한약에 의한 진행성 위선암의 퇴축에 대한 증례보고 - 8년간의 추적조사를 통한 후향적 증례연구

박정석,이연월,조정효,손창규,조종관,유화승,Park, Jeong-Seok,Lee, Yeon-Weol,Cho, Jung-Hyo,Son, Chang-Gue,Cho, Chong-Kwan,Yoo, Hwa-Seung 대한한방내과학회 2007 대한한방내과학회지 Vol.28 No.1

Objective : The aim is to derive further studies evaluating the effectiveness of oriental medical treatment on advanced gastric cancer (AGC) patients. We present a case of a stage IV AGC patient who has survived over 8 years. Methods : We followed up all documents related to the patient. We prescribed to the patient HangAmDan (HAD) three times a day over five years. Abdomen CT was performed to evaluate the therapeutic efficacy. Results : The patient has survived over 8 years. Abdomen CT has shown complete regression. Conclusion : This case may give us the possibility of that oriental medical treatment offers potential benefits for patients with AGC.

모바일 추천 서비스를 위한 이동 객체 질의 처리 시스템

박정석,신문선,류근호,정영진,Park, Jeong-Seok,Shin, Moon-Sun,Ryu, Keun-Ho,Jung, Young-Jin 한국정보처리학회 2007 정보처리학회논문지D Vol.14 No.7

GPS 및 위치 관리 기술의 발달과 이동 통신 기술의 진보, 그리고 PDA 등의 개인용 단말기의 확산으로 인하여, 이동하는 차량 및 사용자의 위치 및 상황에 따라 적절한 컨텐츠 서비스를 제공하는 위치기반서비스가 활발히 연구되고 있다. 위치 기반 서비스는 센서 네트워크 응용 기술의 발달로 인하여 차량 추적 및 항법 서비스에서 사용자의 상태 및 교통 정체, 사고, 등의 환경 정보를 고려한 보다 개인화되고 지능적인 서비스로 그 영역을 넓혀가고 있다. 또한 차량의 위치 정보 및 주변 상황 정보의 활용도가 높아짐에 따라 저장된 차량 정보 및 환경정보를 효과적으로 검색하는 질의어도 꾸준히 연구되고 있다. 그러나 기존의 이동 객체 질의어는 대부분 실세계에 적용되어 평가되지 못했으며, 변화하는 환경 정보를 다루지 않기 때문에, 사용자를 위한 추천 서비스를 제공하기엔 부족한 점이 있다. 따라서 이 논문에서는 차량의 위치 정보 뿐만 아니라 주변 환경 정보까지 검색하고 활용하기 위하여, 추천 서비스를 위한 이동 객체 질의어를 설계하고, 이를 지원하는 차량 추적 시스템을 구현한다. 제시된 질의어는 차량의 위치, 방향, 주변 환경 정보, 등을 고려하여 다양한 속성 정보를 고려하여 추천 서비스를 위한 최근접 질의를 처리한다. 향후 환경 정보에 기반한 여러 추천 요소를 활용하는 위치 기반 서비스 응용에 활용될 수 있다. Recently, much studies for providing mobile users with suitable and useful content services, LBS(Location Based Service) corresponding to the change of users' location, are actively going on. First and foremost, this is basically owing to the progress of location management technologies such as GPS, mobile communication technology and the spread of personal devices like PDA and the cellular phones. Besides, the research scope of LBS has been changed from vehicle tracking and navigation services to intelligent and personalized services considering the changing information of conditions or environment where the users' are located. For example, it inputs the information such as heavy traffic, pollution, and accidents. The query languages which effectively search the stored vehicle and environment information have been studied depending on the increase of the information utilization. However, most of existing moving object query languages are not enough to provide a recommendation service for a user, because they can not be tested and evaluated in real world and did not consider changed environment information. In order to retrieve not only a vehicle location and environment condition but also use them, we suggest a moving object query language for recommendation service and implement a moving object query process system for supporting a query language. It can process a nearest neighbor query for recommendation service which considers various attributes such as a vehicle's location and direction, environment information. It can be applied to location based service application which utilizes the recommended factors based on environmental conditions.

Wheel Balance Cancer Therapy in the Treatment of Metastatic Gastric Carcinoma : A Retrospective Analysis of 62 Patients

박정석,유화승,이연월,조정효,손창규,조종관,Park, Jeong-Seok,Yoo, Hwa-Seung,Lee, Yeon-Weol,Cho, Jung-Hyo,Son, Chang-Gue,Cho, Chong-Kwan The Society of Internal Korean Medicine 2007 대한한방내과학회지 Vol.28 No.3

Backgrounds : Gastric cancer is one of the most frequent causes of cancer-related deaths worldwide. Gastric cancer patients frequently exhibit distant metastasis at the time of diagnosis and at present, there is no standard regimen after operation or chemotherapy to prevent metastasis and recurrences. Aims : The objective of the study was to compare the overall survival and disease free survival in patients treated with wheel balance therapy (WBT) with patients treated with WBT alone or the combination of WBT and conventional therapy and see if there were any significant improvements in survival between the two groups. Setting & Design : East-West Cancer Center at Daejeon University: retrospective study. Materials & Methods : We retrospectively analyzed 62 patients with stage III (40 patients) and stage IV (22 patients) gastric cancer who have received operation or chemotherapy 2 months prior to beginning WBT. The patients followed the WBT protocol which includes herbal medicine such as PSM capsules, OnePlus syrup, or HAD capsules which prevent metastasis and recurrences. Overall survival and disease free survival were analyzed and the patients were treated for 89.55 weeks and 49.27 weeks (median value) for stages III and IV, respectively. Statistical analysis used : Overall survival and disease free survival were estimated using the Kaplan-Meier method and the WBT and combination treatment arms were compared using the log rank test. Results : For stage III, the 3 year overall survival was 78.5% and disease free survival was 78.3%. Metastasis and recurrence occurred in 13 of 40 patients (32.5%). For stage IV, the 2 year overall survival was 18.2% and disease free survival was also 18.2%. Metastasis and recurrence occurred in 19 of 22 patients (86.4%). No significant difference was found statistically between the WBT alone and combination treatment arms though the combination regimen showed superiority (overall survival p=0.5093, disease free survival p=0.5175). Conclusions : WBT yielded satisfactory results in prolonging survival and preventing metastasis and recurrence in gastric cancer patients. The major treatment unit of WBT is composed of herbal medications (HAD, PSM capsules, OnePlus syrup) and a randomized, prospective study should be carried out using only this treatment unit in the future.

도시지역의 장례공간과 장례방식에 대한 사례연구

박정석(Park Jeong-Seok) 비교민속학회 2003 비교민속학 Vol.25 No.-

There are few case studies on the death, and the funeral space and method, especially in urban area. Death system connects to several socio-cultural changes in a society. Funeral custom, also, depends upon its culture and social institute. Nowadays, the whole process of death management and the symbols of death have been curtailed and changed compare to those of the past. And the facilities which provided in funeral parlor have used more for the living than for the dead. The changes of death management pattern are relied upon a lot of different social facts, such as, the changes on composition of population and residental formation, the weakening of familial function and communal relationship, the development of medical technology and system, and the spread of medical care and aids. In other words, death system is, basically, a response of social system upon the death itself. So, in this study, we can recognize the changes of funeral system and the symbols of the death. However, there are a lot of socio-health problem, whether it is potential or real. Therefore, the person who treats the dead, and the space where the dead kept and managed, should be treated socially, not personally.

진주 지역 국민보도연맹사건 희생자와 유족들

박정석(Park Jeong Seok) 역사비평사 2011 역사비평 Vol.- No.96

Many civilians were massacred in the Korean War period. The incident or mass killing of Kukmin-bodoyeonmaeng(the federation for protecting and guiding the public) was the major one in scale of massacres. This federation was founded in order to protect and guide the converted left-wingers, but actually it was formed by the prosecution and the police as a core part of the organization. When the Korean War was broken out, the government began systematical massacre of the members of this federation. From the discursive representation, there are two different discourses. On the one hand, the victims were the left-wingers or left-related persons and, on the other hand, they are yangmin(the good people) or the innocent peasants. However, in this study shows that the victims were not simply the left-wingers nor the innocent peasants. Especially in Jinju area, among them many persons were a kind of opinion leaders and the publics who could represent or speak instead of the other fellows within a village or myeon. However, the family members of the victims have been suffered or socially stigmatized because of ‘the red’ labels which tagged onto the victims by the government and the ideology of anti-communist. Since the late of 1990’s, with the change of the social circumstance and political environment, the massacre of the members of Kukmin-boboyeonmaeng was rediscovered by several researchers and NGOs. Especially, the establishment of ‘Truth and Reconciliation Commission’ is an important turning point for discovering the truth of the massacre and the social suffering of the family members of the victims. They were/are not ‘the reds’ but the civilians massacred by the state or its agency.

전장의 공간에서 “주변인”으로서의 전쟁체험 -영암 남송리 사람들의 기억을 중심으로-

박정석 ( Jeong Seok Park ) 전남대학교 호남학연구원 2003 호남학 Vol.32·33 No.-

오장환 초기 시의 감정과 비극성

박정석 ( Jeong Seok Park ) 민족어문학회 2012 어문논집 Vol.- No.66

이 글은 오장환의 『城壁』과 『獻詞』를 중심으로 초기 시의 감정과 비극성의 양상을 살피려 했다. 오장환의 초기 시를 감정의 문제를 중심으로 논의한 결과, 시적 주체의 굴절과 성숙의 양상을 파악할 수 있었다. 오장환 시의 개성은 감정을 적극적으로 노출함으로써 드러나는 불화와 부정의 파토스에 있다. 이는 신뢰할 만한 현실이라는 이상적 질서의 삶을 끈질기게 추구하게 한 시적 동력이기도 하다. 관능, 퇴폐, 방탕에 탐닉하는 행위의 이면을 채우는 절망, 분노, 비애는 즉자적인 분출의 감정이 아니라, 현실을 마주한 주체의 대자적이고 적극적인 관심의 결과였다. 이처럼 감정의 변이 양상을 종합적으로 고려할 때, 오장환 시의 주체가 보여주는 시적 윤리를 확인할 수 있다. 한편, 오장환의 시적 편력은 식민지 근대에 미만해 있던 허위와 타락상에 지속적으로 결부될 수밖에 없다는 점에서, 애초부터 자기 부정의 비극을 향하고 있었다. 마침내 초기의 시적 도정은 비애와 병든 역사와의 결별이라는 시대의식을 획득하면서 비극성을 구현하였다. 그리고 인간의 공통 정서를 지향하는 서정의 세계는 자연스럽게 『나 사는 곳』에 형상화된 조선적 정감의 현실과 고향으로 눈을 돌리게 하는 토대가 되었다. This article tried to review the emotion and tragedy appearing in Oh Jang hwan`s early poems focusing on 『Castle Wall』 and 『A Dedication』. When discussing the early poems by Oh Jang-hwan in terms of emotion, it was found that there were reflection of poetic subjects and status of maturity in his poems. The poems of Oh Jang-hwan can be named as pathos of discordance and negation in that his poems accompany straightforward expressions of emotion. It is the poetic drive to make people pursue the life with ideal order so to speak reliable reality. Despair, wrath and sadness filling the other side of the behaviors searching for sensuality, decadence and dissipation are not the emotions of immediate spurt but the outputs of active attention of the subjects facing the reality. When considering the changes of emotion comprehensively, we can identify the poetic ethics that the subjects of his poems have. Poetic wandering of Oh Jang-hwan is directed to the tragedy of self negation from the beginning in that it cannot help being related with falsity and corruption prevalent in colonial times. Finally, his early poetic exploration implemented the tragedy by acquiring the consciousness of times such as departure from the history of sorrow and sickness. The world of lyricism orienting to the common emotions of human beings became the ground to divert their sights from 『Where I live』 to the reality of Joseon and their hometown.

네팔 무슬림

박정석(Park, Jeong-Seok) 고려대학교 아세아문제연구소 2018 亞細亞硏究 Vol.61 No.3

네팔 무슬림은 내부적으로 다양한 집단이 존재하며 대부분 인도 아대륙 및 티베트에 기원을 두고 있다. 네팔 무슬림 중에서도 카슈미르 무슬림은 아쉬라프 범주에 속하며, 여타 무슬림들은 아즈라프로 분류된다. 카슈미르 무슬림은 수피이즘을 신봉하면서 바라일위 학파를 따르고 있지만, 테라이 무슬림을 포함한 신흥 세력들은 이슬람 근본주의에 경도된 디오반디 학파를 추종하고 있다. 1990년대 이후 중동지역 이주노동자의 영향 및 세속 민주국가로의 전환에 힘입어 네팔무슬림들의 새로운 정치·종교적 정체성이 발현되었다. 그동안 힌두 지배계층들은 무슬림들을 하층민 혹은 타자로 취급하였다. 최근 네팔 무슬림들은 종교 소수집단이라는 하나의 표상을 정립하기 위해 단합하고 있다. 네팔 무슬림의 종교·정치적 정체성은 2015년 헌법에 명시되면서 공식적으로 인정되었다. Muslims in Nepal are originated from Indian subcontinent and Tibet. Among them, Kashmiri Muslims claimed themselves as ashraf, refer to those who claim themselves as descendents of Arab origin. Therefore they prefer to place themselves in the upper fold of hierarchy compa re to ajlaf or the converted Muslims. The Kashmiris are the followers of Barailwi tradition, which practice Sufi cult. But the ‘Nepali Muslims’ who constitute the local converts and migrants of northen India, are in favor of orthodox tenets of Islam such as Deobandi. In the multi party democratic era, new political and religious identity began to emerge among Muslims in Nepal, with the influence of migrant workers in the Middle Eastern countries as well as with Nepal’s transition from Hindu Kingdom to a secular democratic state. Muslims were considered as ‘secondary citizen’ or alterity by the dominant Hindu ruling class. Now Muslims are united for their singular representation as a religious minority group. In 2015 their demand for the constitutional recognition of their political/religious identity, was accepted in the New Constitution of Nepal.

달리트(Dalit) 정체성과 이름의 이중성

박정석(Park, Jeong-Seok) 한국인도학회 2017 印度硏究 Vol.22 No.2

네팔에서 달리트는 사회적, 경제적, 정치적 및 종교적으로 가장 하층에 속하는 집단이다. 역사적으로 이들은 카스트 위계의 최하층 등급에 편재되어 있었다. 1894년에 제정된 『물루키 아인』은 네팔 사람들을 성사착용 재생카스트, 노예화할 수 없는 음주 카스트, 노예화 할 수 있는 음주 카스트, 부정하지만 접촉 가능한 카스트, 그리고 불가촉천민 카스트 등 다섯 등급으로 범주화했다. 오늘날 불가촉천민카스트는 ‘달리트’로 불린다. 하지만 달리트는 하나의 동질적 집단이 아니라 내부에 다양한 집단들이 혼재하고 있다. 네팔의 여타 종족집단 혹은 카스트처럼 달리트의 이질성은 종교, 언어, 문화 및 지역의 차이에서 비롯된다. 네팔의 달리트는 거주 지역에 따라 크게 산록 달리트와 테라이 달리트로 구분된다. 산록 달리트는 상층 카스트로부터 사회적으로 오랫동안 배제되고 억압당했으며 불가촉성의 대상이 되었다. 최근 네팔의 정치적 담론에서 달리트가 주요 의제로 등장하고 있다. 하지만 누가 달리트인가를 두고 혼란이 가중되고 있다. 달리트는 ‘혜택을 받지 못한’, ‘주변화된’, ‘배제된’, ‘억압당하는’, ‘착취당하는’ 등과 같은 수식어가 덧붙여지면서 보편적인 용어로 전환되고 있다. 정작 달리트 자신들도 공통의 혹은 단일한 용어를 정착시키지 못하고 있다. 이런 상황 속에서 집단으로서의 달리트와 개인으로서의 달리트가 ‘달리트’라는 정체성에 대해 서로 다른 입장을 견지하고 있다. 한마디로 네팔에서 ‘달리트’는 아직까지 대중적인 용어로 수용되지 않았을 뿐 아니라, 일부에서는 달리트 명칭의 부정적 의미를 강조하며 감추거나 거부하기도 한다. In Nepal, Dalits as a group occupy the lowest position in the social, economic, political and religious contexts. Historically they were ranked at the bottom of the caste hierarchy. The Muluki Ain of 1854 organized Nepali society into five main categories, that is, the twice born sacred thread wearing high castes, the unenslavable liquor drinkers, the enslavable liquor drinkers, the impure but touchable castes (including Muslims and Europeans), and the untouchable castes. The untouchable castes are known today as Dalits. Despite their socio-economic status, Dalits do not constitute a homogenous group. Like other ethnic or caste groups in Nepal, their heterogeneity results from differences in religion, language, culture and region. National Dalit Commission has categorized Dalits into two broad regional groups, that is, Hill Dalits and Terai (or Madhesi) Dalits. Hill Dalits have endured social segregation, discrimination, oppression, and untouchability at the hands of the higher castes. In recent years, the term ‘Dalit’ referring to the former untouchable castes has emerged as a main issue in Nepalese political discourse. However, there is a confusion about who exactly are the ‘Dalits’. They are subsumed under the rubric of general terms such as disadvantaged, downtrodden, marginalized, excluded, suppressed, exploited, and oppressed groups. Moreover, Dalits themselves have not consistently used a common or single term. Due to this situation, Dalits as a group and as individuals have an ambivalent relationship with their identity. In Nepal, the term ‘Dalit’ is not a universally accepted term and some Dalits attribute a negative connotation to it and hence hide or reject it.

케랄라의 귀환이주자

박정석(Park Jeong-Seok) 한국인도학회 2007 印度硏究 Vol.12 No.1

오늘날 국제 이주는 지난 세기와는 그 형태를 달리하고 있다. 이전에는 이주를 고국을 떠나 호스트 국가로 이동하는 일방적인 흐름으로 간주해 왔다. 그래서 후진국인 고국을 떠나 선진국으로 떠난 이주자들의 귀환에는 관심을 두지 않았다. 하지만 모든 이주의 흐름에는 반대 방향에서 흘러들어오는 대응흐름, 즉 귀환이주가 있다. 여기에서 귀환이주라 함은 재정착하기 위하여 고향으로 되돌아오는 이주자들의 이동을 가리킨다. 케랄라에서 다른 국가 혹은 지역, 특히 걸프지역으로의 이주는 케랄라의 사회경제 전반에 걸쳐 커다란 영향을 미치고 있다. 케랄라의 거의 모든 가족들이 이런 저런 방식으로 이주의 영향을 받고 있다. 특히 귀환이주자들의 송금이 건물구조와 크기 그리고 소비양식에 미친 영향은 아주 뚜렷하게 나타나고 있다. 요컨대 케랄라에서는 이주가 개인적 차원에서는 일종의 통과의례이며 거시적 차원에서는 문화의 한 부분이라고 할 수 있다. International migration today differs from that of the last century. Then migration was treated as a one-way movement with major stream of migrants leaving home land for host country, or leaving the Old World for the New World. It was assumed that those who left the Old World never returned. However, each current of migration produces a compensating counter-current, i.e., return migration. In here, return migration can be defined as the process whereby people return to their country or place of origin after a significant period in another country or region. Migration from Kerala to countries outside, especially to the Gulf region, has now become a part of culture that its impact is felt in every aspect of life in the State. Today, that is, emigration has become all-pervasive in the economic and social life of Kerala. Almost all families are affected by migration to the Gulf region in one way or another. Migration is affecting every facet of life in Kerala. Especially, the impact of remittance, both in cash and in kind, on the housing style or/and size and on the consumption pattern, is so great. Through these ways, we may concludes that migration itself is a part of life-course in individual level, and a kind of culture in macro level, in Kerala.