• 제목/요약/키워드: On-kyung-tang

검색결과 879건 처리시간 0.028초

맥문동 종실 안토시아닌 분획물의 멜라닌 생성 억제 및 미백 효과 (Antimelanogenic Effect and Whitening of Anthocyanin Rich Fraction from Seeds of Liriope platyphylla)

  • 정명근;황영선;김기쁨;안경근;심훈섭;홍승범;최재후;유창연;정일민;김승현;임정대
    • 한국약용작물학회지
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    • 제21권5호
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    • pp.361-371
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    • 2013
  • This study was performed to determine the antimelanogenic effect and tyrosinase inhibitory activities of anthocyanin rich fraction (AN-SLP) from Liriope platyphylla Wang et Tang seeds. Anthocyanins isolated from L. platyphylla seeds revealed the presence of four major anthocyanin components, which were tentatively identified as delphinidin-3-Oglucoside, delphinidin-3-O-rutinoside, petunidin-3-O-rutinoside, and malvidin-3-O-rutinoside using semipreparative HPLC, $^1H$-NMR, $^{13}C$ NMR, FAB-MS and LC/ES-MS. The inhibitory effect of AN-SLP on tyrosinase activity was studied using in vitro (against mushroom tyrosinase) and ex vivo (against B16 melanoma cell tyrosinase) models. Cellular tyrosinase activity was decreased by AN-SLP treatment in B 16 melanoma cells through dose dependent manner, but AN-SLP did not inhibit mushroom tyrosinase and L-DOPA oxidation directly. AN-SLP showed melanin inhibition by 53.2% at 50 ${\mu}g/m{\ell}$ which was 0.7 times more efficient than the antimelanogenic effect of commercial arbutin and kojic acid (36.5%) also did not show cell toxicity. Additionally, AN-SLP inhibited the activity of ${\alpha}$-glucosidase and the glycosylation of tyrosinase in melanoma cell. The resulting unsaturated glycosylation of tyrosinase makes it unstable and disturb correct transportation. From theses results, we conclude that AN-SLP could be used as anti-melanogenic agent for skin whitening.

안동지역의 제례에 따른 음식문화(I) -불천위제례(不遷位祭禮)와 제수(祭羞)- (Dietary Culture for Sacrificial Rituals and Foods in Andong Area (I) -Bul-Chun-Wi Sacrificial Rituals and Foods-)

  • 윤숙경
    • 한국식생활문화학회지
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    • 제11권4호
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    • pp.439-454
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    • 1996
  • The present study investigated Bul-Chun-Wi Sacrificial Ritual (sacrificial service which has been handed down from generation to generation to worship the family ancestors in the period of $1400{\sim}1800$) and foods for the sacrificial service among fourteen head families in Andong area. The findings are as follows; 1. In Bul-Chun-Wi Sacrificial Rituals, family shrine has been maintained in good shape, and the table, dishes, and foods used in the rituals have not been changed so much until these days. 2. While vegetable soup is widely used as soup, one family uses the seaweed soup, the other soup mixed with meat, fish, and vegetable. Specially soybean-powdered soup, which is the distinguishable food in Andong area, has been used. 3. As a basic Ddock, mainly Si-Ru-Ddock(a steamed rice cake), piled up to 13-15 stacks, is used. Additional 7-9 kinds of Ddock are placed on top of the basic Ddock. 4. For grilled-meat food(Geuck), eight families use the raw meat, and one family uses the half-cooked meat. Recently, five families have used the cooked meat. Mostly used ones are meat-Geuck, fish-Geuck, chicken-Geuck, and the Geuck are not served one by one. Instead the Geuck are stacked in one dish designed for Geuck in order of meats from poultry, animal, fish, and shell. As the sub-dishes for rice, raw and cooked Geuck are used. 5. The number of stew (Tang) are 3 to 6 and 5 stews is the most popular. Commonly used stews are meat stew, fish stew, chicken stew, vegetable stew, blood stew, and organs stew. For the vegetable stew, buckwheat gel can be used. 6. As the fruit, chinese date, pear, nut and dried persimmons are the basic ones. The even number of 6 or 8 colorful fruits are used, while the odd number of 7 or 9 colorful fruits are used in three head families. 7. As Sik-Hae which is a drink and made from fermented rice, rice Sik-Hae or fish Sik-Hae has been necessarily used. 8. As raw meat dish, the liver of cow or meat is used. As a wrapping materials, the reticulum of a ruminant, green seaweed or thinly fried egg can be used.

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안동지역의 제례에 따른 음식문화(II) -동제(洞祭)와 제물(祭物)- (Dietary Culture for Sacrificial Rituals and Foods in Andong Area(II) -Village Sacrificial Rituals and Foods-)

  • 윤숙경
    • 한국식생활문화학회지
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    • 제11권5호
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    • pp.699-710
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    • 1996
  • The sacrificial foods using at 88 villages in Andong area where the village sacrificial rituals are performed, were investigated in 1994. The finding are as follows; 1. Since the village sacrificial rituals keep ancientry, white Baeksulki without any ingredients is used as Ddock (a steamed rice cake) in 74 villages, and in 5 villages the Baeksulki was served just in Siru (a tool used to prepare Ddock). The type of meat serving in rituals has been changing from large animal to small animal and the type of light from bowl-light to candle. 2. Though the ritual observes Confucianism style, memorial address was offered in 34 villages and only in 8 villages, liquor was served 3 times and the address was offered. In 60 villages, liquor was served only once, and calling village god, bowing twice, and burning memorial address paper were performed in order. Burning paper has been meaningful in rituals. 3. Tang (a stew) was served in 21 villages, and in 18 villages even Gook (a soup) was not used. The numbers of village which do not use cooked rice and Ddock are 14, respectively. 4. Fruits are essential in rituals foods. In 63 villages, 3 kinds of fruits are served and this is contrasted with even number of fruits in Bul-Chun-Wi Rituals. 5. In 25 villages, fish and meat are not served. As meat, chicken in 19 village are served. Meat Sikhae (a fermented rice beverage) prepared with meats or fish are served in 5 villages. Slice of dried meat is served in 73 villages commonly. 6. In gender of god for village shrine, woman in 43 villages, couple in 17 villages, man in 9 villages, mountain god in 2 villages, villages tree, etc were enshrined. In 52 villages liquor is served in rituals (liquor is used in 58 villages including serving god), in 28 villages sweet liquor (Gamju) is served for god (sweet liquor is used in 46 villages), and liquor, water, or sweet liquor is just displayed on table but not served in 8 villages. Incensing is found to be not common in village ritual, only in two villages it is performed. The most appropriate rituals food is thought to be pig for mountain god. Home dishes can not be used in village ritual and spoon is not used and chopstick is prepared from wild plant. Meat and fish are used in the raw.

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완고한 보행장애를 주소로 하는 만성기 뇌출혈 환자의 한의 치료 및 재활 운동 증례보고 1례 : GAITRite®를 이용하여 (A Case Report of a Chronic Intracerebral Hemorrhage Patient with Obstinate Gait Disturbance Treated with Korean Medicine and Rehabilitation Exercise)

  • 채인철;최인우;김찬영;박미소;박상수;정은선;차지윤;조현경;김윤식;설인찬;유호룡
    • 대한한방내과학회지
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    • 제40권4호
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    • pp.730-741
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    • 2019
  • Objective: The aim of this study was to report the effectiveness of traditional Korean medicine treatment with rehabilitation exercise on a chronic intracerebral hemorrhage patient with a severe gait disturbance. Method: The patient was treated with Korean herbal medicine (Gami-sibjeondaebo-tang) along with acupuncture, moxibustion, and rehabilitation exercise. The treatment effect was evaluated through the Manual Muscle Test (MMT) and the Korean version of the Modified Barthel Index (K-MBI). The gait of the patient was evaluated by Functional Ambulatory Category (FAC) and the Timed Up and Go (TUG) test. The spatiotemporal parameters were evaluated by a walkway system (GAITRite(R) system) and gait symmetry was evaluated by Symmetry Criterion (SC). Results: After 111 days of traditional Korean medicine treatment, the spatiotemporal parameters and symmetry of the patient's gait improved. Conclusion: This study suggested that traditional Korean medicine treatment with rehabilitation exercise could be effective for gait disturbance in patients with chronic intracerebral hemorrhage.

여수시 산후건강관리지원사업과 출산장려 신규정책지원에 대한 후향적 연구 (A Retrospective Study on the Yeosu-si Postpartum Health Care Support Project and New Policy Support to Encourage Childbirth)

  • 양승정;김영태;김수경;조성희
    • 대한한방부인과학회지
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    • 제37권1호
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    • pp.89-103
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    • 2024
  • Objectives: This study analyzed an online survey targeting women and Korean medicine doctors who participated in the Yeosu City Postpartum Health Center Support Project. Through this, we would like to discuss the direction of support for postpartum health care support projects and new policies to encourage childbirth. Methods: In this study, we examined the results of an online survey from 73 women and 29 Korean medicine doctors. We examined 39 items, including basic information, childbirth-related items, Korean medicine treatment-related items, business satisfaction, and policies, answered by 73 women and 29 Korean medicine doctors who responded to the online survey. Results: The average age of women was 33.62±4.19 years, and the average age of Korean medicine doctors was 49.82±8.60 years. Musculoskeletal pain appeared most commonly in both maternal and Korean medicine doctors' online surveys. The visit date from the date of delivery was 36.87±27.06 days. Gungguijohyeol-um and Boheo-tang were widely used. The survey score of women whose main symptoms improved after taking herbal medicine was 3.04±1.15 points, and the survey score of Korean medical doctors was 4.13±0.74 points. The positive response to the policy was 73.7% for satisfaction with the overall policy to encourage childbirth, 54.8% for perceived support, and 65.7% for reduction of economic burden. Conclusions: Women who participated in the postpartum health care support project and received Korean medicine treatment and Korean medicine doctors who performed Korean medicine treatment were very satisfied. The most frequent postpartum symptom was musculoskeletal pain. The degree of improvement in main symptoms after taking herbal medicine was higher among Korean medicine doctors than among women. Among childbirth policies, the areas that should be prioritized are childbirth support projects and postpartum care projects.

기공학(氣功學) 발달(發達)에 관한 문헌적(文獻的) 연구(硏究) (A Documentational Study on the Development of Chi-Kung-Hak)

  • 김우호;홍원식
    • 대한한의학원전학회지
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    • 제4권
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    • pp.19-73
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    • 1990
  • Today, many people are more interested in preventing the disease than curing it. Chi-Kung (氣功) is the way of Life-Cultivation (養生法) peculiar to the orient, it is reported in china that Chi-Kung has an excellent curative value not only in curing the disease but also in preventing it. But the full-scale study of Chi-Kung is not be made up to now in Korea, so I studied the developmental history of chinese Chi-Kung through the oriental medical books. From this study, I reached the following conclusions ; 1. Chi-Kung is naturally derived from the self-preservation instinct to adapt oneself to circumstances of the nature, but in the investigation from the documentational records, it is originated in the treatment method of the Sam-Huang-O-Jae (三皇五帝 )period to cure the abnormal circulation of the vital force and blood caused by damp (濕). 2. As the principle and the method of the Life-Cultivation of the Chun-chu-Jeon-Kook (春秋戰國) periods were recorded in Huang-Jae-Nai-Gyung (黃帝內徑) detailly and the remedy examples by ancient Chi-Kung such as Tao-Yin (導引), Haeng-Chi (行氣) were presented, we considered that theoretical basis of the development of Life-cultivation and Chi-Kung study was furnished in that period. 3. A famous doctor, Hwa-Ta (華陀) lived in Han dynasty, researched the theory and practice of Tao-Yin transmitted from the former generations, as that result, he formed a kind of medical gymnastics what is called O-Keum-Hi (五禽戱). It is considered that 'O-Keum-Hi' is a Tao-Yin method developed more practically and systemetically than the Tao-Yin appeared in the 'Jang-Ja' (莊子) or 'Hoy-Nam-Ja' (淮南子). 4. In Wui-Jin-Nambook Jo (魏晋南北朝) periods, the contents of Chi-Kung were more abundant under the influence of Buddhism (佛敎) and Taoism (道敎). Galhong (葛洪), the author of 'Po-Bak-Ja' (抱朴子) arranged the ancient Chi-Kung method systematically first of all, Tao-Goeng-Gyung (陶宏景), the author of 'Yang-Seong-Yeun-Myung-Rok' (養性延命錄) recorded the 'Yook-Ja-Geul' (六字訣) first time. 5. There is a new development of Chi-Kung therapy in Soo-Tang-Odae (隋唐五代) pefiods, especially So-Won-Bang (巢元方), the author of 'Jey-Byung-Won-Hwu-Ron' (諸病源候論) collected aimost all of the Chi-Kung method, for curing the disease formed before soo (隋) period. From that fact, we supposed that Chi-Kung was utilized more widely in curing the disease. 6. 'So-Ju-Cheon-Hwa-Hu-Peob' (小周天火候法) was adopted as the best orthodox approach under the influence of Nae-Tan-Taoist (道敎內丹學派) in Song-Keum-Won (宋金元) periods, especially in the song dynasty, 'Pal-Dan-Geum' (八段錦) was appeared and assignment of six-Chi (六氣) for bowel and viscera in the 'Yook-Ja-Geul' (六字訣) was decided firmly, that is to say Lung-Si (肺-呬), Heart-Kha (心-呵), Spleen-Hoa (脾-呼), Liver-Hoe (肝-噓), Kidneychui (賢-吹), Three-Burner-shi (三焦-嘻). 7. In Myung-Cheong (明淸) periods, The general practitioner applied the principle of 'Byun-Jeng-Ron-Chi' (辨證論治) to the Chi-Kung field, and after Myeong dynasty the style of doing 'Yook-Ja-Gyel' (六字訣) was developed to the moving style. 8. Today, in china, the study on the Chi-Kung is being progressed constantly under the positive assistance of government, Chi-Kung-Hak (氣功學) has taking its place as a branch of study step by step. It is considered that the establishment of Chi-Kung-Hak Classroom (氣功學教室) and Medical Chi-Kung Center (氣功療法室) for special and systematic research are needed, at the same time the settlement of institutional system for training the Chi-Kung technician (氣功師) is also needed.

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한국(韓國).몽고복식(蒙古服飾)의 상관성(相關性) 연구(硏究)(II) - 고려시대(高麗時代)의 몽고침략기(蒙古侵略期)를 중심(中心)으로 - (A Study On Interrelationship Between Korean And Mongolian Costume Laying Emphasis On The Age Of Mongolia's Invasion Upon Corea)

  • 손경자
    • 복식
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    • 제16권
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    • pp.15-42
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    • 1991
  • A nation's culture isn't consisted by the characteristics of the nation only, but it is greatly affected by the geographical features and natural conditions, and it could be also dominated by the continual effect through mutual contact on economic exchange or social problem and political interests with neighboring countries. It is a well known fact that the contact of culture between Korea and Mongolia established under the special political situation that Corea was invaded by Won. But more basically, the Nomad including Mongolia had influenced upon neighboring countries, therefore, our country was also greatly influenced on consisting of our own culture by them. Moreover. the fact that our language belongs to their language's category(mostly Tweigru and Mongolian language) proves that the origin of our culture was deeply related with Mongolia. Accordingly, we could not limit the cultural relation between Korea and Mongolia within a special era. But especially, since unification of China by Mongolia, Won which appeared as a new great nation had dominated Corea for one hundred years, and the Corea's costume culture had a point of conversion to the mongolian. Therefore, this study expects to comment upon the relations of costume between Corea and Mongolia from a view point of Corea's tribute and royal gifts gifts by Mongolia written on the reference literatures. 1) From the ancient times, between our country and Mongolia there has been a direct or indirect exchange caused by the people's movement or invasion due to very closed neighboring. The relations between Corea and Mongolia have started from the mongolia's requests of tribute for the reason why they helped Corea against the Keoran's invasion, and these relation had continued by King Kongmin's age. 2) Mongolia had plundered a tribute such as dress, cereals, horses, military supplies, soldiers, maiden and little girls etc. from Corea, and therefore, a great confusion occurred on political, economic and social fields. And since King Chungyoul of Corea got married with a Princess of Won, the Corea's position was placed as the Buma nation(nation of son in law) and then high class people of Corea preferred to follow the mongolian costume such as Byunbal (pigtail), Ho dress (mongolian dress), Rouges, Chockturi (a kind of formal cap) and Doturak pigtail ribbon, and some have been applied up to date. On the other hand, the custom of Corea had transmitted to the Mongolian nobility, they called it "Corea Yang(style)". 3) The costume of Corea could be divided into three different periods, the first is the period influenced by Tang and Song's regime, the second is affected by the Won's costume and the third is applying the Myung's regime in the end of Corea. The Mongolian dress was based on the Ho dress form and it has been developed through compounding artistic traditional fields and foreign customs in long history. And Mongolia is composed of various tribes, therefore, they have their own dress for each tribe. Our country and Mongolia had a similar dress form based on Ho dress and both used the Chacksukunggo (jacket with small sleeves and slacks) and Seon(line). And the ornaments of costume such as Chockturi, Doturak pigtail ribbon and Rouges had transmitted and fixed down as a traditional wedding garment, but the Rouges has been used by noble women from the ancient times in our country. Since a member of the Society of Korean Costume has visited Mongolia in August 1990 for the first time, I really recognized the neccesity of more detailed study on the costume relation between Korea and Mongolia, and I will proceed with the study on various fields of costume under cooperation of Institute of Oriental Academy of Mongolia.

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동북(東北)아시아 유의 기원(起源)과 그 교류(交流)에 관(關)한 연구(硏究) -$4{\sim}8$세기(世紀)를 중심(中心)으로- (A study on the origination and Transmission of Yu in Northeast Asia. -from the 4th Century to the 8th Century-)

  • 박경자;조선희
    • 복식
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    • 제17권
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    • pp.29-43
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    • 1991
  • Yu was a type of dress worn on the upper part of the body which was commonly used in Northeast Asia. It was originally used by the Northern race for the need of courtesy as well as protecting cold. It was believed that Yu in Northeast Asia, which was called Kaftan, was came from Scythai lived in North Eurasian land around the Black sea. Scythians were the first-formed horse-riding race in the world and their civilization influenced those of far Asiatic sector along the steppe route. As their power expanded, their costume culture transmitted to the East(China, Korea, Japan). The upper garment, Yu, was characterized by the left-sided collars, narrow sleeves belted at the waist to the length of the hip line and the tight trouser on the lower part, which we commonly called HoBok(胡服) style. 1. Yu in Northeast Asia was originated from the Eurasians, Scythian Culture. Being exchanged, active style costumes were widely used among Chinese, Koreans and Japanese throughout centuries' including $4{\sim}8$ century. 2. Chinese Yu had a style of wide-sleeves and right-sided collars. The traditional costumes of Han race are consisted of wide-sleeved Yu on the upper and long-skirt on the lower part of the body. Before the adoptation of HoBok during reign of King Jo Mooryung in 307. B.C., HoBok style had already found in the remains since the Sang period. There were various names among Yu during the Han period. Seup, Sean Eui, Kye, Kyu were one of the styles and several names were meant for collar and sleeves. During $4{\sim}8$ centuries, clothes of right-sided collar were found, superior to that of left-sided and narrow sleeves were widely used both the royal and the humble. Various styles of decoration were seen in Yu around neck, back and sleeves comparing other nations. 3. Yu, in Korea, was typical style of Northern-bound HoBok. Both men and women had similarity in Yu style, narrow sleeves, left-sided collar, belted at the waist and to the length of hip line. Influenced by Han race, in the $4th{\sim}8th$ centuries, dual system of collar was found. But we cannot see major change in Yu and finally was connected to the present. 4. The original design of the Japanese costumes was not similar to that of Northern nomadic hunting race, which was suitable for horse-riding activities. Owing to the climates along the island, we could see various conditions ranging from the cold and to the warm. Influenced by the climates, pulling over the neck(Pancho style) were major design in Japan. As Korea was advanced earlier than Japan, Korean landed Japanese territory showing clothes. So primitive costumes had changes in style. During the $4th{\sim}8th$ period. The Korean mode was found in Haniwa (which was built to make sacrifices to the dead King) and costumes in Jeong Chang Won. Among the costumes in Jeong Chang Won, we put 3 or more costumes to the category of Yu characterizing elements of Korea and Tang period. From the $4th{\sim}8th$ century, China, Korea, Japan fell into the same cultural category, Scythai. Styles in Yu among three nations, we saw little differences, basically along times. Originated from the West Asia, Yu was transmitted to the far East changing Chinese costumes, Koreans melted it into the traditional elements and then influenced Japan.

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Discordance Between Angiographic Assessment and Fractional Flow Reserve or Intravascular Ultrasound in Intermediate Coronary Lesions: A Post-hoc Analysis of the FLAVOUR Trial

  • Jung-Hee Lee;Sung Gyun Ahn;Ho Sung Jeon;Jun-Won Lee;Young Jin Youn;Jinlong Zhang;Xinyang Hu;Jian'an Wang;Joo Myung Lee;Joo-Yong Hahn;Chang-Wook Nam;Joon-Hyung Doh;Bong-Ki Lee;Weon Kim;Jinyu Huang;Fan Jiang;Hao Zhou;Peng Chen;Lijiang Tang;Wenbing Jiang;Xiaomin Chen;Wenming He;Myeong-Ho Yoon;Seung-Jea Tahk;Ung Kim;You-Jeong Ki;Eun-Seok Shin;Doyeon Hwang;Jeehoon Kang;Hyo-Soo Kim;Bon-Kwon Koo
    • Korean Circulation Journal
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    • 제54권8호
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    • pp.485-496
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    • 2024
  • Background and Objectives: Angiographic assessment of coronary stenosis severity using quantitative coronary angiography (QCA) is often inconsistent with that based on fractional flow reserve (FFR) or intravascular ultrasound (IVUS). We investigated the incidence of discrepancies between QCA and FFR or IVUS, and the outcomes of FFR- and IVUS-guided strategies in discordant coronary lesions. Methods: This study was a post-hoc analysis of the FLAVOUR study. We used a QCA-derived diameter stenosis (DS) of 60% or greater, the highest tertile, to classify coronary lesions as concordant or discordant with FFR or IVUS criteria for percutaneous coronary intervention (PCI). The patient-oriented composite outcome (POCO) was defined as a composite of death, myocardial infarction, or revascularization at 24 months. Results: The discordance rate between QCA and FFR or IVUS was 30.2% (n=551). The QCA-FFR discordance rate was numerically lower than the QCA-IVUS discordance rate (28.2% vs. 32.4%, p=0.050). In 200 patients with ≥60% DS, PCI was deferred according to negative FFR (n=141) and negative IVUS (n=59) (15.3% vs. 6.5%, p<0.001). The POCO incidence was comparable between the FFR- and IVUS-guided deferral strategies (5.9% vs. 3.4%, p=0.479). Conversely, 351 patients with DS <60% underwent PCI according to positive FFR (n=118) and positive IVUS (n=233) (12.8% vs. 25.9%, p<0.001). FFR- and IVUS-guided PCI did not differ in the incidence of POCO (9.5% vs. 6.5%, p=0.294). Conclusions: The proportion of QCA-FFR or IVUS discordance was approximately one third for intermediate coronary lesions. FFR- or IVUS-guided strategies for these lesions were comparable with respect to POCO at 24 months.