The Temple Art of East Java, a study of the temples created in East Java between the tenth and sixteenth centuries, fills an important scholarly lacuna. The arts of Central Java, home of the great Buddhist monument, Borobudur, and Hindu Prambanan, have been given thorough scholarly attention. The architectural and sculptural treasures of the East Javanese kingdoms of Kadiri, Singasari, and Majapahit, are little known in comparison, yet beautiful and significant in Indonesian history. The author presents the major sites of these three historical periods, and discusses their architecture and sculpture. The many narrative reliefs illustrating sacred and secular literature have been painstakingly identified. The reader is thus able to follow their stories and understand where, why, and how they fit into the visual program planned for each temple and their relation to historical events and the wayang theater. These descriptions are augmented by extensive site summaries. Superb color photography supports the text throughout and is a major contribution in itself. The book contains a wealth of information that is not available all together in any other publication. Not only are the descriptions of the monuments valuable but the author identifies numerous sculptures in collections around the world that were once associated with the East Javanese temples discussed. The attempted reconstruction of sculptural programs at the sites is extremely important. To understand an ancient Javanese stone sculpture, knowledge of its original cultural context is required rather than its current location on a stand in some museum. Today, with the number of fakes appearing on the art market, such associations are invaluable for dating and authenticating stone sculpture said to come from unidentified East Javanese sites. The Temple Art of East Java is a welcome and significant addition not only to Javanese studies but also to architecture, art history, comparative religion, Buddhist, Hindu, and Southeast Asian studies generally.

112 methods of meditation with one card each.

Saiva liturgy is performed in a world that oscillates: a world permeated by the presence of Siva, where humans live in a condition of bondage and where the highest aim of the soul is to attain liberation from its fetters. In this account of Indian temple ritual, Richard Davis uses medieval Hindu texts to describe the world as it is envisioned by Saiva siddhanta and the way daily worship reflects that world and acts within it. He argues that this worship is not simply a set of ritualized gestures, but rather a daily catechism in which the worshiper puts into action all the major themes of cosmic Saiva philosophy the cyclic pattern of emission and reabsorption, the human path of attaining liberation, the manifestation of divinity in the world, and the proper interrelationship of humanity and god. In re-creating the convictions and intentions of a well-versed worshiper of the twelfth century, Davis moves back and forth between philosophical and ritual texts, demonstrating the fundamental Saiva belief that the capacities of humans to know about the world and to act within it are two interrelated modalities of the unitary power of consciousness.

The study of historical Buddhism in premodern and early modern Southeast Asia stands at an exciting and transformative juncture. Interdisciplinary scholarship is marked by a commitment to the careful examination of local and vernacular expressions of Buddhist culture as well as to reconsiderations of long-standing questions concerning the diffusion of and relationships among varied texts, forms of representation, and religious identities, ideas, and practices. The twelve essays in this collection, written by leading scholars in Buddhist Studies and Southeast Asian history, epigraphy, and archaeology, comprise the latest research in the field to deal with the dynamics of mainland and (pen)insular Buddhism between the sixth and nineteenth centuries C.E. Drawing on new manuscript sources, inscriptions, and archaeological data, they investigate the intellectual, ritual, institutional, sociopolitical, aesthetic, and literary diversity of local Buddhisms, and explore their connected histories and contributions to the production of intraregional and transregional Buddhist geographies.

Exploring the distinctive nature and role of local pilgrimage traditions among Muslims and Catholics, Muslim and Catholic Pilgrimage Practices draws particularly on south central Java, Indonesia. In this area, the hybrid local Muslim pilgrimage culture is shaped by traditional Islam, the Javano-Islamic sultanates, and the Javanese culture with its strong Hindu-Buddhist heritage. This region is also home to a vibrant Catholic community whose identity formation has occurred in a way that involves complex engagements with Islam as well as Javanese culture. In this respect, local pilgrimage tradition presents itself as a rich milieu in which these complex engagements have been taking place between Islam, Catholicism, and Javanese culture. Employing a comparative theological and phenomenological analysis, this book reveals the deeper religio-cultural and theological import of pilgrimage practice in the identity formation and interaction among Muslims and Catholics in south central Java. In a wider context, it also sheds light on the larger dynamics of the complex encounter between Islam, Christianity and local cultures.

The prevalent global heritage discourse has been primarily Euro-centric in its origin, premise, and praxis. Diverse cultural, historical, and geographical contexts, such as that of Asia, call for more context-specific approaches to heritage management. This book explores this complexity of managing the cultural heritage in Asia. Case studies include sites of Angkor, Himeji Castle, Kathmandu Valley, Luang Prabang, Lumbini, and Malacca, and the book uses these to explore the religious worldviews, heritage policies, intangible heritage dimensions, traditional preservation practices, cultural tourism, and the notion of cultural landscape that are crucial in understanding the cultural heritage in Asia. It critiques the contemporary regulatory frameworks in operation and focuses on the issues of global impact on the local cultures in the region. The book goes on to emphasize the need for integrated heritage management approaches that encompass the plurality of heritage conservation concerns in Asian countries. Themes are discussed from the vantage point of heritage scholars and practitioners in the South, Southeast, and East Asia. This book thus presents a distinctive Asian perspective which is a valuable source for students and practitioners of heritage within and beyond the Asian context.

The 26 scholars contributing to this volume have helped shape the field of Indonesian studies over the last three decades. They represent a broad geographic background—Indonesia, the Netherlands, the United Kingdom, Australia, the United States, Canada—and have studied in a wide array of key disciplines—anthropology, history, linguistics and literature, government and politics, art history, and ethnomusicology. Together they reflect on the "arc of our field," the development of Indonesian studies over recent tumultuous decades. They consider what has been achieved and what still needs to be accomplished as they interpret the groundbreaking works of their predecessors and colleagues. This volume is the product of a lively conference sponsored by Cornell University, with contributions revised following those interactions. Not everyone sees the development of Indonesian studies in the same way. Yet one senses—and this collection confirms—that disagreements among its practitioners have fostered a vibrant, resilient intellectual community. Contributors discuss photography and the creation of identity, the power of ethnic pop music, cross-border influences on Indonesian contemporary art, violence in the margins, and the shadows inherent in Indonesian literature. These various perspectives illuminate a diverse nation in flux and provide direction for its future exploration.

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

John Cort explores the narratives by which the Jains have explained the presence of icons of Jinas (their enlightened and liberated teachers) that are worshiped and venerated in the hundreds of thousands of Jain temples throughout India. Most of these narratives portray icons favorably, and so justify their existence; but there are also narratives originating among iconoclastic Jain communities that see the existence of temple icons as a sign of decay and corruption. The veneration of Jina icons is one of the most widespread of all Jain ritual practices. Nearly every Jain community in India has one or more elaborate temples, and as the Jains become a global community there are now dozens of temples in North America, Europe, Africa, and East Asia. The cult of temples and icons goes back at least two thousand years, and indeed the largest of the four main subdivisions of the Jains are called Murtipujakas, or "Icon Worshipers." A careful reading of narratives ranging over the past 15 centuries, says Cort, reveals a level of anxiety and defensiveness concerning icons, although overt criticism of the icons only became explicit in the last 500 years. He provides detailed studies of the most important pro- and anti-icon narratives. Some are in the form of histories of the origins and spread of icons. Others take the form of cosmological descriptions, depicting a vast universe filled with eternal Jain icons. Finally, Cort looks at more psychological explanations of the presence of icons, in which icons are defended as necessary spiritual corollaries to the very fact of human embodiedness.