• 셀메드
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• 제11권3호
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• pp.14.1-14.9
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• 2021

Background: Cuscuta reflexa Roxb is a member of the Cuscutaceae family, and in Unani medicine, it is known as Aftimoon. It is a parasitic plant that can be found growing abundantly on various host plants in India up to 3000 metres in altitude during the rainy season. Unani physicians have been using it for years to cure a variety of illnesses, including psychiatric illnesses like melancholia, schizophrenia, and epilepsy. It has been used to cure hepatitis, palpitations, and skin disorders, among other things. Objective of the study: To evaluate anti-anxiety effect of Cuscuta reflexa Roxb in Swiss Albino mice of either sex. Materials and Methods: A total of 24 Swiss Albino mice weighing 25-35 g were used in this study. Animals were chosen at random and held in their cages for at least 7 days in a standard setting. Group A was given regular saline as a vehicle, Group B was given a hydro alcoholic extract of the lower dose of the test drug, Group C was given a hydro alcoholic extract of the higher dose of the test drug, and Group D was given the standard drug Diazepam 5 mg/kg orally. Aftimoon as hydro alcoholic extract (200 mg/kg and 400 mg/kg body wt.) was given in single and double doses and observed for 7 days. Results: For each parameter in each category, mean and standard deviations were computed. For multiple group comparisons, a one-way ANOVA was used, followed by Turkey's post hoc test. (p<0.05) was used as the significance standard. Conclusion: These results advocate that the Aftimoon as double dose (400 mg/kg body wt.) revealed anti-anxiety effect similar to standard drug.

• 한국언어정보학회지:언어와정보
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• 제12권2호
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• pp.21-47
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• 2008

This paper reviews the analysis of the so-called Korean NPIs, amu-(N)-to and amu-(N)-rato, proposed by An (2007). An proposes that the two so-called polarity items are identical semantically, tantamount to English even, but they are in complementary distribution due to the opposite scope properties of the emphatic particles to and rato contained in the NPIs in question. Resorting to Karttunen and Peters' (1979) and Wilkinson's (1996) scope analysis of even, Lahiri's (1998) analysis of Hindi NPIs, and Guerzoni's (2002) analysis of the negative bias of yes/no-questions containing minimizers, An accounts for the distributional properties of the two Korean NPIs. Given this, however, it is observed that unlike amu-(N)-to, amu-(N)-rato could be licensed in much broader contexts. Based on this observation, this paper proposes that the two particles to and rato are two different particles with different meanings.

• Steel and Composite Structures
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• 제32권3호
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• pp.325-336
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• 2019

Concrete placement and temporary formwork of bridge deck overhangs result in unbalanced eccentric loads that cause exterior girders to rotate during construction. These construction loads affect the global and local stability of the girders and produce permanent girder rotation after construction. In addition to construction loads, the skew angle of the bridge also contributes to girder rotation. To prevent rotation (in both skewed and non-skewed bridges), a number of techniques have been suggested to temporarily brace the girders using transverse tie bars connecting the top flanges and embedded in the deck, temporary horizontal and diagonal steel pipes placed between the webs of the exterior and first interior girders, and permanent cross frames. This study includes a rigorous three-dimensional finite element analysis to evaluate the effectiveness of several bracing systems for non-skewed and several skewed bridges. In this paper, skew angles of $0^{\circ}$, $20^{\circ}$, $30^{\circ}$, and $45^{\circ}$ were considered for single- and three-span bridges. The results showed that permanent cross frames worked well for all bridges, whereas temporary measures have limited application depending on the skew angle of the bridge.

• 한국습지학회지
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• 제24권2호
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• pp.123-141
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• 2022

세계적으로 자연적 습지는 천연자원 중 하나이며, 다양한 경제적 이점과 건전한 생태계를 구축한다. 본 연구는 인도에서 "Jheelon"로 알려진 람사르 습지 내 야생동물 생태계, 보존현황 등에 대한 현황에 대해 분석하였다. 2022년 현재 인도에는 약 1,09363.6 km²의 면적을 차지하는 49개의 람사르 습지가 있으며, 규모가 가장 큰 Sundarbans 습지와 규모가 작은 Chandertal 습지가 있다. 인도와 선진국에서의 인간활동에 의한 습지의 규모 감축, 기능 상실 등의 피해규모에 관한 연구는 미흡하지만 습지의 유지, 보존, 복원에 대한 중요성은 보고되고 있다. 국가 정책 및 관련 지자체들은 습지를 통한 생태계서비스 구축, 습지 보존, 복원방향, 오염물질 저감 및 배출 규제 등의 법안 마련과 습지에 대한 이해관계를 유지해야 한다.

• The Journal of Advanced Prosthodontics
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• 제5권1호
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• pp.29-35
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• 2013

PURPOSE. To longitudinally assess the quality of life in maxillectomy patients rehabilitated with obturator prosthesis. MATERIALS AND METHODS. Thirty-six subjects were enrolled in the span of 16 months, out of which six were dropouts. Subjects (age group 20-60 years) with maxillary defects, irrespective of the cause, planned for definite obturator prosthesis, were recruited. The Hindi version of European Organization for Research and Treatment of Cancer, Head and Neck version 1 of Quality of Life Questionnaire was used before surgical intervention and one month after definitive obturator. Questionnaire includes 35 questions related to the patient's physical health, well being, psychological status, social relation and environmental conditions. The data were processed with statistical package for social science (SPSS). Probability level of P<.05 was considered statistically significant. RESULTS. The quality of life after rehabilitation with obturator prosthesis was 81.48% (${\pm}13.64$) on average. On item-level, maximum mean scores were obtained for items problem with teeth ($1.87{\pm}0.94$), pain in mouth ($1.80{\pm}0.92$), trouble in eating ($1.70{\pm}0.88$), trouble in talking to other people ($1.60{\pm}1.22$), problems in swallowing solid food ($1.57{\pm}1.22$) and bothering appearance ($1.53{\pm}1.04$); while minimum scores were obtained for the items coughing ($1.17{\pm}0.38$), hoarseness of voice ($1.17{\pm}0.53$), painful throat ($1.13{\pm}0.43$), trouble in having social contacts with friends ($1.10{\pm}0.40$) and trouble having physical contacts with family or friends ($1.10{\pm}0.31$). CONCLUSION. Obturator prosthesis is a highly positive and non-invasive approach to improve the quality of life of patients with maxillectomy defects.

• 동남아시아연구
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• 제21권2호
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• pp.43-75
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• 2011

The article focuses on the impact and Acceptance of Hindu culture in Modern Southeast Asian Buddhism. The purpose of this study is to examine critically the influential epic Ramayana on Siam culture, Thai Ramayana version 'Ramakien', reveal instances of Buddhist Modification. The Ramayana by the great sage Valmiki is considered by Indians to be the first great literary work to be produced in India. The influence of this work is to be seen not only through centuries but even in other countries, such as Thailand where there are modified modern versions. In this paper, I have three objectives : (1) I may discuss the epic Ramayana of India gave birth to the Ramakien of Thailand. In modern times Valmiki's epic was made to fit the spiritual trends current in the new Chakri dynasty, which were themselves based on Brahmanic tradition and Theravada buddhism. With regarding to the structure of the Traibhumi cosmography, and the relationship between merit and power implied by this cosmography ranks all beings from demons to deities in a hierarchy of merit which accrues according to karma the actions of past lives. (2) I analyze how to have attempted to dissect the Hindi and Thai version of the Ramayana. The Hindu concept of kingship is also depicted in the life of Rama. The Hindus see in Rama the norm of a true Hindu life characterized by the Caste and Dharma. In Thai transformed version, it does not preach Hindu values of personal or social life. The Ramakien emphasized that the Buddhism were higher than all other laws, and that the King is regarded as the incarnation of Phra Ram, and thus is also the narration of the righteous buddhist ruler. (3) I discuss how cultural or social contexts can influence the structure of the royal Wat. The whole epic was painted by the order of Rama I in the galleries of the Wat Phra Keo. In other words, it is the very centre of the dynastic cult enshrining the Emerald Buddha, the most iconic expression of the Ramakien tradition were officially amalgamated. Rama I was continued the process of elaborating and stabilizing the complex religious pattern, with Buddhism at the pinnacle. My finding will support the idea that the Ramakien is particularly appealing to the Thai people because it presents the image of an ideal king, Rama, who symbolizes the force of virtue or dharma while Thotsakan represents the force of evil. Eventually the force of good prevails. Being Buddhists, the Thai poets bring into the story the Buddhist philosophy(especially, the law of cause and effect, karma). This paper examines the role of the Hindu epic Ramayana in the historical and cultural contact between Hindu India and Buddhist Southeast Asia. It should now be possible to evaluate what elements of Hindu culture were transmitted into Thai through the Rama story.