Search Results (3)

Pagodas and pavilions (ge 閣) are the most popular and representative multi-story buildings since Buddhism was introduced to China. While providing visitors with a new visual experience, they have also largely reshaped the urban space and skyline in medieval China. The former originated from India and Central Asia and was transformed in China, developing a unique style; The latter originated more from the creation of Chinese architects and became a model of typical Chinese-style Buddhist architecture. Briefly, the pagoda matured earlier than the pavilion, and continuously developed while maintaining its basic style; the pavilion-style Buddhist architecture gradually developed later and finally matured after the Tang and Song dynasties (618–1276), partially presenting a different spatial logic from the pagoda, and bringing a new visual experience. In my opinion, although the pavilion may not necessarily be as large as the pagoda in terms of volume and absolute height, it can provide believers with greater visual impact in the internal space for worship, due to the cross-story giant Buddhist statues; the closer integration of Buddha statues and architecture makes it replace or share the core position of the pagoda in some monasteries and even become the visual center of the entire religious space. Due to the existence of the pavilion, viewers can not only worship the Buddhist statues on a two-dimensional plane or by looking up at the statues from the bottom, but have also gained a three-dimensional perspective, to worship directly at the Buddha’s shoulders, neck, and head. In the Buddhist grottoes, the layout of the early single-layer or multi-layer horizontally distribution of caves on cliff was also changed due to the excavation of the cross-layer giant statue grottoes, covered by multi-story pavilion-style buildings, providing viewers with a visual experience similar to that of the pavilions of great statues. Additionally, there is a new visual experience of worshiping the Buddha in a vertical circle, in cases such as Bamiyan and the Leshan Giant Buddha. Full article

On a general level, the article analyzes how the clash of unconditional claims between secular rationales and religious narratives is prone to engender violence. To provide this discussion with material evidence, the case of the destruction of the Buddhas of Bamiyan and its media coverage is put under scrutiny. The author shows how the marker of “religious violence”, otherness, and irrationality was (re)constructed in this context. In the last analysis, the article demonstrates that a parasitic relationship obtains between an occidentalist brand of reason and its presumed other (epitomized in the gestalt of “religious violence”). Full article

Since 2004, scientific research on the damaged Giant Buddha statues and Buddhist paintings in Bamiyan, Afghanistan, has been conducted at various laboratories and large-scale facilities using mass-spectrometry techniques (GC-MS, LC-MS, LC-MS/MS, nano-LC/ESI-MS/MS), ELISA, and synchrotron-based micro-analyses) in parallel to conservation intervention. Studies on samples from these cultural heritage objects have shown that each is composed of a polychromatic multilayered structure with sizing layers, ground layers, painted layers, and glaze. The carefully produced complex multilayered structures were examined using optical microscopy (visible and UV light) as well as synchrotron-based infrared microscopy, both of which revealed various organic and inorganic components in each layer. High sensitivity bulk MS and ELISA methods were used to further identify details regarding organic materials, such as fatty acids and collagens, and these results suggest different vegetable oils and animal species of glues. For example, cow milk casein and cow skin glue were identified in the Eastern Giant Buddha, suggesting that casein was used as a sizing agent and the cow skin glue as a binder for painting. The wall paintings from Cave N(a) (mid-7th century AD) were found to have horse glue used as sizing and drying oil (poppyseed/walnuts/perilla oils) as a binding media. The paintings’ complex structures and their organic and inorganic materials were fully understood using both imaging and bulk methods, and thus, these methods help to reconstruct historical wall painting techniques in full. Full article