• Korean Journal of Soil Science and Fertilizer
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• v.16 no.1
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• pp.28-35
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• 1983

The object of this study was to investigate the distribution of Cd fractions in paddy soils in relation to some soil characteristics and to find out the relationships between soil Cd fractions and Cd content in brown rice. Thirty six soils and rice samples were collected from the paddy field adjacent to zinc mining sites at harvest time in 1981. Total Cd content of brown rice samples was analyzed. A sequential extraction procedure was used to fractionate Cd in soils into the designated forms of exchangeable, adsorbed, organically bonded, carbonate, sulfide, and residual Cd. The results obtained were as follows: 1. The distribution of Cd fractions in soil showed a wide difference depending on soil properties. As an average value it was observed that organically bonded Cd amounted 43.7%; residual Cd, 6.5%; and other fractions, 10-15%. 2. With higher soil pH, organically bonded and carbonate Cd fraction tended to be higher but exchangeable fraction lower. Other forms of Cd showed no difference with soil reaction. 3. Organically bonded fraction was positively correlated with soil organic matter content, while others except adsorbed fraction showed an adverse tendency. 4. The relation of fraction distribution to soil C E C was similar to the case of organic matter. 5. Cadmium content in brown rice showed significant possitive correlation with organically bonded Cd content (r = 0.655) and carbonate, Cd content of soil (r = 0.328) but there was no significant correlation with contents of other forms.

• The Southeast Asian review
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• v.20 no.3
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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.