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    Imagine Buddha in Prambanan
     
    [ 作者: Katherine Hacker   来自:期刊原文   已阅:1943   时间:2006-12-28   录入:douyuebo


    ·期刊原文


    Imagine Buddha in Prambanan: Reconsidering the Buddhist Background
    of the Loro Jonggrang Temple Complex


    Reviewed by Katherine Hacker

    Pacific Affairs

    Vol.67 No.3   Fall 1994   Pp.485-486

    COPYRIGHT University of British Columbia (Canada) 1994


                ACCORDING to anthropologist Roy Jordaan, the Loro Jonggrang at
                Prambanan, central Java -- a Hindu monument -- has too often been
                viewed as a "rival" to the contemporaneous Buddhist Borobudur. While
                others agree with this oversimplified reading, suggesting instead a
                climate of peaceful coexistence (Jan Fontein, The Sculpture of
                Indonesia [Washington: National Gallery of Art, 1990]), Jordaan's
                thesis argues for actual Sailendra involvement at Loro Jonggrang.
                The most rewarding of the four concise sections in this brief
                monograph is chapter 2, a systematic review of earlier scholarship,
                with its fascinating but all too familiar account of early colonial
                privileging of the Buddhist tradition (I was reminded especially of
                India's Durga Temple at Aihole). Less satisfying are the subsequent
                "From Mandala to Ground-Plan" and "New Perspectives for Further
                Research." Much of Jordaan's argument hinges on the dated Keluruk
                inscription, issued during the reign of the Sailendras, which "may
                have served as a kind of blueprint for the construction of an
                extensive Buddhist mandala in which the unfolding of the Supreme
                Being in both directions (i.e., Triratna and Trimurti [the Loro
                Jonggrang]) was concretely represented". The author's position here
                revives a hypothesis put forward in 1928 by F. D. K. Bosch whose
                interpretation, to a certain extent, has been invalidated by more
                recently discovered inscriptions. Building phases at Loro Jonggrang
                are certainly plausible; however, the visual evidence Jordaan offers
                is inconclusive. Unfortunately, interesting material such as a
                discussion on the monument's ritual deposits and tantrism, which
                enriches our appreciation for the religious complexity of the site,
                have been placed in four appendices.
                While a welcome addition to the literature on SoUtheast Asian art,
                ultimately this enterprise is flawed by its insistence on
                equivalence between the textual and the visual. Jordaan's
                investigation into "whether Prambanan might have been conceived as a
                symbol of religious tolerance and co-operation" (preface) should be
                read and appreciated as a work-in-progress.
             

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