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Journal articles on the topic 'Angkor Wat'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 June 2025

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1

Romain, William F. "Angkor Wat." Journal of Skyscape Archaeology 8, no. 1 (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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2

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 (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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3

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 (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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4

Fletcher, Roland, Damian Evans, Christophe Pottier, and Chhay Rachna. "Angkor Wat: an introduction." Antiquity 89, no. 348 (2015): 1388–401. http://dx.doi.org/10.15184/aqy.2015.178.

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5

Xia, Dongdong. "Angkor Wat before sunrise." Spine 40, no. 12 (2015): i. http://dx.doi.org/10.1097/01.brs.0000466912.53237.c2.

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6

Ingerpuu, Nele, Kai Vellak, Anders Hagborg, and Lars Söderström. "The Angkor Wat Kingdomliverworts from Cambodia." Nova Hedwigia, Beihefte 150 (July 28, 2020): 293–316. http://dx.doi.org/10.1127/nova-suppl/2020/293.

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7

Carter, Alison K., Miriam T. Stark, Seth Quintus, et al. "Temple occupation and the tempo of collapse at Angkor Wat, Cambodia." Proceedings of the National Academy of Sciences 116, no. 25 (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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8

Ind, Ukna Suttantaprija, and Trent Walker. "From Journey to Angkor Wat." Manoa 34, no. 1 (2021): 69–77. http://dx.doi.org/10.1353/man.2021.0031.

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9

Brotherson, David. "The fortification of Angkor Wat." Antiquity 89, no. 348 (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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Stark, Miriam T., Damian Evans, Chhay Rachna, Heng Piphal, and Alison Carter. "Residential patterning at Angkor Wat." Antiquity 89, no. 348 (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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11

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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12

Chen, Chanratana. "Angkor Wat: A transcultural history of heritages." Journal of Southeast Asian Studies 52, no. 1 (2021): 133–40. http://dx.doi.org/10.1017/s0022463421000230.

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In December 2019, Michael Falser, of the University of Heidelberg, a specialist on heritage preservation and the art and architectural history of South and Southeast Asia, published his two-volume study, Angkor Wat: A transcultural history of heritages, which he had spent almost ten years researching. The volumes cover the history of research of the most famous monument in Cambodia, Angkor Wat, the world's largest religious monument, listed by UNESCO as a World Heritage Site in 1992. The two volumes include more than 1,400 black-and-white and colour illustrations, including historical photographs and the author's own photographs, architectural plans and samples of tourist brochures and media clips about Angkor Wat, which has been represented as a national and international icon for almost 150 years, since the 1860s.

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13

Evans, Damian, and Roland Fletcher. "The landscape of Angkor Wat redefined." Antiquity 89, no. 348 (2015): 1402–19. http://dx.doi.org/10.15184/aqy.2015.157.

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For over a century, the landscape of Angkor Wat and its surrounding area have been the focus of archaeological study. These studies have been constrained substantially, however, by a lack of chronological resolution in the features of the landscape and the difficulty of dating elements of the cultural assemblage. Recently obtained LiDAR data have transformed understanding of the Angkor Wat complex, enabling archaeologists to map terrain usually obscured by dense and protected vegetation. The results have informed targeted ground-based research, demonstrated previously unknown relationships between elements of the site, shown that the complex is much more extensive than previously thought and revealed a massive, unique and unknown structure.

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14

Uchida, E., O. Cunin, I. Shimoda, Y. Takubo, and T. Nakagawa. "AMS Radiocarbon Dating of Wood Samples from the Angkor Monuments, Cambodia." Radiocarbon 50, no. 3 (2008): 437–45. http://dx.doi.org/10.1017/s0033822200053534.

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In the Angkor monuments of Cambodia, pieces of wood remain (as head frames of doorways, crossbeams, ceiling boards, etc.) in the following 8 monuments: Bakong, Lolei, Baksei Chamkrong, North Khleang, Angkor Wat, Banteay Kdei, Bayon, and Gates of Angkor Thorn. Accelerator mass spectrometry (AMS) radiocarbon dating carried out on 15 wood samples collected from the above 8 monuments revealed that most of the wood samples are original, except for the head frame of a doorway in Baksei Chamkrong, the ceiling boards in the northwest tower, and a crossbeam with pivot hole in the southwest tower of the Inner Gallery of Angkor Wat. The 14C age for the head frame of a doorway in the inner wall under the central tower of North Khleang supports the hypothesis that the inner walls are additions from a later period.

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15

Tan, Noel Hidalgo, Im Sokrithy, Heng Than, and Khieu Chan. "The hidden paintings of Angkor Wat." Antiquity 88, no. 340 (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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16

Goetz, Rolf. "Die wundersame Flora rund um die kambodschanische Tempelstadt Angkor." Der Palmengarten 83, no. 1 (2019): 60–69. http://dx.doi.org/10.21248/palmengarten.499.

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Die Tempelstadt Angkor wird vielfach achtes Weltwunder genannt. Das UNESCO-Welterbe liegt gut 300 km nordwestlich der kambodschanischen Hauptstadt Phnom Penh am Rand der Provinzmetropole Siem Reap. Die bis ins 12. Jahrhundert zurückreichende Baukunst mit herausragenden Zeugnissen hinduistisch-buddhistischer Kultur macht Angkor zu einer viel besuchten Sehenswürdigkeit. Unter den rund 1000 (!) Tempelanlagen sind vor allem Angkor Wat, Angkor Thom und Ta Prohm hervorzuheben. Der Fokus dieses Artikels richtet sich auf die tropische „Tempelflora“ rund um den weitläufigen Aachäologischen Bezirk.

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17

Sonnemann, Till F., Dougald O'Reilly, Chhay Rachna, Roland Fletcher, and Christophe Pottier. "The buried ‘towers’ of Angkor Wat." Antiquity 89, no. 348 (2015): 1420–38. http://dx.doi.org/10.15184/aqy.2015.179.

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18

de Koninck, Helene Legendre, and Eleanor Mannikka. "Angkor Wat: Time, Space, and Kingship." Pacific Affairs 71, no. 2 (1998): 279. http://dx.doi.org/10.2307/2761011.

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19

French, Lindsay. "Hierarchies of value at Angkor Wat." Ethnos 64, no. 2 (1999): 170–91. http://dx.doi.org/10.1080/00141844.1999.9981597.

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20

Walker-Vadillo, Veronica. "New Boat Paintings from Angkor Wat?" International Journal of Nautical Archaeology 38, no. 2 (2009): 421–23. http://dx.doi.org/10.1111/j.1095-9270.2009.00242.x.

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21

Khei, Yok Man. "The Celestial Empire’s Cultural Dissemination in Angkor Civilization Geographic Restoration as a Rajamandala Existence." International Journal of Comparative Literature and Translation Studies 10, no. 2 (2022): 9–17. http://dx.doi.org/10.7575/aiac.ijclts.v.10n.2p.9.

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Henri Mouhot, the French naturalist and explorer is always credited for rediscovering Angkor civilization though he was not the first foreigner to discover Angkor Wat of Cambodia. According to ancient China history, Zhenla (真腊អាណាចក្រចេនឡា) is the ancient name for Cambodia, possibly in a Rajamandala existence—circle of kings which draws the comparison from ancient India emphasizing an otherwise system of kingdom allowing the co-existence of smaller king states physically—as a priori speculated by Oliver William Wolters. The true history of Angkor civilization can be pieced out by Yuan-era diplomat attaché Zhou Daguan’s (Chou Ta Kuan/周达观) Zhenlafengtuji (真腊风土记A Record of Cambodia: The Land and its People or The Customs of Cambodia)—an eye-witnessed, original geographic account of the lives and customs of Cambodians during the Khmer Empire despite at times complacent in deliverance. The rediscovery of Angkor Wat in 1859, the restoration of its glories and popularization across the globe virtually owed ancient Chinese cultural dissemination from the anthropological aspect when Mouhot mistakenly dated Angkor formation to around the same era as Rome. The pivot points of this paper are to reintroduce the cultural contributions and geographic significance of ancient China, including its habitual, faithful recording practice to the ensuing generations through the restoration of Angkor civilization in a situation-inspired approach.

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22

Wolfarth, Joanna. "Angkor Wat: a transcultural history of heritage." South East Asia Research 29, no. 4 (2021): 539–41. http://dx.doi.org/10.1080/0967828x.2021.1986293.

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23

Lee, Jong Min, Seon Hye Kim, Yoo Jung Kim, and Yong-mi Jin. "Study on Proposal of Men’s Styles Using Angkor Wat as the Motive." Journal of the Korean Society of Cosmetology 27, no. 4 (2021): 957–65. http://dx.doi.org/10.52660/jksc.2021.27.4.957.

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Currently, Korea's cultural standards are very high in the world. In line with this heightened level, Korea's beauty industry is also at a high level. But the Barber industry in Korea is not like that. However the number of barbershops is expected to increase gradually as many hair salons do, and the level of barbershops is expected to improve. Therefore, we started this paper because it was determined that new attempts and suggestions of styles were needed for men's hair styles. In order to produce the work of this study, a total of four works were produced based on the theoretical basis of Angkor Wat's concept, the literature on hair tattoos, Internet data. The first work based on the motive of “Nāga” in Angkor Wat is expressed by combining a ducktail and a hair tattoo. The second work based on the “Mahābhārata” in Angkor Wat is expressed by combining a pompadour and a hair tattoo. The third work based on the tower in Phnom Bakheng is expressed by combining iron windings and a hair tattoo. The fourth work based on the central tower in Angkor Wat is expressed by combining iron techniques and hair tattoo. Based on the sculpting work, which is the link between architecture and men's hair, the possibility of creating a male hairstyle by combining hair tattoos was shown in this study, and Barber work was worth it compared to sculpture and other art.

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24

Formoso, Bernard. "Michael Falser, Angkor Wat. A Transcultural History of Heritage, Vol. 1, Angkor in France, Vol. 2, Angkor in Cambodia." Moussons, no. 36 (November 19, 2020): 279–81. http://dx.doi.org/10.4000/moussons.6978.

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25

Peleggi, Maurizio. "Review: Angkor Wat: A Transcultural History of Heritage." Journal of the Society of Architectural Historians 80, no. 2 (2021): 237–39. http://dx.doi.org/10.1525/jsah.2021.80.2.237.

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26

Leisen, Hans. "Contour Scaling: the disfiguring disease of Angkor Wat reliefs." Museum International 54, no. 1-2 (2002): 85–92. http://dx.doi.org/10.1111/1468-0033.00370.

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27

Wyatt, David K. "Relics, oaths and politics in thirteenth-century Siam." Journal of Southeast Asian Studies 32, no. 1 (2001): 3–66. http://dx.doi.org/10.1017/s0022463401000017.

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Recent efforts have re-dated the Wat Bang Sanuk inscription to 1219, long before the Ram Khamhaeng inscription of 1292. Attempts to assess the implications force a re-thinking of Thai rebellion against Angkor by linking rebellion to religious thought, including especially the discovery and public show of relics of the Buddha.

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28

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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29

Leisen, Hans, and Esther von Plehwe-Leisen. "Der Tempel Angkor Wat in Kambodscha Erfahrungen mit Steinersatzmassen im Kieselsäureester-Modulsystem." Zeitschrift der Deutschen Gesellschaft für Geowissenschaften 156, no. 1 (2005): 231–38. http://dx.doi.org/10.1127/1860-1804/2005/0156-0231.

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30

Leung, Lorraine, Elizabeth A. Carter, and Roland Fletcher. "Potential of organic residues on Chinese export porcelain from Angkor Wat, Cambodia." Journal of Archaeological Science: Reports 45 (October 2022): 103538. http://dx.doi.org/10.1016/j.jasrep.2022.103538.

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31

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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32

Baillie, Britt. "Conservation of the sacred at Angkor Wat: further reflections on living heritage." Conservation and Management of Archaeological Sites 8, no. 3 (2006): 123–31. http://dx.doi.org/10.1179/175355206x265788.

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33

Cantwell, John Davis. "Cardiologist in the Shadow of Angkor Wat: A Medical Mission to Cambodia." Baylor University Medical Center Proceedings 27, no. 2 (2014): 153–55. http://dx.doi.org/10.1080/08998280.2014.11929097.

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34

Heikkila, Eric J., and Philippe Peycam. "Economic Development in the Shadow of Angkor Wat: Meaning, Legitimation, and Myth." Journal of Planning Education and Research 29, no. 3 (2010): 294–309. http://dx.doi.org/10.1177/0739456x09359167.

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35

UCHIDA, E., Y. TAKUBO, K. TOYOUCHI, and J. MIYATA. "STUDY ON THE PIGMENTS IN THE CRUCIFORM GALLERY OF ANGKOR WAT, CAMBODIA." Archaeometry 54, no. 3 (2011): 549–64. http://dx.doi.org/10.1111/j.1475-4754.2011.00634.x.

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Bush, Elizabeth. "The Mysteries of Angkor Wat: Exploring Cambodia’s Ancient Temple (review)." Bulletin of the Center for Children's Books 65, no. 2 (2011): 111–12. http://dx.doi.org/10.1353/bcc.2011.0671.

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Gaylarde, Christine C., César Hernández Rodríguez, Yendi E. Navarro-Noya, and B. Otto Ortega-Morales. "Microbial Biofilms on the Sandstone Monuments of the Angkor Wat Complex, Cambodia." Current Microbiology 64, no. 2 (2011): 85–92. http://dx.doi.org/10.1007/s00284-011-0034-y.

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38

MARUYAMA, MUNETOSHI. "A new genus and species of flightless, microphthalmic Corythoderini (Coleoptera: Scarabaeidae: Aphodiinae) from Cambodia, associated with Macrotermes termites." Zootaxa 3555, no. 1 (2012): 83. http://dx.doi.org/10.11646/zootaxa.3555.1.4.

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Eocorythoderus incredibilis, a new genus and new species, of Corythoderini is described. This new species was found infungus gardens of Macrotermes gilvus (Hagen, 1858) in Angkor Wat, Cambodia. The new taxon is a flightless, mi-crophthalmic species and the first corythoderine associated with Macrotermes Holmgren, 1910. The beetles were ob-served being carried by worker termites. Eocorythoderus is probably closely related to the genera Corythoderus Klug,1845 and Paracorythoderus Wasmann, 1918 (also Corythoderini). Some character states shared with the distantly-related termitophilous scarab genus Termitotrox Reichensperger, 1915 (Termitotrogini) are noted, and proposed as convergent.

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39

DAUD, HARON. "TRADISI LISAN DAN PELANCONGAN DI MALAYSIA: SATU SARANAN." International Journal of Creative Future and Heritage (TENIAT) 1, no. 1 (2013): 51–76. http://dx.doi.org/10.47252/teniat.v1i1.60.

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Tradisi lisan mempunyai hubungan yang rapat dengan corak kehidupan, pemikiran dan kepercayaan masyarakat yang melahirkannya. Dalam konteks Malaysia didapati hubungan tradisi lisan dengan pelancongan seolah-olah dipisahkan oleh satu jurang yang dalam serta luas, dan dalam situasi antara hidup dan mati. Walau bagaimana pun, sekiranya tindakan awal diambil, kita masih belum terlambat untuk menyelamatkan tradisi lisan tersebut. Kajian berkaitan punca kepupusan dan langkah pemuliharaan tradisi lisan di Kelantan (Haron Daud, 2008, 222) mendapati sebilangan besar golongan muda yang berusia 20 tahun ke bawah tidak mengenali Selampit, Mak Yong, Wayang Kulit dan Menora. Faktor budaya adalah penting dalam menampilkan kemegahan sesuatu bangsa. Malaysia yang tidak mempunyai Borobudur, Angkor Wat, Taj Mahal, Tembok Besar China sewajarnya memberikan perhatian kepada tradisi lisan dalam usaha untuk mengekalkan warisan bangsa. Oral tradition has a close relationship with the pattern of life, thought and belief of a society. In Malaysian context, there is a big gap between oral tradition and tourism. However, it is still not too late to take appropriate actions in order to save the oral tradition. A study about the extinction and the conservation measures of the oral tradition in Kelantan (Haron Daud, 2008) has found that a large number of young people under the age of 20 years did not know Selampit, Mak Yong, Wayang Kulit and Menora. Cultural factors are important in showing the grandeur of a nation. Malaysia does not have Borobudur, Angkor Wat, the Taj Mahal, or the Great Wall of China. Thus, it is important to pay some attention to the oral tradition in an effort to preserve the heritage of the nation.

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40

Romain, William F. "Solstice Alignments at Angkor Wat and Nearby Temples: Connecting to the Cycles of Time." Journal of Skyscape Archaeology 4, no. 2 (2018): 176–200. http://dx.doi.org/10.1558/jsa.35712.

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41

Monroe, John W. "Angkor Wat: A Case Study in the Legal Problems of International Cultural Resource Management." Journal of Arts Management, Law, and Society 24, no. 4 (1995): 277–86. http://dx.doi.org/10.1080/10632921.1995.9941775.

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Siregar, Aminudin TH. "Angkor Wat—A Transcultural History of Heritage Volume 1: Angkor in France. From Plaster Casts to Exhibition Pavilions. Volume 2: Angkor in Cambodia. From Jungle Find to Global Icon, by Michael Falser." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 177, no. 4 (2021): 569–71. http://dx.doi.org/10.1163/22134379-17704004.

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CHOI, Byungha, Masao KATAGIRI, Yutaka SHIGEEDA, et al. "STUDY ON A CHARACTRISTIC OF MASONRY TECHNIQUE ABOUT THE WESTERN CAUSE-WAY OF ANGKOR WAT." AIJ Journal of Technology and Design 7, no. 13 (2001): 249–54. http://dx.doi.org/10.3130/aijt.7.249_7.

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Zheng, Bo, Takeshi Oishi, and Katsushi Ikeuchi. "Rail Sensor: A Mobile Lidar System for 3D Archiving the Bas-reliefs in Angkor Wat." IPSJ Transactions on Computer Vision and Applications 7 (2015): 59–63. http://dx.doi.org/10.2197/ipsjtcva.7.59.

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Belényesy, Károly, and Csilla Kőfalvi. "OOK REVIEW: Angkor Wat – A Transcultural History of Heritage, vol. 1, Angkor in France: From Plaster Casts to Exhibition Pavilions, vol. 2, Angkor in Cambodia: From Jungle Find to Global Icon, by Michael Falser." Journal of Social Issues in Southeast Asia 36, no. 1 (2021): 193–96. http://dx.doi.org/10.1355/sj36-1m.

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Chandler, Tom, Brent McKee, Elliott Wilson, Mike Yeates, and Martin Polkinghorne. "A New Model of Angkor Wat: Simulated Reconstruction as a Methodology for Analysis and Public Engagement." Australian and New Zealand Journal of Art 17, no. 2 (2017): 182–94. http://dx.doi.org/10.1080/14434318.2017.1450063.

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Castillo, Cristina Cobo, Alison Carter, Eleanor Kingwell-Banham, et al. "The Khmer did not live by rice alone: Archaeobotanical investigations at Angkor Wat and Ta Prohm." Archaeological Research in Asia 24 (December 2020): 100213. http://dx.doi.org/10.1016/j.ara.2020.100213.

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Romain, William F. "Supplementary Material for “Solstice Alignments at Angkor Wat and Nearby Temples: Connecting to the Cycles of Time”." Journal of Skyscape Archaeology 4, no. 2 (2019): S1—S17. http://dx.doi.org/10.1558/jsa.38250.

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Romain, William F. "Counting Demons and Devas: Addendum to “Solstice Alignments at Angkor Wat: Connecting to the Cycles of Time”." Journal of Skyscape Archaeology 5, no. 2 (2019): 210–14. http://dx.doi.org/10.1558/jsa.39333.

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Deyasi, Marco R. "Indochina, ‘Greater France’ and the 1931 Colonial Exhibition in Paris: Angkor Wat in Blue, White and Red." History Workshop Journal 80, no. 1 (2015): 123–41. http://dx.doi.org/10.1093/hwj/dbv035.

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