• This week on Southeast Asian Archaeology: rare bronze Mahoratuek drums surface in Thailand, gold-glazed terracotta helps redraw Vietnam’s Ho Citadel, and Aceh War “loot” gets a long-overdue digital reckoning.⠀
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https://bit.ly/46lX88H
  • Circuits, Ceramics, and Colonial Archives is out now 🏛️🌊📜 CNY/Tết (Year of the Horse) greetings + this week’s theme: heritage in a hurry—Angkor’s “high risk” Baksei Chamkrong, Sibonga church repairs post-Odette, and Indonesia’s 152-site revitalisation push. Read: https://bit.ly/3Mswq7G
  • Heritage isn’t just awe—it’s upkeep. This week: a historic building floor collapse at Siak Palace, Beng Mealea’s walkway repairs, Ponagar Tower’s arts show paused over losses.⠀
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https://bit.ly/4chkwIb⠀
  • Biases, Bones & Burāq — this week’s Southeast Asian Archaeology newsletter is all about how small corrections can change big histories.⠀
⠀
We’ve got four fresh research reads:⠀
 🐟 Neolithic expansion that looks a lot more “rice and fish” once recovery bias is taken seriously⠀
 📜 An illuminated Qur’an section from Java on dluwang (treebark paper), with clues that push it earlier than you might expect⠀
 🐀 Timor-Leste’s giant/large murids, measured in detail to track changing ecologies (and a late crash)⠀
 ⚱️ Ban Non Wat grave size and offerings, mapping a sharp spike—and then easing—of social distinction⠀
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And for a screen break: a small mention of PBS’s Angkor: Hidden Jungle Empire.⠀
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Read the full roundup here: https://bit.ly/45Gh2uN ⠀
 #Archaeology #SoutheastAsia #Heritage #Anthropology #Museums #History
  • This week in Southeast Asian Archaeology: Sulawesi just delivered a headline-grabbing ~67,800-year-old hand-stencil date, Huế’s Imperial Citadel restoration has revealed a trilingual astronomical mural, and Malaysia’s new Guar Kepah Archaeological Gallery opens with the “Penang Woman” at centre stage. Deep time, dynastic science, and fresh public heritage spaces—come catch up on the week’s stories.⠀
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https://bit.ly/3NG7WIg
  • New week, new reads: a “Southwestern Silk Road” model for amber into Han China, the biggest Austroasiatic genomic dataset yet (with Dvaravati/Angkor-era signals), plus rock art methods and fresh motifs from Malaysia and Laos. Molecules, motifs, and migration stories — all in one roundup.

Amber, Ancestry and Arty hands https://bit.ly/3LAK20c
  • New year, new (very full) newsletter From Java Man coming home to Jakarta to Khmer sculptures heading back to Cambodia and a bleak month on the Thai–Cambodian border, catch up on a whole month of Southeast Asian archaeology: https://bit.ly/4syuWJh
  • This week’s Southeast Asian Archaeology newsletter is all about the invisible infrastructure of knowledge — the stuff behind the sites. We look at Cambodia’s push to access the late Emma Bunker’s notebooks as a potential roadmap to looted Khmer art, a Thanh Hóa village communal house where 47 imperial edicts were quietly stashed in bamboo tubes for centuries, and Jingdezhen’s “ceramic gene bank” in China, where millions of sherds and glaze recipes are treated like DNA for porcelain. From roof beams to databases, it’s a reminder that archives, records and lab data shape what we think we know about the past just as much as temples and shipwrecks do. Plus the usual mix of regional news, grants, jobs and heritage politics — link in bio/newsletter below.

https://bit.ly/3XIeV5h
  • Genomes point to a 60,000-year “long chronology” for the first settlers of Sahul, while new DNA links China’s hanging coffins to the modern Bo people. #southeastasianarchaeology
 
Read here: https://bit.ly/4a64D6z
  • Southeast Asia’s past is on tour this week — from Bangkok’s royal treasures in Beijing’s Palace Museum to Cham sculptures in Đà Nẵng, Khmer–Chinese exchanges in Phnom Penh, and 14th-century Temasek sherds greeting commuters in a Singapore MRT station. 

In the latest Southeast Asian Archaeology newsletter, a look at how exhibitions are carrying the region’s history into train platforms, diplomatic halls and hands-on museum workshops, plus what this means for soft power, heritage policy and public archaeology. US readers will also spot a small Thanksgiving note of gratitude to the people and institutions who keep these stories alive.

Read the full issue and subscribe here: https://bit.ly/4oeZz2S 

#SoutheastAsia #Archaeology #Museums #Heritage #Thailand #Cambodia #Vietnam #Singapore #Beijing #PalaceMuseum
Saturday, March 7, 2026
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[Talk] The last Pāla–Sena paṇḍita, Gautamaśrībhadra, at the ends of the Buddhist earth

29 March 2021
in Indonesia, Peripheral Southeast Asia
Tags: epigraphyIain Sinclair (person)inscriptionKarimun Inscription (site)Nepaltalks / presentations
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Sinclair Talk April 2021

Sinclair Talk April 2021

via UC Berkeley Buddhist Studies: Readers may be interested in this talk by Iain Sinclair on the Pāla-Sena empire, with a reference to the Karimun Inscription. Registration is required.

The thirteenth-century disintegration of the Pāla-Sena empire, the last state sponsor of Buddhism in its land of origin, left a fragmented milieu that is still being picked up and pieced together. On Karimun Besar island near Singapore is a short inscription that is unusually written in a Pāla-Sena script. For many decades after its discovery in the mid-nineteenth century it was misinterpreted. Today it can clearly be seen to give the name of a paṇḍita called Gautamaśrī. In 2018 it was found that this paṇḍita has the same name as that of a Bengali exile who was active in Nepal and Tibet in the middle of the thirteenth century. His story, which moves from the Himalayas to Southeast Asia in a period of global disruption, can now be told in detail for the first time.

Gautamaśrī, also known as Gautamaśrībhadra, was a young member of the cohort that fled the destruction of the last teaching monasteries on the Indian subcontinent. In Nepal he took up residence in Guitaḥ, an ancient monastic compound. A medieval avadāna relating to this monastery was most likely written by Gautamaśrī there. Gautamaśrī also conferred with his fellow exiles in Nepal, such as Vibhūticandra, and transmitted dozens of texts and practices to visiting Tibetans. They include works pertaining to the Kālacakra and Vajrāvalī/Kriyāsamuccaya tantric systems. Gautamaśrī visited Sa skya and his name reached as far as Beijing. However, Gautamaśrī was not like the many other thirteenth-century Indian Buddhists whose religion lived on only in the translations of the Tibetan canon. After avoiding disasters in the Himalayas and fundamentalization in mainland Southeast Asia, Gautamaśrī sailed to the ends of the Buddhist earth, reaching the islands of the Malay Archipelago. There, distinctive aspects of his expertise flourished: a revival of the Malay eight-armed bodhisattva Amoghapāśa, and a new cult of the ravenous deity Vajramahākāla. Gautamaśrī can also be linked to a paṇḍita who is said in the Sejarah Melayu to have co-founded a new dynasty in Sumatra. This lecture presents a range of previously unpublished findings on precolonial transnational networks, late Buddhism, Sanskrit literature and epigraphy, and the Indo-Malay kings.

Source: UC Berkeley Events Calendar | The last Pāla–Sena paṇḍita, Gautamaśrībhadra, at the ends of the Buddhist earth

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