• The 16th-century ruins of Wat That Khao in Chiang Mai, part of the Wiang Kum Kam archaeological site consisting of the remains of a chedi (the
  • 2018 photo of Fort Cornwallis in Penang. During construction works here they found even more cannons! #malaysia #malaysiaarchaeology #cannon #fortcornwallis #fortcornwallispenang #penang #georgetown #colonialarchitecture #southeastasia #southeastasianarchaeology
  • An unusual circular base - likely of stupa(?) - in Ta Som temple, just east of the North Mebon. Ta Som is a 12th century Buddhist sanctuary built during the reign of Jayavarman VII. #angkor #angkortemples #cambodia #cambodianarchaeology #tasom #ruins #angkorarchaeologicalpark #siemreap #archaeology #southeastasia #southeastasianarchaeology
  • This place is usually in total darkness - it
  • Sculpture of Durga (Shiva
  • Pardon the blurry photo, it doesn
  • Repost from @josankhaprasit: a thousand-year-old rope, recovered from the Phanom Surin Shipwreck, now in storage with the National Museum of Thailand. The Phanom Surin Shipwreck is a 9th century Indian Ocean vessel wrecked on the shores of Thailand, and now in inland Samut Sakhon province. The shipwreck is currently being investigated by the Fine Arts Department. #phanomsurinshipwreck #samutsakhon #thailand #rope #fibre #thaiarchaeology #southeastasianarchaeology
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#shipwreck #underwaterarchaeology #artifacts #archaeology #fineartsdepartment #เรือพนมสุรินทร์ #สมุทรสาคร
  • Chiang Saen is a Lanna-period town that was controlled by the Burmese and Siamese at different times. Today it sits on the Thai side of the border, near the Golden Triangle separating Myanmar, Laos and Thailand. The walled city was a major centre of Buddhism for the Lanna kingdom, and there are numerous temple ruins to explore. Blog post in Bio! #chiangsaen #chiangrai #thailand #thaiarchaeology #chiangsaenmuseum #southeastasianarchaeology #ancientarchitecture #northernthailand #lannastyle #goldentriangle #archaeology #thaihistory #myanmararchaeology #konbaungdynasty #temple #tourismthailand #visitthailand #amazingthailand #watpasak #stupa #ancientruins
  • A piece of impressed pottery at the Nong Ratchawat site in Thailand. I’m out in the field today! With colleagues from @seameospafa, Silpakorn University and the Fine Arts Department filming training videos (more details on those soon). It’s nice to be down in the dirt again... #archaeology #thailand #suphanburi #neolithic #ceramics #nongratchawat #thaiarchaeology #southeastasianarchaeology #fieldwork
  • My last post of the year on the main website is a bumper issue on the highlights from this past year in Southeast Asian Archaeology. Link in the bio or here:https://www.southeastasianarchaeology.com/2020/12/29/southeast-asian-archaeology-2020-year-in-review/
#southeastasianarchaeology #yearinreview
Sunday, April 18, 2021
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Home » Cambodia » [Talk] Why do we know so little about the Goddess and her worship among the ancient Khmers?

[Talk] Why do we know so little about the Goddess and her worship among the ancient Khmers?

Tags: epigraphyinscriptionKhmer (language)SOAStalks / presentations
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Source: SOAS

Source: SOAS

Readers may be interested in this talk happening at SOAS tomorrow (3 March 2021) by Dominic Goodall.

All of us start with misconceptions about what Khmer inscriptions and art can tell us, and most find ourselves asking: Why is it so hard to marry iconographic and epigraphic data? There are many partial answers. Often, we have lost crucial parts of epigraphs or misinterpret what survives. The inscriptions were of course in any case not written to inform subsequent generations of strangers about religious ideas and practices, nor to describe and explain the installations they record. So historians are trying to establish answers to their questions by eavesdropping on a discourse that is really about something else. Furthermore, most of the statuary has also been lost — melted down for precious metals, or damaged beyond legibility. And in any case, unlike with churches, Hindu iconography doesn’t necessarily say much about the sect-orientation of its temples. Of course we can turn to prescriptive Sanskrit texts surviving elsewhere that lay down how images should look and how they are to be worshipped. But what has been published of such literature is mostly South Indian and post-12th century, describing notions, practices and iconography specific to the Tamil-speaking South of the Chola and post-Chola periods. And some deities, such as the Goddess and Skanda, although ubiquitous in sculpture, painting and literature, do not seem to have surviving corpora of first-millennium prescriptive literature governing their worship anyway. Each of these issues could be explored in a separate lecture, and “goddesses in Cambodia” is already a huge topic in itself. This lecture will focus on a small handful of objects that elucidate a tiny part of that topic and its difficulties.

Source: Why do we know so little about the Goddess and her worship among the ancient Khmers?

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