• Korean Journal of Veterinary Research
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• v.2 no.1
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• pp.1-13
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• 1962

10두(頭)의 홀스타인 자우(仔牛)에 glucagon, insulin 등 홀몬과 reserpine 및 nicotine을 투여(投與)하여 그들이 췌장(膵臟)의 Langerhans 도서(島嶼)에 미치는 세포학적(細胞學的) 영향을 전자현미경(電子顯微鏡)에 의해서 연구하는 도중 거대(巨大)한 크기의 도서(島嶼)를 관찰하였다. 이 거대도서(巨大島嶼)들은 상기(上記)한 약품투여에 영향을 받지 않으며 거의 beta 세포(細胞)들로만 되어 있으므로 보통 크기의 도서(島嶼)들과의 혼동을 피하기 위하여서는 그 분포상태(分布狀態)와 세포학적(細胞學的) 및 조직학적(組織學的) 특징(特徵)을 구명(究明)하는 것이 필요하게 되어 본연구(本硏究)에 착수하였든 것이며 아울러 췌장(膵臟) 각부분(各部分)에 함유되는 Langerhans 도서수(島嶼數)의 평균치(平均値)를 산출(算出)하였다. Langerhans 도서(島嶼)는 편의상 그 크기에 따라서 직경(直徑) $200{\mu}$이하(以下)의 것을 "Regular islets" $200{\sim}500{\mu}$까지의 것을 "Intermediate islets" 그리고 $500{\mu}$ 이상(以上)의 것을 "Giant islets"라 이름지어서 구별하였다. 지금까지 알려진 최대(最大)의 도서(島嶼)는 개에서 관찰된 $333{\mu}$의 도서(島嶼)이었는데 필자는 본연구(本硏究)에서 직경 $1.395{\mu}$에 달하는 것과 기리 $2,700{\mu}$에 달하는 거대(巨大)한 도서(島嶼)들을 관찰하였다. 본연구(本硏究)의 결과(結果)를 요약(要約)하면 다음과 같다. 1. 자우췌장(仔牛膵腸) 50평방(平方)mm 면적(面積)내에 함유되는 Langerhans 도서(島嶼)의 수(數)는 평균(平均) 191개로서 다른 연구자에 의해서 보고된 수치(數値)보다 훨씬 많은 것이었다. 2. 거대도서(巨大島嶼)의 크기는 직경(直徑) $200{\sim}1,400{\mu}$이며 그 분포상태(分布狀態)는 보통 크기의 도서(島嶼)와 마찬가지로 췌장(膵臟)의 십이지장부(十二指腸部) 중간부(中間部) 및 췌장부(膵臟部)의 순서(順序)로 많이 함유되고 있다. 즉 십이지장부(十二指腸部)에는 2% 중간부(中間部) 1.8% 췌장부(膵臟部)에는 0.8%의 거대도서(巨大島嶼)가 함유되어 있으며 직경(直徑) $200{\mu}$이상(以上)의 도서평균치(島嶼平均値)는 1.53%이었다. 3. 중간대(中間大)의 도서(島嶼)와 거대도서(巨大島嶼)들은 거의 beta 세포(細胞)들로서만 되어있음으로 "중간대(中間大) beta 도서(島嶼)" 및 "거대(巨大) beta 도서(島嶼)"라고 각 각 명명하였으며 alpha세포(細胞)들이 있는 경우에는 작은 세포집합체(細胞集合體)를 이루고 도서전반(島嶼全般)에 걸쳐서 산재(散在)한다. 4. 췌장(膵臟)에 함유되고 있는 거대(巨大) beta 도서(島嶼)의 수(數)는 적지마는 보통 크기의 도서(島嶼)와 비교할때 그 용량(容量)은 막대한 것이며 따라서 insulin 분비량(分泌量)도 많을것이므로 우췌장(牛膵臟)의 insulin 분비(分泌)를 연구할 때에는 반듯이 이 사실(事實)을 고려해야 할 것이다. 5. 불규칙한 색상(索狀)의 실질세포(實質細胞)들로된 거대(巨大) beta 도서(島嶼)에는 간질결합조직(間質結合組織)이 풍부하며 그 간질(間質) 속에는 비교적 큰 혈관(血管)과 개재관양(介在管樣) 구조물(構造物)이 들어있다. 거대(巨大) beta 도서(島嶼)는 출생(出生)후 도서내외(島嶼內外)에 산재(散在)하고 있는 외분비도관세포(外分泌導管細胞)들의 증식(增殖)에 의해서 발생(發生)하며 그 크기도 증대(增大)하는 것으로 믿어진다. 6. 거대(巨大) beta 도서(島嶼)의 beta 세포(細胞)들은 현저한 Golgi 장치(裝置)와 비대(肥大)한 핵소체(核小體) 및 포상핵(胞狀核)등의 세포학적(細胞學的) 특징을 가지며 이것은 거대(巨大) beta 도서(島嶼)가 보통 크기의 Langerhans 도서(島嶼)에 비하여 더 활발하게 insulin을 분비(分泌)한다는 것을 시사(示唆)하는 것이다.

• The Journal of the Convergence on Culture Technology
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• v.5 no.4
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• pp.11-21
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• 2019

The purpose of this study is to evaluate the awareness and usability of descending life lines and simple descending life lines for fire situations in the accommodation of the public officials who are responsible for supervising the installation and maintenance of descending life lines and simple descending life lines. The main results of the study are summarized as follows. First, in comparison of the ability to distinguish between descending life lines and simple descending life lines, the majority of female public officers in general administrative services do not have the ability to distinguish between descending lifelines and simple descending life lines, so they should be able to improve their ability to distinguish descending life lines. Also, institutional strategies are needed to regularly receive education through the Safety Experience Center in order to prevent safety accidents such as falling in emergency situations. Second, as a result of verifying reusability of simple descending life lines by gender and occupation, most public officers with the exception of half of the firefighting officers were analyzed as having no ability to reuse the simple descending life lines. Therefore, it is necessary to change the relevant laws so that only the installation of descending life lines which can be used continuously is permitted, except for the simple descending life lines among the evacuation instruments to be additionally installed in each room of the accommodation. Third, in terms of the ability to perceive the maximum load of the descending life lines according to occupation, the perception ability of the rescuers was the highest and the perception ability of the fire service personnel was the lowest. In order to improve the perception abilities of the fire service personnel, it is necessary to strengthen the theoretical and practical education of descending life lines in collective education such as the command-enhancing training which is regularly carried out in fire service academy. Lastly, it is believed that it is more effective to conduct the experience training of the descending life lines by imagining the fire in accomodations rather than other facilities, because it is the location where fires are actually seen the most.

• Korean Journal of Heritage: History & Science
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• v.44 no.1
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• pp.30-51
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• 2011

During the process of modernization, many rural villages in Korea have experienced degeneration and breakdown, losing sustainability. However, Oeam village in Asan City, South Chungcheong Province (State-designated cultural heritage, Important Folk Material No. 236) has established itself as a unique folk village, which evolves with sustainability, pursuing the revival of Neo-traditionalism. Oeam village is a tribal village of the Yis from the Yean region and has maintained environmental, economic, and social sustainability and soundness for over five centuries. Thus, the village has sustained itself well enough to be a cultural asset with 'Outstanding Universal Value', in terms of its value as world cultural heritage. The village maintains its own identity, filled with a variety of traditional and scenic cultural assets that symbolize a gentry village. Those assets include Confucian sceneries (head family houses, ancestral shrines, tombs, gravestones, commemorative monuments, and pavilions), various assets of folk religion (totem poles, protective trees at the entrance of a village, shrines for mountain spirits, village forests), tangible and intangible cultural assets related to daily lives (vigorous family activities, rigorous ancestral rituals, family rituals, collective agriculture and protection of ecosystem), which have all been well preserved and inherited. In particular, this village is an example of a well-being community with a well-preserved folksy atmosphere, which is based on environmentally sound settlements (nature + economy + environment + community) in a village established according to geomancy, East Asia's unique principle of environmental design. In addition, the village has kept the sustainability and authenticity for more than 500 years, combining restraint towards the environment and the view of the environment which respects the natural order and cultural values (capacity + healthy + sustainability). Therefore, the Oeam folk village can be a representative example of a folksy and scenic Korean community which falls into the category of IV (to exemplify an outstanding type of building, architectural or technological ensemble, or landscape which illustrates significant stages in human history) and V (to exemplify an outstanding traditional human settlement, land-use, or sea-use which is representative of cultures, or human interaction with the environment especially when it has become vulnerable under the impact of irreversible change) of Unesco's World Cultural Heritage.