INDO-PACIFIC PREHISTORY ASSOCIATION

ABSTRACTS FOR THE HANOI CONFERENCE, SESSION D1 to D4

These abstracts are listed by session code, then by in alphabetical order by first author surname

SESSION D1

D1 Atthasit Sukkham

Department of archaeology, Faculty of Archaeology, Silpakorn University, Bangkok 10200, Thailand

PREHISTORIC ROCK PAINTING AT YALA HILL AND SILPA CAVES, YALA PROVINCE, SOUTHERN THAILAND

In comparison to northeast Thailand, there are very few rock painting found in the rainforest environment of the southern region. Two recent rock painting sites, Yala Hill and Silpa Caves, are located in Yala province, Southern Thailand. The prehistoric rock paintings of Silpa cave were found in 1990 whereas Yala hill was documented between 1998 and 2001 as part of rescue work. In 2006, I conducted surveys around the sites and found a few artifacts, such as polished adzes, roughouts of adzes, and ceramics, associated with the rock paintings. The paintings depict human and animal and symbolic figures such as males, an elephant, etc. Based on comparative dating, the sites approximately date 4000–3000 B.P. This paper aims to present a comparative analysis of rock painting in relation the landscape and economic activities.

D1 Bui Huu Tien

Museum of Anthropology, University of Social Sciences and Humanities,

Vietnamese National University, Hanoi, Vietnam

THE WEAPONS OF THE DONG DAU CULTURE

The Dong Dau culture (ca. 3500 – 2900/3000BP) belongs to the middle bronze age in the north of Viet Nam. During this time bronze weapons, which were sharper and more reliable, gradually replaced those made of stone and bone. There are four main types of Dong Dau weapons: spearhead, harpoon, arrow head, halberd. Each main type has a series of sub-types. Some the types of the bronze weapons of the Dong Dau culture were the origin of the weapons in the later cultures such as Go Mun, Dong Son, showing the indigenous origin of the Dong Son weapons. My paper will present the role, type, material and development of the weapons of the Dong Dau culture, so that we can understand more about the characteristics of the Dong Dau culture.

D1 Bujeng, Velat

Center of Global Archaeological Research, University of Science Malaysia, Penang 11800, Malaysia

ZOOARCHAEOLOGICAL EVIDENCE FROM BUKIT SARANG, ULU KAKUS, SARAWAK.

In 2002 and 2003, The Centre for Global Archaeological Research, Universiti Sains Malaysia, Pulau Pinang and the Sarawak Museum jointly undertook archaeological research at Bukit Sarang, Ulu Kakus, Sarawak. Systematic excavations conducted at Lobang Makuta and Lobang Batu Puteh, Bukit Sarang revealed evidence of prehistoric habitation radiocarbon dated from 2,710 BP to 530 BP. Analyses of the faunal remains shows that prehistoric communities has exploited food resources from the surrounding forest, river and mangrove areas. Anatomical and taxonomical analyses of faunal remains revealed mammals (Chiroptera, Rodentia, Primates, Carnivora and Artiodactyla), reptiles (Chelonia and Squamata), freshwater fishes and molluscs (gastropoda and bivalvia) were exploited. The zooarchaeological evidence also suggested that various method of hunting, fishing and gathering were practiced and that the faunal and paleo-environment were similar as the present day.

D1 Gani, Nicholas

Centre for Archaeological Research Malaysia, Universiti Sains Malaysia

GUA TUPAK, A LATE PREHISTORIC SITE IN BAU, SARAWAK, MALAYSIA

This paper presents the preliminary results of recent archaeological surveys and excavations conducted in the Bau Caves by the Centre for Archaeological Research Malaysia, Universiti Sains Malaysia, with the cooperation of the Sarawak Museum Department, Kuching. Surveys in the Bau Caves were conducted in order to search for potential sites for archaeological research. Results of the surveys determined Gua Tupak to be a potential site for archaeological research. Subsequent excavations at Gua Tupak revealed evidence of prehistoric human occupation radiocarbon dated to A.D. 710. The evidence came in the form of earthenware sherds, stone artefacts and food refuse, such as shell remains and animal bones which were recovered during the excavations, suggesting that daily subsistence activities were carried out at the site.

D1 Issarawan, Yoopom

Department of Archaeology, Faculty of Archaeology, Silpakorn University, Bangkok, Thailand

ANCIENT IRON-SMELTING FURNACES AT BAN KHAO DIN TAI, BAN KRUAD DISTRICT, BURRIRUM PROVINCE, NORTHEAST THAILAND

Archaeological evidence found at the Ban Khao Din Tai, Ban Kruad district, Burrirum province, northeast Thailand has revealed new information about ancient metallurgy in the Khmer period, including smelting furnaces, slag, clay fragments, stoppers and tuyère fragments. This paper presents the preliminary results of a study of iron-smelting furnaces dated to the 12^th-13^th centuries A.D. The excavated materials show that the iron smelting technique was a direct process, using a bloomery furnace in shaft with bellows; this type is commonly found in sites from the late prehistoric period onwards. This study suggests there was no difference between the smelting technology of the late prehistoric and the early historic periods in Thailand.

D1 Melendres, Rhayan G.

HOW OLD IS THE BABO BALUKBUK SITE? : THE USE ORIENTAL TRADEWARE CERAMICS AND RADIOCARBON DATING IN IDENTIFYING THE AGE OF PORAC, PAMPANGA, PHILIPPINES

Central to the process of doing archaeology is the necessity of understanding the chronological sequencing of archaeological entities and past events. Without a firm grasp of this sequencing, archaeologists would not be able to deal with issues of behavioral process and evolution. Archaeology as a discipline would be reduced to a dry cataloguing of artifacts and monuments of change in past human cultures. For this reason, dating the past has been one of the most crucial methodological problems facing archaeologists. Two sources of dating were used in identifying the age of Babo Balukbuk, Porac, Pampanga, Philippines namely: oriental tradeware ceramics dating and radiocarbon dating. This paper will discuss the results of these dating techniques and its implications in the better understanding of the pre-Spanish people of Pampanga, Philippines.

D1 Nguyen Thi Bich Huong

Museum of Anthropology, College of Humanities and Social Science, Hanoi National University, Hanoi, Vietnam

LAI NGHI ORNAMENTS

From 10/2002 to 4/2004, Hanoi National University, The Comparative and Common Institute of Bonn (The National Institute of Germany) and The Museum of Quang Nam province conducted joint excavations at the Lai Nghi site (Dien Nam commune, Dien Ban district, Quang Nam province). With 200 square meters in total area, this site has provided relics and many artifacts belonging to the well known Iron Age Sa Huynh culture of Central Vietnam that is characterised by burial jars with a range of shapes (cylinder, egg, round, etc), jar covers, and a wide range of pottery, bronze and iron artifacts. Especially varied is the collection of personal ornaments with over 10,000 beads and other types such as earrings, bracelets, mirrors, etc. They were made in glass, carnelian, agate, amethyst, nephrite, glided gold, gold, bronze and clay. The personal ornaments provide excellent data that better help us understand the Sa Huynh culture in Viet Nam.

In this paper, I will discuss problems concerning the typology, technology of manufacture and geographical distribution of the Sa Huynh culture ornaments. I will also propose relationships of particular types (animal-shaped and engraved beads) with finds in Vietnam, Southeast Asia (Thailand, Philippine, Indonesia, Malaysia, etc) and other areas in the world.

D1 Nguyen Thi Mai Huong

Institute of Archaeology, Vietnamese Academy of Social Sciences

Pham Van Hai

Research Institute of Geology and Mineral Resources, Ha Noi, Viet Nam

VEGETATION RECORD AT DONG SON ARCHAEOLOGICAL SITE, NORTHERN VIETNAM

Pollen and spore record at Dong Son core show that around 6,000yr BP. – 5,000yr BP. mangrove was dominant, mangrove gradually reduce after 5,000 years and disappear around 4,000 to 3,000 yr BP., It is indicate this area was a swamp at that time. These artifacts that found in this site are belongs to Dong Son and pre Dong Son culture date around 2.700 to 2000 yr BP. This evidence combine with data of other research is beginning to develop a picture of regional diverse environment and probably relationships between environment changes and culture.

D1 Pham Thanh Son

Vietnam Institute of Archaeology

THE STUDY OF LATE NEOLITHIC AND EARLY BRONZE AGE STONE AXE WORKSHOPS IN NORTHERN VIETNAM

Vietnamese archaeologists have been discovering some stone axe workshops in Nothern Vietnam, such as Ru Dau in Nui Dau, Nghe An province, Dong Khoi, Con Chan Tien in Thanh Hoa province and Ba Vung in Quang Ninh province. These sites are dated in the late Neolithic or Early Bronze age. The main purpose of this paper is to give information and the situation of study in those workshops dated in the late Neolithic or early Bronze age in Vietnam. It is also worthy to mention about problems of the study of workshops belonged to the late Neolithic or Bronze age in Southeast Asia. Many problems will be discussed in this paper, for example, aspect of their date, technology, typologies of products and its relations between those sites in Vietnam.

D1 Quynh, Hoang Thuy

Vietnam Institute of Archaeology, Hanoi, Vietnam

Hao, Nguyen Thi

College of Humanities and Social Science, Hanoi National University, Hanoi, Vietnam

PAINTED CERAMICS OF THE SA HUYNH CULTURE

Sa Huynh is a famous archaeological culture, located largely in Central Vietnam which is approximately dated between 500-600 B.C. to A.D. 100-200. With its main tradition being one of ritual use of ceramic coffins (jar burials) and ceramic grave goods, Sa Huynh ceramic production is one of its most important and typical characteristics. Painted ceramics are not common or outstanding amongst pre- or proto-historic ceramic assemblages within Vietnam but they are one of the most important characteristics of Sa Huynh ceramics. This paper focuses on the analysis of painted ceramics, specifically typology and decorative motifs, found within Sa Huynh assemblages. On that basis the role and significance of painted ceramics in the Sa Huynh culture will be discussed. Furthermore, we attempt to illuminate its relationship with ceramics of neighbouring archaeological cultures.

D1 Wong Wai Yee, Sharon

National University of Singapore

STUDY ON KWANTUNG JAR SHERD WITH STAMPED POTTERS MARKS FOUND IN THE FOURTEENTH CENTURY FORT CANNING ARCHAEOLOGICAL SITE, SINGAPORE

Fort Canning site in Singapore, as archaeologists have mentioned, has been occupied for a relatively short period of time. It may have been established as a royal center of the 14th century. Several periods of excavations have been organized by different archaeological groups from 1984-1988 and archaeological reports have been published. Rich ceramics finds, good archaeological contextual information and the specific period of the site provide some clues for us to understand people and their life in Southeast Asia during the 14th century. In Fort Canning, a category of vessel called Kwantung ware is a stoneware type which forms a large proportion of the ceramics. Jar sherd with stamped potters marks is a distinctive type in Kwantung ware category and it is also easily identified by the archaeologists. This paper is aimed at studying the characteristics of Kwantung jar sherd with stamped potters marks through using the jar sherds found in 14^th-century Fort Canning archaeological site as the major example. I will discuss the origin of the classification of Kwantung ware and the reasons on categorizing jar with stamped potters marks as a type of Kwantung ware. The possible functions of Kwantung jars with stamped potters mark in Fort Canning will also be discussed.

D1 Venunan, Pira

Department of Archaeology, Faculty of Archaeology, Silpakorn University, Bangkok

A COMPARATIVE STUDY OF LATE PREHISTORIC BRONZE AND IRON IMPLEMENTS FROM THAILAND AND VIETNAM: SIMILARITY, DIFFERENCE AND DISTRIBUTION

Archaeological evidence throughout Southeast Asia and especially in Thailand and Vietnam, such as Iron Age bronze kettles and bicephalous ear ornaments, reveals relations between people in this area. Apart from these objects, we also see connections among people in the late prehistoric period (Metal Age) of mainland Southeast Asia from similarities in metallurgy and common-styled bronze axes found in the northeast of Thailand, north and south of Vietnam and some area of Cambodia. This paper revisits previous studies on such metal age connections by using a comparative study of external characteristics of bronze and iron implements (axe, spear, chisel, etc.) from Thailand and Vietnam such as shape and decoration. In addition, the paper adds information on the central and western part of Thailand to cover the most important data on archaeometallugy in Thailand.

The results show that similarities and differences in samples were due to an items function, or to the creativity of each culture or area. Moreover, the distribution of implements based on their characteristics shows the connection between areas, for example, the existence of the bird-shaped axe that is found only in the central and western part of Thailand and the central part of Vietnam in the Iron Age. These connections could demonstrate communications between people in Southeast Asia through the metal age, one of the results of which was the exchange of artifacts among many communities at that time.

SESSION D2

D2 Akbar, Ali

MUSEUM DI TENGAH KEBUN: CONSERVATION AND EDUCATION OF THE WORLD CIVILIZATION COLLECTION

Museum di Tengah Kebun (The Museum in the Middle of the Garden) is a museum officially opened in early 2009. This museum is different from others in Indonesia, as it was actually the house of an antiques collector who was interested in undertaking conservation and education projects in regards to his collection, utilizing both traditional and modern methods. The educational aspects provided by this museum deal with both the Indonesian collections, and those from elsewhere. The world civilization aspect of the museum is reflected in the fact that the collection originates from various countries around the world, for example Egypt, Libya, Greece, Italy, Germany, France, Saudi Arabia, India, China, Japan, America, Colombia and Australia. This presentation will argue that this museum can serve as a model of the ethical procurement of collections in accordance to national and international laws and regulations.

D2 BOUASISENGPASEUTH, Bounheuang

National Museum, Vientiane, Laos

HOW DOES THE MIDDLE MEKONG ARCHAEOLOGICAL PROJECT WORK WITH LAO CULTURE HERITAGE MANAGEMENT AND PROTECTION? NATIONAL AND LEGAL PERSPECTIVES

The Middle Mekong Archaeological Project in Laos is a joint research and training program between the Department of Heritage, Ministry of Information and Culture and the University of Pennsylvania Museum. MMAP brings together an international team with a variety of backgrounds and interests. We are archaeologists, students, culture heritage managers, and volunteers, some of whom participate for several years. We work under a national legal framework that prioritizes national capacity building along with culture heritage management. This paper explains how the Middle Mekong Archaeological Project is an example of a long-term western organized research program that complies well with Lao law and government objectives to manage, develop, and protect cuiltural heritage resources.

D2 Chhim Sokhan Dara

Department of Archaeology, Institute of Culture and Fine Arts, Royal Academy of Cambodia

THE APPRECIATION OF ARCHAEOLOGICAL SITES IN CAMBODIA VILLAGERS’ UNDERSTANDING OF ARCHAEOLOGICAL SITES IN THE MKAK COMMUNE

Archaeological sites have much to contribute to Cambodia's future. They offer incomparable potential for economic and sociocultural prosperity, which can in turn provide a favorable climate and the means necessary for true protection of the Khmer heritage for the generations to come. In addition to this, Cambodians’ understanding of the contexts, sociocultural aspects and values of archaeological heritage sites is also a useful way for developing Cambodia.

This paper aims to present the important ideas of previous researchers, among interesting fields of study, focused on values of archaeological heritage sites. It also highlights villagers’ knowledge concerning preservation of archaeological sites and contexts. To this end, my research used methods, such as literature review, ground reconnaissance, site mapping, and interviews with 99 villagers and data analyzed by using SPSS. The paper is composed of six parts: introduction, followed by public knowledge of archaeological sites. The third section explains the complexity of archaeological site values. The fourth is concerned with the Cambodian landscape of archaeological settlement site areas as evidenced by village place-names. The fifth shows villagers’ understanding of archaeological site in the Mkak commune, followed by conclusion.

A result of my research is the determination that the two primary meta-categories of archaeological heritage site values are sociocultural and economic. Thanks to villagers’ appreciation of sites, more than 48 percent of interviewees imbue archaeological sites with sociocultural values. Only 10 percent of them recognize sites by economic values and more than 7 percent of the rest are acquainted with both values of heritage sites.

D2 Gard, Rowan

Archaeology, Bishop Museum

PIECES OF THE POLYNESIAN PAST – A HANDS-ON UNDERSTANDING OF THE AUSTRONESIAN EXPANSION THROUGH A SIMULATED DIG EXPERIENCE

Examining the Austronesian expansion through a simulated dig kit experience offers Hawai'i school children and their families further insight into the colonization of the Pacific and the ancestral connections Polynesia has with Southeast Asia. This educational program uses archaeological inquiry to foster an understanding of Pacific archaeology and stresses the importance of stewardship, while meeting early childhood educational standards for social studies, science, and literacy education within the state of Hawai'i. This program is offered as an example of successful educational outreach within a multi-cultural community, with the hope that it will inspire others to create similar hands-on activities.

D2 Huffer, Damien

Australian National University

THE LOOTER! EDUCATIONAL GAMING PROJECT: A PROGRESS REPORT

Current looting activities in Cambodia primarily involve Bronze Age and Iron Age (c. 3500-1500 BP) burial mounds located in northeastern provinces. Perceived economic incentive and coercion of local villagers by duplicitous “middle-men” seeking inflated profits from the black market, and an overall lack of awareness of the significance of these sites amongst both locals and foreign visitors, furthered by a lack of appreciation of the importance of accurate archaeological excavations for understanding the prehistoric past, fuel an active antiquities trade. Due to the need for continued innovation in response to this crisis, construction of an educational computer game was begun in 2006, uniting an international (Cambodian, American, Canadian, Australian) team of artists, programmers, and archaeologists. It will be made available in both Khmer and English, and will integrate 2D and 3D art, photography, and animation, up-to-date archaeological knowledge, and easily accessible game play formats, bringing to life two levels of game play focusing on different aspects of the looting/heritage conservation issue. This presentation will briefly address the background and context of this project, but focus more on providing examples of those components currently in development, as well as highlighting the difficulties and complexities faced by all who engage in such work.

D2 Kanthasri, Siriluck

Archaeological Exploration and Heritage Managements in Pai-Pang Mapha and Khun Yuam Project

PUBLIC ARCHAEOLOGY AT BAN RAI AND THAM LOD ROCKSHELTERS, PANG MAPHA DISTRICT, MAE HONG SON PROVINCE

After the excavation and analysis of the evidence from the Ban Rai - Tham Lod archaeological sites, Pang Mapha District, Mae Hong Son Province (2001-2003), researchers published a series of books and articles. The Highland Archaeology Project in Pang Mapha District, in Mae Hong Son province (Phase II) was aware of the importance of archaeological knowledge to the local community and thus shared this knowledge with them through various activities.

This paper presents information on the activities conducted by the Highland Archaeology Project for the community’s youths during 2003-2008; these activities became a major part of the 'public archeology' in this area. The main aim of the activities was to distribute the results of archaeological knowledge to the communities and to increase each ethnic communitys’ valuing of their cultural resources. The activities which will be examined in this paper included: 'Puppet Workshop'; 'Detective of the Past Workshop'; 'Youth Local Guide at Ban Rai Workshop'; 'Youth Local Guide at Tham Lod Workshop'; and 'Children Guides for Archaeological and Cultural Tourism at Ban Rai Village.

D2 Karlström, Anna

Department of Archaeology, Uppsala University, Sweden

RESTORING SACRED SPACE: HERITAGE MANAGEMENT IN VIENTIANE, LAOS

This paper explores the role of Buddhism in current heritage preservation discussions and practice. Buddhism deals to a great extent with materiality, but the notion of the impermanence of matter implies that the decay of a material world is inevitable and necessary for the continuation of life, and rebirth. Departing from fieldwork experience in connection to my newly finished PhD research project in Vientiane, these presumptions form the platform for a critique of contemporary conservation strategies, that privilege originality and the idea that our common heritage and archaeological resources should be preserved for the future and preferably forever. The result is a demand for broader outlook among the scholars involved in heritage studies and research concerning archaeological resource management.

D2 Keophanhya, Sengphone

National Museum, Luang Prabang

HOW DOES THE MIDDLE MEKONG ARCHAEOLOGICAL PROJECT (MMAP) WORK WITH LAO CULTURE HERITAGE MANAGEMENT? MUSEUM, CONSERVATION, AND LOCAL PERSPECTIVES

My paper will discuss what MMAP has done with Lao cultural heritage management at the local level in Luang Prabang, Laos. There are two main points: (1) Training of local government officials who are involved in cultural heritage conservation and management. (2) Public communication to promote the idea of cultural heritage conservation and management, and to indicate the importance of prehistoric culture to the local people.

D2 Kusmartono, Vida Pervaya Rusianti

Centre for Archaeology, Banjarmasin, Department of Culture and Tourism of the Republic of Indonesia

“MUATAN LOKAL” AND ARCHAEOLOGICAL EDUCATION IN KALIMANTAN

Indonesia as a nation was founded, and bound to, a national identity based on the Indonesian territory, people and language. However, since Indonesia also contains many ethnic groups and cultures, Indonesia has the obligation to preserve the uniqueness of each. Therefore, every governmental institution, especially the Department and District Offices of Education, established a program named “local contents” (muatan lokal) to provide the students in each district with education on local wisdom and local culture, including local language, dance, musical instruments, etc. Archaeology, both as a discipline and as one of the ‘cultural resources’ in Indonesia, is still not too popular among the teachers and students of elementary and secondary schools in Kalimantan. However, since archaeology is also an element of the cultural resources of Indonesia, via the Centre for Archaeology, Banjarmasin, I have the obligation to introduce and promote education on archaeology for teachers and students of elementary and secondary schools in Kalimantan. This archaeological education will also be a means to disseminate archaeological information and to encourage teachers, students, and the community to appreciate more, and become directly involved in, preserving their own cultural heritage.

D2 Pawinee, Nittim

Department of Archaeology, Faculty of Archaeology, Silpakorn University, Bangkok, Thailand

KNOWLEDGE MANAGEMENT AT BAN RAI ROCKSHELTER FOR SUSTAINABLE DEVELOPMENT

Ban Rai Rockshelter is one of the most important prehistoric sites in northern Thailand. It dates from 10,660 to 1,520 BP, and is located on the highest hill of Ban Rai Village in Phang Mapha district, Mae Hong Song Province, in the northwestern part of Thailand. This site was occupied by at least two cultures. The first one was a stone tool-using culture, dating between 10,660 - 7,710 BP, and the second one was of the Iron age or log coffin culture, dating between 2,250 - 1,520 BP. To date, it is the largest log coffin cemetery in Thailand.The Knowledge Management (KM) at Ban Rai Rockshelter. Site for Sustainable Development Project is financially supported by the Thai Research Funds (TRF). This project aims to decode the archaeological knowledge of Ban Rai Rockshelter site for the local community in order to make them aware of their archaeological heritage, to develop archaeological tourism, and to develop cultural products as a part of substainable development.This paper discusses 1) the aim to translate academic archaeological knowledge into a simple and understandable language for the local community, and 2) the processes of the workshops and activities in Ban Rai community.

D2 Paz, Victor

Archaeological Studies Program, University of the Philippines
National Museum of the Philippines Research Associate
PUBLIC ARCHAEOLOGY, BASIC RESEARCH AND MENTORING IN A PHILIPPINES SETTING

The practice of archaeology in the Philippines is strongly flavoured with heritage concerns. This is simultaneous with Philippine-based archaeologists pushing forward basic research agendas and simultaneous training new generations of archaeologists across the broad spectrum of archaeological specializations. This paper will detail the latest approaches of our community towards effectively addressing the need for progress in student mentoring and foundational research advancement hand-in-hand with further advocacy for public archaeology. It will draw upon recent experiences and will also touch on the matter of international collaboration in the context of the above-mentioned concerns.

D2 Putsadee Rodcharoen

Department of Archaeology, Faculty of Archaeology, Silpakorn University, Bangkok, Thailand

DEVELOPMENT OF THE BAN RAI COMMUNITY MUSEUM IN NORTHWESTERN THAILAND

Archaeological research often ends up with many site reports which are useful for archaeologists and specialists in related fields. However, it is difficult for many ethnic communities in the remote areas of highland Pang Mapha of northern Thailand to understand these reports because the discipline of “archaeology” is unknown to them and they have no “relationships” with archaeological evidence. In this regard, a museum exhibition at the village information center can be a powerful tool for linking the remote past to contemporary societies. This paper will discuss the development of the community museum, in particular, the participatory processes of collecting the cultural materials and exchanging cultural experiences between the local people and the research teams. The case of the Ban Rai Community Museum in Ban Rai village, Pang Mapha district, Mae Hong Son province, northwestern Thailand will be presented.

D2 Shoocongdej, Rasmi

Department of Archaeology, Silpakorn University, Bangkok 10200, Thailand

ARCHAEOLOGY, ARTS, ETHNIC COMMUNITIES AND SACRED SPACE

This paper is a result of an experimental project entitled “From Different Horizons of Rockshelters Project” which aims to preserve the archaeological heritages of highland Pang Mapha, Mae Hong Son, northwest Thailand through the use of visual art and music as the conceptual tools to link the past with the present and future. It also aims to break through the boundaries of different cultures, ethnics, and academic fields. This experimental project has involved many different groups of people including tribal people, archaeologists, anthropologists, scientists, artists, art historians, art critics, and the general public.

The two archaeological sites which originally constituted the focus of our project consists of a prehistoric rockshelter at Tham Lod which is roughly 30,000 years old and another site at Ban Rai, being a vast open air cemetery about 2,000 years old. The first site testifies to the existence of one of the oldest group of modern Homo sapiens sapiens in northern Thailand, and second site is unique in the sense that log coffins standing erected are a rarity little known anywhere in Southeast Asia. The attractiveness of these archaeological finds in terms of their age perhaps is not sufficient to warrant the attention being given to them today, but their existence amidst contemporary communities substantiates a link between past and present. These archaeological sites have provided inspiration to artists and musicians. To ensure that these archaeological sites are protected in the long run, there is an urgent need to forge strong connections between local people and the archaeological heritages of the region. Visual art and music can be the effective conceptual tools to link the past with the present and future.

In this paper, special focus has been placed on burials encountered at the site, which is a sensitive issue. My approach is to work with and learn from the local communities to help everyone understand their history, beliefs, and the meanings of coffins, which are still on site. Exploring this sensitive topic through art helps various groups understand that archeological sites can be viewed as sacred places that need to be protected. If sensitively done, art can get people to reflect upon humanity and spirituality. Also, children played a big role in the project’s plans; we designed a few activities which aimed to stimulate their creativities and responsibilities to protect their archaeological heritages and environments. Finally, this experimental project helps to prove that archaeology is not a science of the past, but a discipline which cut across all spatial and temporal boundaries.

D2 Silva, Abilio da Conceicao

National Directorate of Culture, Government of Timor-Leste

Nuno Vasco Oliveira

State Secretariat of Culture, Government of Timor-Leste; ANU Visiting Fellow

FROM ARCHAEOLOGY TO LIVING TRADITIONS: RECREATING CULTURE AND NATIONAL IDENTITY IN TIMOR-LESTE

Archaeology is but one of various ways we have to investigate the history of humans, through the recording of material culture and other evidence from the Past. Together with written records, oral history and living culture, it helps completing the “puzzle” that links the Past to the Present and helps facing the Future. Timor-Leste is a nation born out of more than four centuries of Portuguese colonialism, 24 years of Indonesian occupation and two and a half years of a United Nations Transitional Administration (UNTAET). Timor-Leste is also a country where evidence of human presence dates back to over 40.000 years. However, other than that conveyed through tradition, little attention has been devoted to the research and preservation of history during much of these periods. This paper deals with the importance of archaeology and living culture for recovering the histories of East Timorese communities and their interaction with the surrounding environment. The ways in which this information will be used to create a new museum and reinforce the sense of national identity, will also be explored.

SESSION D3

D 3 Bautista, Giovanni G.

National Museum of the Philippines

The Archaeology of Calatagan,Batangas: An evaluation for the Institution of a Cultural Resource Management Programme in the locality.

The current Cultural Resource Management (CRM) practice in the Philippines has not been able to fully answer the question on the protection, preservation, and conservation of the archaeological resources of Calatagan, Batangas – a very prominent archaeological area in the country. This municipality contains a vast archaeological base and this could be gleaned from the various archaeological researches undertaken way back from the 1930’s until the present notwithstanding the widespread looting and pothunting that has taken place in the 1960’s which has triggered the antique rush in the country. Presently, the destruction of archaeological sites in Calatagan continues due to infrastructure development, earth-moving activities, treasure hunting, and pothunting which still occur in the area and its vicinities.

Based on the archaeological resources recovered and potential of the locality, the researcher formulates and embarks on a CRM Programme that is seen as a preventive and sustainable program to safeguard the archaeological resources of Calatagan. This research also aims to consolidate and evaluate the archaeological history of the locality in order to generate a clearer picture of the archaeology of Calatagan.

D3 Chakrabarty Falguni

Professor of Anthropology, Vidyasagar University, West Bengal, India

In West Bengal, particularly in rural areas, there are clusters of pottery units. Pottery tradition in the country dates as far back as prehistoric times. The potters are primarily and traditionally engaged in manufacturing objects of domestic utility. Most of the items are of use and throw variety. In addition to these the potters also make decorative clay objects, such as, toys, idols and other ritualistic items. At present metal and plastic have replaced clay made potteries of domestic use. There is a growing demand, especially among the urban people, for decorative terracotta pieces. A large section of potters have given up their traditional caste bound occupation. Those who are still carrying on with pottery tradition are trying to cope with the situation by manufacturing various types of decorative terracotta items. There are some clusters of pottery units which have become famous for making such decorative clay objects. The paper aims at highlighting technological, economic and social aspects of such terracotta items. Standard anthropological methodology is followed for the study. The objective is to explore sustainability of the craft and craftsmen under the changed situation due to modernization.

D3 Chakrabarty, Mita

Anthropology Section, Indian Museum, Kolkata, India.

MASK MAKERS OF PURULIA DISTRICT, WEST BENGAL, INDIA.

Mask is a medium for transformation. It is used for impersonating the others, namely, a person, a deity, animal or cosmic character. Masks form a very significant mode of creative expression in all cultures. Mask dance as a media of entertainment is popular in various rural areas of India and they are called by different names.. Present work is carried out in the district of Purulia, West Bengal, India. Masks are generally made out of paper machier. The mask makers belong to a caste group called Sutradhar, who are traditionally carpenters. Primary occupation of the mask makers are agriculture. Market for masks is seasonal. Although there is a state level policy, both at the Government and non government levels, for the revival of the ancient craft in the area but the craftsmen are struggling to save their skill and make it profitable. The present paper aims at highlighting the condition of those mask makers who are virtually on the verge of giving up their age old craft. The paper also aims to explore the avenues for sustainability of the crafts among majority of the mask makers.

D3 Chaudhuri, Sarit K.

Rajiv Gandhi University, Arunachal Pradesh, India

TRIBAL ART IN TRANSITION: CHANGING FACE OF WOODCARVINGS IN ARUNACHAL PRADESH, INDIA

Arunachal, the erstwhile NEFA, is the largest state in North East India, having 26 tribes, and it is surrounded by China, Tibet, Myanmar and Bhutan. In the context of the whole region tribal people of this state have created a special niche because of their fascinating art heritage reflected in variegated art forms. Woodcarving is one of the prime art forms practiced by the Wanchos, Noktes and some of the Buddhist tribes, such as, Monpas, Sherdukpens, Khamptis, etc. In the case of the Buddhist tribes the art of woodcarving is traditionally associated with the Buddhist religious beliefs and practices and to some extent linked with various utilitarian goods related to their material culture. However, in the context of Wanchos and even Noktes, such art forms were traditionally associated with their practice of headhunting, the institution of male dormitory and mortuary rites. The practice of head hunting is no longer a reality with the emergence of formal administration. The dormitories as well as carving of traditional funeral wooden effigies are also disappearing fast, not because of Christianity alone but also from multiple other factors of change with which these tribes are negotiating. However, all these tribes, Buddhists as well as non-Buddhists, consider this art form as one of their prime identity markers and are trying to move ahead beyond their traditional domains. Based on extensive field work, the present paper is an attempt to underscore the traditional contexts within which such wood carving art emerged. And then it will try to explore what is happening to this art form across the contextual divides which are now receiving state patronage in a market driven world, and is especially problematic when these frontier tribes are also in a crucial phase of transition.

D3 Chaudhuri, Sucheta Sen

Rajiv Gandhi University, Arunachal Pradesh, India

FROM CULTURAL TO GLOBAL: PLANNING FOR A JOURNEY OF TRADITION WITH SIGNATURE

Journeys of tangible and intangible traditions are an age-old phenomenon. Diffusion, Modernization, Westernization, colonization are academic dimensions through which they have been studied. In the process of Industrialization, many local tangible traditions reached to markets of other parts of world in the brand names of industries since colonial times. Aesthetics as yardstick for judgment created space of those products as well as for users. Sellers or mediators discovered new commercial opportunities in the concepts ‘tribal’ and ‘ethnic’ during post-colonial times. These concepts had opened up new opportunities for the business world to promote trades in the popular guise of ‘Multiculturism’. The networks of urban centers (Metropolis, cities, etc.) popularize products as ethnic or tribal (similar to indigenous) to add cultural roots in urban situations.

Socio-political transformations during post-colonial situations had given different shape of ‘ethnic’, ‘tribal’, traditions during nationalist era. In this way western icon oriented tangible traditions branch out in the given name of tribal/local, ethnic/indigenous (peoples meanings) during post colonial situation, and market had taken responsibilities to popularize those concepts. Thus the products have become disassociated from their culture: producers have produced it for marketing. The barrier between local and global is disappearing quickly and at the same time cultural traditions as industrial. Culture in its functional dimension is an adaptive mechanism for survival. It is learned, shared, innovated, at intergenerational levels and means of subsistence to people, who sometime referred as indigenous/ tribal / ethnic / folk people at grass-root level. Transformation of tradition in the India has not yet had devastating effects on the people due to welfare policies of nation state though these policies require scrutiny and provoke dialogue that to define the slow growth rate. Nationalist policies identified some home-based productions as part of cottage industries and under ‘Art and Craft’ those industries received patronage of national government.

After half a century those cottage industrial products only could fulfill cultural demands remained as part of the designs / symbols to maintain community’s cultural identity had contributed to accomplish ‘loss of culture is loss of identity’ but beyond that point the production systems could not be able to make a strong base for economic progress linking up local market to the global despite of availability of natural resources, and home grown technology to use the resources locally. Local cultural knowledge became global in the big industrial adventure and ignored the human resources in it, who sustained the knowledge system. Nature and Culture relation ideate, innovate, and transmit culture traits and complex that bind people, traditionally. That relation cannot be ignored for the adaptive development of culture. Therefore, this is an attempt for developing guiding principle that will be pivoted on cultural mapping and characterize eco-chain of culture and determines people’s closeness at subsistence level.

D3 Frederick, Wendy

State University of San Francisco

THE ETHNOLOGICAL MODEL OF THE PALEOSIBERIAN AINU

There is probably no better example to answer these questions than the 'material culture' of the Ainu as reported in details and with very precise technical drawings by Kayano (1978). This important book lists about 250 tools and instruments that an archaeologist would never find in any site of Ainu archaeology. Most of the objects are exclusively made with fibrous materials and wooden sticks. The Ainu were collectors and hunters with a strong paleosiberian component. A great part of their material culture can give us 'fibro-constructive' ideas about prehistorical conditions. Very simply constructed traps and nets for small animals, cages to keep them, fish traps and nets, baskets and bags for transportation, very crudely made boats, various instruments, weapons, tools for various purposes, even games for children, status symbols or objects for the decoration or protection of the human body can be found. Small temporary huts are used while hunting. Such an outfit with material culture was doubtless possible in the Mesolithic period, but very likely already during the Upper and Middle Paleolithic. The material culture must have been much richer than the archaeologists make us believe. The ergological and technological characteristics of this broad range of Ainu-objects show very clearly, that these things have not been 'invented' recently. Most of them are conceived not functionally, but with polar principles.

This presentation outlines an open system of 'fibro-constructive' possibilities which allows for a wide range of developments in regard to its social, spatial, psychological, and particularly communication components. If we assume that this high level of complexity increasingly gained importance with the 'first architectural revolution' we can imagine the demand for increased memorizing capacity. Places were marked for settlement, migration, and possibly for food control. A new capacity was required to memorize these places, their markers, their structure and form and their surroundings, what they signaled etc. Very likely those who were disposed to larger memorizing capacities had great selective advantages. What does such a fibrous culture really look like? What are its forms, its functions? Prehistory naturally has only very fragmentary sources but, in the framework of the anthropological definition of material culture the hypothesis can be tested in the domain of ethnology (Hirschberg 89). What do these signify today? Can we see evidence of this in structures today and what is the impact?

D3 Hoontrakul, Udomluck

Department of Social Development, Faculty of Social Science, Chiang Mai University, Thailand

MUSEUM DIALOGUE: THE MULTIVOCALITY OF COMMUNITY

I am particularly interested in the differences in perception and meaning of the past. The “same” past could be interpreted by the archaeologist on the one hand, and the community on the other. The former claims the knowledge of history based on scientific evidence, whereas the latter rely on traditional knowledge based on stories transmitted over generations. I am not however interested in the verification problems as much as the impact on community participation in archaeological work. Moreover the difference between the two perceptions is not necessarily incompatible, but could even be mutually enriching.

This paper is a part of my MA thesis at the Department of Social Development. I intend to understand the perception of the past by Lamphun people through the local museum displays. My question is not to find what is the ‘real past’ of Lamphum but how the narratives in the local museums of Lamphum present the perception of the past of Lamphun people. I will then try to find what is the underlying rationale of local museums’ displays in Lamphun. I realize that each local museum will not present the same past or the same narrative, and I wish to suggest that each narrative in local museums is like the dialogue about ‘Lamphunness’ arising from the different groups of Lamphun people. Finally, I suggest the local museums should be more a space of meanings and perceptions of the past than the place to display/collect objects of the past.

D3 Jayaswal, Vidula

Banaras Hindu University

STONE-CARVING IN VARANASI (INDIA): PAST & PRESENT PRACTICES

One of the oldest cities and also a rich cultural centre of India, Varanasi provides a good opportunity to study traditional crafts. Stone chiseling in Varanasi had glorious past, and is still practiced. Descriptions in ancient texts and archaeological findings corroborate the antiquity, while the carving centres of today evince the utility of this craft in the modern society. The two prevalent traditions which stand distinctively apart from each other fulfill quite divergent needs of the society, and are performed by two different set of chiselers. The one with undisrupted continuity and wide practice is confined to the making of daily utility articles, like pestles, querns, simple lithic components of architecture (patia), etc, while the other is a specialized chiseling art through which icons and decorative compositions are produced. It is this category which forms the subject of the present theme, since it goes hand in hand with the changing customs, conventions, and economy of the society on one hand and quantum based mastery of craft skills on the other.

The field studies carried out by me, both at the archaeological sites, and at the main sculpture-making centres of modern times, in Varanasi region, bring forth various important aspects of this craft. Starting from the acquisition of raw material — suitable stone for carving, for instance, is an important factor governing both the execution skills and price of the finished product. Similarly, technological knowhow and mastery is another aspect of craftsmanship, which is primarily a family skill transmitted from father to son. However, individual artistic temperament also plays a significant role in earning reputation in a sculpture making centre. Needless to mention, the socio-economic status of the craftsmen, as well as the customers, adds substantially to the makeup of any craft, and lithic chiseling is no exception. The needs based growth of craft centres if joined together with techno-artistic mastery does help a craft earn a high reputation. This results in lifting the economic status of the craftsmen, who in turn can further enrich their skills and imaginations. Policies which could promote a need for the craft and produce and sustain artistic development of craftsmen with economic packages may put a barrier to the erosion of traditional crafts of South and Southeast Asia.

D3 Kasiannan, Senthilpavai

Department of Archaeology, University of Sydney

HERITAGE CONUNDRUM: THE CASE OF ANGKOR

Postcolonial research on colonial constructions of the east has identified some fundamental problems. The early colonial research has affected the ways in which eastern religion and culture have been studied. These studies have great implications for the field of heritage management where local communities are continuing to be excluded in decision-making processes and cultural heritage management continues to freeze landscapes, not reflecting the continuing traditions and living cultural heritage that has continued to exist despite the imposition of such rigid management regimes. Angkor World Heritage is one such example where the local community has been constantly disconnected from the landscape since the French colonial times. This early conservation practices in preserving the tangible remains has dictated the heritage management practices that exist today. The local communities living around the temples exhibit fragile connections with the Angkorian remains which may become extinct if appropriate measures are not undertaken by the managing bodies. It is as important to safeguard the intangible connections with these tangible remains as it is to safeguard the temples themselves.

D3 Mondal, Debasis Kumar

Department of Anthropology

West Bengal State University

Traditional process of brass working among Ghantara community of Village SadEibereni, District Dhenkanal, Orissa, India

Brass industry in Orissa goes as far back as the Chalcolithic period. The indigenous method of brass casting still exists in a few pockets of Orissa. Sadeibereni village of Sadar Block in Dhenkanal district of Orissa is famous for brass making. The craft is locally known as ‘dhokra’. The artisans of Sadeibereni village belong to a scheduled caste group known as ‘Ghantara’. Traditionally they are the craftsmen working on brass and are experts in the lost wax process of casting. The knowledge and skill of casting is passed from one generation to other generations. At present the craft is being practiced by both male and female artisans and this is their primary source of livelihood. Although the craftsmen manufacture their ware through out the year but the amount of production varies time to time, depending upon demand for brass objects. Especially during the rainy season there is a recession in demand. Agricultural labour provides secondary source of livelihood to the people. The artisans of the village make both decorative items and ritualistic objects. Ritualistic objects are mainly prepared for local people. Dhokra items are purchased for their beauty and for their typical antique looks. There is good market for the brass objects both within the country and even in other countries. The present paper will highlight the sustainability of the brass work tradition in this region, which is undergoing gradual change with the change in value, belief system and need of the people under the forces of modernization.

D3 Saha, Sudipa

Indian Archaeological Society

CONCH SHELL: CRAFT AND CRAFTSMEN THROUGH THE AGES IN WEST BENGAL WITH A SPECIAL EMPHASIS ON BISHNUPUR.

Conch shell craft of Bishnupur, West Bengal, is a traditional craft of India. Earliest evidence of wearing conch shell bangles is found at Mehrgarh, Pakistan, from the Neolithic cultural stage. From then onwards numerous archaeological evidences of craft of shell working is found from different protohistoric and historic sites of India. This age old craft is continuously practiced by a particular community called ‘Shankhari’ in Bishnupur. The present paper discusses two aspects of this heritage. Firstly, an attempt is made to find out methods for conservation of the intangible part of the traditional craftsmanship. Preservation of old artifacts, manufacturing technique of the same and rituals connected with the crafts and craftsmen are taken into consideration. The reason for such exercise is that the traditional ways are quickly disappearing with the introduction and popularization of modern tools and technologies. Secondly, the researcher would like to identify the problems that the modern craftsmen are facing; especially those belonging to the younger generation, in order to sustain their traditional caste bound occupation. At the same time an endeavour is made to find out probable solutions to the problems. Finally recommendation is made for application of the suggested solutions by formulating policies for the development of the craft as well as the craftsmen.

D3 Samnata, Madhulika

Burdwan, West Bengal

INITIATION OF PARTICIPATORY DEVELOPMENT PLANNING FOR ARCHAEOLOGICAL SPACE: A CASE STUDY IN THE MIDDLE AJAY BASIN, WEST BENGAL, INDIA

The present study explores the possibility of employing participatory planning approaches in the archaeological space of the Middle Ajay Basin, West Bengal, India for the cause of development in the region. The area is rich in archaeological properties but remains unutilized by the stakeholders for such causes. Ten archaeological sites of the region were covered by the researcher where multiple groups of stakeholders exist. The study analyses the composition of these stakeholders, their interests and probable impact of such initiatives on the area by interactions through informal or semi structured interviews. The study records the requirement of a negotiator /facilitator, with authority over the stakeholders or access to a source of funding as a basic necessity to establish a viable network. It also points out the centralized nature of current archaeological initiatives in the country where the archaeological space is validly considered as a specialized field of knowledge. Participatory approaches are not acceptable in this particular field and archaeological space is not within the full reach of development activities at present. The study indicates that informal interactions with different stakeholders and generation of ideas about the archaeological space may act as basic steps for all such initiatives in future.

D3 Tran Ky Phuong

Council of International Educational Exchange/CIEE-Ho Chi Minh City

Nguyen Chieu

Hanoi National University

Nguyen Thuong Hy

Center for Preservation of Monuments and Heritages of Quang Nam Province

THE ARCHAEOLOGICAL EXCAVATION IN 2007 AT THE 10^TH CENTURY KHUONG MY TEMPLE- GROUP AND ITS CONTRIBUTION INTO THE ISSUES OF THE PRESERVATION OF THE ARCHITECTURAL SITES OF THE ANCIENT CHAMPA KINGDOM(S) IN QUANG NAM PROVINCE, CENTRAL VIETNAM

The Khuong My three brick temple-group built in the early 10^th century considered by art historians as one of the most notable temple-groups of Cham arts because its perfect technical structure, its sculptural beauty and its Hindu specific iconographical features. The archaeological excavation conducting in 2007 at this site uncovered a large number of artifacts providing good evidences to learn about the restoration works on the Hindu temples during the Champa periods from 10^th to 13^th centuries. Together with the Khuong My temple-group, there are some other temple-groups remaining in Quang Nam Province, formerly Amaravati State of Champa Kingdom(s); these temple-groups built during 10^th and 13^th centuries in which My Son Sanctuary was listed on UNESCO World Cultural Heritage. This paper deal with the art/structural relationships among the Cham brick temples in the specific Hindu cultural landscape of this region from 10^th to 13^th centuries; and compares the traditional building of Cham temples with the present restoration works in terms of Cultural Resource Management (CRM).

D3 Watanasawad, Kriengkrai

Program of Cultural Management, College of Innovation, Thammasat University

TRANSMITTING CULTURAL KNOWLEDGE THROUGH OLD PHOTO ARCHIVE DATABASE: A CASE STUDY OF LAMPHUN URBAN COMMUNITY MUSEUM

One mission of Lamphun Urban Community Museum is to promote local cultural knowledge and activities of Lumphun Province. According to my fieldwork, it is clear that various cultural activities and events organized by the museum curator and youth groups derive from old Lamphun photos. Consequently, the aims of this paper are to report the major role of local museum and communities in successfully safeguarding and revitalizing disappearing local cultural knowledge through an old photo archive database, and to propose a new way of managing old photos as a museum collection based upon the concept of database management systems (DBMS). The data were collected from participant-observations of museum cultural activities and interviews of museum curator and youth groups. The proposed project of museum old photo archive database was developed at the museum curator’s suggestions and with the use of Microsoft Access Version 2007.

D3 Blundell, David

National Chengchi University, Taiwan

CONSERVING LOCAL HERITAGE WITH A SENSE OF PLACE AND TIME: MAPPING PACIFIC AND SOUTHEAST ASIAN LANGUAGES

This presentation features cultural resource management utilizing geographic information systems (GIS) formats of the Electronic Cultural Atlas Initiative (ECAI) Language Atlas of the Pacific and mapping of languages in Taiwan, Orchid Island, and Batanes of the Philippines. Also I will speak briefly on my new fieldwork on the extensions of Malay in Sri Lanka. From our earlier research, this study aims to provide digital documentation methods for local community and scholarly interactive use.

SESSION D4

D4 Medhi, Dilip K.

Department of Anthropology, Gauhati University, Assam

MAJULI, A CULTURAL LANDSCAPE OF ASSAM

Majuli, a world-famous freshwater river island in Assam that harbours the Neo-Vaishnavite Culture of Indian Subcontinent is currently fighting to be inscribed on the World Heritage List. The River Brahmaputra has created a unique landscape in Assam, its course running through the Eastern Himalayas from the Manas Sarovar Lake in China, and finally flowing into the Bay of Bengal.
Threatened with yearly flooding by the River Brahmaputra, Majuli is recognized as one of the noted cultural landscapes of South Asia. Originally there were 66 Vaishnavite Sattras (monasteries), but today the Island houses only the following Sattras- the Kamalabari called the Uttar Kamalabari, the Natun Kamlabari known as Na-Sattra, Pacchim Kamalabari, Bhogpur, Benengaati, Dakshinpat, Auniati and the Gormur; these Sattras are either surviving in their original locations or moved to different destinations after they were engulfed in River Brahmaputra.

D4 Narayan, Chandra Goswami

Sattradhikar, Natun Kamalabari Sattra, Majuli, Assam

THE NATUN KAMALABARI SATTRA, MAJULI, ASSAM

In the 15^th Century AD, His Holiness Shri Shri Sankardeva, the greatest Saint of India propagated the Neo-Vaishnavite religion in Assam with sole faith and belief in Lord Krishna who is the Almighty God in Hindu religion. The Saint whom we call the Jagat guru (Guru of the World) did research into his religion and worked on its development in the peaceful environment of Majuli Island in the midst of River Brahmaputra. Badula ata or Padma ata, one of his principal devotees established the Kamalabari Satta in the Island first; and the Sattra complex proliferated into 66 at different localities in Majuli later. Today only 22 Sattras survive at Majuli. The remainder have either been eroded by the River Brahmaputra or have shifted to different localities of Assam.

The Natun Kamalabari Sattra, which stemmed from the formerKamalabari Sattra is a centre of all kinds of Vishnavite activities comprising day-to-day activities of Nam-prasanga, dance, music, varieties of rituals and festivals including dramas and a number of vocational crafts like writing books on the tissues of plant with indigenous technology of making dye and ink, mask-making and basketry works from cane and bamboo. In this presentation, the Natun Kamlabari Sattra and its resources will be highlighted.

D4 Sarma, Mousumi

Department of Anthropology, Gauhati University, Assam

THE UTTAR KAMALABARI SATTRA OF MAJULI, ASSAM

Acknowledged as one of the largest inhabited fresh water River Island of the World, Majuli is situated between 26º45' N to 27º12' N and 93º39' E to 94º35' E. It is situated in the upper reaches of River Brahmaputra, the only male river in the world. Prior to 1950 the total area of ‘Majuli’ was 1256 sq km. Continuous erosion has resulted in depletion of its size. It is now surviving with only 577sq km.

Majuli can rightly claim to be the nucleus of Vaishnavite culture in Assam. In fact it is considered to be the Vatican of Neo-Vaishnavism. Towards the closing decade of the 15^th Century AD Saint Shrimanta Sankardeva along with his chief disciple Madhavdeva laid the foundation of the Sattra culture in Majuli. The influence of the Sattras –the Vaishnavite monasteries in the social, cultural and religious life of the people have made Majuli , the principal seat of pilgrimage for all people in general and the Vaisnavites in particular . Sixty-Four Sattras were established in Majuli in the 16^th and 17^th Century but today only twenty-two exists. The rest have either been eroded away or shifted to other places.

An Assamese Neo-Vaishnava Sattra consists of a square enclosure wall with an opening or gateway called Kerapat or Batchora, four rows of hamlets (Hati), the central Temple or prayer house (Namghar) and the Sanctum–sanctorum (Monikut). The Sattras occupy an intrigue place in the hearts of the people of Assam as they are custodians of rich heritage of Neo-Vaishnavite culture. They have ensured that the cultural contributions of Saint Shrimanta Sankardeva –Borgeet (Songs), Sattriya Nritya (Dances) and Ankiya Bhaona (One act play) survive the test of time.

In this context I would like to draw attention to one of the most culturally developed Sattras of Assam, the Uttar Kamalabari Sattra. It is situated 1Km to the northeast of Kamalabari Township in Majuli Revenue circle. It imparts training in Sattriya dance and music and is also a treasure house of many rare manuscripts, old Assamese utensils, jewellery and handicrafts. In this paper an attempt has been made to show how Uttar Kamalabari Sattra is functioning as a living organization for propagating and diffusing Vaishnavite ideals.

D4 Sarma, Mousumi

Choudhury, Sudeshna

Department of Anthropology, Gauhati University, Assam

SATTRA CULTURE OF MAJULI, ASSAM

The mystical isle Majuli is known to be the largest freshwater river island in the world. Set admist the mighty river Brahmaputra and the only male River in the world, Majuli occupies an area of 577 sq m, having lost significant area due to erosion. Majuli emerged as the crowning glory of Neo-Vaishnavite religion and culture in Assam with the establishment of Sattras with a Namghar or a Kirttanghar propounded by the great Saint Srimanta Sankardeva towards the closing decade of 15^th century AD. His Holiness established Sattras in Majuli to nurture and propagate his philosophy and practice of a new religious life. The Sattras are the nerve centres of a variety of cultural, religious and social activities of the people. In this paper, an attempt has been made to show how the Sattra institution is functioning as a living organization for propagation, diffusion and continuance of Neo-Vaishnavite ideals in the Island and in former Assam as well.

D4 Sarma, Dhritiman

Research Scholar, (ICHR Fellow) Department of Anthropology, Gauhati University, Guwahati, Assam, Republic of India

STUDY OF THE POTTERY OF DHOWACHALA, MAJULI, JORHAT DISTRICT, ASSAM

The study of pottery is very important in archeology, as the earliest evidence of pottery emerged in the Neolithic period, and it is still a living practice in all parts of the world. This paper shows the practical approach of the study of pottery in archeology and anthropology in terms of a past-present continuum. The field work was conducted in the river island Majuli, from 29^th January to 14^th February, with an excavation in a Historic site of pottery named Dhowachala, and also an anthropological and ethnoarcheological study was conducted in a nearby village named Shalmara, among the Kumar potters. The paper shows the past-present continuum in the pottery studies, and shows how such studies can help us in knowing the past, by studying the present.