Journal articles: 'Cave temples'

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Raja, A. "கலை, பண்பாட்டுத் தளத்தில் சோமேசுவரர் திருக்கோயில்." Shanlax International Journal of Tamil Research 5, no. 1 (July 1, 2020): 22–27. http://dx.doi.org/10.34293/tamil.v5i1.3400.

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The temples have existed since the Sangam period, although they were built of perishable soil and wood and did not last long. But instead the Pallavas were the first to build cave temples and stone temples. It was later followed by the Pandya and Chola dynasties. This article describes the history, architecture and sculpture of the Someswarar Temple in Anthakudi, in the Keezhvellore taluk, Nagapattinam District, based on the evidence obtained through a field study. Along with these, the information known through the medieval Chola inscriptions here, the ancient Tamil people Architecture technique, structure of the temple and Chola sculptures have been studied historically. Therefore, it would not be an exaggeration to say that the ancient temples are not only places of worship but also treasures of art, history and culture.

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Mogarichev, Yurii, and Alena Ergina. "The Lost Fresco Paintings of the Inkerman Cave Churches (“Temple with Baptistery”, “Church of Geography”, Monastery of Saint Sophia)." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija 26, no. 6 (December 28, 2021): 31–51. http://dx.doi.org/10.15688/jvolsu4.2021.6.3.

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Introduction. Among the “cave towns” of Mountainous Southwestern Crimea, there are monuments located in the lower reaches of the Black River valley. There are no less than 9 rock-cut monastic complexes which include about 30 temples. Methods. Some churches of the 13th–15th centuries were decorated with fresco paintings. Today, frescoes have been preserved only in one church. Sources of the 18th–20th centuries indicate traces of paintings in more than five temples. Frescoes inside the “temple with baptistery”, “Church of Geography (Eugraphy)”, and the Monastery of St. Sophia have not survived. Archival materials that expose the plots and compositions are published in this work. Analysis. The frescoes of the “temple with baptistery” date back to the 13th century. The Deesis composition is reconstructed in the apse conch. In the “Church of Geography (Eugraphy)” (the 13th century), on each side of the throne, four figures of saints are depicted (The Holy Fathers composition). This is probably: John Chrysostom, Gregory the Theologian, Basil the Great, Cyril of Alexandria, Gregory of Nyssa, Athanasius of Alexandria and two more saints from among the Cappadocian Fathers. One of them is obviously St. Blaise. This painting in general terms repeats the traditional scheme of the lower register of the painting of the apses of the cave temples of the mountainous Crimea. The monastery of St. Sofia should be dated back to the 14th–15th centuries. During the period of the monastery’s functioning, there were fresco paintings in the Main Church and Church no. 3, but all the attempts to attribute them were unsuccessful. Results. The analyzed frescoes show themes of Deesis and the Great Cappadocians. They are common for altar compositions in cave temples in South-West Crimea. In the interiors of the cave temples of Inkerman, there are: simple linear ornaments, complex plant reports, linear ornaments with complex weaving and plant elements.

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Kalidos, Raju. "The Malaiyacjippatti Cave Temples." South Asian Studies 4, no. 1 (January 1988): 57–69. http://dx.doi.org/10.1080/02666030.1988.9628367.

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Tan, Ai Boay. "THE ARTS AND HISTORICAL REMAINS IN THE CAVE TEMPLES IN IPOH, MALAYSIA." International Journal of Heritage, Art and Multimedia 4, no. 15 (December 1, 2021): 14–32. http://dx.doi.org/10.35631/ijham.415002.

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The purpose of this paper is to demonstrate the arts and historical remains in the cave temples of Ipoh, Perak, Malaysia. Ipoh is well known for its numerous limestone cave temples. Based on the fieldwork survey from 2016 to 2020, Ipoh has 50 cave temples. Before the survey, the number of cave temples in Ipoh was unknown. These cave temples can be divided into three types based on their physical appearances. The paper discusses the arts and historical remains kept in selected cave temples that were established before World War II. The arts discussed in this paper can be divided into visual and literary arts, such as mural, drawing, statue and poetry. The majority of the historical remains taken are archival and epigraphical materials. The epigraphical materials are carved in bronze bells, wooden tablets, brass censers, stone inscriptions, and other materials. This paper aims to highlight the diversity of the arts and historical remains in Nusantara.

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Ganesh, T., A. Saravanan, and M. Mathivanan. "Temples and bats in a homogeneous agriculture landscape: Importance of microhabitat availability, disturbance and land use for bat conservation." PLOS ONE 17, no. 7 (July 13, 2022): e0251771. http://dx.doi.org/10.1371/journal.pone.0251771.

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Cave-dwelling bats widely use anthropogenic structures such as temples in south Asia as roosting and nursery sites. Such roosts are constantly under threat, even more so after the COVID-19 pandemic. Despite the importance of such roosts, there is no detailed understanding of what makes temples favorable for bats and the critical factors for their persistence. Here we relate temple microhabitat characteristics and land use around ancient temples (>400 years) to bat species richness and abundance in the Tamiraparani river basin of south India. Temples were selected for sampling along the river basin based on logistics and permission to access them. We counted bats at the roost in the mornings and late afternoons from inside the temples. Temple characteristics such as dark rooms, walkways, crevices, towers, and disturbances to the roosts were recorded. Based on European Space Agency land use classifications, we recorded land use such as crops, trees, scrub, grassland, urban areas, and water availability within a 5 km radius of the temple. Generalized Linear Mixed Models were used to relate the counts in temples with microhabitats and land use. We sampled 59 temples repeatedly across 5 years which yielded a sample of 246 survey events. The total number of bats counted was 20,211, of which Hipposideros speoris was the most common (9,715), followed by Rousettus leschenaultii (5,306), Taphozous melanopogon (3,196), Megaderma lyra (1,497), Tadarida aegyptiaca (303), Pipistrellus sp. (144) and Rhinopoma hardwickii (50). About 39% of the total bats occurred in dark rooms and 51% along walkways. Species richness and total abundance were related to the availability of dark rooms and the number of buildings in the temple. Land use elements only had a weak effect, but scrub and grassland, even though they were few, are critical for bats. We conclude that retaining undisturbed dark rooms with small exits in temples and other dimly lit areas and having natural areas around temples are vital for bat conservation.

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Wang, Ru. "Investigation and Research on the Statues of Northern Zhou Grottoes in the Longdong Area." Journal of Social Science and Humanities 6, no. 6 (June 30, 2024): 61–64. http://dx.doi.org/10.53469/jssh.2024.6(06).12.

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The Longdong region, as a pivotal birthplace of Chinese cave art, holds a distinctive geographical position. Its collection of cave temples from the Northern Dynasties period is notably well-preserved, bearing significant academic value. Moreover, the cave temples from the late Northern Dynasties period constitute a crucial component of research on Chinese cave temples, marking the transitional phase between the Northern Wei and Tang dynasties, which represent two pinnacle epochs in the domain of Chinese cave art. The text primarily delves into the evolution of the Northern and Southern cave temples during the Northern Zhou Dynasty, exploring their impact on the regional Buddhist culture. Additionally, it thoroughly analyzes the influence of external cultures on the cave sculptures in the Longdong region during the Northern Zhou period, as well as their integration with local and ethnic minority cultures. The research reveals that the cave art in the Longdong region not only imitates the cave art of the Central Plains and the Western Regions but also embodies the unique regional cultural characteristics and spirit of innovation. Through a comprehensive examination of cave sculpture styles, clothing features, and other aspects, this study holds significant implications for understanding the developmental trajectory of Buddhist art in the Longdong region during the Northern Zhou period and regional cultural exchanges.

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Higuchi, Takayasu, and Gina Barnes. "Bamiyan: Buddhist cave temples in Afghanistan." World Archaeology 27, no. 2 (October 1995): 282–302. http://dx.doi.org/10.1080/00438243.1995.9980308.

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O, Dyachok. "SACRED IMAGE OF TERNOPIL REGION." Architectural Studies 7, no. 1 (April 30, 2021): 9–16. http://dx.doi.org/10.23939/as2021.01.009.

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The article highlights the stages of formation of the architecture of temple complexes in the Ternopil region, which today form the sacred image of the region. The set of sources used in the study has different origins, gives researchers information for analysis of sacred architecture in the modern Ternopil region, which can be used in further research. The source base of the study are churches of different denominations - Orthodox, Catholic, Greek Catholic, Jewish, Armenian, as well as the remains of pre-Christian complexes. Such ethnic and confessional heterogeneity, complex socio-political processes on the territory of the region have given rise to a typological diversity of temples, which differ in style, dimensional solution, decoration. The analysis of sacred complexes was carried out by the method of field surveys, historical and comparative analysis and was based on reliable archival sources, data from research institutions, reserves and publications of leading scientists. European periodisation system was used in the analysis of the formation stages of sacred architecture: the Middle Ages, Renaissance, Reformation, Enlightenment, the period of XIX-XX centuries and the modern period. Each stage is marked by the appearance of majestic temples, which are bright dominants in the architectural space of settlements and creating a unique sacred image of the Ternopil region. It is shown that there are almost no sacred objects of the early medieval period left in the study area, except for mounds and cave temples. The High Middle Ages are represented by single temples. The Renaissance period declares the adoption of Western European construction technology. Temples have a pronounced defence function. The Ternopil region is most vividly represented by the Baroque temples of the Enlightenment. The period of the XIX-XX centuries. marked by the search for a national style in sacred architecture. Modern temple complexes are built according to the traditional planning system, but some have modern forms.

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Vovzhenyak, Polina, M. Per'kova, L. Kolesnikova, and S. Semencov. "ASPECTS OF THE RESTORATION OF THE CAVE TEMPLES AND MONASTERIES." Technical Aesthetics and Design Research 2, no. 3 (January 15, 2021): 62–69. http://dx.doi.org/10.34031/2687-0878-2020-2-3-62-69.

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The research problem lies in the urgent need to preserve the historical, cultural, and architectural and urban planning heritage of cave monasteries due to the risk of their loss. Natural and anthropogenic factors of the destruction of cave temples and monasteries were formulated. Ways to preserve cave temples and monasteries were considered. Principles for the development of design solutions for the revitalization of the adjacent territory and the cave monastery were proposed, such as functional, urban planning, infrastructural, the principle of the identity of the environment. The following algorithm for revitalizing cave monasteries was proposed: a study of the place and history of the emergence of the cave monastery; a study of the resource potential of the object; identification of problems of further development of the territory and underground facility; development of a conceptual proposal for adapting the facility to modern operating conditions.

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Mogarichev, Yuriy, and Alena Ergina. "Fresco Paintings of Southwest Crimea Cave Churches According to Igor Grabar." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (February 2021): 116–30. http://dx.doi.org/10.15688/jvolsu4.2020.6.8.

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Introduction. Today, the remains of fresco paintings are preserved in six cave churches of Taurica: the temple of the Southern Monastery (Mangup); church in the field of Kielse-Tubu (district of Mangup); the temple of the Assumption and the Three Horsemen (Eski-Kermen); the Donators Temple (district of Eski-Kermen); the church number 12 on Zagaytansky rock (Inkerman). Authors of the 19th – early 20th centuries left descriptions of the now lost murals of six more monuments. Methods. Frescos of Crimean cave churches in historiography received insufficient comprehension. Only one monograph was published on this issue (1966). Analysis. Opinions and comments regarding the mural paintings of the cave churches of Crimea, expressed by reputable art historians and specialists in fresco paintings, are relevant. These include Igor Grabar. He was in Crimea in 1927, as the head of the Central Art Conservation Center by Glavnauka of the RSFSR. The Manuscript Department of the State Tretyakov Gallery stores leaflets from the notebook “Igor Grabar’s trip notes in the Crimea and about Old Russian art”. Authors publish the full text of Igor Grabar’s notes concerning the murals of cave churches: the temple of the Assumption and the Three Horsemen (Eski-Kermen); the Donators Temple (district of Eski-Kermen); the temple of the Southern Monastery (Mangup). Results. Igor Grabar’s notes help us clarify many points of view in the study of frescos of cave temples in Crimea. The study of the murals of the temple of the Three Horsemen by Igor Grabar allows us to justifiably discard the versions of “three Georges” and “portraits of real local figures”. There are images of three holy warriors: Dmitry, Theodore (Stratilates or Tyrone), and George in the cave temple. The study of the Mangup Church fresco by Igor Grabar allowed us to develop a periodization of the formation of fresco paintings of this monument.

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MURAKAMI, Shinkan. "Reconsidering Buddhism at Bezeklik Cave Temples in Karakhoja:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 65, no. 2 (2017): 1038–31. http://dx.doi.org/10.4259/ibk.65.2_1038.

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Parvin, Samad, Farhad Pourianzhad, and Saeid Sattarnejad. "Buddhist Remains from Times of Il-Khanate in North-western Iran." Studies in People's History 10, no. 2 (November 26, 2023): 161–71. http://dx.doi.org/10.1177/23484489231199043.

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The purpose of this article is to investigate the role of the Mongol Il-khanate in the spread of Buddhism in Iran. The centre of this government was located in the north-western region of Iran, and traces of the Mongol Il-khanate have remained in this region. The article traces Buddhist cave temples in the north-western region of Iran, viz., Maragheh and Zanjan. It offers reports on the sites of Imamzadeh Ma‘sum, Pirhashem, Kohul Machid and Qirkh Kohul in Maragheh and Dashkasan Temple in Zanjan. Then, references to Buddhism in the historical sources of the Il-khanate period, have been traced. Buddhist cave-cut structures were abandoned or altered for other use, after the acceptance of Islam by the Il-khanate rulers, beginning with Ghazan Khan.

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Rahayu Aryaningsih, Dewi, Ni Made Ria Taurisia Armayani, Ida Ayu Widia Laksmi, and Gde Eka Puja Diatmika. "ADAPTASI KONSEP PURUSA-PRAKERTI PADA PURA DANG KAHYANGAN KAPRUSAN DAN BATU BOLONG DI BATU LAYAR LOMBOK BARAT." Widya Sandhi: Jurnal Kajian Agama, Sosial dan Budaya 12, no. 2 (December 18, 2021): 1–18. http://dx.doi.org/10.53977/ws.v12i2.373.

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This study aims to conduct a study of the adaptation of the purusa-prakerti concept at the Pura Dang Kahyangan, namely Kaprusan and Batu Bolong in Batu Layar District, West Lombok Regency. This study was designed as a qualitative descriptive study in order to describe the concept of purusa-prakerti adapted in Hindu religious temple at Kaprusan and Batu Bolong. Data were collected through observation, interviews and document analysis. This study found that Dang Hyang Nirartha's journey in Lombok built a number of temples as a place to do yoga which is still used as a place to carry out Hindu religious activities. Kaprusan Temple and Batu Bolong Temple are two temples where yoga practice has a special identity, namely adaptation to the purusa-prakerti concept taught in the samkhya darsana system. The Kaprusan temple is cosmologically related to the presence of a burst of sea water hitting the walls of the rock cave which is termed kaprusan as a representation of the phallus (masculine). The phonological dimension gives the meaning of "kaprusan" as a word that is identical to ka-purusa-an. The Hindu community continues to identify the temple that has these characteristics as the “Kaprusan” temple as an adaptation of the Purusa concept. Batu Bolong Temple has an identity related to the presence of a large stone that has a large hole which is identified with yoni (feminine). Judging from the etymology, batu bolong has the meaning of a big stone that has a hole so that it becomes the background for naming the “Batu Bolong” temple which is associated with Samkhya teachings as an adaptation of prakerti.

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Mendiratta, Sidh Losa. "An Early Modern Sacro Monte in Mumbai." Journal of the Society of Architectural Historians 82, no. 2 (June 1, 2023): 150–69. http://dx.doi.org/10.1525/jsah.2023.82.2.150.

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Abstract Mumbai’s diverse cultural heritage includes several Christian churches associated with the city’s East Indian community and with the legacy of Portuguese colonial rule between 1534 and 1739. This study addresses one such site in the village of Mandapeshwar, which developed from an eighth-century CE Hindu rock-cut cave temple and was transformed during the period of Portuguese rule into a center of Franciscan missionary activity, including through the creation of a Sacro Monte, or series of pilgrimage stations. By reconstructing the activities of the early Franciscan missionaries on Shashti Island north of Mumbai, this investigation reveals that the Sacro Monte functioned as a Marian devotional shrine, with a crowning chapel dedicated to the Holy Spirit. The Sacro Monte, with its grottoes, represents a unique synthesis of rock-cut Hindu cave temples and Christian hermitic traditions.

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Matsui, Dai. "Two Remarks on the Toyoq Caves and <i>Abita Qur</i> "Abita Cave"." Письменные памятники Востока 18, no. 3 (December 28, 2021): 37–50. http://dx.doi.org/10.17816/wmo77308.

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IOM RAS preserves 55 Old Uighur manuscripts related to a group of Buddhist Uighurs who were active around the monastery of abita qur Abita Cave at the Toyoq Cave Temples. This paper investigates the location of the Abita Cave through Uighur wall inscriptions, which have been discovered at the monastery complex in the West Zone of the Toyoq site. Furthermore, this paper inquires into an Old Uighur toponym mentioned as the hometown of the scribe of one of the 55 manuscripts, which would suggest the pilgrimage range surrounding the Toyoq Caves

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Mahesatama, I. Gusti Ngurah Agung Bagus Yudistya, Ketut Gus Oka Ciptahadi, and I. Made Arya Budhi Saputra. "Application of 360-Degree Virtual Tour as a Website-Based Media for Introduction to Pucak Meru Pura." Jurnal Pendidikan Multimedia (Edsence) 5, no. 1 (June 22, 2023): 85–96. http://dx.doi.org/10.17509/edsence.v5i1.56840.

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Pucak Meru Temple is one of the temples belonging to the Kahyangan Jagat Temple, which is located in Banjar Kasianan, Pangsan Village, Petang District, Badung Regency, Bali. Pucak Meru Temple has a cave called Goa Meru which is a historical witness to the establishment of this temple. Pucak Meru Temple has several uniqueness, namely, in Goa Meru flowing 5 sources of water, inside the cave there are also guards in the form of snakes and there are also many ancient kepeng coins, and during piodalan in this temple it always rains even during the dry season. when pujawali does not rain, it is certain that the drought will be long. Pucak Meru Temple is a temple that recently has the status of Kahyangan Jagat Temple, so the name of this temple as Kahyangan Jagat Temple is still foreign to the public. With the current development of information technology, the author built a Website-Based Virtual Tour 360 Degree application which aims to provide effective information and the impression as if you had been at Pucak Meru Temple. This application was built using the MDLC (Multimedia Development Life Cycle) method. Based on the test results using the heuristic evaluation method, the results were quite good and through the system usability scale testing, an average SUS score of 80 was obtained, thus concluding that each function is running well and can be used easily by users.

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McDermott, James P., and Geri H. Malandra. "Unfolding a Maṇḍala: The Buddhist Cave Temples at Ellora." Journal of the American Oriental Society 115, no. 1 (January 1995): 177. http://dx.doi.org/10.2307/605374.

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Hou, Yongli, Jiabing Zhang, Bin Li, Yifei Gong, Yingze Xu, Meng Wang, and Chun Zhu. "Stability Study of the Roof Plate of the Yuanjue Cave Based on the Equivalent Support Stiffness Method." Applied Sciences 13, no. 7 (March 31, 2023): 4451. http://dx.doi.org/10.3390/app13074451.

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As precious cultural heritage sites, the state of preservation of cave temples is closely related to the geological and climatic conditions in which they are located. This paper constructed an analytical method of sized slate stability based on the equivalent support stiffness method. The stability analysis of the roof slab of Yuanjue Cave was carried out by establishing a three-dimensional numerical calculation model. Through comparative analysis of the results of stress and displacement fields under different conditions, the stress and deformation characteristics of the roof slab of Yuanjue Cave were revealed, as well as the study of the main factors affecting the stability of the roof slab of Yuanjue Cave and the key slate to be monitored. The main research results are as follows. The stress deformation of the roof plate of Yuanjue cave is mainly divided into the initial uniform change stage, the medium-term stable change stage or the medium-term accelerated change stage, and the later rapid change stage. With the increase in the number of overhanging and broken slates and the increase in the damage factor of cracked slates, the vertical stress extremum of the stones increases continuously, and the equivalent support stiffness decreases, which aggravates the uneven stress deformation of the roof of the Yuanjue Cave. This study provides a reliable reference basis for the stability analysis and evaluation of the roof slab of a large number of cave temples existing in the Sichuan and Chongqing areas in China.

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VOITOVYCH, Leontii. "STILSKO: BETWEEN FACTS AND FICTION." Ukraine: Cultural Heritage, National Identity, Statehood 33 (2020): 13–37. http://dx.doi.org/10.33402/ukr.2020-33-13-37.

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Research on the Stilsko settlement (Mykolaiiv district, Lviv region) was interrupted at the end of the 20th century due to a lack of funds. Gradually, around this important monument started to accumulate insufficiently substantiated hypotheses and fabrications, which were transformed into stereotypes. In particular, this concerns statements about the capital of White Croatia, cave pre-Christian temples and cave monasteries, a system of locks on the river Kolodnytsia. The author analyzed the discussion in European science about Great Croatia in Ukrainian Prykarpattia and the localization of White Croatia. Attention is drawn to the attempts of Polish historiography to prove that this region belonged only to the Lendians, as well as to the development of the latest discussion on Croatian ethnogenesis. Based on this analysis, it is stated that White Croatia was located on the Upper Vistula, Upper Oder, Saale, and White Elster, and Stolsko (Stilsko) in the 10th century was built as the center of the Croatian principality, which was formed, probably after poborani joined western zhytychi-trebovliany. The fortifications remained unfinished and were obtained by the Kyivan army in 992/993. No grounds for claiming the existence of cave temples, especially in the Austrian fortifications built in the early 20th century, were found, and hypotheses about their existence were found baseless, as well as the existence of locks, which were unnecessary on the river Kolodnytsia. However, the mysteries of Stilsko are only started because a certain source (the notebook of Metropolitan Theognostus) noted the existence of Stilsko, which paid 30 hryvnias to the metropolitan treasury around 1331. During the struggle for the Romanov heritage in 1370-1377 not revived as an urban settlement. The article states that its localization remains the main task for further research. Keywords: Stilsko, Great Croatia, White Croatia, cave temples, sluices, Feognost.

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Xiong, Ye. "Rediscovering the Textual Sources of the “De Dashizhi Pusa 得大勢志菩薩” in Cave 169 of Bingling Temple." Religions 14, no. 7 (July 17, 2023): 915. http://dx.doi.org/10.3390/rel14070915.

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Niche 6 in Cave 169 of Bingling Temple 炳靈寺 contains the earliest surviving Amitāyus sculpture triad in cave temples of China. This paper attempts to re-identify the textual sources of the ink inscription “De Dashizhi Pusa 得大勢志菩薩” (Skt. Mahāsthāmaprāpta Bodhisattva) from the Amitāyus sculpture triad in Cave 169. At first, it corrects the misidentification of the inscription “De Dashizhi Pusa” in recent decades. Then, it discusses the relationship between multiple scriptures and “De Dashizhi Pusa”. Considering the configuration of the niches, the theme of the sutra, the translation and transmission history of the sutra, and the content of the statue, this paper concludes that the inscription “De Dashizhi Pusa” and niche 6 should have been significantly influenced by the Lotus Sutra 法華經, although this paper does not deny the indirect and partial influence from the Pure Land texts on the Amitāyus sculpture triad during its restoration process. Such a discovery not only sheds light on the configuration of the Lotus Sutra images, but also provides art historical evidence for future exploration of the relationship between the Lotus Sutra and the Pure land Buddhism.

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Rhie, Marylin M. "Cave Temples of Dunhuang, Buddhist Art on China's Silk Road." Journal of the American Institute for Conservation 56, no. 3-4 (February 7, 2017): 253–56. http://dx.doi.org/10.1080/01971360.2016.1277066.

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Benjamin, Roger. "Colliding Landscapes: Dunhuang Cave Temples and the Tim Johnson System." Australian and New Zealand Journal of Art 12, no. 1 (January 2012): 200–223. http://dx.doi.org/10.1080/14434318.2012.11432635.

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Christoforou, Christos S., Lynn G. Salmon, and Glen R. Cass. "Air exchange within the Buddhist cave temples at Yungang, China." Atmospheric Environment 30, no. 23 (December 1996): 3995–4006. http://dx.doi.org/10.1016/1352-2310(96)00123-9.

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Munandar, Agus Aris. "Kisah-kisah dan Kepercayaan Rakyat di Seputar Kepurbakalaan." Paradigma, Jurnal Kajian Budaya 2, no. 1 (February 12, 2016): 1. http://dx.doi.org/10.17510/paradigma.v2i1.15.

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<p>Some archeological sites in Java, Bali, and Sumatra do not have historical data. This is because during the research, there has not been found any documents relating to the existence of the artifacts. The reconstruction of the relation between the sites and their history were made through analyzing the folk stories and local beliefs about the artifacts. Some of the artifacts are in the forms of temples, gates, water springs (source of holy water during the Hindu-Buddhist kingdoms in Java), stairs, caves for meditation, and layers of stones, such as found in Candi Bima (the Bima temple), Goa Jaran (the cave of the horse), and Bima Lukar water spring in Dieng; the story of the statue of Kunto Bimo in Borobudur temple; the story of Prince Gunadharma in the vicinity of the Borobudur temple, Moonstone in Kalasan temple, and the story of Prambanan temple and the palace of Ratu Baka in Jogjakarta, the Jalatunda water spring in Mojokerto; the story of the cave of Selamangleng and the story of the statue of Thothokkerot in Kediri; the Brahu temple and the Bajang Ratu gate in Trowulan; the first gate of Candi Sukuh in Karanganyar; the big Nekara in Pura Penataran Sasih in Gianyar, Bali; the Karang Kamulyan site in Ciamis, West Java; the Pasemah megalith, in Pagar Alam, South Sumatra. Van Peursen’s ontological approach is used in the research to analyze the relation between the artifacts and the society, thus a study of the past is in the open.</p>

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Bandara, Jayanthi. "A cultural and archeological study of kotiyagala (mailla) Cave paintings." International Journal of Research and Innovation in Social Science VII, no. IV (2023): 1142–53. http://dx.doi.org/10.47772/ijriss.2023.7495.

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Sri Lanka has a relatively large number of forest cave temples. Most of them have not attracted the attention of researchers and only a few of them have been researched. The reason is that most of these cave temples are located in forested areas away from human habitation. Reaching those places is also very difficult. But very valuable paintings are found in caves located in such places. Due to the lack of proper preservation, the paintings are facing the threat of destruction at a rapid rate. Kotiyagala Mailla Lenvihara is also a place where such precious paintings are hidden. Paintings from four regions are mainly represented here. Only the paintings on the left side remain of them. The main question of this research is to find out what are the socio-economic cultural political factors that influenced Kotiyagala painting. Research methods such as field study, interviews, and library study have been used to collect data mainly using empirical research methodology. The main objective of this research is to study the socioeconomic and cultural factors that influenced the Kotiyagala paintings and to which tradition the style and structural features of the Kotiyagala paintings show the most similarities. The sample of this research was Kotiyagala Mailla Lenvihara which was selected through random sampling.

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Clydesdale, Heather. "Earthly Beasts and Heavenly Creatures: Animal Realms in Early Medieval Chinese Tombs and Cave Temples." Arts 12, no. 1 (January 16, 2023): 14. http://dx.doi.org/10.3390/arts12010014.

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This analysis of the fabricated worlds in tombs and cave temples of China’s Hexi Corridor shows that animals are integral to concepts of earthly and heavenly realms. Changes in animal imagery from the third through sixth centuries connect to the region’s social, cultural, and demographic transformations, including an embrace of pastoralism followed by increasing cosmopolitanism with the spread of Buddhism. A profusion of domestic animals in Wei-Jin tombs establish microcosms, while otherworldly creatures on entrances and coffins play supernatural roles. Western Jin tombs emphasize fantastic beasts over familiar ones and fuel the mysticism of this era. A Sixteen Kingdoms tomb represents the synthesis of the celestial and terrestrial, setting the stage for Buddhist cave temples. In these, real-world animals are all but expunged while imaginary beasts adapt easily to the new habitat. The proliferation of human figures in the form of buddhas and bodhisattvas not only crowd out animals but indicates that the introduction of Buddhism ushers in an anthropocentric view of earthly life and paradise.

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Shichang, MA. "Buddhist cave‐temples and the Cao family at Mogao Ku, Dunhuang." World Archaeology 27, no. 2 (October 1995): 303–17. http://dx.doi.org/10.1080/00438243.1995.9980309.

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Dmytrenko, Andrii, Oleksandr Ivashko, and Yulia Haraborska. "RELATIONSHIP BETWEEN NATIONAL IDENTITY AND EXTERNAL INFLUENCES IN ARCHITECTURE AND ART (EXAMPLE OF CHINA, ALGERIA AND LIBYA)." Spatial development, no. 6 (December 26, 2023): 11–18. http://dx.doi.org/10.32347/2786-7269.2023.6.11-18.

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The topic of the research is devoted to the combination of national traditions and external borrowings in the architecture and art of the cultures of North Africa and the Far East. On the example of the historical sites of Shaanxi province and the Dunhuang cave temple complex in China, it is possible to trace how borrowed architectural and artistic traditions were gradually modified in local conditions. On the example of Shaanxi province, it can be noted how the construction of a type of multi-tiered Buddhist pagoda borrowed from India gradually came to naught, instead, in the Late Dynastic periods, the construction of temples of traditional Chinese religions / philosophical teachings – Taoism and Confucianism – was intensified. Examples of ancient mosques in Xi'an, the capital of Shaanxi province, whose appearance and decorative decoration are identical to temples of traditional Chinese religions are illustrative. A study of the architecture of Northeast Africa (the so-called Maghreb region) showed that the Maghreb tower-type minaret was the most resistant to changes and external borrowings: it is even found in mosques of the Ottoman period. The multiculturalism of Libya has led to the fact that mosques of fundamentally different types are simultaneously present within the country, each of which embodies the architectural preferences of a certain ethnic group of the population and is adapted to the natural and climatic conditions of a particular region. The same situation is observed in the case of mosques in Algeria. The greatest impact of local traditions on the transformation of external borrowing is observed in China. In Algeria and Libya, more remote regions were the most protected from external influences, on the other hand, the phenomenon of multiculturalism is observed in the coastal territories.

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Russell-Smith, Lilla. "Hungarian Explorers in Dunhuang." Journal of the Royal Asiatic Society 10, no. 3 (November 2000): 341–62. http://dx.doi.org/10.1017/s1356186300012943.

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Much has been written about the extraordinary artistic, religious and historic importance of the Thousand Buddha Cave Temples at Dunhuang, in Gansu province, western China. One hundred and twenty years ago, on 2 May, 1879, a Hungarian expedition reached Dunhuang. It is a little known fact that its members were to be the first western travellers to visit the cave temples there. Still less known is the influence of this expedition on Sir Aurel Stein, the Hungarian-born British archaeologist. This article examines a hitherto unstudied aspect of why Stein was in the position to become the first to arrive in Dunhuang after the important discovery was made. It is argued that the little known Hungarian expedition was a determining factor in prompting Stein to undertake the hazardous journey to Dunhuang. Furthermore the travel notes of these earlier Hungarian travellers throw light at the very unstable situation at the Dunhuang caves thirty years before Stein's visit. This information is likely to have influenced Stein's decision to take much of the material away for safe keeping as at the time of his visit the situation continued to deteriorate.

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Salmon, Lynn G., Christos S. Christoforou, and Glen R. Cass. "Airborne Pollutants in the Buddhist Cave Temples at the Yungang Grottoes, China." Environmental Science & Technology 28, no. 5 (May 1994): 805–11. http://dx.doi.org/10.1021/es00054a010.

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Christoforou, Christos S., Lynn G. Salmon, and Glen R. Cass. "Fate of Atmospheric Particles within the Buddhist Cave Temples at Yungang, China." Environmental Science & Technology 30, no. 12 (January 1996): 3425–34. http://dx.doi.org/10.1021/es950875r.

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Christoforou, Christos S., Lynn G. Salmon, and Glen R. Cass. "Deposition of atmospheric particles within the Buddhist cave temples at Yungang, China." Atmospheric Environment 28, no. 12 (July 1994): 2081–91. http://dx.doi.org/10.1016/1352-2310(94)90475-8.

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Hu, Xiao, Jeremy Ng, Shengping Xia, and Yonnie King Yiu Fu. "Evaluating metadata schema for murals and stone cave temples: Towards digitizing cultural heritage." Proceedings of the Association for Information Science and Technology 54, no. 1 (January 2017): 491–94. http://dx.doi.org/10.1002/pra2.2017.14505401054.

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Agnew, Neville, Martha Demas, and Wang Xudong. "The Enduring Collaboration of the Getty Conservation Institute and the Dunhuang Academy in Conservation and Management at the Buddhist Cave Temples of Dunhuang, China." Public Historian 34, no. 3 (2012): 7–20. http://dx.doi.org/10.1525/tph.2012.34.3.7.

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Abstract The World Heritage site of the Mogao Grottoes near Dunhuang is China's preeminent ancient Buddhist site on the Silk Road. It flourished between the fourth and the fourteenth centuries and comprises some 492 cave temples with wall paintings and sculpture. The Getty Conservation Institute has been working with the Dunhuang Academy since 1989 on site conservation and management using guidelines, the Principles for the Conservation of Heritage Sites in China, that were developed at the national level. Elements of the successful twenty-year collaboration are discussed in the context of the conservation and management challenges faced at the site and the projects developed to address them, including conservation of the wall paintings in Cave 85, a late Tang dynasty cave with extensive deterioration induced by salts derived from the underlying rock; and visitors to the site, who have increased rapidly since the site was opened in 1979.

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Tripathi, Shubha, and Beena Jain. "PORTRAYAL OF WOMAN IN THE CAVE PAINTINGS OF AJANTA." International Journal of Research -GRANTHAALAYAH 7, no. 11 (November 30, 2019): 135–40. http://dx.doi.org/10.29121/granthaalayah.v7.i11.2019.3722.

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The thirty rock cut cave temples of Ajanta located near a village named “Ajistha” in Aurangabad district of Maharashtra state. The caves are carved in a half crescent shape overlooking the Waghora river. The caves are located at a picturesque location having beautiful natural surroundings. Because of this peace and godly environment Buddhist monks might have chosen this place for their artistic endeavour. The caves possess well carved sculptures, pillars, entrances and walls are embellished with beautiful paintings. The art of Ajanta flourished from 1st century BC to 7th century AD. The Ajanta art is considered as the classical age of Indian painting. The artists of Ajanta did not follow the law of perspective and represented the figures in its entirety rather than appeared through a normal eye. Ajanta artists tried to depict the whole view through horizontal bands. In the paintings at Ajanta, the background was painted at the topmost band, the middle part of the painting below it and the foreground below the middle ground.

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Savelyeva, A. N. "Crimea in the Watercolors of D.M. Strukov, the Moscow Artist." Bibliotekovedenie [Library and Information Science (Russia)], no. 3 (June 28, 2014): 77–82. http://dx.doi.org/10.25281/0869-608x-2014-0-3-77-82.

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The article describes the versatile personality of D.M. Strukov - the artist, architect, archaeologist, restorer, teacher. There are briefly presented the main milestones of his biography. Special attention is paid to the work of Strukov in the Crimea and to his watercolors "Drawings of the historical monuments of Christianity in Taurida", created in the process of archaeological research in 1867-1892. The author gives the general characteristics and description of the works devoted to ancient temples, in particular to cave cities (Inkerman, Tepe-Kermen, Mangup-Kale and others) and to gravestone monuments.

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Agrawal, Shivankar, Joshua Khumlianlal, and Sarangthem Indira Devi. "Uncovering the Fungal Diversity and Biodeterioration Phenomenon on Archaeological Carvings of the Badami Cave Temples: A Microcosm Study." Life 14, no. 1 (December 24, 2023): 28. http://dx.doi.org/10.3390/life14010028.

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The Badami Caves are a significant example of ancient Indian rock-cut architecture, dating back to the 6th century. These caves are situated in the Malaprabha River valley and are part of the candidate UNESCO World Heritage Site known as the “Evolution of Temple Architecture—Aihole-Badami-Pattadakal”, which is considered to be the cradle of temple architecture in India. Our study aimed to investigate the diversity, distribution, and biodeterioration phenomena of the fungal communities present on the cave surfaces. The study also conducted a comprehensive analysis of fungal biodeterioration on the cave carvings. Utilizing specialized techniques, the dissolution of calcite, alterations in pH levels, and biomineralization capabilities of isolated fungal strains were monitored. Additionally, this study analyzed fungal acid production using high-performance liquid chromatography (HPLC). Our findings revealed that the major genera of fungi found on the cave surfaces included Acremonium, Curvularia, Cladosporium, Penicillium, and Aspergillus. These isolated fungi were observed to produce acids, leading to the dissolution of calcium carbonate and subsequent decrease in pH values. Notably, the dominant genus responsible for acid production and the promotion of biomineralization was Aspergillus. These discoveries provide valuable insight into the ecology and functions of fungi inhabiting stone surfaces, contributing to our understanding of how to preserve and protect sculptures from biodeterioration.

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Gridley, Marilyn. "Echoes of the Past: The Buddhist Cave Temples of Xiangtangshan - By Katherine R. Tsiang." Religious Studies Review 37, no. 3 (September 2011): 239–40. http://dx.doi.org/10.1111/j.1748-0922.2011.01545_4.x.

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Chen, Si, Dongming Xiang, Bo Jin, and Hua Jin. "Vulnerability assessment for physical protection systems of cave temples: A fuzzy petri net approach." Heliyon 10, no. 12 (June 2024): e33100. http://dx.doi.org/10.1016/j.heliyon.2024.e33100.

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Qinglin, Guo, Hiromi Takabayashi, Toshio Nakamura, Chen Gangquan, Ken Okada, Su Bomin, Fan Yuquan, and Hiroshi Nishimoto. "Radiocarbon Chronology for Early Caves of the Mogao Grottoes at Dunhuang, China." Radiocarbon 52, no. 2 (2010): 500–510. http://dx.doi.org/10.1017/s0033822200045537.

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The Mogao Grottoes site at Dunhuang is one of the largest stone cave temples in China. The site features 735 caves with Buddhist mural paintings. To investigate the chronology of early caves of the Mogao Grottoes, radiocarbon dates were measured by accelerator mass spectrometry (AMS) on plant remains collected from 4 caves: 268, 272, 275, and 285. Caves 268, 272, and 275 are regarded (by archaeological analysis) to be the earliest existing caves in the Mogao Grottoes. The fourth cave, 285, features inscriptions on the north wall mentioning the oldest dates of the Chinese Mogao era. Plant materials, taken from the plaster layer of mural paintings and core materials from statues, were collected as samples (n = 11) for AMS 14C dating at Nagoya University. Two samples from cave 275 gave calibrated 14C ages of cal AD 380–430 (1 σ). The other samples resulted in a time interval of cal AD 400–550. The calibrated 14C ages obtained for the samples taken from painted murals and the statues in cave 285 are consistent with the date given by the inscription remaining on the cave's north wall.

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Sonya S. Lee. "Transmitting Buddhism to a Future Age: The Leiyin Cave at Fangshan and Cave-Temples with Stone Scriptures in Sixth-Century China." Archives of Asian Art 60, no. 1 (2010): 43–78. http://dx.doi.org/10.1353/aaa.2010.0003.

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Hu, Xiao, Jeremy Ng, and Shengping Xia. "User-Centered evaluation of metadata schema for nonmovable cultural heritage: Murals and stone cave temples." Journal of the Association for Information Science and Technology 69, no. 12 (August 9, 2018): 1476–87. http://dx.doi.org/10.1002/asi.24065.

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Cahyawan; Yuswadi Saliya, Meidy Charista. "SIMILARITIES AND DIFFERENCES IN THE SPATIAL PATTERN AND FORM OF BUDDHIST BUILDINGS OF WORSHIP ON BALI." Riset Arsitektur (RISA) 1, no. 04 (October 18, 2017): 413–26. http://dx.doi.org/10.26593/risa.v1i04.2758.413-426.

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Abstract- In addition to Hinduism, Balinese people are familiar with Buddhism that entered the region at almost the same time as Hinduism during Dharmaudayana’s reign. Unfortunately, due to the large number of sects and religions developed at that time, there was religious simplification by Mpu Kuturan. Syncretism occurred between Shivaism, Buddhism (Mahayana), as well as original Balinese local religion merging into Shiva-Buddhism that developed into Balinese Hinduism that has been prominent until the present. After independence, the school of Buddhism that had not been influenced by the conditions and local denominations was resurrected and had Vihara temples built. Hence, the existence of Buddhist buildings of worship on the island of Bali from the IX-XI century called Candi (Vihara). Based on this phenomenon, the need arose for identifying similarities (in terms of continuity) and differences (discontinuity) of spatial and formal patterns in the Buddhist buildings of worship in Bali within the typo-morphological context, namely Goa Gajah (Elephant Cave), Candi Pegulingan (Pegulingan Temple), Candi Kalibukbuk (Kalibukbuk Temple), Brahma Vihara Arama (Brahma Arama Temple), and Vihara Buddha Sakyamuni(Buddha Sakyamuni Temple). The descriptive qualitative method was used through field observation of individual research objects which was subsequently identified and analyzed to discover the similarities and differences as well as mutual relations in accordance with variables determined by theoretical analysis concerning typo-morphology and Buddhist buildings of worship. There are similarities and differences in each research object. The similarities and differences exist due to the strong beliefs and closely guarded simbols of Buddhism although there is also the influence of local and traditional elements on the Balinese order of life. These, in turn caused the existence of numerous patterns of each object. The new patterns are the reflection of the various forms of assimilation that occur on Bali. Keywords: Buildings of Worship, Candi, Vihara, Bali, Typo-morphology

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Elikhina, Yuliia I. "The Dunhuang and Yulin cave museum complexes." Issues of Museology 12, no. 2 (2021): 296–309. http://dx.doi.org/10.21638/spbu27.2021.212.

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The article examines the caves of Dunhuang and Yulin — world famous Buddhist complexes. The tradition of cave temples with wall paintings and sculpture came from India. The Dunhuang and Yulin caves were decorated in this manner. The highest peak in the development of Dunhuang art falls on the period of the Tang Dynasty (618-907), it was at this time that numerous murals appeared depicting the Pure Land of Buddha Amitabha, the Lord of the West, where the souls of the righteous dwell, the Pure Land of Buddha of healing Bhaishajyaguru and other subjects. The main source for the creation of works of art in Dunhuang was Chinese Buddhism, which was formed under the influence of local cults and beliefs and was reflected in the sutras. A certain influence on the painting of Dunhuang was exerted by the art of the cave complexes of the Great Silk Road, and later by the artistic and iconographic traditions of the Tanguts and Mongols. The findings from Dunhuang in the collection of the State Hermitage Museum includes three hundred items. In 1914–1915, the Second Russian Turkestan Expedition under the leadership of academician S. F. Oldenburg worked there and brought these artifacts back. In addition, the expedition acquired a large number of manuscripts in Sanskrit, Chinese, Uyghur, Sogdian, Tibetan and Tangut. Currently, these priceless monuments are kept at the Institute of Oriental Manuscripts in St. Petersburg. The Dunhuang and Yulin cave complexes are a monument of world culture in terms of their size, quantity and quality of paintings, as well as in the variety of subjects, which constitute an encyclopedia of Buddhism in pictorial and sculptural images.

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Borisov, S., and A. Ragulina. "TO THE QUESTION OF STUDING UNDERGROUND ARCHITECTURE OF CHRISTIANITY." Bulletin of Belgorod State Technological University named after. V. G. Shukhov 6, no. 11 (August 18, 2021): 69–77. http://dx.doi.org/10.34031/2071-7318-2021-6-11-69-77.

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Underground architecture, spiritually and historically connected with Christianity, is of undoubted interest for research. This trend in architecture forms a number of distinctive typological groups. objects associated with Christian shrines dating back to the first centuries of the new era are among them. Underground architecture includes individual cave temples, martyrias, large monastic complexes, objects that combine secular and liturgical orientation. Crypts and temple subfloors correspond to the subject under consideration. Despite the evidence of significant spiritual, construction and technological limitations, there is considerable freedom in the layout of liturgical spaces in the architecture of underground churches. Many objects belonging to the pre-iconoclastic period or to the synodal period of the Russian Church are compositional solutions and their ideological and symbolic justifications that are not found in aboveground churches. Combining the typological groups of the underground architecture of Christianity into a holistic study seems fruitful for understanding the origins and developing the principles of the development of a unique and little-known component of temple architecture. In this article, authors substantiate the relevance of a comprehensive analysis of the underground architecture of Christianity. Authors have determined the purpose of the study – the study of theoretical and theological foundations and the development of a methodology for the modern development of the tradition of underground architecture of Christianity. The purpose of our work is structured into logically related groups of local tasks. The research methodology is based on a theological approach that justifies architectural and compositional features based on historical, theological and practical liturgical positions.

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Acharya, Manjari, and Kabi Raj Paudyal. "Inventory of geotouristic routes along the southern hills of the Kathmandu Valley." Geotourism/Geoturystyka, no. 3-4(66-67) (September 29, 2023): 47–61. http://dx.doi.org/10.7494/geotour.2021.3-4(66-67).47.

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An inventory map of geotouristic sites was prepared on the scale of 1 : 5 000 along the Chandragiri-Chitlang Range, southwestern part of the Kathmandu Valley of central Nepal. From the ridges and peaks of the Chandragiri-Chitlang range, visitors can witness breathtaking views of the surrounding hills, modern buildings, and ancient temples of the Kathmandu Valley from a distance. The objective of the study was to explore the geotouristic sites around the Kathmandu Valley. For this purpose, all the available information related to geology, environment, geography, culture, religion, and other touristic components was reviewed thoroughly, and extensive fieldwork was carried out with the purpose of geological mapping and data collection. The Chandragiri-Chitlang range is a renowned place and open book not only for geologis ts but also for the nature lover, climbers, trekkers, photographers, videographers, cultural tourists, biologists, and ayurvedic and it has a great prospect for tourism due to its geomorphological variation, unique geological features, beautiful natural scene, unique trekking trails, culture, biodiversity, adventurous way, heritage, and historical sites. Major geotouristic sites, which attract tourists throughout the year in this range are the lush green Chandragiri Hill, Chandragiri Temple with children’s playground and exciting recreational equipment, snowfall, on the winter season, Chitlang Homestay, Chobhar Hill, Taudaha natural pond, Pharping Hill, Champadevi Temple, Gupteshwor cave, Chobhar cave, Thankot, and Matatirtha Temple, etc. Geologically, the study area comprises the lower four geological units of the Phulchoki Group of the Kathmandu Complex from older to younger sequences i.e. the Tistung Formation, the Sopyang Formation, the Chandragiri Limestone, and the Chitlang Formation along with alluvial fan deposits and Kathmandu Lake sediments. The basin of Kathmandu is filled with the lacustrine-fluvial deposits of ancient lakes followed by river deposits. The Chandragiri Thrust, Chitlang Syncline, Kirtipur Anticline are the major regional-scale geological structures within the study area. Unique old-fashioned footrail attracts tourists and increased the charm of traveling in this place. The homestays in Chitlang village, joyful of culture and environment, provide a tranquil retreat away from the bustling crowds of Kathmandu. Preparation of a tourist guidebook and planning and development from the perspective of a geotouristic approach is recommended after this research. Reconstruction and establishment of trekking foot trails and tourist information centers based on currently available natural and human resources without investing high costs can be carried out for sustainable tourism development in this range.

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Park, Kyungwoo. "Study on the Evolution of the Characteristics of Joseon Dynasty Temples as Seen through the Suseo-dong Ruins." Paek-San Society 128 (April 30, 2024): 267–95. http://dx.doi.org/10.52557/tpsh.2024.128.267.

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Since its arrival in Korea in A.D. 372, Buddhism gained widespread acceptance with support from the royal family and ruling classes. However, during the Joseon Dynasty, Buddhism declined as Confucian scholars came to power, leading to a reduction in national economic backing for temples. Despite this, the royal family and prominent families continued to support Buddhism initially. Nevertheless, the role of temples in rituals and tomb protection diminished as Confucianism gained prominence. The Imjin War expedited the decline of royal tombs, with even Neungchimsa Temple, responsible for their management, ceasing to exist in some cases. Some temples near Neung were designated for tomb management but without financial support, they too declined. The Suseo-dong ruins, constructed in the late 15th century and active until the 19th century, consisted of 12 buildings and four tile kilns. Initially, nine buildings and kilns were built around a central yard in the late 15th century. Later, in the 17th and 18th centuries, the kilns were destroyed, and three overlapping buildings were arranged. Excavations revealed high-quality porcelain, sharpen tiles, and dragon-patterned tiles suitable for royal or related facilities, along with lotus and Sanskrit marked tiles used in temples. In 1495, the tomb site of Gwangpyung Prince (1425-1444) was relocated to the Seonneung site, and a Bunam for the Gwangpyung Prince family was erected, serving for at least a century. Between the early 17th century and 1728, the site was known as Bongheon Temple, later dedicated to Jopo Temple, responsible for managing Heonneung. The temple's nature shifted from a private family temple (Bunam) to a tomb management temple (Jopo). Despite maintaining its reputation until at least 1872, Bongheon Temple eventually closed due to a lack of economic support.

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Kiew, Ruth, and Rafidah Abdul Rahman. "Plant diversity assessment of karst limestone, a case study of Malaysia’s Batu Caves." Nature Conservation 44 (May 11, 2021): 21–49. http://dx.doi.org/10.3897/natureconservation.44.60175.

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Batu Caves hill is typical of karst hills in Peninsular Malaysia due to its small size and high biodiversity. It harbours 366 vascular plant species that represent about 25% of the Peninsula’s limestone flora. Five species are endemic to Batu Caves and 23 are threatened species. This high biodiversity is the result of many microhabitats, each with their own assemblages of species. Threats are especially severe as the area of Batu Caves is surrounded by urbanisation that encroaches to the foot of cliffs, is vulnerable to fire, habitat disturbance and, formerly, by quarrying. Assigning a Conservation Importance Score (CIS) to all species is quantitative and accurate, can be implemented rapidly and produces reproducible results. Species with highest CIS are native species of primary vegetation, restricted to limestone substrates, endangered conservation status and, in this case, endemic to Batu Caves. It allows not only species, but microhabitats, sites within a hill and different hills to be compared. By identifying and surveying all microhabitats and focusing on locating endemic and threatened species, maximum biodiversity can be captured. Of the 16 microhabitats identified, the most threatened were the buffer zone, lower levels of steep earth-covered slopes and cave entrances. Application of this method provides a scientific basis for balancing the need to protect microhabitats and sites with the highest CIS, with their multiple uses by various stakeholders, which, at Batu Caves, include the activities of cave temples and eco-recreation. It also provides a scientific quantitative method to compare hills to ensure that those hills with highest CIS are not released for mining.

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Rissolo, D., E. Lo, M. R. Hess, D. E. Meyer, and F. E. Amador. "DIGITAL PRESERVATION OF ANCIENT MAYA CAVE ARCHITECTURE: RECENT FIELD EFFORTS IN QUINTANA ROO, MEXICO." International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLII-2/W5 (August 21, 2017): 613–16. http://dx.doi.org/10.5194/isprs-archives-xlii-2-w5-613-2017.

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Abstract. The presence of ancient Maya shrines in caves serves as unequivocal evidence for the ritual appropriation of these subterranean spaces and their significance with respect to Maya religious practice. Detailed study of the miniature masonry temples and altar features in the caves of Quintana Roo, Mexico reveals a strong stylistic and likely functional correspondence between these structures and their terrestrial counterparts at Postclassic sites. The Proyecto Arquitectura Subterranea de Quintana Roo (coordinated by the Center of Interdisciplinary Science for Art, Architecture, and Archaeology, or CISA3, at the University of California, San Diego and in collaboration with the Instituto Nacional de Antropologia e Historia in Mexico) is conducting a survey and program of digital documentation of both the pristine and impacted cave shrines of the region. Once an area is developed and populated, and access is opened to caves containing ancient architectural features, they are soon vandalized – often resulting in the complete obliteration of these rare miniature buildings and their diagnostic architectural elements. This emergent situation necessitates the use of rapid reality-capture tools; however, the physical challenges of working in caves requires researchers of adapt increasingly common architectural documentation methodologies to more adverse field conditions.

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Vovzhenyak, Polina. "METHODS OF CONDUCTING RESEARCH OF CAVE MONASTERIES IN ORDER TO PRESERVE THEM." Technical Aesthetics and Design Research 4, no. 4 (June 6, 2023): 49–58. http://dx.doi.org/10.34031/2687-0878-2022-4-3-49-58.

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The tasks of research of cave temples and monasteries include the analysis of the condition of the studied objects and the adjacent natural and anthropogenic landscape. The article discusses the scientific methods by which it is necessary to conduct archaeological research in accordance with the established procedure at the stages of pre-project analysis, design, as well as any construction and repair and economic activities on the territory of the location of objects of archeology and cultural heritage. In order to conduct a comprehensive analysis of cave monasteries and compare their characteristics, criteria for assessing their condition have been developed. The procedure for conducting archaeological research according to approved scientific methods in the process of pre-project surveys, design, reconstruction, any construction and economic activity is given. The optimal non-destructive research methods are named, which are aimed at collecting scientific information without destroying the object of research itself, and their advantages are revealed. The method of laser scanning of caves is described as an inseparable and promising part of engineering geodesy in the field of architecture, construction and historical and cultural heritage. An example of its approbation is given, on which the advantages of this method are revealed. Analysis and structuring of research methods and their advantages ensures the greatest safety of the object under study during rescue archaeological field work.

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Journal articles on the topic 'Cave temples'

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