The Hindu : Arts / History & Culture : Storehouse of treasure

As one stands on the small hill near Muthupatti village, situated beyond the campus of Madurai-Kamaraj University, the scenery below is bewitching. There are paddy-fields, patches of scrub jungle and hillocks beyond. The Muthupatti hill commands a beautiful view of an ancient highway that traversed from Madurai in the Tamil Pandya country to Cumbum Valley to the Chera country via Kottayam and Kochi.

Less than a couple of months ago, excavators of the Kerala Council of Historical Research (KCHR) at Pattanam in Ernakulam district of Kerala, found a pot-rim with a Tamil-Brahmi inscription with three letters, followed by two symbols called megalithic graffiti.

Pattanam is now identified as the thriving ancient port called ‘Muziris' by the Romans. Tamil Sangam literature (third century BCE to third century CE) celebrates it as ‘Muciri.'

Iravatham Mahadevan, scholar in Tamil-Brahmi and Indus scripts, read the Tamil-Brahmi inscription on the pot-rim as “a ma na”, meaning a Jainand dated the inscription to circa second century BCE. The two megalithic graffiti symbols could not be identified.

Jainism prevalent

The discovery of the script showed that Jainism was prevalent in the west coast at least from the second century BCE, according to Mahadevan.

The day the news item about the Tamil-Brahmi inscription discovered at Pattanam, was published in The Hindu on March 14, 2011, Mahadevan told this reporter, “The important supplementary information I have is that Muciri is mentioned in a Tamil-Brahmi inscription in the cave inscription at Muthupatti and it is dated to first century BCE.”

So this reporter and V. Vedachalam, senior epigraphist, who has written about the ‘Muciri' mentioned in the Muthupatti inscription, visited the Karadipatti hill again this month to see the inscription.

The Muthupatti Tamil-Brahmi inscription is special because it is engraved on the side of a rock, which has been fashioned into a bed for Jain monks. As you stand a few feet away from it, you find that the letters have been inscribed upside down and from right to left.

The monk (of first century BCE) lay on his stone-bed and inscribed it. So, if you lie on the stone-bed, you can read it from left to right, but not upside down.

The inscription reads, “Nagaperuthai Muciri Kodan Elamagan.” It means that the rock-bed was sculpted with donations from a man named Andhai belonging to a village called Naga Perur and also by Elamagan of Muciri Kodu.

There are two other Tamil-Brahmi inscriptions of the first century BCE situated close to this ‘Muciri Kodan' inscription; two exquisite bas-relief sculptures of Jain tirthankaras, belonging to the ninth century CE; two Tamil-Vattezhuttu inscriptions also of ninth century CE; a free-standing sculpture of a tirthankara; a number of vandalised Jain beds cut into the bed-rock; and three faded pre-historic paintings in white kaolin and red ochre, all on the Muthupatti hill, which is thus an archaeological treasure-trove.

A copper plate inscription in Tamil Vattezhuttu of the Chera king Bhaskara Ravi Varman of the 10th century CE also mentions the name of the ancient port city of ‘Muciri Kodu.' Kodu means a hill and also the ramparts around a walled city. In the term ‘Muciri Kodan,' the word ‘Kodan' refers to a person from ‘Kodu.'

IMPORTANT CITIES

There are many Tamil-Brahmi inscriptions which mention important cities such as Mathirai, (the present-day Madurai), Karur, and Thondi. Mahadevan says, “The importance of Pattanam excavation is that it showed that Muciri existed from the first century BCE as proved from the Muthupatti Tamil-Brahmi inscription and it is written about by the western classical writers.”

The copper-plate inscription of Bhaskara Ravi Varman showed that the city of Muciri Kodu existed till the medieval period, viz, 10th century CE.

Of the two Tamil Vattezhuttu inscriptions at Muthupatti, Dr. Vedachalam said, one of them mentioned that one of the two bas-reliefs of the Jain Tirthankaras was done by a person called ‘Maha Nandi Periyar' in the name of the assembly members of ‘Nattratru Puram' and that ‘Maha Nandi Periyar' was the disciple (‘Manakkar') of a Jain monk called ‘Ashto Upavasi Patarak.'

While ancient cities such as Mathirai and Karur mentioned in the Tamil-Brahmi inscriptions still exist, not much is known about Tondi mentioned in them.

There were two Tondis, one in the Chera country and another in the Pandya country, points out Dr. Vedachalam.

Tondi, on the western coast in the Chera country, has not been located yet. There was a reference in the Tamil epic ‘Silappadikaram' to Tondi located on the eastern coast in the Pandya country.

Tondi is also mentioned in a Tamil-Brahmi inscription of the second century BCE at Kizhavalavu hill, about 38 km from Madurai.

Mahadevan is upset that quarrying of granite at Kizhavalavu has destroyed the first letter in the word ‘Tondi.'

He says, “Fortunately, we have old photographs of the full word ‘Tondi.' We should increase the awareness in Tamil Nadu about the presence of cave inscriptions and plan the excavation of our historic sites in a more systematic and professional manner.”

In the excavation done at Kodumanal, near Erode in Tamil Nadu, more than 20 pot-sherds with Tamil-Brahmi inscriptions were found. The excavation at Azhagankulam in Ramanathapuram district yielded valuable artefacts.

Mahadevan wants a resumption of excavation at Kodumanal and Azhagankulam,and their funding by the Tamil Nadu Government. He believes that more Tamil-Brahmi inscriptions will be found at Kodumanal and the site's date could be established by carbon-14 dating or using thermo-luminescent method.

12th century temple discovered - The Times of India

KARWAR: A temple belonging to the 12th century was found in Madnalli village of Haliyal taluk.Madnalli borders Uttara Kannada and Belgaum districts.

The temple was discovered by famous history researcher Dr S S Kallur, who has done his Ph D on the historical places in Haliyal.

The temple was discovered in the field belonging to R S Hiremath. The temple is in a dilapidated condition. The walls of the temple, its gopuram, two Nandi idols, two Shiva lingas and boulders were found on the spot. Historians believe that the temple was constructed during the rule of the Kadambas. More research and excavation is expected to throw light on the temple's past.

Vishnu Flanked By His Personified Attributes

This work from the 10th Century portrays Vishnu, the Hindu God, and several of his avatars. It is currently on display at the Frist Museum in Nashville, as part of an exhibit entitled Vishnu: Hinduism’s Blue-Skinned Savior. The exhibit includes a paintings, sculptures like this one, and several Hindu shrines from people’s homes. There is an excellent guide [.pdf], from which the above picture is taken, and there have been several lectures on aspects of Hinduism and the role of these works in people’s lives.

The figure in the center is Vishnu, with four arms. He holds a conch shell, a discus, and a mace, symbols of the God. The fourth hand is held up thumb touching forefinger, a position called gyan mudra, a sacred hand position, which my yoga teacher says harnesses the divine energy flow to the human, but which has other meanings as well. He is richly dressed: a large head piece, long earrings, a necklace or two, an asymmetrical belt over his left shoulder hanging down and circling around his waist, a loincloth, dangling jewels, arm and ankle bracelets, and a long cord draping from his upper arms. He wears a halo, perhaps lotus leaves or flames. His face is stylized. The most notable thing to me is that he is smiling.

On either side there are small images, nearly the same on either side. From the top left down, there are seated musicians, a seated figure holding what looks to me like a torch and a scroll, and horsemen, perhaps on an elephant head.

At the bottom, there are six figures, male and female, each holding different things. These are avatars, personifications of one aspect of Vishnu. The guide tells us that Vishnu is all-in-one, all things worthy of worship. The avatars are expressions of one part of that perfection, each in a form we mere humans can understand and relate to. The Guide says that people use the avatars as focal points for devotion, because they are easier to grasp than the transcendent splendor of Vishnu.

Years ago, I was at the Uffizi looking at the Annunciation by Simone di Martini. As I stood there, several groups of Japanese tourists came through, looked at everything and moved on. Later I wondered what that altarpiece meant to them. Did they know that the lily is a sign of purity, a fact taught me by the Holy Cross nuns at St. Joe Grade School? Did they understand the significance of the mantle over her head, or the nature of the angel? Did they feel the same way I did when I saw this frieze of Vishnu?

I can appreciate the craftsmanship in this work, and I understand whatever the curators choose to tell me about it, and I could learn more if I wanted to, but at the end, there is only an intellectual appreciation of the work. It will never have the deep meaning for me created by years of contact with a sophisticated culture and religion, passed on to me by parents, family, friends and society, imprinted from birth, and enriched by my own study and my own efforts to comprehend.

John Dewey says that art is a communicative experience. (This discussion is based on the chapter on aesthetics in Dewey, A Beginner’s Guide by David Hildebrand) The artist feels there is something to be said, and goes through a process of manipulating physical materials into the communication of an mental construct or emotion, then attempting to perceive the work as the perceiver will, then reworking the physical materials, back and forth until the work is complete. Perceivers do the same thing, experiencing, processing the experience and sinking back into the act of perception, until we feel in ourselves the things that the work can produce in us.

In the words of this theory, my perception is too limited to see the full extent of the accomplishment of this unknown artist.

The Telegraph - Calcutta (Kolkata) | Orissa | Heritage structures get govt attention 13th century temples lie uncared for

(From top) The Gangeswara and Yamuneswara twin temples, a sculpture on one of the temple walls, the tank in the precinct and another sculpture. Telegraph pictures

Bhubaneswar, April 19: They could be smaller in size compared to other majestic ancient monuments in the city, but the Gangeswara and Yamuneswara twin temples hold immense social and historical significance.

But the aspects of history that the temples hold may fade just like the monuments, owing to the lack of maintenance and neglect of authorities. Situated on the Ganga-Yamuna road, the temples date back to the 13th century. The two temples are ascribed to have been built during the rule of the Ganga dynasty. Today, they lie amidst dense vegetation that not only mars the beauty of the monuments but also leads to cracks on their surfaces. Many portions of the temples lie broken and the astounding sculptural art that is inscribed on the walls are also falling prey to weathering.

“The Gangeswara temple is carved with secular images with amorous poses of male and female figures,” said historian Sadashiba Pradhan. One can get a clear picture of the lifestyle, costumes and culture of those times through the various images visible on the temple walls. Beautiful floral motifs as well as images of deities have also been carved on the temple. But currently the monument shows signs of distress.

While several sculptures on one of the walls of Gangeswara have been broken and removed, many parts bear cracks. An ancient idol of Ganesha is also lying detached in the precinct. Over the years, the higher level of the road has led to the water being accumulated in the temple’s precinct.

Another important feature of the twin temples is the Ganga Yamuna tank that lies within the same precinct. Historians believe that the tank was built before the temples. It is surrounded by an embankment with outlets for excess water. Local residents use it for religious rituals and bathing purposes.

“The tank is very sacred for us and we believe bathing in it keeps us free from skin diseases. But the water is getting contaminated due to seepage from new buildings that have come up right beside the tank,” said Babuli, a local resident.

Culture department authorities say there are plans to repair and maintain the ancient structures. “The structures will be repaired soon with help of experts on archaeology,” said culture department secretary Ashok Tripathy.

Iran Book News Agency (IBNA) - Culture Minister visits Tajikistan

The cultural week of the Islamic Republic of Iran in the Republic of Tajikistan began on March 23, 2011 with a message from the president of Iran Mahmoud Ahmadinejad.

IBNA: According to the public relations department of the ministry of culture and Islamic guidance of the Islamic Republic of Iran a part of the message reads as follows:

"The culture of the great, ancient land of Persia (Iran) is as old as humanity and has been able to pass through all the history's ups and downs in the form of myths, epics and traditions. The residents of the land enjoy rituals and customs which outstandingly tally with their societies and lifestyle."

In the opening ceremony of the cultural week, minister of Culture and Islamic Guidance, Mohammad Husseini, addressed the audience in a speech in which he expressed happiness to see that after 1100 years, Rudaki is still revered by Persian-speaking nations. He also appreciated the long-lasting cultural commonalities of the two nations.

Also in the ceremony, Dastiyev, the first deputy culture minister of Tajikistan stated in his speech that arranging such ceremonies assists the recognition of Iranian culture by Tajiks. "The rich Iranian culture can help the rise of this land's (Tajikistan) art and literature," he said.

He expressed happiness over the diversity of the programs of the week and hoped Tajikistan would be a good host for Iranian artists.

Later in the ceremony, the Islamic Republic of Iran ambassador in Tajikistan said holding such cultural weeks expands our understanding about the arts and culture of our co-cultures in other sides of borders.

Other speakers of the ceremony were Alireza Ghazveh and Fazel Nazari from Iran together with a Tajik poet who embellished the meeting with their declamations.

After the ceremony and in the second day of the week, a conference was held in the presence of a number of Khujand poets, writers and artists and Iran's minister of Culture and Islamic Guidance, Mohammad Husseini and his accompanying delegate. Prior to the confab, Husseini made a visit to Kamal Khujandi Museum Garden and the Moslehodin Mosque of the city. Kamal Khujandi was a Persian (Tajik) Sufi and Persian ghazal (sonnet) poet of 14th century (8th century hijri).

The conference was held at the hall of the museum and received popular welcome by Khujandis. In the meeting, Husseini asserted Iran's intention to arrange a more comprehensive and inclusive cultural program in the city. "When dealing with culture and cultural writings, many believe Abu Hafs Soghadi was the first to write down Persian culture," said Husseini in the meeting regretting over the loss of the encyclopedia in the present time.

He further valued the long-lasting history of the city and its historical luminaries who have all added to the supremacy of the Persian language.

"The flagship of our common culture is Kamaledin Masoud Khujandi who was a celebrated 14th century poet and mystic and a companion to Hafiz Shirazi," he added.

The meeting was continued by declamation and rehearsals from Parviz Beigi Habibolahi, Saeid Biabanaki, Alireza Ghazveh, Fazel Nazari and Erfan Nazar Aghari.

The programs of the culture minister in Tajikistan were followed by a journey to Kulob, 200km away from Dushanbe, to visit Mir Ali Hamedani's tomb, one of the biggest Shiite Gnostics. In a met with the city's officials and called for added cultural relations between Hamedan, Kulob and Kashmir.

Further in his visit, Husseini attended a meeting with Tajikistan's parliament speaker and delivered Ahmadinejad's message to him.

Attending the Ferdowsi celebration conference was one of the programs of Mr. Minister which took place at Etefagh hall of Tajikistan.

17th century anchor unveiled for Surtis - The Times of India

SURAT: The Surat Municipal Corporation (SMC) celebrated the World Heritage Day by dedicating the 17th century anchor for public viewing at Navadi Ovara and releasing a book 'At the Core' on the city's heritage treasure on Monday.

A grand function was organised at Navadi Ovara at Nanpura under the chairmainship of mayor Raju Desai on Monday. The mayor inaugurated the historic anchor placed on the elevated concrete structure and released the book on city's heritage treasure.

Official sources said the main idea behind putting the 17th century anchor is to remind the residents about the glorious trade history of this erstwhile port city. The original anchor was fished out during the dredging exercise in river Tapi many years ago.

The book on city's heritage treasure 'At the Core', which has been published by Urban Management Centre and written by Manvita Baradi and Meghna Malhotra, will give an in-depth insight about the historic buildings and structures present in different corners of the city. Each of the heritage structures and their past history has been explained in detail to spread awareness among the residents.

Desai said, "This is a historic city and we have heritage treasure in abundance. The only need is to preserve it in a manner that our coming generations would know about the glorious past of this amazing city."

Restoration of Thousand-Handed Guanyin statue started - People's Daily Online

A technician conducts laser scanning on the Thousand-Handed Guanyin statue. (Photo by Zhou Hengyi, Xinhua)
A project of salvageable preservation on a Thousand-Handed Guanyin statue started formally at the site of the Dazu Rock Carvings located in Dazu County of southwest China's Chongqing Municipality on April 18, 2011.

The Dazu Rock Carvings are a series of Chinese religious sculptures and carvings dating back as far as the 7th century A.D., which depict and are influenced by Buddhist, Confucian and Taoist beliefs.

Listed as a World Heritage Site, the Dazu Rock Carvings are made up of 75 protected sites containing some 50,000 statues with more than 100,000 Chinese characters forming inscriptions and epigraphs.

George Yeo: Nalanda and the Asian Renaissance

INGAPORE -- As Asia reemerges on the world stage in this century, its civilizational origins will become a subject of intense study and debate. Asians are rediscovering their own past and deriving inspiration from it for the future. This inspiration covers all fields including governance, scientific inquiry, architecture, wellness and aesthetics. A tremendous burst of creative adaptation is increasingly evident across Asia. The Western world went through a similar phase as it emerged out of the medieval ages. Hence the word "renaissance" has come to be applied to Asia's reemergence today.

As part of this renaissance, the Indian Parliament recently passed a bill reestablishing Nalanda University as an international university. Nalanda was the world's oldest university by far, flourishing for centuries before it was destroyed by Afghan invaders in the 12th century.

In the same way as one could identify the origins of Western civilization in Greece, Rome and Judeo-Christianity, so too could one trace the origins of East Asian civilization to the influence of Confucianism, Taoism and Mahayana Buddhism.

Just as Europe's past was partly retrieved through the Arab vehicle, for it was the Arabs who were fascinated by the civilization of the ancient Greeks and had its works translated into Arabic when Western Europe was still in the Dark Ages, Asia's past has been partly retrieved through the Western vehicle. Without the massive contribution of Western scholars, our knowledge of our own past in Asia would be much poorer today.

I include here Alexander Cunningham's identification of Nalanda from an English translation of Xuan Zang's record of his journey to the West and Joseph Needham's encyclopedic study of science and civilization in China. Asians, too, stand on the shoulders of others.

It is much easier emotionally to talk about the Buddhist heritage in Asia than it is to discuss the painful interactions of Judaism, Christianity and Islam over the centuries. For the children of Abraham, it has been a history of conflict. In the case of Buddhism, however, after the bloodbath in Kalinga which shocked Ashoka and set him off on a different path, the message is generally one of peace, compassion and acceptance. Buddhism teaches us that nothing is permanent. This reminds us not to be arrogant. Buddhism teaches us that every action has consequences. This reminds us to be good. The deep humanism in Buddhism is a value we need more than ever in a shrinking world where no religion, no ethnic group, is in a majority.

In between East Asia and South Asia is Southeast Asia, where all the world's great religions and cultures meet and mingle. If we are not able to live with people who are different from us in their core beliefs, there can be no peace or partnership. Beneath the trade winds, there have evolved in Southeast Asia cultures which enable diverse ethnic and religious groups to cohabitate. This softness has its roots in the Hinduism and Buddhism which came to our shores more than 2,000 years ago. Many of the great monks like Fa Xian and Yi Jing who traveled between South Asia and East Asia spent time in Southeast Asia, especially in Sriwijaya, Sumatra. Syncretism is a way of life in Southeast Asia. In many Southeast Asian cities, it is not uncommon to find bustling mosques, temples and churches within short distances of one another, cheek by jowl. Are there problems? Yes, of course, every day! But the prevalent wisdom is to tolerate, accommodate and find ways to live together.

In addition to the Buddhist heritage, the Islamic heritage and the Western heritage are also important unifying elements in Asia. Unlike Islam's historical contact with the West, which was often unhappy, Islam's arrival in Southeast Asia was very different. It brought hygiene and a system of trust which facilitated trade. For a long time, the maritime silk route from the Mediterranean to China was dominated by Muslim traders. The Ottoman influence among Muslims in Southeast Asia was profound. The songkok, which Southeast Asian Muslims, wear is a relic of that influence.

It was not only from the Middle East and India that Islam came to Southeast Asia. It was also from China. The great fleets from Ming China that sailed to Southeast Asia and the Indian Ocean 600 years ago were commanded by Muslim admirals, the most famous being, of course, Zheng He. The Islamic heritage is therefore another theme in the Asian renaissance which should one day be taken up. We should not only be preoccupied with the dangers of Jihadist extremism. Though it will take many years, the upheavals in North Africa and the Middle East bespeak a future that wants to be born.

The Asian renaissance is incomprehensible without taking into consideration the Western influence of the last 500 years. Although the Western dominance has receded, its impact on every aspect of life in Asia is obvious, enduring and ubiquitous. Any honest treatment of the Asian revival must acknowledge the many positive contributions of the West, including the ideas of democracy, socialism and individual rights. The Christian influence in Asia is pervasive. Without Christian missionaries dedicating their lives to the education of millions of Asians, Asia's modernization would have taken much longer to happen.

For over 700 years, the great university in Nalanda was a center of learning for a wide range of subjects, including philosophy, science, mathematics and public health. Nalanda is an icon of the Asian renaissance in the 21st century and should draw students and scholars from everywhere, as it once did. It should be a center of civilizational dialogue and inter-faith understanding, as it once was. It should again make available for the common betterment of all human beings knowledge already existing in the world. In this way, the Nalanda project is not only a celebration of the past but also an inspiration for the future of Asia and the world. In a messy multipolar world, the Nalanda spirit of man living in harmony with man, of man living in harmony with nature and of man living as part of nature should be our common spirit.

Contents Claims Solved: Ming Vase

Establishing authenticity can be tricky, especially when it comes to a treasured item believed to have been made in 15^th century China. This was the challenge faced by a claims adjuster in this month’s Contents Claims Solved.

The object in question was a 15^th century Ming Dynasty vase. The insured purchased the vase in Hong Kong for $1,000 in 1971. A prudent collector, he still had his original receipt from the Hong Kong dealer certifying the age of the vase. The vase was broken and the insured was now claiming $7,000. This valuation came from a noted New York City appraisal firm that charged $300 an hour for their services.

The claims adjuster wanted to verify the valuation and called upon contents claims specialists to examine a set of images of the vase — the same images used by the NYC appraisal firm to determine their valuation.

Case Background

Vases from the Tianshun period (1457-1464) come up in the marketplace on occasion, though they are not common. Provenance and assured authenticity are major factors that drive valuation for these items, as reproductions of these forms have been widely made in China starting in the 16th century and continuing to the present day. Auction results confirm that true authentic period vases sell for many thousands of dollars, and Ming imperial pieces for many hundreds of thousands or even more. At the other end of the spectrum, modern reproduction “Ming-style” vases sell for as little as a few hundred dollars.

The subject vase presented a number of troubling attributes. The four character markings on the base of the vase were atypical, both in their nature and their placement, which appeared to be on the inside bottom of the vase. Similarly, the reign marks that appeared in calligraphic script on the exterior neck of the piece were most unusual and again atypical of pieces from the stated period. The ceramic form lacked the refinement and grace of a Ming vase, with the broken base pieces being atypically thick. In addition there was a lack of glaze on the bottom rim and the form of the vase itself was cruder than would be typical of genuine 15th century pieces of Chinese porcelain.

Traveling To The Lost Cities Of The World

Gazing at the Andean peaks soaring above the Lost City of the Incas and the lush valley below, it's easy see why it was voted one of the New Seven Wonders of the World in 2007. The 15th century A.D. Peruvian site was abandoned shortly after Spanish conquistadors invaded the neighboring areas, falling to ruin until 1911, when an American scholar stumbled across the remains.

History's once glorious metropolises have become ever more sought-after destinations as Americans get back into travel mode. Machu Picchu welcomes as many as 1 million tourists annually, and that number is said to be growing as much as 6% per year. Last August the UNESCO World Heritage Committee even sent a recommendation to the Peruvian government to limit the number of visitors because the increasing foot traffic was starting to erode the UNESCO World Heritage site.

For boutique travel companies specializing in trips to historical, archaeological and cultural sites, the economic downturn of recent years was little more than a speed bump. For Bruce Poon Tip, founder of Gap Adventures, a Canadian travel company specializing in adventure tours to 100 countries, business actually expanded 40% in 2008, at the height of the recession. It continues to enjoy double-digit growth among its American customers, he says.

"The old traveler used to like Marrakesh and markets and the hustle and bustle of travelers' towns like Cairo, but the new traveler is interested in Antarctica, Galapagos, Mongolia and Tibet," Poon Tip says. "Archaeology falls into that trend, especially newly excavated sites that are often harder to get to and very remote."

The Americas offer travelers dozens of lost cities to explore. Mexico has the Mayan city of Chichen Itza, with Mesoamerica's largest ball court and the hulking pyramidal remains of Teotihuacan, with its well-preserved, color-splashed murals. There's Tical in Guatemala and Copan in Honduras. Even the the Western U.S. boasts the tumbleweed-strewn ghost towns of two centuries ago.

Beyond well-traveled Machu Picchu, Gap Adventures arranges tours to lesser-known citadels as well. One is Choquequiroa, an Incan site excavated a few years ago. Getting there requires an arduous five-day hike, but Poon Tip says it's become a popular destination. He's also negotiating to bring groups to the so-called Lost City of Colombia, a site perhaps better identified as the Lost City of Gold.

"We're working with the government to solve issues to get passengers in and out, and we've even met with the elders of the [indigenous] communities there," says Poon Tip, who plans to launch the first tour there this fall. "It's incredible, and something I've personally never seen before."

Some of history's most awe-inspiring ancient architectural wonders reside in areas of unrest, most notably in the Middle East. Mesopotamia, Babylon and other cities are located in what is now Iraq. There is even speculation that the lost city of Akkad lies fragile and exposed under the foundations of modern-day Baghdad, where recent troubles have helped unbury ancient archaeological clues.

Border Conflict Helped by Ignorance: Scholar | News | Khmer-English

While Cambodia and Thailand continue their protracted dispute over the border, scholars in the US said last week both neighbors should look deeper into their history and remove internal politics to ease the tension.

John Burgess, a longtime Washington Post reporter who has written a book about a Khmer temple in modern Thailand, told an audience in Washington last week the current crisis will ease once Thailand’s internal political situation calms and once Cambodia’s system of government opens up.

Burgess, author of “Stories in Stones: The Sdok Kok Thom Inscription and the Enigma of Khmer History,” told the Asian Society the situation would be calmer without Thais “thronging the streets and citing the loss of land to Cambodia” as a point of contention with the ruling administration.

While acknowledging that Thai-Cambodian conflicts have deep roots, he also noted that both countries have little understanding of their related histories. Students in Thailand know little about the history of Angkor Wat, while Cambodians remain unaware of their religious ties to Thailand, he said.

“I’ve always been shocked at how ignorant the two sides are of each other,” said the author, who became interested in the Sdok Kok Thom temple, near Aranyaprathet, Thailand, while covering Cambodian refugees in 1979. “Other than these wars that everybody knows about, there is basically almost zero comprehension on both sides of the border.”

Professor Thitinan Pongsudhirak of the Chulalongkorn University, who was a speaker at the discussion, agreed, saying both countries need to rewrite their textbooks and stop stereotyping each other.

“If you take the government and army aside in that area, people are okay,” he said. “They’ve been trading from 1962 to 2008 without a problem. In fact Thais can visit the temple and Cambodians vice versa, and foreign tourists.”

Now, however, troops from both sides are locked in a border standoff, one that has led to skirmishes and killings since 2008. Nationalistic groups in Thailand have seized on the border issue in an attempt to oust different administrations in Thailand since that time, while Cambodian officials have accused Thailand of attempting to take Cambodian land.

Thitinan said Cambodia had become a “pawn” in Thai politics, which are now heading toward an election, with anti-government protesters hoping to oust the current prime minister, Abhisit Vejjajiva.

Kem Sos, an independent analyst, agreed.

“There’re a lot of emotion, a lot of muscle, not much wisdom, not much legal procedure to solve the problem,” he said.

Hindu, Christian tug-of-war over Nepal’s Pashupatinath temple intensifies - The Times of India

Tags:Pashupatinath shrine|Pashupatinath Area Development Trust|Nepal’s oldest temple|Anthony Sharma

Nepal's oldest temple, the 5th century Pashupatinath shrine is revered by Hindus worldwide.

KATHMANDU: Nepal's oldest temple, the 5th century Pashupatinath shrine revered by Hindus worldwide, is in the eye of a new storm as Christians and Hindus fight it out in court over an ancient forest that belongs to the hallowed shrine.

The Supreme Court said on Wednesday it would give its verdict on two separate writ petitions filed separately by a Hindu activist and Christians on April 12. Judges Balaram KC and Bharat Bahadur Karki made the announcement after Nepal's Christians, who are on a relay hunger strike for the 15th day demanding the government give them land to build an official cemetery for the community, finally went to court, triggering a retaliation by a Hindu activist.

On March 13, Chari Bahadur Gahatraj, a Protestant pastor and an influential member of the community, filed a writ with fellow Christian Man Bahadur Khatri, asking the apex court to halt the Pashupatinath Area Development Trust that runs the temple, from demolishing the hundreds of Christian graves scattered in the Shleshmantak forest adjoining the temple complex.

The two petitioners said Christians were allowed in the past to bury their dead in the forest and should be allowed to continue the practice till they were given a separate plot of land by the government. When Judge Awadhesh Kumar Yadav ordered the government not to create any obstruction to Christian burials in the forest till the row was resolved, Hindu activist Bharat Jangam filed a counter petition, saying non-Hindus should not be allowed to encroach on Hindu land.

"The forest is considered sacred by Hindus and is used by them to make offerings to their ancestors," Jangam told TNN. "Hundreds of ancient Hindu sages are buried there. If the Christians want a burial land, they should go to the government, not encroach on the land of a Hindu shrine that is also a Unesco-declared World Heritage site."

When the Christian protests demanding a cemetery started in January, they had not been tinged with communal hues. However, the court's decision to resolve the two petitions together could change all that. Even the Christian community has become divided over the graveyard demand.

The minuscule Catholic community has distanced itself from the protests, saying they had no objection to cremation, which was being followed even in the west. Nepal's first Catholic bishop Anthony Sharma said Nepal being a tiny country, land was at a premium. When the living themselves did not have adequate land, there could be no objection to cremating the dead.

Hindu, Christian tug-of-war over Nepal’s Pashupatinath temple intensifies - The Times of India

The State Hermitage Museum

Ancient African Dogon art goes on display - Story - Environment/Sci - 3 News

Wed, 06 Apr 2011 4:59a.m.

Ancient figurines, masks and sculptures made by the indigenous populations of the African Dogon region have gone on display at the Paris' Quai Branly museum.

Originating near the Bandiagara cliffs in a region today more commonly known as Mali, Dogon art exists as a result of centuries of tribal displacement within the region.

Totem-like characters, masks and sceptres dating from as far back as the 10th century are on show at the exhibit. It displays the art of various tribes including the Djennenke, the N'Duleri and the Tellem - a few of the many settlements which occupied the Dogon plateau.

People now are able to appreciate the quality of this ancient art, said Helene Joubert, head of the Heritage unit of the African collections at the Musee Branly.

"The way African art reconstruct the reality, the mask for example, also using very limited colours like black, white and red which are mineral or natural colours. People are receptive now, they can feel the quality of this," Joubert said.

Sculptures had symbolic importance to the tribes and were often used during ritualistic celebrations to spur fertility or to pray to water gods in an otherwise dry and barren landscape, Joubert added.

Although the Dogon-Mande tribe initially fled Islamic occupation in the 14th century, the progressive islamisation of the area spurred the art's commercialisation. The influence of this is still visible through pieces such as the carved amulets on sculptures of the Tintam tribe.

African art from the Dogon region remains an important pillar of African art and design today. Many of the pieces contained in the exhibition would not look out of place as ornaments in a home furnishing store.