• 동남아시아연구
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• 제20권3호
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• pp.263-297
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• 2010

The relics of the Southeast Asian civilizations in the first phase are found with the relics from India, China, and even further West of Persia and Rome. These relics are the historic marks of the ancient interactions of various continents, mainly through the maritime trade. The traces of the indic culture, which appears in the historic age, are represented in the textual records and arts, regarded as the essence of the India itself. The ancient Hindu arts found in various locations of Southeast Asia were thought to be transplanted directly from India. However, Neither did the Gupta Hindu Art of India form the mainstream of the Gupta Art, nor did it play an influential role in the adjacent areas. The Indian culture was transmitted to Southeast Asia rather intermittently than consistently. If we thoroughly compare the early Hindu art of India and that of Southeast Asia, we can find that the latter was influenced by the former, but still sustained Southeast Asian originality. The reason that the earliest Southeast Asian Hindu art is discovered mostly in continental Southeast Asia is resulted from the fact that the earliest networks between India and the region were constructed in this region. Among the images of Hindu gods produced before the 7th century are Shiva, Vishnu, Harihara, and Skanda(the son of Shiva), and Ganesha(the god of wealth). The earliest example of Vishnu was sculpted according to the Kushan style. After that, most of the sculptures came to have robust figures and graceful proportions. There are a small number of images of Ganesha and Skanda. These images strictly follow the iconography of the Indian sculpture. This shows that Southeast Asians chose their own Hindu gods from the Hindu pantheon selectively and devoted their faiths to them. Their basic iconography obediently followed the Indian model, but they tried to transform parts of the images within the Southeast Asian contexts. However, it is very difficult to understand the process of the development of the Hindu faith and its contents in the ancient Southeast Asia. It is because there are very few undamaged Hindu temples left in Southeast Asia. It is also difficult to make sure that the Hindu religion of India, which was based on the complex rituals and the caste system, was transplanted to Southeast Asia, because there were no such strong basis of social structure and religion in the region. "Indianization" is an organized expansion of the Indian culture based on the sense of belonging to an Indian context. This can be defined through the process of transmission and progress of the Hindu or Buddhist religions, legends about purana, and the influx of various epic expression and its development. Such conditions are represented through the Sanskrit language and the art. It is the element of the Indian culture to fabricate an image of god as a devotional object. However, if we look into details of the iconography, style, and religious culture, these can be understood as a "selective reception of foreign religious culture." There were no sophisticated social structure yet to support the Indian culture to continue in Southeast Asia around the 7th century. Whether this phenomena was an "Indianization" or the "influx of elements of Indian culture," it was closely related to the matter of 'localization.' The regional character of each local region in Southeast Asia is partially shown after the 8th century. However it is not clear whether this culture was settled in each region as its dominant culture. The localization of the Indian culture in Southeast Asia which acted as a network connecting ports or cities was a part of the process of localization of Indian culture in pan-Southeast Asian region, and the process of the building of the basis for establishing an identity for each Southeast Asian region.

• Nuclear Medicine and Molecular Imaging
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• 제40권4호
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• pp.218-227
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• 2006

목적 : 헤르페스 심플렉스 1형 바이러스 티미딘 키나제(Herpes simplex virus type 1 thymidine kinase. HSV1-tk) 유전자는 보고 유전자로서 필요한 조건뿐만 아니라 별도의 치료 유전자를 따로 이입할 필요가 없다는 장점을 가지고 있어 유전자 영상과 치료에서 가장 널리 사용되는 유전자이다. 본 연구에서는 간암세포주에서 HSV1-tk 보고 유전자 발현을 비침습적 PET 영상으로 평가하는데 있어서 $9-(4-[^{18}F]Fluoro-3-hydroxymethylbutyl)$guanine ($[^{18}F]FHBG$)의 유용성을 평가하고자 하였다. 대상 및 방법 : $[^{18}F]FHBG$는 triester로부터 8단계를 거쳐 합성하였다. $[^{18}F]FHBG$는 전구체로 N2-monomethoxytrityl-9-[4-(tosyl)-3-monomethoxytritylmethylbutyl]guanine를 사용하고 kyptofix [2.2.2.]를 이용한 친핵성 반응으로 $120^{\circ}C$에서 20분 동안 반응한 후에 1 N HCl로 보호기를 제거함으로써 합성하였다. HSV1-tk 보고 유전자가 이입되어 있는 세포주인 MCA-tk와 이입되지 않은 MCA 세포주를 이용하여 in vitro 상에서의 $[^{18}F]FHBG$의 섭취 및 방출 실험을 실시하였으며 섭취량과 발현량의 상관성 평가를 위해 세포수 백분율에 따른 섭취실험을 실시하였다. In vivo 상에서의 평가를 위하여 피하 종양 형성 동물모델을 이용하여 microPET생체영상을 획득하였다. 결과: 합성된 $[^{18}F]FHBG$를 역상 HPLC를 사용하여, 머무름 시간 16-18분에서 분리하였다. 반감기를 고려한 방사화학적 수율은 20-25%, 방사화학적 순도는 95% 이상이었으며 비방사능은 55.0 $GBq/{\mu}\;mol$ 이상이었다. HSV1-tk 유전자가 이입된 MCA-tk 세포에서는 특이적인 $[^{18}F]FHBG$의 집적이 발생하였으며 대조군인 MCA에서는 거의 집적이 이루어지지 않았다. 또한, 방출 실험에서 방출 후 1시간 경과까지 86% 이상의 $[^{18}F]FHBG$가 세포내에 잔류하였다. MCA-tk 세포주의 비율이 증가함에 따라 $[^{18}F]FHBG$의 섭취량도 직선적 상관관계($R^2=0.995$)에 따라 증가하여 기질의 섭취량이 유전자 발현량을 잘 반영하고 있음이 확인되었다. MicroPET을 이용한 생체영상에서도 MCA와 MCA-tk 에서 확연한 집적의 차이를 보여주었다. 결론: 간암세포주에서 HSV1-tk 유전자의 발현 정도와 지속성 그리고 위치를 확인하기 위한 비침습적 PET 영상을 위한 기질로서 $[^{18}F]FHBG$는 매우 유용할 것으로 기대된다.