• 건축역사연구
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• 제27권2호
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• pp.63-78
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• 2018

Pagodas in Myanmar can be largely divided into Zedi and Pato. Zedi is a developed form of the early domed pagodas in India and Sri Lanka, which can be found in the introduction of Buddhism in Myanmar and the comparison of early pagodas in India, Sri Lanka and Myanmar. On the other hand, Pato is where statues of Buddha were enshrined, which is why many scholars referred to it as a temple. However, this study proposes that Pato shall be referred to as a temple-style pagoda in a form unique to Myanmar, based on the origin of Pato, definition of pagodas, and Sarira Enrichment Record of Pato. Moreover, it seems more appropriate to name this type of structure Stupa Temple(塔殿) or Stupa Shrine(塔堂) rather than a Buddhist temple(佛殿) or Buddhist shrine(佛堂) for clear distinction. Pato, or temple-style pagodas, has a ${\acute{S}}ikhara-style$ structure at the center like Ananda Pato upon entering the Pagan (Bagan) kingdom period, on which Zedi-style structures are built. As a result of examining the integration of various Buddhist schools and religions focused on Theravada during the period of King Anawrahta and King Kyanzittha, the ${\acute{S}}ikhara-style$ structure is a symbolic representation of the fact that Theravada embraced Hinduism. The common features shared by pagodas in Myanmar are the centrality of place and the verticality of $y{\check{a}}ngti{\bar{a}}n$ (looking up to the sky) in terms of shape. All temples are placed at the most important and central space, and their forms represent strong religious $y{\check{a}}ngti{\bar{a}}n$ and verticality. These are the features that stand out most among various pagodas in Buddhist countries.

• 건축역사연구
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• 제25권5호
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• pp.75-86
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• 2016

This paper examines the pagodas during the Bagan period, which are thought to be most valuable among those in Myanmar. They have not been sufficiently studied, in spite of their high Buddhist status. It considers the contemplation of Pato, their formal characteristics in the Bagan period and the formal categorizations of pagodas in the same period. Thus, following seven kinds of conclusions are derived: first, researchers provide opinions to the Pato which should be regarded as the Buddhist shrine-type of pagoda with a unique Bagan form, symbolically indicating that Theravada Buddhism incorporated Hinduism; second, the terraces were characteristic components in pagodas, during the Bagan period, which were built after the enthronement of King Anawratha and are thought to symbolically express the wish to widely spread Theravada Buddhism; third, Shwesandaw Zedi seems to affect not only Shwezigon Zedi, a representative standard form of pagoda in Myanmar, but also Ananda Pato; fourth, it is thought to be proper to examine the terraces by classifying them into lower, central(from pedestals to Angryeon and Bokryeon) and upper part, if it intends to divide a pagoda with bell-shaped body on the terraces during the Bagan period, into three parts; fifth, the Pato may be identified as a form of pagoda during the Bagan period, and such a form can be classified as that of Sikhara on the rectangular terrace; sixth, forms of Myanmar's pagodas can be classified into fourteen kinds of them, and they may be also grouped into transmitted, general and special type; and seventh, on the basis of the findings, it is thought that the pagodas during the Bagan period may be classified into six forms, and they can be largely categorized into transmitted, general and special type.

• 지능정보연구
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• 제16권1호
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• pp.1-16
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• 2010

최근 온톨로지 모듈을 이용하여 효과적으로 온톨로지를 구축하려는 시도들이 증가하고 있으며 이에 따라 다양한 온톨로지 모듈화 기법들이 제안되어왔다. 이들 기법들은 각각의 모듈화 목표와 기준을 바탕으로 개발되어 왔으나 모듈화 기법들을 평가할 수 있는 공통된 기준 및 평가 프레임워크가 정립되지 않아 서로 비교하기 어려운 실정이다. 또한 온톨로지와 관련된 평가에 대한 연구들이 지금까지 활발히 이루어져 왔지만 주로 온톨로지 단위의 평가가 중심이 되어왔으며 온톨로지 모듈화 기법의 평가에 대한 가시적인 연구들이 부족하다. 그러나 획일적이고 대용량인 온톨로지 사용의 문제점과 모듈화 필요성에 대한 인식과 함께 온톨로지를 모듈화하는 작업에 대한 평가 필요성이 제기되고 있다. 그러므로 본 연구에서는 온톨로지 모듈화 작업 과정과 모듈화 결과물인 모듈 그리고 모듈화 도구에 대한 총괄적인 평가를 제공하는 프레임워크를 제안한다. 또한, 본 연구에서 제시한 평가 프레임워크를 실증적 실험을 통해 SWOOP, PATO, Prompt 등 모듈화 기법에 적용하였다. 본 연구의 결과를 통하여 온톨로지 엔지니어들이 온톨로지 모듈화 작업의 품질을 개선시킬 수 있고 온톨로지 사용자들이 사용 목적에 맞는 온톨로지 모듈화 기법을 선택할 수 있도록 한다.

• Asian-Australasian Journal of Animal Sciences
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• 제22권1호
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• pp.119-123
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• 2009

In vitro acid- and bile-tolerant lactic acid bacteria isolated and identified from Indonesian traditional fermented milk dadih might be considered as potential probiotic strains after further characterization with animal models, especially for their therapeutic properties. Five dadih lactic bacteria isolates each had moderate survival rate for 2 h at pH 2.0, as well as bile tolerance. The aim of this research was to identify candidate probiotic lactic bacteria among indigenous dadih lactic isolates originated from Bukit Tinggi, West Sumatra, especially their in vivo antimutagenic property. Milk cultured with Enterococcus faecium IS-27526 significantly lowered fecal mutagenicity of rats as compared to the control group, skim milk, and milk cultured with L. plantarum IS-20506. These results suggest that Enterococcus faecium IS-27526 may serve as a potential probiotic strain with its antimutagenicity.

• Asian-Australasian Journal of Animal Sciences
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• 제16권11호
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• pp.1680-1685
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• 2003

Antimutagenicity of milk cultured with lactic acid bacteria isolated from dadih on the mutagenicity of heated salty and sweet tauco was examined using streptomycin dependent (SD) 510 strain of Salmonella typhimurium TA 98 as a tester culture. Cultured milk samples exhibited widely antimutagenic activity against mutagenic heated salty and sweet tauco. Lc. lactis subsp. lactis R-22, Lc. lactis subsp. casei R-35, Lc. lactis subsp. casei R-52 and E. faecalis subsp. liquefaciens R-55 exhibited no inhibitory effect on the mutagenic heated salty tauco. Mutagenicity of heated sweet tauco was inhibited by cultured milks stronger than that of heated salty tauco. Milk cultured with Lc. lactis subsp. cremoris R-48, Leuc. mesentroides R-51 and Lc. lactis subsp. casei R-68 showed high inhibition against the mutagenicity of both heated salty and sweet taucos. Antimutagenic activity of the cultured milks against mutagenic heated tauco was attributed to the bacterial cells. Among the three strains which showed high antimutagenicity, only Leuc. mesentroides R-51 was tolerant to both acid and bile; so this strain can be used as probiotic in preventing the occurrence of mutagenesis caused by mutagenic heated food like tauco.

• Asian-Australasian Journal of Animal Sciences
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• 제17권12호
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• pp.1741-1745
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• 2004

Administration of milk and fermented milks produced from indigenous dadih lactic acid bacteria on serum lipids and bile acids, fecal bile acids and microflora was estimated in hypercholesterolemic rats. Anaerobic lactic acid bacteria decreased and coliforms increased in the feces of the control group; however, the number of fecal lactic acid bacteria remained unchanged when rats were administered milk and fermented milks. Only fermented milk made from Lc. lactis subsp. lactis IS-10285 significantly reduced serum total cholesterol, LDL cholesterol and total bile acids. Milk and fermented milks did not influence the HDL cholesterol. Triglyceride and phospholipid levels were significantly lower in the rats fed fermented milk of Lc. lactis subsp. lactis IS-10285 than rats fed milk and fermented milk of Lc. lactis subsp. lactis IS-29862, but not significantly different from the control group. Hypocholesterolemic effect of Lc. lactis subsp. lactis IS-10285 was attributed to its ability to suppress the reabsorption of bile acids into the enterohepatic circulation and to enhance the excretion of bile acids in feces of hypercholesterolemic rats.