본산대놀이 계통 가면극의 노장과장과 할미ㆍ영감과장 복식에 나타난 오방색 의미 분석: 삼각관계 인물을 중심으로

김초영,김은정 한복문화학회 2019 韓服文化 Vol.22 No.3

Gwajang and HalmiㆍYeonggam Gwajang in Bonsandae-Nori type mask drama and considered the ways of expressing fertility and abundance in terms of costumes. As research methodology, literature review and field survey were used for data analysis. In Nojang Gwajang, the Obangseak appeared in the costume of Nojang was black, which has a negative image like winter and disaster. The Obangsaek appeared in the costume of Chuivali was blue and red, which carries the meaning of spring and summer, respectively and also indicate growth of urban mask drama presiding group and Byeoksa’s defeat over disaster. The Obangsaek appeared in the costume of Somu was blue, red, and yellow and symbolizes fertility and abundance that are based on the energies of spring, summer, and soil. In HalmiㆍYeonggam Gwajang, the black color appearing in the costume of Halmi indicates a figure who lost productivity, and the Obangsaek appeared in the costume of Halmi and Yeonggam is white and thus means death and loss of productivity or expresses sanctity and costumes of plain folks. The Obangsaek appeared in the costume of concubine is red and yellow and thus indicates the power of developing vitality, happiness and abundance. Therefore, the Obangsaek appeared in the costumes of Nojang and Chuivali, Halmi and concubine means a confrontation between the season when farming is impossible and the season of farming, and Nojang kicked out by Chuivali or Halmi killed by concubine in the fight between death and vitality is an expression of homeopathic magic that prays for the coming of the season of farming. But the combination of Chuivali and Somu who had productivity prays for fecundity as birth of a new baby, new life and the combination of Yeonggam who lost productivity with concubine who possess productive capacity prays for fecundity with the death of Halmi because of the absence of creation of life. 본산대놀이 계통 가면극의 노장과장과 할미ㆍ영감과장 의상에 있어서 풍요와 풍요를 표현하는 방법을 고려하였다. 연구 방법으로는 자료 분석에 문헌 검토와 현장 조사를 활용하였다. 노장과장에서는 노장 복장을 하고 나타난 오방세악은 검은 색으로 겨울과 재난처럼 부정적인 이미지를 가지고 있었다. 추발리의 의상을 입고 등장한 오방삭은 각각 봄과 여름의 의미를 담고 있는 파랑과 빨강으로 도시 탈극 진행단의 성장과 벽사의 재난에 대한 패배를 나타내기도 한다. 소무의 복장으로 등장한 오방삭은 파랑, 빨강, 노랑으로 봄, 여름, 토양의 기운을 바탕으로 한 풍요와 풍요를 상징한다. 할미·영감 괘장에서는 할미의 복장에 나타나는 검은 색은 생산성을 상실한 인물을 나타내고, 오방삭은 할미와 영감의 복장에 나타난 것은 백인이므로 생산성의 죽음과 상실을 의미하거나 평민들의 신성함과 의상을 표현한다. 후궁의 복장으로 나타난 오방삭은 빨갛고 노랗기 때문에 활력과 행복, 풍요를 발전시키는 힘을 나타낸다. 따라서 오방삭은 노장과 추발리의 복장으로 등장하고, 할미와 후궁은 농사가 불가능한 계절과 농사의 계절의 대립을 의미하며, 추발리나 할미가 죽음과 활력의 싸움에서 후궁에게 쫓겨난 노장은 동종요법의 마법을 표현한 것이다. 농번기의 도래 그러나 생산성을 가진 추발리와 소무의 결합은 새로운 아기의 탄생으로 분수를 기도하고, 새로운 삶을 기도하며, 생산력을 상실한 영감과 생산력을 상실한 후궁의 결합은 생명의 창조 부재 때문에 분수를 기도한다.

TV 사극(史劇)에 나타난 조선시대 원삼의 특성분석

김초영,김은정,배수정 전남대학교 생활과학연구소 2011 生活科學硏究 Vol.21 No.-

The purpose of this study is to compare the traditional Wonsam and contemporary Wonsam in TV historical dramas. The method of this study is to examine and compare the shape, color and pattern of middle and late period of Chosun dynasty's traditional Wonsam and modern Wonsam in 3 TV historial dramas(King and I, lsan, Dongi) within the last 5 years. The results of this study are as follows. Firstly, the shapes of Wonsam in television dramas have not changed greatly from the traditional ones but they were simplied than traditional ons. Secondly I the colors of Wonsam in television dramas were more colorful and varied than those of traditional ones. Thirdly. the patterns of Wonsam in television dramas were the same as those of traditional ones but they were not used correctly according to the wear's social status and symbols. This Is probably because the shape is a basic element of clothing, thus the shape can not be different from the traditional one, however, colors and patterns can be changed according to the capability of costume designer and fashion trends.

아코디언 연주가 외 2편

김초영 고요아침 2007 열린시학 Vol.12 No.4

한방 소아과 외래환자의 휴일 및 평일 진료시간 연장의 필요성 및 선호시간대 조사

김초영,장규태,한윤정,Kim, Cho-Young,Chang, Gyu-Tae,Han, Yun-Jeong 대한한방소아과학회 2008 대한한방소아과학회지 Vol.22 No.2

Objectives : The purpose of this study is to investigate necessity of overtime hospital business hours and patient's visiting time preferences. Methods : The study was composed of 117 children's protectors who visited the pediatrics department in Kyunghee university oriental medicine hospital between on April 14th and on July 4th in 2008. Results and Conclusions : 1. Question for asking the preference of weekdays regular consultation hours 27% of preschool children preferred time around 11 am to 12 pm, each 32% of school aged children preferred time around 3:30 to 4:30 pm, 4:30 to 5:30 pm. 2. Question for 'Have you ever experienced inconvenience for regular consultation hours' 41% of them said 'Yes', and 59% said 'No'. 3. School aged children more experienced inconvenience for regular consultation hours than preschool children, and more likely to come at overtime hospital business hours. 4. Question for 'If the hospital extends the business hours for holidays and weekdays and Saturdays, would you prefer to come at that time?' 88% of them answered 'Yes'. 5. Question for asking the preference time on weekdays, 35% of them preferred 6:30 to 7:00 p.m. 6. Question for asking the preference time on Saturdays, 44% of them preferred 1:30 to 2:30 p.m. 7. Question for 'Do you willing to pay extra charges if you visit in non office hours?' 66% were willing to pay, 24% of them said "no", 'the other opinion' is 10%.

기능성 소화불량증으로 복부창만(腹部脹滿)이 지속되는 환아 증례 1례 보고

김초영,장규태,Kim, Cho-Young,Chang, Gyu-Tae 대한한방소아과학회 2009 대한한방소아과학회지 Vol.23 No.3

Objectives This study is to report a case that has an important meaning as a result of treating functional dyspepsia with oriental treatment. We investigated functional dyspepsia in 6 years child who had to continue abdominal distention for a month after gastroenteritis. The child has recovered from all dyspepsia symptoms after treating with oriental medicine. Methods The patient had dyspepsia symptoms all day, especially repeated abdominal distention. He sometimes had nausea, vomiting, diarrhea, abdominal pain. For those symptoms, we treated him with herbal medicine and acupuncture. The aim of treatment was to improve functional dyspepsia without western treatment. We measured patient's abdomen circumference for change of abdominal distention. Results The symptoms of functional dyspepsia were vanished and the patient maintains his condition with oriental medicine treatment without western treatment. After herb medicine treatment and acupuncture treatment the patient's dyspepsia symptoms (nausea, vomiting, diarrhea, abdominal pain, and abdominal distention) were vanished and maintained his condition for two months after complete the treatment. Conclusions This study showed that oriental medicine can elevate the functional dyspepsia children's quality of life with continuous health care and treatment. For more accurate studies, further studies would be needed with more cases.

가면극 속 동물 복식의 특징에 관한 연구(Ⅰ)

김초영,양숙향 한복문화학회 2023 韓服文化 Vol.26 No.2

Although the lion is not an animal native to the Korean peninsula or used in Twelve Zodiac Animals or Gilsangmun, which are patterns symbolizing good things such as longevity or happiness, it is one of the most commonly found animals in Talchum, a Korean mask dance drama. Therefore, this study aimed to investigate the characteristics of the lion costume among the animal costumes appearing in the Talchum. For this purpose, a literature review was performed, and data from fieldwork conducted in 2016~2018 were analyzed. The results are as follows: First, the lions in Bukcheong Saja Noreum wear the costumes of the Obangsaek, which is known as the traditional Korean color spectrum, and the traditional lion costumes in this mask maintain tradition more excellently than those in any other Talchums. In the costume of the lion dance of the Three Kingdoms period, two dancers stand back and forth and wear fur clothes together. This form has been passed down in most of the lion dance costumes. In <Sillabak>, it is assumed that all five colors from Obangsaek were evenly used in one lion, handed down to the lion costumes in Bukcheong Saja Noreum. Second, the lions of Bongsan, Eunyul, and Gangryeong Talchum wear white costumes, which seems to be due to exchanges with foreign mask dance drama. In the lion dance of Tibet and Indonesia, a white costume is used to express the role of defeating evil as a lion protecting Buddhism. It is consistent with disciplining the apostate monks and purifying bad energy performed by lions in the Hwanghae-do lion dance as a messenger of Buddha expressed through white costumes. Third, the lions in Tongyeong Ogwangdae and Suyeong Yaryu wear colored costumes, which is interpreted as reflecting the temperament and ideology of the local people. Regional differences in coping with the disaster caused by a lion through Gut performance show that the east coast region has a strong tendency to overcome nature. Considering Talchum, the lion costume in Hwanghae-do expresses divinity. It ends with a reconciliation between humans and the lion. In contrast, the lion costume in Gyeongsangnam-do expresses its role as a beast to be defeated and ends with humans' victory. The formation of lion costumes in this region is also related to the development of mask dance dramas in urban. 사자는 한반도에 자생하는 동물도 아니며, 십이지나 길상문으로 사용되던 동물이 아님에도 불구하고 한국 가면극(mask drama)에서 가장 흔하게 볼 수 있는 동물이다. 따라서 본 연구의 목적은 가면극에 등장하는 동물 복식 중 사자 복식이 갖는 특징을 알아보고자 한다. 연구 방법은 문헌 연구와 2016년부터 2018년에 진행된 현장조사 자료를 분석하였다. 연구결과, 가면극에 등장하는 사자 복식의 특징은 다음과 같다. 첫째, 북청사자놀음의 사자는 오방색 복식을 착용하였으며, 전통 사자 복식이 가장 잘 전승, 유지되었다. 삼국시대 사자무(lion dance) 복식은 2명의 연희자가 앞뒤로 서서 털옷을 함께 착용한다. 이러한 형태는 지금까지도 대부분의 사자무 복식에서 전승되고 있다. 또한, 〈신라박〉은 1마리의 사자에 오방색을 고루 사용하였을 것으로 추측하는데 이것이 북청사자놀음의 사자 복식으로 전승되었다. 둘째, 봉산ㆍ은율ㆍ강령탈춤의 사자는 백색 복식을 착용하였는데 이러한 양식은 국외 가면극과 교류에 의한 것으로 보인다. 티베트와 인도네시아의 사자무에서는 백색 복식을 통해 불교를 수호하는 사자(lion)로서 악을 물리치는 역할을 표현한다. 이는 황해도 사자무에서 백색 복식을 통해 부처의 사자(messenger)로 파계승을 징계하고 나쁜 기운을 정화하는 역할을 표현하는 것과 동일하다. 셋째, 통영오광대와 수영야류의 사자는 유색 복식을 착용하였는데 이는 지역민의 기질과 사상을 반영한 것으로 해석된다. 굿놀이를 통해 호환을 대하는 지역적 차이를 보면 동해안 지역은 자연 극복적 성향이 강하다. 가면극 역시 황해도 사자 복식은 신성을 표현하고 인간과 화해로 끝을 맺지만, 경상남도 사자 복식은 물리쳐야 할 맹수로 역할을 표현하고, 인간의 승리로 끝을 맺는다. 이 지역 사자 복식의 형성은 도시가면극의 발달과도 관련이 있다.

알러젠 제거(除去) 옻나무 추출물(抽出物) 투여(投與)로 호전(好轉)된 유방암(乳房癌) 환자 1례

김초영,박재우,정현식,최원철,윤성우,Kim, Cho-Young,Park, Jae-Woo,Jung, Hyun-Sik,Choi, Won-Cheol,Yoon, Seong-Woo 대한암한의학회 2007 大韓癌韓醫學會誌 Vol.12 No.1

Breast cancer is common in West and Incidence of breast cancer has increased in Korea. According as conventional western medical treatment, breast cancer patient received MRM(modified radical mastectomy) and anti cancer chemotherapy. In this case report, We introduce a case of breast cancer patient who showed lung metastasis(metastatec adenocarcinoma) after MRM(modified radical mastectomy) 4 years before the diagnosis of relapse. After lung metastasis of breast cancer, the patient received 4th chemotherapy and refused to get more conventional western medical treatment including chemotherapy. After 24 month of traditional oriental medical treatment using allegen removed Rhus Verniciflua Stokes(ARV), however, the size of cancer mass decreased and the patient showed improved condition. Further case study will be needed in order to determine the effect of ARV on breast cancer patient.

저체중 소아의 성장과 골성숙도에 관한 임상적 연구

김초영,장규태,Kim, Cho-Young,Chang, Gyu-Tae 대한한방소아과학회 2010 대한한방소아과학회지 Vol.24 No.2

Objectives The study was designed to find out the relationships between low weight and growth, skeletal maturity among children by analyzing body composition and bone age. Methods Subjects were composed of 336 children from six years to seventeen years of age, without any other diseases related to growth, who visited the department of oriental pediatrics East West Neo Medical Center at Kyung Hee University and were measured their body composition and bone age. Results There were significant correlations between decreasing of RH-MPH(%) and low weight. 1. As obesity index decreased, the RH-MPH was also decreased. 2. The RH-MPH(%) of the low weight group according to the obesity index classification was significantly decreased than that of the normal weight group. 3. The skeletal maturity was more decreased in the low weight group. However, the differences between the two group was not significant. 4. The RH-MPH(%) was increased in children who developed secondary sexual character. Skeletal maturity was decreased in children who developed secondary sexual character. 5. The RH-MPH(%), and skeletal maturity was not significantly different between males and females. 6. Only in the case of children without development of secondary sexual character, low weight caused significant RH-MPH(%) decrease. Conclusions Low weight children might be smaller than what it supposed to be. Also, low weight could affect body development more to the children than to the teenager.

본산대놀이 계통 가면극에서 착용하는 장삼(長衫)의 외연적 요인에 관한 연구

김초영,김은정 한복문화학회 2020 韓服文化 Vol.23 No.3

Understanding masquerade costumes leads not only to the proper succession of traditional culture but also to an understanding of what the society to which the group belongs is trying to express through mask drama. The purpose of this study was to examine the shape, color, pattern, and formative features of Jangsam worn in the types of Bonsandae-Nori, a masked play, and to investigate the extrinsic factors. Data were analyzed through literature research and field surveys conducted in 2016-2017. The results are as follows. First, the shape of Jangsam was classified according to the sleeve type. Daesu-type Jangsam(I) was a basic type of monk Jangsam in the late Joseon Dynasty and was worn as a means of expressing the status of the elder. Daesu-type Jangsam(II) was influenced by the shamanistic component. The complex type of Jangsam was a sleeve style that can only be seen in a masquerade, and it seemed to be transformed by a masquerade performer to stand out the dance. Jangsu-type Jangsam was adopted by the performers to express the character's character and role. Second, white meant purity and black meant impurity in the color of Jangsam; Gray was used as a means of expressing roles as a general monk's color. Also, gray and black were negative colors among the five colors, symbolizing a person who has lost productivity. Third, the pattern of Jangsam was worn only by some characters. Omjung, a monk suffering from skin disease, wore a dragon-drawn Jangsam to drive out mischief and injustice. Nunkkeumjeokyi wore a tiger-drawn Jangsam to expresses the role of Jisalseong.

소아의방(小兒醫方)과 동의보감(東醫寶鑑)의 편제와 처방에 대한 연구

김초영,장규태,Kim, Cho-Young,Chang, Gyu-Tae 대한한방소아과학회 2010 대한한방소아과학회지 Vol.24 No.1

Objectives In the later period of Choseon dynasty, korean pediatrics became a pivot part of medicine. SoAUiBang was the most important book in that era. DongEuiBoGam was the most widely read of all oriental medicine books and published in early days of the Choseon dynasty. Therefore, this comparative study on the prescription and formation of SoAUiBang and DongEuiBoGam could be a useful way to understand SoAUiBang's characteristics. Methods This study was based on SoAUiBang and DongEuiBoGam, two literatures of oriental medicine. Results 1. Formation of SoAUiBang had a similar aspect with that of DongEuiBoGam's and enlarged the area of pediatrics by featuring general medical books. However, its formation did not follow the DongEuiBoGam's, but had its unique formation. It tried to include all diseases of pediatrics in the system of DongEuiBoGam. Plus, smallpox and measles belonged to the epidemic diseases were excluded from the area of pediatrics. 2. Comparing SoAUiBang's prescription of some important diseases with DongEuiBoGam's, it was almost a prescription based on DongEuiBoGam's prescription. However, adjustment of herbs and dosages could not be found in any oriental medicine books including DongEuiBoGam. Conclusions SoAUiBang maintained the traditional Oriental medicine based on author's scholarly creativeness. In addition, it also inherited the lineage of medicine in Korea along with the pedigree of DongEuiBoGam. Therefore, SoAUiBang should be re-evaluated as a medicine book that opened a new field of pediatric and had great academic values.