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The Work First Published In 1925 In The Series Der Indische Kulturkreis In Einzeldarstellungen Has Been Considered A Classic, But Has Not Been Alas Easily Accessible To The English Reading Public. Also For Long, The Work Has Been Out Of Print. With The Publication Of The English Translation Many New Vistas Of Exploration Will Immediately Open Up. It Is Remarkable That Despite The Paucity Of Published Material, The Comparative Absence Of Structural Linguistic Models For The Study Of Languages And Theoretical Paradigms, The Late Professor Stutterheim Employs The Tools Of Structural Linguistic Analysis, Comparative Literature, And Historical Reconstruction. This Is A Far More Challenging Task Than Descriptive Archaeology And Stylistic Analysis. Fundamental To This Is His Ability To Correlate And Revaluate The Relationship Between The Written Texts And Oral Transmission. While All This Is Very Familiar To Contemporary Scholarship, A Reading Of This Monograph Convinces One That Professor Stutterheim Anticipated Modern Scholarship By Many Decades. His Concern Was Not Restricted To The Archaeological Features Of This Group Of Temples But Went Much Further Into Interpretation And Identification Of The Historical Processes Of Acculturization, Diffusion And Autochthonous Tendencies. Along With The Late Professor D.C. Sen, He May Be Considered The First Scholar To Draw Attention To The Role Of The Oral Enunciation Of The Rama Legends In Different Parts Of Asia. In This Monograph He Forcefully Argues That Valmiki S Ramayana Was Not The Basis Of The Indonesian Versions And Disagrees With The Hypothesis That Kamban Provided A Model Or Even That Hanuman-Nataka Was The Original Source. He Comes To The Interesting Conclusion That Perhaps Gujarat Was The Source. Much Has Been Written On The Subject During The Past Few Decades, However, Professor Stutterheim S Argument Remains Fresh. Perhaps Scholars Will Want To Re-Explore The Sources Of The Gujarati Version Of The Ramayana As Also The Panji Stories Of Java. The Monograph Will Also Stimulate Discussion Of A Most Contemporary Concern, I.E., The Relationship Of The Text And The Image: The Adherence, The Interpretations And The Deviations. Of Late, Many Art Historians Have Been Concerned In Their Respective Ways To Analyse The Interface Of Text And Image. The Monograph Is Of Immediate Contemporary Relevance As Theoretical Model For Modern Scholarship.
The Kakawin Ramayana, arguably the oldest Old Javanese epic text in Indic metres (circa 9th century AD), holds a unique position in the literary heritage of Indonesia. The poem has retained a remarkable vitality through the centuries in the Archipelago, inspiring many forms of artistic expression not only in the domain of literature but also in the visual and performing arts, from the reliefs of the majestic Central Javanese temples to modern puppet-show performances. Displaying a virtuoso array of metrical patterns, the Kakawin Ramayana is among the very few Old Javanese texts for which a specific Sanskrit prototype has been identified, namely the difficult poem Bhattikavya (circa 7th century AD), itself a version of the great Ramayana epic ascribed to Valmiki (circa 6th–1st century BC). The Old Javanese poem is an original and skillful work of re-elaboration that documents a fascinating interaction between cultural elements of the Sanskritic tradition with those indigenous to the Javanese setting. The studies included in this volume, written by experts in a wide range of disciplines, focus on disparate aspects of the Kakawin Ramayana and the constellation of cultural phenomena revolving around it, providing the reader with a key to the understanding of the rich Old Javanese textual heritage and the transcultural intellectual dynamics that contributed to shaping the cultural heritage of Indonesia up to the present. With contributions from Andrea Acri, Helen Creese, Arlo Griffiths, Thomas Hunter, Roy Jordaan, Lydia Kieven, Cecelia Levin, Wesley Michel, Stuart Robson and Adrian Vickers, this book is the result of a workshop held at the KITLV branch in Jakarta on May 26th–28th 2009 and supported by the Australia-Netherlands Research Collaboration, the École Française d’Extrême-Orient, and the Stichting J. Gonda Fonds.
In 1897 – only two years after the invention of film – the first feature film about Jesus appeared. This and other films about Jesus became examples for and an inspiration for films on other important religious figures like Rama, Buddha and Muhammad. Although religious leaders did not always approve of these films, they did find a ready audience among believers. This book explores these films and looks at how these films dealt with the fundamental question of portraying an individual thought to have either divine status or a very special and unique status among human beings. This book will thus benefit not only students of religious film but also those studying the portrayal of central religious figures in the contemporary world.
The mention of Buddhism in Indonesia calls to mind for many people the Central Javanese monument of Borobudur, one of the largest Buddhist monuments in the world and the subject of extensive scholarly scrutiny. The neglect of scholarship on Buddhist art from later periods might lead one to assume that after the tenth century Buddhism had been completely eclipsed by the predominantly Hindu Eastern Javanese dynasties. Yet, as the works discussed here illustrate, extraordinary Buddhist images were still being produced as late as the fourteenth century. Violence and Serenity offers a close examination of some of the impressive works from East Java and Sumatra and explores their political and religious roles. The number of clearly identifiable Buddhist works from the Singasari and Majapahit dynasties (1222–ca. 1520) is limited, yet existing examples are impressive. They demonstrate a remarkable level of craftsmanship and are exceptionally expressive, exhibiting a range of emotions from the ferocious to the serene. Following a brief discussion of the early history of Buddhism in Indonesia, Natasha Reichle focuses each chapter on a specific statue or group of statues and considers the larger issues evoked by the images. Through a rarely examined depiction of the last Singasari king, she explores the nature of religion in Java in the late thirteenth century and what we know about tantric practices and the syncretism of Hinduism and Buddhism. She reassesses the question of portraiture in ancient Javanese art while contemplating the famous Prajñāpāramitā from Singasari. Notions of kingship are discussed in light of a number of statues depicting the Buddhist deity Amoghapāśa and his attendants and the meanings of the Amoghapāśa maṇḍala. The final chapter examines the origins and significance of one of Indonesia’s most spectacular sculptures, a four-meter-high Buddhist bhairava (demon) discovered in West Sumatra.
The Javanese nobleman Radèn Mas Arya Candranegara V (1837–85), alias Purwalelana, journeyed across his homeland during the rapidly changing times of the nineteenth century. He travelled around 5,000 kilometres by horse and carriage between 1860 and 1875. His eye-witness account, The Travels of Purwalelana, gives an inside view of Java, at the time part of the Dutch East Indies. Candranegara explains habits and traditions of both the Javanese and the Dutch, he describes the architecture of cities and temples and he marvels about the beautiful tropical landscape as well as about the latest technological inventions such as steam trains, horse-drawn trams and gas lanterns. This Hakluyt publication, illustrated with contemporaneous images, presents the rare perspective of an Indonesian traveller living in colonial times. The author grew up as a member of a Javanese noble family in the hybrid world of the colonial upper class. He received a western-style education, but also learnt how to follow Javanese traditions and to be a good Muslim. In 1858 he was appointed to the high rank of Regent of Kudus by the colonial government. Candranegara wrote his book under the pseudonym Purwalelana, probably because he considered publishing to be an adventurous undertaking and possibly also because it gave him freedom to arrange the events in his own way. The Travels represents the first Javanese travelogue ever written and, as such, it broke with existing traditions. Candranegara used prose instead of poetry, wrote from a first-person perspective rather than a third-person, and he described present society rather than dwelling upon the common literary theme of kings in battle. The result is a lively story in which the armchair traveller shares his experiences on the road. It provides its readers with a range of people and topics pivotal to developments in nineteenth century Java, a treasure trove for historians and cultural anthropologists alike. The volume includes 24 colour illustrations.
Written by leaders in a wide range of creative fields and from all corners of the Asian region, this collection of essays presents arts and education programs which reflect traditional and contemporary practices. The volume aims to encourage the use of the arts in developing international understanding, celebrating cultural diversity, building cultural bridges and creating cross-cultural dialogue throughout the Asian region.
There exist numerous free-standing figurative sculptures produced in Java between the eighth and fifteenth centuries whose dress display detailed textile patterns. This surviving body of sculpture, carved in stone and cast in metal, varying in both size and condition, remains in archaeological sites and museums in Indonesia and worldwide. The equatorial climate of Java has precluded any textiles from this period surviving. Therefore this book argues the textiles represented on these sculptures offer a unique insight into the patterned splendour of the textiles in circulation during this period. This volume contributes to our knowledge of the textiles in circulation at that time by including the first comprehensive record of this body of sculpture, together with the textile patterns classified into a typology of styles within each chapter.