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      • KCI등재

        몽골 고대 서사문학에 나타난기형 모티프와 신성에 대한 알레고리 2 - 외눈박이의 대장장이 화소를 중심으로 -

        이안나 한국몽골학회 2015 몽골학 Vol.0 No.41

        The purposes of this study were to trace the common meanings of one-eyed characters in Mongolian narrative literature and examine their relations with blacksmiths. There are three types of one-eyed characters including the animal, monster, and human types. Those who have “Sohor” in their names would seem like special beings with only one eye, perspicacity or clairvoyance. “Sohor” is used as a metaphor for “one-eyed persons,” “eyes that can see very far,” or “eyes of wisdom.” Even though the story units of blacksmiths are not much apparent in the name of “Sohor,” there seem to be certain connections between one-eyed characters and blacksmiths based on the universal nature of the former. The human-type one-eyed being “Sohor” is also considered as a humanized literary embodiment of a huge one-eyed animal that has long been passed down since the very old times. Those Sohors are regarded as the latter version of one-eyed beings with the one-eyed figure holding symbolic significance rather than actuality. The monster-type one-eyed Sohors are the negative embodiments of monster figure with the story units of blacksmiths disclosed in them indirectly. The child-type one-eyed beings take the form of god of hell that was reborn in the mundane world by the gods of Heaven with the story units of blacksmiths reflected in them consistently. The animal-type one-eyed beings are animals in the family of dark gods, having the ability to see very far like other one-eyed figures and revealing their ferocious cannibal habits. The one-eyed characters in the ancient Mongolian narrative literature are closely related to the cultural heroes called blacksmiths at the core. In a pastoral society, blacksmiths were called “dark blacksmiths,” being depicted as devil incarnates or death-related beings in narrative literature as negative concepts such as a sorcerer and cannibal devil were attached to them and amplified in them along with such personalities as a god of hell, mundane world, dark god, and incantatory rain.

      • KCI등재

        몽골 영웅서사시 <장가르>의 기원 문제

        이안나 한국몽골학회 2013 몽골학 Vol.0 No.34

        The epic poem Jangar is called one of the three great epic poems of Central Asia along with Geser and Manas, being a grand series epic poem on the origin of Mongolia containing about 200,000 verses. In Jangar, the tales of heroism of Jangar and his warriors make up their own independent narrative, which is why it is classified as an anthology-type epic. It is a Medieval epic poem reflecting the tales of heroism and actions of heroes that tried to protect their tribes in the middle of complex confrontations with and invasion of the surrounding tribes, as well as the hopes and wishes of the people. The issue of its origin has not been solved yet; discussions have continued on about when and where the epic was created and where it was spread and had influences. Geographically speaking, it is considered that the epic was created by the people of Oirad in the west of Altai. However, there are different views on the exact location. There are theories arguing that it was originated in the Kalmuks of the Volga River north of the Caspian Sea or in the Xinjiang Oirad before their move. Of the theories, the most predominant one sees Hoboksair as its origin because the region has many Jangarchs and also many chapters and different versions of Jangar. It holds some persuasive power, given the history and geopolitical location of Hoboksair and the circumstances of the epic. The predominant theory maintains that the epic was created between the 13th century and the 18th century, but some trace back to the very early ancient times including before the 13th century, the 9th century, and the era of primitive community. A theory argues that the individual legends or small-sized legends about Djangar evolved into a full-fledged epic poem between the former half of the 15th century and the former half of the 17th century, holding back the assumption about its creation. Another theory argues that the decisive parts of the epic were created before the 17th century. Those theories reflect the attributes of oral literature. In addition, The diversity of research on the origin of Jangar has been expanded based on the study of its different versions of different regions, but the scope of the investigator was not broad. Moreover, there is a trend of conducting research or project according to the national cultural policies in China, which presents some kind of obstacle in the pure academic aspect.

      • KCI등재

        몽골 영웅서사시에 나타난 여성 캐릭터의 유형과 특성- 부랴트 「아바이 게세르」를 중심으로 -

        이안나 한국몽골학회 2014 몽골학 Vol.0 No.36

        This study set out to investigate the types and characteristics of the fourwomen that were the center of the Abai Geser epic and the embodiment ofeach femininity in the epic according to the four structural forms offemininity by Toni Wolff, one of Carl Jung's pupils. Manzan gurme grandmother, the mother goddess and the Maternal type,takes the most natural form and is presented as the positive form of themother. She is manifested as the representation of the brightest and wisestin the epic. As the god that created the Great Bear and the galaxy and thegoddess that governs birth and rearing, death and reincarnation, andhealing, she resolves all kinds of problems happening in the epic and is themastermind behind sending out Geser out to the human world and havinghim restore peace on the ground. Representing Hetaira, Urmai goohon is a tempter armed with the utmostbeauty that cannot be rivaled in the world, becoming a major factor tocause confrontations and conflicts between the protagonist and antagonist. While playing her roles on the side of the protagonist, she is also free enough to choose monster, the opposite force, as her spouse in pursuit ofher instinctive tendency. Alma mergen of Amazone is an independent and self-contained womanand a typical positive character along with the mother goddess Manzangurme grandmother. She is manifested as the most ideal spouse for Geser. Possessing wisdom, wits, and faith in addition to incredible bravery, shedisplays the characteristics of a whole person. Placing greater importanceon her own choice than relationships, she sometimes engages in extremeacts and shows very threatening characteristics. Yargallan of Mediale is a problematic character, who cannot confrontthe world on her own and becomes a victim herself. Lacking rationalthinking in distinguishing her personal things from those belonging to thepublic, she also becomes a perpetrator. Even though she has spiritualfeatures, she fails to use them for the good of the community, getsoverwhelmed by her unconscious desire, and thus becomes a negativebeing.

      • KCI등재

        Gifted and Talented High School Students’ Self-Regulated Motivation and Learning Strategies

        이안나,고홍월 서울대학교 교육종합연구원 2014 The SNU Journal of Education Research Vol.23 No.-

        The current research investigated self-regulated motivation and the use of learning strategies in gifted and talented high school students using large-scale data from the Korea Education and Employment Panel (KEEP). First, we found that gifted and talented high school students had a greater tendency to adopt autonomously regulated motivation and employ elaboration than their public high school counterparts. Second, regardless of their academic domain of giftedness (science or foreign language), gifted and talented students adopted autonomous motivation and elaboration as a higher order thinking skill. This study expands on the current literature into the gifted and talented population. It also provides instructional implications for educators on how to motivate gifted and talented students to learn and enhance their academic success with effective learning strategies.

      • KCI등재

        몽골 오이라드 영웅서사시 전통과 연행의 특성

        이안나 한국몽골학회 2012 몽골학 Vol.0 No.32

        The heroic epics had been closely related to the overall life and possessed with the ritual character to the people of Mongolian Oyirad who had primarily made the hunting life mainly around the Altai mountains area. The characteristics of the tradition of heroic epics in Mongolian Oyirad are as follows:First, the hero of heroic epics had been represented as a ancestral deity to strengthen a variety of taboos and disciplines, and the heroic epics had been a little more advanced in terms of the religious belief than the entertainment. Second, the recital of the heroic epics used to be performed mainly at the time of winter nights, in those days of the last day of the year or New Year's Day, the beginning of the year etc, and it has been played for the purpose of driving the devils out with praying that there would be no calamity for one year. This kind of rituals for removing disasters and inviting good fortunes has been performed as one of folk beliefs, with which people used to believe in the transcendent force of the hero of the heroic epics who could take disciplinary actions to the evils of the world and bring peace to whole people around the world. Third, the musical performer for heroic epics in Oyirad, particularly in Uriyanghai tribe of Oyirad, has had a tradition that he must chant the Altain magtaal before the performance of heroic epics for the purpose of gratifying and appeasing the Altai mountains God. Before they go hunting, they have praised the Altai so as to seek the blessing of prey and it shows the original notion for language worship, ancestor worship, the eco-friendly life that they have tried to commune with the natural objects or the nature of the spirit through language and melody when chanting the heroic epics of Oyirad and the Altain magtaal. Fourth, the heroic epics, which used to be chanted by professional performer named as tuulʹch who has a born flair, is played with an instrument called as tovshuur and the contents of it is delivered through a melody, The tovshuur used to be not only important means which multiplies the mystical and bizarre powers of heroic epics and leads the performance with chant and song by the musical performer of heroic epics, but also the object of faith. The performance with reciting and chanting of heroic epics in Oyirad has made a profound impact on the spiritual culture of Mongolian people, which has combined hunting life of the forest residents, faith to the mountain God, faith in everyday living and artistic inspiration with the characteristics of ancestral ritual.

      • KCI등재후보

        고주파를 이용한 종아리 성형술

        이안나 대한미용성형외과학회 2007 Archives of Aesthetic Plastic Surgery Vol.13 No.2

        According to recent research, Korean women are very interested in calf reduction. Asian women want to have slim and straight legs more than Occidental women. Thick calves are divided by three types. One is muscular hypertrophy type and another is lipodystrophy type, and the other is mixed type. The authors focused on medial gastrocnemius muscle hypertrophy using radiofrequency generator. From July 2004 to July 2007, We did calf reductions for women who wanted to have aesthetically slim legs. Under intravenous anesthesia, we made a tiny pin hole with 18 gauze needle and injected local anesthetics. Radiofrequency probe(Dr. Oppel radiofrequency, Sometech Medical Co.) was inserted and then We produced radiofrequency energy with a foot switch and made mean 150-200 points focal coagulation necrosis at each medial gastrocnemius muscle. There were little major complications such as seroma, hematoma, infection, gait disturbance, scar, sensory change etc. Some patients had moderate swelling during first week, but it was improved soon. Calf reduction using radiofrequency energy is very useful tool for hypertrophied medial gastrocnemius muscle. But we need more study for standardization of energy power, for certain amount of muscle damage to have reproducibility for predictability of durability and for possibility of rebound hypertrophy.

      • KCI등재
      • KCI등재

        최근 4년 동안 전국의료기관에서 의뢰된 A형 간염바이러스 혈청 표지자 검사 결과에 대한 역학 분석

        이안나,남정모,송선미,윤혜령,이경률,임현선 대한진단검사의학회 2009 Annals of Laboratory Medicine Vol.29 No.6

        Background: To establish effective preventive measures for hepatitis A virus (HAV) infection, a nationwide epidemiologic study on seroprevalence of anti-HAV and the disease prevalence is needed. The aim of this study was to analyze the recent sero-epidemiological changes of hepatitis A markers in Korea. Methods: The results of 11,068 anti-HAV total and 32,360 anti-HAV IgM tests by electro-chemiluminescence immunoassay (ECLIA) that had been requested in recent four years (2005-2008) to a reference medical laboratory from 1,699 institutions nationwide were retrospectively analyzed according to the distribution of year, sex, and age groups. Results: The overall positive rate of anti-HAV total was 62.8%. The overall positive rate of anti-HAV IgM was 11.0%, showing a significantly increasing trend by year: 7.7%, 10.9%, 8.9%, and 14.3% in 2005, 2006, 2007, and 2008, respectively (P<0.0001). The positive rate of anti-HAV IgM was higher in male than in female subjects (11.8% vs 10.0%, P<0.0001), and 81.8% (2,916/3,566) of the anti- HAV IgM positive results were observed in the age groups of 21-40 yr. The annual positive rates of anti-HAV total and anti-HAV IgM showed significantly decreasing and increasing trends, respectively, in the age groups of ≥21 yr. Conclusion: In accordance with a decreasing sero-positivity of anti-HAV total, the prevalence of acute hepatitis A virus infection has been considerably increased during the recent four years in the age groups of ≥21 yr. The results of this study could be used effectively as a basic data for establishing effective preventive measures for hepatitis A including vaccination in these susceptible age groups. 배경 : A형 간염의 효율적인 예방 정책의 수립을 위해서는 A 형 간염 항체 보유율 및 발생률에 대한 전국적 규모의 역학조사 가 뒷받침되어야 한다. 저자들은 최근 4년 동안 본 검사실에 의 뢰된 A형 간염 표지자 검사 결과를 분석하여, A형 간염 항체 보 유율 및 급성 A형 간염에 대한 역학 변화를 파악하고자 하였다. 방법 : 2005년 1월부터 2008년 12월까지 전국 각지의 1,699 개 의료기관으로부터 본 검사실에 전기화학발광 면역분석법 (electro-chemiluminescence immunoassay, ECLIA) 방법 으로 의뢰된 11,068건의 anti-HAV total 검사와 32,360건의 anti-HAV IgM 검사 결과를 대상으로, 연도별, 성별, 연령별 양성률을 분석하였다. 결과 : 4년의 기간 동안 anti-HAV total은 62.8%의 양성률 을 보였고, 남녀 간에 양성률의 유의한 차이는 없었다. 연령별 분석 시, 21세 이상의 연령군들에서는 연도 증가에 따라 anti- HAV total 양성률이 유의하게 감소하였다. 전체 4년의 기간 동 안 Anti-HAV IgM 양성률은 11.0%이었고, 2005-2008년 각각 7.7%, 10.9%, 8.9% 및 14.3%로 연도 증가에 따라 유의한 증가 경 향을 보였다(P for trend <0.0001). 성별 분석 시 남성(11.8%) 의 경우 여성(10.0%)에 비하여 양성률이 유의하게 높았다. 연령 별 분석 시 anti-HAV IgM 양성 결과 중 21-40세 연령이 차지 하는 비율은 81.8% (2,916/3,566)였고, anti-HAV IgM 양성률 은 21세 이상 연령군들에서 연도 증가에 따라 유의한 증가 경향 을 보이고 있음이 관찰되었다(P for trend <0.0001). 결론 : 최근 4년에 걸쳐 21세 이상의 연령에서 anti-HAV total 보유율이 점차 낮아짐과 동시에, 급성 A형 간염 발생이 연 도 증가에 따라 유의하게 증가경향을 보이는 것으로 분석되었다. 향후 이들 연령 군에서의 예방 접종을 비롯한 보다 적극적인 대 책 마련이 필요하며, 그에 대한 참고 자료로 본 연구 결과가 유 용하게 사용될 수 있을 것으로 판단된다.

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