The Temple Art of East Java, a study of the temples created in East Java between the tenth and sixteenth centuries, fills an important scholarly lacuna. The arts of Central Java, home of the great Buddhist monument, Borobudur, and Hindu Prambanan, have been given thorough scholarly attention. The architectural and sculptural treasures of the East Javanese kingdoms of Kadiri, Singasari, and Majapahit, are little known in comparison, yet beautiful and significant in Indonesian history. The author presents the major sites of these three historical periods, and discusses their architecture and sculpture. The many narrative reliefs illustrating sacred and secular literature have been painstakingly identified. The reader is thus able to follow their stories and understand where, why, and how they fit into the visual program planned for each temple and their relation to historical events and the wayang theater. These descriptions are augmented by extensive site summaries. Superb color photography supports the text throughout and is a major contribution in itself. The book contains a wealth of information that is not available all together in any other publication. Not only are the descriptions of the monuments valuable but the author identifies numerous sculptures in collections around the world that were once associated with the East Javanese temples discussed. The attempted reconstruction of sculptural programs at the sites is extremely important. To understand an ancient Javanese stone sculpture, knowledge of its original cultural context is required rather than its current location on a stand in some museum. Today, with the number of fakes appearing on the art market, such associations are invaluable for dating and authenticating stone sculpture said to come from unidentified East Javanese sites. The Temple Art of East Java is a welcome and significant addition not only to Javanese studies but also to architecture, art history, comparative religion, Buddhist, Hindu, and Southeast Asian studies generally.
Ancient Indonesian sculpture, as yet a relatively unexplored area of research, is discussed in this volume from various angles. The nine contributions originate from an international symposium at the Rijksmuseum in Amsterdam. Robert L. Brown formulates a set of rules that account for the way Indian art was transformed when adopted in Southeast Asian regions. Sara Schastok shows how the dating of Amaravātī style bronzes was influenced by colonial thinking. In comparing the northeast Indian and Javanese bronzes figurines, Susan L. Huntington concludes that although Javanese bronzes owe something to northeast Indian ones, each group has its own distinctive characteristics. Pauline Lunsingh Scheurleer’s contribution stresses the Javanese aspects of Javanese bronzes. Nandana Chutiwongs focuses on images of Avalokiteśvara in this manifestation as Great Compassionate Lord. A fragment of a bronze-ringed rattle leads A. de Vries Robbé to trace the development of this attribute of mendicant Buddhist monks from India, over mainland Southeast Asia, to Central and East Java. Moving to the great Buddhist monument in Central Java, the Borobudur, its structure and meaning are given a completely new interpretation by John C. Huntington. A northeast Indian iconographic model is proposed by J.A. Schoterman for the famous images of Amoghapāśa Lokeśvara and his retinue in the East Javanese temple Candi Jago. Finally, Marijke J. Klokke offers a new interpretation of the iconography of the East Javanese ‘portrait statues’.
Ancient Indonesian sculpture, as yet a relatively unexplored area of research, is discussed in this volume from various angles. The nine contributions originate from an international symposium at the Rijksmuseum in Amsterdam. Robert L. Brown formulates a set of rules that account for the way Indian art was transformed when adopted in Southeast Asian regions. Sara Schastok shows how the dating of Amaravātī style bronzes was influenced by colonial thinking. In comparing the northeast Indian and Javanese bronzes figurines, Susan L. Huntington concludes that although Javanese bronzes owe something to northeast Indian ones, each group has its own distinctive characteristics. Pauline Lunsingh Scheurleer’s contribution stresses the Javanese aspects of Javanese bronzes. Nandana Chutiwongs focuses on images of Avalokiteśvara in this manifestation as Great Compassionate Lord. A fragment of a bronze-ringed rattle leads A. de Vries Robbé to trace the development of this attribute of mendicant Buddhist monks from India, over mainland Southeast Asia, to Central and East Java. Moving to the great Buddhist monument in Central Java, the Borobudur, its structure and meaning are given a completely new interpretation by John C. Huntington. A northeast Indian iconographic model is proposed by J.A. Schoterman for the famous images of Amoghapāśa Lokeśvara and his retinue in the East Javanese temple Candi Jago. Finally, Marijke J. Klokke offers a new interpretation of the iconography of the East Javanese ‘portrait statues’.
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