• This week in Southeast Asian Archaeology:⠀
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💀 What decades of funerary archaeology can tell us about the changing field of bioarchaeology in Indonesia.⠀
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🏛️ Reconstructing the lost palaces of Lý dynasty Đại Việt—and what archaeology at Thăng Long reveals about their architecture.⠀
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🙏 Two devas at Angkor Thom’s Victory Gate get their heads back, complete with an “eye-opening” ceremony.⠀
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🪨 And the Singapore Stone has become Stoney, an absurdly adorable plushie - I want one.⠀
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All that and much more in this week’s Stones, Skeletons and State Rooms.⠀
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#SoutheastAsianArchaeology #Indonesia #Vietnam #Cambodia #Singapore
  • 🏺 CAVES, COMMUNITIES AND CULTURAL MEMORY⠀
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An archaeological site doesn’t stop changing once the excavation ends.⠀
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This week, we look at Ban Chiang through the memories of the people who live there, and at Sri Mahosot, where an ancient landscape remains part of contemporary worship and community identity.⠀
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Also this week:⠀
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🇵🇭 Rescue archaeology at a cave in Romblon⠀
🇮🇩 A possible Kadiri-era site in East Java⠀
🇻🇳 A new forest-and-heritage trail at Mỹ Sơn⠀
🇰🇭 Angkorian Buddhist sculpture⠀
📢 SPAFACON 2027 call for abstracts⠀
💼 New archaeology and heritage jobs⠀
💰 Grants, fellowships and PhD opportunities⠀
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…plus archaeology and heritage stories from across Southeast Asia.⠀
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Caves, Communities and Cultural Memory⠀
Southeast Asian Archaeology Newsletter | 21–27 September 2026⠀
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🔗 Link in bio / southeastasianarchaeology.substack.com⠀
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#Archaeology #SoutheastAsianArchaeology #SoutheastAsia
  • One river in northern Vietnam has yielded a remarkable record of more than 2,000 years of boatbuilding.

From the bed of the Kinh Thầy River at Cầu Bình, researchers documented 23 boat remains, including eight virtually complete logboat hulls and fragments of bows, sterns and planks. Radiocarbon dates place most of them between roughly 700 BCE and 1500 CE. 

Many hulls showed signs of sophisticated work beyond simply hollowing out a tree trunk. The hulls could be widened during manufacture, while wooden thwarts or bulkheads helped maintain their expanded shape. Some boats also carried additional boards along their upper edges, attached through holes with fibre lashings.

Around 2,000 years ago, during the late Đông Sơn and Han periods, several examples reveal another solution: mortise-and-tenon joints locked with wooden dowels. One boat even combined these joints with lashing holes. In later centuries, other Cầu Bình boats were built without this particular system.

This shows that over 2,200 years, boatbuilders used, combined and abandoned different solutions while continuing a long tradition of wooden river craft in the northern Red River Delta.

Reference
Bellwood, Nguyễn, , Lê, Hung, & Calo. 2026. “A 2,200-Year Logboat Sequence (700 BCE–1500 CE) from the Northern Red River Delta, Vietnam.” International Journal of Nautical Archaeology.
DOI: 10.1080/10572414.2026.2717219

#VietnamArchaeology #SoutheastAsianArchaeology #MaritimeArchaeology #NauticalArchaeology #RedRiverDelta
  • 🏺 Palaces, Pots and Porcelain⠀
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Xin Chào! 🇻🇳 It’s a very Vietnam-heavy week in Southeast Asian archaeology: imperial palaces, ceremonial architecture, ancient brick tombs, early tile kilns, Cham heritage and the return of a Đông Sơn bronze drum.⠀
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🔬 New research from Malaysia finds molecular evidence for dairy processing around 3,000 years ago.⠀
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🏺 And in the Philippines, some very unusual earthenware decorated with fragments of Chinese porcelain tells a story about Manila, material culture and the early colonial encounter.⠀
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There’s plenty more from around Southeast Asia in this week’s newsletter.⠀
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Palaces, Pots and Porcelain — read via the link in bio.⠀
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#Archaeology #SoutheastAsianArchaeology #VietnamArchaeology #MalaysiaArchaeology #PhilippineArchaeology
  • A 4.38-metre-long wooden rudder from the west coast of Sumatra is providing a rare glimpse of Southeast Asian seafaring around 1,300 years ago.

The rudder was recovered at the Bongal Site in Central Tapanuli, North Sumatra. Today the site lies inland, but geomorphological research suggests that in the 7th–8th centuries CE it was part of a shallow bay or estuarine environment.

The quarter rudder was carved from a single log and measures 4.38 metres long. Radiocarbon dating of the wood produced a calibrated date of 656–687 CE, making it the earliest securely dated rudder currently known from Southeast Asia.

Researchers also documented hull planks with raised wooden lugs, dowels and surviving palm-fibre ropes. These suggest that parts of these boats were pegged and tied together—a construction method archaeologists call the Southeast Asian lashed-lug tradition. Differences between the surviving planks even suggest that several vessels may have been present. 

Bongal also produced ceramics, glass, beads and coins pointing to connections with much wider exchange networks. The researchers do not argue that the Bongal boats themselves were making long-distance voyages across the Indian Ocean, but propose that locally constructed vessels formed part of a regional maritime network, moving through rivers and along Sumatra’s coast and connecting communities there to broader systems of exchange.

Reference
Mochtar et al. 2026. “Lashed-Lug Boats from the Bongal Site: New Evidence for Early Maritime Networks on the West Coast of Sumatra.” International Journal of Nautical Archaeology.
10.1080/10572414.2026.2714901

#SoutheastAsianArchaeology #Indonesia #Sumatra #MaritimeArchaeology #NauticalArchaeology
  • Betel, Boats and Border Stones is this week’s Southeast Asian Archaeology Newsletter.⠀
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This issue starts with a fascinating new paper on ancient teeth from South Sulawesi, where unusual dental wear may point to the habitual sucking of whole areca nuts by pre-agricultural foragers.⠀
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Then we move from teeth to timbers: lashed-lug boat remains from Bongal on Sumatra’s west coast, including a 7th-century quarter rudder, add new detail to Southeast Asia’s early maritime networks.⠀
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And yes, there are more boats: Phanom Surin in Thailand and the Butuan boat sites in the Philippines both make appearances this week.⠀
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Plus: Preah Vihear, Koh Ker, Prambanan, Đông Sơn drums, repatriation, digital heritage, and more.⠀
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Read the full issue at the link in bio.⠀
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#SoutheastAsianArchaeology #Archaeology #MaritimeArchaeology
  • People in Sulawesi may have been habitually using a neuroactive plant as far back as 25,000–16,000 years ago.

A new study in Science Advances examines two preagricultural foragers from South Sulawesi, Indonesia, separated by thousands of years but sharing an unusual dental pattern: deep, rounded, circumferential wear that does not match ordinary chewing. The researchers argue that the wear formed through repeatedly holding, sucking or gently gnawing a small, hard object in different parts of the mouth. 

Using LC-MS, the team detected arecoline—a characteristic alkaloid of areca, or “betel”, nut—in dental samples from both individuals. One came from Leang Bulu Bettue and dates to 25–16 ka; the other, from Leang Cappalombo 1, is associated with deposits dating to around 7.6–6.3 ka. 

This was probably not betel chewing in the form familiar today. Modern betel quid typically combines processed areca nut with slaked lime and other ingredients. To test whether a simpler practice was plausible, the researchers soaked intact areca nuts and applied the resulting solutions to cells expressing human receptors. The experiments showed that intact nuts could release physiologically active arecoline without slaked lime. Combined with the dental wear, chemical residues and experiments support the authors’ interpretation that these foragers habitually sucked whole areca nuts.

For now, the sample is just two individuals, and psuggestions that the nuts were used for stimulation, pain relief or medicinal purposes remain hypotheses. What the study does show is that habitual neuroactive plant use may reach far deeper into the hunter-gatherer past than the archaeological record had previously demonstrated. 

Reference
Brumm et al. 2026. “Betel nut sucking is the earliest recorded evidence for the habitual use of a neuroactive plant drug.” Science Advances.
10.1126/sciadv.aei1901

#SoutheastAsianArchaeology #Sulawesi #IndonesiaArchaeology #Prehistory #BetelNut
  • Twenty-two small beads can preserve the traces of a much larger world of movement and exchange.

A new archaeometric study examines beads excavated in 2023 at Khok Phithak, within the ancient city of Khu Bua in Ratchaburi, central Thailand. Khu Bua was an important urban centre associated with the Dvaravatī cultural sphere, enclosed by earthen ramparts and moats and situated within the Mae Klong river system. 

The researchers analysed 21 glass beads and one chalcedony/agate bead, combining microscopic observations with VP-SEM-EDS, LA-ICP-MS and micro-Raman spectroscopy. Manufacturing traces—including axial colour streaks and elongated bubbles—indicate that most of the glass beads were made by drawing glass into tubes or canes before cutting them into individual beads. 

Their chemistry indicates that nineteen beads belong to the m-Na-Al-1 glass subgroup, consistent with glassmaking traditions documented in South Asia, particularly the wider technological sphere of southern India and Sri Lanka. Together with their manufacturing technique, the authors associate these beads with the large-scale Indo-Pacific beadmaking tradition. 

However, one blue bead, B014, is made from plant-ash soda–lime glass with a broad western Asian affinity—although the study cannot identify a specific production centre. Another remarkable bead, B007, appears to have been wound from recycled iron-smelting slag, suggesting an entirely different production history.

Rather than evidence for primary glassmaking at Khu Bua itself, the authors interpret the assemblage as reflecting an inland centre of consumption and possibly redistribution, connected through maritime and riverine networks to much wider systems of Indian Ocean exchange. 

Reference
Risteka et al. 2026. “Production Technology and Provenance of Dvaravatī Glass Beads from Khu Bua, Central Thailand: An Archaeometric Study.” Heritage 9, 347.
10.3390/heritage9090347

#SoutheastAsianArchaeology #ThailandArchaeology #Dvaravati #KhuBua #ancienttrade
  • Small finds, big stories this week.⠀
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The latest Southeast Asian Archaeology newsletter focuses on Thailand, with newly reported rock art, worrying news of looting, and two new papers showing what archaeological science can reveal from humble materials.⠀
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One study looks at prehistoric pottery from Don Up Mung in Nong Bua Lamphu, tracing differences in clay composition, firing and production choices. Another follows glass beads from Khu Bua in Ratchaburi into the wider world of South Asian glassmaking and Indian Ocean exchange.⠀
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Also: a LOT of opportunities this week — jobs, scholarships, courses and calls for papers.⠀
⠀
Link in bio⠀
⠀
#SoutheastAsianArchaeology #Archaeology #CulturalHeritage #ArchaeologicalScience
  • 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
Monday, October 12, 2026
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Untangling myth and reality from Malaysia's history

24 January 2012
in Malaysia
Tags: Bukit Cina (site)Hang Li Po (person)Hang Tuah (person)historiographyKhoo Kay Kim (person)Malacca (city)Malacca Sultanate (kingdom)Malay Annals / Sulalatus Salatin (literary work)NationalismPalembang (city)
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Besides the “startling” news about the origins of the human race, another stir over the history of Malaysia was raised last week when eminent Malaysian historian Professor Khoo Kay Khim declared that some of the characters and stories in Malaysia’s national historical narrative were probably mythical or did not actually exist. Among those figures was the warrior Hang Tuah and the Chinese princess Hang Li Po.

Sculpture of Hang Tuah at the Malaysian National History Museum, wikicommons image
Sculpture of Hang Tuah at the Malaysian National History Museum, wikicommons image


Malaysia’s history books are due for a revamp in 2014, and Professor Khoo sits on the review committee. Malaysia’s historical narrative tends to emphasise (even begin with) the role of the Malacca Sultanate, founded in the 15th century. The history of the Malacca Sultanate is based largely on the Malay Annals (Sejarah Melayu, but more formally the Silla-leteh-al-salatin or Sulalatu’l-Salatina – the Geneaology of Sultans), a literary text that appears to have been written after the fall of Malacca, and has numerous variants although generally following the same narrative.

Because it is written as a genealogy, some caution must be exercised when attempting to read the annals like a historical text. After all, the first part of the Malay Annals reads like a fantasy, recounting the lineage of the kings from Alexander the Great, the magical appearance of three princes at a mountain outside Palembang (Indonesia), and how one of these princes eventually came to found a city in Temasek (present-day Singapore). Already we might read these events as a literary device to legitimising the rule of the sultans by ascribing them to divine or mystical origins. Stripped from its fantastic elements, it might note the historical events of how Malacca was founded by a prince from Palembang, who first set up a settlement in Singapore, before moving to Malacca (the common interpretation today).

The second section of the Malay Annals deals with the founding of the Malacca and the events until the fall of the sultanate to the Portuguese. Here we read about the exploits of Hang Tuah, the admiral who is the most famous of all the Malay warriors, and Hang Li Po, a princess of China who marries one of the sultans of Malacca. A well in the World Heritage Site in Malacca has been associated with Hang Li Po, while Hang Tuah has an important role in Malay consciousness because it was he who famously proclaimed that the “Malays would never be wiped off the face of the earth”. These stories have become very much a part of the narrative that is taught to schoolchildren in Malaysia today.

Because of the way the Malay Annals is written (as a genealogy to highlight the reign and achievements of kings), its publication history (even the earliest version seems to have been written after the fall of Malacca) and its many versions (some scholars suggest the variations reflect differences in where the story was told to localise the text), it is unwise to accept the Malay Annals as a straight historical account. Hence the stories of people like Hang Li Po and Hang Tuah must be evaluated as whether they were actual, factual personalities, or if they were used analogies for military encounters and political alliances. It should be noted that Hang Tuah is also the main character for another piece of Malay literature, the Hikayat Hang Tuah (The Tale of Hang Tuah), but again for the same reasons it is difficult to differentiate the legendary aspects from the factual – almost like Arthurian lore. Professor Khoo asserts that with the lack of evidence, such figures should be relegated as myth and have no place in the history books. See:

  • BFM, 16 January 2012: Pendatang, Loyal Citizen Part 1: Early years of Chinese settlement (The radio interview that started it all)
  • The Star, 16 January 2012: Prof Khoo: No record of the existance of Princess Hang Li Po; its a myth
  • Free Malaysia Today, 16 January 2012: ‘Hang Li Po, Hang Tuah did not exist’
  • The Star, 17 January 2012: History books to stick to facts
  • The Star, 18 January 2012: Don: Even mythical objects found in history textbooks
  • The Star, 19 January 2012: Prove me wrong, Khoo tells detractors

Of course, this revision/revalation/upturning of history does not go down well, with many expressing disagreement and confusion over the respected scholar’s comments. It should be noted that despite assertions to the opposite, none of the detractors have provided any proof of the existence of these figures:

  • Malaysiakini, 18 January 2012: Suddenly what was history is now fiction
  • Free Malaysia Today, 18 January 2012: ‘It’s okay if Hang Tuah did not exist’
  • The Star, 19 January 2012: Shocked that Hang Tuah may be mythical
  • Bernama, via The Star, 20 January 2012: Prominent archaeologist convinced Hang Tuah not a mythtoday.com/2012/01/21/another-expert-backs-khoo-on-li-po-and-tuah/”>Another expert backs Khoo on Li Po and Tu
    ah
  • The Star, 22 January 2012: Is Hang Tuah fact or fiction?

Once again, the increasing ethnonationalism in Malaysia adds a political undertone in this story, much like last week’s story about the proto-Malays and the origins of the human race. The official history of Malaysia, as taught to schoolchildren, is seen to be heavily skewed towards the ethnic Malay population and under-represents the other minority groups. Professor Khoo, while a very respected scholarly figure in Malaysian society, is from the ethnic Chinese minority. Khoo has also said that the “main agenda for the [review] committee is to instil a sense of patriotism (among students)”. The education minister on the other hand, is thought to be a Malay supremacist, and part of his plans for the revision of the history syllabus is to make the subject compulsory at the high school level.

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Comments 2

  1. Anon says:
    15 years ago

    Menurut Andaya (2002), Hang Tuah, Hang Jebat dan Hang Kasturi adalah pemimpin ulung kaum Orang Asli. Kekuasaan Orang Asli dalam pemerintahan Melaka serta kerajaan-kerajaan melayu yang lain mengalami kemerosotan dengan kematian ketiga-tiga tokoh ini. Pendapat ini dipetik dari Pagan Races of the Malay Peninsula, Macmillan, London 1906 karangan Skeat, W.William and C.O. Blagden. Andaya juga memetik pendapat Juli Edo, seorang ahli antropologi dari etnik Semai yang mengatakan bahawa Hang Tuah dan Hang Jebat adalah Orang Asli. Hang Tuah ialah Orang Jakun (Winsdtedt, 1935). Hang Tuah dan keluarganya berpindah ke Hulu Perak selepas kematian Hang Jebat.

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