바이칼 지역의 샤먼바위와 샤먼의례

강영경 한국암각화학회 2003 한국암각화연구 Vol.4 No.-

This report is about investigating of shaman-rock and participating in shaman-ritual helds under shaman Valentine at 'Baikal concentration exploration' held under the sponsorship of 'The society for the study of ancient Korea', from 27.july to 3.oct. 2002. We investigated shaman-rock in two region, one is located in enterance of Riv. Angara, another in island Alhone in lake Baikal. There is legend of shaman-rock in which entry from Baikal lake to Riv. Angara. The general of Baikal had wished to marry his daughter to brave guy, "Irkut". Oneday, gull was flied to the daughter and said, "There is handsome guy 'Jenisei' at west." When general was fallen a sleep, after the daughter was ran a way he threw the huge rock to her and she died. Her tears went to west and met the Riv. Jenisei. That rock is the shaman-rock. The biggest island in Baikal lake, Alhone, called 'Burhan' shaman-rock has legend after. Mankind had appeared from the rock 'Burhan' at first. This region is most dynamic area in the Baikal lake. People served at holy place to no small stone be thrown Until 18th. This rock is epitaph of water burial of great 'Zingiskhan'. There is a religious holy place to tribe Briyat on earth. Only shaman go there, another do not. It is said after shaman death, he goes to heaven and return to the rock, live with his wife in the rock in now.

新羅 天神信仰의 機能과 意義

姜英卿 숙명여자대학교 1996 淑明韓國史論 Vol.2 No.-

사무직 여성과 일

강영경 이화여자대학교 인문과학대학 영어영문학과 1992 Minerva Vol.- No.26

신라 上代시기의 女司祭-巫女와 比丘尼의 역할을 중심으로-

강영경 한국여성사학회 2005 여성과 역사 Vol.- No.2

고구려 의식주 생활에 나타난 자존의식

강영경 한국역사민속학회 2004 역사민속학 Vol.0 No.18

Humanizing NOD/SCID/IL-2Rnull (NSG) mice using busulfan and retro-orbital injection of umbilical cord blood-derived CD34+ cells

강영경,고윤미,최애리,최형좌,서진희,이민영,이준아 대한혈액학회 2016 Blood Research Vol.51 No.1

BackgroundHumanized mouse models are still under development, and various protocols exist to improve human cell engraftment and function.MethodsFourteen NOD/SCID/IL-2Rnull (NSG) mice (4‒5 wk old) were conditioned with busulfan and injected with human umbilical cord blood (hUCB)-derived CD34+ hematopoietic stem cells (HSC) via retro-orbital sinuses. The bone marrow (BM), spleen, and peripheral blood (PB) were analyzed 8 and 12 weeks after HSC transplantation. ResultsMost of the NSG mice tolerated the regimen well. The percentage of hCD45+ and CD19+cells rose significantly in a time-dependent manner. The median percentage of hCD45+cells in the BM was 55.5% at week 8, and 67.2% at week 12. The median percent-age of hCD45+ cells in the spleen at weeks 8 and 12 was 42% and 51%, respectively. The median percentage of hCD19+ cells in BM at weeks 8 and 12 was 21.5% and 39%, re-spectively (P=0.04). Similarly, the median percentage of hCD19+ cells in the spleen at weeks 8 and 12 was 10% and 24%, respectively (P=0.04). The percentage of hCD19+B cells in PB was 23% at week 12. At week 8, hCD3+ T cells were barely detectable, while hCD7+ was detected in the BM and spleen. The percentage of hCD3+ T cells was 2‒3% at week 12 in the BM, spleen, and PB of humanized NSG mice.ConclusionWe adopted a simplified protocol for establishing humanized NSG mice. We observed a higher engraftment rate of human CD45+ cells than earlier studies without any sig-nificant toxicity. And human CD45+ cell engraftment at week 8 was comparable to that of week 12.

Flaniostatin, a New Isoflavonoid Glycoside Isolated from the Leaves of Cudrania tricuspidata as a Tyrosinase Inhibitor

강영경,최정운,이은아,박해룡 한국식품과학회 2013 Food Science and Biotechnology Vol.22 No.5

In the course of screening program for skin whitening compounds, flaniostatin (FST) was isolated from the leaves of Cudrania tricuspidata as a novel inhibitor of tyrosinase. The structure of FST was determined by ESI-MS and NMR spectroscopic analyses as a new isoflavone glycoside. The FST was exhibited a tyrosinase inhibitory effect in a dose-dependent manner. This effect was higher than that of arbutin at the same concentrations. These results indicated that FST isolated from C. tricuspidata may be a positive tool for skin-whitening agent research.

新羅 善德王의 「知幾三事」에 대한 一考察

姜英卿 숙명여자대학교 대학원원우회 1990 원우논총 Vol.8 No.-

This study is to speculate on the aboriginal faith as a predominant idea in the reign of queen Sun-Duck(善德) in Silla(新羅) dynasty, focusing in the narrative of "Prophet of three events(知幾三事)". Research materials are Samkook-saki(三國史記) and Samkook-yusa(三國遺事). First, Queen Sun-Duck's(善德) ascension of the throne was possible on the basis of the aboriginal faith. Justifications for this are as follows: (ⅰ) The narrative of “Prophet of there events(知幾三事)”of Queen Sun-Duck(善德) shows that she had the capability as a prophetess. This ability as a prophet(ess), together with that as a priest and a medicine man, os one of the function of the shaman. (ⅱ) Sun-Duck(善德) ascension of the throne would have never been possible in view of the traditional Buddhism or the Confucianism because of her handicap as a woman. That was achievable from the standpoint of the aboriginal faith. (ⅲ) The base of religious life of the people who crowned Sun-Duck(善德) was the idea of anti-rolling-wheel-holy-king(轉輪聖王) in Buddhism. This was the traditional concept of aboriginal faith. Secondly, Bin-Whang Sa(芬皇寺) and Young-Myo Sa(靈廟寺), the two temples constructed in the reign of Queen Sun-Duck(善德), had some characteristics of the aboriginal faith. This can be revealed by the following facts: (ⅰ) According to the fatality narrative of Bun-Whang sa(芬皇寺), Dignage(陳郡), who was a Brahman of Indian extraction, devoted himself to encourage the popularization of Buddhism. This means that the religious idea of Bun-Whang Sa(芬皇寺) was principally based on the aboriginal faith. (ⅱ) The religious contents of Bun-Whang Sa(芬皇寺) was Avalokitesvara(the Goddess of Mercy) and Bhechadjaguru(the Physician of Souls). These two represent the feature of the aboriginal faith merged in Buddhism. (ⅲ) The belief in the Guardian Dragon of the state which lived in the well at Bun-Whang Sa(芬皇寺) was also based on the aboriginal faith. (ⅳ) The fact that the Hae-Dong Sect(海東宗), originated by Won-Whyo(元曉) who had made a contribution to the popularization of Korean Buddhism, was also called the Bun-Whang Sect(芬皇宗) shows that Bun-Whang Sa(芬皇寺) did have something to do whit the aboriginal faith. (ⅴ) In Young-Myo Sa(靈廟寺), the statue of the Heavenly King of the aboriginal faith was enshrined together with the Buddhist image. (ⅵ) The building site of Young-Myo Sa(靈廟寺) was filled up by a group of goblin which was relevant of the aboriginal faith. Thirdly, Mil-Bon(蜜本) and Yong-Su(龍樹) who lived in the reign of Queen Sun-Duck(善德), had connected Buddhism with the aboriginal faith. This follows from the facts below: (ⅰ) Keum-Gok Sa(金谷寺), a temple in Sam-Ki Mountain(三岐山), in which Mil-Bon(蜜本) had resided, was the holt place of the aboriginal faith. (ⅱ) Commanding the Great Force Deity and the Heavenly Deity, Mil-Bon(密本) punished the group of goblin. This tells of his aboriginal faith. (ⅲ) The Sutra of Bhechadjaguru which was used by Mil-Bon(密本) corresponds to the concept of treating diseases in the aboriginal faith. (ⅳ) Yong-Su(龍樹), a son of King Jin-Ji's(眞智) had accomplished the popularization of Buddhism in Silla(新羅) dynasry, as Nagarjuna had completed the Mahayanist Buddhism in India.

蔚山 川前里書石 銘文을 통해 본 신라왕실의 초기불교정책

강영경 한국암각화학회 2014 한국암각화연구 Vol.18 No.-

본 논문은 울산 천전리의 명문이 새겨진 공간과 지역에 주목하면서 신라왕실이 왜 이곳을 주 목하여 이러한 명문을 새겼는지에 대하여 살펴본 것이다. 명문에 새겨진 시기의 전후 상황을 살 펴보고, 확인 가능한 인물들의 행적과 관련사건 등에 대한 검토를 통해 명문의 의미를 추구해 보 았다. 그 결과 <178>의 계사명(513)은 법흥왕 즉위 1년 전의 것으로서 고구려와의 관련 속에서 법흥왕의 불교이념이 울산지역과 연대하며 여성이 참여하는 제의가 이루어지고 있었음을 보여 주고 있다. <123>의 을사명(525)은 법흥왕 12년 6월 18일 새벽에 법흥왕의 동생인 입종갈문왕 이 와서‘書石谷’이라 명명하고, 多煞의 제의를 거행하였음을 새긴 내용이었다. 이는 입종갈문 왕이 이 지역의 지지기반을 확인하고, 새벽의 예불시간에 부인들이 참여하며 희생물을 바치는 불교와 전통종교의 융화를 보여주는 제의를 거행한 것이었다. 입종갈문왕이 이곳을 다녀간 3년 후에 법흥왕은 불교를 공인하였으며, 4년 후에는 살생을 금지하는 불교정책의 일정한 성과가 있 었다. <179> 갑인명(534)은 신라의 첫 번째 사찰인 흥륜사를 大開하기 1년 전의 것이었다. 大 王寺에 있는 安藏法師가 다녀갔음을 새겨놓은 것인데, 이는 처음으로 사찰의 이름과 불교승려 의 이름을 바위에 새긴 것으로 이들이 이곳에서 불교적 제의를 거행한 것으로 보이며 이는 불교 공인 이후 법흥왕의 불교이념이 실행되었음을 보여준다. <161>을묘명(535)은 흥륜사를 大開한 해의 것이다.‘법흥대왕 때에 비구승과 사미승과 이 지역인들이 함께 왔다’는 것은 법흥왕이 이 지역인과의 연대 속에서 불교의 大衆化를 지향하고 있음을 보여준다. <112> 기미명(539)은 진 흥왕이 즉위하기 1년 전에 진흥왕의 어머니인 지소부인과 법흥왕비인 보도부인, 그리고 어린 진 흥왕이 와서 입종갈문왕을 그리워하며 제의를 거행하였다는 내용이다. 이는 입종갈문왕의 업적 을 기리면서 진흥왕도 법흥왕의 불교정책을 계승하겠다는 의지를 드러낸 것이었다. 이 때 거행 한 제의는 전통종교에 기반을 두면서도 불교식 제의를 조화시킨 형태였다. <45>계해명(543)은 小舍의 낮은 官位의 부인이 행차한 것이다. 이는 진흥왕 초기에 신라왕실의 불교정책이 전통종 교와 조화하며 낮은 신분과 여성을 지향하는 신라식의 불교대중화정책으로 나아가고 있음을 보 여준다. <68>을축명(545)은 흥륜사를 낙성한 1년 후에 진골여성이 낮은 신분의 남성과 함께 대 규모의 위세를 갖추고 왔다는 내용이다. 흥륜사의 낙성을 경축하는 의미의 행차이지만 사찰이 나 승려명은 기록하지 않았으며 신분의 고하와 남녀의 성별에 관계없이 참여시키고 있다. 이는 불교의 대중화와 함께 토착화를 지향하고 있음을 보여준다. <139>와 <105>는 같은 인물인 김 혜훈의 이름을 2번 새긴 것이었다. 혜훈은 진흥왕대의 인물로 황룡사의 주지를 지냈으며 최고 의 승관 지위에 있었다. 혜훈과 황룡사, 진흥왕과 울산이 긴밀히 연결된 것은 황룡사의 장육존 상을 고리로 한 왕실의 불국토 이념이었다. 아육왕이 보낸 황금과 황철은 울산에 도착하여 아육 왕의 장육존상이 현실 속에 만들어졌고, 울산의 동축사에는 아육왕이 보낸 삼존상의 모형이 안 치되었다. 동축사와 관련된 불국토이념은 이후 신라가 삼국통일을 이룩하는 구심력이 되었다. 이러한 불국토이념이 울산 천전리에서 가능하였던 것은 선사시대 이래로 다양한 종교가 공존하 며 이어왔던 역사적 제의장소로서의 전통이 있었기 때문이었다. 김혜훈은 신라왕실의 불국토 이 념을 실현시킨 중요한 인물이었다. 법흥왕과 진흥왕은 중앙집권적인 강력한 통치국가의 수립을 위해서 불교를 통하여 국민을 결 집시키고자 하였다. 이러한 절실한 시대적 과제를 해결하기 위해 왕실이 선택한 곳이 전통적으 로 다양한 제의가 베풀어졌던 천전리 聖所였다. 이 지역의 종교융화전통과 지역민과의 연대를 통해 신라왕실이 불교정책을 실행함으로써 제1가람인 흥륜사가 창건되었고, 신라 국보1호인 황 룡사 장육존상이 이루어질 수 있었다. 김혜훈과 관련된 불국토이념은 호국불교이념으로 발전하 여 신라가 삼국을 통일하는 정신적 구심이 되었다. 그 시작이 울산지역의 천전리 聖地를 중심으 로 이루어지고 있었음을 이곳에 새겨진 명문들을 통해서 알 수 있었다. 울산 천전리 명문은 이 곳이 신라왕실의 불교이념을 지지하는 중요한 기반지역이었으며, 왕실불교이념의 토착화과정 을 보여주고 있다. The puepose of this article is to understand the early period buddhist policy in Silla(新羅), by reviewing the epitaph found in Silla royal court. King Bupheung(法興王) and King Jinheung(眞興王) are those who accepted the buddhism to Silla so that they can establish strong leadership enough to make Silla a centralised nation. They chose the vally of Chunjeonli(川前里) as the place for the above sake, a sacred place from the neolithic era remains there, they were collectively responsibility to Chunjeonli region. <Gesa-moung, A.D.513>(癸巳銘) shows the Buddhist ideology of King Bupheung and futher the Ulsan country people. <Eulsa-moung, A.D.525>(乙巳銘) shows the Buddhist ideology of Ipjong- Galmunwang, who practised the sacrificial rite in whose worship to Buddha, women could participate. <Gapin-moung, A.D.534>(甲寅銘) shows the Buddhist ritual participated in monk. <Eulmyo-moung, A.D.535>(乙卯銘) shows the policy of Buddhist toward the masses. <Gimi-moung, A.D.539>(己 未銘) shows the King Jinheung was succeed from King Bupheung in the policy of Buddhist. <Gehe- moung, A.D.543>(癸亥銘) shows the popularization of Buddhist with all social position and regardless of the gender. <Eulchuk-moung, A.D.545>(乙丑銘) shows the aboriginality of Buddhist. Kim-Hehun(金惠訓) was an important person who realized the ideal of Buddhist land in Silla dynasty. Finally, they achieved the beginning policy of Buddhism in Silla dynasty. Heungrunsa(興輪寺), the first temple in Silla dynasty were establised in 544 A.D. Whangryongsa-Jangrukjo nsang(皇龍寺 丈六尊像) which was the first national treasure was made in 574 A.D. This faith of Buddhism connected with defense of the fatherland religion. This sprit were centripetal force of unified three nations in Silla dynasty. It started at Chunjeonli in Ulsan, Korea.

Estimation of the Incubation Period of AIDS Based on Retrospective Ascertainment : 소급 확인에 의한 AIDS 인큐베이션 기간의 추정

강영경 한신대학교 1999 한신논문집 Vol.16 No.2