• 수완나부미
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• 제4권1호
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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.

• 공연문화연구
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• 제18호
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• pp.481-512
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• 2009

박흥식 감독의 <인어공주>를 텍스트로 삼아 나영은 연순을 모델로, 연순은 인어공주를 모델로 대리학습하는 양상을 통해 영화치료의 효용성을 살펴보았다. 미성숙했던 나영이 과거로 시간 여행을 다녀오면서 성숙한 여성으로 거듭나, 행복한 결혼생활을 영위하게 된다. <인어공주>는 나영의 입사의례 속에 연순의 입사의례가 들어있고, 그 속에는 다시 안데르센의 동화 <인어공주>의 입사의례가 들어있는 액자형 구성으로 대리학습의 양상을 잘 보여준다. 이처럼 <인어공주>는 이미 영화 속에 대리학습의 효과를 담고 있기 때문에, 자기 자각(self-awareness)과 자기 향상(self-improvement)을 기하는 영화치료의 효용성을 설명하기에 적합하다. 나영 엄마[연순] 아빠[진국]는 서로 갈등을 보이기도, 우호적인 관계를 맺기도 한다. 현실요법에 기반을 두고 있는 다섯 가지 기본 욕구의 분석을 통해 주요 등장인물의 바람[願]과 욕구를 분석한 결과, 욕구가 충족되었을 때 우호적인 관계가 형성되고, 욕구가 좌절되었을 때 비우호적인 관계가 형성되었다. 자신의 기본욕구를 파악한다면, 자신의 내부통제를 통해 욕구를 충족시킬 수 있는 것이다. 실제로 적용해 본 결과, 많은 사람들로부터 효과를 확인할 수 있었다.