. 이를 위해서 이 설화의 원형담으로 판단되는 인도의 『판차탄트라』에 있는 <암쥐 이야기>를 비롯해서 중국의 『민간문학』에 소개된 <노서가녀> 그리고 한국의 문헌설화 『어우야담』에 수록된 <두더지의 혼인>과 『한국구비문학대계』에 수록된 다섯 각편들을 자료로 삼았다. 그리하여 인도의 설화 <암쥐 이야기>에서 구술자는 `내심은 바뀌지 않는 다는 것`을 말하였고, 중국의 설화 <노서가녀>에서 구술자는 쥐날 풍속 유래를 설명하였으며, 한국의 문헌설화 <두더지 혼인>에서 구술자는 국혼으로 인한 화가 두더지 혼인만 못하다며 분수 모르고 국혼으로 사치스러운 생활을 누리려는 자들을 풍자하였고, 구전설화 각편들의 구술자들은 두더지 자기보다 나은 구혼자를 찾다가 자기 무리로 회귀한 쥐(두더지)의 어리석음을 소화로서의 흥밋거리로 삼아 즐기고 있음을 알았다. 그러나 본고에서는 구전설화로 전하는 `쥐(두더지) 혼인담`의 공통 서사가 구술자들이 즐긴 것처럼 단순히 소화의 흥밋거리가 아니라는 것을 서사구조와 화소들의 속성을 통해서 분석했다. 쥐(두더지)는 자기 욕망에 사로잡혀 자신이 처한 세계를 부정하고 다른 세계로의 구혼 여행을 떠났다가 회귀한다. 이 서사 구조는 단순히 소화의 대상이 아니라 도리어 자기 세계에 대한 부정적 심리를 가진 사람들의 심리 치료의 도구로 활용될 수 있다는 것도 밝혔다. 따라서 쥐(두더지)의 욕망을 비판적이거나 풍자적으로만 볼 것이 아니다. 오히려 자기 세계에 대한 부정적 심리를 가진 사람들의 내면에 있는 욕망을 자극해서 쥐(두더지)처럼 정신적 여행을 떠나게 한다면, 이 설화는 문학치료의 훌륭한 서사 도구가 될 수 있을 것이다. This paper is a study of meanings of story-teller`s to be shown and meanings of analyzing narrative structure about versions of a mouse(mole) marriage tale type to belong to a cumulative formula tales. For this purpose in this paper was used as materials < Story of a female mouse > in Panchatantra of India, < A mouse`s marriage tale > of China, < A mole`s marriage tale > of Eouyadam(於于野談) and 5 versions of < A mouse(mole)`s marriage tale > in Gubimunhakdakye(口碑文學大系) of Korea. The story teller of a India fable told one`s inmost heart never be changed in the fable, the story teller of a China folk tale explained the origin of the mouse day through the folk tale, the story teller of Eouyadam(於于野談) satirized for peoples to enjoy high living through the marriage with the Loyal family to compare unfavorably with a mole and the story tellers of the 5 versions of Gubimunhakdakye(口碑文學大系) thought as a laughingstock with the stories. But meanings of the common narrative of the 5 versions is not simple like that. In this paper the results to analysis the structure of the common narrative and the properties of likely bridegrooms` motifs in the folk tale were very interesting. The likely bridegrooms to meet through the long journey were originally impossible things to get marry with the mouse(mole). the mouse(mole)`s journey even though to be begun from her worldly desire, became a momentum to change her from negative attitude about the world belong to one`s self to affirmative attitude. Therefore in this case there is no need a desire regards as a denial. On the contrary a desire can be used to a literary therapy. If we can make a client psychological journey like a mouse(mole)`s journey for a spouse, this folk tale will be used as a material for a literary therapy.

위암성 증식 소견을 보인 말단 흑자 악성 흑색종

김균태 ( Kyun Tae Kim ),안성구 ( Sung Ku Ahn ),최응호 ( Eung Ho Choi ),이원수 ( Won Soo Lee ) 대한피부과학회 1995 대한피부과학회지 Vol.33 No.4

We report a interesting case of acral lentigenous malignant melanoma associated with pseudocarcinomatous hyperplasia in a 65-year-old women A skin lesion showed a 5 x 5cm sized, black colored protruding mass with ulcerative surface on the right great toe for the last 10 years. Histopathological findings reveled hyperplasia of epidermis and the epithelium of the upper protion of the adnexa admixed with a proliferation of atypical epitheloid melanocytes that involved the mid and lower portion of the epidermis and the papillary dermis. There were dyskeratotic cells and pseudohorn cysts between the aggregates of atypical melanocytes. Immunhistochemical staining revealed that the nucleus and cytoplasm of the atypical epitheloid cells were strongly positive for S-100 protein and negative for keratin. Keratin staining revealed aggregates of positively stained kertinocytes with dyskeratosis and pseudohorn cysts admixed and trapped among negatively stained atypical melnocytes. A unusual case of malignant melanorna associated with pseudocarcinomatous hyperplasia in which conventional hematoxylin and eosin stained sections were difficult to differentiation between malignat melanoma and squamous cell carcinoma. Immunohistochemical staining for S-100 protein and keratin were essential in establesging the correct diagnosis. (Kor J Dermatol 1995;33(4): 705 709)

Cyclosporine으로 치료한 괴저성 농피증

김균태 ( Kyun Tae Kim ),이원수 ( Won Soo Lee ),최응호 ( Eung Ho Choi ),안성구 ( Sung Ku Ahn ) 대한피부과학회 1995 대한피부과학회지 Vol.33 No.6

We present herein a case of pyoderma gangrenosum, which showed good response to cyclosporine therapy. The patient, a 47-year-old man, had suffered from a skin defect on the left anterior chest 2 months before the rapidly spreading pustules and ulcer with an inflammed, irregular undermined border appeared together with a hemorrhagic base which developed on his left anterior chest and upper abdomen. Cyclosporine was given orally in a dose of 150mg three times daily for 2 weeks, and tapering to 100mg three times daily for the next 3 weeks. Clinical improvement was observed after 14 day's treatment and all the skin lesions were replaced by granulation tissue with epithelialization after 35 day's treatment. After the 5-week period of treatment, blood urea nitrogen and creatinine rose to 29 and 1.8 mg/dl. Cyclosporine was stopped and then the patient was given prednisolone (10mg/day) in addition to dapsone(50mg/day) for 1 month. Recurrence has not been observed. (Kor J Dermatol 1995;33.(6): 1124-1128)

한ㆍ중ㆍ일(韓中日) 야래자형 설화의 비교 연구

김균태(Kim Kyun-tae) 비교민속학회 2004 비교민속학 Vol.0 No.26

This thesis is comparative study on 'Yareaja' type legend of Korea, China and Japan thee nations. This legend was called as 'Yaeaja' in Korea and as 'Norachi' in Chana, as 'Miwayama' in Japan. But the structures of these stories are almost same. In this study it will be compare with forcus on a woman's having relations with animal motif and a visitor's true character. Though the literal meaning of the 'Yareaja' is a visitor at night, the plot of the 'Yareaja' general type is characterized by quest and people having relations with animals motifs. The plot of Korean 'Yareaja' narrative is as follows. Unknown exist visited to beautiful woman's house to change as a man every night. It had relations with her. After that she was pregnant. Her parent was surprised and told her to pick a needle with thread on it's lower ends of clothes. The next day they went out following the thread to find it. And then at the streamside a dead snake lay with needle. After that she gave birth to a boy and the boy became a remarkable person later. In the 'Norachi' of China there are two type-mystery and heroic-story. The former is a story on ghost or soul to change as a person but there is no a hero birth motif. And then the later is a same structure with the 'Yareaja'. But the different point with the 'Yareaja' is that there is a competition for getting place to be king motif in the story. Though the 'Miwayama' is also same structure with the 'Yareaja', the different point is that 'Miwayama' is altered according to a period. At the ancient age 'Miwayama' is a story about the Snake-God of Miwayama temple. And in the middle age it is a story of hero birth. but the hero did not become complete as a hero like the 'Yareaja'. In the modern age it is explanation story about folks-customs for women to spout out snakes in a seaside. So in this story there is no episode of a hero birth. About the visitor's true character and it's symbolic meanings, there are some different points among them. The visitor's true character of the 'Yareaja' is various-snake, earthworm, dragon, tortoise, snapping, wooden roller, ginseng root etc. And all of these symbolize the male. It originated from the Phallicism. The visitor's true characters of the 'Norachi' are two types-ghost or soul and animals. In the former case it is not known what the symbolic meaning is. But the later case the animal is a otter or a tortoise, and they also symbolize the male. But the competition for getting place to be king motif of the 'Norachi' means that the Phallicism is meaningless differently with the 'Yareaja'. The visitor's true characters of the 'Miwayama' is only a snake. In the ancient age the visitor means as god and in the middle age as the male, in the modern age as a snake.

심리치유 관점에서 본 전통축제

김균태 ( Kim Kyun-tae ) 한국문학치료학회 2011 문학치료연구 Vol.18 No.-

In this thesis was studied about the psychological healing of traditional festivals. The residents of the village to attend the festival are objects of psychological healing. These objects were healed their psychological impediment to get from the daily life to attend the festival by themselves. In our past traditional festival the residents can confirm identity and close relationship of themselves with enjoying elated the festival through the ritual. And they can be free from psychological impediment as a sense of alienation and restriction to get from daily life through the deviated behaviour. But in recent traditional festival the ritual character was ignored by the residents and even though various events were provided these all are things to attract tourists. As the result the residents are also to become spectators. The residents can not experience of psychological healing in these festivals. For recovering true nature of our traditional festival, the Japanese traditional matsuris were helpful. these matsuris were very close with the Jinja of japan. But the parts of people to attend to the matsuris enjoy the deviated behaviour than to attend to the ritual ceremony. Because it is a good experience not to get in daily life to heal psychological trouble. Consequently the matsuris are tonic to keep high quality life style not chaotic. And so if our traditional festival recover the nature of festival, the residents by themselves ought to enjoy and prepare the festival. Now a day in the residents community we can not expect religion ritual. So we have to try to seek idea how the residents to be able attend to the festival world to stop their daily lifes. 본고에서는 전통축제의 심리치유 기능에 대해 고찰했다. 축제를 통한 심리치유의 대상은 축제에 직접 참여하는 주민이므로 그들이 축제에서 한데 어우러짐으로써 자신들의 삶에서 얻어진 심리장애를 치유받게 되는 것이다. 우리의 전통축제는 과거에는 종교적 제의성에 기대어 주민들이 신명나게 한데 어우러짐으로써 공동체의 동질성이나 연대감을 학인하고, 축제의 일탈된 행동을 통해서 일상의 삶에서 받은 구속으로부터 자유를 향유하여 소외감이나 구속감 같은 심리장애에서 벗어날 수 있었다. 그러나 현대의 전통축제에서는 제의성이 주민들에 의해 부정되는 대신에 다양한 볼거리, 놀거리, 먹거리가 주관자들에 의해 제공되지만 이것들이 관광객 유치를 위한 것이 되다 보니 주민들마저도 관객으로 전락되어 버렸다. 그리하여 지금의 전통축제는 주민들이 서로 어우러져 즐기는 축제가 아니라 그것을 바라보는 축제가 되고 말았다. 이런 전통축제에서는 주민들의 심리치유를 기대할 수 없다. 전통축제의 건강성과 축제의 본질을 회복하기 위해서 본고에서는 이웃 일본의 전통마쓰리를 참고했다. 이들의 마쓰리는 신사와 밀착되어 있어서 우리와는 처지가 다르다. 그러나 축제에 참여하는 사람들 중에는 신사에서 행해지는 제의보다는 일상에서 경험할 수 없는 일탈된 행동을 즐기려는 사람들도 많이 있다. 따라서 이들은 축제 참여를 일상의 삶에서 얻어진 소외감이나 구속감에서 벗어나서 공동체의 동질성이나 연대감을 확인하고, 해방감을 느끼는 심리치유의 기회로 삼는다. 따라서 축제는 이들에게 무질서의 난동이 아니라 질 높은 일상의 삶을 영위할 수 있는 활력소가 된다. 우리의 전통축제가 축제의 본질을 회복하려고 한다면 주민들이 직접 참여해서 준비하고 즐기는 축제가 되어야 한다. 지금과 같은 공동체 속에서 축제의 종교적 제의성을 기대할 수는 없다. 그러므로 전통축제의 미래를 염두에 두고 우리가 고려해야 할 것은 주민들이 축제의 세계 속에 뛰어들어 어떻게 일상을 잊고 일탈된 행동을 즐기며, 축제가 끝난 뒤에는 더욱 질 높은 삶을 회복할 수 있는 축제로 만들 것인가이다.

이덕무(李德懋) 『청장관전서(靑莊館全書)』 소재 인물 일화(逸話) 연구

김균태 ( Kim Kyun-tae ) 한국고전문학교육학회 2008 고전문학과 교육 Vol.15 No.-

I already wrote a thesis about A Study of Ideologies and Stylistic Features of the Oral Narratives in a Collection of Lee, Duck Moo's Works(ChungJangKwanJunseo)」in The Classical Literature and Education Vol.11, (2006). At that time I held over a study of figure's episodes. So this essay is a series of the thesis. In this essay, I described his critical ideas about the figure's episodes of other people. I classified as the gentry's episodes and the common's episodes, and ones more classified these as the Confucian's moral episodes and the oddity's strange episodes. And I studied the narrative principles and features of narrative structure. He asked for a reasonal thinking attitude in the figure's episodes of other people. In his the gentry's episodes he indicated as a important value the constant attitude of propriety and dignity. The other hand, in his the common's episodes he thought importantly a practical act of the Confucian's moral. He showed man's equality and criticized the anti-practical attitude of the gentry group. In the oddity's strange episodes were focused on the super ability of figures in the both of groups. And then even though there are unreal or unreasonable contents in the oddity's strange episodes, he did not criticize. His such attitude was came out to take interest in unreal story like the Paesasopeum(稗史小品). The the narrative principles of his episodes are two types, one is a summary or a report type, the other is a descriptive of events type. the former was explained by narrater, the latter was described as the indirect or direct narration of the characters. In the structure of narrative in case a summary type were enumerated with the episodes, but in case a report or descriptive type of events were contrasted with characters. A story-telling way of figure's episodes borrowed from 'Jeon(傳)‘ or ’Yadam(野談)‘ genre. And a point of view in case a summary or a report type was consisted with a center of narrater, in case a descriptive of events type was consisted with a center of witness.