Champa

Moscow: Institute of Oriental Studies, RAS; Oriental University, 2019. — 244 pp., ill.
The book is a collection of essays dealing with various aspects of Southeast Asian and Cambodian epigraphy and state formation. The first essay shows the decisive step to the territorial state in Southeast Asia that took place in the seventh century CE. The second essay offers English and Russian translations of the Văt Luong Kău inscription K. 365 issued in honour of the King Devānīka and found near Vat Phou in Laos. Devānīka’s kingdom had no relation to the kingdom of Zhenla, except the possibility that Zhenla conquered the kingdom of Devānīka or his successors. The third essay gives English and Russian translations of the earliest dated Old Kkmer inscription K. 557/600 of 611 CE found in Angkor Borei. The essay includes a short overview of the personal names in the inscriptions of Cambodia. The fourth essay includes English and Russian translations of the Phnom Preah Vihear inscription K. 733 and a discussion of the root vidyā in Old Khmer inscriptions. The fifth essay outlines the history and archaeology of Funan and its transition to Zhenla. The essay is written in Russian. It shows a gradual Indianization of the Lower Mekong River Delta where the kingdom of Funan emerged in the beginning of the Common Era.
Предлагаемая монография «Становление государственности в Юго-Восточной Азии: Фунань и Ченла» состоит из двух частей. Первая написана на английском языке, вторая – на русском. В первой части предлагается концепция формирования территориального государства в регионе в VII в., даны комментированные переводы ключевых ранних надписей, найденных на территории Индокитая. Это санскритская надпись царя Деваники из Ват Пху K. 365, древнейшая датированная древнекхмерская надпись из Ангкор Борея 611 г. K. 557/600 и недатированная санскритская надпись из Преах Вихеар K. 733, в которой упоминаются такие школы индийской философии, как ньяя и вайшешика. Анализ надписей показывает как множественность политических центров в ранней Юго-Восточной Азии и значительные масштабы влияния на неё индийской культуры, так и сложный характер местной антропонимики, в которой одновременно существовали санскритские, древнекхмерские и другие австроазиатские имена. Вторая часть монографии посвящена изложению сведений о древнейших царствах Индокитая – Фунани и Ченле, известных из китайской исторической традиции. Данные письменных источников сопоставляются с результатами археологических исследований в Индокитае. Дана характеристика культуры Окео. В отдельном параграфе рассматриваются царские надписи эпохи Фунани, которые могли быть изданы её правителями или в их честь. Другой параграф показывает циклический характер завоевания Фунани древнекхмерским царством Ченлой: её правители Читрасена-Махендраварман и Ишанаварман оба именуются победителями Фунани в древнекитайских источниках. Особый параграф касается положения зависимых лиц в доангкорской Камбодже – кхнюмов, которых традиционно считают рабами, но чей статус остаётся не вполне ясным.

This presentation compares descriptions of 2 polities foreign to the Ming, written in the first half of the 15th century by Ma Huan, a Chinese Muslim eunuch serving aboard the Treasure Fleet of Admiral Zheng He.

The polities are the kingdom of Champa in present-day northern Vietnam, and the city-state of Calicut along the spice trade on India's southwest coast (present-day Kozhikode). The presentation establishes that Ma Huan derided the near and familiar Champan kingdom, while praising the distant and exotic city-state, and aligns this with Ming state interests at this time.

Bối cảnh giao lưu văn hóa ngày một sâu rộng hiện nay đặt ra yêu cầu cho các dân tộc phải tự nhận diện đầy đủ hơn bản sắc văn hóa của mình, nhằm phát hiện và bảo tồn những giá trị cốt lõi. Bản sắc ấy có thể được nhận biết thông qua tiến trình giao lưu – tiếp biến văn hóa trong lịch sử, nơi cách mà một dân tộc lựa chọn những giá trị nào để bảo lưu hay tiếp hợp. Trong sự đa dạng phong phú của văn hóa Việt Nam, vốn phát tích từ nhiều nguồn cội trong lịch sử hình thành, văn hóa Champa với những ảnh hưởng từ Ấn Độ là một trong các nguồn tích ấy. Từ phương pháp lịch sử - logic và hệ lý luận giao lưu – tiếp biến văn hóa, bài viết hướng tới làm rõ tiến trình, đặc điểm và mức độ giao lưu tiếp biến giữa văn hóa Phật giáo Đại thừa Ấn Độ và văn hóa tôn giáo Champa, như một đóng góp nhỏ bé cho công cuộc tái nhận diện để kiến tạo và làm phong phú hơn bản sắc văn hóa dân tộc, cụ thể là lĩnh vực văn hóa tôn giáo – tín ngưỡng mà thời gian qua đã đặt ra không ít vấn đề gây tranh cãi giữa khúc quanh truyền thống và hiện đại.

A fter more than 30 years of national reform, Ho Chi Minh City has made great changes in economy, living standards and society for all population groups, including the Cham Muslims community. The study clarifies the social characteristics, community development trends in the current sustainable development process of the Cham Muslims people. At the same time, explore the adaptability of the community, clarify the aspects of social life and the development of Cham Muslims in Ho Chi Minh City. Thereby, providing insight into a unique cultural lifestyle, harmony between religion and ethnic customs, in a multicultural, colorful city in Ho Chi Minh City today.

In this chapter, Anton Zakharov makes a reading of epigraphical data to challenge two revisionist tendencies in recently published studies of early Campā. The first is to regard Linyi and Campā as the same polity. He argues that these were two different kingdoms, and that the Linyi that appears in Chinese sources was located north of Hải Vân pass and thus quite separate from the Thu Bồn valley which was the heartland of early Campā. The second tendency is to see Campā as just "a set of kingdoms of the same name". Arguing against this point, he presents 6th-8th-century epigraphical evidence relating to the kingdom's territorial divisions and the contexts of the name Campā. He also examines the extent of Campā's territory from the Thu Bồn to Đà Rằng valleys under the Gaṅgārāja, and its later expansion southwards into Khánh Hòa. According to his interpretation of the military and territorial arrangements described in the epigraphical sources, early Campā was a unitary state whose borders changed over time.
Zakharov, Anton O. Was the Early History of Campā Really Revised? A Reassessment of the Classical Narratives of Linyi and the 6th–8th-Century Campā Kingdom. Champa: Territories and Networks of a Southeast Asian Kingdom / Edited by Arlo Griffiths, Andrew Hardy & Geoff Wade. P.: École Française d’Extreme Orient, 2019 (Études thématiques no. 31). Pp. 147–157

This chapter contributes to our understanding of the regional connectedness of the Southeast Asian mainland by identifying networks that linked Campā with the Dvāravatī culture of central and northeast Thailand. Commonalities of decorative detail in architecture, sculpture and, in particular, sema stones are taken as evidence of direct contact between these two regions of the Southeast Asian mainland. Care is made to distinguish between shared motifs resulting from the common iconographic vocabulary originating from India, and patterns stemming from intra-regional links. In this respect, the rare quality of the artwork produced at sites in Campā and Dvāravatī indicates that the work was done by a single school of artists that travelled between them in search of patronage and employment. Routes of travel are identified on this basis, particularly those that cross the Lao Bảo pass and go through Muang Fa Daed (Kalasin province, northeast Thailand). Indeed, it is argued that Muang Fa Daed was the centre of an important intermediate territory located between Campā and Dvāravatī that had multiple and complex interactions with both, as well as the key regional centre of Champassak.

"This book offers annotated translations of documents touching on Dutch admiral Cornelis Matelieff de Jonge and his voyage to Asia between 1605 and 1608. These translations are aimed at a contemporary English-speaking Asian readership interested in the early modern history of European trade, warfare and expansion in Southeast Asia with a focus on Malaysia, Singapore, and Indonesia. Researchers specialising in early European colonialism, international law, international relations, security studies, and diplomatic history will also find that the documents translated in this volume offer new and unfamiliar perspectives. Materlieff’s business acumen, military and diplomataic prowess as well as his vision of empire all have implications for examining not only European expansion into Southeast Asia, but also into other regions at large, including especially south Asia, Africa and the Americas.
Admiral Matelieff was a director of the Rotterdam Chamber of the Dutch East India Company (VOC) formed in 1602. He was appointed fleet commander on one of the company’s first voyages to Asia. Matelieff’s mission was both commercial and military: he launched a major sea-borne attack on the Portuguese colony of Melaka, arranged for the signing of treaties with the rulers of Johor, Aceh and Ternate, and founded the first Dutch fort on the island of Ternate. His endeavours, however, to open the Chinese market for the Dutch company proved unsuccessful.
Following his return to the Dutch Republic in September 1608, Matelieff penned a series of memorials and letters. In these he advanced recommendations for changing the way the company organized its fleets and conducted business. More importantly he offered  his Dutch contemporaries a vision of empire in Asia. The materials contained in this volume offer important observations of a perceptive analyst who was also determined to grasp the political and economic structures of Asia, and also of inter-state relations in across this vast region. At a time of Spanish, Portuguese, Dutch, Danish, French and English engagement in Southeast Asia, Matelieff sought to critically assess and strategize on the ways in which Europeans were increasingly engaging with Asian polities and their rulers.

This book will be released for sale in Australasia and Europe in June 2014 and available in the Americas after September 2014
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The paper analyses the characteristic features of the emerging 'Indiani-zed', or 'Indic' kingdoms in Southeast Asia. The paper traces the connections between the power structures and various forms of violence, including warfare. The main sources are inscriptions in Sanskrit, Old Malay, Old Javanese, and Old Khmer. State formation is viewed as the formation of power structures, institutions, and arrangements. Contrary to current scholarly convention stated by Michael Vickery and Dougald O'Reilly that the decisive step to territorial states in Southeast Asia is the origin of the Angkor Empire in 802, the author supposes that the seventh century was crucial for the formation of the territorial polities. The inscriptions of the seventh century issued by the kings of Srivijaya, Chenla (Zhenla), and Campā, do mention territorial units inside the whole kingdom.

In the past quarter century, Champa scholarship has been seeking ways out of the interpretative framework inherited from Georges Maspero’s Le royaume de Champa, which portrayed Champa as a unitary kingdom of provinces ruled by “absolute” kings. Scholars have since been working to revise this portrait, to develop new thinking about the way the kingdom and its territories were structured, and also to critique Maspero’s decision to end his history of Champa with the 1471 capture of the Cha Ban citadel and fall of Vijaya. Much new data has been produced in recent decades, thanks especially to the access to Champa field sites enjoyed since the 1990s by international scholars under Vietnam’s open door policy, and to the resources for research and discussion now available to Vietnamese scholars. Several long-term joint projects have, moreover, brought Vietnamese and overseas expertise to bear on archaeological sites or collections of documents related to Champa. The production of knowledge...

In the central and southern part of nowadays Vietnam, Cham civilization developed original aspects of indianisation along the eastern coast of the Indochinese peninsula. The aim of this paper is to show how the influence from its neighbours can be seen in Hindu and Buddhist Cham art of the early period.

Typical scholarly portrayals of the Đồng Dương site refer to a “Buddhist Monastery” of the classical Champā civilization, found in present-day Vietnam. French Orientalist research has strongly shaped scholarly focus on the monastery itself for the past century, informing the most recent English language scholarly production. However, more recent Vietnamese scholarship has begun to revise this portrayal, although most publications are archaeological reports for field experts and thus do not give a holistic understanding of Đồng Dương’s total archaeological footprint within a broader historical context. We bring English, French, and Vietnamese scholarship together in our analysis with field research and knowledge gleaned from indigenous Cham community members. We examine watchtowers, a citadel, relations with nearby ports, religious sites, a production site, and funerary sites while also noting challenges for ongoing research and providing recommendations for preserving the site in our conclusion.

Predominantly Buddhist Cambodia is home to a distinctive Islamic manuscript tradition , introduced into the country by Cham settlers from Champa in present-dayVietnam, and further developed in the Khmer kingdom. Commonly written in Cham script (akhar srak) or in a combination of the latter and Arabic, it has largely fallen into
disuse among the majority of Cambodian Muslims since the mid-19th century, as the community increasingly turned towards Islamic scholarship and printed books in jawi (i.e. Arabic-script-based) Malay. Among the side effects of this development was the adoption of jawi also for the Cham language, which has, however, only been employed
in a modest number of manuscripts. A minority of akhar srak users and discontents of growing Malay religious and cultural influence, based mainly in central and northwestern Cambodia, have, however, kept the local Islamic manuscript tradition alive. Recognized by the Cambodian state as a distinct Islamic religious community in 1998, this group now known as the Islamic Community of Imam San, has made the physical
preservation of, and engagement with, their manuscripts a central pillar of identity and community formation. The present article provides insight into the changing fates of the Islamic manuscript tradition in Cambodia as well as an overview of content, distribution and usage of Islamic manuscripts in the country.

Research on Malay Muslim Cham is very interesting to be known as there are limited number of studies, books, journals, and articles related to them. In addition, the study will contribute to the Muslim minorities and as a bridge to unite the diverse Malay groups. This article aims to explore the religious strands of the Malay Cham, consisting of two main groups in Cambodia, the Sunni and Jahed, where both were Cham ethnic originating in Vietnam. Therefore, this study will explore their history by focusing on their background, the premises of religious life, relationships, and differences. Mixed methods were used to obtain the data and information; first, in the form of documents such as books, articles, and journals. Secondly, interviews and surveys have been also conducted to support the arguments. Upon the findings, both of these were from the same lineage originating as Cham Balamon in Vietnam. They later differ from one to other due to several factors. For instance, the Cham Jahed, originally Sunni, has been influenced to an amalgamated version of religion by incorporating other elements of teaching into their worshiping, and was seen strongly adhering to the religion of their forefathers. While Cham Sunni is seen as completely abides to the teachings of Ahl as-Sunnah wa al-Jama’ah. It is hoped that this research will make the Islāmic countries, including the Malay world, to be more aware of the existence of a Malay community in Cambodia and this study to become an added reference for the students, future researchers and the Muslim scholars to utilise the information provided in relation to the Malay Muslim Cham of Cambodia.

Keywords: Cham Sunni, Cham Jahed, Religious life, Cambodian Muslim, Religious strands.

The string of territories called Campā, lying in what is today Vietnam, has yielded about two hundred and fifty inscriptions spanning over ten centuries, from ca. 400 well into the fifteenth century. These inscriptions have not yet drawn much attention for what they can tell us about the shared religious history of South and Southeast Asia. In the present contribution, we focus on a group of seven short Sanskrit inscriptions issued by a king named Prakāśadharman-Vikrāntavarman, who ruled in the seventh century. A careful reading of these texts, in parallel with related Sanskrit texts from South Asia, reveals something of the intellectual and religious cosmopolis of which the poets behind these inscriptions were a part, suggesting for instance that tantric Śaiva scriptures had reached Campā by the late seventh century.

While no one would deny that the European Powers have imposed tremendous influence on Asia since the pre-modern era, how those imperial and colonial agendas shaped Asia and how those sub-regions and ethnic groups beneath them reacted in their own ways remains a fascinating topic. This panel supplies various facets of the imperial and colonial expansion and the “local” resonance in a broad way in the context of post-colonial reflection: Yuan’s paper is a theoretical overview of geopolitical construction under the anti-colonial discourse, indicating the British, French, and Soviet “legacies” on two major sub-regions in Asia; Zhu’s paper analyzes the spatial distinction between Spanish power and natives in the Philippines, showing how spatial segregation was used by the Spaniards to achieve cultural hegemony, as well as how the natives also used this division to resist; Cao’s paper seeks to explore the Singh Sabha Movement, a strong reaction to the British Empire after the Sikh Empire, was dissolved and annexed, unveiling the Indian face at the same time. Chen’s paper points out how ruins, inscriptions, and manuscripts of Champa were “scientifically” studied by western European scholars, and how these studies partially fit the French colonial agenda in the sense of “Archaeology of Knowledge” (not just “Orientalism”).  In short, these four papers constitute a cohesive unit on the spectrum of interaction between the European powers and different Asian groups since the pre-modern era, showing the Asian rhythmic resonances to the Empires from the perspectives of colonial distinction and knowledge rationalization and reproduction.

Minoritaires de la minorité musulmane du Cambodge, les Chams sot (littéralement Chams purs) résistent au grand mouvement de revendication identitaire qui séduit la majorité des musulmans du pays.  Les Chams sot représentent quelques dizaines de milliers de Chams dans une population musulmane totale d'environ un demi-million. Leur communauté est répartie en 35 villages dans les provinces de Kampong Chhnang, Pursat et Battambang.

Oceans have always been arenas of crime, drugs and human trafficking, and poaching. When such violations occur on fishing boats, they fall under the rubric of “fisheries crime.” Political scientists and economists have tended to assume that these criminal fishers simply abandon their legal occupation and take up illegal practices, labelled “transnational organized fisheries crime” by the United Nations. On the other hand, some scholars have also argued that subsidized and militarized fishers in the South China Sea are simply acting as instruments of their states’ geopolitical agendas, responding to regulations, non-enforcement of regulations, and incentives. Such present-centric approaches both obscure the modalities of fishers’ embodied skills and knowledge and their motivations, and downplay the inter-ethnic networks that connected different fishers beyond state territories and localized fishing grounds in past and present. Charting the spike in maritime trespass in (and out of) the South China Sea, this article combines ethnography and historiography to show how fishers move in and out of legal and illegal, state and non-state categories of fisher, poacher, trader, smuggler, and militia. I propose the concept of occupational slippage as a way of going beyond the fiction of fishing as mono-occupational and theorizing the realities of fishers as mobile maritime actors who enact andconceal multiple—simultaneous and consecutive—livelihood strategies while navigating not just seas, but also markets and territorial sovereignties. Thus, I argue that the fishers’ practices reflect wider interconnections between modern, state-supported, and technology-driven fisheries with older pre-nation-state patterns of mobility and knowledge accumulated through generations, producing new forms of versatility that operate under the states’ radars.

In the geopolitical conflict over the South China Sea (SCS), fishers are at the center of Chinese and Vietnamese cartographic imaginations that define the sea as either " Chinese " or " Vietnamese " and hence tied to the disputed territories of the Paracel and Spratly Islands. While their historical presence and customary fishing rights in the SCS have been much publicized in the context of this territorial dispute, the long-standing Cham seafaring trade networks and legacy are ignored by both countries. The ethnic and national categories of Cham, Việt, and Han intersect with occupational categories such as those of fisher, trader, shipbuilder, sailor, and pirate, which in the past represented shifting, relational, and situational activities by the same people. The contemporary use of such professional and national labels produces particular political effects by projecting recent closures and enclosures onto the past, in spite of the common historical, cultural, and ethnic flows that always existed in the SCS. Rather than aiming to legitimize or delegitimize Vietnam's or China's territorial claims to the SCS, this article argues that seafaring narratives should be liberated from abstract, anachronistic discourses of sovereignty, territoriality, and territorial anxieties that separate the interconnected histories of the Cham, Vietnamese, and Chinese.

"The Inscription of Vỏ-cạnh from Central Vietnam: A Translation into Russian with a Commentary", in Vestnik drevnei istorii = Journal of Ancient History 2011 No. 2 (277), pp. 165–176.
The paper contains the first Russian translation of the Vỏ-cạnh Sanskrit inscription found in Central Vietnam near Nha-Trang. The inscription presumably dates from the fourth century C.E. It relates to a polity existed near Nha-Trang whose nature remains unclear. The inscription of Vỏ-cạnh could not belong to Funan but the existence of the concept of Champa (Campā) also seems problematic.

A famous fragment of sculpture preserved in Da Nang Museum of Cham Sculpture (Vietnam) and found in the remains of the main saivite temple of Tra Kieu (Quang Nam province, Vietnam)  has always been published as part of a "pedestal". The aim of this paper is to demonstrate that this high relief, showing dancing ladies with male musicians, was once part of the decoration of the base of the tower itself or, at least, of its front terrace.

The Cambodian state is unique in Southeast Asia, due to its official recognition of two distinct Islamic religious communities, whose separate existence is entirely unrelated to the Sunni-Shia divide characterizing Muslim sectarian relations in many countries of the Middle East. Whereas the great majority of Cambodian Muslims, which primarily consist of ethnic Chams, is represented by the Mufti of Cambodia, a second officially recognized Islamic community has been placed under the authority of the Oknha Khnour, as leader of the so-called Islamic Community of Imam San (Kan Imam San), since 1998. The Kan Imam San regard themselves as practicing a distinctively Cambodian Cham form of Islam, and account for roughly 10 percent of the country's Muslim population. The present contribution will shed light on the genesis of the community by elucidating its distinguishing features, defining practices, cultural icons, self-perception, self-representation and selective approaches to history as well as the internal and external mechanisms behind its formation. Specific attention will be paid to the way in which the Kan Imam San relies on vernacular manuscript culture and local traditions of saint and ancestor worship to make its case for cultural and religious authenticity in the face of an overall espousal of Malay and other models of Islamic religiosity and scholarship by the majority of Cambodian Muslims since the mid-nineteeth century.

Article intégral (version prépublication) sur HAL SHS : https://hal.archives-ouvertes.fr/hal-01740795

Dans l'étude du Campā moderne, les cartes forment un corpus de sources rarement convoqué par les historiens. Elles illustrent pourtant la position stratégique qu'il occupe sur la route maritime reliant l'Inde à la Chine, et par conséquent permettent de mesurer la vitalité économique des principautés caṃ en dépit des annexions du Đại Việt. En mobilisant un corpus de cartes chinoises, japonaises, viêt, musulmanes et européennes allant du Xe au XIXe siècle, cet article montre que le Campa apparaît précocement dans la cartographie, et continue d'être représenté tout au long de l'époque moderne, ce qui constitue un témoignage indubitable de son intégration aux réseaux du commerce international. Il insiste par ailleurs sur les phénomènes de transmission et de circulation des savoirs géographiques qui ont conduit, au cours de la période moderne, à l'émergence de cartographies hybrides, mêlant influences et savoir-faire européens et chinois.

Intersecting maps of early modern Champa: a Southeast Asian kingdom in the proto-globalisation of geographical knowledge

Maps have hardly been mobilised as a tool for early modern Cham studies. However they illustrate the strategic location of the Cham principalities along the India-China maritime road and consequently reflect their economic strength in spite of Đại Việt's annexations. This paper uses various Chinese, Japanese, Viêt, Muslim and European maps spanning from the 12th to the 19th century to demonstrate that Champa kingdom appeared early in maps, and was constantly depicted throughout the early modern period, which is a strong evidence of its integration into global trading networks. The paper also underlines the transmission and circulation of geographical knowledge in the early modern world, which resulted in the emergence of hybrid cartographies mingling Chinese and European influences and savoir-faire.

The French missionaries, scholars, explorers and diplomats had successively noticed the unique regional culture and influence of Lower Cambodia and southern and central Vietnam since the 18th century, when they travelled and explored in the Indochina Peninsula. In the mid-19th century, over twenty years after the Champa Kingdom was finally annexed by the Minh Mang regime in 1832, the Cham alphabet began to be “scientifically” examined. As an object, Champa began to be systematically studied. This process was also consistent with the French invasion of Cambodia and Cochinchina. The studies of the ruins, inscriptions, and manuscripts of Champa by western European scholars, represented by the French scholars, fit the colonial agenda by and large. There was also a corresponding rationalization of the colonial reality among these studies, but the researching progress also depended on the scholars’ individual influence and the competition of different regional studies. In the late 19th and early 20th centuries, the framework of Champa studies was established. A small number of Vietnamese native scholars began to join the research stream in the 1910s, but most Vietnamese scholars still focused on exploring the basic content of Vietnamese history, which modern academic framework was urgent to be established. The discussion that Indian scholars joined from 1920s to 40s was both a challenge to the monopoly of French studies to the Indochina Peninsula and Francophonie, as well as a suppression of Champa and Vietnamese native studies in the “Indianization” framework. European and American Champa studies before WWII was not so much the path and meaning of “Orientalism,” but rather the selection, combination, and construction in the sense of “Archaeology of Knowledge.” With the rise of Vietnamese and Champa scholars and the evolution of researching idea by the French scholars, achievements in the Champa context and knowledge system constantly emerged in the half century after the war, being a powerful post-colonial “echo.”