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정진희,김도균,장혜영,곽영호 대한의학회 2015 Journal of Korean medical science Vol.30 No.11
Injury is a leading cause of death and disability in children and adolescents worldwide. The purpose of the current study was to investigate the epidemiologic characteristics of the pediatric unintentional injuries presenting to the Korean emergency department (ED). We included unintentional injuries in patients aged < 20 yr. Data collected from January 2010 to December 2011 was extracted from the National Emergency Department Information System (NEDIS) of Korea. The NEDIS data included information on patient’s age and gender, geographic location of the ED visits, mechanism of injuries; and clinical outcomes. Most (94.1%) injuries were unintentional while 5.9% were intentional. The rate of ED visit for pediatric unintentional injury was 6,097 per 100,000 and critical injury was 59.8 per 100,000 (< 20 yr habitants). The mortality rate was 5.4 per 100,000. The mortality rate of pediatric unintentional injuries was 0.1% including the prehospital death and ED death. Unintentional pediatric injuries occurred most commonly in those age 0-4 boys and girls and were predominantly caused by collisions. Male motorcyclists aged 15-19 yr formed a critical injury high-risk group. The rates of critical injury and mortality were highest in Jeju, Gangwon, Gwangju, and Jeonbuk than those in other regions. High-risk groups by age, gender, mechanism and region should be targeted to prevent pediatric injuries in Korea.
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기록으로 살펴본 조선 후기의 어산(魚山) -불화와 불상 조성기를 중심으로-
정진희 국립무형유산원 2023 무형유산 Vol.- No.14
Buddhist rituals cannot be preached with only one or two eosan [individuals(魚山)]; they require the collective effort of many people. For this reason, practitioners come together to form lineages based on their relationship with their masters, form groups or communities, and pass down various methods and techniques necessary for the rituals. This paper examines the activities of late Joseon-era practitioners, which have not been covered in previous studies, through records of Buddhist cultural assets such as statues, paintings, and temple buildings. As a result, it was found that late Joseon-era practitioners not only performed ceremonies and practices, but also gained fame as sponsors of various Buddhist works, and many cases were found where they were responsible for duties other than those of practitioners. Through this research, the lineages of late Joseon-era practitioners who resided in temples in Gyeongsang Province, such as Beomeosa, Tongdosa, and Jikjisa, which were previously unknown, were also confirmed. In addition to the commonality of appearing as sponsors in Buddhist works throughout different periods, practitioners also showed clear differences over time. In the seventeenth century, practitioners were mostly high-ranking monks such as Seonsa, Daeseonsa, Daedeok, and Dasa, but this tradition continued until the early eighteenth century. As time went on, there was a change in their role and there were no longer any records indicating their status. In the eighteenth century, one of the characteristics was that there were many hwaseungs (sculptors) who made statues or paintings of Buddha among the practitioners. In terms of the size of the practitioner groups, in the case of Geumtopsa in the seventeenth century, about thirty people gathered together to work, and in special organizations such as the Eosancheong, which was a practitioner training center, they were called Eosansa or Eosansajong and received teachings from their masters. However, by the nineteenth century, the number of practitioners belonging to a single temple had significantly decreased. It is a task for future research to study in depth the fact that records of practitioners are rare in Gwae-bul, which is a ritualistic painting, and the relationship between the duties of Gwongong and Bongjae in Buddhist rituals and practitioners. 불교 의례는 한두명의 어산만으로 설행할 수 없고 다수의 힘이 모여야 한다. 이러한 이유로 어산들은 한데 모여 사승관계에 따라 계보를 형성하고 문중이나 집단을 구성하며 의례에 필요한 다양한 작법을 전승하고 있다. 본 논문에서는 기존 연구에서 다루지 않았던 조선 후기 어산의 활동 양상을 불상과 불화 그리고 전각의 조성기 등 불교문화재 기록을 통해 살펴 보았다. 그 결과 조선 후기 어산들은 의식을 집전하고 수행하는 임무와 함께 다양한 불사에 시주자로 이름을 올리고 있으며 불사에서 어산이 아닌 다른 소임을 담당하고 있는 사례가 많았다. 본 연구를 통해 알려지지 않았던 범어사와 통도사, 직지사 등 경상도 사찰에 상주했던 조선 후기 어산들의 계보도 확인할 수 있었다. 어산들은 조선후기 전 시기의 불사에 시주자로 꾸준히 등장하는 공통점과 더불어 시대별로 차이점도 뚜렷이 나타내고 있다. 17세기 어산들은 선사와 대선사, 대덕과 대사 등 승직을 살며 지위가 높은 선승들이 다수였는데 이 전통은 18세기 전반까지는 이어진다. 이후 시대가 지날수록 양상은 달라져 어산들의 지위를 나타내는 기록이 발견되지 않고 있다. 18세기 어산 가운데는 불상이나 불화를 제작하는 화승이 다수 포함된 사실도 특징 가운데 하나이다. 어산 집단의 규모 면에서도 17세기 금탑사 사례와 같이 30여 명이 모여 함께 활동하거나, 어산 양성소였던 어산청과 같은 특수 조직 속에서 어산사, 어산사종 등으로 호칭 되는 스승의 가르침을 받고 있지만 19세기가 되면 한 사찰에 소속된 어산의 인원은 현저히 줄어든 양상을 나타낸다. 의식용 불화인 괘불도에 어산의 기록이 드물다는 사실과 불사에서 권공과 봉재라는 소임이 어산과 어떤 관련을 갖는지에 대한 의문은 이후 연구를 통해 심도 있게 고찰해볼 과제이다.
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