INDONESIAN MONUMENT

Southeast Asian architecture, buildings of Myanmar (Burma), Thailand, Laos, Cambodia, Vietnam, Malaysia, Singapore, Indonesia, and the Philippines. Most of Southeast Asia’s great temples were built by the 13th century. The Indian royal temple, which dominated Southeast Asian culture, typically stood on a terraced plinth, upon which towered shrines could multiply. Construction was ideally of stone but could be brick sculpted with stucco. Exteriors displayed carved rhythmic moldings and figures. In about 770 the Javanese Shailendra dynasty began its series of superb stonecut monuments, culminating in the huge Mahayana Buddhist Borobudur and the Hindu Lara Jonggrang (c. 900–930). About 800 the Cambodian king Jayavarman II built a brick mountain for a temple group. This plan was furthered when foundations were laid for Angkor, a scheme based on a grid of reservoirs and canals. Successive kings built more temple mountains there, culminating in Angkor Wat. Among Southeast Asia’s most impressive sites is the city of Pagan in Myanmar, with many brick and stucco Buddhist temples and stupas built 1056–1287. Burmese stupas (e.g., Shwe Dagon Pagoda) typically have a spreading, bell-shaped base topped by a dome and pointed spire. The many monasteries of Myanmar and Thailand, like those of Laos and Vietnam, have been repeatedly enlarged and rebuilt. The architecture of the modified Hinduism of Bali is vigorously fantastical, with gilt paint and coloured glass.

Influence of China and India China ChinaChina under the Han emperor Wudi (c. 100 bce) and (inset) at the end of the Chunqiu (Spring and Autumn) Period (c. 500 bce). Between approximately 150 bce and 150 ce, most of Southeast Asia was first influenced by the more mature cultures of its neighbours to the north and west. Thus began a process that lasted for the better part of a millennium and fundamentally changed Southeast Asia. In some ways the circumstances were very different. China, concerned about increasingly powerful chiefdoms in Vietnam disturbing its trade, encroached into the region and by the end of the 1st century bce had incorporated it as a remote province of the Han empire. For generations, the Vietnamese opposed Chinese rule, but they were unable to gain their independence until 939 ce. From India, however, there is no evidence of conquests, colonization, or even extensive migration. Indians came to Southeast Asia, but they did not come to rule, and no Indian power appears to have pursued an interest in controlling a Southeast Asian power from afar, a factor that may help to explain why only the Vietnamese accepted the Chinese model. Yet, in other ways the processes of Indianization and Sinicization were remarkably similar. Southeast Asia already was socially and culturally diverse, making accommodation easy. Furthermore, indigenous peoples shaped the adaption and adoption of outside influences and, indeed, seem to have sought out concepts and practices that enhanced rather than redirected changes already underway in their own societies. They also rejected some components: for example, some of the vocabulary and general theories related to the Indian notions of social hierarchy were borrowed but much of the specific practices were not, and neither Indian nor Chinese views of women as socially and legally inferior were accepted. In the later stages of the assimilation process—particularly in the Indianized areas—local syncretism often produced exuberant variations, which, despite familiar appearances, were expressions of local genius rather than just inspired borrowings. Get Unlimited Access Try Britannica Premium for free and discover more. Sculptures at Borobudur, central Java, Indonesia. 1 of 2 Sculptures at Borobudur, central Java, Indonesia. Pagan, Myanmar 2 of 2 Pagan, MyanmarRuins of ancient Buddhist shrines and pagodas, Pagan, Myanmar. Still, Chinese and Indian influences were anything but superficial. They provided writing systems and literature, systems of statecraft, and concepts of social hierarchy and religious belief, all of which were both of intrinsic interest and pragmatic significance to Southeast Asians of the day. For elites seeking to gain and retain control over larger and more complex populations, the applications of these ideas were obvious, but it would also seem that the sheer beauty and symbolic power of Hindu and Buddhist arts tapped a responsive vein in the Southeast Asian soul. The result was an imposing array of architectural and other cultural wonders, at first very much in the Indian image and hewing close to current styles and later in more original, indigenous interpretations. The seriousness and profundity with which all this activity was undertaken is unmistakable. By the 7th century ce, Palembang in southern Sumatra was being visited by Chinese and other Buddhist devotees from throughout Asia, who came to study doctrine and to copy manuscripts in institutions that rivaled in importance those in India itself. Later, beginning in the 8th century, temple and court complexes of surpassing grandeur and beauty were constructed in central Java, Myanmar, and Cambodia; the Borobudur of the Śailendra dynasty in Java, the myriad temples of the Burman dynastic capital of Pagan, and the monuments constructed at Angkor during the Khmer empire in Cambodia rank without question among the glories of the ancient world.

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