• Can inscriptions help reconstruct how a kingdom expanded across a landscape?

King Citrasena (Chitrasen, later known as Mahendravarman) ruled Chenla in the late 6th to early 7th centuries, during a period when Chenla’s influence was extending across parts of what are now Cambodia, Laos and northeastern Thailand. His reign is known partly through inscriptions recording religious foundations, royal achievements and other acts of authority. 

Pailoplee and Khatshima map 21 inscriptions from at least 19 locations associated with Citrasena, and asked if people were moving between these places, which routes would they have taken? To explore this, they use Least Cost Path (LCP) modelling in a GIS. LCP calculates routes that minimise the “cost” of movement across terrain.

In archaeology, this can help identify plausible corridors shaped by features such as slopes, river valleys and mountain barriers. These models show how movement could have been structured by the landscape under the assumptions of the model.

Across several scenarios, the reconstructed paths repeatedly concentrate around major river systems—especially the Mun River—and particular passes through the Phnom Dong Rek (Dangrek) mountain range. The authors also compare the modelled network with archaeological sites attributed to Citrasena’s period, many of which fall along these reconstructed corridors.

Where river navigation would have been difficult (such as the Khone Phapheng Falls), the authors propose that Citrasena’s forces may instead have moved overland along riverbanks, using waterways as natural guides through the landscape.

The placement of several inscriptions near river confluences also suggests that these locations may have been important for controlling movement, communication and exchange, not simply access to water.

Reference
Pailoplee, S. & Khatshima, K. 2026. “The role of King Chitrasen (Mahendravarman) in the expansion of the Chenla Kingdom: A study of inscriptions and historical geography.” Social Sciences & Humanities Open 14, 103503.
10.1016/j.ssaho.2026.103503

#SoutheastAsianArchaeology #Cambodia #Thailand #Laos #Chenla
  • Sometimes the biggest archaeological questions depend on evidence we cannot see during excavation.

Microarchaeology investigates archaeological deposits at microscopic and microstratigraphic scales. In Southeast Asia, this can be especially valuable because monsoonal wetness, tropical weathering, intensive land use and complex depositional histories can affect how archaeological evidence survives. 

Researchers can examine the surrounding sediment for traces of past activity and later disturbance. Methods discussed in this new paper include sediment micromorphology, laboratory micro-excavation, high-resolution imaging, FTIR microscopy and SEM-EDS. Depending on the context, microscopic evidence can help identify burning, trampling, plant processing, sediment movement and environmental change. 

The importance of that context is illustrated by work in northern Laos. At Tam Ngu Hao 2, microstratigraphy was used alongside lithological observations and dating to establish the stratigraphic context of Denisovan fossil evidence. At Tam Pà Ling, it has shown potential for investigating environmental seasonality and possible patterns of early modern human presence. These methods help archaeologists understand what happened to a deposit before drawing conclusions from what it contains.
 
The paper also introduces the Australian Microarchaeology and Palaeosciences Facility (AusMAP) and argues for greater collaboration, training and locally based microarchaeological expertise across Southeast Asia. 

Reference:
Hernandez et al. 2026. Scaling down to look further back: Southeast Asia, deep-time science and microarchaeology. SPAFA Journal 10.
10.26721/spafajournal.651369a4y8 

#SoutheastAsianArchaeology #Archaeology #Microarchaeology #Geoarchaeology #ArchaeologicalScience
  • This week on Southeast Asian Archaeology: claims, contexts and careful reading.⠀
⠀
With Malaysia’s National Day, Vietnam’s National Day, Timor-Leste’s Popular Consultation Day, and International Literacy Day all close together, I’m thinking about literacy not just as reading words, but reading evidence: museum labels, old spellings, dates, maps, artefacts, archives, and the occasional viral post with a raised eyebrow.⠀
⠀
The catalyst this week is the recent controversy over historical claims in Malaysia, alongside a timely RSIS piece on how historians, archaeologists, archivists, librarians and curators can help push back against disinformation. Not by attacking people, but by helping everyone ask better questions of the past.⠀
⠀
Also in this week’s issue: Penang’s historical Malay spellings, Cambodia’s new artefact database grant, Singapore’s revised History Gallery, UNESCO’s maritime museum project, new research on Sundadonty, Roti Island, Chenla inscriptions, ancient Myanmar, and more.⠀
⠀
Link in bio.⠀
⠀
#SoutheastAsianArchaeology #Archaeology #Heritage #InformationLiteracy
  • How old are the rock paintings of Mainland Southeast Asia? 🎨🪨

A new study from Mangguan in Yunnan, southwestern China, provides another important piece of the puzzle.

Using uranium-thorium dating, researchers analysed tiny calcite deposits that had formed over the paintings. Because the calcite must be younger than the pigment underneath, the dates provide a minimum age for the art. One deposit covering a human figure shows that the painting was already there at least 4,220 years ago.

Mangguan is particularly interesting because it lies only about 15 km from the better-known Cangyuan rock art complex. The two have stylistic similarities and overlapping dates, suggesting they formed part of a broader regional rock art tradition, a comparison can be taken farther south.

The rock paintings at Pha Taem in Luang Prabang, Laos, have previously been compared with Cangyuan, raising intriguing questions about relationships between the rock art traditions of southwestern China and Mainland Southeast Asia.

Most rock art in Mainland Southeast Asia remains poorly dated, so dates like those from Mangguan give us increasingly useful chronological anchors for thinking about these connections.

References:
Wu, Y. et al. 2026. U-Th dating of rock paintings in southwestern China: minimum age of ~4.2 ka BP at the Mangguan site. Journal of Archaeological Science: Reports 74, 105987. DOI: 10.1016/j.jasrep.2026.105987.

Bo, X. 2020. On the relationship between the Cangyuan rock art in Yunnan, China, and the Pha Taem rock art in Laos. Rock Art Research 37(2).

Tan, N.H. 2018. The Cliff Paintings of Pha Taem, Luang Prabang, Lao PDR. Rock Art Research 35(1).

#RockArt #SoutheastAsianArchaeology #Yunnan #China
  • Extraordinary claims about the past can be exciting. But how do we tell an exciting new hypothesis from pseudoarchaeology?

Recent controversy in Malaysia over claims that ancient Malays taught the Romans shipbuilding provides a useful case study. Rather than piling on the person behind the claims, I think there is a more useful question to ask: how would we actually test an idea like this?

Archaeology gives us some simple tools.

Do the dates work? What is the primary evidence? Does the evidence actually demonstrate the connection being claimed? Are there better explanations? And perhaps most importantly: what evidence would make us reject the hypothesis?

Ancient Southeast Asians really were sophisticated seafarers. Srivijaya really was one of Asia’s great maritime powers. Sungai Batu really does preserve remarkable evidence for early iron production.

None of those achievements needs embellishment to make Southeast Asian archaeology extraordinary.

Swipe through for five questions you can use the next time you encounter an astonishing claim about the ancient past.

🚩 Remember: possibility is not evidence, similarity does not necessarily mean transmission, and extraordinary claims still have to survive ordinary archaeological scrutiny.

Read more about the archaeology behind these claims in this week’s Southeast Asian Archaeology Newsletter.

#SoutheastAsianArchaeology #Pseudoarchaeology #Malaysia #MaritimeArchaeology #MediaLiteracy
  • A 4,000-year-old painted stone from Wetar Island may change how we understand the Austronesian story.⠀
⠀
Archaeologists excavating Huknaur 1 in Southeast Indonesia found a painted plaque with a red sun-ray motif linked to the Austronesian Painting Tradition — a wider visual tradition known from eastern Indonesia and nearby islands.⠀
⠀
What makes this find so important is that the plaque appears to be older than the first pottery at the site. That means a shared symbolic tradition may have been present before the full Neolithic package usually associated with Austronesian expansion. This discovery suggests that ideas, symbols, and identity may have travelled ahead of pottery.⠀
⠀
It is a reminder that the spread of people goes beyond tools, crops, or ceramics, and may also have been about belief, belonging, and a shared visual language carried across the sea.⠀
⠀
Swipe through to see why this small object has such big implications.⠀
⠀
Reference:⠀
O’Connor, S., Kealy, S., Kaharudin, H.A.F., et al. (2026). 4000-year-old painted plaque from Southeast Indonesia reveals Austronesian Painting Tradition preceded Neolithic pottery. PNAS 123(34): e2611580123.⠀
⠀
#SoutheastAsianArchaeology #RockArt #Austronesian #Indonesia #Wetar #SoutheastAsia #IslandSoutheastAsia #AustronesianPaintingTradition
  • Plaques, Ponds and Provenance⠀
⠀
This week’s newsletter begins with a 4,000-year-old painted plaque from Wetar Island — a small object with a big story.⠀
⠀
The plaque carries a red sun-like motif linked to the Austronesian Painting Tradition, and it appears before pottery at the site. That suggests visual symbols and shared ideas may have moved through maritime Southeast Asia before some of the usual archaeological markers we associate with Austronesian expansion.⠀
⠀
Also this week: archaeology beneath Angkor’s Sras Srang, suspected Ban Chiang artefacts offered for return from Switzerland, and more heritage news from across the region.⠀
⠀
Link in bio.
  • How do you make a 3-metre stone stand upright for centuries?

At Hintang in northern Laos, archaeologists are beginning to answer that question.

In 2025, a Lao-Australian team excavated Site 7A — the first excavation at a Hintang standing-stone site in around 90 years. Beneath the surface, they found that the stones had been set deeply into pits, with smaller rocks packed around their bases to stabilise them. Roughly one-third of each standing stone was buried underground.

One big question remains, though — how old are the Hintang stones?

Samples were collected for dating, but those results are still being analysed. So, for now, we understand a little more about how these monuments were built.

📖 Shewan, L., O’Reilly, D., Armstrong, B. & Butphachit, A. (2026). “Surveys of Hintang standing stone sites and excavations at Site 7A, Houaphanh, Lao PDR.” Antiquity.
doi: 10.15184/aqy.2026.10408

#Archaeology #SoutheastAsianArchaeology #Laos #Megaliths #Hintang #AncientTechnology #ArchaeologicalResearch #Heritage #NewResearch
  • Angkor’s water system is famous for its scale: enormous reservoirs, long canals, and monumental engineering.⠀
⠀
New research by archaeologist Sarah Klassen highlights how Angkor’s agricultural system also depended on more than 1,000 local temple communities spread across the Greater Angkor Region. These communities helped organise labour, manage local water systems, and coordinate rice production - and suggests that Angkor’s success was built through a combination of top-down and bottom-up management.⠀
⠀
The state created the large hydraulic framework. Local communities adapted to it, expanded around it, and helped make the wider agricultural landscape function.⠀
⠀
Over time, however, this balance changed. Land and resources became increasingly concentrated, the system became more centralised, and some of the flexibility that had helped Angkor cope with earlier environmental stress may have been lost.⠀
⠀
Beyond its temples and kings, Angkor
  • New Evidence from the Southeast Asian Borderlands⠀
⠀
This week in Southeast Asian Archaeology: new dates, new methods, and some wonderfully untidy timelines.⠀
⠀
🪨 Uranium-thorium dating pushes the Mangguan rock paintings in Yunnan back to at least 4,220 years ago⠀
 🥁 AI-assisted restoration takes on damaged imagery on Guangxi bronze drums⠀
 🌾 New work at Angkor asks how infrastructure, local communities and water management shaped resilience⠀
 🗿 Lao-Australian fieldwork maps and excavates the enigmatic Hintang standing stones⠀
⠀
Plus archaeology and heritage news from across Southeast Asia, new research, opportunities, and more.⠀
⠀
I’ve also started experimenting with short visual explainers of new archaeology papers here on Instagram — so follow along if you like your archaeology with fewer footnotes and more pixels.⠀
⠀
Read the latest SEAArch newsletter via the link in bio.⠀
⠀
#Archaeology #SoutheastAsianArchaeology #SoutheastAsia #RockArt #Angkor #Laos #Yunnan #Heritage #ArchaeologicalResearch #DigitalHeritage
Sunday, September 6, 2026
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The ruins of Ayutthaya, Venice of the East

6 July 2009
in Thailand
Tags: Ayutthaya Historical ParkChao Phraya RiverChao Sam Phraya National MuseummuralmuseumsUnesco World HeritageWat Phra Sri Sanphet (temple)Wat Ratchaburana (temple)
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A couple of weeks ago, I visited Thailand and made a trip to the ancient city of Ayutthaya, capital of the Siamese kingdom from the 14th to 18th centuries. The city eventually fell to the Burmese, and the kingdom moved the capital to what is known as Bangkok today. But the ancient city still endures, and today it’s a World Heritage Site that’s a great way to spend a day or two if you’re based in Bangkok. In this post I’ll highlight some of the major sites and ruins in the Ayutthaya Historical Park.


But first, a little history… Ayutthaya’s a little island sitting at the confluence of the Chao Praya, Lopburi and Pasak rivers that became the second capital of the Siamese kingdom (the first was Sukhothai, another World Heritage Site) and was founded in 1350, where it became the seat of the Siamese kingdom until 1767, where, after a series of battles with the Burmese, it was sacked and razed. Despite the total destruction of the royal city, people eventually repopulated the area. Some of the ancient structures were restored during the reign on Rama IV (King Mongkut, who reigned from 1851-1868), and in 1991 the ancient ruins of Ayutthaya was inscribed as a World Heritage Site.

[/caption]Today Ayutthaya is a popular tourist destination, and an easy day trip from Bangkok where it’s possible to take a train, bus or boat up. The eastern side of the island is now dominated with modern buildings, shophouses and guesthouses mostly, while most of the city’s ruins lie on the western side of the island, along with several sites dotted along the “mainland”. In this post, I’ll cover the royal administrative centre Wat Phra Sisanpetch, the residence of the Buddhist leaders Wat Maha That, Wat Ratchaburana and the Chao Sam Phraya National Museum.

Wat Maha That [1]
At the centre of a Buddhist kingdom is the temple, and in Ayutthaya, the most sacred temple is Wat Maha That, which was built in 1367 during the reign of the second king, Ramesuan and was also the royal monastery. As you can see, the temple compound was razed by the Burmese in 1767, and the large mound at the back is all that remains of the principal pagoda (prang) which only collapsed a hundred years ago. Excavations in the collapsed central pagoda unearthed a seven-layered reliquary containing the relics of the Buddha, which is now housed in the Chao Sam Phraya National Museum. This temple is also famous for the picturesque Buddha head enclosed within the roots of a tree.

Ayutthaya from the sky. Numbers refer to places mentioned in this post.
Wat Maha That, the most important temple in Ayutthaya. The central collapsed at the start of the last century.

Wat Phra Sisanpetch [2]
The administrative centre of Ayutthaya, Wat Phra Sisanpetch (sometimes known as Sisanphet) was established from the very start of the Ayutthaya capital, and continued expanding with new buildings until the beginning of the 16th century. Dominating the wat’s landscape is the very familiar row of chedis. The ruins of the surrounding buildings include remnants of throne halls, royal residences and administrative offices.

height=”500″ A tree has grown and encased the head of this fallen Buddha statue, making it one of the most picturesque spots of Wat Maha That.
Wat Phra Sisanpetch, with its distinctive three chedis

Wat Ratchaburana [3]
One of the most intact massive prangs left among the ruins is Wat Ratchaburana, north of Wat Maha That. This Khmer-style prang carries a interesting but tragic story behind its construction in 1424. Following the death of King Intha Ratcha, his two sons battled for the through – leaving both dead. A third son, Chao Sam Phraya subsequently ascended to the throne and built Wat Ratchaburana in memory if his father and brothers. Atop the main prang, the Fine Arts Department has built a narrow (and rather scary staircase) that leads down into the vault 12 metres inside the heart of the structure. The interior of the vault it covered with murals, still unrestored. The gold ornaments stored inside these vaults were looted by robbers, although some of them were recovered and are now displayed in the Chao Sam Phraya Museum.

height=”500″ One of the throne rooms in the royal administrative centre.
The Khmer-style Wat Ratchaburana.

At the top of the pagoda is an ominous-looking stairs leading to a deep, dark chamber.Chao Sam Phraya National Museum [4]
Obviously not an ancient structure, the Chao Sm Phraya National Museum houses many of the artifacts found in Ayutthaya, including many of the Buddha heads that were lopped off by the invading Burmese during the final fall of the capital. Unfortunately, no photography is allowed inside the museum but it’s well worth the visit; besides the ancient statuary, there are two rooms featuring the Buddha relic artefacts found in Wat Maha That, as well as the gold treasures from the vault of Wat Ratchanaburana. It’s no wonder that modern looters have tried to excavate deep within the pagodas for a shot at the vault treasures. At Wat Rachaburana, thieves did, resulting in damage to some of the more fragile gold ornaments. Fortunately, it seems that the bulk of the relics were recovered from the thieves and are now displayed at the museum.

At the bottom of the stairs is a small vault that once housed gold artefacts. The vault is covered with Buddhist murals, still unrestored.
The Chao Sam Phraya Museum contains the artefacts excavated from Ayutthaya.Practical info for visiting:
These are some of the major sites to be found at the Ayutthaya Historical Park, but there are many more ruins on, as well as off the island worth paying a visit to. Remains of the old fort can still be found in the capital, as well as the old foreign missions – Ayutthaya was called the Venice of the East in part due to its central trading role in Southeast Asia.

Most tour agencies conduct day trips to Ayutthaya from Bangkok, but you can just as easily take a train up to Ayutthaya from Bangkok’s Hualamphong Railway Station (which is what I did) – either way, the journey is about an hour and a half. The train station is east of the island [5], and a short ferry ride from the pier [6] takes you into the main island itself. The modern buildings are on the east side of the island, while most of the major monuments are concentrated on the west. I recommend renting a bike and exploring the island on your own, and to spend a couple days there if you want to catch everything.

Ferry across to Autthaya from the train station
... like some of the Buddha heads that are seen missing throughout the historical park.

I did manage to take quite a few good pictures in Ayutthaya and I might do a wallpaper thing with them, like what I did with Angkor. Look out for them in the near future.

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