• 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.⠀
 ⠀
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⠀
⠀
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.⠀
⠀
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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Why did Sumatran kings once build a Buddhist monastery in Tamil Nadu?

5 August 2022
in Indonesia, Peripheral Southeast Asia
Tags: Chola (kingdom)Srivijaya (kingdom)Tamil Nadu (state)
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Source: Scroll.in 20220803

Source: Scroll.in 20220803

via Scroll.in, 03 August 2022: Nagapattinam in Tamil Nadu as an ancient link with Srivijaya via the Chola empire.

Dutch art historian Jan Fontein, who served as the curator of Asiatic art at Boston’s Museum of Fine Arts, called Nagapattinam “the last stronghold of Buddhism in South India.” In a 1980 article for the museum’s bulletin, he said, “It is quite possible that the port’s foreign contacts and its proximity to the flourishing centres of Buddhism in Sri Lanka helped to prolong the survival of Buddhism as a distinct religion in Nagapattinam long after it had ceased to exist in most other parts of India.”

The town witnessed the arrival of royal envoys from South East Asia who would combine diplomacy with pilgrimages. One of them, the Sumatra-based Srivijaya Empire, which enjoyed friendly relations with the Cholas, took the initiative to build a large Buddhist monastery in Nagapattinam. Behind the initiative was Cudamanivarman, a shrewd member of the Sailendra family of the Srivijaya Empire whose reign reportedly lasted from 988 to 1004 CE. Cudamanivarman approached Rajaraja Chola through an envoy for permission to construct the monastery, which he wanted to be an important centre for Asian pilgrims and the dwindling members of the once-thriving Buddhist community in southern India.

Renowned for his religious tolerance, the Shaivite Chola emperor – whose reign was from 985 to 1014 CE – supported the idea of a new Buddhist monastery in the coastal town. “Rajaraja is said to have permitted Cudamanivarman, king of Kataha [Kedah in modern-day Malaysia] to build a Buddhist shrine at Nagapattinam to which he himself made a grant of the village of Anaimangalam,” noted historian TV Mahalingam in a 1948 paper titled Buddhism in the Tamil Country in the Medieval Period. “The construction of the temple appears to have been begun by Cudamanivarman before the 21st year of the reign of Rajaraja I, and was completed by his son Mara Vijayottunggavarman.”

Source: Why did Sumatran kings once build a Buddhist monastery in Tamil Nadu?

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