• 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.⠀
⠀
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.⠀
⠀
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.⠀
⠀
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
  • 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.
Sunday, September 13, 2026
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Excavations of Burial Sites at Vietnamese Re-Education Camps by The Returning Casualty

1 March 2012
in Vietnam
Tags: bioarchaeologyclothingexhumationSecond Indochina War (Vietnam War)war graveYen Bai (province)
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And now, for archaeology of a more recent time. The Returning Casualty is a American-Vietnamese charity  whose work involves the excavation of camp cemeteries so the remains of the soldiers can be returned to their families after DNA testing. Julie Martin, who is studying for an MSc in Forensic Archaeology and Anthropology at Cranfield University in the UK shares her recent work with The Returning Casualty at a 2010 excavation in Yen Bai Province. [Text and photos by Julie Martin.]

Brief history of the re-education camps in Vietnam
On April 30, 1975 the South Vietnamese Government fell to the Communist regime under Ho Chi Minh and those individuals involved in the political and military running of the former government were ordered to register with the new government and await further orders. In the summer of 1975 the transportation of these individuals to camps throughout the newly united country began, with the higher ranking members of the ARVN taken to the most remote camps in the highland jungles of the north. Although not specifically told the extent of their stay in the camps, the authorities informed military personnel from the rank of second lieutenant to captain and lower ranking police officials to report to sites with a 10 day supply of food, clothing and personal effects. Officers of the rank of major to general, high ranking police and intelligence officers and all elected member of the Senate and House of Representatives were to report to their designated sites with enough clothing, food and supplies for one month.

Life in the camps consisted of a regimen of forced hard labor, including landmine clearance and road building and political indoctrination denouncing ‘American imperialism’ and celebrating the inevitable superiority of communism. The prisoners were organized into work units and forced to compete against each other for better work records. The evenings were spent in studying the writings of the Communist regime, confessing to anti communist and pro American leanings and denouncing those fellow prisoners who lacked a sufficient ‘work ethic’ or who still harbored anti communist thoughts. The scanty diet was supplemented by scavenging during work time and occasional visits from relatives, but starvation and illness claimed the lives of thousands of prisoners.

In 1981 a memorandum by the Communist government to Amnesty International claimed that all those imprisoned in the re-education camps were guilty of acts of national treason as defined in Article 3 of the 30 October 1967 Law on Counter-revolutionary Crimes which specifies twenty years to life imprisonment or the death penalty. The punishment of re-education was seen by the Vietnamese government as the most ‘humanitarian’ system.

The United Nations High Commissioner for Refugees (UNHCR) Orderly Departure Program (ODP) was instituted at the first International Congress on Indochinese Refugees in Geneva in May 1979 as a humanitarian endeavor in response to the suffering of the boat people escaping the Communist regime in Vietnam after the fall of Saigon, many falling victim to abuse, exploitation and death at the hands of Thai pirates while at sea. Almost thirty nations took part in the program which closed on 30 September 1994, but on 15 November 2005 the US and Vietnamese governments signed an agreement re-establishing the ODP and the McCain Amendment allowed the adult children of re-education camp prisoners to immigrate to the United States with their parents. The ODP ended on 28 February 2009, and the McCain Amendment ended on 30 September 2009.

Results from the excavation at Lang Da
In July 2010 twelve skeletons were exhumed from the grave site of the Lang Da re-education camp, deep in the northern highlands northwest of Hanoi. The site had seen previous excavations of individual graves by family members, but by 2010 grave markers had been moved making the identification of the surviving burials impossible without DNA analysis. The need to fully excavate the site became apparent when a new road was planned for the area, and in 21/2 days not only were all the graves emptied, but the remains were reinterred in a temporary grave site a safe distance from the proposed new road.

Of the twelve skeletons recovered, eleven provided viable mtDNA, a very positive result considering the acidic condition of the soil and the unfavorable climate for preservation of skeletal remains. All the bodies were buried with their heads at the west except for Skeleton 6, who was buried with the head to the east. There are known burial practices of ordained Christian clergy buried with the head at the eastern end of the grave, supposedly in readiness to minister to their congregation after the Resurrection.

Many South Vietnamese embraced Catholicism during the time of French colonization, and many Catholic clergy were sent to re-education camps after 1975. Skeleton 8 was found to have survived a blast injury resulting in the partial traumatic amputation of the left tibia and fibula, and the right femur displayed evidence of shrapnel wounds. Re-education camp detainees were forced to clear mine fields as part of their labor routine, therefore such injuries were not unusual. Almost all the skeletons were buried with personal effects, and we had two surviving detainees from the camp at Lang Da, including the founder of the charity, Mr. Thanh Nguyen, with us during the excavation to explain why the men were buried with their possessions. He stated that all the detainees made a promise that whatever the men brought with them to the camp would be buried with them; including mosquito nets, medicine and clothing, and we recovered many objects including ceramic rice bowls, toothbrushes, syringes, plastic rain coats, a hand knitted scarf, and a variety of glass medicine vials and bottles.

At present, at least three families await permission to reclaim the remains of their fathers, husbands and brothers, and the results of the DNA tests will remain at the Center for Human Identification in the hope that other families will come forward to claim their loved ones.

Captain Lương Văn Hoa, Grave 21.
Captain Lương Văn Hoa, Grave 21.

Medicine vials

History of the Charity
In 1975, after the fall of Saigon, the newly established Socialist Republic of Vietnam called for the detainment of thousands of individuals from South Vietnam including military personnel, intellectuals, Catholic and Buddhist monks and nuns, public officials and individuals involved with Americans stationed in the country. These prisoners were transferred to re-education camps located throughout the country to take part in political indoctrination under the Communist regime. While most of the prisoners were requested to bring enough clothing, food, medicine and other supplies for a two week to one month stay, it was not unusual for high ranking officers of the South Vietnamese Army of the Republic of Vietnam (ARVN) to remain imprisoned in the camps for up to a decade or more. Many individuals languished and died in these camps, buried in makeshift cemeteries by their fellow prisoners.

The last camp was closed in 1998, leaving behind thousands of dead in grave sites forgotten and abandoned.

In December 1993, Thanh Dac Nguyen, a major in the army of the former Republic of Vietnam and a survivor of the re-education camps, established the Vietnamese American Foundation – VAF (originally known as the Mutual Assistance Association of HO). He wanted to assist other survivors who came to live in the United States under a humanitarian resettlement program initiated in the early 1980s, and help their transition into their new lives as American citizens. Today, Association chapters are located throughout the United States, Germany, France and Australia, where there exist large Vietnamese expatriate communities. The charity is a non-political, humanitarian organization.

December 2006 welcomed a new chapter in the life of the Foundation as The Returning Casualty (TRC) initiative began to take shape. Through this project, we hope to bring closure and peace of mind to the many Vietnamese who lost their relatives in the post-war reeducation camps, while honoring those who perished in the jungle camps. Since December 2007, we have successfully located nearly 300 reeducation camp graves, and helped over 68 families collect the remains of their loved ones.

In July 2010 The Returning Casualty undertook its first large scale archaeological excavation of a burial site at a former camp at Lang Da, Yen Bai Province, northwest of Hanoi. Under my supervision as the archaeological advisor to the Charity, we successfully exhumed the remains of twelve former prisoners and took samples of each individual for mtDNA analysis which were transported to The University of North Texas Center for Human Identification. In addition, the remaining skeleton elements were placed in individual ceramic ossuries and taken to a temporary burial site until the results of the DNA analysis and familial matches were complete and the remains returned to their families.

An archaeological approach to the retrieval of human remains had never been achieved by the Charity. In the past the Charity relied on local laborers to excavate specific grave sites of individual families. On this excavation, under archaeological consultation, each grave was excavated, with the skeleton and personal effects photographed in situ. Each grave and skeleton was given a discrete number and the personal effects including clothing, rice bowls, medicine vials and mosquito nets removed and taken back to the Charity’s headquarters in Texas in the hope that these possessions will one day be exhibited to educate the public on a relatively unknown chapter of the history of Vietnam.

The Charity’s Mission
The mission of The Returning Casualty is to bring closure and peace of mind to the South Vietnamese people who lost relatives in the post-war re-education camps by helping them locate and recover the remains of their loved ones. Through this process, family members make peace by finally releasing and honoring those who died. The project seeks to relieve the pain and suffering of these unfortunate families, many of whom never knew what became of their fathers, husbands, sons, and brothers.

Future work
The Returning Casualty’s next excavation is provisionally planned for the beginning of March 2012 in Phu Yen Province on the central coast, subject to approval by the Vietnamese Government. The site was a temporary camp for South Vietnamese detainees before they were transported to re-education camps in the north. Thirty individuals died before being transported and were buried in shallow, unmarked graves without coffins on the site. Although The Returning Casualty and the Vietnam American Foundation have Non-governmental Organization (NGO) status, it is not recognized in Vietnam, and the excavation will only be allowed to commence if The Returning Casualty is sponsored by the Project Vietnam Foundation, a charitable organization that provides medical aid to remote villages throughout the country. If government approval is given, thirty graves will be excavated, DNA samples taken, personal effects retrieved and the human remains stored until DNA matches can be made and the remains handed over to the families. The land can then be returned to the local population for agricultural use.

In addition to the Charity’s work locating the remains of re-education camp detainees and returning them to their families for burial, the reinstatement of the South Vietnamese military cemetery at Bien Hoa is close to the heart of many surviving prisoners and their families. After the fall of Saigon, the cemetery was ransacked and later abandoned. One of the objectives of The Returning Casualty is the restoration of Bien Hoa (now known as Binh An) as a final resting place for former South Vietnamese soldiers and citizens. Outside of the cemetery’s perimeter is a mass grave of approximately 200 ARVN soldiers. The Returning Casualty hopes to one day obtain approval from the Vietnamese government for the monumental task of excavating this mass war grave.

References
McKelvey, R. 2002. A Gift of Barbed Wire-America’s Allies Abandoned in South Vietnam. University of Washington Press. Seattle and London

Sagen G. and Denney S. 1982. The Indochina Newsletter ‘Re-education in Unliberated Vietnam: Loneliness, Suffering and Death. Draft report for the Aurora Foundation.

Truong, H.M. 2010. The Dark Journey-Inside the Reeducation Camps of Vietcong. Eloquent Books. Durham, Ct., USA.

Websites:
The Returning Casualty www.vietremains.org
Project Vietnam Foundation www.pvnf.org

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