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- Convenor:
-
Lesley Pullen
(SOAS University of London)
- Discussant:
-
Lydia Kieven
(Goethe Universität Frankfurt)
- Location:
- 1. Salle de cours rez-de-jardin MAE
- Start time:
- 10 July, 2015 at
Time zone: Europe/Paris
- Session slots:
- 2
Short Abstract:
Figurative symbolism displayed on Sumatran, Javanese and Balinese architecture and sculpture is much in evidence during the classical pre-Islamic period. Hindu-Buddhist temple architecture contains relief and free standing sculpture, much of which displays esoteric and tantric iconography.
Long Abstract:
Figurative symbolism displayed on Sumatran, Javanese and Balinese architecture and sculpture is much in evidence during the classical pre-Islamic period. Hindu-Buddhist temple architecture contains narrative relief sculpture and houses free standing sculpture, much of which displays esoteric and tantric iconography. The objective of this panel is the further exploration of the many different images and depictions having a tantric connotation in evidence through some seven hundred years of the Hindu-Buddhist period, and absorbed into the Islamic art of the Mataram Sultanate period. It also hopes to explore the many symbolic links that interconnect Sumatra, Java and Bali with each other. Papers are invited to discuss these links, through narrative relief and free standing sculpture, and other material art evidence. Papers might take a particular look at the varied depictions of esoteric and tantric iconography and their relationship to the history and culture of these periods.
Accepted papers:
Session 1Paper short abstract:
The first Bumiayu site developed Hinduism in the 9th century AD. Then Bumiayu site got Tantric influence in the 13th century. That seen from the statues which indicated Tantric iconography. Tantric developed on Sumatera because Krtanegara King did Pamalayu expedition to Sumatera.
Paper long abstract:
Bumiayu site is on the bank of Lematang River, South Sumatera. In the site of Bumiayu found the temples building and statues. Bumiayu site have been received Tantric influence. Its look from description statues from the complex of Bumiayu 3. They described with a scary face and decorated with a skull on the body. That indicated of Tantric iconography. This paper aimed to describe temples and statues from Bumiyu sites, and Tantric influence in Sumatra.
At first, Hinduism appeared in Indonesia around the 5th century AD, namely in Kutai, East Kalimantan. Hinduism developed to Kota Kapur site, Bangka Island, in the 6th century AD. Next South Sumatera hinterland, namely Bumiayu site, around the 9th century AD. It is based on the evidence ceramics ancient, namely Chinese ceramics from the 9th century AD from Bumiayu site.
The construction of the complex of Bumiayu temple estimated had two steps. The first step was around in the 9th century AD. The second step in the 13th century that Bumiayu have been influenced Tantric. Tantric also developed on West Sumatra (Padang Roco site) and North Sumatra (Padang Lawas site). This is because the Pamalayu expedition conducted by Krtanegara king from Singhasari Kingdom (East Java) to Sumatera.
Key Words: Tantric, Hinduism, Temple, Statue, Bumiayu
Paper short abstract:
Certain patterns on the textiles carved in bas relief on a group of stone sculptures from late 13th century East Java include tantric iconography of skulls and heads. This paper considers these patterns and attempts to draw conclusions as to why these particular textiles display such motifs. .
Paper long abstract:
Certain patterns on the textiles carved in bas relief on a group of five free standing stone sculptures from East Java and Sumatra, and dated to around the end of the 13th century, display the distinctive tantric iconography of skulls and heads.
The last Singasari king Sáng Srí Síwabúda (1268-1292) known as Kṛtanagara, founded his funerary candi at Singosari near Malang which scholars date to circa 1300. Śaivism was generally the religion of state and the populace at this time and Kṛtanagara is known to have embraced Tantric beliefs and practices within Śaivism and Buddhism.
There exist three Gaṇeśa sculptures, two from Candi Singosari and one from Karangates, and a standing Durgā Mahiṣāsuramardinī from Candi Singosari, East Java dated to late 13th century, together with a standing Bhairava from Padang Roco, Sumatra dated to early 14th century. These five monumental sculptures share one common decorative element, they all feature textiles carved in relief depicting skulls or heads. Most are represented on a base encircled with skulls, some with snakes as body ornaments, and some with skulls resting on the crescent moon in matted hair.
There are no known sculptures either before this period in Java's Hindu-Buddhist history, or indeed following the death of Kṛtanagara, that display such tantric iconography on their textiles. This paper discusses these motifs in the context of expressions of Tantric symbolism, attempts to draw conclusions as to why these particular textiles display such motifs, and speculates on the likely motivation of their patrons.
Paper short abstract:
The paper suggests, that two sculptures from the East Javanese period (c. 1450 AD), now kept in different places, once formed a couple.The male and the female statues of Panji and Candrakirana, originally located on Mount Penanggungan, conveyed a specific religious symbolism.
Paper long abstract:
A great number of ancient Javanese remains are scattered in museums in Indonesia, in the Netherlands and in other parts of the world. The original place and exact date of many of these remains are unclear, same as their original functions. Some of the now scattered objects may even once have formed a coherent ensemble which was standing at a single ancient site.
At some point of investigating ancient sculpture, attention was focused on a male and female sculpture, now kept in two different places, which is assumed to have been a coherent ensemble and originally formed a couple.
The male statue depicts Panji, the local hero of the East Javanese period; it derives from the slopes of Mount Penanggungan in East Java and is now kept at the Technical University Bandung (ITB). A female sculpture in the National Museum in Jakarta, labelled as being a statue from the East Javanese period from the district of Mojokerto, seems to be the counterpart of the Panji sculpture. By comparing iconographical features, and by tracing back the paths of the two images throughout history, this paper will try to corroborate the suggestion.
Moreover, the interpretation of the images to represent Panji and his wife Candrakirana will contribute to the understanding of the symbolic meaning of these two statues, of their original place - Candi Selokelir on Mount Penanggungan - and of religious beliefs during the Majapahit period
Paper short abstract:
This paper will present newly discovered Tantric sculptures of the 14th -19th century CE, found in the palace of Kaba-Kaba, Tabanan, and discuss the relationship between the Tantric religion of the Majapahit in East Java (r.1293-1447) and the Tantric art of Tabanan.
Paper long abstract:
Between the 14th -15th century during the Majapahit period, the Hindu Buddhist religion began to decline in the face of Islam.The island of Bali retained the Hindu Buddhist traditions which have lasted from around the 6th-7th century until the present day.Today the vast majority of the Balinese retain the Hindu religion, which is made up of nine sects; one of these sects was Hindu Tantryana. In the districts of Gianyar and Tabanan on the south of the island,Tantric Hinduism prevailed.
This paper will present newly discovered Hindu Tantric sculptures dating from the 14th -19th century found in the palace of Kaba-Kaba, Tabanan, and will discuss the relationship and the wider effects between the Tantric practices of the earlier Majapahit and the Tantric art of Tabanan.
Paper short abstract:
A number of ascetic Avalokiteśvara statuettes have been found across insular Southeast Asia. A study of this iconography, which was only temporarily in use,allows us a better understanding of the local development of Buddhism.
Paper long abstract:
The earliest form of Avalokiteśvara in Southeast Asia is a standing form that is spread along the coast in the western part of Southeast Asia (Thai-Malay Peninsula, Java and Sumatra). These statuettes can give us further information about the Buddhism practiced during their period of production. I propose that the ascetic Avalokiteśvara images discussed in this paper may have played an important part in the early propagation of Mahāyāna Buddhism in insular Southeast Asia during the 7th century CE. These statuettes show Avalokiteśvara standing and wearing a plain lower garment without a sacred thread and jewellery. The iconography of these various statuettes can be linked to the ascetic Avalokiteśvara reliefs found in Buddhist Cave complexes such as Aurangabad and Ellora as well as the Saddharmapuṇḍarīkasūtra illustrating a possible geographical source of Buddhist influence.