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This catalogue assembles sumptuous photographs of the world's leading collection of Cham sculpture, along with the most recent insights of Vietnamese and international scholars. The Champa culture thrived in magnificent temples, sculpture, dance and music along the central and southern coast of today's Vietnam from the 5th to the 15th centuries. A focused exploration here uncovers this brilliant yet almost lost culture to newcomers as well as experts. To mark its centenary, the Da Nang Museum of Cham Sculpture has been expanded and refurbished to appropriately house the world's leading collection of Cham art. The museum staff, supported by the Southeast Asia art programme of the School of Oriental and African Studies (SoaS), London University, funded by the Alphawood Foundation, worked in concert with researchers from around the world to present these masterpieces.
The first report in this book offers an overview of Cham art with sixty-five photographs and an introductory text by the eminent French archaeologist Henri Parmentier. Originally published in 1922, this book remains one of the best introductions to the treasures preserved in the Tourane Museum in Danang. It features splendid photographs of Cham art discovered in the main areas of this long lost culture-Mi Son, Dong Duong, Khuong My, and Tra Kieu. The development of Cham art is sketched against the background of Annamese migration pushing the Cham people and their kingdom ever further south. The second part consists of two research reports. The first one by Paul Mus summarizes what is known about the religious practices of the Cham people and is based on artifacts and translated inscriptions. The author also reviews evidence from contemporary Cham culture. The religious inheritance of Champa is related to Vedic, Indian, Chinese, and Annamese forms of worship, and the significance of the Champa king as intermediary between the gods and the soil is also discussed. The second report by Étienne Aymonier contains an overview, dated 1884-85, of the religious practices, ceremonies related to veneration of divinities, marriage, birth, priesthood, death, agriculture, collection of eagle wood, and other customs of both groups of Chams, Muslims and non-Muslims, in Vietnam, and Chams in Cambodia.
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.
This book explores how the mere designation of World Heritage sites can achieve UNESCO's goal of creating lasting worldwide peace. Drawing on ethnography, policy analysis, and a sophisticated fusion of anthropological theories, Di Giovine convincingly reveals the existence of a global heritage-scape and provides a detailed yet expansive look at the politics and processes, histories and structures, and the rituals and symbolisms of the interrelated phenomena of tourism, historic preservation, and UNESCO's World Heritage Convention.
In the 5th century, the Champa kingdom held sway over a large area of today’s Vietnam. Several magnificent structures still testify to their former presence in the Nha Trang region. Cham sculpture was worked in a variety of materials, principally sandstone, but also gold, silver and bronze. It was primarily used to illustrate themes from Indian mythology. The kingdom was gradually eroded during the 15th century by the inexorable descent of the people towards the south (“Nam Tiên”) from their original base in the Red River region. The author explores, describes, and comments on the various styles of Cham sculpture, drawing on a rich and, as yet, largely unpublished iconographic vein.
Trek through lush rainforest, explore lively cities, and fall under the spell of a country on the rise with Moon Vietnam. Inside you'll find: Strategic itineraries ranging from two days each in Hanoi and Ho Chi Minh City to a journey down the Dragon's Spine The top sights and unique experiences: Cruise the Mekong Delta and its colorful floating markets and visit beaches in resort towns like Nha Trang. Sip local bia hoi beer streetside in Hanoi or motorbike through the countryside. Sample bite-sized dumplings, rice cakes, and other delicacies at a street cart or indulge in fragrant pho. Hike to remote northern H'mong and Dao villages in Sapa, explore the limestone karsts and caves of Ha Long Bay, or take an excursion to Angkor Wat, the largest religious site in the world Honest advice on when to go, how to get around, and where to stay from journalist and expat Dana Filek-Gibson Background information on health and safety, as well as the landscape, history, wildlife, and culture of Vietnam Detailed maps and full-color photos throughout Full coverage of Hanoi, Ha Long Bay and the Northern Coast, The Central Provinces, The South-Central Coast, Ho Chi Minh City, and the Mekong Delta With Moon Vietnam's expert advice and local insight, you can plan your trip your way. Focusing on cities? Check out Moon Hanoi or Moon Ho Chi Minh City. Expanding your trip? Try Moon Phuket & Ko Samui, or Moon Angkor Wat.
This edited volume programmatically reconsiders the creative contribution of the littoral and insular regions of Maritime Asia to shaping new paradigms in the Buddhist and Hindu art and architecture of the mediaeval Asian world. Far from being a mere southern conduit for the maritime circulation of Indic religions, in the period from ca. the 7th to the 14th century those regions transformed across mainland and island polities the rituals, icons, and architecture that embodied these religious insights with a dynamism that often eclipsed the established cultural centres in Northern India, Central Asia, and mainland China. This collective body of work brings together new research aiming to recalibrate the importance of these innovations in art and architecture, thereby highlighting the cultural creativity of the monsoon-influenced Southern rim of the Asian landmass. "Although Maritime Asia in mediaeval times was not as densely populated as the agrarian hinterland, Asia’s coasts were highly urbanized. The region from southern India to south China was a heterogeneous blend of cultures, leavened with a strong interest in trade. This cosmopolitan society afforded plentiful opportunities for artists to find patrons and develop individual styles and aesthetic sensibilities. In the bustling ports of Asia’s south coast, rulers sought to embellish their prestige and attract foreign merchants by sponsoring the development of monumental complexes and centres of learning and debate. These educational institutions attracted teachers from all over Asia, and in their cloisters they developed new intellectual frameworks which were reflected in works of art and architecture. Scholars moved frequently by sea, influencing and being influenced by other foreigners such as Japanese and central Asians who were also attracted to these places. This very variety has hindered scholarly research in the past. This volume contributes to the endeavour to show how Maritime Asia was not an incoherent jumble of misunderstood influences from better-known civilizations; there was a pattern to this creativity, which the authors in this collection clarify for us. The maritime world of Asia may have lain on the margins of the land, but it provided a physical and intellectual medium through which artistic ideas from east and west flowed freely. Maritime Asia also made significant original contributions which hold their own with those of the hinterland of the Asian continent. Unconstrained by the burden of static hierarchical courts, the peoples of Maritime Asia built on the inspiration provided by a hybrid society to demonstrate a high degree of artistic originality while testing but not breaking the link with conventional iconography."-- Professor John Miksic, Department of Southeast Asian Studies, Faculty of Arts and Social Sciences, National University of Singapore (NUS) "The collective objective of this two-volume work is to give substance to the oft cited mantra that mediaeval maritime Southeast Asia was as much an innovative contributor to, as a recipient, in the cultural conversations that took place across the Bay of Bengal and South China Sea. In bracketing these studies between the 7th and 14th centuries, the editors have drawn into focus two key traditions that are explicated in texts, ritual art and architecture and religious landscapes of this period: tantric Buddhism and esoteric Shaivism. A great strength of these studies is this focus, for which the editors are to be commended. The chapters contain much that represents significant milestones in building new understanding in the field, including overdue recognition of the importance of Southeast Asian esoteric Buddhist practice in shaping Chinese Buddhism. Nowhere did the architects of the religious landscape of early Southeast Asia think of themselves as being on the periphery, or as outsiders, looking in. Rather, they knowingly imbued their tirthas and sacred centres with the same authority as those in India and created religious edifices that were on occasions beyond India’s experience. I highly commend this publication to anyone with an interest in bringing a wider lens to the study of Indian esoteric religious practices and to understanding the relationship of early Hindu-Buddhist Southeast Asia to the wider Asian world." -- John Guy, Senior Curator of South and Southeast Asian Art, The Metropolitan Museum of Art, New York "The Creative South is a rich compendium of scholarship concerning the religious art of Southeast Asia and its ties to India in the period beginning in the 8th century. It was a time when merchants were crisscrossing the seas from India to China and when advocates of innovative doctrines and rituals were finding ready support among the rulers of the varied kingdoms. From the identification of images embraced by the seafarers to the mysteries of the fire shrines in Cambodian temples, from the funerary beliefs of Odisha to the unique character of the Javanese Ramayana, these eighteen studies provide fresh understandings of the patterns of reception and innovation." -- Hiram Woodward, Mr. and Mrs. Thomas Quincy Scott Curator of Asian Art Emeritus, The Walters Art Museum
The Rough Guide to Vietnam is the ideal companion for exploring Southeast Asia''s most intriguing destination. A full-colour introductory section includes photos of the country''s highlights, from the waterborne markets of the Mekong Delta to the faded elegance of Hanoi. Lively coverage is given to towns and attractions and opinionated reviews give an up-to-the-minute impression of the country''s best-known sights. There is practical advice on exploring everything that may concern the independent traveller, from negotiating Vietnam''s borders to dining in street kitchens. The Contexts section includes enlightening articles on Vietnamese history, religion, music and film. "The Rough Guide to Vietnam is strongly recommended" The Daily Telegraph
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.