• 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.
  • How do you make a 3-metre stone stand upright for centuries?

At Hintang in northern Laos, archaeologists are beginning to answer that question.

In 2025, a Lao-Australian team excavated Site 7A — the first excavation at a Hintang standing-stone site in around 90 years. Beneath the surface, they found that the stones had been set deeply into pits, with smaller rocks packed around their bases to stabilise them. Roughly one-third of each standing stone was buried underground.

One big question remains, though — how old are the Hintang stones?

Samples were collected for dating, but those results are still being analysed. So, for now, we understand a little more about how these monuments were built.

📖 Shewan, L., O’Reilly, D., Armstrong, B. & Butphachit, A. (2026). “Surveys of Hintang standing stone sites and excavations at Site 7A, Houaphanh, Lao PDR.” Antiquity.
doi: 10.15184/aqy.2026.10408

#Archaeology #SoutheastAsianArchaeology #Laos #Megaliths #Hintang #AncientTechnology #ArchaeologicalResearch #Heritage #NewResearch
  • Angkor’s water system is famous for its scale: enormous reservoirs, long canals, and monumental engineering.⠀
⠀
New research by archaeologist Sarah Klassen highlights how Angkor’s agricultural system also depended on more than 1,000 local temple communities spread across the Greater Angkor Region. These communities helped organise labour, manage local water systems, and coordinate rice production - and suggests that Angkor’s success was built through a combination of top-down and bottom-up management.⠀
⠀
The state created the large hydraulic framework. Local communities adapted to it, expanded around it, and helped make the wider agricultural landscape function.⠀
⠀
Over time, however, this balance changed. Land and resources became increasingly concentrated, the system became more centralised, and some of the flexibility that had helped Angkor cope with earlier environmental stress may have been lost.⠀
⠀
Beyond its temples and kings, Angkor
  • New Evidence from the Southeast Asian Borderlands⠀
⠀
This week in Southeast Asian Archaeology: new dates, new methods, and some wonderfully untidy timelines.⠀
⠀
🪨 Uranium-thorium dating pushes the Mangguan rock paintings in Yunnan back to at least 4,220 years ago⠀
 🥁 AI-assisted restoration takes on damaged imagery on Guangxi bronze drums⠀
 🌾 New work at Angkor asks how infrastructure, local communities and water management shaped resilience⠀
 🗿 Lao-Australian fieldwork maps and excavates the enigmatic Hintang standing stones⠀
⠀
Plus archaeology and heritage news from across Southeast Asia, new research, opportunities, and more.⠀
⠀
I’ve also started experimenting with short visual explainers of new archaeology papers here on Instagram — so follow along if you like your archaeology with fewer footnotes and more pixels.⠀
⠀
Read the latest SEAArch newsletter via the link in bio.⠀
⠀
#Archaeology #SoutheastAsianArchaeology #SoutheastAsia #RockArt #Angkor #Laos #Yunnan #Heritage #ArchaeologicalResearch #DigitalHeritage
Sunday, September 6, 2026
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Call for papers: Waters in South and Southeast Asia

5 August 2008
in Indonesia
Tags: beadscall for papersconferencesSouth and Southeast Asian Association for the Study of Culture and ReligionSouth AsiaUniversitas Hindu Indonesia (university)
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Waters in South and Southeast Asia: Interaction of Culture and Religion
3rd SSEASR Conference, Bali Island, Indonesia June 3-6, 2009
For updated information, visit SSEASR
A Regional Conference of the IAHR, member CIPSH under the auspices of the UNESCO organised by
South and Southeast Asian Association for the Study of Culture and Religion in collaboration with
Institut Seni Indonesia (ISI) Universitas Hindu Indonesia (UNHI), Denpasar, Bali, Indonesia

Religion is a term which encompasses almost every part of our life. Whether it is our culture, language and literature, history or civilization, social behaviour or understanding of the humanity, religion shapes us. The common inherent traits shared by our various civilisations in the past three millennia make the region of south and Southeast Asia a role model of co-existence where the external elements get accepted adjusted, absorbed and honoured.

Our region has the largest number of inhabited zones, nations and geographical entities which has been contacted and connected with water. This unique situation of constant inter-relation, harmony and co-existence has been provided to us by the huge masses of waters in and around our living place. River to river (such as Mekong) and sea to sea (Arabian Sea to the Indonesian seas), crossing of the waters has not only carried the merchandise from port to port but also religions, faiths, socio-cultural elements, art schools and what not. Three great rivers-the Mekong, the Menam and the Irrawaddy and their giant deltas embrace the states of mainland Southeast Asia. Alongside these
arteries of the local material life numerous towns, villages and peoples have flourished. Similar was the scene in south Asia with Indus, Ganga and Brahmaputra. Trade and religion often went together. Since the time of pre-history, exchanges have taken place as evidenced in the carnelian beads of Indian origin and the images of Hindu-Buddhist deities found in archaeological excavations along the coastlines in Southeast Asia. With such trade links over waters, several religious ideas were carried afar. Indigenous belief system in unknown land, and rites and rituals from all sorts of arriving religions
intermingled with each other. Ethnic groups through such regular interaction were exposed to several religious concepts, ritual practices, and related symbols. Thus also grew centres of pilgrimage based on the concept of tirtha( literally meaning banks of rivers), devotion and socio-religious practices among the masses, water related rites. It also led to the evolution of the concept of Agama Tirtha (religion of holy water) in Southeast Asia. Thus was shaped the concept of sacredness, It was the “waters” which facilitated all of them.

Our South and Southeast Asia does not have only one third of the total world population, but also the largest number of islands, rivers, water channels, straits and early water management (such as that of Harappans at Dholavira and Khmers in Angkor).This very role of waters in creating links between various cultures and subcultures of South and Southeast Asia through river channels, straits, and seas is being highlighted by the 3rd SSEASR Conference to be held in Indonesia at Bali in June 2009.
Indonesia referred to by its people as Tanah Air Kita, which means Our Land and Water, is the most suitable country to host a first-ever academic based culture and religion conference on water. Its geographical makeup consisting of 18,108 islands with a total land mass of 1.91 million square kilometers connected by six seas covering more than 3 million square kilometers, Indonesia is set to witness your learned presentation at an island called Bali. The two large universities in Bali, viz., the Institut Seni Indoensia(ISI) and Universitas Hindu Indonesia(UNHI) have joined together to host this 3rd SSEASR Conference which has been also declared as an IAHR Conference for the year 2009.

Session and paper proposals dealing with the study of this phenomenon through various academic disciplines are invited. The papers can be submitted on the following suggested sub-themes (but not limited to these only) include:

  • Rivers: Routes, Rites, Rituals and Sacredness
  • Ports and Peoples in South and Southeast Asia
  • Religion, Faith and Beliefs in Island Southeast Asia
  • Mainland Southeast Asia: Water and Symbolism
  • Culture and Religions along the Rivers
  • Religious Trends and Patterns of Life in South and Southeast Asia
  • Maritime Routes and Religious Links in South and Southeast Asia
  • The Indonesian Waters and the Malay World: Syncretism and Society
  • Islam: Trade and Traditions
  • Hinduism and Buddhism across the Seas
  • Christianity: Spread and Localisation
  • Art and Religion in Jambudvipa and Beyond
  • Religious Languages, Texts and Literature
  • Pilgrimage: Concepts and Centres
  • Diaspora Overseas

Other papers are also welcomed covering the study of culture and religion in the region.
We also plan to host special symposia related to Religion and Science, the Role of Women in Religions, etc.

Note:
The SSEASR operates under the policies and principles of the parent body International Association for
the History of Religions (IAHR), which seeks to promote the activities of all scholars and affiliates that
contribute to the historical, social, and comparative study of religion. As such, the IAHR is the
preeminent international forum for the critical, analytical and cross-cultural study of religion, past and
present. The IAHR is not a forum for confessional, apologetical, or other similar concerns.ʺ
There would be a subsidised post-conference tour of Borobudur Stupa and Prambanam
Temples, Yogyakarta. Other details regarding the accommodation, the amount of
registration fees and the mode of payment would be announced very soon. For details,
please visit the website www.sseasr.org or email us at thirdSSEASR@hotmail.com or
secretariat@sseasr.org

Important Deadlines
Pre-Registration: October 30, 2008
Early Registration Deadline: December 30, 2008
Submission of Abstract: February 15, 2009

Prof I Wayan Rai
Rektor, ISI

Dr Amarjiva Lochan
President, SSEASR

Prof I BG Yudha Triguna
Rektor, UNHI

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Comments 2

  1. M.Mujab says:
    18 years ago

    To the director of SEAARCH

    Respecter Sir,

    I would like to know further about your next seminar agenda, please send me by e-mail with detil informations. I’m really interrested in joining your nex programme.

    sincerely yours

    M.Mujab, Ph.D
    lecturer of history of Islamic Civilization in State Islamic University (UIN), Malang, East Java, Indonesia

  2. ven.rubel shraman says:
    17 years ago

    dear sir,i am ven.rubel shraman.how are you.i am fine.sir i study in monk university of thailand.so i visit to your canfarence halp me please.give me you canfarence details.i weating for your send emill.thank you very mach.

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