Relevant bibliographies by topics / Temples, Khmer

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Temples, Khmer'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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Journal articles on the topic "Temples, Khmer"

1

Schäfer, Anja, Georg Bock, John Sanday, and Heike Leitte. "Virtually reassembling Angkor-style Khmer temples." Digital Applications in Archaeology and Cultural Heritage 2, no. 1 (2015): 2–11. http://dx.doi.org/10.1016/j.daach.2014.12.001.

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PARK, Donghee, Takeshi NAKAGAWA, and Ichita SHIMODA. "THE STUDY OF ANCIENT TECHNIQUES ON KHMER BRICK TEMPLES." Journal of Architecture and Planning (Transactions of AIJ) 80, no. 710 (2015): 963–70. http://dx.doi.org/10.3130/aija.80.963.

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Chemburkar, Swati. "Dancing architecture at Angkor: ‘Halls with dancers’ in Jayavarman VII's temples." Journal of Southeast Asian Studies 46, no. 3 (September 14, 2015): 514–36. http://dx.doi.org/10.1017/s0022463415000363.

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The spiritual power of dance in Cambodia has been valued since pre-Angkorian times, and the plentiful images of dance and music in the bas-reliefs of the great monuments of Angkor suggest that this tradition was markedly enhanced in the reign of Jayavarman VII, as a contemporary Chinese report attests. This article explores the ‘halls with dancers’ of the Ta Prohm, Preah Khan and Bayon temples built by king Jayavarman VII and concludes that here dance became a determinant in some Khmer sacred architecture.
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Reucher, Robin, Hans Leisen, Esther von Plehwe-Leisen, and Rainer Kleinschrodt. "Petrographical and geochemical investigations on the building stones of the Khmer temples in the Angkor Park/Cambodia." Zeitschrift der Deutschen Gesellschaft für Geowissenschaften 158, no. 3 (September 1, 2007): 617–29. http://dx.doi.org/10.1127/1860-1804/2007/0158-0617.

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Green, Gillian. "Angkor Vogue: Sculpted Evidence of Imported Luxury Textiles in the Courts of Kings and Temples." Journal of the Economic and Social History of the Orient 50, no. 4 (2007): 424–51. http://dx.doi.org/10.1163/156852007783245025.

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AbstractComparison of bas relief medallions at Angkor with medallion patterns on Chinese silk and Indian cotton textiles provides compelling evidence that fabrics from these regions were actually in use in the courts of Khmer kings. They served two purposes. One was as items of opulent palace decoration; this role transferred to stone temples, homes of the gods. Second, they represented a canopy or ceiling above a sacred space. Another group, here termed “pseudomedallions,” is described and their function speculated on. While the original textiles at Angkor have long since disappeared, their representations in stone survive as a memorial to these practices. En comparant les médaillons des bas-reliefs d'Angkor avec les motifs de médaillon sur les soieries de Chine et les cotonnades d'Inde, il ressort clairement que ces textiles ont été en usage à la cour des rois khmers. Cette utilisation fut double: pour la décoration luxueuse des palais, étendue à celle des sanctuaires de pierre, maisons des dieux; pour confectionner un dais ou couvrir un espace sacré. Un autre groupe de 'pseudo-médaillons', est également décrit et sa fonction envisagée. Alors que les textiles originaux présents à Angkor ont depuis longtemps disparu, leurs représentations lapidaires ont survécu, témoignant de leur utilisation passée.
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Jørgensen, Nina H. B. "THE EXTRAORDINARY CHAMBERS IN THE COURTS OF CAMBODIA AND THE PROGRESS OF THE ‘KHMER ROUGE TRIALS’." Yearbook of International Humanitarian Law 11 (December 2008): 373–89. http://dx.doi.org/10.1017/s1389135908003735.

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AbstractThe world has witnessed many atrocities since the followers of the Communist Party of Kampuchea, better known as the Khmer Rouge, marched into Phnom Penh on 17 April 1975 and unleashed a regime of terror of more than three and a half years on the Cambodian people in which an estimated quarter of the population perished. However, the fate that befell this small South-East Asian nation continues to grip and challenge the imagination. Perhaps it is the notion of the State turning on its own people on such an unprecedented scale that is so difficult to fathom. Perhaps it is the tranquil, smiling populace, forging a space in the modern era against the proud backdrop of the ancient Angkorian temples that makes such a dark recent history so improbable. Or perhaps it is the scales of justice, finally weighing in, more than thirty years after the crimes in defiance of donor countries' ‘tribunal fatigue’, that have refocused the world's attention.The Khmer Rouge takeover had been preceded by a struggle for power which saw Prince Norodom Sihanouk, who had abdicated and governed Cambodia since independence in 1953, overthrown by Prime Minister Lon Nol and Prince Sisowath Sirik Matak on 17 March 1970. The new government was allied to the United States in the Vietnam War, fuelling Khmer Rouge resentment as well as that of Sihanouk who aligned himself with the communists. The Khmer Rouge gradually consolidated its power and control of territory, and when the time was seen to be ripe to institute the planned nationwide ‘agrarian dictatorship’, it easily overpowered the weak and corrupt Lon Nol government.
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Phillpotts, A. C. L. "Violence and Monumental Complexes: The Fate of Cambodia’s Buddhist Heritage during the Turbulent Years: 1969—79." International Journal of Cultural Property 26, no. 4 (November 2019): 457–503. http://dx.doi.org/10.1017/s0940739119000353.

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Abstract:The Khmer Rouge’s impact on Cambodia’s ancient heritage has been understudied. There are, at present, no major resources that explicitly present a centralized compilation of data or information regarding the relationship between the communist regime and the temples of Angkor nor the various damaging effects that a decade of internecine upheavals have had on the monuments. This absence of primary material is surprising considering the extensive archaeological and conservational work that has taken place in Cambodia, and not to mention the international fascination with Angkor. This article aims to take the first steps in redressing this palpable gap in the literature—it is a brief inquiry into the cause and effect of damage, desecration, and destruction committed to the major Angkorian monuments and the treatment of Cambodia’s ancient, tangible heritage by successive political regimes. It also attempts to deal with the inadequate nature of existing documentation that has hindered any analysis of the issues at hand. I restrict my attention to the Buddhist complexes in Cambodia with a focus on four phases of violence: “Operation Menu” or the American bombardment of 1969–70; the Cambodian Civil War, 1970–75; Democratic Kampuchea’s occupancy of power, 1975–79; and the Vietnamese invasion of 1978–79. In regard to what exactly happened to these monumental complexes at the hands of the Khmer Rouge, I have covered structural damage from conventional weaponry; the use, and, in most cases, misuse, of the temples by various political factions (including strategic, practical and quotidian, and propagandistic use); and the effect of conservation interruption and looting. In light of the recent destruction of cultural heritage in the ongoing conflicts in Syria and Iraq and the recent conflict in Mali, these issues remain perpetually relevant in world affairs.
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Ladwig, Patrice. "Imitations of Buddhist Statecraft." Social Analysis 62, no. 2 (June 1, 2018): 98–125. http://dx.doi.org/10.3167/sa.2018.620205.

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From 1893 onward, French colonialism sponsored and restructured Lao and Khmer Buddhism in order to create an ‘Indochinese Buddhism’. Over a span of several decades, the French promoted monastic education, reconstructed the major temples in Vientiane, and renovated the That Luang, the most important Buddhist relic shrine of Laos. This article explores the motivations and strategies for this endeavor, specifically focusing on French efforts to ‘re-materialize’ Lao Buddhism’s religious architecture. I argue that the renovation of these monuments as symbols and centers of power under the auspices of the École française d’Extrême-Orient was based on mimetic processes that should be understood as a form of ceremonial governmentality and colonial politics of affect, whose goal was to win the ‘sympathies’ of the colonized.
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SO, Sokuntheary, Takeshi NAKAGAWA, and Shin-ichi NISHIMOTO. "DRAINAGE LAYOUT OF KHMER TEMPLES IN THE ANGKOR COMPLEX : Orientation of the drains and the methodology of the drainage system arrangement." Journal of Architecture and Planning (Transactions of AIJ) 71, no. 605 (2006): 207–13. http://dx.doi.org/10.3130/aija.71.207_1.

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Komonjinda, Siramas. "The sun and fifteen doorways of Phnom Rung." Proceedings of the International Astronomical Union 7, S278 (January 2011): 325–30. http://dx.doi.org/10.1017/s1743921311012762.

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AbstractPhnom Rung was a Khmer-style Hindu temple complex. It was built in sandstone and laterite on the rim of an extinct volcano between the 10th and 13th centuries. At the beginning, the sanctuary was built as a dedication to Shiva. Following the abandonment of Phnom Rung (which was unrecorded) the sanctuary fell into ruin, and it was not until 1971 that it was restored using anastylosis. Phnom Rung Historical Park, along with the other temples Phimai and Muang Tum, have been on the tentative list for UNESCO World Heritage since 2004.Walking from the eastern side (front) to the western side of Phnom Rung takes the visitor through 15 doorways—those of the inner cloisters, the annex, the principal tower, and the inner sanctum. The centers of these doorways are perfectly aligned, with an azimuth of 84.5°. Every year thousands of people from Thailand and around the world travel to Phnom Rung to see the sun rising through its all of its 15 doorways. This event happens only twice a year, at the beginning of April and the beginning of September. Sunsets can also be seen through the doorways, in March and October. Each pair of sunrise-sunset events is separated by one lunar month.The possible meaning of this event has been investigated by both archaeologists and astronomers. Nothing is recorded about sunrise or sunset among the inscriptions at the site. Another issue is that the many and various structures remain within the complex, showing that constructions in this area spanned several centuries. However, it seems that the overall layout did have a significance, both astronomical and religious.
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Dissertations / Theses on the topic "Temples, Khmer"

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Soutif, Dominique. "Organisation religieuse et profane du temple khmer du VIIème au XIIIème siècle." Thesis, Paris 3, 2009. http://www.theses.fr/2009PA030074/document.

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Organisation religieuse et profane du temple khmer du VII e au XIII e siècle Depuis le XIXe siècle, les temples khmers ont suscité nombre de questions qui demeurent d’actualité, et celle de leur fonctionnement n’est pas la moins fascinante. En effet, le caractère monumental de ces fondations suggère qu’il y régnait une activité incessante et diversifiée, à l’image de celle de leurs équivalents indiens encore en culte aujourd’hui. C’est à cette réalité de la vie des sanctuaires préangkoriens et angkoriens que cette étude est consacrée. Cette thèse est fondée sur une approche archéologique visant à identifier les activités équipées de ces temples. Cependant, le caractère précieux, recyclable ou périssable des biens des dieux rend leur découverte assez rare. Cette étude a donc principalement recours aux sources épigraphiques en khmer, qui livrent de longues énumérations d’objets. Ces listes sont appréhendées sous deux angles complémentaires. En premier lieu, elles livrent les inventaires d’un patrimoine qui était soigneusement décrit afin de faciliter sa gestion et sa protection. Numération, matériaux, décors, provenances et poids sont donc présentés comme autant de moyens permettant d’estimer la valeur de ces biens et de faciliter leur identification. D’autre part, les ustensiles de culte qui sont mentionnés témoignent des rites célébrés dans les temples. Cette étude les rassemble et les ordonne à la lumière des traités de rituel indiens, dont l’influence sur le culte khmer est bien établie. Enfin, cette recherche a impliqué l’étude d’inscriptions khmères inédites qui ne se limitent pas à l’énumération de biens manufacturés. Elles sont l’occasion de donner un aperçu de l’ensemble des biens des dieux et d’aborder d’autres aspects du fonctionnement des sanctuaires
As from the 19th century, Khmer temples have raised a number of questions that are still of interest today, and how they functioned is not the least fascinating of them all. The monumental features and sizes of these foundations suggest that they housed continuous and diverse activities, similar to those of their Indian equivalents that are still active today. This study is especially concerned with the daily activities that went on from preangkorian to angkorian times. This thesis is based on an archaeological approach that aims at identifying the activities and celebrations conducted in these temples from the implements that they required. Nevertheless, the precious, recyclable or perishable nature of what belonged to the gods makes their discovery extremely rare. As a consequence, the sources of this study are essentially epigraphic Khmer documents that list long records of items. These lists are considered from two complementary angles. They first consist in a heritage that was carefully described not only to make it easier to use but also to protect it. How they are numbered, what they are composed of and how much they weigh are therefore a number of means to estimate how much they are worth and how to identify them. Furthermore, the objects used during the celebrations give an insight into the rites that were conducted in these temples. This study aims at putting them together as well as organizing them in the light of Indian ritual directions since their influence on Khmer religious celebrations are well-known. Finally, this research has lead to studying yet unpublished inscriptions which are not limited to listing manufactured goods. They give an insight into all that belonged to the gods and to tackle different ways in which these sanctuaries functioned
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Schissler, Eric J. "An examination of Khmer prayer inside the Ta Prohm complex and its implications for Angkor management policy." Muncie, Ind. : Ball State University, 2009. http://cardinalscholar.bsu.edu/789.

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Books on the topic "Temples, Khmer"

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Angkor: Cambodia's wondrous Khmer temples. 6th ed. Hong Kong: Odyssey Books & Guides, 2011.

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Siribhadra, Smitthi. Palaces of the gods: Khmer art & architecture in Thailand. Bangkok: River Books, 1992.

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Siribhadra, Smitthi. Palaces of the gods: Khmer art & architecture in Thailand. London: Thames and Hudson, 1997.

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Sahai, Sachchidanand. The Bayon of Angkor Thom. Bangkok, Thailand: White Lotus Press, 2007.

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Suksawat, Suriyawutthi. Prāsāt Khao Phra Wihān: Sāsanaphot thī dōtden thīsut nai Phākphư̄n ʻĒchia ʻĀkhanē. Krung Thēp: Samnakphim Mư̄ang Bōrān, 1993.

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Michael, Freeman. A guide to Khmer temples in Thailand & Laos. Bangkok: River Books, 1996.

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

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Brukoff, Barry. Temples of Cambodia: The heart of Angkor. New York, NY: Vendome Press, 2010.

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Brukoff, Barry. Temples of Cambodia: The heart of Angkor. New York, NY: Vendome Press, 2011.

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Ibbitson, Jessup Helen, ed. Temples of Cambodia: The heart of Angkor. New York, NY: Vendome Press, 2010.

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Book chapters on the topic "Temples, Khmer"

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Reicherter, Daryn, Sophany Bay, Bophal Phen, Tith Chan, and Yeon Soo Lee. "The Cambodian Lotus Thrives Under a California Sun: How a Mental Health Clinic Partnered with a Khmer Buddhist Temple to Reach Killing Fields Refugees Living in California." In Partnerships for Mental Health, 53–67. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-18884-3_4.

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Holt, John Clifford. "Pchum Ben." In Theravada Traditions. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824867805.003.0006.

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This is a study about how the killing of almost two million people by the Khmer Rouge brought about the great importance now attached to an annual ritual that emphasizes assisting the dead in their after-lives by transferring merit for their benefit. The chapter provides accounts of how ritual performances on behalf of the dead are performed at major Buddhist temples in Phnom Penh as well as in the rural areas of Cambodia. There are extensive interviews with the relatives of survivors.
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"10. Miracle at the Temple: Wat Yieng." In Facing the Khmer Rouge, 81–86. Rutgers University Press, 2020. http://dx.doi.org/10.36019/9780813552309-015.

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Conference papers on the topic "Temples, Khmer"

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

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