Lactobacillus pentosus 발효에 의한 담쟁이덩굴 줄기 추출물의 항산화 및 세포보호 효과

박소현 ( So Hyun Park ),성준섭 ( Joon Seob Seong ),이건수 ( Keon Soo Lee ),박영민 ( Young Min Park ),현송화 ( Song Hua Xuan ),차미연 ( Mi Yeon Cha ),강희철 ( Hee Cheol Kang ),박수남 ( Soo Nam Park ) 대한화장품학회 2017 대한화장품학회지 Vol.43 No.3

본 연구에서는 담쟁이덩굴 줄기 70% 에탄올 추출물과 발효균주 Lactobacillus pentosus를 이용하여 발효시킨 담쟁이덩굴 줄기 발효추출물에 대하여 항산화 및 세포보호 효과를 측정하였다. 1,1-Diphenyl-2-picrylhydrazyl (DPPH)를 이용한 자유라디칼 소거 활성(FSC₅₀)은 담쟁이덩굴 줄기 추출물 및 발효추출물이 각각 42.3 및 34.5 μ g/mL로 발효 후의 라디칼 소거활성이 약 18.4% 더 높게 나타났다. Lumiol-의존성 화학발광법을 이용한 Fe³⁺-EDTA/H₂O₂계에서의 총 항산화능(OSC₅₀) 평가에서도 담쟁이덩굴 줄기 추출물과 발효추출물은 각각 2.6 및 2.5 μ g/mL로 발효 후가 약 4.2% 정도 더 높은 총 항산화능을 나타냈다. ¹O₂로 유도된 적혈구 세포손상에 있어서 추출물 및 발효추출물의 세포 보호 효과(τ₅₀)는 50 μ g/mL에서 각각 126.4 및 173.0 min을 나타내어 발효 후 세포 보호 효과가 약 34.0% 더 높게 나타났다. 발효추출물은 지용성 항산화제로 알려진 (+)-α-tocopherol (43.4 min)보다도 3.9배 높은 세포 보호 활성을 보여주었다. 사람 섬유아세포인 Hs68을 대상으로 elastase 저해 활성을 조사하였다. Elastase 저해 활성(IC₅₀)은 담쟁이덩굴 줄기 추출물과 발효추출물에서 각각 873.6 및 687.8 μ g/mL로 발효 후에 elastase 저해 활성이 약 21.3% 더 높은 것으로 나타났다. 이상의 결과들은 담쟁이덩굴 줄기 발효추출물이 항산화 작용과 더불어 주름개선 효과를 가지는 천연 화장품 소재로써 응용 가능성이 있음을 시사한다. In this study, the antioxidant activities, cellular protective effects, and inhibitory effects on elastase of non-fermented and fermented extracts of Parthenocissus tricuspidata (P. tricuspidata) stem using Lactobacillus pentosus were investigated. The free radical scavenging activities (FSC₅₀) of non-fermented and fermented extracts were 42.3 and 34.5 μg/mL, respectively, in which the activity after fermentation was approximately 18.4% higher. Reactive oxygen species (ROS) scavenging activities (OSC₅₀) in Fe³⁺-EDTA/H₂O₂ system of non-fermented and fermented extracts were 2.6 and 2.5 μg/mL, respectively. The activity after fermentation was approximately 4.2% higher. In the ¹O₂-induced cellular damage of erythrocytes, the cellular protective effects (τ₅₀) of non-fermented and fermented extracts were 126.4 and 173.0 min at 50 μg/mL, respectively. The activity after fermentation was approximately 34.0% higher. The effect of fermented extract was 3.9 times higher than (+)-α-tocopherol (τ₅₀ = 43.4 min), known as a lipophilic antioxidant at 50 μg/mL. The inhibitory effect of elastase was investigated to predict the anti-wrinkle efficacy using Hs68 human fibroblasts cells. The elastase inhibitory activities (IC₅₀) of non-fermented and fermented extracts were 873.6 and 687.8 μg/mL, respectively, and the activity after fermentation was approximately 21.3% higher. These results indicated that fermented extract of P. tricuspidata stem has potentials as natural cosmetic ingredients with antioxidant and anti-wrinkle effect.

올리브 오일의 에스터 교환반응 생성물의 TLC를 이용한 조성비 분석 및 화장품에의 응용가능성 평가

박소현 ( So Hyun Park ),신혁수 ( Hyuk Soo Shin ),김아랑 ( A Rang Kim ),정효진 ( Hyo Jin Jeong ),현송화 ( Song Hua Xuan ),홍인기 ( In Kee Hong ),이대봉 ( Dae Bong Lee ),박수남 ( Soo Nam Park ) 한국공업화학회 2018 공업화학 Vol.29 No.3

본 연구에서는 올리브 오일의 에스터 교환반응으로 생성된 복합소재(olive oil esters)의 화장품 응용을 위해 물리화학적 성질, 유화력, 보습력 및 세포독성을 평가하였다. 실험에는 반응시간이 짧은 olive oil esters S와 반응시간이 긴 oliveoil esters L을 사용하였다. 먼저 TLC 이미지 분석으로 조성비를 확인한 결과, olive oil esters S의 조성은 mono-, di-,tri-glyceride가 5.2, 24.1, 46.4%이었고, fatty acid ethyl ester는 21.9%이었다. Olive oil esters L은 mono-, di-, tri-glyceride가 4.1, 24.7, 40.6%이었고, fatty acid ethyl ester는 28.8%이었다. 올리브 오일 에스터를 화장품에 사용하기 위한 기준 및 시험방법 설정을 위해 요오드가, 산가, 검화가, 불검화물, 굴절률, 비중 및 순도시험을 수행하였고 표준화시켰다. 또한 올리브 오일 에스터의 유화력 평가로서, 계면활성제 없이 O/W 에멀전을 제조하여 유화 입자를 확인하였다. 올리브오일 에스터를 사람 피부에 도포 5일 후, 피부 수분 보유량은 초기보다 13.1% 개선되었다. 피부 세포에 대한 독성을 평가한 결과, 올리브 오일 에스터는 0.2-200 μg/mL에서 세포 생존율 90% 이상을 나타내 안전성이 확인되었다. 결과적으로 올리브 오일 에스터는 화장품 산업에서 천연/무독성 원료로서 응용가능성이 있음을 시사하였다. In this study, the physicochemical properties, emulsifying capacity, moisture content and cytotoxicity of the composite material produced by transesterification reactions of the olive oil (olive oil esters) were investigated for cosmetic applications. Olive oil esters with short (S) and long (L) reaction times were studied. From the TLC-image analysis, composition ratios of the olive oil esters S were found to be 5.2, 24.1, 46.4, and 21.9% for mono-, di-, tri-glyceride, and fatty acid ethyl ester, respectively. Those of the olive oil esters L were 4.1, 24.7, 40.6, and 28.8% for mono-, di-, tri-glyceride, and fatty acid ethyl ester, respectively. The iodine value, acid value, saponification value, unsaponified matter, refractive index, and specific gravity were determined and purity tests were also carried out and normalized to establish standards and testing methods for using olive oil esters in cosmetics. To evaluate their emulsifying capacities, the O/W emulsion was prepared without surfactants and the formation of the emulsified particles were confirmed. After 5 days of applying the olive oil esters to human skin, the skin moisture retention was improved by 13.1% from the initial state. For the evaluation of toxicity on human skin cells, the olive oil esters showed 90% or more of the cell viability at 0.2-200 μg/mL. These results suggested that olive oil esters can be applied as natural/non-toxic ingredients to cosmetics industries.

학술발표 : 초청강연 : 유산소성운동이 혈장 글루타민 농도에 미치는 영향

나재철(Na Jae Chul),현송자(Hyun Song Ja),이상우(Lee Sang Woo) 한국운동영양학회 1997 한국운동영양학회 학술발표논문집 Vol.- No.3

미국 사회에서 "복합인종"(multiracial)의 사회적 정체성 : 흑인과 백인간 혼혈을 중심으로

이현송 ( Hyun Song Lee ) 韓國아메리카學會 2009 美國學論集 Vol.41 No.2

The Multiracial were surveyed for the first time in the 2000 Decennial Census, in which they accounted for 2.4%, 680million people. They have been treated as just Blacks according to the `One-drop rule` that have overruled the American society until recent times. The recent emergence of the multiracial, who do not belong to any of the existing racial categories, could serve as potential threat to the current racial order. By using the 2000 decennial census I fathomed the social significance of the newly emerging racial identity of multiracials by comparing the social status of the Black-White Multiracial to that of both African-Americans and Whites. By limiting the samples to the 25 years or older householders and wives, I made a comparison of the three groups of Black-White Multiracials, African-Americans and Whites with respect to their socioeconomic status, family formation, racial trait of their spouses, and racial composition of their residing community. The analysis told that the Black-White Multiracial approach the Whites in most characteristics except for family formation. The Black-White Multiracial turned out to be far more superior to Whites in educational attainment and occupational status, and to be almost equal to them in income. The also tend to choose a white partner for their spouse and live in the neighborhood where most residents are whites. On the other hand, their families look much similar to the African American families in terms of less proportion of coupled family, more proportion of extended family, and substantial frequency of single mother family. On the base of the analysis, I conclude that the multiracial could make a great stride in socio-economic status and almost adopt the life style of White mainstream, but that the heritage of Black ancestry still lingers on in their private life. It seems to be too soon to see whether they could obtain the social significance of independent racial group in American society in near future.

불분명한 믿음과 미국 사회의 세속화?

이현송(Hyun-song Lee) 한국사회학회 2009 韓國社會學 Vol.43 No.4

미국에서 지난 20년간 선호하는 종교가 없다고 하는 사람이 꾸준히 증가하여 2006년 General Social Survey에서 성인 인구의 16.4%에 달하였다. 이 연구는 이들 불분명한 믿음을 가진 사람들의 믿음의 속성과 사회적 특성을 분석하였다. 여기서 ‘불분명한 믿음’이란 ‘신의 존재를 부정하지는 않으나 신을 알려고 노력하지 않으며, 믿음을 확인할 구체적인 행위를 하지 않으며, 삶에서 종교적인 믿음이 중요치 않은 상태’로 정의한다. 이 연구에서 이들의 믿음의 속성과 사회적인 특성을 일반적인 종교 신자의 그것과 비교해 보았다. 분석 결과 이들의 대부분은 신에 대한 믿음을 포기한 것은 아니지만 믿음의 강도가 약하며 사적이고 개인적이고 애매한 형태의 ‘영적인 믿음’을 함께 가지고 있는 것으로 나타났다. 이들 중 절반은 기존 종교의 절대자 신에 대한 믿음을 가지고 있으나 일반적인 종교 신자의 경우보다 믿음의 강도는 약하다. 나머지 절반은 초자연력을 믿거나 신성을 부정하는 사람들이다. 종교가 없는 사람이 가지고 있는 ‘영적인 믿음’은 ‘종교적인 믿음’보다는 종교성의 강도가 약한 것으로 보인다. 이들의 삶에서 종교는 큰 중요성을 가지지 못하며 이러한 가치관은 자녀에게도 전달 될 것으로 보인다. 이들의 불분명한 믿음은 두 가지 경로로 만들어지는데, 한편으로는 불분명한 믿음을 가진 부모로부터 영향을 받았으며, 다른 한편으로는 성인이 되면서 성장기에 부모로부터 물려받은 믿음을 잃어버린 결과이다. 근래로 올수록 결혼을 늦추거나 덜 하거나 혹은 결혼을 하고도 중도에 깨어지는 경향이 큰 데, 종교가 없는 사람은 바로 이러한 특성을 상대적으로 많이 가지고 있으므로 앞으로 세대가 지날수록 불분명한 믿음을 가진 사람이 계속 증가할 것을 예측할 수 있다. 반면 중남미계 이민자가 증가하면서 이들이 보이는 높은 종교성은 백인 주류층의 감소하는 종교성을 어느 정도는 상쇄할 것으로 보인다. 한편 교육을 많이 받을수록 종교를 갖지 않을 가능성이 높다는 세속화 이론의 주장은 이 연구에서 지지되지 않았다. 종교성과 사회경제적 지위간의 관계는 집단 간 단순 평균차이에서 예측하는 것과는 달리 복잡한 상관구조를 갖는 것으로 의심된다. The ‘religious nones’ have been increased over the past two decades reaching 16.4% of respondents in the 2006 General Social Survey. These ‘religious nones’ are the ones of ‘fuzzy faith’, which is defined to be ‘a state of mind not denying the existence of God but not making effort to know the God, and neither engaging in any concrete conducts to practice their faith nor giving importance to religious concern in their life’. Characteristics of non believers are compared to those of believers with respect to faith and social traits. The majority of ‘religious nones’ do not give up their religiosity, but their faith is privatized, individualized and has an ambiguous orientation called ‘spiritual faith’. About one forth of them bear a diluted form of existing religions, while the rest have faith in super natural forces or are atheists or agnostics. The ‘spiritual faith’ they claimed to hold seems to be a weaker kind of religiosity in comparison to ‘religious faith’. Religion has little importance in their life, which is likely to be transferred to their offsprings. Their fuzzy faith takes form through two ways; either inherited from their parents of fuzzy faith, or resulted from the loss of faith transferred from their parents. The ‘religious nones’ are expected to increase since they belong to the group of people doing late or no marriage with little childbirth, which keeps growing these days. On the other hand, the increase in religious Hispanics could cancel out the decreasing trend of religiosity among the white population to some extent. Finally, the argument of secularization thesis saying that more education leads to less religiosity is not supported in a logit regression analysis. The relationship of religiosity and socioeconomic status seems to be more complicated than when it is inferred from the simple bivariate relation.

미국의 노동계층 백인 남성의 지위변화

이현송(Hyun-Song Lee) 한국아메리카학회 2019 美國學論集 Vol.51 No.3

This study analyzes the ISSP-General Social Survey dataset from 1987 to 2009, in order to understand the changes in the social status of working class white male by means of both subjective recognition of social status and objective socioeconomic indicators. The subjective social status the working class white men think themselves to hold has fallen to a lower level than that of non-whites or women. It is not because their objective socioeconomic situation hs been worsened to a lower level than those of the comparison groups. Their family income is still higher than that of comparison groups. In contrast the gap in individual wage with comparison groups has been shrunk, even though there still exist a substantial extent of gap. The white working class male stand at higher level in educational achievement in comparison to non-white comparison groups. The major finding of this study is that as for working class white male, their subjective recognition of social status comes not to be consistent with their objective social status measured by socioeconomic indicators.

가족의 생애주기와 기혼여성의 경제활동

이현송(Lee Hyun Song) 한국사회학회 1996 韓國社會學 Vol.30 No.W

아시아계 미국인의 빈곤과 차별:

이현송(Hyun-Song Lee) 한국아메리카학회 2018 美國學論集 Vol.50 No.1

This study, using American Community Survey 2010~14, shows that the poverty rate of US-born Asian Americans is lower than that of whites, which is opposite to previous research results. It is due to a rapid increase in Asian Americans born in the United States, while the poverty rate of first generation immigrants is still high. In contrast to the recent studies reporting that highly educated US-born Asian Americans are treated equally in the labor market as far as earnings are concerned, this study demonstrates that Asian Americans of lower education are more likely to be poor than the whites of the same level of education. The same result is obtained for each Asian ethnic group as well as for the entire Asian Americans. This is because the American society treats Asian Americans differently from the mainstream whites. Asian Americans of lower education are additionally disadvantaged due to belonging to a group holding a stereotype of “Model Minority.” The eradication of racial discrimination doesn’t seem to reach the Asian Americans of relatively lower status.

미국의 다문화주의의 전개와 현주소

이현송(Lee, Hyun Song) 한국외국어대학교 영미연구소 2012 영미연구 Vol.26 No.-

The multiculturalism of American society is approached in two ways. The first is a conceptual one in which the whole development of multiculturalism is reviewed. The cause, proceed, debate, and retreat of multiculturalism are identified and discussed. The second is an empirical approach in which the way Americans think of minorities is analyzed by using a national survey data. Here I hypothesize as follows. Since the multiculturalism has developed longer than half a century by now, Americans are considerably generous to the cultural differences of minorities. However, since assimilationism has been deeply rooted in American culture since the colonial period, the ideology that the minorities should give up their cultural uniqueness is not washed away that easily. An analysis of General Social Survey 2002 suggests that even though Americans principally allow the minorities to keep the right to their cultural uniqueness, they still feel the need of the minorities adjusting to the mainstream for the smooth functioning of American society. Americans responds to multiculturalism differently depending upon their own racial and ethnic identity. The minorities have a very positive attitude to such ideology while the whites have passive posture. When the determinants of the attitudes towards multiculturalism are analyzed in a regression analysis, it turns out that educational attainment and political ideology has strongest impacts on the attitude. On the other hand, age, sex, region of residence, and religious affiliation does not have significant impacts. When all the aspects of multiculturalism are considered, I conclude the multuculturalism takes a firm root in the American society regardless of recent outbreaks of terrorist attacks.

아시아계 미국인의 사회경제적 지위: 미국 출생 세대를 중심으로

이현송(Hyun-Song Lee) 한국아메리카학회 2017 美國學論集 Vol.49 No.3

This paper surveys the socioeconomic achievements of US-born Asian Americans and related controversies. The first issue concerns whether US-born Asian Americans are rewarded appropriately for the efforts they put in. They don’t suffer pecuniary disadvantage in the labor markets, but still make limited success in advancing in the areas where social and cultural capital prevails in status attainment. The second issue concerns whether Asian American’s success fits with the stereotype of “Model Minority” and the ideology of “American Dream.” Since the US-born Asian Americans could obtain high academic achievement and good occupations by dint of their parent’s middle class background in their origin countries, the stereotype and the ideology don’t fit with their experiences. The third issue concerns the internal diversity and disparity among Asian Americans. The wide diversity and disparity within and between ethnic groups have shrunk in US-born generations compared to their parents. The paper projects that the US-born Asian Americans will keep advancing into the areas where they have been sparsely represented so far despite a substantial pocket of poor people among them.