User:Nicoleedalat/sandbox

My Name is Nicole Edalat. I go to UCLA and my major is Anthropology, I am taking archaeology of Southeast Asia.

= Article Evaluation =
 * Is everything in the article relevant to the article topic? Is there anything that distracted you?
 * Yes everything is relevant to the topic
 * Is the article neutral? Are there any claims, or frames, that appear heavily biased toward a particular position?
 * nothing I have noticed
 * Are there viewpoints that are overrepresented, or underrepresented?
 * It doesn't go into detail about the Vietnamese Invasion. That section is smaller than the rest
 * Check a few citations. Do the links work? Does the source support the claims in the article?
 * Yes, the links do work and they do support the claims in the article
 * Is each fact referenced with an appropriate, reliable reference? Where does the information come from? Are these neutral sources? If biased, is that bias noted?
 * There is some inaccurate information about the houses that they live in
 * Is any information out of date? Is anything missing that could be added?
 * Some information is out of date making it seem like they live in mud houses, when they don't anymore
 * Check out the Talk page of the article. What kinds of conversations, if any, are going on behind the scenes about how to represent this topic?
 * Some people are discussing creating a separate wikipedia page for the Cham language
 * Others are asking questions about things references in the reading, such as more information of the religion
 * People are also questioning the accuracy of some information
 * How is the article rated? Is it a part of any WikiProjects?
 * This article is rates with a S: it is a preliminary article with room for improvement
 * Yes it is part of a few WikiProjects: WikiProject Thailand, WikiProject Ethnic Groups, WikiProject SouthEast Asia, WikiProject Vietnam, and WikiProject Cambodia
 * How does the way Wikipedia discusses this topic differ from the way we've talked about it in class?
 * we haven't talked about it in class

=Week 3= Here are some edits I added to the article At a disadvantage against Vietnam's army of 300,000 troops, the Chams 100,000 were no match.

Champa was no longer a threat to Vietnam, and some were even enslaved by their victors.

=Week 4=

I plan to add more information on the history of Chams. This ethnic group only has a few paragraphs discussing its history, with some sections significantly shorter than others. Instead, the article focuses too much on the 21 century. The culture section of the article is also way too short, so I plan to add to that as well. In general, I think this articles needs more organized sections, not ones that are 2 lines and others that are way too long.

These are some of the sources I may want to use

=Indianization in Southeast Asia=

Indianization is the transmission of Indian culture and values to other societies and communities

Dating back to the first century, Indian culture started making its way into the region of Southeast Asia. The emergence of Indian culture into these areas was given the term indianization. The term was coined by French archaeologist, George Coedes in his work Histoire ancienne des états hindouisés d'Extrême-Orient (The Indianized States of Southeast Asia). He defined it as the the expansion of an organized culture that was framed upon Indian originations of royalty, Hinduism and Buddhist cults and the Sanskrit dialect

Distinction from Colonialism
Indianization is different from traditional colonialism due to the fact that it doesn’t involve strangers coming in and taking over a unknown land. Instead, Indian influence from trade routes and language use slowly permeated through Southeast Asia, making the traditions a part of the region. The interactions between India and Southeast Asia were marked by waves of influence and dominance. At some points the Indian culture solely found its way into the region, and at other points the influence was used to take over. Indianization was seen as total influence of all aspects of Southeast Asian history. Before the take over of the influence of Indian culture, Southeast Asia was seen as a place with no history. The beginning of Indianization marked the start of the cultural commencement in Southeast Asia

The Spread of Colonialism
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.

Theory of the Vaishya traders
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 subcontinent 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

Theory of the Kshatriya warriors
Another theory states that Indianization spread through the Kshatriya 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.

Theory of the Brahmins
The 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.

A combination of all three theories can 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. Thus through the Brahman scholars many of these Indian and Hindu practices were propagated throughout all social classes Southeast Asia.

Literature
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.

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.

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.

Caste System
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.

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. 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.

Development in Southeast Asia
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, which led to legitimately ending the debates and reviewing Southeast Asia’s response to Indianzation

Development of Caste System
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.

Khmer Kingdom
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 Hinduism kingdoms and spark of Buddhist kingdoms led to the formation of orthodox Sinhalese Buddhism and is a key factor leading to the decline of Indianization. Sukhothai and Ceylon are the prominent characters who formulated the center of Buddhism and this became more popularized over Hinduism.

Rise of Islam
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 Hinduism 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 Islamization.