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Ancient golden artefacts found in Almaty Kazakhstan

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Excavations of a burial mound in Alatau district of Almaty have uncovered unique golden artifacts, Tengrinews reports citing the City Department of Culture.

Archaeological research was conducted by an expedition from the museum of history of Almaty in the burial mound of Kok Kainar. Three historical artefacts were found. One of them is a golden figurine of a feline predator.

"It is made of two pressed embossed plates connected into a single sculptural figurine. It can be refereed to as a "playing kitten" for its pose. Dated back to the 4th century BC, the figure probably represented an element of a magical composition of a headwear. The artifact was found in the mound number 2 of Kok Kainar burial," the Department said.

The second finding is a golden plate with a picture of a bird. "The plate depicts a bird of prey, its head turned to the left, with a large beak, and wings unfolded. The bird is depicted against the background of strawberries. This image is treated as a heraldic symbol," the Department explained.

The last finding was a bronze mirror with a handle and a round bronze disc with a protrusion. The disk of the mirror and the ring are soldered together. This artifact was found in the burial mound number 1 and dates back to period from the 2nd century BC and the 2nd century AD.

All of these artefacts are kept in the Museum of History.

By Dinara Urazova

Rediscover and Celebrate the Silk Route Trade Heritage of Kargil

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I47/ Munshi Aziz Bhat Museum
Munshi Enclave, 
Lakore, Kargil - 194193, 
Ladakh (Jammu & Kashmir), 
India

A family-operated, Public Museum dedicated to preserving the life and legacy of Munshi Aziz Bhat – A Silk Route trader, pioneer, visionary, social entrepreneur, collector, patriot, husband and father.



Our museum offers anyone who visits, a rare glimpse into the Indian and Central Asian trader culture of the 19th and early 20th centuries. Through its collection of artefacts and mercantile items, the museum exhibits the range of goods and services that were transported on the many maritime and overland trajectories of the Silk Routes. Apart from the commerce, the Silk Route memorabilia at the museum is an enduring peek into the lives of the many merchants, horsemen, herders, pilgrims, artisans, nomads and farmers who traversed these trader routes and evolved a culture that saw its ultimate demise with the growth of mechanised trade and reorganization of boundaries in the post-independence era.

Daastan-e-Resham Raasta – The Silk Route and its Stories 

The Silk Route, became eponymous with its most valued piece of trade, Silk from China, but items of every description for daily as well as luxury use were despatched from Asia to many ports and towns in Africa, Europe and the Americas, receiving produce and manufactured items from these, in return.
The overland and sea Silk Routes which were famous even in the reign of Alexander the Great and the Han Dynasty in China, expanded to become the centuries-old, multidirectional,  transcontinental thoroughfare for the movement, on horseback, donkey, mule, yak and foot,  of spices, salt and pepper; herbs, fruits and nuts; silk wool and cotton textiles; horse draping and equine accessories; finished garments, bags, buttons, caps and hats made of willow, cotton, leather and wool; pots and pans;  carpets; silk, wool, cotton and leather accoutrements; precious and semi-precious stones; jewellery, metal ware, ceramics and  of course – people!
In her account of the trans-Karakoram trade in the nineteenth and twentieth centuries, Janet Rizvi remarks how paradoxically development and technological progress have rendered the mountain barriers between different regions not less but more formidable than they were before. Earlier, “ancient routes, crossing savage ranges by high and often glaciated passes, could be negotiated by the feet of traders and pilgrims and their pack-animals…one such trail, trodden regularly by traders up to a mere 50 years ago, but today unthinkable as a regular route was that which breasted the Himalayas and the Karakoram, and created a commercial link between northern India and the part of Central Asia now known as Sinkiang. In fact, it was not much of a route as a whole complex of routes”. The Silk Routes, always combining both maritime and overland trade ways, spanned centuries and continents, making possible cultural, industrial and technological exchanges of goods and ideas among peoples across the world.
Hence, the fibres that bound this irrepressible network of trade were indeed not just of rare and expensive cloth. It was a veritable mix of traders, their goods and finery as well as protocols and life of the trading route that rendered it extensive and thriving! If we forage through history, we can find a story for each silent artefact.

Ek Tajir : Who was Munshi Aziz Bhat?

Munshi Aziz Bhat rose to prominence during the period 1880-1950 when all trading activity in Kargil, both retail and large scale trading was run and controlled by Punjabis and Hoshiarpuri Lalas. In the years between 1866 and 1948, he managed to rise as a large scale trader in the region.
Munshi Aziz Bhat joined Revenue department as a Patawari, but quit his job in 1915 to try his luck in business. In August 1915, he in partnership with a Punjabi Sikh merchant Sardar Kanth Singh started a retail cum whole sale shop with a buffer money of 6000 silver coins which is equal to Rs. 600,000 these days. Luck favoured them and by the end of the year they had made an annual profit of Rs 9000. In the year 1920, his partnership with Sardar Kanth Singh ended and he established his own large scale trading business with the help of his two older sons and a cousin. The enterprise was called “Munshi Aziz Bhat And Sons” with a successful trade extending in all the four directions. In the meanwhile, he was also appointed as the official petition writer of the Maharaja of the Jammu and Kashmir state for Baltistan Wazarat.

Ek SaraiKargil and the Silk Route

Munshi Aziz Bhat built the first ever inn in Kargil for the central Asian traders that came to be known as the Aziz Bhat Sarai. The Sarai was constructed in 1920 and was the main hub of activities which was a depot for goods going in all directions not only the silk route but also to  Tibet, India and Baltistan routes.( Janet Rizvi, Ladakh the cross road on Himalayas p:260). Janet Rizvi.
The Sarai is a three storied square building in old Kargil Bazar that used to also house the seven shops from where Aziz Bhat operated his business. The ground floor of the inn was used to keep horses and straw. The first floor to keep the goods of the traders and the third floor was used for their boarding and lodging. It can still be found in Kargil on the banks of river Suru in old Caravan Bazar.
This Sarai is considered the only surviving inn of the Silk route in Ladakh and North-west India and the discovery and range of mercantile items here, as opposed to just antique artefacts, has been an unprecedented find in recorded history.

The re-discovery – Two brothers rediscover an inn

The Aziz Bhat Sarai was part of the family possessions and property bequeathed by Munshi Aziz Bhat to his family. However, it remained under lock and key for almost half a century before the chance discovery of nothing less than a treasure prompted efforts that culminated in the establishment of the museum.
The story reads like the blurb of a mystery treasure novella. Two brothers contemplate what to do with an old dilapidating family property oblivious to the virtual treasure inside!  They rummage through it with the intention to dismantle and come across a host of assorted goods one day ( much like in a movie, the servant comes across a piece of turquoise, reports back and is rewarded for it!)
In fact, the brothers do not realize the importance of the treasure they have come upon. On the classic persuasion of a fortuitous encounter with a researcher, Jaqueline, who immediately recognizes the value of the contents, they eventually decide to not only safe-keep the memorabilia, but intensify efforts to house them in a museum in a designated house-space. But for not the intervention and advice of Jaqueline and family elders, the artefacts would have been forever lost as pieces of expensive antiques sitting in a shop.
All the artefacts were thus gleaned and curate from the mercantile items found at the Sarai, family possessions and relics, and donations from local and other interested parties.
In fact, rumour has it, that there are still objects of value in the old, rickety Sarai and the we are planning another excavation soon!

Ruins of ancient bridges discovered in Xi'an

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View of the north end of the ruins of No. 1 bridge of Chucheng Gate in the northern suburbs of Xi'an, capital of Northwest China's Shaanxi province, Jan 15, 2015.

ChinaDaily.com.cn    16 January 2015
Chinese archaeologists have found five large ancient bridges in Xi'an, the capital of Shaanxi province after 10 months of excavation. 
The archaeological excavations started in February and lasted till the end of 2014 on the ruins of Weiqiao, a group of bridges built during the Western Han Dynasty (206 BC-AD 24).According to Liu Rui, excavation team head and research associate with the institute of archaeology of Chinese Academy of Social Sciences, Weiqiao was an important transport hub that linked the dynasty capital of Chang'an (now Xi'an city) with its outside regions.
The excavations were jointly carried by the archaeologists from the institute of archaeology of Chinese Academy of Social Sciences, Shaanxi provincial institute of archaeology and Xi'an institute of cultural relics and archaeology.
Wang Zhiyou, research associate with Shaanxi provincial institute of archaeology, said according to the unearthed wooden bridge piles, experts speculate that the bridges would be more than 880 meters in length and more than 15.4 meters in width.
"The discovery of the bridges is of great value for the protection of the ruins of ancient Chang'an city and the study of the transportation history of the Qin (221 BC-207 BC)," Liu said.
Excavations on the ruins are ongoing.

View of the ruins of No. 1 bridge of Chucheng Gate in the northern suburbs of Xi'an, capital of Northwest China's Shaanxi province, Jan 15, 2015. [Photo/Chinanews.com]


 View shows the ruins of No. 1 bridge of Chucheng Gate in the northern suburbs of Xi'an, capital of Northwest China's Shaanxi province, Jan 15, 2015. [Photo/Chinanews.com]

 View shows an eaves tile unearthed at the ruins of No. 1 bridge of Chucheng Gate in the northern suburbs of Xi'an, capital of Northwest China's Shaanxi province, Jan 15, 2015. [Photo/Chinanews.com]

 View of a stone rammer unearthed at the ruins of No. 1 bridge of Chucheng Gate in the northern suburbs of Xi'an, capital of Northwest China's Shaanxi province, Jan 15, 2015. [Photo/Chinanews.com]

View of the ruins of No. 5 bridge of Chucheng Gate in the northern suburbs of Xi'an, capital of Northwest China's Shaanxi province, Jan 15, 2015. [Photo/Chinanews.com]

Fayaz-Tepa in Central Asia (Uzbekistan)

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Larry Stout sent me the following mail:
You know the famous paintings of "Tocharian donors" at the Kizil caves near Kucha, Xinjiang, which are said to date from the sixth century CE.  Today, while exploring on Google Earth, I stumbled onto images of a strikingly similar painting from an archaeological site called Fayaz Tepa at Termez, Uzbekistan), said to date from the first century BCE -- thus some 600 years older.  However, the (rather imaginative) restoration of the latter "donors" shows them apparently bringing tribute to a king, whose feet, like those of the tribute-bearers are turned out, as those of Kanishka are shown on Kushan coins.

I was not familiar with this painting and this site and looked it up at the internet and found the following quite beautiful pictures from Nicola e Pina.















Background information about Fayaz- Tepa in Central Asia (Uzbekistan)

Fayaz-Tepa, Termez
From ancient times the territory of Central Asia has been a crossing point not only of many caravan roads and ways, but also a place where different religions coexisted in ancient times: Zoroastrianism, Buddhism, Manichaeism. At present, several Buddhist temples survived in Uzbekistan. Among the most famous are Airatam, Kara-Tepa and Fayaz-Tepa.
Fayaz-Tepa complex was discovered in 1963 by the archaeologist L. Albaum during excavations near the Buddhist temple on the Kara-Tepa hill in the heart of the old Termez. This temple complex is characterized by rich paintings and well-preserved sculptures. The complex is U-shaped series of corridors, cells and sanctuaries. Separately, there is a Buddhist dagoba, which is also of great interest.
Fayaz-Tepa, Termez
Fayaz-Tepa, Termez
Fayaz-Tepa, Termez

The building itself can be divided into three parts. One part is accommodation and ancillary buildings. Another one was the original dining room with kitchen, and a third one was used for performance of religious rites. Fayaz-Tepa is not only an iconic monument of Buddhism in Central Asia, but also of great value as one of the few monuments of Buddhist pictural art, which adorns the walls of the complex.
The walls along the temple were covered with paintings depicting the Buddha image variations. The walls of the sanctuary were decorated with images and story lines, one of which is the image of the two Buddhas, with images of women on both sides. The fact that the image of Buddha in Fayaz-Tepa is considered one of the most ancient images to have survived to the present date, and dates back to 1st century BC is of special importance.
Fayaz-Tepa, Termez
Fayaz-Tepa, Termez
Fayaz-Tepa,Termez
The sculptures discovered by archaeologists in Fayaz-Tepa are also noteworthy. In particular, this is the statue of Buddha sitting under the sacred bodhi tree, and two monks standing on both hands. All this is included in the arch, resting on Corinthian columns. The sculpture was carved from limestone and covered with gold leaf. Today, this sculpture is one of the most valuable exhibits of the State Museum of History of Uzbekistan.
A giant dagoba of 10 meters high was discovered near the temple. There is a small dagoba inside of it of 3 meters high. This finding dates back to the 1st century AD.
In the 3rd century BC Termez was invaded by the Sassanid army, resulting in destruction of many Buddhist temples, including Fayaz-Tepa. At the time of archaeological excavations the building was heavily damaged and was under a huge layer of sand and dust. Today Fayaz-Tepa hosts a museum, research and restorations are underway.

Fayaz-Tepa pictures

Fayaz-Tepa, Termez
Fayaz-Tepa, Termez
Fayaz-Tepa, Termez
Fayaz-Tepa, Termez
Fayaz-Tepa, Termez
Fayaz-Tepa, Termez



Taxila

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SRF.ch  12 Januar 2015
Terror, islamistischer Fundamentalismus, Chaos: Das bringen viele Menschen mit Pakistan in Verbindung. Kaum bekannt ist, dass Pakistan vor mehr als 2000 Jahren ein buddhistisches Zentrum war. Ein Besuch in der ehemaligen Hauptstadt des Gandhara-Reichs, 30 Kilometer ausserhalb von Islamabad. 
Mit Gras bewachsenes, altes Steingebäude.Bild in Lightbox öffnen.
Bildlegende:Die Dharmarajika Stupe in Taxila wird noch heute von Buddhisten aus der ganzen Welt besucht. KARIN WENGER/SRF 
Erhöht neben einer Schnellstrasse und hinter hohem Gras trohnt ein 15 Meter hoher halbkugelförmiger Sakralbau: eine Stupa. Der König hatte sie in Taxila vor mehr als 2300 Jahren als Grab- und Erinnerungsmal erbauen lassen. Taxila war damals die Hauptstadt des Gandhara-Reichs. Noch heute kommen Buddhisten aus China, Japan, Sri Lanka und Thailand hierher, um zu beten.

Die ersten Darstellungen des erleuchteten Buddhas

Mit Gras bewachsenes, grosses Steingebäude.Bild in Lightbox öffnen.
Bildlegende:15 Meter hoch ist die halbkugelförmige Stupa von Dharmarajika. KARIN WENGER/SRF 
Doch viele sind es nicht. Pakistan ist kein Tourismus-Land und die meisten Bewohner der islamischen Republik interessieren sich nicht für ihr buddhistisches Erbe. An diesem Tag sitzen nur ein paar Schafhirten unter einem Baum in der Nähe der Stupa. Er komme jeden Tag hierher, um sich auszuruhen, sagt einer der Hirten. Aber was dieser Steinhaufen genau sei, wisse er nicht. Bestimmt sei er alt und wichtig.
Der Buddhismus ist aus dem heutigen Indien ins Gandhara-Reich gelangt. Von dort breitete er sich bis nach Ostasien und Japan aus. In Gandhara, das den Norden des heutigen Pakistans und Teile Afghanistans umfasst, entstanden die ersten bildlichen Darstellungen des erleuchteten Buddhas. Ein wichtiger buddhistischer Bildungsort entstand.

Neu eröffnetes Archäologie-Museum im Swat-Tal

In Gandhara verschmelzten die Kulturen aus dem Osten und Westen. Angesiedelt auf der Seidenstrasse und der Handelsstrasse zwischen Indien und China prägten persische, griechische, römische und asiatische Einflüssen das Reich. Das griechische Vermächtnis Alexanders des Grossen ist bis heute sichtbar: in der schachbrettartigen Planung der alten Städte, in den Toga-ähnlichen Kleidern Buddhas. Und manche Studien sagen gar, im genetischen Erbe der hellhäutigen, grossgewachsenen Paschtunen mit den scharfgeschnittenen Gesichtszügen.
Kaputte Steinfigur eines BuddhaBild in Lightbox öffnen.
Bildlegende:Buddha-Statue in den Ruinen des Klosters Jaulian bei Taxila. KARIN WENGER/SRF 
Auch viele der Buddhas, die auf Stehlen und Reliefs verewigt wurden, weisen die feinen Gesichtszüge auf. Beinahe 3000 der wertvollen Kunstobjekte der Gandhara-Zeit sind im neuen archäologischen Museum im Swat-Tal ausgestellt. Der Kurator Faizul Rehman führt stolz durch die Ausstellung. Er zeigt auf ein Steinrelief, auf dem Buddha auf einem Pferd die Welt verlässt.

Den Taliban schutzlos ausgeliefert

Er sei stolz auf das buddhistische Erbe, auch wenn das einige im Tal anders sehen würden, sagt der Kurator. Dann wendet er sich einer Landkarte des Tals zu, die mit blauen Punkten gesprenkelt ist: 1400 buddhistische Stupas und Klöster gab es im Swat-Tal. Bei vielen von ihnen haben die archäologischen Grabungen noch nicht einmal begonnen, so Faizul Rehman weiter.
Bereits in den 1950er-Jahren begann ein italienisches Team von Archäologen mit Ausgrabungen. Ein italienischer Architekt baute wenige Jahre später das erste Museum in Mingora. Doch als die Taliban 2007 die Macht im Tal übernahmen, vertrieben sie auch die Archäologen. Die Kunstgegenstände konnten noch rechtzeitig aus dem Museum gerettet werden. Aber das Museumsgebäude sei den Taliban schutzlos ausgeliefert gewesen, erinnert sich der Kurator.

Steinhaufen oder ein Werk des Teufels

Im Februar 2008 sprengten die Terroristen ein Fahrzeug vor dem Museum in die Luft. Das Gebäude erlitt schweren Schaden. Erst nachdem die Taliban 2009 vertrieben waren, kehrten auch die italienischen Archäologen zurück. Sie bauten das Museum wieder auf.
Die Füsse von zwei Statuen, der Rest ist nicht mehr zu sehen.Bild in Lightbox öffnen.
Bildlegende:Überreste von Statuen in Dharmarajika. KARIN WENGER/SRF 
Anfang Dezember wurde es jetzt wieder eröffnet. Doch die ausländischen Besucher brauchen eine Spezialbewilligung. Und die lokale Bevölkerung sieht in den buddhistischen Überresten im besten Fall Steinhaufen, wie die Schafhirten. Und im schlimmsten Fall ein Werk des Teufels, das beseitigt werden muss. Einige Bewohner haben Stupas abgetragen, um mit den Steinen Häuser zu bauen. Andere haben sie zerstört, um auf dem frei gewordenen Platz Gemüse anzubauen.
Vergessen scheint, dass der Islam erst im 11. Jahrhundert ins Swat-Tal eingezogen war. Aus Sicht der Archäologie ist er eine neue religiöse Erscheinung. Aus buddhistischer Sicht die Bestätigung, dass sich alles wandelt – auch in Pakistan.

Sendungsbeitrag zu diesem Artikel

Rare mural paintings found in Yuan Dynasty tomb

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China.org.cn January 19, 2015
A view of mural paintings found in a tomb of Yuan Dynasty (1271-1368) in Hengshan county, Northwest China’s Shaanxi province, Jan 18, 2015. Archaeologist said the delicate mural paintings showing a banquet of tomb owners differ from other mural paintings found in the area and will help study history of the dynasty in North Shaanxi. [Photo provided by Shaanxi Provincial Institute of Archaeology]








Exhibiting Buddhist Cave Temples and Their Art

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From Dunhuang, China, to the Getty Center, Los Angeles: Opportunities and Challenges of Exhibiting Buddhist Cave Temples and Their Art

Date

Thu Jan-29-2015, 6:00pm

Location

Levinthal Hall, Stanford Humanities Center

Program / Series

Silk Road Buddhism 

Co-sponsor

Stanford Humanities Center

Mimi Gardner Gates

Director Emerita, Seattle Art Musuem

In 2016, the Getty Center, Los Angeles, will feature the first major US exhibition about the Buddhist Grottoes of Dunhuang located on the Chinese Silk Road.
How to create an engaging visitor experience which conveys not only the extraordinary beauty of the Buddhist art at Dunhuang, but also evokes the spiritual power of the site and its myriad devotional images?  This talk will discuss original works of art from the Library Cave at Dunhuang - hanging painted banners and embroideries, artists' sketches and pounces, hand-copied sutras and prints, such as the Diamond Sutra, d. 868, as well as full-scale, hand-painted replica caves.
Free and open to the public

Speaker's Bio



Mimi Gardner Gates, now Director Emerita, was Director of the Seattle Art Museum for fifteen years (1994-2009).  Under her leadership, the Olympic Sculpture Park was created; the downtown museum was expanded; and the artistic program achieved a high level of excellence.

Mimi Gates is a scholar of the history of Chinese art with a B.A. from Stanford University and a Ph.D. from Yale University.  Prior to moving to Seattle, she was Curator of Asian Art (1975-1986) and Director (1987-1994) of the Yale University Art Gallery.  In the field of Chinese art she has taught, published essays and organized numerous exhibitions, including Porcelain Stories, From China to Europe (Seattle Art Museum, 2000).  At the Seattle Asian Art Museum, she created the Gardner Center for Asian Art and Ideas.  She is currently working on an exhibition project at The Getty Center in Los Angeles for 2016 entitled Cave Temples of Dunhuang: Buddhist Art on China’s Silk Road.

Currently she serves on the boards of Heritage University, Copper Canyon Press, Northwest African American Museum, Terra Foundation for American Art, San Francisco Asian Art Museum, and the Yale University Art Gallery.  Mimi chairs The Dunhuang Foundation and the Board of Managers of the Blakemore Foundation.  She is a former fellow of the Yale Corporation.

Yuan Dynasty tomb murals most likely Mongolian

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For the video, Click HERE

CCTV.com.20 January 2015
Elaborately depicted murals created during the Yuan dynasty, some 700 years ago, have been found in a tomb in Hengshan county, north Shanxi province.

The tomb was discovered last year when a heavy downpour washed away the top stone. After excavation work by archaeologists, the remarkable appearance of the murals are now revealed for the public's pleasure.



The tomb is located along a mountain slope in Luo Ge Tai village of Hengshan County. It is composed of a pathway with a dome-shaped chamber. Pictures are painted on the walls of the chamber. A mural depicts the tomb-owner seated with his five wives, the background being a check-patterned screen. Their outfits and the vessels on the table in front of them shed light on the ethnicity of the tomb-owner.

"He is most likely a Mongolian, but from their clothes, furniture, and all the things painted on the mural, we can still see the influences of the Han culture. So the tomb-owner might also be Han, but wearing Mongolian clothes," excavation team leader Miao Yifei said.

Seven of the 24 Stories of Filial Piety, which are popular legends, especially in northern China, were painted in the surrounding areas of the main picture.

Filial Piety stories were widely portrayed in Yuan dynasty tombs in north Shanxi province and the central area of Inner Mongolia Autonomous Region. It indicates an active cultural exchange between these three provinces during that time, and similar customs that brought it about.

"The murals are both beautifully painted and in very good condition, just thinking that they've been there for some 700 years," Miao said.

The discovery of the tomb and murals reveals much about Yuan dynasty archaeology in the provinces of Shanxi and Shanxi, and the Inner Mongolian Autonomous region.


Ancient ship wreckage discovered in Xi'an

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Archaeologists discovered the wreckage of an ancient ship subsequent to the discovery of the ruins of five large-scale ancient bridges in the old course of the Weihe River in the northern suburbs of Xi'an, capital of Northwest China's Shaanxi province, on Jan 16.

 Archaeologists clean the wreckage of an ancient ship at the ruins of No. 1 bridge in the old course of the Weihe River in the northern suburbs of Xi'an, capital of Northwest China's Shaanxi province, Jan 16, 2015. [Photo/cnwest.com]

According to archaeological materials, few ancient ships were found in Shaanxi, with only one unearthed in the Lintong district of Xi'an.
To keep the ruins warm, archaeologists covered the wreckage with canvas, and they did not begin cleaning the wreckage until 10 o'clock when the temperature in the area rose.
So far, as the body of the ancient ship has not been completely revealed, it's impossible to proceed with carbon-14 dating, which may reveal when the ship was built.
Archaeologists faced another puzzle. As the wreckage was discovered buried under the earth at two different sites, there is no way to make sure it belongs to two ships or just one that had broken into two parts.
Liu Rui, leader of the archaeological team for the Weihe River ruins, said that they will take three days to clean the wreckage of the ancient ship.
Adjacent to the wreckage, archaeologists also found traces of "sao", or a mattress used to build dykes in the ancient times.
Archaeologists cover the wreckage with canvas to keep it warm at the ruins of the No. 1 bridge in the old course of the Weihe River in the northern suburbs of Xi'an, capital of Northwest China's Shaanxi province, Jan 16, 2015. 


Part of the wreckage of an ancient ship is revealed at the ruins of the No. 1 bridge in the old course of the Weihe River in the northern suburbs of Xi'an, capital of Northwest China's Shaanxi province, Jan 16, 2015. 


Traces of "sao", or a mattress used in dyke construction in ancient times, are seen at the ruins of the No. 1 bridge in the old course of the Weihe River in the northern suburbs of Xi'an, capital of Northwest China's Shaanxi province, Jan 16, 2015. [Photo/cnwest.com]


Classic, Treasure and Magic along the Silk Road

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19 janvier 2015

Le cycle de conférences données par Yu Xin, professeur invité à l'EHESS, se poursuit tout le mois de janvier.
  • Archaeological Evidence, Cultural Imagination and Image of the Medieval World:  New Perspectives on Treasures from Kucha
    Mardi 20 janvier, de 14h à 16h, Salle des réunions (étage 3B, 52 rue du Cardinal-Lemoine, Paris 5e)
    dans le cadre du séminaire de d’Étienne de la Vaissière
  • The Journey to the East: A Magical Tradition of Figurine Across Eurasia:  from Gaochang to Kyoto
    Mercredi 21 janvier, de 17h à 19h, Salle 2, RdC, EHESS, Le France (190, Avenue de France, Paris 13e)
    dans le cadre du séminaire d’Antonella Romano
  • The Transformation of Sacrificial Money: New Hypotheses Based on the Archaeological Discoveries in Turfan
    Jeudi 29 janvier, INHA, de 11h à 13h, Salle Mariette (6 rue des petits-camps, Paris 2e)
    dans le cadre du séminaire de Marcello Carastro et Stéphan Dugast



YU Xin

Université Fudan, Shanghai
Yu XinLe labex TransferS invite, du 10 février au 10 mars, le Professeur YU Xin - Professeur d’Histoire chinoise médiévale, département d’Histoire de l’Université Fudan, Shanghai.



Classic, Treasure and Magic along the Silk Road

Après un cycle de 4 conférences en janvier à l’EHESS, le Pr. Yu donnera 2 séminaires à l’École normale supérieure.

  • Vendredi 13 février
  • Exploration on Zhujunda : The legend of a vegetable along the Silk Road
  • 16h-18h, Amphithéâtre Rataud, ENS (45, rue d’Ulm, 75005 Paris)
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  • In Dunhuang Manuscripts P. 3391, the problematic entry “zhujunda” is found in the category of vegetable in the text. What’s the meaning ? This puzzle baffles scholars. This research aims to provide an accurate description of this word from the dimensions of semantics and natural history, employing materials from various unearthed documents, medical books, anecdotes, and encyclopedias. It tries to show the role which zhujunda had played in the medieval social life as well as in the cultural exchange between the west and the east. It arrives at the following conclusions : both of leaf-beet and root-beet came from Persian. In the period of Sassanid Empire leaf- beet arrived in China, and its translation “junda” was originated from Medieval Persian language, while root-beet came in after Arab invaded Iran, and its translation “zhujunda” found its root in new Persian language, which should be no late than the early 10th century. These things and their corresponding names passing from Iran to China enriched Chinese culture in the medieval ages.
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  • Vendredi 6 mars
  • New Perspectives on the Horse Anthroposcopy through the Archeological Materials
  • 16h-18h, salle Cavaillès, ENS (45, rue d’Ulm, 75005 Paris)
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  • The horse anthroposcopy comprises one important aspect of Xingfa, which is a practical technique that utilizes observation to judge things’ good or bad, and also serves as the basic paradigm of that people conceive the world around them in traditional China. In recent years, several lost books concerning anthroposcopy have been excavated : The Book of Horse Anthroposcopy in the Mawangdui silk texts ; The Book of Dog Anthroposcopy in the Shuanggudui bamboo slips ; The Book of Dog-judging Methods in the Yinqueshan bamboo slips ; The Methods for Sword-judging in the Juyan wooden slips. These findings of ancient books concerning anthroposcopy reveal their significance in the knowledge, belief, and society of traditional China. In this lecture, I will try to use the wooden slips from Dunhuang discovered by Stein, the Mawangdui silk texts, the Shuihudi bamboo slips, the Xuanqun wooden slips, Dunhuang manuscripts, mural paintings in tombs, art crafts and received texts, such as Qimin Yaoshu, to discuss the origin and development of the horse anthroposcopy technique from Han through Tang synthetically. I hope this research will shed a new light on the study of Xingfa in medieval China.


New post from IDP (the International Dunhuang Project from the British Library)

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FRIDAY, JANUARY 23, 2015

A Suicidal Thunder God?

Drawing at the end of Dunhuang manuscript Or.8210/S.3326.
Showing this manuscript today to a group of visiting students, I was again struck by the strangeness of this figure and hope that someone might be able to provide an explanation or point to similar figures elsewhere.
The crude line drawing shows a figure dressed as a Chinese official with the label 電神 (Dianshen, thunder god) to the right and an apparent book title to the left — ending with 電經一卷 (Thunder Sutra, one roll). Most curious, however, are the drawn bow and arrow: the arrow is back to front, ie pointing towards the thunder god himself.
The image appears at the end of a very interesting — but also somewhat mysterious — manuscript which consists of two texts (translated for IDP by Imre Galambos). The first is a divination text based on cloud formations (nephelomancy). This is followed by a series of star charts. In a paper by Jean-Marc Bonnet-Bideau and Francois Praderie on this manuscript, the authors showed the star charts to be very accurate: it is a scientific document. The paper is extremely fine but the writing and the graphics appear sketchy and are certainly not in a fine scribal hand. It is therefore possible that this was a working copy which used a master — and fine — copy of a star chart, perhaps even tracing from it, hence the accuracy of the stars' positions. But how did this end up in Dunhuang, 1500 miles from the Imperial Astronomy Bureau in Chang'an where it was almost certainly produced?
Although we will probably never have all the answers to these questions, I hope that the suicidal thunder god might yet have more to tell us.

POSTED BY SUSAN WHITFIELD

Lecture 19 Febr: Kublai Khan's Legacy- Inner Asian Influence on Chinese Art

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ILIAS International Institute for Asian Studies- Leiden

 Februar   
 2015

19

  
2015


Kublai Khan's legacy: Inner Asian Influence on Chinese art

Lecture by Professor Morris Rossabi (Columbia University / The City University of New York), organized by the Asia Pavilion of the Rijksmuseum Amsterdam and IIAS, in cooperation with the Vereniging van Vrienden der Aziatische Kunst.
The lecture
This slide-illustrated presentation challenges the conventional wisdom that portrays the thirteenth-century Mongolians as merely destroyers, killers, rapists, and plunderers. Although the lecture does not minimize the massacres and destruction wrought by the Mongolians, it also reveals their contributions to the arts and culture in China. Khubilai Khan, in particular, supported several of the most prominent Chinese painters, recruited Muslim weavers to add new motifs in Chinese textiles, appointed Mongolians to supervise the spectacular porcelain industry, and commissioned Tibetan and Nepalese painters and artisans to produce portraits of the Imperial family and to construct remarkable buildings in Dadu (or Beijing). Marco Polo, whose book introduced Khubilai to the West, was himself dazzled by the extraordinary art and culture he encountered in Mongol-ruled China.
To be sure, the Mongolians were not the artists and craftsmen, but they acted as sponsors, patrons, and consumers of the arts, thereby performing an invaluable service. Women, especially Khubilai’s wife and great granddaughter, were avid supporters of Chinese art.

The programme14.30 - 15.00  Reception with coffee & tea in the foyer at the Auditorium
15.00 - 15.10  Welcome & Introduction
15.10 - 16.00  Lecture by Professor Morris Rossabi (Columbia University, NY, USA)
16.00 - 16.30  Q&A

The speakerMorris Rossabi is a historian of China and Inner Asia who conducted his initial research on traditional Chinese foreign relations and on the peoples along China's borders. He wrote a biography of Khubilai Khan, which has been translated in many languages, including Korean and Russian, and helped to organize exhibitions at the Metropolitan Museum of Art, New York, the Cleveland Museum of Art, and the Asian Art Museum in San Francisco. He was commissioned to write three chapters for the Cambridge History of China. After serving as a Consultant for the Soros Foundation, he wrote the book Modern Mongolia. The author of numerous articles and speeches, he travels repeatedly to Central Asia and Mongolia, where he teaches courses on Mongolian and East Asian history.

RegistrationEntrance and registration are free of charge. Please register via: h.m.van.der.minne@iias.nl

Inline image: Empress Chabi (1227–1281).

Three new life size Buddha statues discovered at Mes Aynak

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Incredible news! THREE new life size Buddha statues were just discovered by Afghan archaeologists at Mes Aynak! 
One is complete and untouched by looters. 
This proves there is SO MUCH yet to discover at the ancient archaeological city of Mes Aynak, Afghanistan.
Archaeologists are racing around the clock as the site could be destroyed at any time by a Chinese copper mining company.
Please like and share. More images to come!
Saving Mes Aynak's photo.
Saving Mes Aynak's photo.
Saving Mes Aynak's photo.
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Face of tattooed mummified princess finally revealed after 2,500 years

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Siberian Times   by Anna Liesowska

Taxidermy expert uses painstaking techniques to create first ever replica of the ice maiden found preserved in the Siberian high altitude plateau.
'One of the most significant archaeological discoveries of the 20th century'. Picture: The Siberian Times 
The first replica face has been created of the famous tattooed Siberian princess found mummified and preserved after almost 2,500 years in permafrost. A Swiss expert has used special taxidermy techniques to build an accurate reconstruction of the ice maiden who was uncovered by archaeologists in 1993.
Known as Princess Ukok, after the high altitude plateau on which she was discovered, her body was decorated in the best-preserved, and most elaborate, ancient art ever found. While her discovery was exciting, particularly given how intact her remains were, her face and neck skin had deteriorated, with no real clue as to what she once looked like.
However, now her face has been revealed to the world for the first time following the work by Swiss taxidermist Marcel Nyffenegger.
Mr Nyffenegger, who lives in the small town of Schaffhausen, was asked to work on a likeness of Princess Ukok for the Historical Museum of the Palatinate in Speyer, Germany. While he has expertise in stuffing animals, his main passion is the reconstruction of the faces of ancient peoples, including the Neanderthals.
Working with a 3-D model of the mummy’s skull, he spent a month painstakingly piecing together her facial muscles and tissue layers as well as reconstructing her skin structure, eyes and expression.
The resulting plasticine model was then covered with silicone and a rubber-resin mixture before finer details such as eyebrows and eyelashes were added. More than 100,000 individual strands of hair were used to give the princess her flocking locks, a process that in itself took two whole weeks.
'That two weeks took me to the brink of insanity', the expert confessed. 'I didn’t spend more than two or three hours a day on that part because it was very boring and neck pain literally forced me to do something else'.
Face of tattooed mummified princess finally revealed after 2,500 years

Face of tattooed mummified princess finally revealed after 2,500 years
The reconstruction of Princess Ukok is on display at the museum in Germany. Pictures: Marcel Nyffenegger

The mummy was excavated by Novosibirsk scientist Natalia Polosmak and was heralded as 'one of the most significant archaeological discoveries of the 20th century'.
Thought to be about 25 years old when she died, she was found preserved in permafrost in the Altai Mountains at an altitude of about 2,500 metres, with two men also discovered nearby. Buried around her were six horses, saddled and bridled and said to have been her spiritual escorts to the next world, along with a meal of sheep and horse meat.
Archaeologists also found ornaments made from felt, wood, bronze and gold as well as a small container of cannabis and a stone plate on which coriander seeds were burned. From her clothes and possessions including a 'cosmetics bag', scientists were able to recreate her fashion and beauty secrets.
She was dressed in a long shirt made from Chinese silk, and had long felt sleeve boots with a beautiful decoration on them. At this time Chinese silk was only ever found in royal burials of the Pazyrk people, and since it was more expensive than gold it gave an indication of her wealth and status.
Her head was completely shaved, and she wore a horse hair wig on top of which was a carving of a wooden deer.
The princess’s face and neck skin was not preserved, but the skin of her left arm survived. The most exciting discovery was her elaborate body art, which many observers said bore striking similarities to modern-day tattoos. On her left shoulder was a fantastical mythological animal made up of a deer with a griffon’s beak and a Capricorn’s antlers. The antlers themselves were decorated with the heads of griffons.
The mouth of a spotted panther with a long tail could also be seen, and she had a deer’s head on her wrist.
Face of tattooed mummified princess finally revealed after 2,500 years

Face of tattooed mummified princess finally revealed after 2,500 years
'The face is very accurate to how Princess Ukok actually looked'. Pictures: The Siberian Times, Marcel Nyffenegger

She is believed to have been between 25 and 28 years old and about 1.62 metres tall. Her remains were treated by the same scientists in Moscow who preserved the body of former Soviet leader Vladimir Lenin. Being able to see what she once looked like is an exciting development for archaeologists and historians.
Marcel, whose Twitter account features images of his reconstructions of Neanderthal man, said he believes the face is very accurate to how Princess Ukok actually looked. He said: 'With such a soft tissue reconstruction, purely based on the bone structure, we have achieved an accuracy of 75 per cent of the former appearance of the woman. The remaining 25 per cent was our interpretation since, for example, we were missing parts of the nasal bone and thus an accurate reconstruction was not possible.
'The scull itself shows where the muscles were located and which form and thickness they had and shows the points at which the skin lied directly on the bone.
'And as for the facial expressions, it is important that I feel the person that I am creating. The more information the archaeologists give me, such as in which climate the people lived, what they ate, and if they were a warrior or a farmer, then the better I can do'.
Last year the Siberian Times told how Princess Ukok is set to be buried in her own special mausoleum, with plans submitted for a permanent memorial and final resting place. She spent most of the past two decades at a scientific institute in Novosibirsk, and is now at the Republican National Museum in Gorno-Altaisk, sparking anger among the local people in the Altai Mountain region who want her re-buried.
Ancient beliefs dictate that her presence in the burial chamber had been to “bar the entrance to the kingdom of the dead”. Elders insisted that removing the mummified remains meant this doorway to the other world is now open and that her anger has already caused a series of floods and earthquakes.
But now the revered princess could finally be repatriated to her original resting place in the Ukok plateau, with a beautiful mausoleum built on top.
The reconstruction of Princess Ukok is on display at the museum in Germany.

Mongol Khans: Patrons of Islam

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Morris Rossabi will give a lecture "Kublai Khan's Legacy: Inner- Asian Influence on Chinese Art" on the 19th of February 2015 in one of the most beautiful locations in the world, the Rijksmuseum in Amsterdam

It's not his first lecture.
As an appetizer for this coming lecture in Amsterdam, watch his lecture from 2012 "Mongol Khans: Patrons of Islam"


Speaker: Dr. Morris Rossabi
When: July 14, 2012
Where: Shangri La Hawai
In the initial stages of their thirteenth-century invasions of the Islamic world, the Mongol Khans killed untold numbers of people and caused considerable damage in the areas they subjugated. Yet after their conquests, Kublai Khan, his brother Hulegu, and other Mongol rulers promoted various Islamic orders, fostered agriculture and commerce, and patronized poets and historians in the Middle East and Iran, as well as Islamic communities in Russia and China. This colorful presentation, using images from 13th and 14th century Islamic arts, describes these remarkable developments and also shows the Mongols' contributions to Islamic art and architecture throughout their domains. It aims to provide a balanced portrait of Mongol influence on Islamic societies, cultures, and arts.
Dr. Morris Rossabi is a professor of Inner Asian and East Asian history at Columbia University, New York. He is the author of Modern Mongolia: From Khans to Commissars to Capitalists (University of California Press, 2005) and Khubilai Khan: His Life and Times (University of California Press, 1988). He has helped to organize exhibitions at the Metropolitan Museum of Art, the Cleveland Museum of Art, and at the Asian Art Museum of San Francisco.

800 million modern men are descended from a handful of ancient leaders - including Genghis Khan

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The 11 fathers of Asia: 800 million modern men are descended from a handful of ancient leaders - including Genghis Khan

  • Scientists from the University of Leicester traced DNA in modern men to 'founding fathers' that lived across Asia between 1300BC and 1100AD
  • The geneticists traced each the eleven lineages back to their potential roots in the Middle East, India, China, Mongolia and south east Asia
  • They analysed Y chromosomes from 5,000 men from 127 populations
  • 16 million men are thought to be directly descended from Genghis Khan
  • 1.5 million are descended from 14th Century Chinese leader Giocangga

More than 800 million men living today are descended from just eleven men, including the ruthless Mongolian leader Genghis Khan, according to new research.
Geneticists have been able to find eleven distinctive sequences in Y-chromosomes - the chunk of DNA that is only carried by men - that are persistent in modern populations in Asia.
By systematically analysing the DNA of more than 5,000 men, they have been able to trace these male lineages to their approximate 'founding fathers'.

This map shows ten of the 11 lineages (labelled DC) with the approximate date when they originated and how they appear to have spread around the continent. The arrows show how the lineage may have spread
This map shows ten of the 11 lineages (labelled DC) with the approximate date when they originated and how they appear to have spread around the continent. The arrows show how the lineage may have spread

They found that along with Khan, who is reputed to have sired hundreds of children as his hoards cut a swathe across much of Asia, they traced ten other lineages.
These are thought to originate from the Middle East to Southeast Asia between 2100BC and 1100AD.
They found that 37.8 per cent of the 5,000 men they tested belonged to one of these eleven lineages.

SEARCHING FOR GENGHIS KHAN'S TOMB FROM SPACE

Scientists are using space-age technology to help them find the final resting place of the first Mongolian emperor Genghis Khan.
Although he ruled an empire that extended over most of Asia, the final resting place of the Mongol leader remains a mystery. 
He died in 1227 at the age of 72 after a sudden illness. Legend says that as his body was carried to its final resting place, anyone encountered along the route was put to the sword before those escorting the body also killed themselves, to keep its location a secret.
Researchers at the University of California have used crowdsourcing to scour more than 84,000 satellite images of a part of Mongolia where his body is suspected to be.
By searching an area of 2,316 square miles, they have been able to identify 55 potential sites for where the great Mongol warlords body may now lie.
If this is reflected in the entire Asian population, then it could mean around 830 million men living in Asia currently owe their Y-chromosomes to one of these eleven men.
Among them is a lineage that has previously been attributed to a Chinese ruler called Giocangga, who died in 1583 and whose grandson founded the Qing Dynasty that ruled China between 1644 and 1912.
Giocangga is thought to have had many children with his wives and concubines and is the direct male ancestor of more than 1.5 million men.
The researchers also found that another of the lineages appears to have population clusters that are concentrated along the Silk Road trading route and date back to around 850AD.
This suggests they may have their origins among the powerful rulers who dominated the steppes where the route passed - the Khitan, Tangut Xia, Juchin, Kara-Khitan and Mongol empires.
The researchers suggest that Abaoji, Emperor Taizu of Liao and the Great Khan of the Khitans, who died in 926AD in the Khitan area of China, is a possible candidate for the father of this lineage. 
Professor Mark Jobling, a geneticist at the University of Leicester who led the work, which is published in the European Journal of Human Genetics, said that more research was needed before they could identify the individuals.
The founding fathers who lived between 2100BC and 300BC appear to have existed in both sedentary agricultural societies and nomadic tribes, he added.

Genghis Khan is thought to have fathered hundreds of children as his armies conquered much of Asia while his sons also continued to spread his Y-chromosome around the world as they expanded the Mongol empire

Writing in the European of Human Genetics, he said: 'High reproductive success is often associated with high social status, ‘prestigious’ men having higher intramarital fertility, lower offspring mortality and access to a greater than average number of wives.
'Those with recent origins in the historical period are almost exclusively found in Altaic-speaking pastoral nomadic populations, which may reflect a shift in political organisation in pastoralist economies and a greater ease of transmission of Y-chromosomes through time and space facilitated by the use of horses.
'New social systems and economic adaptations emerged after horse domestication.
'Horse-riding greatly enhanced both east–west connections and north–south trade between Siberia and southerly regions, and allowed new techniques of warfare, a key element explaining the successes of mobile pastoralists in their conflicts with more sedentary societies.'

One of the male lineages that have come to dominate in Asia appears to have originated from one of the empires that sprung up along the Silk Route, depicted here in this Catalan nautical map from 1325-1387
One of the male lineages that have come to dominate in Asia appears to have originated from one of the empires that sprung up along the Silk Route, depicted here in this Catalan nautical map from 1325-1387

The researchers analysed the Y chromosomes of 5,321 men from 127 different populations around Asia.
They found 11 common Y chromosome sequences that cropped up repeatedly in the genomes they examined. 
By searching these for distinctive random mutations that accumulate over time they were able to estimate roughly when these Y chromosome sequences originated.
Giocangga, grandfather of the Qing ruler Emperor Nurhaci (above), is thought to be directly related to 1.5 million men now living in China and Mongolia
Giocangga, grandfather of the Qing ruler Emperor Nurhaci (above), is thought to be directly related to 1.5 million men now living in China and Mongolia
Looking at the distribution of these sequences in the populations they tested also allowed them to estimate where they may have originated by looking for clusters.
Previous research conducted in 2003 had shown that almost 16 million men across the world could be related to the Mongol leader Genghis Khan, who died in 1227.
Scientists traced a cluster of extremely similar Y-chromosomes back to a single ancestor living in Mongolia around 800 years ago.
They believe the only man with the opportunity to father enough children would have been the Mongolian warlord.
Within 80 years he built an empire that covered much of China, Iran, Pakistan, Korea and South Russia.
The empire he founded went on to stretch across much of Asia and into Europe, meaning there was potential for his descendants to spread his genes far and wide. 
Tom Robinson, an accountancy professor whose ancestors came from the Lake District, was the first man outside Asia to be identified as carrying the Khan chromosome.
It was found that Professor Robinson's paternal forebears came from the Caucasus near the Black Sea. 
Similar work found Giocangga was also the most probably origin of another distinct Y chromosome found in modern China and Mongolia.
However, tracing the other dominant Y chromosomes to other individuals will require similar educated guesswork by looking for men who had the power and potential to sire large numbers of children at around the right time that the sequences are found to originally occur.

GENGHIS KHAN AND THE RISE OF THE MONGOL EMPIRE

Genghis Khan was the founder and Great Khan of the Mongol Empire. 
In the early 1200s he united the tribes, creating a military state that invaded its neighbours and expanded, soon ruling most of what would become modern Korea, China, Russia, eastern Europe, southeast Asia, Persia and India.
Khan made himself master of half the known world, and inspired mankind with a fear that lasted for generations.
He was a prolific lover, fathering hundreds of children across his territories. Some scientists think he has 16 million male descendants alive today.
By the time he died in August 1227, the Mongol Empire covered a vast part of Central Asia and China.
Originally known as Temüjin of the Borjigin, legend has it Genghis was born holding a clot of blood in his hand. 
His father was Khan, or emperor, of a small tribe but was murdered when Temüjin was still young.
The new tribal leader wanted nothing to do with Temujin's family, so with his mother and five other children, Temüjin was cast out and left to die.
In all, Genghis conquered almost four times the lands of Alexander the Great. He is still revered in Mongolia and in parts of China. 
One of the 'founding fathers' appears to have lived in what is now northern Turkey in 700BC while another came from Iran in around 1100AD.
Others seem to originate around 2100BC and 1500BC in southeast Asia. Around this time farming populations were moving down through Burma into Laos, Thailand and Cambodia, leading to the Mon and Khmer empires.
The only way to know for sure who these 11 founding fathers were will be to find their remains and extract DNA.
If the tomb of leaders like Genghis Khan are ever unearthed, it could result in the ultimate paternity test for millions of men around the world.
Chris Tyler-Smith, an evolutionary geneticist now at the Wellcome Trust Sanger Institute in Hinxton, UK, who led that orginal study in 2003, told Nature: 'Looking for these links is fascinating. 
'When we did it, we were using pretty indirect lines of reasoning, and you could try and do that with each of these lineages.
'What I really hope is that at some point someone will find Genghis Khan's tomb and remains.'


12th–13th-Century Mina’i Enamel Ware presented by Dr. Morris Rossabi

Recordings from the Past: A Timurid Embassy to China in 1419- 1422

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Presenter: David Roxburgh
When: June 21, 2014
Where: Shangri La
The lecture examines an embassy that left Herat, Afghanistan, in December 1419, and traveled through Central Asia and China to Beijing with the return journey concluding in August 1422. It was one of several exchanges orchestrated between Timurid ruler Shahrukh (r. 1409-47) and Ming dynasty emperor Yongle (r.1402-24). Ghiyath al-Din, an artist sent by Shahrukh's bibliophile son Baysunghur, recorded the details of the journey describing the movement of the embassy through changing landscapes and Chinese cities, art, architecture, and the ceremonial life of the Ming imperial palace. Futhermore, the lecture examines the journal as a source, the journey it narrates and considers the consequences of increased access to Chinese art for Timurid art in the arts of the book and portable objects throughout the 1420s.

Dr. David Roxburgh is Prince Alwaleed Bin Talal Professor of Islamic Art History at Harvard University. He received an M.A. with Honors in Fine Art from Edinburgh College of Art and completed his doctoral thesis at the University of Pennsylvania as a fellow at the Smithsonian Institution and Center for Advanced Study in the Visual Arts, National Gallery of Art in 1996. His books include Prefacing the Image: The Writing of Art History in Sixteenth-Century Iran (Leiden, 2001) and The Persian Album, 1400-1600: From Dispersal to Collection (New Haven, 2005). He has also worked as a curator on the exhibitions Turks: A Journey of A Thousand Years (London, Royal Academy of Art, 2005) and Traces of the Calligrapher: Islamic Calligraphy in Practice, c. 1600-1900M (Houston, Museum of Fine Arts, 2007).

From Yuan to Modern China and Mongolia

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From Yuan to Modern China and Mongolia
The Writings of Morris Rossabi
Morris Rossabi, the City University of New York

Morris Rossabi, the City University of New York

ISBN13: 
9789004281264
Publication Date: 
November 2014
Format: 
Hardback
Publication Type: 
Pages, Illustr.: 
viii, 702 pp.
Imprint: 
Language: 

The Mongol Century: Visual Cultures of Yuan China, 1260-1368

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The Mongol Century: Visual Cultures of Yuan China, 1260-1368



  • Hardcover: 304 pages
  • Publisher: Reaktion Books (2 Feb. 2015)
  • ISBN-10: 1780233663
 
The Mongol Century explores the visual world of China's Yuan dynasty (1271-1368), the spectacular but short-lived regime founded by Khubilai Khan, regarded as the pre-eminent khanate of the Mongol empire. This book illuminates the Yuan era - full of conflicts and complex interactions between Mongol power and Chinese heritage - by delving into the visual history of its culture. 
Shane McCausland considers how Mongol governance and values imposed a new order on China's culture and also how a sedentary, agrarian China posed specific challenges to the Mongols' militarist and nomadic lifestyle. He also explores how an unusual range of expectations and pressures were placed on Yuan culture: the idea that visual culture could create cohesion across a diverse yet hierarchical society, while balancing Mongol desires for novelty and display with Chinese concerns about posterity. Although in recent years exhibitions have begun to open up the inherent paradoxes of Yuan culture, this is the first study in English to adopt a fully comprehensive approach.It incorporates the full range of visual media of the East Asia region to reconsider the impact Mongol culture had in China, from urban architecture and design to tomb murals and porcelain, and from calligraphy and printed paper money to stone sculpture. A fresh and invigorating analysis, The Mongol Century explores, in fascinating detail, the visual culture of this brief but captivating era of East Asian history.
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