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Relevant bibliographies by topics / Angkor Wat (Temple)

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Academic literature on the topic 'Angkor Wat (Temple)'

Author: Grafiati

Published: 28 July 2024

Last updated: 30 July 2024

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Journal articles on the topic "Angkor Wat (Temple)"

1

Martinus ; Rahadhian Prajudi Herwindo, Andreas. "THE COMPARATIVE STUDY ON ARCHITECTURAL TYPO-MORPHOLOGY OF BOROBUDUR-PRAMBANAN TEMPLE AND ANGKOR WAT, CASE STUDY ON MASS ORDER, FLOOR PLAN, FIGURE AND ORNAMENTS." Riset Arsitektur (RISA) 2, no. 04 (October 16, 2018): 335–59. http://dx.doi.org/10.26593/risa.v2i04.3046.335-359.

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Abstract- There are allegations that elements of Javanese temples are also can be found at The Angkorian temples because the Java Middle Classic temples are older than Angkorian temples and Jayawarman II lived in Java at that time. This can be proved by a comparative process between the architecture elements: mass, plans, figures and ornaments owned by the temples that represents its era in both kingdom. Angkor Wat is a synthesis of the development in Angkor culture that reach its the peak of glory. Angkor Wat has architectural elements of Java Middle Classic temples, especially Prambanan and Borobudur. This led to the alleged of similarity from architectural elements between the temples in the two kingdoms. This Study approached by quantitative with semi qualitative method. Through the study on the main temple buildings of the Java Middle Classic and the main temples of the Angkor Wat era with purposive sampling in relation of mass, plan, figure, and ornament. Described descriptively.Angkor Wat is generally inspired by Borobudur-Prambanan. Broadly speaking, it shows the similarity of Prambanan-Borobudur architectural elements to Angkor Wat. Angkor Wat is a synthesis of combining the elements (eclecticism) of Borobudur-Prambanan, but Prambanan has stronger element (indoor temple, tower temple, Hindu temple). In principle (mass, plan, and figure) shows the incorporation of Borobudur-Prambanan, but by ornament on its processing indicates there is further development (dominated findings exist but not similar). Key Words: tipo-morphology, comparison, Angkor, Indochina, Java

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Martinus ; Rahadhian Prajudi Herwindo, Andreas. "COMPARATIVE STUDY OF TYPE-MORPHOLOGY ARCHITECTURE BOROBUDUR-PRAMBANAN TEMPLE OF ANGKOR WAT CASE STUDY ON MASS PROCESSES, LOOKS, SOCKS, AND ORNAMENTS." Riset Arsitektur (RISA) 2, no. 04 (October 16, 2018): 335–57. http://dx.doi.org/10.26593/risa.v2i04.3046.335-357.

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Abstract- There are allegations that elements of Javanese temples are also can be found at The Angkoriantemples because the Java Middle Classic temples are older than Angkorian temples and Jayawarman II lived inJava at that time. This can be proved by a comparative process between the architecture elements: mass, plans,figures and ornaments owned by the temples that represents its era in both kingdom. Angkor Wat is a synthesisof the development in Angkor culture that reach its the peak of glory. Angkor Wat has architectural elements ofJava Middle Classic temples, especially Prambanan and Borobudur. This led to the alleged of similarity fromarchitectural elements between the temples in the two kingdoms.This Study approached by quantitative with semi qualitative method. Through the study on the main templebuildings of the Java Middle Classic and the main temples of the Angkor Wat era with purposive sampling inrelation of mass, plan, figure, and ornament. Described descriptively.Angkor Wat is generally inspired by Borobudur-Prambanan. Broadly speaking, it shows the similarity ofPrambanan-Borobudur architectural elements to Angkor Wat. Angkor Wat is a synthesis of combining theelements (eclecticism) of Borobudur-Prambanan, but Prambanan has stronger element (indoor temple, towertemple, Hindu temple). In principle (mass, plan, and figure) shows the incorporation of Borobudur-Prambanan,but by ornament on its processing indicates there is further development (dominated findings exist but notsimilar).Key Words: tipo-morphology, comparison, Angkor, Indochina, Java

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Romain, William F. "Angkor Wat." Journal of Skyscape Archaeology 8, no. 1 (August 23, 2022): 4–35. http://dx.doi.org/10.1558/jsa.19967.

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Angkor Wat is one of the largest religious structures in the world. Much has been written about the site; what has not been explained, however, is why the structure was located where it is. In this paper it is suggested that Angkor Wat was intentionally situated at the intersection of two astronomically related lines of position – one to the summer solstice sunrise over the Rong Chen temple on Phnom Kulen, and the other to cardinal east or the equinox in alignment with a site known as Preah Khan of Kompong Svay. Political and cosmological implications of these findings are discussed. Supportive data showing how Rong Chen is likewise situated at intersecting lines of position is also presented. Importantly, the Rong Chen temple is where Jayavarman II – founder of the Khmer Empire in the ninth century AD – was declared universal ruler (chakravartin).

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Stark, Miriam T., Damian Evans, Chhay Rachna, Heng Piphal, and Alison Carter. "Residential patterning at Angkor Wat." Antiquity 89, no. 348 (December 2015): 1439–55. http://dx.doi.org/10.15184/aqy.2015.159.

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Considerable attention has been devoted to the architecture and art history of Cambodia's Angkor Wat temple in the last century. There has, however, been little research on the functions and internal organisation of the large rectangular enclosure surrounding the temple. Such enclosures have long been assumed to have been sacred precincts, or perhaps ‘temple-cities’: work exploring the archaeological patterning for habitation within them has been limited. The results of LiDAR survey and excavation have now revealed evidence for low-density residential occupation in these areas, possibly for those servicing the temple. Recent excavations within the enclosure challenge our traditional understanding of the social hierarchy of the Angkor Wat community and show that the temple precinct, bounded by moat and wall, may not have been exclusively the preserve of the wealthy or the priestly elite.

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McGee, Terry, Hélène Legendre De Koninck, and Helene Legendre De Koninck. "Angkor Wat, a Royal Temple." Pacific Affairs 75, no. 1 (2002): 139. http://dx.doi.org/10.2307/4127274.

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Carter, Alison K., Miriam T. Stark, Seth Quintus, Yijie Zhuang, Hong Wang, Piphal Heng, and Rachna Chhay. "Temple occupation and the tempo of collapse at Angkor Wat, Cambodia." Proceedings of the National Academy of Sciences 116, no. 25 (June 3, 2019): 12226–31. http://dx.doi.org/10.1073/pnas.1821879116.

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The 9th–15th century Angkorian state was Southeast Asia’s greatest premodern empire and Angkor Wat in the World Heritage site of Angkor is one of its largest religious monuments. Here we use excavation and chronometric data from three field seasons at Angkor Wat to understand the decline and reorganization of the Angkorian Empire, which was a more protracted and complex process than historians imagined. Excavation data and Bayesian modeling on a corpus of 16 radiocarbon dates in particular demand a revised chronology for the Angkor Wat landscape. It was initially in use from the 11th century CE with subsequent habitation until the 13th century CE. Following this period, there is a gap in our dates, which we hypothesize signifies a change in the use of the occupation mounds during this period. However, Angkor Wat was never completely abandoned, as the dates suggest that the mounds were in use again in the late 14th–early 15th centuries until the 17th or 18th centuries CE. This break in dates points toward a reorganization of Angkor Wat’s enclosure space, but not during the historically recorded 15th century collapse. Our excavation data are consistent with multiple lines of evidence demonstrating the region’s continued ideological importance and residential use, even after the collapse and shift southward of the polity’s capital. We argue that fine-grained chronological analysis is critical to building local historical sequences and illustrate how such granularity adds nuance to how we interpret the tempo of organizational change before, during, and after the decline of Angkor.

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Brotherson, David. "The fortification of Angkor Wat." Antiquity 89, no. 348 (December 2015): 1456–72. http://dx.doi.org/10.15184/aqy.2015.140.

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Famous for its role as a Vishnuite temple during the twelfth and thirteenth centuries, Angkor Wat's subsequent fate has attracted less interest. Traces of modifications to the outer walls of the complex may, however, hold the key to understanding its role during its later phases. Here, holes in the masonry and structural changes to the substantial walls are investigated to demonstrate how wooden structures with a defensive role were built to protect the site sometime between the late thirteenth and early seventeenth centuries. The results reveal how Angkor Wat may have made its last attempt at defence.

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Tan, Noel Hidalgo, Im Sokrithy, Heng Than, and Khieu Chan. "The hidden paintings of Angkor Wat." Antiquity 88, no. 340 (June 1, 2014): 549–65. http://dx.doi.org/10.1017/s0003598x00101176.

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The temple of Angkor Wat in Cambodia is one of the most famous monuments in the world and is noted for its spectacular bas-relief friezes depicting ceremonial and religious scenes. Recent work reported here has identified an entirely new series of images consisting of paintings of boats, animals, deities and buildings. Difficult to see with the naked eye, these can be enhanced by digital photography and decorrelation stretch analysis, a technique recently used with great success in rock art studies. The paintings found at Angkor Wat seem to belong to a specific phase of the temple's history in the sixteenth century AD when it was converted from a Vishnavaite Hindu use to Theravada Buddhist.

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Wonsuh, SONG. "Biological Weathering on the First Gallery Wall of Angkor Wat Temple, Cambodia." E-journal GEO 11, no. 2 (2016): 585–86. http://dx.doi.org/10.4157/ejgeo.11.585.

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Suy, Rathny, Leaksmy Chhay, and Chakriya Choun. "Protection and Management Policy on Angkor Wat Temple in Cambodia: An Overview." Asian Themes in Social Sciences Research 1, no. 1 (2018): 10–13. http://dx.doi.org/10.33094/journal.139.2018.11.10.13.

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Dissertations / Theses on the topic "Angkor Wat (Temple)"

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Roveda, Vittorio. "Narrative reliefs of the SW and NW western corner pavilions of Angkor Wat." Thesis, SOAS, University of London, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313427.

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Gordon, James. "Template 1 : the Angkorian lotus starts to spin." Thesis, 1999. http://hdl.handle.net/1885/147904.

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Nguonphan, Pheakdey [Verfasser]. "Computer modeling, analysis and visualization of Angkor Wat style temples in Cambodia / vorgelegt von Pheakdey Nguonphan." 2009. http://d-nb.info/994417969/34.

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Books on the topic "Angkor Wat (Temple)"

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Koninck, Hélène Legendre-De. Angkor Wat: A royal temple. Weimar: VDG, Verlag und Datenbank für Geisteswissenschaften, 2001.

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2

Dumont, René. Angkor Vat par la règle et le compas: Analyse du plan de ce temple par les moyens de la géométrie élémentaire. [Metz]: Péninsule, 1996.

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Mannikka, Eleanor. Angkor Wat: Time, space, and kingship. Honolulu: University of Hawaii Press, 1996.

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Srivastava, K. M. Apsarases at Angkor Wat—in Indian context. New Delhi, India: Angkor Publishers, 1994.

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5

McCurry, Steve. Sanctuary: The temples of Angkor. London: Phaidon, 2002.

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MacDonald, Malcolm. Angkor and the Khmers. Singapore: Oxford University Press, 1987.

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Malcolm, MacDonald. Angkor and the Khmers. Singapore: Oxford University Press, 1987.

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8

Yoshiaki, Ishizawa. Ankōru Watto = Angkor Vat: Yomigaeru bunka isan. Tōkyō: Nihon Terebi Hōsōmō, 1989.

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Inter-governmental, Conference on Angkor (1993 Tokyo Japan). Conférence inter-gouvermentale sur Angkor, Tokyo, 12-13 Octobre =: Inter-governmental Conference on Angkor, Tokyo, 12-13 October. [Phnom Penh: s.n., 1994.

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Narasimhaiah, B. Angkor Vat, India's contribution in conservation, 1986-1993. New Delhi: Archaeological Survey of India, 1994.

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Book chapters on the topic "Angkor Wat (Temple)"

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Dolan, Marion. "Art, Archaeology, and Astronomy at Angkor Wat Temple." In Decoding Astronomy in Art and Architecture, 89–106. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-76511-8_8.

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Jayakumar, Sarangi. "ANGKOR WAT; THE EPIC OF ARCHITECTURE." In Futuristic Trends in Social Sciences Volume 2 Book 2, 59–63. Iterative International Publishers, Selfypage Developers Pvt Ltd, 2023. http://dx.doi.org/10.58532/v2s2ch7.

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Angkor wat is a temple complex in Cambodia which is the largest religious monument in the world till date. The site of Angkor wat is measured 162.6 hectares. This Angkor wat temple is dedicated to Lord Vishnu which is built by Khmer Empire. It is one of UNESCO World Heritage sites. It was built in 12th Centruary by Suryavarman II. Angkor wat is also called as world’s oldest man- made Island. It is one of the most preserved temples in Angkor group of temples, which includes around 100. It is the world’s largent Hindu Temple. The original name of Angkor wat is Parama Vishnu Lokha, which means sacred world of Lord Vishnu.

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Narayanan, Vasudha. "‘Fortune, Success, Well-being, Victory!’." In Hindu Diasporas, 23–51. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198867692.003.0002.

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Abstract This chapter looks at the theories proposed to explain the contested claims of how and why Indian culture became significant in South East Asia, especially Cambodia. Although Indian presence is dominant in several areas, including language and writing, deities, temple building, and names of places and kings, the Khmer people used their agency and power in picking and choosing those elements of Indian culture most relevant to them. Did the agency exercised by kings, their selective choice, and adaptation of philosophies and material culture also involve Hindus moving from India and settling in South East Asia? This chapter offers some perspectives on whether there was a ‘Hindu diaspora’ or sustained interaction and perhaps intermarriages between people coming from South East and South Asia. We also discuss origin stories, Angkor Wat, and other Viṣṇu monuments, to see if they offer clues about who was responsible for the creation of a Hindu ethos in the courts and in the temples.

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Tolstoy, Leo. "25." In War and Peace. Oxford University Press, 2010. http://dx.doi.org/10.1093/owc/9780199232765.003.0135.

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During that year after his son’s departure, Prince Nikolai Andreevich Bolkonsky’s health and temper became much worse. He grew still more irritable, and it was Princess Marya who generally bore the brunt of his frequent fits of unprovoked anger. He seemed carefully to seek...

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Coe, Michael D. "The Khmer Empire." In The Oxford World History of Empire, 430–49. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197532768.003.0015.

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Founded in 802 CE, until its demise in the fourteenth century CE, the Khmer Empire held sway over much of Southeast Asia. At the heart of the empire was the highly urbanized capital city Yashodarapura (Angkor), containing the royal palace, the state temple, and enormous artificial reservoirs or barays. The empire’s numerous provinces were connected to the central bureaucracy by a system of major and secondary roads. In a moneyless economy, taxes were levied in kind, principally rice, and market transactions were by barter. Over these roads traveled the imperial armies at times of foreign wars or invasion, or local revolt; army units consisted of foot soldiers, horse cavalry, and war elephants. Several factors led to the empire’s collapse, including agricultural failure and the silting of the barays; and outside attack, especially from the newly powerful Thai.

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Di Sciacca, Claudia. "Translating the Fate of the Soul in Late Anglo-Saxon England." In Tradurre: un viaggio nel tempo. Venice: Edizioni Ca' Foscari, 2018. http://dx.doi.org/10.30687/978-88-6969-248-2/009.

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This essay discusses what is possibly the earliest translation from theVitas Patrumcorpus into a Western European vernacular, i.e. the Old English version of two visions of departing souls from theVerba Seniorumby Ælfric of Eynsham. Contrary to received notions, Ælfric favoured the narratives of the Desert Fathers as sources for paradigms of clerical celibacy and continence, two of the values that he was most anxious to teach and on which he took a strongly reformist stance. The two case studies presented aim to shed new light on the diffusion and appreciation of the Desert Fathers tales in Benedictine Reform England, in that they will show that, not unlike many anonymous homilists, Ælfric too drew on them as eschatological sources to conjure up two dramaticpost-mortemscenes.

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Petersen, Rodney L. "Witnesses in the Wilderness." In Preaching in the Last Days, 227–58. Oxford University PressNew York, NY, 1993. http://dx.doi.org/10.1093/oso/9780195073744.003.0009.

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Abstract Speculation about our witnesses moved quickly in a variety of directions in seventeenth-century Anglo-American piety. Thomas Goodwin summarized what was hoped by those who carried our theme to the New World, that the temple built by the witnesses in “those churches in New England “ might be free of “corruptions and defilements, “ and constitute a “protection and sanctuary “ from the power of the Gentiles (Rev. 11:2), that is, from those churches left unreformed or halfreformed. This was their “errand into the wilderness, “ of the newly discovered continent. However constituted, it was soon difficult for many to outline the task precisely as it hinged upon the significance one gave to the religious upheaval, or Reformation, in the sixteenth century. Was it an event of temporal moment to be equated with Christ’s first Advent or merely another date on the apocalyptic calendar?3 Put differently, was the Church it birthed the faithful Church---or its members merely a faithful remnant, perhaps only a reforming order in some ways analogous to earlier medieval reform movements?

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Mcdowell, R. B. "An Anglo-Irish settlement." In Ireland In The Age Of Imperialism And Revolution 1760-1801, 275–92. Oxford University PressOxford, 1991. http://dx.doi.org/10.1093/oso/9780198221678.003.0006.

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Abstract By the summer of 1780 Buckinghamshire had been well over two years in Ireland and his nerves were sorely strained. ‘The most painful part of my situation’, he wrote, ‘is the necessity at times when my mind is particularly agitated to listen with apparent temper to capricious reasonings’, and he had, he said, become dependent ‘on the cheerful circulation of claret’ for two or three hours after dinner. He resented being written to by the secretary of state ‘in the style which Dr Busby with a birch under his arm would have used to a king’s scholar’ and his own letters show signs of despondency and weariness. He had warned his colleagues in England well in advance that the Irish situation was becoming critical and he had then, in his own opinion, coped successfully with the difficulties of a very stormy parliamentary session.

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Ihnat, Kati. "Praising Mary." In Mother of Mercy, Bane of the Jews. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691169538.003.0002.

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This chapter examines the monastic means of addressing Mary in prayer and song in order to highlight the active contribution made by monks in the Anglo-Norman sphere to her devotion as mother of mercy. It begins with a discussion of the various feasts that were celebrated in England in honor of Mary, including the feast of the Purification and the Byzantine feasts of Mary's Conception and Presentation in the Temple. It then considers how devotion to Mary was manifested in the liturgy through masses and offices that both replaced and supplemented the regular hours of the day. It also looks at how the liturgical celebration of Mary as a saint became supplemented in the twelfth century by new forms of prayer. Finally, it explains how the unbelief of Jews was exploited to emphasize the folly of refusing the virgin birth and Mary's redemptive role in the history of salvation.

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Darwin, Charles. "Hatred and Anger." In The Expression Of The Emotions In Man And Animals, 234–49. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195112719.003.0011.

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Abstract If we have suffered or expect to suffer some wilful injury from a man, or if he is in any way offensive to us, we dislike him; and dislike easily rises into hatred. Such feelings, if experienced in a moderate degree, are not clearly expressed by any movement of the body or features, excepting perhaps by a certain gravity of behaviour, or by some ill-temper. Few individuals, however, can long reflect about a hated person, without feeling and exhibiting signs of indignation or rage. But if the offending person be quite insignificant, we experience merely disdain or contempt. If, on the other hand, he is all-powerful, then hatred passes into terror, as when a slave thinks about a cruel master, or a savage about a bloodthirsty malignant deity. Most of our emotions are so closely connected with their expression, that they hardly exist if the body remains passive – the nature of the expression depending in chief part on the nature of the actions which have been habitually performed under this particular state of the mind. A man, for instance, may know that his life is in the extremest peril, and may strongly desire to save it, yet may exclaim as did Louis XVI, when surrounded by a fierce mob, ‘Am I afraid? feel my pulse.’ So a man may intensely hate another, hut until his bodily frame is affected he cannot be said to be enraged.

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Conference papers on the topic "Angkor Wat (Temple)"

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Kersalé, Patrick. "At the Origin of the Khmer Melodic Percussion Ensembles or “From Spoken to Gestured Language”." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.11-5.

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Frescoes representing melodic percussion orchestras have recently appeared in the central sanctuary of the Angkor Wat temple. They prefigure two orchestras existing today in Cambodia: the pin peat and the kantoam ming. These two ensembles are respectively related to Theravada Buddhism ceremonies and funerary rituals in the Siem Reap area. They represent a revolution in the field of music because of their acoustic richness and their sound power, supplanting the old Angkorian string orchestras. This project analyzes in detail the composition of the fresco sets and establishes a link with the structure of Khmer melodic percussion orchestras. The analysis of some graphic details, related to other frescoes and bas-reliefs of Angkor Wat, also makes it possible to propose a dating. The study embodies one of an anthropological ethnomusicology, while also incorporating a discourse analysis, so to frame the uncovering of new historiographers of music and instrumentation, so to re describe musical discourses, more so to shed new light on melodic percussion of Angkorian music.

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An, Sita, Renborey Nuon, and Tithynika Sorn. "The Impact of E-Learning during COVID-19 on Study Performance." In International Research Symposium on How did a Health Crisis Translate to an Economic Crisis? The Impact of the COVID-19 Pandemic. ALLIED PUBLISHERS PVT. LTD., 2021. http://dx.doi.org/10.62458/camed/oar/symposium/2021/151-165.

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INTRODUCTION The COVID-19 pandemic has forced millions of students out of schools worldwide. The casc of Cambodia is not an exception to this situation. As the start of the Coronavirus in 2019 has caused public health awareness (Subedi et al., 2020), the spread of the virus raised concerns for schools and universitics to shut down. Countries in almost all regions around the world closed down their schools as a part of the preventive measures to control the virus. The virus has not only affected education but also socialization. As Cambodia has experienced the presence of the virus, the global pandemic has turned everything upside down; hence, its effect on Cambodia’s education sector is not surprising. Cambodia’s first confirmed case of COVID-19 occurred in late January 2020. With a second case in early March 2020 in Siem Reap province, home of the renowned temples of Angkor Wat, the Ministry of Education, Youth and Sport (MoEYS), in an abundance of caution, closed the schools until further notice. All of Cambodia’s 13,300 schools have been closed since March 16, 2020, leading many students to seek distance learning opportunities to continue their education. To respond to this crisis, United Nations Children’s Fund (UNICEF) has been working closely with the MoEYS in Cambodia to establish continuous learning activities from carly childhood through to primary, lower, and upper secondary education. Distance learning assets, including videos and e-lessons, are being broadcast on various social media platforms, television and radio, aiming to reach every household in Cambodia. E-Learning is a type of learning or teaching platform that depends on electronic devices and technology instead of papers and classroom teaching. Thus, with the outbreak of the COVID-19 pandemic, students had to meet teachers online for learning.

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