Journal articles: '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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4

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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5

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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9

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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10

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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11

Taylor, Philip. "Water in the Shaping and Unmaking of Khmer Identity on the Vietnam-Cambodia Frontier." TRaNS: Trans-Regional and -National Studies of Southeast Asia 2, no. 1 (January 2014): 103–30. http://dx.doi.org/10.1017/trn.2013.18.

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AbstractThis paper attempts an explanation for the persistence of Khmer cultural identifications on the Ca Mau Peninsula of Vietnam. This low-lying peninsula is a unique human environment, where Khmer villages, Buddhist temple festivals and livelihood activities are centred on a network of saline-infested rivers. The presence of Khmer communities along these waterways is noteworthy, for much scholarship suggests that the waterways of the multi-ethnic lower Mekong region tend to be dominated by non-Khmer ethnic groups. The vigorous Khmer presence on the peninsula is even more intriguing given that the peninsula is a migratory and trade oriented region, long under Vietnamese administration and subject to military and environmental upheavals that have challenged Khmer tenure.The paper suggests that mastery of communal water harvesting allowed Khmers to survive the long saline water season and gave them a secure foothold in this region. Additionally, their collaborative water harvesting practices contributed to cohesion and a common identity among Khmers and helped strengthen the Theravada Buddhist wat as one of the key cultural institutions on the peninsula. However, the development of an extensive irrigation network by the Vietnamese state in the last thirty years has had the opposite effect. Canal developments facilitated intensive agriculture, immigration and the introduction of new cultural models into the peninsula, while creating economic and environmental insecurity for Khmers and undercutting the traditional grounds for collaboration. Such changes cast light on the links between ethnic identifications and the system of fresh water provision in the lower Mekong region.

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Pratomo ; Rahadhian Prajudi Herwindo, Galih Andika. "THE IDENTIFICATION OF CENTRAL JAVA CLASSIC ERA’S ARCHITECTURE (BOROBUDUR AND PRAMBANAN, (9TH CENTURY) ON THE TEMPLE IN THE CAMBODIA’S TRASITIONAL ERA (BAKONG, 9TH CENTURY) MORPHOLOGICAL TYPOLOGY STUDIES (MASS ORGANIZATION, FLOOR PLAN, FIGURE AND ORNAMENTS)." Riset Arsitektur (RISA) 2, no. 03 (July 5, 2018): 232–47. http://dx.doi.org/10.26593/risa.v2i03.2950.232-247.

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Abstract- Architectural temples of the middle classical era such as Prambanan and Borobudur temples are thought to have inspired the temples in Indochina. It has become a common guess both among the tour guides in Cambodia or the researchers who reviewed the Khemer Kingdom Architecture. The existence of the relationship between the temple in Java and the temple in Cambodia is possible because Jayawarman II, who later build the kingdom of Khemer, once lived in Java when large middle classical temple style architecture was built. To find out the architectural connections of temples in Java and in Cambodia then the first thing to do is to know all the architectural unsurts in both temples. So the purpose of this study is to know the unsurts of spatial, plan, figures and temple ornaments of the middle classical era of Java and pre-Angkor temple era. This research is done by qualitative method of comparative. Qualitative research is applied by visiting and observing physical objects, then discussed using theories relating to research topics. While the object is selected using purposive sampling method, with the basic object of research is closely related to the style, wholeness and scale. Of the 80 points used in identifying architectural unsurts in the mass structure, floor plan, figures, and ornaments, the authors found 13 very similar points, 50 points to Bakong but not similar, and 17 points missing from Bakong. Based on these results the allegation that the temple of the middle classical era of Java has a relationship with the transitional era are becoming stronger. Key Words: morphology, architectural elements, Borobudur, Prambanan, Bakong

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Pratomo ; Rahadhian Prajudi Herwindo, Galih Andika. "THE IDENTIFICATION OF CENTRAL JAVA CLASSIC ERA’S ARCHITECTURE (BOROBUDUR AND PRAMBANAN, (9TH CENTURY) ON THE TEMPLE IN THE CAMBODIA’S TRASITIONAL ERA (BAKONG, 9TH CENTURY) MORPHOLOGICAL TYPOLOGY STUDIES (MASS ORGANIZATION, FLOOR PLAN, FIGURE AND ORNAMENTS)." Riset Arsitektur (RISA) 2, no. 03 (July 5, 2018): 232–48. http://dx.doi.org/10.26593/risa.v2i03.2950.232-248.

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Abstract- Architectural temples of the middle classical era such as Prambanan and Borobudur temples are thought to have inspired the temples in Indochina. It has become a common guess both among the tour guides in Cambodia or the researchers who reviewed the Khemer Kingdom Architecture. The existence of the relationship between the temple in Java and the temple in Cambodia is possible because Jayawarman II, who later build the kingdom of Khemer, once lived in Java when large middle classical temple style architecture was built. To find out the architectural connections of temples in Java and in Cambodia then the first thing to do is to know all the architectural unsurts in both temples. So the purpose of this study is to know the unsurts of spatial, plan, figures and temple ornaments of the middle classical era of Java and pre-Angkor temple era. This research is done by qualitative method of comparative. Qualitative research is applied by visiting and observing physical objects, then discussed using theories relating to research topics. While the object is selected using purposive sampling method, with the basic object of research is closely related to the style, wholeness and scale. Of the 80 points used in identifying architectural unsurts in the mass structure, floor plan, figures, and ornaments, the authors found 13 very similar points, 50 points to Bakong but not similar, and 17 points missing from Bakong. Based on these results the allegation that the temple of the middle classical era of Java has a relationship with the transitional era are becoming stronger. Key Words: morphology, architectural elements, Borobudur, Prambanan, Bakong

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14

Nguyen, Tho Ngoc. "BUDDHIST FACTORS IN THE CULT OF THIEN HAU IN SOUTHERN VIETNAM." Scientific Journal of Tra Vinh University 1, no. 29 (March 1, 2018): 38–52. http://dx.doi.org/10.35382/18594816.1.29.2018.31.

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Thien Hau (天后, Tian Hou) is a folk belief of the ethnic Chinese in Vietnam, which was propagated to Southern Vietnam by Chinese immigrants from Southeast China in the late 17th century, constantly strengthened and developed together with the process of development and integration of the ethnic Chinese community. During the process of cultural exchange, the ethnic Chinese have found in Thien Hau symbolic meanings of ethnic culture, and also an integrated icon of connecting and reconciling cultures with local Vietnamese and Khmer communities (to compare with the Vietnamized Guan Di symbol). ThienHau was sanctioned the title Heavenly Empress by the late imperial emperors of China, thereby attaching to this symbol the Confucian normative values through which the state could manage to control and standardize the liturgical communities in the Confucian way. However, in Southern Vietnam, when the symbol of Thien Hau has early entered the process of de-Confucianization and de-centralization, it has deeply absorbed Buddhist philosophy to transform and develop among the liturgical communities. This paper applied two specific cultural theories in the study of ritual practice and cultural transformation. One was of James Watson’s (1985) standardizing the gods and rituals in late imperial Chinese culture, and the other was the concept on the relationship between in-depth faith and ritualpractice by Melissa Brown (2007). This research was conducted through the fieldwork activities (Southern Vietnam is where over 80% of Thien Hau temples are located within the whole country), comparison and analysis methodologies for the description, and interpretation of the Buddhist influence(s) in the cult of Thien Hau in Southern Vietnam, thereby understanding the principle(s) of operation and development of cultural exchange in the region

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Uchida, Etsuo, Ichita Shimoda, and Mariko Shimoda. "Consideration of the Construction Period of the Khmer Temples along the East Royal Road to Preah Khan of Kompong Svay and the Provenance of Sandstone Blocks Based on Their Magnetic Susceptibility." Archaeological Discovery 01, no. 02 (2013): 37–48. http://dx.doi.org/10.4236/ad.2013.12004.

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16

Huynh, Trung Hieu. "The tradition of convent for filial piety of Khmer people in Soc Trang: values and changes." Science & Technology Development Journal - Social Sciences & Humanities 1, no. X2 (December 31, 2017): 82–86. http://dx.doi.org/10.32508/stdjssh.v1ix2.444.

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The tradition of convent for filial piety of Khmer people in Soc Trang is a long-standing tradition, demonstrating cultural values and education among the Khmer ethnic community. However, according to the changing circumstances of the society, the practice is no longer considered as important as before. This paper describes the practice and analyzes some of the causes for the decline in the number of monks: education in the temple for the intellectual needs of the Khmer youth; The impact of the market economy and the development of information technology; The early involvement of the Khmer youth due to shrinking agricultural land; and conversion activities of the Khmer Theravada Buddhist followers.

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Welch, David J. "Late Prehistoric and Early Historic Exchange Patterns in the Phimai Region, Thailand." Journal of Southeast Asian Studies 20, no. 1 (March 1989): 11–26. http://dx.doi.org/10.1017/s0022463400019810.

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Based on archaeological evidence from the Phimai region and elsewhere in Northeast Thailand, late prehistoric exchange patterns, focused on local and regional centres of redistribution and perhaps markets, formed the foundation of the Khmer temple and market centred economy. Early regional exchange networks and the Khmer economic system into which they evolved were adaptive responses to the unpredictability of a monsoonal climate.

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CHEY, C., P. KUMHOM, and K. CHAMNONGTHAI. "KHMER PRINTED CHARACTER RECOGNITION BY USING WAVELET DESCRIPTORS." International Journal of Uncertainty, Fuzziness and Knowledge-Based Systems 14, no. 03 (June 2006): 337–50. http://dx.doi.org/10.1142/s0218488506004047.

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In Khmer printed characters, same character has various shapes according to the fonts and some characters are very similar in shape. In this paper we try to solve these problems, and propose a method of Khmer printed character recognition by using Wavelet Descriptors. In the recognition, firstly the Khmer printed character images are converted to skeleton forms, then skeletons of Khmer character are converted to temporal domain. The templates are obtained by wavelet coefficients from the character training set. To match the input characters with templates, the character recognition method using deformable wavelet descriptor is adapted by using fixed template and Euclidean distance classifier for matching. The smallest distance is the recognition result of the proposed method. As a result, the deformation can be skipped because it might get low recognition rate of similar characters. The experiment consists of two parts. The first part is to evaluate the overall recognition rate of input characters with three different sizes (22-point, 18-point and 12-point) from 10 different fonts of Khmer printed character. Twenty styles of characters are used as the training set. The results show 92.85, 91.66, and 89.27 percent for 22-point, 18-point, and 12-point respectively. The second part is to specifically evaluate the system, testing with one document that has 21 pages of Khmer printed character with different resolutions from a scanner and facsimile (fax). The document is initially printed with 300 dpi (dots per inch), then scanned with three different resolutions, 600 dpi, 300 dpi and 150 dpi. The document that received from fax machine is scanned by 300 dpi. The results show 92.99, 88.61, and 80.05 percent recognition rate for 300, 150 dpi resolutions, and input from fax respectively.

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SHIMODA, Ichita, and Takeshi NAKAGAWA. "ALTERATION OF AN EARLY KHMER TEMPLE COMPLEX, PRASAT SAMBOR." Journal of Architecture and Planning (Transactions of AIJ) 73, no. 628 (2008): 1363–70. http://dx.doi.org/10.3130/aija.73.1363.

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20

Muñoz Cosme, Gaspar, and Cristina Vidal Lorenzo. "Templos de Angkor. Más de cinco siglos de historia." Loggia, Arquitectura & Restauración, no. 11 (December 11, 2001): 96. http://dx.doi.org/10.4995/loggia.2001.5234.

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El análisis de los problemas de asentamiento de las torres de Angkor esbozado por el ingeniero Giorgio Croci en el artículo anterior se completa con este ensayo de introducción a la arquitectura khmer que ilustra su historia y su evolución a la vez que expone su relación con el agua y el entorno natural, sus peculiaridades urbanísticas, las soluciones constructivas y las características materiales de sus templos.

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21

Ngoun, Kimly. "Narrating the national border: Cambodian state rhetoric vs popular discourse on the Preah Vihear conflict." Journal of Southeast Asian Studies 47, no. 2 (April 29, 2016): 210–33. http://dx.doi.org/10.1017/s0022463416000059.

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Existing studies of the Thai–Cambodian conflict over the Khmer temple of Preah Vihear tend to focus on the historical and legal dimensions of the contested claims and on Thailand's role. This article examines the conflict from within Cambodia, through the rhetoric of the Cambodian state elites and the views of residents of Preah Vihear province. The state has endeavoured to create and propogate a view that development projects in this province are an expression of Khmer pride as well as important for nation-building and border defence. Residents of the border region, however, view such nationalist discourse through their everyday experiences, giving local meaning to terms such as development, nation and heritage.

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Ichita, Shimoda. "Prasat Sambor as a Prototype of the Pyramidal State-Temple in Khmer Temple Construction." Archaeological Discovery 09, no. 01 (2021): 52–83. http://dx.doi.org/10.4236/ad.2021.91003.

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Hendrickson, Mitch, Quan Hua, and Thomas Oliver Pryce. "Using In-Slag Charcoal as an Indicator of “Terminal” Iron Production within the Angkorian Period (10th–13th Centuries AD) Center of Preah Khan of Kompong Svay, Cambodia." Radiocarbon 55, no. 1 (2013): 31–47. http://dx.doi.org/10.2458/azu_js_rc.v55i1.16152.

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Recent fieldwork by the Industries of Angkor Project (INDAP) has identified the first extensive evidence of iron production within an Angkorian Khmer (9th to 15th centuries AD) center at Preah Khan of Kompong Svay (Preah Khan) in Preah Vihear province, Cambodia. This immense 22-km2 temple complex appears to be an outpost of Khmer settlement situated in close proximity to Phnom Dek (“Iron Mountain”), the richest known source of iron oxide in Cambodia. Combined with the fact that Preah Khan's temple architecture dates between the late 10th to early 13th centuries, the period that the Khmer greatly expanded their territorial influence, our primary hypothesis is that this complex was established to gain access to and monitor production of iron for the capital of Angkor. The vast number and size of these iron slag concentrations, some up to 5 m in height by 35 m in length, precludes the use of traditional excavation and dating methods. Instead, this paper employs 14C dating of “in-slag” charcoal from surface slag cakes to produce a spatial chronology of late or “terminal” industrial activities. The results indicate that metallurgy was “last” practiced at various locations within Preah Khan in the mid-13th to late 17th centuries, with 3 distinct clusters between the late 13th and late 15th centuries. Based on this initial survey of surface collections, it appears that iron production at Preah Khan occurred after the final phase of masonry construction. More significantly, this work provides the first robust set of dates for late Angkorian and Middle period industrial activities in Cambodia.

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Polkinghorne, Martin. "Ideals and Architects: Khmer Temple Pyramids (Eighth to Eleventh Century)." Aséanie 21, no. 1 (2008): 65–88. http://dx.doi.org/10.3406/asean.2008.2353.

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Lustig, Eileen, Damian Evans, and Ngaire Richards. "Words across Space and Time: An Analysis of Lexical Items in Khmer Inscriptions, Sixth–Fourteenth Centuries CE." Journal of Southeast Asian Studies 38, no. 1 (January 5, 2007): 1–26. http://dx.doi.org/10.1017/s0022463406000919.

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The study presents a relational database of words referring to material items and institutional processes in over 700 Pre-Angkorian and Angkorian inscriptions, from the sixth to the fourteenth centuries CE. The lexical items within the database have been spatially and temporally referenced, and a geographic information system (GIS) is used to show trends and anomalies over time and space in the distributions of temple sites; key items and materials; and the roles of the rulers, the founders, the donors and temple workers. The current study identifies changes in the socio-economic institutions and relationships within Khmer society through the Pre-Angkorian and into the Angkorian period in Cambodia.

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O’Lemmon, Matthew. "Spirit cults and Buddhist practice in Kep Province, Cambodia." Journal of Southeast Asian Studies 45, no. 1 (January 10, 2014): 25–49. http://dx.doi.org/10.1017/s0022463413000623.

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This article focuses on the growth of spirit cults in Cambodia since the end of the Democratic Kampuchea regime through an examination of the most common type of tutelary spirit,neak ta, in Kompong Tralach in Kep Province. The role ofneak tais discussed in relation to Buddhism through their representation in local legends and myths, as reported by villagers and monks, and as the focus of rituals and ceremonies, including some conducted in a Buddhist temple, Wat Kompong Tralach. This provides ethnographic data showing that during and following the destruction of Buddhism under the Khmer Rouge, and the resulting loss of monks and knowledgeable lay Buddhist specialists, Cambodians turned increasingly to older traditions such as the belief in the power and efficacy ofneak tato help fill a void. This examination of the enduring place and growing importance of beliefs such as theneak tacult within Khmer cosmology and religious practice following decades of war and recovery deepens our understanding of the reconstruction of Buddhism in Cambodia.

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Hendrickson, Mitch, Quan Hua, and Thomas Oliver Pryce. "Using In-Slag Charcoal as an Indicator of “Terminal” Iron Production within the Angkorian Period (10th–13th Centuries AD) Center of Preah Khan of Kompong Svay, Cambodia." Radiocarbon 55, no. 01 (2013): 31–47. http://dx.doi.org/10.1017/s0033822200047780.

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Recent fieldwork by the Industries of Angkor Project (INDAP) has identified the first extensive evidence of iron production within an Angkorian Khmer (9th to 15th centuries AD) center at Preah Khan of Kompong Svay (Preah Khan) in Preah Vihear province, Cambodia. This immense 22-km2temple complex appears to be an outpost of Khmer settlement situated in close proximity to Phnom Dek ("Iron Mountain"), the richest known source of iron oxide in Cambodia. Combined with the fact that Preah Khan's temple architecture dates between the late 10th to early 13th centuries, the period that the Khmer greatly expanded their territorial influence, our primary hypothesis is that this complex was established to gain access to and monitor production of iron for the capital of Angkor. The vast number and size of these iron slag concentrations, some up to 5 m in height by 35 m in length, precludes the use of traditional excavation and dating methods. Instead, this paper employs14C dating of “in-slag” charcoal from surface slag cakes to produce a spatial chronology of late or “terminal” industrial activities. The results indicate that metallurgy was “last” practiced at various locations within Preah Khan in the mid-13th to late 17th centuries, with 3 distinct clusters between the late 13th and late 15th centuries. Based on this initial survey of surface collections, it appears that iron production at Preah Khan occurred after the final phase of masonry construction. More significantly, this work provides the first robust set of dates for late Angkorian and Middle period industrial activities in Cambodia.

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Hendrickson, Mitch, T. O. Pryce, Till Sonnemann, Kaseka Phon, Quan Hua, and Sovichetra Chan. "INDUSTRIES OF ANGKOR PROJECT: PRELIMINARY INVESTIGATION OF IRON PRODUCTION AT BOENG KROAM, PREAH KHAN OF KOMPONG SVAY." Journal of Indo-Pacific Archaeology 42 (September 14, 2018): 32. http://dx.doi.org/10.7152/jipa.v42i0.15257.

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The Industries of Angkor Project (INDAP) is the first intensive investigation into the history and role of iron production at Preah Khan of Kompong Svay (Preah Khan), the largest regional enclosure complex built by the Angkorian Khmer (9th to 15th c. CE) in Cambodia. We present the initial multidisciplinary research of the primary iron smelting sites located on Boeng Kroam, a large reservoir located north of Preah Khan’s central temple complex. Ground-penetrating radar surveys and excavation at Location 1, a slag concentration on top of the reservoir bank, revealed that it is a deposit of metallurgical waste from a nearby furnace. Multiple radiocarbon dates from Location 1 indicate that the smelting activities took place in the early 15th century during the time of Angkor’s ultimate collapse as the political centre of the Khmer world. This indicates a re-use of spaces by iron workers after the primary occupation of Preah Khan between the 11th and 13th centuries.

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Park, Sung-Joon. "Existence and Change of Tax Free Lands for Buddhist Temples in the Latter of 18th to the Early of 20th Century." Korean History Education Review 130 (June 30, 2014): 119. http://dx.doi.org/10.18622/kher.2014.06.130.119.

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Thao, Nguyen Van. "The Comparison of Using Words between Enlightenment Online and Vietnamese Buddhist Temple." IJECA (International Journal of Education and Curriculum Application) 1, no. 2 (December 30, 2018): 19. http://dx.doi.org/10.31764/ijeca.v1i2.2132.

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Vietnamese vocabulary is divided by different criteria, such as: word classes by origin; according to the scope of use; by using style and by positive and negative criteria, specifically, the native word class is the core class in Vietnamese vocabulary, which is a prop and plays a controlling role, controlling the activities of other word classes. Identifying a word as a native word is no easy task. Because Vietnamese has a common origin with Mon - Khmer languages. Therefore, there are words that still share common words. Finding the exact origin is extremely difficult, even for linguistic historians. In addition, the scope of words usage, the southern Buddhist press is heavily influenced by the Southern dialect, this is understandable because the writers (Buddhist reporters) often come from the South and one more thing is written for southern readers. In contrast, the current use of Buddhist jargon requires an exchange, that is: speaking of the Buddhist press language, it is impossible not to mention the word class (jargon) that has its own particularity. Buddhist jargon plays a tremendous role in preserving and promoting the values of Buddhism. It is inconceivable if the Buddhist language did not have these jargon

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Cuasay, P. "Borders on the Fantastic: Mimesis, Violence, and Landscape at the Temple of Preah Vihear." Modern Asian Studies 32, no. 4 (October 1998): 849–90. http://dx.doi.org/10.1017/s0026749x98002893.

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Peace based on a fallacy is not for the living. The living must and shall demand the truth, for such is the way of nations, and such is the way of man.—Seni Pramoj, speaking at the World Court, March 27, 1962 (Pleadings, 564)On 15 June 1962, the International Court of Justice (ICJ) pronounced judgment on a dispute between Cambodia, formerly a colony of France, and Thailand, formerly called Siam, a neighboring kingdom which had never been formally colonized. The dispute regarded territorial sovereignty over the area of an ancient Brahmanic temple named Preah Vihear (following the Khmer language of Cambodia) or Phra Viharn (following Thai language). The Temple is perched high on a spur of the Dangrek mountain chain which roughly forms the boundary between both countries. North of the Dangrek lies the Khorat Plateau of Northeast Thailand, while to the south the Temple affords a magnificent view of the forested Cambodian plain below. The judgment was peculiar in that it relied upon absence to startling effect. Applying the principle qui tacet consentire videtur si loqui debuisset ac potuisset (Judgment, 23) [He who keeps silent is held to consent if he must and can speak—ibid., 96], ICJ held that Thailand's failure to protest the inaccuracy of a map purporting to reflect the watershed line between the two states, and thus by the Treaty of 1904 the international boundary between them, constituted tacit acceptance of the map line as the line established by treaty.

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Zhang, L., F. Wang, X. Cheng, C. Li, H. Lin, and Y. Song. "3D DOCUMENTATION OF CULTURAL HERITAGE: THE CASE STUDY OF BANTEAY SREI TEMPLE IN ANGKOR, SIEM REAP." ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLIII-B2-2020 (August 12, 2020): 919–23. http://dx.doi.org/10.5194/isprs-archives-xliii-b2-2020-919-2020.

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Abstract. 3D documentation and visualization of cultural heritage has a great significance in preserving the memories and history, and supports cultural tourism. It is of great importance to study the 3D reconstruction of cultural relics and historic sites. Preservation, visualization of valuable cultural heritage has always been a difficult challenge. With the developments of photogrammetry, terrestrial laser scanning, 3D models were able to obtained quickly and accurately. In this paper we present the survey and 3D modelling of an ancient temple, Banteay Srei, situated in Angkor, which has long been admired as a “Precious Gem” of Khmer Art for its miniature size of structures and exceptional refinement of the sculptures. The survey was performed with FARO Focus3D 330 and FARO Focus3D 120 terrestrial laser scanners, a micro unmanned aerial vehicle (UAV) (DJI Phantom 4 Pro) and a digital camera (Nikon D90). Once the acquired scans were properly merged, a 3D model was generated from the global point cloud, and plans, sections and elevations were extracted from it for restoration purposes. A short multimedia video was also created for the “Digital Banteay Srei”. In the paper we will discuss all the steps and challenges addressed to provide the 3D model of Banteay Srei Temple.

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Kim, Geena. "How Do students Understand Historical Significance? : The Impact of ‘Narrative Templates’ on Students’ Historical Understanding." Korean History Education Review 139 (September 30, 2016): 39. http://dx.doi.org/10.18622/kher.2016.09.139.39.

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Casanova Municchia, A., F. Bartoli, S. Bernardini, G. Caneva, G. Della Ventura, M. A. Ricci, T. Boun Suy, and A. Sodo. "Characterization of an unusual black patina on the Neang Khmau temple (archaeological Khmer area, Cambodia): a multidisciplinary approach." Journal of Raman Spectroscopy 47, no. 12 (June 28, 2016): 1467–72. http://dx.doi.org/10.1002/jrs.4969.

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Wong, Briana. "Buddhist-Christians in Cambodian America." Studies in World Christianity 25, no. 1 (April 2019): 50–70. http://dx.doi.org/10.3366/swc.2019.0241.

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Former refugees from Cambodia, along with their American-born children, frequently travel between the two countries, thereby blurring the lines between ‘Cambodian’ and ‘American’ identities. At the same time, there exists an almost ubiquitous conception of Cambodian cultural heritage as inseparable from Buddhist religious affiliation. In this context, some Cambodian-Americans who have adopted Christianity maintain both religious identities. Engaging in religious activity at the temple and at the church, these Buddhist-Christians defy the widely held Western view of religions as mutually exclusive of one another. Honouring two or more religious traditions is far from unusual in Cambodia, where the royal coronation ceremony combines Buddhist and Hindu elements, and where Chinese or indigenous Cambodian religious practices often infuse daily Buddhist practice. In this article, I explore dual religious belonging in the Cambodian-American context and call attention to the ways in which it exemplifies a perspective, prevalent in the non-Western world, that religion is hybrid by default; often is driven by a desire to enhance faithfulness vis-à-vis one's primary religion, be it Buddhism or Christianity; and can be characterised by a longing to maintain Khmer cultural identity while also acquiring potential practical and spiritual benefits associated with Christianity.

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Belényesy, Károly. "Új irányok a khmer településtörténeti hálózatok kutatásában (Koh Ker, Kambodzsa)." Távol-keleti Tanulmányok 9, no. 2017/1 (March 1, 2018). http://dx.doi.org/10.38144/tkt.2017.1.8.

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In the framework of the research cooperation agreement between the APSARA and the Hungarian Southeast Asia Research Institute, more archaeological surveys targeted the building complex of Prasat Krachap temple andits close environment in Koh Ker (Cambodia) between 2011 and 2015. These investigations revealed new and significant information concerning the architectural character and quality of the building complex as a partof the special environmental structure of Koh Ker, the former royal center.The general conclusion of last years’ investigations is that the results fromLIDAR surveys of the area basically modify the general picture about KohKer. The LIDAR data provide an improved framework both for the interpretation of the previous results and the planning of future research as regardsthe settlement history of Koh Ker. Thus, the important site must be interpreted as a specific network habitation area. The previous surveys focused onthe distinctive elements of this system, such as individual temples and visible architectural structures, but the areas between the main foci (includingsettlements and industry) remained unknown. Accordingly, the complex webof communication channels (streets, hydraulic systems) and the structuressurrounding the temples (housing, industry) were not explored. However,these aspects can provide important information when interpreting the development and function of Koh Ker. These fundamental details hopefully contribute to the understanding of the extent and character of human intervention to the natural environment, and delineate the development and occupation of the site.

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Uchida, Etsuo, Ryota Watanabe, and Satomi Osawa. "Precipitation of manganese oxides on the surface of construction materials in the Khmer temples, Cambodia." Heritage Science 4, no. 1 (June 27, 2016). http://dx.doi.org/10.1186/s40494-016-0086-1.

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Munandar, Agus Aris. "BOROBUDUR TEMPLE: THE INTERCHANGE OF HUMANITY VALUES AND ANCIENT ARCHITECTURE DEVELOPMENT IN SOUTHEAST ASIA." International Review of Humanities Studies 1, no. 2 (June 26, 2018). http://dx.doi.org/10.7454/irhs.v1i2.8.

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It is without doubt that Borobudur Temple is one of the world’s most exquisite Buddhist landmarks. The temple holds the “ratna mutu manikam” essence of the unparalleled Buddha Mahayana arts. Experts even believe that the highest point of Gupta arts can be located not in the land of India, but in central Java, and that is Borobudur Temple. There are others who also believe that Borobudur Temple is the most magnificent Buddhist creation throughout Asia.Borobodur Temple can be perceived as the climatic point of the Syailendra’s religious thinking and concepts and their people in Java. The temple is a representative case of the zenith of Buddhist civilization that was developed by Syailendrawangsa in Asia and outside Buddha’s place of birth in India. The thoughts and experiences of people of Ancient Java before the building of Borobudur Temple has in fact been gathered together and combined with the Buddhist architectural concept thus creating the Borobudur masterpiece. That being so, all cultural events before the building of Borobudur indisputably serve as the foundation for the building of this temple.This article seeks to examine possibilities of influence from Borobudur Temple which is a sacred building of Syailendra, as well as a monument of reference for many sacred temples in ancient Khmer. This is because for a long time, Borobudur Temple has been acknowledged as a masterpiece of the ingenious Ancient Java society. Borobudur holds knowledge values needed by humanity in the form of Buddhist religious architecture, beautiful art ornaments associated with Buddhism, and the sophisticated technology behind its construction.

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Talbot, Sarah. "[THE EMERGENCE OF THE EARLY HISTORIC STATES OF SOUTHEAST ASIA] Angkorian architectural ceramics from the Khmer temple at Phimai in Northeast Thailand." Bulletin of the Indo-Pacific Prehistory Association 21 (January 24, 2008). http://dx.doi.org/10.7152/bippa.v21i0.11769.

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Journal articles on the topic 'Temples, Khmer'

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