• SUVANNABHUMI
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• v.2 no.1
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• pp.55-94
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• 2010

Even Faxian(法顯)'s Gaosengfaxianchuan (『高僧法顯傳』) and Iching(義淨)'s Nanhaijiguineifachuan (『南海寄歸內法傳』) are regarded as very important and useful documents to study the southeast asian buddhist culture, it is very difficult to grasp the contemporary state of those area because their descriptions are very brief and implicit. Therefore this essay aimed an in-depth reading their documents as original texts of modern understanding of those area, and tried to make a new views to approach the southeast asian buddhist culture by some more historically and concretely. At the early 5th century when Faxian(法顯) arrived, Buddhism was flourished in Sri Lanka. Because already a long time passed since the Saṇgha was schismatized into conservative and progressive at around the dominical year, he mentioned nothing about the conflict or disharmony of two orders. And the faith of Buddha tooth relic, which had been uprisen at 50 years ago from Faxian's visiting, was concretely established as a representative religion of Sri Lanka. According to his record, the carrying ritual of this Buddha tooth was performed very magnificently as similar with recent Korean Youngsan ceremony(靈山齋). In the mean time, it looks there were many sculptures of Buddha image made of precious stone of special product from Sri Lanka. The faith of Buddha-pāda(the Buddha's foot-prints) was also generalized at that time. The most famous monk of his contemporary Sir Lanka was Buddhaghosa, the author of Visuddhi-magga, but it is not sure that Faxian had met him. It can be suspected that the funeral in which Faxian participated could be belonged to him, or the Visuddhi-magga was writing at the peak during Faxian's staying. On the way to return to China, Faxian embarked an indigenous ship around Indonesia. It means there were no chinese trade ship which he can use. So the trade between china and southeast asia was advanced by south asian ships, and the chinese ships were not yet joined at that time so activity. And at least until that time, it looks there were no any remarkable buddhist movement in the southeast asian countries by where he stopped. In contrast, the southeast asian world which be seen by Iching had already experienced a lot of changes. He was impressed by the high quality buddhist culture of those area, and insisted to accept it to china. Further, he analyzed the sects of buddhism which were prevalent around the southeast asia in his contemporary time, and tried to make a good relationship with each native monks for learning from them. It looks the center of those exchanges may be Śrīvijaya of Indonesia. He also mentioned the situation of the late 7th century's Funan(扶南) in Cambodia. At that time, the buddhist Saṇgha was oppressed by newly rising Khmer(眞臘). On the other hand, he described the points of sameness and difference in detail between Indian and southeast asian buddhist culture in the field of ritual as like the practical use of garments, buddha images, and daily recited scriptures. There must be a lot of another aspects which this essay couldn't gather up or catch from these documents. Nevertheless, I hope this essay can help the researchers of this field and will wait for any advices and comments from them.

• Proceedings of the Korea Water Resources Association Conference
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• 2017.05a
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• pp.193-193
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• 2017

Trend analysis can enhance our knowledge of the dominant processes in the area and contribute to the analysis of future climate projections. The results of previous studies in South Korea showed that southeast regions of Korea had the highest value of evapotranspiration. Thereby, it is of interest to determine the trend analysis in hydrological variables in this area. In this study, the recent 35 year trends of precipitation, reference evapotranspiration, and aridity index in monthly and annual time scale will be analyzed over three stations (Pohang, Daegu, and Pusan) of southeast Korea. After removing the significant Lag-1 serial correlation effect by pre-whitening, non-parametric statistical Mann-Kendall test was used to detect the trends. Also, the slope of trend of the Mann-Kendall test was determined by using Theil-Sen's estimator. The results of the trend analysis of reference evapotranspiration on the annual scale showed the increasing trend for the three mentioned stations, with significant increasing trend for Pusan station. The results obtained from this research can guide development if water management practices and cropping systems in the area that rely on this weather stations. The approaches use and the models fitted in this study can serve as a demonstration of how a time series trend can be analyzed.

• SUVANNABHUMI
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• v.4 no.1
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• pp.57-90
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• 2012

This essay is for a study on the survey of buddhist cultural literary document about the Southeast Asia by Nanqishu(南齊書), Liangshu(梁書), Chiu T'angshu(舊唐書), Hsin T'ang shu(新唐書) which are included in the Chinese Official History and Jí-shénzhōu-sānbăo-găntōng-lù(集神州三寶感通錄), Weioshu Shilao Ji (魏書 釋老志). These documents allows us to imagine next some historical states. First, these documents are recording this area, especially Funan, as a plentiful diggings of gold, silver, tin, copper, etc. These are important materials for gilt bronze sculptures. Further, this local produced gold called 'Yangmai(楊邁)' is recognized as same as Zĭmòjīn(紫磨金) in china, and these documents explains the process of producing the bronze images and golden ornaments in Southeast Asia. Specially, this plentiful materials leads them to make a 10 wei(圍) tall golden-silver image which worshiped as hindu god or sometimes buddhist images. Second, Vietnam and Funan in Northern and Southern Dynasty periods were in antagonistic relationship not only in the political but also in religious between Vietnamese Hinduism and Funan's Buddhism. Under this situation, the monk Nagaxian(那伽仙) who had came from India was accredited to Southern Qi court as a delegate to build a good relationship by the common religion Buddhism. It means the Buddhism of Southeast Asia also took a role of diplomacy. Third, these documents proved the active Southeast Asian cultural exchange in early 3th century. At this time, Funan delegate Suwu(蘇物) visited the court of Kushan Dynasty in India and he is seemed to travel the city of Pātaliputra. It oppressed us to extend our outlook which have been restricted in the relationship between Southern india and Southeast Asia to more broaden area. In addition, the buddhist art of Southern India and Bodhgaya temple was imported to Southeast Asia directly to send to Southern China. For example, the wooden buddha image, Bodhgaya stupa image, and Sri Lanka style's buddha images are looked be introduced to Southern China at this time throughout the Southeast Asia. At last, we got to know that the court music of Kucha in the northern silk route was imported to the Southeast Asia in early middle age. Even it may be introduced by China, but this document is very important to make the surmise is not unreasonable that the buddhist culture of northern silk route imported to the Southeast Asia accompanied with Kucha music. The buddha images in Gandharan style which are excavated from some site of Southeast Asia may demonstrate this literary sources is authentic.

• SUVANNABHUMI
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• v.8 no.1
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• pp.17-53
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• 2016

Debates continue to multiply on the definition and rationale of Southeast Asia as a region and on the utility of the multidisciplinary field of area studies. However, we have now entered a post-colonialist, post-Orientalist, post-structuralist stage of reflection and re-orientation in the era of globalization, and a strong tendency on the part of insiders to pose these issues in terms of an insider-outsider dichotomy. On the one hand, the study of Southeast Asia for researchers from outside the region has become fragmented. This is for very obvious reasons: the strengthening and re-energizing of academic disciplines, the increasing popularity of other non-regional multidisciplinary studies, and the entry of globalization studies into our field of vision. On the other hand, how has the local Southeast Asian academy addressed these major issues of change in conceptualizing the region from an insider perspective? In filling in and giving substance to an outsider, primarily Euro-American-Australian-centric definition and vision of Southeast Asia, some local academics have recently been inclined to construct Southeast Asia in terms of the Association of Southeast Asian Nations (ASEAN): a nation-state-based, institutional definition of what a region comprises. Others continue to operate at a localized level exploring small-scale communities and territories, while a modest number focus on sub-regional issues (the Malay-Indonesian world or the Mekong sub-region are examples). However, further reflections suggest that the Euro-American-Australian hegemony is a thing of the past and the ground has shifted to a much greater emphasis on academic activity within the region. Southeast Asia-based academics are also finding it much more important to network within the region and to capture, understand, and analyze what Chinese, Japanese, and Korean scholars are saying about Southeast Asia, its present circumstances and trajectories, and their increasingly close involvement with the region within a greater Asia-Pacific rim. The paper argues that the insider-outsider dichotomy requires considerable qualification. It is a neat way of dramatizing the aftermath of colonialism and Orientalism and of reasserting local priorities, agendas, and interests. But there might be a way forward in resolving at least some of these apparently opposed positions with recourse to the concepts of culture and identity in order to address Southeast Asian diversities, movements, encounters, hybridization, and hierarchies.

• The Southeast Asian review
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• v.28 no.3
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• pp.43-74
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• 2018

There was few research dealing with the cultural property or the arts of Southeast Asia before, however many articles and books on the arts of Southeast Asia were published since 2008. There are more than 50 papers dealing Southeast Asian art during the period. It was Vietnamese ceramics and the Buddhist relics of Indonesia which paid attention among those articles. This was relevant to the launching of the Humanities Korea (HK) project by the National Research Foundation in 2007. A study on Southeast Asian arts from each of eleven countries is difficult to achieve outstanding results in a short period of time. Since art historical approach is quite a professional field, the growth of research is limited. Since art historical approach is a professional field, the growth of research is limited. At this point we can say the research on Southeast Asian art are developed in an unbalanced extent in the limited area focused on ceramics and sculptures. Over the past decade, the research on Southeast Asian art has developed, but we still need more experts in specific regions and fields. For establishing the art history as a field of regional studies, it is imperative to cultivate specialists in each region for the profound and balanced understanding the value of Southeast Asian art.

• Korean Journal of Fisheries and Aquatic Sciences
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• v.44 no.6
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• pp.612-621
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• 2011

The influences of inland pollution sources because of rainfall events on the bacteriological water quality in Geoje Bay, a major shellfish production area in Korea, were investigated. The sanitary status of sea water and shellfish after rainfall events was also evaluated. The flow rates of 13 streams around Geoje Bay showed 6 to 7-fold increases after 15 to 21 mm of rainfall. Peak pollution was observed in the Naegan Stream, the Gandeok Stream and the Seojeong Stream. The calculated impact area of inland pollution sources was 3.1 $km^2$ immediately after 15 mm of rainfall and expanded to 3.5 $km^2$ after 24 hours. These calculations of impacted area matched results from fecal coliform analyses with sea water. The distance between the major pollution source in the bay (the Gandeok Stream) and the station with the worst bacteriological water quality immediately after 15 mm of rainfall, which was below the Korean standard, was 0.8 km in a straight line; this distance increased to 2.0 km after a period of 24 hours. The area impacted by inland pollution sources after a 15 mm rainfall event was wider than after a 21 mm rainfall. Although the flow rate from inland pollution sources was higher, the concentration of fecal coliform in the discharged water was lower after higher rainfall events. These observations corresponded with the results of fecal coliform analyses with sea water samples. According to the evaluation of the influences of inland pollution sources and fecal coliform analyses on sea water and shellfish samples in Geoje Bay, pollutants from inland sources did not reach the boundary line of the shellfish growing area after rainfall events of 15 or 22 mm. The bacteriological water quality of the shellfish growing area in Geoje Bay met the Korean standard and US NSSP requirements for approved shellfish growing areas.

• Journal of environmental and Sanitary engineering
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• v.21 no.3 s.61
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• pp.9-14
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• 2006

From March 1, 2005 to August 31, 2006 mineral water wells were selected for 13 areas in Southeast Asia (Indonesia, Philippines, Thailand, Singapore) and 20 areas in Northeast Asia (Korea, North Korea, China, Japan) and the study on their mineral water quality was analyzed. - Mineral water quality was the best in Korea. Mineral spring waters in some area of China and North Korea and in the whole area of the Southeast Asia were of poor quality. - The hardness of mineral water was the low in Korea $(10{\sim}47mg/L\;as\;CaCO_3)$, Japan $(4{\sim}66mg/L\;as\; CaCO_3)$, Geumgang-san North Korea Area $(4mg/L\;as\;CaCO_3)$. Mineral spring water in Thailand, Indonesia $(1{\sim}97.5mg/L\;as\;CaCO_3)$ and in the other area $(120{\sim}1205mg/L\;as\;CaCO_3)$ were high degree of hardness. - pH value in the mineral water of Southeast Asia $(pH\;6.7{\sim}8.2)$ and Northeast Asia $(pH\;5.9{\sim}7.9)$ was up to WHO standard $(pH\;6.5{\sim}8.5)$. Fluorine of negative ion was found in 10 mineral waters: Indonesian mineral water 'ATARTN'(0.02mg/L), Thailand mineral water 'SIAM' (0.6mg/L), 'MASAFI' (0.02mg/L). Korean mineral water 'SAEMMULNARA' (1.1mg/L), 'SANSU'(0.6mg/L), 'ICIS'(0.3mg/L), 'DONGWON SAEM-MUL'(0.03mg/L), 'PYEONGCHANG' (0.6mg/L), North Korean mineral water 'KUMGANGSAN'(0.1mg/L), Japanese mineral water 'CRYSTAL GEYSER'(0.55mg/L). However Fluorine in the other 23 mineral waters were not detectable.

• Fisheries and Aquatic Sciences
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• v.17 no.3
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• pp.313-318
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• 2014

From 2008 to 2013, the mussel Mytilus galloprovincialis were collected from a major area of mussel production (Changseon area), which is a designated shellfish-cultivating area for export, located on the southern coast of Korea. The samples were analyzed for mercury (Hg) using a direct Hg analyzer and for other metals, such as cadmium (Cd), lead (Pb), arsenic (As), chromium, copper, nickel, and zinc, using inductively coupled plasma mass spectrometry. The concentrations and bioaccumulation of the heavy metals were determined, and a potential risk assessment was conducted to evaluate their hazards towards human consumption. The concentration and bioaccumulation ratio of Cd were the highest of the three hazardous metals (Cd, Pb, and Hg). The concentrations of hazardous metals in all samples were within the limits set by Korea and other countries. The estimated dietary intake (EDI) was compared to the provisional tolerable daily intake (PTDI) adopted by the Joint FAO/WHO Expert Committee on Food Additives and the U.S. Environmental Protection Agency. The EDIs of all heavy metals tested for mussel samples ranged from 0.01 to 4.99% of the PTDI; the highest value was measured for As. The hazard index (HI) can be used to assess the risk of heavy metal consumption associated with contaminated food. The HI for all samples was far less than 1.0, which indicates that the mussels produced in the Changseon area do not represent an appreciable hazard to humans and are fit for consumption.

• SUVANNABHUMI
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• v.12 no.2
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• pp.119-140
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• 2020

Emerging from Portuguese colonialism and Indonesian occupation to become one of the newest states, Timor-Leste is an interesting example of modern nation-building. Geographically, Timor-Leste is located in the area covered by the Association of Southeast Asian Nations (ASEAN). In such context, Timor-Leste has a strong claim to belonging to Southeast Asia. Timor-Leste nevertheless has not yet been admitted formally as a member despite its application for membership in March 2011. This paper locates Timor-Leste in a broader context of their construction of regional identity and as part of Southeast Asia. Drawing upon the constructivist approach, this paper suggests that the complexity of Timor-Leste's regional affiliation with ASEAN is made more challenging with its quest to assert itself as a nation-in-the-making.

• SUVANNABHUMI
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• v.9 no.1
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• pp.7-52
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• 2017

This paper analyzes the scholarly approaches to the problem of "local" vs. "cosmopolitan" in the context of the cultural transfers between South and Southeast Asia. Taking the "localization" paradigm advanced by Oliver Wolters as its pivot, it reviews the "externalist" and "autonomous" positions, and questions the hermeneutical validity of the fuzzy and self-explanatory category of "local." Having discussed the geo-environmental metaphors of "Monsoon Asia" and "Maritime Asia" as alternative paradigms to make justice to the complex dynamics of transregional interaction that shaped South and Southeast Asian societies, it briefly presents two case studies highlighting the tensions between the "local" and "cosmopolitan" approaches to the study of Old Javanese literature and Balinese Hinduism.