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The Cham people once inhabited and ruled over a large stretch of what is now the central Vietnamese coast. Written by specialists in history, archaeology, anthropology, art history, and linguistics, these essays reassess the ways that the Cham have been studied.
Rastram, supranation, is about a golden page in the history of human civilizations. It is an opportunity to realize almost 2 millennia of dharam-dhamma values enshrined in the hearts of over 2 billion people along the nations of the Indian Ocean Rim. This is a compilation of insights, analyses and excerpts from works of by many savants and scholars about Hindu history. Rastram is a federation of peoples' republics - a supranational covenant as the true foundation of an organized Indian Ocean Community (IOC) -- a counterpoise to European Community. This IOC should remain open to all nations of Indian Ocean Rim. The states located along the rim from South Africa to Tasmania is a Community which has the attributes of Rastram. The Hindu historical traditions and the amended UN Law of the Sea help use the potential to create a 6 trillion dollar GDP and to provide for enhanced welfare of over 2 billion people. Along the 63,000 mile long rim, work can start on Trans-Asian Highway and Railway Projects and strengthen the bonds of civilizational heritage.The 1994 modified Law of the Sea extends territorial waters into 200 nautical miles from the baseline as economic zones. This historical account of Hindu history is an attempt to delineate the wealth of nations, along the Indian Ocean Rim. Together, these nations neighboring the Ocean, can chart out a path for establishing Rastram in dharma-dhamma continuum. This account provides the portraits from Hindu history on the travails of a nation caught in the throes of civilizational clashes onslaughts during mediaeval periods of barbarism and loots of 17th to 20th century periods of a British Colonial empire and the 21st century in a swarajyam Hindusthan by post-colonial marauders, suffocating the potential for forming a Rastram. This account is clearly NOT intended to be a chronologically organized Hindu history for two millennia until 2000 CE. Portraits are presented of political economy on the banks of Hindu civilization in modern epoch for the last two millennia. It is a record since the turn of the Common Era, informed by earlier five millennia of history of Sanatana Dharma in Bharata Rastram. trans. 'I am the Rastra moving people together for abhyudayam...) Hindu history is presented as a quest for the establishment of such a Rastram.IOC a supranational foundation to remove vestiges of colonial loot, to make such a loot unthinkable and materially impossible and reinforce democracy of all nations along the IOC rim as janapada (peoples' republics) for peoples' welfare (abhyudayam) governed by the inexorable, Hindu sanatana traditional ethic: dharma-dhamma.This book is a tribute to George Coedes who concluded, after a study of fourteen centuries of history of Southeast Asia: " the importance of studying the Indianized countries of Southeast Asia- which, let us repeat, were never political dependencies of India, but rather cultural colonies - lies above all in the observation of the impact of Indian civilization on the primitive civilizations... We can measure the power of penetration of this culture by the importance of that which remains of it in these countries even though all of them except Siam passed sooner or later under European domination and a great part of the area was converted to Islam...we may ask ourselves if the particular aspect assumed by Islam in Java was not due rather to the influence that Indian religions exercised over the character of the inhabitant of the island for more than ten centuries...The literary heritage from ancient India is even more apparent that the religious heritage. Throughout the entire Indian period, the Ramayana and the Mahabharata, the Harivamsa, and the Puranas were the principal, if not the only, sources of inspiration for local literature, to which was added the Buddhist folklore of the Jatakas, still makes up the substance of the classical theatre, of the dances, and of the shadow-plays and puppet theatre."
The ancient ruins of Southeast Asia have long sparked curiosity and romance in the world’s imagination. They appear in accounts of nineteenth-century French explorers, as props for Indiana Jones’ adventures, and more recently as the scene of Lady Lara Croft’s fantastical battle with the forces of evil. They have been featured in National Geographic magazine and serve as backdrops for popular television travel and reality shows. Now William Chapman’s expansive new study explores the varied roles these monumental remains have played in the histories of Southeast Asia’s modern nations. Based on more than fifteen years of travel, research, and visits to hundreds of ancient sites, A Heritage of Ruins shows the close connection between “ruins conservation” and both colonialism and nation building. It also demonstrates the profound impact of European-derived ideas of historic and aesthetic significance on ancient ruins and how these continue to color the management and presentation of sites in Southeast Asia today. Angkor, Pagan (Bagan), Borobudur, and Ayutthaya lie at the center of this cultural and architectural tour, but less visited sites, including Laos’s stunning Vat Phu, the small temple platforms of Malaysia’s Lembah Bujang Valley, the candi of the Dieng Plateau in Java, and the ruins of Mingun in Burma and Wiang Kum Kam near Chiang Mai in northern Thailand, are also discussed. All share a relative isolation from modern urban centers of population, sitting in park-like settings, serving as objects of tourism and as lynchpins for local and even national economies. Chapman argues that these sites also remain important to surrounding residents, both as a means of income and as continuing sources of spiritual meaning. He examines the complexities of heritage efforts in the context of present-day expectations by focusing on the roles of both outside and indigenous experts in conservation and management and on attempts by local populations to reclaim their patrimony and play a larger role in protection and interpretation. Tracing the history of interventions aimed at halting time’s decay, Chapman provides a chronicle of conservation efforts over a century and a half, highlighting the significant part foreign expertise has played in the region and the ways that national programs have, in recent years, begun to break from earlier models. The book ends with suggestions for how Southeast Asian managers and officials might best protect their incomparable heritage of art and architecture and how this legacy might be preserved for future generations.
The encounter of indigenous history-making tradition with Western historical practice has been long neglected in Southeast Asian scholarship. Theara Thun offers one of the first critical and systematic studies of the interface between these two distinctive modes of historical presentation and their impacts on society. By examining historical discourses on Cambodia through the precolonial, colonial, and post-independence years, he presents a compelling account of indigenous scholars, with varying perspectives, who advocated competing versions of history. Thun argues that new discourses about national history emerged by drawing on, reconfiguring, combining, or, in many cases, rejecting older discourses of precolonial historical scholarship. Epistemology of the Past examines how certain types and forms of historical knowledge are created, understood, and used within a given context and how that knowledge has evolved over time. The book brings together and critically explores a large collection of original manuscripts and printed texts—notably, Khmer chronicle manuscripts and colonial-era works of French scholar-officials. Thun’s analysis discloses multilayers of intellectual traditions and diverse views of Cambodian and, more broadly, Southeast Asian scholars engaging with European colonial scholarship. In addition to contributing to the multidisciplinary field of Cambodian and Southeast Asian studies, Epistemology of the Past will be essential reading for those interested in intellectual history, transculturation, historiography, intertextual studies, narrative studies, literature, colonialism, and nationalism.
Drawing from more than a decade of field and archival research, this monograph concerns Cambodian cultural history and historiography, with an ultimate aim of broadening and deepening bases for understanding the Cambodian Theravadin politico-cultural complex. The book takes the form of an interdisciplinary analysis of performative and representational strategies for constituting social collectivities, largely developed at Angkor. The analysis involves extended close readings of a wide range of cultural artefacts including epigraphic and manuscript texts, sculpture and ritual practices. The author proposes a critical re-evaluation of dominant paradigms of Cambodian historiography in view of engendering new histories, or hybrid histories, which make room for previously absent perspectives and voices, while developing new theoretical tools engaging with and partially derived from "indigenous" narrative practices in the broadest sense. In this history-making process the historical event is shown to never be entirely separable from its aesthetic representation. Particular attention is paid to the roles of sexual difference in such (re)constructions of history. The book presents a theory of power capable of accounting for the historical phenomena by which vernacular cultures appropriate, subvert and submit to cosmopolitan forces. It charts out a novel approach to the study of classical Southeast Asian materials, and is of interest to students and scholars of Asian Art, Religion and Philosophy, Buddhism and Southeast Asian History.
A chronological scholarly survey of the history of historical writing in five volumes. Each volume covers a particular period of time, from the beginning of writing to the present day, and from all over the world.
"At a time when Southeast Asian Studies is declining in North America and Europe, this book serves to remind us of the fresh, constructive and encouraging view of the field from Asia. On behalf of Taiwan’s Southeast Asian research community, I sincerely congratulate Professors Park and King for making such a great and timely contribution to the making of Southeast Asian Studies in Asia." Hsin-Huang Michael Hsiao, Director of Institute of Sociology, Academia Sinica, and former President of Taiwan Association of Southeast Asian Studies "The Historical Construction of Southeast Asian Studies: Korea and Beyond is an important and long-overdue step in the task of bringing Southeast Asian Studies to where it rightfully belongs - the Asian region. At the same time, it avoids being narrowly regionalistic and instead views Southeast Asia as an 'open system' that transcends 'national units' or 'fixed territorial categories' and welcomes the contributions of both Asian and non-Asian scholars in crafting a fresh post-colonial approach to the study of the region’s societies and peoples." - Eduardo Climaco Tadem, Professor of Asian Studies, University of the Philippines-Diliman “An insightful and systemic analysis of the intriguing trajectories, evolving themes, and multi-lingual scholarship of Southeast Asian Studies in Asia and beyond, this book serves as an important foundation in setting future research agendas as well as for closer global collaborations in knowledge production in Asian Studies.” -Liu Hong, Tan Kah Kee Professor and Chair, School of Humanities and Social Sciences, Nanyang Technological University, Singapore
This book argues that long-distance trade in luxury items – such as diamonds, gold, cinnamon, scented woods, ivory and pearls, all of which require little overhead in their acquisition and were relatively easy to transport – played a foundational role in the creation of what we would call "global trade" in the first millennium CE. The book coins the term "dark matter economy" to better describe this complex – though mostly invisible – relationship to normative realities. The first full integration of dark matter economy with the emerging global flows took place in South India and Sri Lanka at the beginning of the millennium. The book then moves to other places in the world – "sweet spots" – where a particular type of affluence was generated through the trade in luxury goods. This upstream affluence manifested itself in the creation of shrines, palaces, temples and engineering works that all thickened the landscape of memory, control and extraction and also served as a defense mechanism against intrusions from afar. The book also explains the collapse of dark matter economy as a result of the cumulative energies of colonialism, modernization and nationalism that make it hard for us today to come to terms with this history. The Long Millennium will appeal to students and scholars alike studying the trade networks and economics of the early Middle Ages as well as anyone interested in the effect of trade on medieval society in the first millennium CE.
Contributed articles; includes Sanskrit text with English translation.
The 1955 Asian-African conference (the "Bandung Conference") was a meeting of 29 Asian and African nations that sought to draw on Asian and African nationalism and religious traditions to forge a new international order that was neither communist nor capitalist. It led six years later to the non-aligned movement. Few would dispute the notion that the inaugural meeting in 1955 was a watershed in international history, but there is much disagreement about its long-term legacy and its significance for present-day international affairs. Determining the what, why and how of this monumental event remains a challenge for students of the Conference and of Third World international politics. Was it a post-colonial ideological reaction to the passing of the age of empire or an innovative effort to promote a new regionalism based on mutual goodwill and strong regional ties? Were its principles of peaceful coexistence a rhetorical flourish or a substantive policy initiative? Did the Conference help define North-South relations? And in what way did the Conference contribute to the regional order of contemporary Asia? -- Back cover.