• Title/Summary/Keyword: Khmer

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Interpretation on Raw Material Characteristics and Manufacturing Techniques of Brown-glazed Stonewares and Roof Tiles from Hong Nang Sida Temple, Laos (라오스 홍낭시다 유적 출토 갈유도기와 기와의 원료특성과 제작기술 해석)

  • Jin, Hong Ju;Jang, Sungyoon;Kim, Su Kyoung;Lee, Myeong Seong;Moon, Dong Hyeok;Chun, Yu Gun
    • Journal of the Mineralogical Society of Korea
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    • v.32 no.4
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    • pp.273-285
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    • 2019
  • This study is aimed to interpret the raw material characteristics and manufacturing technology through physical, mineral and geochemical analysis of the brown-glazed stonewares and roof tiles excavated from the Hong Nang Sida temple in Laos, which was built in the 12th century. The glaze of brown-glazed stoneware is a typical lime serial with CaO content of more than 15 % and they were vitrified. The body is the combination of quartz, mullite and cristobalite, but had not vitrified texture, and therefore, which is assumed to have been fired more than 950 ℃. Meanwhile, The roof tiles are unglazed and its outer color is reddish brown, whitish grey and bluish grey. The bluish gray tiles has sandwich structure, which seem to experience imperfect reducing environment. The tile samples with a number of amorphous iron oxide nodule had a very similar chemical composition. In conclusion, it is assumed that the clay source was made from raw material produced from the same bedrock. The firing temperature of roof tiles were divided into less than 900 ℃, 900~950 ℃ and greater than 950 ℃ according to detection of micas, hercynite and mullite.

DEVELOPMENT OF FOREIGN ASTRONOMY EDUCATION PROGRAMS : CAMBODIA (해외 천문학 교육 프로그램 개발: 캄보디아)

  • KIM, SANG CHUL;LYO, A-RAN;PARK, CHANGBOM;LEE, JEONG AE;LEE, KANG-HWAN;SHIN, YONG-CHEOL;SHIN, NAEUN;SHIN, ZIHEY;CHOI, YOONHO;KWON, SUN-GILL;KIM, TAEWOO;YOON, HOSEOP;PARK, SOONCHANG;SUNG, EON-CHANG;PAK, SOOJONG
    • Publications of The Korean Astronomical Society
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    • v.34 no.2
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    • pp.17-28
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    • 2019
  • The Korean Astronomical Society (KAS) Education & Public Outreach Committee has provided education services for children and school teachers in Cambodia over the past three years from 2016 to 2018. In the first year, 2016, one KAS member visited Pusat to teach astronomy to about 50 children, and in the following two years of 2017 and 2018, three and six KAS members, respectively, executed education workshops for ~ 20 (per each year) local school teachers in Sisophon. It turned out that it is desirable to include both teaching of astronomical knowledge and making experiments and observations in the education in order for the program to be more effective. Language barrier was the main obstacle in conveying concepts and knowledge, and having a good interpreter was very important. It happens that some languages, such as the Khmer of Cambodia, do not have astronomical terminologies, so that lecturers and even the education participants together are needed to communicate and create appropriate words. Handout hard-copies of the education materials (presentation files, lecture/experiment summaries, terminologies, etc.) are extremely helpful for the participants. Actual performing of assembling and using astronomical telescopes for night sky observations has been lifetime experience for some of the participants, which might promote zeal for knowledge and education. It is hoped that these education services for developing countries like Cambodia can be regularly continued in the future, and further extended to other countries such as Laos and Myanmar.

Some Views for the Buddhist Culture of Southeast Asia at Middle Ages through the Chinese Description (I): Focused on the documents of Faxian and Ichong (중국문헌을 통해본 중세 동남아의 불교문화(I): 법현(法顯)과 의정(義淨)의 저술을 중심으로)

  • JOO, Soo Wan
    • 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.

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Territorial Expansion the King Võ (Võ Vương, 1738-1765) in the Mekong Delta: Variation of Tám Thực Chi Kế (strategy of silkworm nibbling) and Dĩ Man Công Man (to strike barbarians by barbarians) in the Way to Build a New World Order (무왕(武王, 1738-1765) 시기 메콩 델타에서의 영토 확장 추이: 제국으로 가는 길, '잠식지계(蠶食之計)'와 '이만공만(以蠻攻蠻)'의 변주)

  • CHOI, Byung Wook
    • The Southeast Asian review
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    • v.27 no.2
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    • pp.37-76
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    • 2017
  • $Nguy{\tilde{\hat{e}}}n$ Cư Trinh has two faces in the history of territorial expansion of Vietnam into the Mekong delta. One is his heroic contribution to the $Nguy{\tilde{\hat{e}}}n$ family gaining control over the large part of the Mekong delta. The other is his role to make the eyes of readers of Vietnamese history be fixed only to the present territory of Vietnam. To the readers, $Nguy{\tilde{\hat{e}}}n$ Cư Trinh's achievement of territorial expansion was the final stage of the nam $ti{\acute{\hat{e}}n$ of Vietnam. In fact, however, his achievement was partial. This study pays attention to the King $V{\tilde{o}}$ instead of $Nguy{\tilde{\hat{e}}}n$ Cư Trinh in the history of the territorial expansion in the Mekong delta. King's goal was more ambitious. And the ambition was propelled by his dream to build a new world, and its order, in which his new capital, $Ph{\acute{u}}$ $Xu{\hat{a}}n$ was to be the center with his status as an emperor. To improve my assertion, three elements were examined in this article. First is the nature of $V{\tilde{o}}$ Vương's new kingship. Second is the preparation and the background of the military operation in the Mekong Delta. The nature of the new territory is the third element of the discussion. In 1744, six years after this ascending to the throne, $V{\tilde{o}}$ Vương declared he was a king. Author points out this event as the departure of the southern kingdom from the traditional dynasties based on the Red River delta. Besides, the government system, northern custom and way of dressings were abandoned and new southern modes were adopted. $V{\tilde{o}}$ Vương had enough tributary kingdoms such as Cambodia, Champa, Thủy $X{\tilde{a}}$, Hoả $X{\tilde{a}}$, Vạn Tượng, and Nam Chưởng. Compared with the $L{\hat{e}}$ empire, the number of the tributary kingdoms was higher and the number was equivalent to that of the Đại Nam empire of the 19th century. In reality, author claims, the King $V{\tilde{o}}^{\prime}s$ real intention was to become an emperor. Though he failed in using the title of emperor, he distinguished himself by claiming himself as the Heaven King, $Thi{\hat{e}}n$ Vương. Cambodian king's attack on the thousands of Cham ethnics in Cambodian territory was an enough reason to the King $V{\tilde{o}}^{\prime}s$ military intervention. He considered these Cham men and women as his amicable subjects, and he saw them a branch of the Cham communities in his realm. He declared war against Cambodia in 1750. At the same time he sent a lengthy letter to the Siamese king claiming that the Cambodia was his exclusive tributary kingdom. Before he launched a fatal strike on the Mekong delta which had been the southern part of Cambodia, $V{\tilde{o}}$ Vương renovated his capital $Ph{\acute{u}}$ $Xu{\hat{a}}n$ to the level of the new center of power equivalent to that of empire for his sake. Inflation, famine, economic distortion were also the features of this time. But this study pays attention more to the active policy of the King $V{\tilde{o}}$ as an empire builder than to the economic situation that has been told as the main reason for King $V{\tilde{o}}^{\prime}s$ annexation of the large part of the Mekong delta. From the year of 1754, by the initiative of $Nguy{\tilde{\hat{e}}}n$ Cư Trinh, almost whole region of the Mekong delta within the current border line was incorporated into the territory of $V{\tilde{o}}$ Vương within three years, though the intention of the king was to extend his land to the right side of the Mekong Basin beyond the current border such as Kampong Cham, Prey Vieng, and Svai Rieng. The main reason was $V{\tilde{o}}$ Vương's need to expand his territory to be matched with that of his potential empire with the large number of the tributary kingdoms. King $V{\tilde{o}}^{\prime}s$ strategy was the variation of 'silkworm nibbling' and 'to strike barbarians by barbarians.' He ate the land of Lower Cambodia, the region of the Mekong delta step by step as silkworm nibbles mulberry leave(general meaning of $t{\acute{a}}m$ thực), but his final goal was to eat all(another meaning of $t{\acute{a}}m$ thực) the part of the Mekong delta including the three provinces of Cambodia mentioned above. He used Cham to strike Cambodian in the process of getting land from Long An area to $Ch{\hat{a}}u$ Đốc. This is a faithful application of the Dĩ Man $C{\hat{o}}ng$ Man (to strike barbarians by barbarians). In addition he used Chinese refugees led by the Mạc family or their quasi kingdom to gain land in the region of $H{\grave{a}}$ $Ti{\hat{e}}n$ and its environs from the hand of Cambodian king. This is another application of Dĩ Man $C{\hat{o}}ng$ Man. In sum, author claims a new way of looking at the origin of the imperial world order which emerged during the first half of the 19th century. It was not the result of the long history of Đại Việt empires based on the Red River delta, but the succession of the King $V{\tilde{o}}^{\prime}s$ new world based on $Ph{\acute{u}}$ $Xu{\hat{a}}n$. The same ways of Dĩ Man $C{\hat{o}}ng$ Man and $T{\acute{a}}m$ Thực Chi $K{\acute{\hat{e}}}$ were still used by $V{\tilde{o}}^{\prime}s$ descendents. His grandson Gia Long used man such as Thai, Khmer, Lao, Chinese, and European to win another man the '$T{\hat{a}}y$ Sơn bandits' that included many of Chinese pirates, Cham, and other mountain peoples. His great grand son Minh Mạng constructed a splendid empire. At the same time, however, Minh Mạng kept expanding the size of his empire by eating all the part of Cambodia and Cham territories.