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Journal articles on the topic 'Champa Kingdoms'

Author: Grafiati

Published: 6 February 2024

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1

Nakamura, Rie, and Claire Sutherland. "‘Cracking’ the Nationalist Narrative? Representing Cham and Champa in Vietnam’s Museums and Heritage Sites." Museum and Society 17, no. 1 (2019): 52–65. http://dx.doi.org/10.29311/mas.v17i1.2819.

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The Cham are commonly defined as an ethnic group associated with the ancient Southeast Asian kingdoms of Champa. Corresponding to present-day central and southern Vietnam, these kingdoms were progressively conquered by the Vietnamese Dai Viet empire from the 15th to 19th centuries. The article sets out to trace the extent to which a connection between Cham and Champa is actually articulated in Vietnam’s relevant museums and heritage sites. The nationalist narrative in the title refers to that of the Socialist Republic of Vietnam, which tends to underplay the Dai Viet empire’s progressive ‘sout

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2

Vo Van, Thang. "THE ORIGINS OF CHAMPA: WAS THERE A KINGDOM OF XI-TU (西屠國) IN THE THU BỒN VALLEY ?" UED Journal of Social Sciences, Humanities and Education 11, № 2 (2021): 27–34. http://dx.doi.org/10.47393/jshe.v11i2.1006.

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There is a theory that explains the origins of Campā (Champa) by rendering a paradigm in which a kingdom referred to as Xi-Tu emerged in the Thu Bồn valley (a part of Quảng Nam Province today in central Việt Nam) around the 3rd century CE, and then absorbed the Lin-Yi kingdom by the end of the 6th century, resulting in what today is known as Champa. In contrast to this assumption, this paper uses both historical and archeological evidence to show that there was, in fact, no such a kingdom in the Thu Bồn valley in the 6th century. Instead, the evidence shows that from the beginning of the 4th c

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3

Đỗ, Trường Giang, Tomomi Suzuki, Văn Quảng Nguyễn, and Mariko Yamagata. "Champa Citadels: An Archaeological and Historical Study." Asian Review of World Histories 5, no. 2 (2017): 70–105. http://dx.doi.org/10.1163/22879811-12340006.

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Abstract From 2009 to 2012, a joint research team of Japanese and Vietnamese archaeologists led by the late Prof. Nishimura Masanari conducted surveys and excavations at fifteen sites around the Hoa Chau Citadel in Thua Thien Hue Province, built by the Champa people in the ninth century and used by the Viet people until the fifteenth century. This article introduces some findings from recent archaeological excavations undertaken at three Champa citadels: the Hoa Chau Citadel, the Tra Kieu Citadel in Quang Nam Province, and the Cha Ban Citadel in Binh Dinh Province. Combined with historical mat

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4

Nguyễn Văn, Quảng. "THE RELATION BETWEEN ANCIENT CHAMPA KINGDOM AND THE WEST DURING THE XVI AND XVII CENTURIES." Hue University Journal of Science: Social Sciences and Humanities 131, no. 6C (2022): 73–85. http://dx.doi.org/10.26459/hueunijssh.v131i6c.6676.

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QUAN HỆ GIỮA CHAMPA VÀ PHƯƠNG TÂY THẾ KỶ XVI – XVII Nguyễn Văn Quảng (Khoa Lịch sử, Trường Đại học Khoa học, Đại học Huế)   Champa là một vương quốc cổ tồn tại ở miền Trung Việt Nam từ cuối thế kỷ thứ 2 đến đầu thế kỷ thứ 19. Vào thời kỳ thịnh vượng nhất, lãnh thổ của vương quốc này trải dài từ vùng đất Quảng Bình đến Bình Thuận, miền Trung Việt Nam hiện nay. Từ các yếu tố vật chất và tinh thần, có thể thấy văn hóa Champa chịu ảnh hưởng sâu sắc của văn hóa Ấn Độ, đặc biệt là Ấn Độ giáo. Ngoài ra, trong quá trình tồn tại và phát triển, Champa còn có quan hệ mật thiết với

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5

Phu, Ba Trung. "The Cham Bani of Vietnam." American Journal of Islam and Society 23, no. 3 (2006): 126–33. http://dx.doi.org/10.35632/ajis.v23i3.1611.

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Based on 1989 statistics, approximately 131,282 Cham live in Vietnam.They are the descendents of Champa, an Indian-Hindu kingdom that, centurieslater, was heavily influenced by Arabic-Islamic culture. Buddhismalso made its way into Champa, but was confined to the royal circle duringthe reign of King Indravarman II (c. 896-905). Historically, the Cham weredivided along religious lines: Hindu and Muslim. The Muslim population issubdivided further between the Cham Banis and the mainstream (Sunni)Cham Islam. The Cham population is concentrated mainly in the lowermiddleand southern parts of Vietnam

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Moska, Waldemar, and Owidiusz Moska. "Champa Kingdom towers as a tourist attraction in Vietnam. Historical, geographical and architectural aspects." Journal of Geography, Politics and Society 12, no. 4 (2022): 52–64. http://dx.doi.org/10.26881/jpgs.2022.4.06.

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In the 17th century, the Champa Kingdom, which had operated for more than 1,000 years in what is now central and southern Vietnam, ceased to exist. The Hindu influence of the Cham state remained visible in the brick tower-temples that still exist, as well as in sculptures some of which are in Vietnamese museums. The first research into the Cham culture and history was carried out by French colonisers in the early 20th century, followed by Polish archaeologists and the Vietnamese government, among others. The study of the legacy left by the Cham poses significant difficulties, due to years of w

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7

Tze-Ken, Danny Wong. "RELATIONS BETWEEN THE NGUYEN LORDS OF SOUTHERN VIETNAM AND THE CHAMPA KINGDOM: A PRELIMINARY STUDY." SEJARAH 5, no. 5 (1997): 169–80. http://dx.doi.org/10.22452/sejarah.vol5no5.9.

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8

LI, Dong-Na, Chuan-Chao WANG, Kun YANG, et al. "Substitution of Hainan indigenous genetic lineage in the Utsat people, exiles of the Champa kingdom." Journal of Systematics and Evolution 51, no. 3 (2013): 287–94. http://dx.doi.org/10.1111/jse.12000.

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9

Syidad, Ahmad Wildan. "Islamisasi di Wilayah Indochina." AN NUR: Jurnal Studi Islam 15, no. 1 (2023): 137–52. http://dx.doi.org/10.37252/annur.v15i1.426.

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Indochina was divided into three main regions namely Cambodia, Laos and Vietnam. These three countries were countries where the majority of the population adheres to the Buddhist belief system or religion. Islam was a very minority religion in these three countries. This article aimed to explain how the process of Islamization in the Indochina region. This research used qualitative research methods by focusing on literature studies through historical methods with three stages, namely heuristics, source criticism, interpretation, and historiography. The results of this study indicated that the

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10

Bruckmayr, Philipp. "The Cham Muslims of Cambodia." American Journal of Islamic Social Sciences 23, no. 3 (2006): 1–23. http://dx.doi.org/10.35632/ajiss.v23i3.441.

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The Cham Muslims of Cambodia are descendents of Champa, a once-powerful Hindu-Buddhist kingdom located in modern-day central and southern Vietnam. Champa existed from the second century CE until its complete annexation by its long-time rival, the Dai Viet, in 1832.1 Its gradual loss of territory caused several waves of immigration to Cambodia between the crucial dates of 1471 and 1835 (the start of violent repression against the Cham in their last, and finally also annexed, principality: Panduranga).2 It seems that the first wave allied itself with Cambodia’s Malay community, with whom the Cha

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Bruckmayr, Philipp. "The Cham Muslims of Cambodia." American Journal of Islam and Society 23, no. 3 (2006): 1–23. http://dx.doi.org/10.35632/ajis.v23i3.441.

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The Cham Muslims of Cambodia are descendents of Champa, a once-powerful Hindu-Buddhist kingdom located in modern-day central and southern Vietnam. Champa existed from the second century CE until its complete annexation by its long-time rival, the Dai Viet, in 1832.1 Its gradual loss of territory caused several waves of immigration to Cambodia between the crucial dates of 1471 and 1835 (the start of violent repression against the Cham in their last, and finally also annexed, principality: Panduranga).2 It seems that the first wave allied itself with Cambodia’s Malay community, with whom the Cha

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12

Effendy, Mohamed. "Champa: Territories and Networks of a Southeast Asian Kingdom, by Arlo Griffiths, Andrew Hardy, Geoff Wade (eds)." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 177, no. 1 (2021): 144–46. http://dx.doi.org/10.1163/22134379-17701007.

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YOSHIMOTO, Yasuko. "OKAWA Reiko, The Kingdom of Champa and Islam: The Identity of the Diaspora People in Cambodia." Southeast Asia: History and Culture 2018, no. 47 (2018): 157–61. http://dx.doi.org/10.5512/sea.2018.47_157.

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Fagiolo, Sofia. "DigiPal: Digital Resource and Database of Palaeography, Manuscript Studies and Diplomatic." Charleston Advisor 24, no. 3 (2023): 25–27. http://dx.doi.org/10.5260/chara.24.3.25.

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DigiPal is a digital platform of paleographical primary sources that provides free access to a rich collection of medieval English manuscripts. Developed by the Department of Digital Humanities at King’s College London, United Kingdom, this project is designed to offer a way for paleographers and scholars of medieval studies to compare hands of transcription and patterns from different periods in time. It is a great example in the field of digital humanities as it brings new methods to the study of medieval handwriting.

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15

Chung, Hoàng Van, and Chu Văn Tuấn. "THE ISLAMIC COMMUNITY IN CONTEMPORARY VIETNAM: MAIN FEATURES AND CURRENT ISSUES." Indonesian Journal of Islamic History and Culture 3, no. 1 (2022): 1–18. http://dx.doi.org/10.22373/ijihc.v3i1.1663.

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It is believed that Islam was first introduced to the Chăm community around the eleventh century. Despite vicissitudes of the Champa kingdom’s history, this religion has remained and thrived in Vietnam until today. Specifically, Islam can only be found in a part of the Chăm – an ethnic of minority. Currently, the population of the Islamic community has reached about 40,000 and been distributed unevenly in 12 provinces and cities from the Central region to the Southern region. Based on the analysis of data gathered from survey and fieldworks conducted during 2019-2020 across the country where t

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16

Lockhart, Bruce M. "Review: Champa: Territories and Networks of a Southeast Asian Kingdom, edited by Arlo Griffiths, Andrew Hardy, and Geoff Wade." Journal of Vietnamese Studies 16, no. 4 (2021): 97–99. http://dx.doi.org/10.1525/vs.2021.16.4.97.

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Sugrim, Sonali. "Cochrane Library." Charleston Advisor 24, no. 1 (2022): 5–8. http://dx.doi.org/10.5260/chara.24.1.5.

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Cochrane Library (ISSN 1465-1858) is owned by Cochrane and published by Wiley. The library includes the Cochrane Database of Systematic Reviews (CDSR), Cochrane Central Register of Controlled Trials (CENTRAL), and Cochrane Clinical Answers (CCAs). Cochrane Library is an online collection of databases that provides high-quality, independent, peer-reviewed systematic reviews, trials, and Clinical Answers on health care‐related topics. Much Open Access content is available as well. The database is sophisticated and allows for multiple facet searches, including title, title abstract, abstract, aut

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18

Moran, Arik, and Michal Hasson. "A Himalayan prince between India and Europe: Suchet Singh of Chamba and the limits of colonial subjectivity." Indian Economic & Social History Review 60, no. 2 (2023): 159–83. http://dx.doi.org/10.1177/00194646231166440.

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This article discusses the life-story of Suchet Singh (1841–1896). The ruler of the Himalayan kingdom of Chamba, Singh was deposed by the colonial authorities soon after his accession in 1870, and spent the rest of his life seeking restitution. We argue that the strategies employed by Singh, who combined appeals to the international press with political manoeuvrings in India and Europe, evince a novel type of cosmopolitanism. This new development allowed elites from the colonies to contest the empire by exploiting unprecedented technological advancements in communications and travel alongside

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19

Safeat, Math, and Muhammad Hafiz Kurniawan. "How Close Are Western Cham Language and Bahasa Indonesia in their Structure? A Contrastive Study." Notion: Journal of Linguistics, Literature and Culture 1, no. 1 (2019): 13. http://dx.doi.org/10.12928/notion.v1i1.711.

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Western Cham spoken in Cambodia is categorized as Malay-Polynesian under the West Malay Polynesian with the largest speakers compared to its sister, Eastern Cham spoken in Vietnam. The fallen kingdom of Champa in 1442 brought pervasive and massive change to this language both spoken and writing system. The language contact between these languages to the neighboring language makes these languages survive by adopting the phonotactics of neighboring languages. However, this change can be traced back to its family and this research aims to find and to describe the difference and similarity between

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Behrend, Dawn. "Sex & Sexuality Module II: Self-Expression, Community and Identity." Charleston Advisor 23, no. 1 (2021): 53–57. http://dx.doi.org/10.5260/chara.23.1.53.

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Sex & Sexuality, Module II: Self-Expression, Community, and Identity published by Adam Matthew Digital is a collection of digitized primary sources obtained from archives in the United States, United Kingdom, and Australia with content from the nineteenth to twenty-first centuries “showing the shifting attitudes and varied experiences of sexuality.” While covering the full range of human sexuality, the collection primarily focuses on the LGBTQ+ experience. This module will be a beneficial resource for academic programs studying gender and human sexuality at the undergraduate and graduate l

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Behrend, Dawn. "CINAHL Ultimate." Charleston Advisor 24, no. 3 (2023): 14–18. http://dx.doi.org/10.5260/chara.24.3.14.

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The Cumulative Index to Nursing and Allied Health Literature (CINAHL) Ultimate is a subscription aggregate health and allied health sciences database available exclusively from EBSCO. CINAHL Ultimate is the premier product in a lineup of five tiered versions, including CINAHL, CINAHL with Full Text, CINAHL Plus with Full Text, and CINAHL Complete. The database is widely used by educators, students, researchers, and practitioners. CINAHL Ultimate is valued for its substantial indexing of publications core to the nursing and allied health field, use of the MeSH structure for subject headings, an

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Bruckmayr, Philipp. "The Changing Fates of the Cambodian Islamic Manuscript Tradition." Journal of Islamic Manuscripts 10, no. 1 (2019): 1–23. http://dx.doi.org/10.1163/1878464x-01001001.

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AbstractPredominantly Buddhist Cambodia is home to a distinctive Islamic manuscript tradition, introduced into the country by Cham settlers from Champa in present-day Vietnam, and further developed in the Khmer kingdom. Commonly written in Cham script (akhar srak) or in a combination of the latter and Arabic, it has largely fallen into disuse among the majority of Cambodian Muslims since the mid-19th century, as the community increasingly turned towards Islamic scholarship and printed books in jawi (i.e. Arabic-script-based) Malay. Among the side effects of this development was the adoption of

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Noseworthy, William. "Champa: Territories and Networks of a Southeast Asian Kingdom. Edited by Arlo Griffiths, Andrew Hardy, and Geoff Wade. Paris: École Française d'Extrême-Orient, 2019. 448 pp. ISBN:9782855392691 (paper)." Journal of Asian Studies 80, no. 4 (2021): 1126–28. http://dx.doi.org/10.1017/s0021911821001996.

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Sanurdi, Sanurdi. "Islam di Thailand." TASAMUH: Jurnal Studi Islam 10, no. 2 (2018): 379–90. http://dx.doi.org/10.47945/tasamuh.v10i2.78.

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In the history Islam has existed in Thailand since the 13th century. Muslims have been active in trade and administration in the Thailand kingdom. However, in its development, as a minority, there was conflict due to discrimination and intimidation. In 2000 the percentage of religion in Thailand was Buddhist (95%), Islam (4%), Christian (0.6%), and other religions (0.4%). This paper seeks to examine the existence of Islam and the problems of Muslims as a minority in Thailand. In general, the Muslim population in Thailand is divided into two groups, namely Malay Muslims and Thai Muslims. The ma

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Sanurdi, Sanurdi. "ISLAM DI THAILAND." Tasamuh: Jurnal Studi Islam 10, no. 2 (2018): 379–90. http://dx.doi.org/10.32489/tasamuh.42.

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In the history Islam has existed in Thailand since the 13th century. Muslims have been active in trade and administration in the Thailand kingdom. However, in its development, as a minority, there was conflict due to discrimination and intimidation. In 2000 the percentage of religion in Thailand was Buddhist (95%), Islam (4%), Christian (0.6%), and other religions (0.4%). This paper seeks to examine the existence of Islam and the problems of Muslims as a minority in Thailand. In general, the Muslim population in Thailand is divided into two groups, namely Malay Muslims and Thai Muslims. The ma

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García, Juan David. "Educational Attainment in the South Asian Diaspora: Representation of Gender Conflicts in Gurinder Chadha and Mira Nair’s Films." RAUDEM. Revista de Estudios de las Mujeres 3 (May 23, 2017): 117. http://dx.doi.org/10.25115/raudem.v3i0.623.

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Abstract: This article studies the representations that Mira Nair and Gurinder Chadha, film directors from the South Asian diaspora, offer to portray and denounce the educational attainment inequality suffered by women from the diaspora in the United Kingdom and the United States. The paper analyses how Chadha and Nair’s depictions challenge the socioeconomic structures that limit these characters both in their homelands and in the welcoming countries and how they disrupt the limiting structures imposed on them for being women.Key words: Gurinder Chadha, Mira Nair, diaspora, South Asian Subcon

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Taylor, K. W. "Vietnam. Champa: Territories and networks of a Southeast Asian kingdom Edited by Arlo Griffiths, Andrew Hardy and Geoff Wade Paris: École française d'Extrême-Orient, 2019. Pp. 445. Maps, Plates, Notes, Bibliography, Index." Journal of Southeast Asian Studies 52, no. 3 (2021): 580–84. http://dx.doi.org/10.1017/s0022463421000710.

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Vigil, José María. "Os desafios atuais mais fundos à vida religiosa." Revista Eclesiástica Brasileira 64, no. 255 (2019): 638. http://dx.doi.org/10.29386/reb.v64i255.1712.

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O artigo de José Maria Vigil, Claretiano, enumera, no momento “Ver”, os mais fundos desafios que a Vida Religiosa (VR) enfrenta em nossa época. A seguir, no momento “Julgar”, chama a atenção para as profundas e céleres mudanças que estão ocorrendo nesta “época-eixo”, tanto na dimensão temporal como na espacial. Num terceiro momento, o do “Agir”, identifica as tarefas que acredita poder deduzir desta situação para a VR. Em particular, sugere: a) recuperar a teologia da VR; b) recuperar a antropologia da vida radical; e c) adequar o capital simbólico da VR. Concluindo, sintetiza suas propostas e

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Snyders, Hendrik. "The cultural biography, itinerary and intersections of a second-hand artefact – The case of the Knysna Half Marathon Family Champion Tankard." Indago 38 (2022): 1–8. http://dx.doi.org/10.38140/00679208/indago.v38.a2.

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Second-hand cultural objects not only possess a very definite biography but also have a multi-layered history. The nature of this history and the cultural artefact’s evolving identity is determined, firstly, by its journey from first into second exchange and beyond, and, secondly, by the institutions, including second-hand or charity shops, individuals or groups who came to own it. Artefacts as well as places where they are exchanged, such as second-hand shops, can each provide a valuable lens to investigate the nature, social function, locational politics and exchange journey of these places

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Ashraf, Tariq, and Muhammad Ishaq. "MANAGING HEART FAILURE WITH REDUCED EJECTION FRACTION: WHAT TO KNOW?" Pakistan Heart Journal 54, no. 3 (2021): 205–6. http://dx.doi.org/10.47144/phj.v54i3.2192.

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The estimated population of congestive heart failure (CHF) patients in Pakistan is 28 millions.1 Besides epidemics of type 2 diabetes mellitus and coronary heart disease, South Asian countries are also be at an increased risk of heart failure at earlier ages than other racial/ethnic groups.2 Heart failure sub classified into three categories:  With preserved ejection fraction (LVEF>50%), Mid-range ejection fraction (LVEF41-49%), Reduced ejection fraction (LVEF<40%).3  According to studies in United States of American (USA) and United Kingdom (UK)4,5 he

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Viret, Marjolaine, and Fabien Ohl. "What you don’t know won’t hurt you – Agnotology in anti-doping." Current Issues in Sport Science (CISS) 8, no. 2 (2023): 080. http://dx.doi.org/10.36950/2023.2ciss080.

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When studying the production of knowledge for policy, focus is typically on science that is being done and taken up. This paper looks at the other side of the coin: science that remains undone or unseen. We analyse sports policies through the prism of ‘agnotology’, using the case of anti-doping as a ‘regulatory science’ (Jasanoff, 2011). Theoretical framework Agnotology refers to social production of ignorance (Proctor, 2008). Science may be suppressed, or otherwise not undertaken, or remain invisible (Boudia & Henry, 2022). Ignorance can range from deliberate hindrance to structural imped

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-, Ms Ha Thi Kim Chi. "Cultural and Trade Interaction between Champa and India: A Historical Analysis." International Journal For Multidisciplinary Research 5, no. 4 (2023). http://dx.doi.org/10.36948/ijfmr.2023.v05i04.5495.

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In the history of humankind, maritime economic and trade connections always play an important role in development. The sea trade routes contributed part towards the development of cultures, diplomatic ties, and cooperation between nations. In Asia, the Champa maritime space used to be very significant for the connection of Southeast Asia with the markets in Northeast Asia and Southwest Asia. As a group of islands in Central Vietnam, the Cham Islands (Vietnamese: Cù Lao Chàm) kept an extremely significant position in the Southeast Asian coastal trade route. At the same time, it had a close link

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Tran, Ky Phuong. "Ceramic jars as ‘prestige goods’ in Katu culture: Considering the upland-lowland product exchange network throughout history in Quang Nam Province, Vietnam | Cái ché như một ‘phẩm vật uy tín’ trong văn hóa Katu: Suy nghĩ về mạng lưới trao đổi miền ngược-miền xuôi trong lịch sử ở tỉnh Quảng Nam, Việt Nam". SPAFA Journal 3 (1 серпня 2019). http://dx.doi.org/10.26721/spafajournal.v3i0.605.

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In this paper the author discusses the social roles of ceramic jars in Katu ethnic culture; how they contributed to the building of the economic background of the ancient Champa kingdom(s); and how they participated in the ceramic trade network in Mainland Southeast Asia.Trong bài này tác giả thảo luận về vai trò xã hội của cái ché trong văn hóa Katu; nó đã góp phần như thế nào vào sự xây dựng nền kinh tế của vương quốc cổ Champa; và tham gia vào mạng lưới buôn bán gốm sứ ở Đông Nam Á lục địa.

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Tran, Ky Phuong, та Thi Tu Anh Nguyen. "A proposed relationship between Champa and Chola dynasties during the 11th and 13th centuries: A view from the historical sources and artistic evidences | Về mối quan hệ khả hữu giữa các vương triều Champa và Chola trong thế kỷ 11 đến 13: Nhìn nhận từ những cứ liệu lịch sử và nghệ thuật". SPAFA Journal 5 (30 серпня 2021). http://dx.doi.org/10.26721/spafajournal.2021.v5.673.

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New construction technology and new aesthetic trends are emphasized as the characteristics of Chola influence which have been adapted in Cham religious architecture. The temple architecture and sculptures of Champa thus provide the best information on reflecting the pinnacle of Champa art dating from the 11th and 13th centuries CE. Champa became a center for transportation with its prosperous port-cities/port-polities expressing demand for import-export commodities, especially the trade between South India and South China. The Champa kingdom had thus been one of the main bridges for Chola art

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Phan, Hao N. "Cham Manuscripts, the Endangered Cultural Heritage from a Lost Kingdom." Restaurator. International Journal for the Preservation of Library and Archival Material 36, no. 2 (2015). http://dx.doi.org/10.1515/res-2014-0019.

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AbstractThis article describes the endangered situation of Cham manuscripts in Vietnam. Cham are a minority people in Vietnam who used to have their own kingdom called Champa that lasted from the seventh century until 1832, when Champa was eliminated by the Vietnamese. For hundreds of years, Cham people have produced many palm-leaf and paper manuscripts recording their religious teachings, culture, and history. About 600 Cham manuscripts have been collected by institutions in France and Vietnam. Yet, there are a few thousand more manuscripts still available in Cham communities located in Centr

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"MYTHS, RITUALS AND RESTRICTIONS OF THE AFRICAN IRON INDUSTRY IN THE 18th CENTURY: THE CASE OF TAAVISA IN NSO’ GRASSFIELDS OF CAMEROON." American International Journal of Social Science Research, October 3, 2021, 14–27. http://dx.doi.org/10.46281/aijssr.v9i1.1370.

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The peculiarity of the African iron industry is its cultural dimension; where in, symbolism was evident in virtually all the stages of the production chain. With the use of archival, secondary and oral sources, this paper investigated the Taavisa slag heap which revealed that smelting residue was cleared to create space for a royal cemetery and a hut constructed over the grave of Fon (king) Sanggu of Nso’ around 1750. Sanggu was probably the seventeenth Sovereign of the Nso’ Dynasty at Kovifem, who died while in refuge on the peripheries of his kingdom, subjected to Chamba and later Fulani rai

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Tran, Ky-Phuong. "ARI WPS 100 - The My Son and Po Nagar Nha Trang Sanctuaries: On the Cosmological Dualist Cult of the Champa Kingdom in Central Vietnam as Seen from Art and Anthropology." SSRN Electronic Journal, 2008. http://dx.doi.org/10.2139/ssrn.1299327.

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Spagnolo, Fernando. "O sistema britânico de garantia de qualidade do ensino superior: lições para o Brasil." Revista Brasileira de Estudos Pedagógicos 80, no. 196 (2019). http://dx.doi.org/10.24109/2176-6681.rbep.80i196.991.

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A avaliação do ensino superior, um dos principais compromissos da atual administração do Ministério da Educação, está, com ênfase crescente, na agenda dos governos do mundo inteiro. Em se tratando de uma problemática bastante nova e decididamente polêmica, é comum avançar nessa área a partir de um escrutínio da experiência de outros para adotar e adaptar o que parece de interesse. O sistema de avaliação britânico, proposto pela Quality Assurance Agency (QAA), criada em 1997, é um sistema que chama a atenção pela abrangência e sofisticação da sua concepção. Além de promover e integrar as avalia

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Nascimento dos Santos, Andre Luis, Marcos Fábio Rezende Correia, and Paulo Victor De Oliveira. "A BAHIA E OS SEUS FLUXOS E REFLUXOS RUMO À MÍTICA MAMA ÁFRICA: um possível campo de exercício da cooperação Sul-Sul?" Caderno CRH 29, no. 76 (2016). http://dx.doi.org/10.9771/ccrh.v29i76.20075.

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O presente artigo almeja refletir acerca dos fluxos e refluxos entre o Brasil e a África mítica de matriz iorubana. Como aparato metodológico, utilizaremos a sociologia dos atores e leituras pós-coloniais, interpretações das relações internacionais que nos ajudam a estabelecer os liames dialéticos entre os atores, as estruturas e as instituições em jogo. Ao longo do texto, faremos uso de relatos acadêmicos e literários trazidos pelos intelectuais das humanidades, que, ao longo do século passado, estabeleceram esses trânsitos entre o Brasil e a África iorubana, dando especial destaque para a at

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Mahon, Elaine. "Ireland on a Plate: Curating the 2011 State Banquet for Queen Elizabeth II." M/C Journal 18, no. 4 (2015). http://dx.doi.org/10.5204/mcj.1011.

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IntroductionFirmly located within the discourse of visible culture as the lofty preserve of art exhibitions and museum artefacts, the noun “curate” has gradually transformed into the verb “to curate”. Williams writes that “curate” has become a fashionable code word among the aesthetically minded to describe a creative activity. Designers no longer simply sell clothes; they “curate” merchandise. Chefs no longer only make food; they also “curate” meals. Chosen for their keen eye for a particular style or a precise shade, it is their knowledge of their craft, their reputation, and their sheer abi

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