User:Carinaterrasi/sandbox

ME
My Name is Carina Terrasi. I am studying Anthropology at UCLA. This is for Southeast Asian Archaeology.

Timeline for Indianization Article
What is Indianization George Coedes How Indianization spread Evaluating the theories Fall of Indianization Architecture Caste System Religion Issues with Indianization How it relates to Anthro 116S

LEAD
Definition: the process in which Indian influence spreads into other countries Term “indianization” coined by Coedes (French scholar) The transmission of Indian culture and values to other societies and communities Dates back to the first century Indianization can be condensed into: Indianized faith and belief (ex. Buddhism) language / literature (ex. Sanskrit) Kinship art/architecture Caste systems, Rites of Passages Kingdoms Evidence from kingdoms (like Khmer, Funan, etc.) which were indianized are great examples

WEEK 4
Our group is working on the indianization article. I have been assigned to work on the issues with Indianization page.

Evaluation
Everything in the article is relevant to the topic. I don't think any of the claims are biased towards any opinion. We examined the book given to us written by George Coedes. The issues with Indianization and the religion should be more analyzed.

INDIANIZATION ARTICLE
There are many different theories for how Indianization spread throughout insular and mainland Southeast Asia. These differing theories each argue for a different caste of Indians as being the main propagator of Indian language and culture into Southeast Asia. The first of these theories focuses on the caste of Vaishya traders, and their role for bringing indian traditions into Southeast Asia through trade. Southeast Asia was rich in resources that were desired in the Indian sub-continent, the most important of which being gold. During the 4th century c.e. the Indian sub-continent was at a deficiency for gold due to extensive control of overland trade routes by the Roman Empire, and this period is when we see the first evidence of Indian trade in Southeast Asia. Vaishya traders had turned to maritime trade to acquire gold, and they set their sails for Southeast Asia. However, the conclusion that Indianization was just spread through trade is insufficient, as Indianization permeated through all classes of Southeast Asian society, not just the merchant classes. Another theory states that Indianization spread through the Kshyatriya class of warriors. This hypothesis does a good job at explaining state formation in Southeast Asia, as these warriors came with the intention of conquering the local peoples and establishing their own political power in the region. However, this theory hasn’t attracted much interest from historians as there is very little literary evidence to support it. The third, and most widely accepted theory for the spread of Indianization into Southeast Asia is through the class of Brahman scholars. These Brahmans used the maritime routes established by the Vaishya traders, and brought with them many of the Hindu religious and philosophical traditions to spread to the elite classes of Southeast Asia. Once these traditions were adopted into the elite classes, it disseminated throughout all the lower classes, thus explaining the Indianization present in all classes of Southeast Asian society.Brahmans had influence beyond just the fields of religion and philosophy however, and soon Southeast Asia had adopted many Indian influenced codes of law and architecture. When evaluating these three theories, it is important to use a combination of all three to explain the Indianization of Southeast Asia, rather than just choosing one. There was an extensive maritime trade network, which allowed for traders to extract gold and spices from Southeast Asia. Once these trade networks had been established, it paved the way for new classes of warriors to exert military prowess over select Southeast Asian areas. Finally, these extensive trade networks also allowed for the influx of Brahman scholars, who impressed many Southeast Asian elites with their knowledge of law, arts, philosophy, and religion. Thus through the Brahman scholars many of these Indian and Hindu practices were propagated throughout all social classes Southeast Asia.

Fall of Indianization -Kevin
Beginning shortly after the 12th century, the Khmer kingdom, one of the first kingdoms that began the dissipation of Indianization started after Jayavarman VII in which expanded a substantial amount of territory, thus going into war with Champs. Leading into the fall of the Khmer Kingdom, the Khmer political and cultural zones were taken, overthrown, and fallen as well. Not only did Indianization change many cultural and political aspects, but it also changed the spiritual realm as well, creating a type of Northern Culture which began in the early 14th century, prevalent for its rapid decline in the Indian kingdoms. The decline of Hinduist kingdoms and spark of Buddhist kingdoms led to the formation of orthodox Singhalese Buddhism and is a key factor leading to the decline of Indianization. Sukhothat and Ceylon are the prominent characters who formulated the center of Buddhism and this became more popularized over Hinduism. Not only was the spark of Buddhism the driving force for Indianization coming to an end, but Islamic control took over as well in the midst of the thirteenth century to trump the Hinduist kingdoms. In the process of Islamism coming to the traditional Hinduist kingdoms, trade was heavily practiced and the now Islamic Indians started becoming merchants all over Southeast Asia. Moreover, as trade became more saturated in the Southeast Asian regions wherein Indianization once persisted, the regions had become more Muslim populated. This so called Islamic control has spanned to many of the trading centers across the regions of Southeast Asia, including one of the most dominant centers, Malacca, and has therefore stressed a widespread rise of Islaminization. The fall of Indianization was mainly caused by the rise of many new powerful kingdoms and religions that took control and precedence over the kingdoms persisting in mainland Southeast Asia. Religion and ruling played massive roles in the disappearance of Indianization in mainland regions of Southeast Asia. Kingdoms that have been previously dominated and ruled by the Khmer civilization up until the middle of the 12th such as Thailand, Ayutthaya, and Ava had been overpowered and became formulated into Buddhist kingdoms. In addition to the collapse of the Khmer kingdom, culture, tradition, architecture, and other aspects of indigenous life began to adjust, correspondent to the new ruling. Slowly but surely, the people of the old Khmer kingdom and other kingdoms began adopting new traditions and conforming to the new overpowerment, thus leading to an end in the indigenous culture and way of life. Power was not only asserted by the conforming of the people and spark of new class, but these improved robust kingdoms also had a strong military to back then

Issues with Indianization -Carina
One of the major issues with Indianization is the common debate whether or not indianization is the reason for the development in South East Asia. Many struggle to date and determine when colonization in Southeast Asia occurred because of the structures and ruins found that were similar to those in India. Several books and anthropologists believe that India is seen as the superior culture that influenced a lot of Southeast Asian countries. However, throughout this time that many began to debate, other anthropologists suggested that Southeast Asia had indigenous civilization and the idea of indianization was just seen as a ‘national motivation.’ These debates continued for some time, until the Pacific War (1941-45), which led to legitimately ending the debates and reviewing Southeast Asia’s response to Indianzation. Another main concern for indianization was the understanding and development of caste systems. The debate was often whether or not the caste systems were seen as an elite process or just the process of picking up the Indian culture and calling it their own in each region. This had showed that the Southeast Asian countries were civilized and able to flourish their own interests. For example, Cambodia’s caste system is based on people in society. However, in India, the caste system was based on which class they belonged to when they were born. Based on the evidence of the caste system in Southeast Asia, shows that they were applying Indian culture to their own, also known/seen as indianization. Similar to the caste systems, the cultures were a huge part of determining the legitimacy of indianization. Many argue that only writing could really date the culture and prove indianization. The lives of rulers, daily lives of people, rituals of funeral, weddings and specific customs were a few that helped anthropologists date the indianization of countries. The religions found in India and Southeast Asian countries was another piece of evidence that led anthropologists to understand where the cultures and customs were adopted from. Lastly, Southeast Asians welcomed Indians in attempt to gain interest of their culture in their countries. The building of Mahayan schools and temples was purposefully to boost interest in the traders by showing them that they had similarities. When we study the indianization and it’s concerns, we understand that although there is a direct relation and adoption of the Indian ideas, there is also a significant difference. However, the Southeast Asians mainly did attempt to integrate with the indigenous culture. The process stopped spreading in the 13th century, but the legacy that was left was still significant and had a great effect in the social, religious, and architectural patterns in Southeast Asia.

Modern Theories and Our Understanding of Indianization Ethan M Indianization is the process where Indian culture permeates into other cultures and areas. Indian culture has a transnational influence on societies. Indianization dates back to the first century in Southeast Asia. Indian culture is prevalent everywhere,i.e films, food, clothing, and other influences. Indianized faiths and beliefs can be seen all along the Mekong delta. Language and literature influence is prevalent due to inscriptions written in Sanskirt found in Southeast Asia. Art and sculpture of Southeast Asia have utilized themes from Indian literature, and their forms clearly show the influence of Indian style. Codes of law and public administration were widely adopted by the kings of Southeast Asia. The caste system throughout Southeast Asia signifies the adaptation of Indian societal construction. Indianization spread through the trade via the sea-route and maritime activities. India became a main trade partner of Southeast Asia and was also the main exporter of clothing. The fall of Indianization is due to the fall of Indianized kingdoms in Southeast Asia during the 13th century. The rise of powerful kingdoms in mainland Asia also contributed to the fall of Indianization. Falling back on Indianization we see an adoption of Indianized institution and concepts in Southeast Asia.

Caste System- Nina
The caste system divides Hindus into a hierarchical groups based on their work (karma) and duty (dharma).The caste system, defined by authoritative book on hindu law wrote that the system is a basis of order and regularity of society. Once born into a group, one can not move into different levels. Lower castes are never able to climb higher within the caste system, limiting the economies progress from growing. The system divides Hindus into four categories - Brahmins, Kshatriyas, Vaishyas and the Shudras. Brahmins consist of those who teach and educate such as priest and teachers. Kshatriyas include those who maintain law and order. Vaishyas consist of businessmen such as farmers and merchants. Shudras contain all skilled and unskilled laborers. Many believe that the groups originated from Brahma, the Hindu God of creation. The Caste displays all aspects of the Hindu religion and social life.Rural communities were arranged around the castes. The upper and lower castes lived in segregated colonies- the water wells were not shared, Brahmins would not accept food or drinks from the Shudras, and one can only marry within their own caste. The Brahmins from the Indian culture spread their religion to southeast asia. By traveling to these countries they were able to inform others on their beliefs and spark the beginning of the Hindu and Buddhist cultures in Southeast Asia. These Brahmins introduced the caste system to all the countries; however, more so in Java, Bali, Madura, and Sumatra. The word Chaturvarna, “four castes”, occurs in early writings within the Indonesian Islands. Unlike India the caste system was not as strict. As a result of all these different writings, there are big speculations that the Brahmins has a big role on their religion. There are multiple similarities between the two caste systems such that both state that no one is equal within society and that everyone has their own place. It also promoted the upbringing of highly-organized central states. Although they have some similarities, Southeast Asians did not use the Hindu system enitirely and adjusted what they did use to their local context. The Brahmins were still able to implement their religion, political ideas, literature, mythology, and art. Some of the traditions we still see being kept is things like the Naga serpent, seen in both Hindu and Buddhist beliefs. Also brought over from the Hindu religion in India, we see the Mandala. The Mandala is a religious symbol representing the universe and is also involved in the political system of Southeast Asia. The center of the Mandala is considered to contain the power while the power then spreads outwards. This replicates the how the political system within Southeast Asia has a powerful center of administration. The Mandala, just like a political system changes from empire to empire with its relation to the King and the empire.

Negin: Language
As we uncover inscriptions found around countries in Southeast Asia, it is notable that most of the language and literature was written in Sanskrit or in variations of its alphabet. Often alluded to as Sanskritization due to its powerful influence, Southeast Asian literature has been constructed and developed through its Indian root influences. Scripts in Sanskrit discovered during the early centuries of the Common Era are the earliest known forms of writing to have extended all the way to Southeast Asia. Its gradual impact ultimately resulted in its widespread domain as a means of dialect which evident in regions, from Bangladesh to Cambodia, Malaysia and Thailand and additionally a few of the larger Indonesian islands. In addition, alphabets from languages spoken in Burmese, Thai, Laos and Cambodia are a variations formed off of Indian ideals that have localized the language (Majumdar, 1963,pp.18,28). The utilization of Sanskrit has been prevalent in all aspects of life including legal purposes. Sanskrit terminology and vernacular appears in ancient courts to establish procedures that have been structured by Indian models such as a system composed of a code of laws. The concept of legislation demonstrated through codes of law and organizations particularly the idea of "God King" was embraced by numerous rulers of Southeast Asia. The rulers amid this time, for example, the Lin-I Dynasty of Vietnam once embraced the Sanskrit dialect and devoted sanctuaries to the Indian divinity Shiva. Many rulers following even viewed themselves as “reincarnations or descendants” of the Hindu G-d’s. However once Buddhism began entering the nations, this practiced view was eventually altered.

Religion:
The effects of Hinduism and Buddhism applied a tremendous impact on the many civilizations inhabiting Southeast Asia which significantly provided some structure to the composition of written traditions. An essential factor for the spread and adaptation of these religions originated from trading systems of the third and fourth century. In order to spread the message of these religions Buddhist monks and Hindu priests joined mercantile classes in the quest to share their religious and cultural values and beliefs. Along the Mekong delta, evidence of Indianized religious models can be observed in communities labeled Funan. There can be found the earliest records engraved on a rock in Vocanh. The engravings consist of Buddhist archives and a south Indian scripts written in Sanskrit that have been dated to belong to the early half of the third century. Indian religion was profoundly absorbed by local cultures that formed their own distinctive variations of these structures in order to reflect their own ideals.