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This fascinating study is the first detailed description of the ancient and enduring trade in beads that spans more than two millennia and once stretched from the Middle East to East Asia and affected areas as far apart as West Africa and the American Pacific coast. Beads are universal and among the earliest art forms. Made of glass, semiprecious stone, or precious organic materials such as amber and coral, they were ubiquitous in the ancient world, serving as decorations, magical charms, mnemonic and counting devices, symbols of wealth and status. Much of the ancient bead trade was incorporated in Asian maritime commerce, and many of the beads involved have Asian origins. Peter Francis, Jr., a pioneer in bead studies, incorporates firsthand knowledge of beads and beadmaking in the field with years of solid, scholarly research, effectively eliminating much of the hearsay and speculation that so often characterizes works on beads. In addition to the production, use, and provenance of beads, he examines the importance of the bead trade for the economies of the countries involved and provides insights into the lives of its many participants: artisans, mariners, and merchants. He covers the widely-dispersed Indo-Pacific beads (sometimes called Trade Wind beads or mutisalah), Chinese glass beads, Middle Eastern glass beads, Indian stone beads, heirloom beads in Southeast Asia and Micronesia, and other minor beads and bead industries involved in the trade.
This book analyses a group of Buddhist sculptures from ancient Southeast Asia, putting them into their historical, religious, and artistic context and then traces their relationship with art from India and elsewhere in Southeast Asia.
The 36 chapters in this collection have been selected to give an overview ofrecent research into prehistoric and early historic archaeology in SoutheastAsia. In the first chapter Her Royal Highness Princess Maha Chakri Sirindhornof Thailand comments on the significance of the inscriptions from the important Khmer temple, Prasat Phnom Rung in northeastern Thailand. Following this, Professor Charles Higham gives an original and insightful survey of the prehistoric threads linking south China and the countries of modern Southeast Asia.
This book attempts to evaluate the role of the Malay Peninsula as a crossroads in the great wave of commercial relationships along the maritime Silk Road from the first centuries of the Christian era to the 14th century. Through these exchanges, representatives of all the civilizations of Asia entered into contact along its shores. They left in this place a part of themselves, as can be seen in the great stylistic diversity of the religious and commercial artefacts which have been found in the area. These artefacts have been analysed and categorized afresh in the light of more precise information provided in Chinese texts concerning the nature of the political entities developing at the time: often dynamic city states or more modest chiefdoms.
This book analyses a group of Buddhist sculptures from ancient Southeast Asia, putting them into their historical, religious, and artistic context and then traces their relationship with art from India and elsewhere in Southeast Asia.
This book takes stock of the results of some two decades of intensive archaeological research carried out on both sides of the Bay of Bengal, in combination with renewed approaches to textual sources and to art history. To improve our understanding of the trans-cultural process commonly referred to as Indianisation, it brings together specialists of both India and Southeast Asia, in a fertile inter-disciplinary confrontation. Most of the essays reappraise the millennium-long historiographic no-man's land during which exchanges between the two shores of the Bay of Bengal led, among other processes, to the Indianisation of those parts of the region that straddled the main routes of exchange. Some essays follow up these processes into better known "classical" times or even into modern times, showing that the localisation process of Indian themes has long remained at work, allowing local societies to produce their own social space and express their own ethos.