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Who Are the Buddhist Deities?
Who are the Buddhist Deities? Bodhisatta, receiving Milk Porridge from Sujata Introduction: Some Buddhist Vipassana practitioners in their discussion frown upon others who worship Buddhist Deities 1 or practice Samadha (concentrationmeditation), arguing that Deities could not help an individual to gain liberation. It is well known facts, that some Buddhists have been worshipping Deities, since the time of king Anawratha, for a better mundane life and at the same time practicing Samadha and Vipassana Bhavana. Worshipping Deities will gain mundane benefits thus enable them to do Dana, Sila and Bhavana. Every New Year Burmese Buddhists welcome the Sakka’s (The Hindu Indra God) visit from the abode of thirty three Gods - heaven to celebrate their new year. In the beginning, just prior to Gotama Buddha attains the enlightenment, many across the land practice animism – worship spirits. The story of Sujata depicts that practice. Let me present the story of Sujata as written in Pali canon : - In the village of Senani, the girl, Sujata made her wish to the tree spirit that should she have a good marriage and a first born son, she vowed to make yearly offering to the tree spirits in grateful gratitude. Her wish having been fulfilled, she used to make an offering every year at the banyan tree. On the day of her offering to the tree spirit, coincidentally, Buddha appeared at the same Banyan tree. On the full moon day of the month Vesakha, the Future Buddha was sitting under the banyan tree. Sujata caught sight of the Future Buddha and, assuming him to be the tree-spirit, offered him milk-porridge in a golden bowl. -
Act East: Asean-India Shared Cultural Heritage
ACT EAST: ASEAN-INDIA SHARED CULTURAL HERITAGE Culture is the key to the India-ASEAN partnership. Shared histori- cal ties, culture and knowledge continue to underpin India’s sustained interactions with Southeast Asia. The commonalities between India and Southeast Asia provide a platform for building synergies with the countries of the region. As India’s engagement with the ASEAN moves forward with support of the Act East Policy (AEP), the socio-cultural linkages between the two regions can be utilized effectively to expand collaboration, beyond economic and political domains into areas of education, tourism ACT EAST: and people to people contact. This book presents historical and contemporary dimensions between India and Southeast Asia with particular reference to cultural heritage. One of the recommenda- ASEAN-INDIA tions of this book is to continue our efforts to preserve, protect, and restore cultural heritage that represents the civilisational bonds SHARED CULTURAL between ASEAN and India. The book will serve as a knowledge product for policymakers, academics, private sector experts and HERITAGE regional cooperation practitioners; and is a must-read for anyone interested in the cultural heritage. fodkl'khy ns'kksa dh vuqla/ku ,oa lwpuk iz.kkyh Core IV-B, Fourth Floor, India Habitat Centre ACT EAST: ASEAN-INDIA SHARED CULTURAL HERITAGE ASEAN-INDIA SHARED CULTURAL ACT EAST: Lodhi Road, New Delhi-110 003, India Tel.: +91-11-2468 2177-80, Fax: +91-11-2468 2173-74 AIC E-mail: [email protected]; [email protected] AIC fodkl'khy ns'kksa dh vuqla/ku -
Th E Phaungtaw-U Festival
NOTES TH_E PHAUNGTAW-U FESTIVAL by SAO SAIMONG* Of the numerous Buddhist festivals in Burma, the Phaungtaw-u Pwe (or 'Phaungtaw-u Festival') is among the most famous. I would like to say a few words on its origins and how the Buddhist religion, or 'Buddha Sii.sanii.', came to Burma, particularly this part of Burma, the Shan States. To Burma and Thailand the term 'Buddha Sii.sanii.' can only mean the Theravii.da Sii.sanii. or simply the 'Sii.sanii.'. I Since Independence this part of Burma has been called 'Shan State'. During the time of the Burmese monarchy it was known as Shanpyi ('Shan Country', pronounced 'Shanpye'). When th~ British came the whole unit was called Shan States because Shanpyi was made up of states of various sizes, from more than 10,000 square miles to a dozen square miles. As I am dealing mostly with the past in this short talk I shall be using this term Shan States. History books of Burma written in English and accessible to the outside world tell us that the Sii.sanii. in its purest form was brought to Pagan as the result of the conversion by the Mahii.thera Arahan of King Aniruddha ('Anawrahtii.' in Burmese) who then proceeded to conquer Thaton (Suddhammapura) in AD 1057 and brought in more monks and the Tipitaka, enabling the Sii.sanii. to be spread to the rest of the country. We are not told how Thaton itself obtained the Sii.sanii.. The Mahavamsa and chronicles in Burma and Thailand, however, tell us that the Sii.sanii. -
Neil Sowards
NEIL SOWARDS c 1 LIFE IN BURMA © Neil Sowards 2009 548 Home Avenue Fort Wayne, IN 46807-1606 (260) 745-3658 Illustrations by Mehm Than Oo 2 NEIL SOWARDS Dedicated to the wonderful people of Burma who have suffered for so many years of exploitation and oppression from their own leaders. While the United Nations and the nations of the world have made progress in protecting people from aggressive neighbors, much remains to be done to protect people from their own leaders. 3 LIFE IN BURMA 4 NEIL SOWARDS Contents Foreword 1. First Day at the Bazaar ........................................................................................................................ 9 2. The Water Festival ............................................................................................................................. 12 3. The Union Day Flag .......................................................................................................................... 17 4. Tasty Tagyis ......................................................................................................................................... 21 5. Water Cress ......................................................................................................................................... 24 6. Demonetization .................................................................................................................................. 26 7. Thanakha ............................................................................................................................................ -
A History of Southeast Asia
ARTHUR AHISTORYOF COTTERELL SOUTHEAST AHISTORYOF ASIA SOUTHE A HISTORY OF OF HISTORY About the Author A History of Southeast Asia is a sweeping and wide-ranging SOUTHEAST Arthur Cotterell was formerly principal of Kingston narration of the history of Southeast Asia told through historical College, London. He has lived and travelled widely anecdotes and events. in Asia and Southeast Asia, and has devoted ASIA much of his life to writing on the region. In 1980, Superbly supported by over 200 illustrations, photographs and he published !e First Emperor of China, whose maps, this authoritative yet engagingly written volume tells the account of Qin Shi Huangdi’s remarkable reign was history of the region from earliest recorded times until today, translated into seven languages. Among his recent covering present-day Myanmar, !ailand, Cambodia, Laos, AS books are Western Power in Asia: Its Slow Rise and Vietnam, Malaysia, Singapore, Brunei, the Philippines, Indonesia Swift Fall 1415–1999, and Asia: A Concise History, and East Timor. T A published in 2011, the "rst ever coverage of the entire continent. “Arthur Cotterell writes in a most entertaining way by putting a human face on the history of Asia. Far too often, “Arthur Cotterell writes in a most entertaining history books are dry and boring and it is refreshing SIA way by putting a human face on the history of Asia.” to come across one which is so full of life. - to be changed” – Peter Church, OAM, author of A Short History of South East Asia, on Arthur Cotterell – Professor Bruce Lockhart -
Pyu Culture’1
PLACE AND SPACE IN EARLY BURMA: A NEW LOOK AT ‘PYU CULTURE’1 Elizabeth Moore Abstract Ancient Burma (Myanmar) is commonly split into Upper Burma ‘Pyu’ and Lower Burma Mon cultures, an ethnic classification of walled site cultures in the Irrawaddy (Ayeyarwaddy) basin that began with fourth to ninth century C.E. scripts. The early Buddhist archaeology, however, points to multiple groups and spreads far beyond the Irrawaddy drainage system. The Mon typology has prof- itably been unravelled in Aung-Thwin’s controversial study (2005), but, while his advocacy of the Pyu primacy has been questioned, rudimentary definitions of the first millennium C.E. ‘Pyu culture’ have remained largely unchallenged. The blinkered results of text primacy in defining ethnicity and cultural identity are addressed here, with data from recent discoveries used to identify a relational engagement between the brick walls and terracotta urns typical of early Buddhist cultures in Upper Burma. This localised integration of spatial and spiritual factors is further strengthened by a range of artefacts and indigenous texts2. Geography, chronicles and archaeology The Upper/Lower (ah-che-ah-nya) division of the Burmese language is by definition geographical: the ‘region adjoining the upper reaches of the Irrawaddy River’ and the ‘downriver or leeward side’ (Burma Commission 1993: 540, 557). This distinguishes the central arid region north of Prome (Pyay) from the Twante- Pegu (Bago) delta and the coastal Mon State3. The Upper/Lower term stems from the Irrawaddy, so many other important first millennium C.E. polities are not included in this common expression: Arakan (Rakhine), Tennasserim (Tanintharyi) 1 I would like to thank the School of Oriental and African Studies (SOAS) and The British Academy for their support to carry out this research. -
The Journal of the Walters Art Museum
THE JOURNAL OF THE WALTERS ART MUSEUM VOL. 73, 2018 THE JOURNAL OF THE WALTERS ART MUSEUM VOL. 73, 2018 EDITORIAL BOARD FORM OF MANUSCRIPT Eleanor Hughes, Executive Editor All manuscripts must be typed and double-spaced (including quotations and Charles Dibble, Associate Editor endnotes). Contributors are encouraged to send manuscripts electronically; Amanda Kodeck please check with the editor/manager of curatorial publications as to compat- Amy Landau ibility of systems and fonts if you are using non-Western characters. Include on Julie Lauffenburger a separate sheet your name, home and business addresses, telephone, and email. All manuscripts should include a brief abstract (not to exceed 100 words). Manuscripts should also include a list of captions for all illustrations and a separate list of photo credits. VOLUME EDITOR Amy Landau FORM OF CITATION Monographs: Initial(s) and last name of author, followed by comma; italicized or DESIGNER underscored title of monograph; title of series (if needed, not italicized); volume Jennifer Corr Paulson numbers in arabic numerals (omitting “vol.”); place and date of publication enclosed in parentheses, followed by comma; page numbers (inclusive, not f. or ff.), without p. or pp. © 2018 Trustees of the Walters Art Gallery, 600 North Charles Street, Baltimore, L. H. Corcoran, Portrait Mummies from Roman Egypt (I–IV Centuries), Maryland 21201 Studies in Ancient Oriental Civilization 56 (Chicago, 1995), 97–99. Periodicals: Initial(s) and last name of author, followed by comma; title in All Rights Reserved. No part of this book may be reproduced without the written double quotation marks, followed by comma, full title of periodical italicized permission of the Walters Art Museum, Baltimore, Maryland. -
Bur a and the Burmese
Bur a and the Burmese A Historical Perspective by Eric S. Casino ~ited by Bjorn Schelander with illustrations by Ann Hsu Partially funcled by the U.S. Department of Education Center for Southeast Asian Studies School of Hawaiian, Asian and Pacific Studies University of Hawai'i July 1997 TABLE OF CONTENTS List of Illustrations i Preface ii Chapter One LAND AND PEOPLE 1 Chapter Two FROM PAST TO PRESENT 17 Chapter Three RELIGION 49 Chapter Four LIFE AND CULTURE 65 Chapter Five BURMA AFTER INDEPENDENCE 85 Key to Exercises 104 BASIC REFERENCES 114 List of Illustrations Burmese Fishermen 8 Temples of Pagan 19 Shwedagon Pagoda 57 Chinthes (mythical creatures) 71 Burmese Ox Cart 78 Fisherman in Northern Burma 95 i PREFACE fu 1989, following the rise to power of the new regime, the SLORC (State Law and Order Restoration Council), the official name of the Union of Burma was changed to Union of Myanmar. Many place names were either given new spellings to correct British mistransliterations or replaced by their pre-colonial era names. For example Pagan was replaced by Bagan, Rangoon by Yangon, and Maymyo by Pyin 00 Lwin. However, these new names are not widely used outside (or, for some, inside) the country, and most recent literature has retained the old names and spellings. Hence, to avoid confusion, the old names and spellings will also be retained in this text (including the terms "Burma," "Burman," and "Burmese"). It should be noted that specialists on Burma make an important distinction between "Burman" and "Burmese. II The term Burmese refers to all the people who are citizens of the Union of Burma (Myanmar). -
The Golden Rock at Kyaik-Hti-Yo
© 2008 SOAS Bulletin of Burma Research 1 THE GOLDEN ROCK AT KYAIK-HTI-YO Donald M. Stadtner The Golden Rock ranks with the Shwedagon and the Mahamuni as a solid member of Burma’s sacred triumvirate, yet its history is the most obscure. The hair relics of the Buddha believed to be inside the granite boulder are the objects of devotion, but the rock’s sanctity owes as much to its rich legacy. How this 611.45 ton granite boulder balancing on a cliff side in a remote mountain range came to achieve national veneration is testimony to not only the tenacious continuity of old legends but also their remarkable elasticity. If myths are to survive and flourish, then they must be nimble and able to change with new circumstances. The present modest and preliminary exploration sketches the major historical sources surrounding Kyaik-hti- yo and suggests how the Golden Rock grew to be one of Burma’s most sacred sites. Its history is plagued by gaps, but its general outline can be pieced together. The Kyaik-hti-yo tradition can be traced to an important fifteenth-century Mon myth centered on six hair relics the Buddha presented to six hermits. These unnamed recluses returned to their hermitages in locations between Rangoon and the Thaton area, but Kyaik-hti-yo was not among them. This basic Mon myth survived the loss of Pegu and Lower Burma to Burmese forces in the sixteenth century and provided a firm but fluid foundation on which many later myths in Lower Burma were constructed, often in unexpected ways. -
Archaeology Unit Archaeology Report Series
#6 NALANDA–SRIWIJAYA CENTRE ARCHAEOLOGY UNIT ARCHAEOLOGY REPORT SERIES Pinle (Maingmaw): Research at an Ancient Pyu City, Myanmar MYO NYUNT and KYAW MYO WIN With Additional Contributions From Elizabeth Moore, Win Kyaing and Win Maung (Tampawaddy) Translated, Annotated and Edited by Elizabeth Moore, Htwe Htwe Win and Kyle Latinis A T F Archaeology Unit 6870 4548 facebook.com/nalandasriwijayacentre Nalanda–Sriwijaya Centre ISEAS – Yusof Ishak Institute F W 30 Heng Mui Keng Terrace, 6775 6264 Singapore 119614 http://nsc.iseas.edu.sg E [email protected] MYO NYUNT and KYAW MYO WIN (Original Report Authors) U Myo Nyunt, the principal excavator is the Director of the Research Section of the Department of Archaeology, Ministry of Religious Affairs and Culture. He was previously Head of Research Section of the Mandalay Branch. Kyaw Myo Win is a Research Officer of the of the Department of Archaeology, Ministry of Religious Affairs and Culture. He has conducted numerous excavations and in charge of the GIS programme for his depart- ment. The Nalanda–Sriwijaya Centre Archaeology Unit (NSC AU) Archaeology Report Series was established to provide an avenue for publishing and disseminating archaeological and related research conducted or presented within the Centre. This also includes research conducted in partnership with the Centre as well as outside submissions from fields of enquiry relevant to the Centre's goals. The overall intent is to benefit communities of interest and augment ongoing and future research. The ISEAS-Yusof Ishak Institute (formerly Citations of this publication should be made Institute of Southeast Asian Studies) is an in the following manner: autonomous organization established in 1968. -
Managing Living Heritage Sites in Mainland Southeast Asia
MANAGING LIVING HERITAGE SITES IN MAINLAND SOUTHEAST ASIA By Patcharawee Tunprawat A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree DOCTOR OF PHILOSOPHY Department of Archaeology Graduate School SILPAKORN UNIVERSITY 2009 MANAGING LIVING HERITAGE SITES IN MAINLAND SOUTHEAST ASIA By Patcharawee Tunprawat A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree DOCTOR OF PHILOSOPHY Department of Archaeology Graduate School SILPAKORN UNIVERSITY 2009 The Graduate School, Silpakorn University has approved and accredited the Thesis title of “Managing Living Heritage Sites in Mainland Southeast Asia” submitted by Miss Patcharawee Tunprawat as a partial fulfillment of the requirements for the degree of Doctor of Philosophy in Historical Archaeology ……........................................................................ (Associate Professor Sirichai Chinatangkul, Ph.D.) Dean of Graduate School ........../..................../.......... Thesis Advisors 1. Assoc. Prof. Sayan Praicharnjit 2. Mr. Pisit Charoenwongsa Thesis Examination Committee .................................................... Chairman (Prof. Phasook Indrawooth, Ph.D.) ............/......................../.............. .................................................... Member (Assoc. Prof. Chanan Vongvipak) ............/......................../.............. .................................................... Member .................................................... Member (Assoc. Prof. Sayan Praicharnjit) (Mr. Pisit Charoenwongsa) -
The Role of Hinduism and Buddhism in Promoting Indianness Outside India: Scenarios of Southeast Asia
ISSN (online): 2350-0530 International Journal of Research -GRANTHAALAYAH ISSN (online): 2394-3629 May 2020, Vol 8(05), 179 – 186 DOI: https://doi.org/10.29121/granthaalayah.v8.i5.2020.147 THE ROLE OF HINDUISM AND BUDDHISM IN PROMOTING INDIANNESS OUTSIDE INDIA: SCENARIOS OF SOUTHEAST ASIA Rahul Das *1 *1 M. Phil Research Scholar, International Relations, Jadavpur University, India DOI: https://doi.org/10.29121/granthaalayah.v8.i5.2020.147 Article Type: Research Article ABSTRACT Hinduism or Sanatana Dharma is considered to be the oldest religion Article Citation: Rahul Das. (2020). in the world (Fowler 1997, p1). This religion originated in India. Similarly, THE ROLE OF HINDUISM AND India is also the birthplace of Buddhism. Apart from trade, religion was one BUDDHISM IN PROMOTING of the means of inter-state communication and proximity in ancient times. INDIANNESS OUTSIDE INDIA: SCENARIOS OF SOUTHEAST ASIA. It is through religion, ancient Indian civilization developed good relations International Journal of Research - and closeness with different parts of the world, one of which was Southeast GRANTHAALAYAH, 8(5), 179-186. Asia. Though Marx opined “Die Religion……ist das opium des volkes” or https://doi.org/10.29121/granthaa “religion…..is the opium of people”, but the positive role of religion cannot layah.v8.i5.2020.147 be denied in this case. Hinduism and Buddhism were the main driving force behind the Indianization or Sanskritization of Southeast Asian States. Received Date: 20 May 2020 Buddhism and Hinduism are still among the most prevalent religions in this region, despite the subsequent large-scale conversion to Christianity and Accepted Date: 31 May 2020 Islam.