Satavahana dynasty

The Satavahanas ("Sādavāhana" or "Sātavāhana", IAST: ), also referred to as the Andhras in the Puranas, were an ancient Indian dynasty based in the Deccan region. Most modern scholars believe that the Satavahana rule began in the late second century BCE and lasted until the early third century CE, although some assign the beginning of their rule to as early as the 3rd century BCE based on the Puranas, but uncorroborated by archaeological evidence. The Satavahana kingdom mainly comprised the present-day Andhra Pradesh, Telangana, and Maharashtra. At different times, their rule extended to parts of modern Gujarat, Madhya Pradesh, and Karnataka. The dynasty had different capital cities at different times, including Pratishthana (Paithan) and Amaravati (Dharanikota).
The origin of the dynasty is uncertain, but according to the Puranas, their first king overthrew the Kanva dynasty. In the post-Maurya era, the Satavahanas established peace in the Deccan region, and resisted the onslaught of foreign invaders. In particular their struggles with the Saka Western Satraps went on for a long time. The dynasty reached its zenith under the rule of Gautamiputra Satakarni and his successor Vasisthiputra Pulamavi. The kingdom fragmented into smaller states by the early 3rd century CE.
The Satavahanas were early issuers of Indian state coinage struck with images of their rulers. They formed a cultural bridge and played a vital role in trade and the transfer of ideas and culture to and from the Indo-Gangetic Plain to the southern tip of India. They supported Hinduism as well as Buddhism, and patronised Prakrit literature.
Origins.
The date and place of origin of the Satavahanas, as well as the meaning of the dynasty's name, are a matter of debate among the historians. Some of these debates have happened in the context of regionalism, with the present-day Andhra Pradesh, Maharashtra, Karnataka and Telangana being variously claimed as the original homeland of the Satavahanas.
Etymology.
According to one theory, the word "Satavahana" (Brahmi script: ' "Sādavāhana" or ' "Sātavāhana", IAST: ) is a Prakrit form of the Sanskrit "Sapta-Vahana" ("driven by seven"; in Hindu mythology, the chariot of the sun god is drawn by seven horses). This would indicate that the Satavahanas originally claimed association with the legendary solar dynasty, as was common in ancient India. According to Inguva Kartikeya Sarma, the dynasty's name is derived from the words "sata" ("sharpened", "nimble" or "swift") and "vahana" ("vehicle"); the expression thus means "one who rides a nimble horse".
Another theory connects their name to the earlier Satiyaputa dynasty. Yet another theory derives their name from the Munda words "Sadam" ("horse") and "Harpan" ("son"), implying "son of the performer of a horse sacrifice". Several rulers of the dynasty bear the name or title "Satakarni". Satavahana, Satakarni, Satakani and Shalivahana appear to be variations of the same word. Damodar Dharmanand Kosambi theorised that the word "Satakarni" is derived from the Munda words "sada" ("horse") and "kon" ("son").
The Puranas use the name "Andhra" for the Satavahanas. The term "Andhra" may refer to ethnicity or territory of the dynasty (see Original homeland below). It does not appear in the dynasty's own records.
Tamil epic "Silappatikaram" mentions a "Nurruvar Kannar", who helped Chera king Senguttuvan during his Himalaya campaign. The direct translation of the term Nurruvar Kannar is "the hundred Karnas" or "Satakarni", hence the Nurruvar Kannar has been identified with the Satavahana dynasty.
Original homeland.
The use of the names "Andhra" and "Andhra-Jatiya" in the Puranas has led some scholars, such as E.J Rapson and R.G Bhandarkar, to believe that the dynasty originated in the eastern Deccan region (the historic Andhra region, present-day Andhra Pradesh and Telangana). At Kotilingala in Telangana, coins bearing the legend "Rano Siri Chimuka Satavahanasa" were found. Epigraphist and numismastist P. V. P. Sastry initially identified Chimuka with the dynasty's founder Simuka, Coins attributed to Simuka's successors Kanha and Satakarni I were also discovered at Kotilingla. Based on these discoveries, historians such as Ajay Mitra Shastri, D. R. Reddy, S. Reddy and Shankar R. Goyal theorised that Kotlingala was the original home of the Satavahanas. Ajay Mitra Shastri stated that the finding of the coins at Kotilinga give "a clear pointer to the region where we have to locate the original center of the Satavahana political authority." However, the coin samples from Kotlingala are small, and it is not certain if these coins were minted there or reached there from somewhere else. Moreover, the identification of Chimuka of Kotilingala with the dynasty's founder Simuka has been contested by several scholars including P. L. Gupta and I. K. Sarma, who identified Chimuka as a later ruler. P.V.P. Sastry also later changed his view, and stated that the two kings were different. In addition to the Kotilinga find, a coin of the Satavahana prince Saktikumara, who was in the fourth generation of the founder, has been reported as a stratified find from the Kurnool district of Andhra Pradesh. As for the Puranas, these texts could have been compiled at a later date and it is not certain if the Satavahanas were referred to as Andhras during their time.
Another section of scholars believe that the Satavahanas originated in western Deccan (present-day Maharashtra). All four extant inscriptions from the early Satavahana period (c. 1st century BCE) have been found in and around this region. One of the earliest known Satavahana inscriptions was that found at of the Pandavleni Caves in Nashik district, which was issued during the reign of Kanha (100-70 BCE). An inscription found at Naneghat was issued by Nayanika (or Naganika), the widow of Satakarni I; another inscription found at Naneghat has been dated to the same period on a paleographic basis. A slightly later inscription dated to the reign of Satakarni II has been found at Sanchi in Madhya Pradesh, located to the north of Maharashtra. The majority of the other Satavahana inscriptions have also been found in western Deccan. On the other hand, the epigraphic evidence from eastern Deccan does not mention the Satavahanas before the 4th century CE. At Nevasa, a seal and coins attributed to Kanha have been discovered. Coins attributed to Satakarni I have also been discovered at Nashik, Nevasa and Pauni in Maharashtra (besides places in eastern Deccan and present-day Madhya Pradesh). Based on this evidence, some historians argue that the Satavahanas initially came to power in the area around their capital Pratishthana (modern Paithan, Maharashtra) and then expanded their territory to eastern Deccan. Carla Sinopoli cautions that the inference about the western Deccan origin of the Satavahanas is "tentative at best" given the small sample of early inscriptions.
Kanha's Pandavleni mentions the term "maha-matra" (officer-in-charge), which indicates that the early Satavahanas followed the Mauryan administrative model. C. Margabandhu theorised that the Satavahanas were called Andhras because they were natives of eastern Deccan (the Andhra region), although they first established their empire in western Deccan after having served as Mauryan subordinates. Himanshu Prabha Ray (1986) opposes this theory, stating that the Andhra was originally an ethnic term, and did not come to denote the geographical region of eastern Deccan until well after the Satavahana period. According to Vidya Dehejia, the writers of the Puranas (which could have been written after the Satavahana period) mistook the Satavahana presence in eastern Deccan as evidence for their origin in that region, and wrongly labelled them as "Andhra".
Some scholars also suggest that the dynasty originated in present-day Karnataka, and initially owed allegiance to some Andhra rulers. A Satavahana inscription found on a slab of the upper drum (medhi) of the Kanaganahalli mahastupa mentions year 16 of Vasisthiputra Sri Chimuka Satavahana's reign, which can be dated from ca. 110 BCE. V. S. Sukthankar theorised that the territorial division Satavahani-Satahani (Satavahanihara or Satahani-rattha), in present-day Bellary district, was the homeland of the Satavahana family. However, Dr. Gopalchari challenged Sukthankar's theory by pointing out that not a single inscription of the early Satavahanas is found in Bellary District and that the only Satavahana inscription in Bellary District was that of Pulumavi, who belongs to the later-phase of Satavahana history. A stupa in Kanaganahalli village of Karnataka, dated between the first century BCE and first century CE, features limestone panels depicting portraits of Chimuka (Simuka), Satakani (Satakarni) and other Satavahana rulers.
History.
Information about the Satavahanas comes from the Puranas, some Buddhist and Jain texts, the dynasty's inscriptions and coins, and foreign (Greek and Roman) accounts that focus on trade. The information provided by these sources is not sufficient to reconstruct the dynasty's history with absolute certainty. As a result, there are multiple theories about the Satavahana chronology.
Foundation.
Simuka is mentioned as the first king in a list of royals in a Satavahana inscription at Naneghat. The various Puranas state that the first king of the dynasty ruled for 23 years, and mention his name variously as Sishuka, Sindhuka, Chhismaka, Shipraka, etc. These are believed to be corrupted spellings of Simuka, resulting from copying and re-copying of manuscripts. Simuka cannot be dated with certainty based on available evidence. Based on the following theories, the beginning of the Satavahana rule is dated variously from 271 BCE to 30 BCE. According to the Puranas, the first Andhra king overthrew the Kanva rule. He is named as Balipuccha in some texts. D. C. Sircar dated this event to c. 30 BCE, a theory supported by many other scholars.
The "Matsya Purana" mentions that the Andhra dynasty ruled for around 450 years. As the Satavahana rule ended in the early 3rd century, the beginning of their rule can be dated to the 3rd century BCE. The "Indica" of Megasthenes (350 – 290 BCE) mentions a powerful tribe named "Andarae", whose king maintained an army of 100,000 infantry, 2,000 cavalry and 1,000 elephants. If Andarae is identified with the Andhras, this can be considered additional evidence of Satavahana rule starting in the 3rd century BCE. The "Brahmanda Purana" states that "the four Kanvas will rule the earth for 45 years; "then" (it) will "again" go to the Andhras". Based on this statement, the proponents of this theory argue that the Satavahana rule began immediately after the Maurya rule, followed by a Kanva interregnum, and then, a revival of the Satavahana rule. According to one version of the theory Simuka succeeded the Mauryans. A variation of the theory is that Simuka was the person who restored the Satavahana rule by overthrowing the Kanvas; the compiler of the Puranas confused him with the founder of the dynasty.
Most modern scholars believe that the Satavahana ruler began in the first century BCE and lasted until the second century CE. This theory is based on Puranic records as well as archaeological and numismatic evidence. The theory that dates their rule to an earlier period is now largely discredited because the various Puranas contradict each other, and are not fully supported by epigraphic or numismatic evidence.
The oldest Satavahana inscription is the one found on a slab of the upper drum (medhi) of the Kanaganahalli Great Stupa mentioning year 16 of Vasisthiputra Sri Chimuka Satavahana's reign, which can be dated from ca. 110 BCE.
On another stone slab at Kanaganahalli, the king is possibly shown together with a Nagaraja, and the inscription reads:
Early expansion.
Simuka was succeeded by his brother Kanha (also known as Krishna), who extended the kingdom up to Nashik in the west. His successor Satakarni I conquered western Malwa, Anupa (Narmada valley) and Vidarbha, taking advantage of the turmoil caused by Greek invasions of northern India. He performed Vedic sacrifices including Ashvamedha and Rajasuya. Instead of the Buddhists, he patronised Brahmins and donated a substantial amount of wealth to them. The Hathigumpha inscription of the Kalinga king Kharavela mentions a king named "Satakani" or "Satakamini", who some identify with Satakarni I. The inscription describes dispatching of an army and Kharavela's threat to a city. Since the inscription is only partially legible, different scholars interpret the events described in the inscription differently. According to R. D. Banerji and Sailendra Nath Sen, Kharavela sent out an army against Satakarni. According to Bhagwal Lal, Satakarni wanted to avoid an invasion of his kingdom by Kharavela. So, he sent horses, elephants, chariots and men to Kharavela as a tribute. According to Sudhakar Chattopadhyaya, Kharavela's army diverted its course after failing to advance against Satakarni. According to Alain Daniélou, Kharavela was friendly with Satakarni, and only crossed his kingdom without any clashes.
Satakarni's successor Satakarni II ruled for 56 years, during which he captured eastern Malwa from the Shungas. This allowed him access to the Buddhist site of Sanchi, in which he is credited with the building of the decorated gateways around the original Mauryan Empire and Sunga stupas. Satakarni II is known from a dedicatory inscription at Sanchi. He was succeeded by Lambodara. The coins of Lambodara's son and successor Apilaka have been found in eastern Madhya Pradesh. However, Andrew Ollett argues that there is only one Satakarni, as the alleged first Satakarni is assigned ten years, and the second, fifty years by other scholars, but the only dated inscription of this king is Candankheda seal from his reign's year 30, around 60 BCE, and he ruled ca. 88-42 BCE.
Art of Sanchi.
The Satavahanas contributed greatly to the embellishment of the Buddhist stupa of Sanchi. It was heavily repaired under King Satakarni II. The gateways and the balustrade were built after 70 BCE, and appear to have been commissioned by the Satavahanas. An inscription on the Southern Gateway records that it was the work of Satakarni II's royal architect Ananda. An inscription records the gift of one of the top architraves of the Southern Gateway by the artisans of the Satavahana Emperor Satakarni:
First Western Satraps invasion under Nahapana.
Little is known about Apilaka's successors, except cryptic references to one Kuntala Satakarni. The next well-known ruler of the dynasty was Hāla, who composed "Gaha Sattasai" in Maharashtri Prakrit. Like Hala, his four successors also ruled for very short periods (a total of 12 years), indicating troubled times for the Satavahanas.
Epigraphic and numismatic evidence suggests that the Satavahanas earlier controlled the northern Deccan Plateau, the northern Konkan coastal plains, and the mountain passes connecting these two regions. During 15-40 CE, their northern neighbours - the Western Kshatrapas - extended their influence into these regions. The Western Kshatrapa ruler Nahapana is known to have ruled the former Satavahana territory, as attested by the inscriptions of his governor and son-in-law, Rishabhadatta.
First revival.
The Satavahana power was revived by Gautamiputra Satakarni, who is considered the greatest of the Satavahana rulers. Charles Higham dates his reign . S. Nagaraju dates it 106–130 CE, the new consensus is shared by Shailendra Bhandare, Akira Shimada, and Oskar von Hinuber, who regard Gautamiputra Satakarni's reign was ca. 60-85 CE, Andrew Ollett considers it as 60-84 CE. The king defeated by him appears to have been the Western Kshatrapa ruler Nahapana, as suggested by Nahapana's coins overstuck with names and titles of Gautamiputra. The Nashik "prashasti" inscription of Gautamiputra's mother Gautami Balashri, dated to the 20th year after his death, records his achievements. The most liberal interpretation of the inscription suggests that his kingdom extended from the present-day Rajasthan in the north to Krishna river in the south, and from Saurashtra in the west to Kalinga in the east. He assumed the titles "Raja-Raja" (King of Kings) and "Maharaja" (Great King), and was described as the Lord of Vindhya.
During the last years of his reign, his administration was apparently handled by his mother, which could have been a result of an illness or military preoccupation. According to the Nasik inscription made by his mother Gautami Balashri, he was the one ...
Gautamiputra was succeeded by his son Vasisthiputra Sri Pulamavi (or Pulumayi). According to Sailendra Nath Sen, Pulumavi ruled from 96–119 CE. According to Charles Higham, he ascended the throne around 110 CE, according to Shailendra Bhandare, Akira Shimada, and Oskar von Hinuber Vasisthiputra Sri Pulamavi ruled ca. 85-125 CE, and Andrew Ollett considers it to be ca. 84-119 CE. Pulumavi features in a large number of Satavahana inscriptions and his coins have been found distributed over a wide area. This indicates that he maintained Gautamiputra's territory, and ruled a prosperous kingdom. He is believed to have added the Bellary region to Satakarni's kingdom. His coins featuring ships with double mast have been found on the Coromandel Coast, indicating involvement in maritime trade and naval power. The old stupa at Amaravati was renovated during his reign.
Second Western Satraps invasion under Rudradaman I.
Pulumavi's successor was his brother Vashishtiputra Satakarni. According to S. N. Sen he ruled during 120–149 CE; according to Charles Higham, his regnal years spanned 138–145 CE. He entered into a marriage alliance with the Western Satraps, marrying the daughter of Rudradaman I.
The Junagadh inscription of Rudradaman I states that he defeated Satakarni, the lord of Dakshinapatha (Deccan), twice. It also states that he spared the life of the defeated ruler because of close relations:
According to D. R. Bhandarkar and Dineshchandra Sircar, the ruler defeated by Rudradaman was Gautamiputra Satakarni. However, E. J. Rapson believed that the defeated ruler was his son Vasishthiputra Pulumavi. Shailendra Nath Sen and Charles Higham believe that the defeated ruler was Vashishtiputra's successor Shivaskanda or Shiva Sri Pulumayi (or Pulumavi).
As a result of his victories, Rudradaman regained all the former territories previously held by Nahapana, except for the extreme south territories of Pune and Nasik. Satavahana dominions were limited to their original base in the Deccan and eastern central India around Amaravati.
Second revival.
Sri Yajna Sātakarni, the last person belonging to the main Satavahana dynastic line, briefly revived the Satavahana rule. According to S. N. Sen, he ruled during 170–199 CE. Charles Higham dates the end of his reign to 181 CE. His coins feature images of ships, which suggest naval and marine trade success. Wide distribution of his coins, and inscriptions at Nashik, Kanheri and Guntur indicate that his rule extended over both eastern and western parts of Deccan. He recovered much of the territory lost the Western Kshatrapas, and issued silver coinage, imitating them. During the last years of his reign, the Abhiras captured the northern parts of the kingdom, around Nashik region.
Decline.
After Yajna Satakarni, the dynasty was soon extinguished following the rise of its feudatories, perhaps on account of a decline in central power. On the other hand, the Western Satraps would continue to prosper for the next two centuries, until their extinction by the Gupta Empire. Yajna Sri was succeeded by Madhariputra Swami Isvarasena. The next king Vijaya ruled for 6 years. His son Vasishthiputra Sri Chadha Satakarni ruled for 10 years. Pulumavi IV, the last king of the main line, ruled until . During his reign, several Buddhist monuments were constructed at Nagarjunakonda and Amaravati. Madhya Pradesh was also part of his kingdom.
After the death of Pulumavi IV, the Satavahana empire fragmented into five smaller kingdoms:
Territorial extent.
The Satavahana territory included northern Deccan region, spanning the present-day Andhra Pradesh, Maharashtra and Telangana states. At times, their rule also extended to present-day Gujarat, Karnataka and Madhya Pradesh. The Nashik "prashasti" inscription issued by Gautami Balashri, the mother of Gautamiputra Satakarni, claims that her son ruled an extensive territory that stretched from Gujarat in the north to northern Karnataka in the south. It is not clear if Gautamiputra had effective control over these claimed territories. In any case, historical evidence suggests that his control over these territories did not last long. Moreover, this realm was not continuous: many areas in this region remained under the control of the hunter-gatherers and other tribal communities.
The Satavahana capital kept shifting with time. The Nashik inscription describes Gautamiputra as the lord of Benakataka, suggesting that this was the name of his capital. Ptolemy (2nd century CE) mentioned Pratishthana (modern Paithan) as the capital of Pulumavi. At other times, the Satavahana capitals included Amaravati (Dharanikota) and Junnar. M. K. Dhavalikar theorised that the original Satavahana capital was located at Junnar, but had to be moved to Pratishthana because of Saka-Kushana incursions from the north-west.
Several Satavahana-era inscriptions record grants to religious monasteries. The settlements most frequently mentioned as the residences of donors in these inscriptions include the sea ports of Sopara, Kalyan, Bharucha, Kuda (unidentified), and Chaul. The most frequently mentioned inland settlements include Dhenukakata (unidentified), Junnar, Nashik, Paithan, and Karadh.
Other important Satavahana sites in western Deccan include Govardhana, Nevasa, Ter, and Vadgaon-Madhavpur. The ones in eastern Deccan include Amaravati, Dhulikatta, Kotalingala and Peddabankur.
Administration.
The Satavahanas followed the administration guidelines of the Shastras. Their government was less top-heavy than that of the Mauryans, and featured several levels of feudatories:
The royal princes ("kumara"s) were appointed as viceroys of the provinces.
The "ahara" appears to have been the largest geographical subdivision of the Satavahana polity. Several inscriptions refer to "ahara"s named after the governors appointed to rule them (e.g. Govardhanahara, Mamalahara, Satavanihara and Kapurahara). This suggests that the Satavahanas attempted to build a formal administrative and revenue collection structure.
The inscriptions of Gautamiputra Satakarni suggest the existence of a bureaucratic structure, although it is not certain how stable and effective this structure was. For example, two inscriptions from Nashik Cave 11 record donations of agricultural land to ascetic communities. They state that the ascetics would enjoy tax exemption and non-interference from the royal officials. The first inscription states that the grant was approved by Gautamiputra's minister Sivagupta on the king's verbal orders, and preserved by the "great lords". The second inscription records a grant by Gautamiputra and his mother, and mentions Syamaka as the minister of the Govardhana "ahara". It states that the charter was approved by a woman named Lota, who according to archaeologist James Burgess' interpretation, was the chief lady-in-waiting of Gautamiputra's mother.
The Satavahana-era inscriptions mention three types of settlements: "nagara" (city), "nigama" (market town) and "gama" (village).
According to Sastri, "the Satavahanas were described as 'lords of the three oceans' and promoted overseas colonization and trade. Under them, Buddhist art attained the superb forms of beauty and elegance preserved to this day in the cave-temples of western India and the survivals from the stupa of Amaravati, Goli, Nagarjunikonda". This tradition was followed by successors of Satavahana in the eastern and western Deccan.
Economy.
The Satavahanas participated in (and benefited from) economic expansion through intensification of agriculture, increased production of other commodities, and trade within and beyond the Indian subcontinent.
During the Satavahana period, several large settlements emerged in the fertile areas, especially along the major rivers. The amount of land under agricultural use also expanded significantly, as a result of forest clearance and construction of irrigation reservoirs.
The exploitation of sites with mineral resources may have increased during the Satavahana period, leading to the emergence of new settlements in these areas. Such sites facilitated commerce and crafts (such as ceramic ware). The increased craft production during the Satavahana period is evident from archaeological discoveries at sites such as Kotalingala, as well as epigraphic references to artisans and guilds.
The Satavahanas controlled the Indian sea coast, and as a result, they dominated the growing Indian trade with the Roman Empire. The "Periplus of the Erythraean Sea" mentions two important Satavahana trade centres: Pratishthana and Tagara. Other important urban centres included Kondapur, Banavasi and Madhavpur. Nanaghat was the site of an important pass that linked the Satavahana capital Pratishthana to the sea.
Religion.
The Satavahanas were Hindus and claimed Brahmanical status, although they also made generous donations to Buddhist monasteries. The lay people in the Satavahana period generally did not exclusively support a particular religious group .
The Naneghat inscription of Nayanika, recorded on the walls of a Buddhist monastic cave, mentions that her husband Satakarni I performed several Vedic sacrifices, including "ashvamedha" (horse sacrifice), "rajasuya" (royal consecration), and "agnyadheya" (fire ceremony). The inscription also records subsantial fees paid to Brahmin priests and attendees for these sacrifices. For example, 10,001 cows were granted for the "Bhagala-Dasaratra" sacrifice; and 24,400 coins were granted for another sacrifice, whose name is not clear.
In the Nashik inscription of Gautami Balashri, her son Gautamiputra Satakarni is called "ekabamhana", which is interpreted by some as "unrivaled Brahmana", thus indicating a Brahmin origin. However, R. G. Bhandarkar interprets this word as "the only protector of the Brahmins".
A number of Buddhist monastic sites emerged in the Deccan region during the Satavahana period. However, the exact relations between these monasteries and the Satavahana government is not clear. The Pandavleni Caves inscription issued during the reign of Kanha states that the cave was excavated by "maha-matra" (officer-in-charge) of the shramanas (non-Vedic ascetics). Based on this, Sudhakar Chattopadhyaya concludes that Kanha favoured Buddhism, and had an administrative department dedicated to the welfare of Buddhist monks.
However, Carla M. Sinopoli notes that although there are some records of donations to the Buddhist monasteries by the Satavahana royals, the vast majority of the donations were made by the non-royals. The most common among these donors were merchants, and many of the monasteries were located along the important trade routes. The merchants probably donated to the monasteries, because these sites facilitated trade by serving as rest houses, and possibly by directly participating in the trade. The monasteries appear to have been an important venue for displaying charitable donations, including the donations made to non-Buddhists (especially Brahmins).
Language.
Most of the Satavahana inscriptions and coin legends are in a Middle Indo-Aryan language. This language has been termed "Prakrit" by some modern scholars, but this terminology can be considered correct only if the term "Prakrit" is defined broadly to include every Middle Indo-Aryan language that is "not exactly Sanskrit". The language of the inscriptions is actually closer to Sanskrit than to the literary Prakrit used in the "Gaha Sattasai" anthology attributed to the Satavahana king Hala.
The Satvahanas also used Sanskrit in political inscriptions, but rarely. A fragmentary inscription found close to the Nashik prashasti of Gautamiputra Satakarni uses Sanskrit verses in "vasanta-tilaka" metre to describe a deceased king (probably Gautamiputra). A Sanskrit inscription found at Sannati probably refers to Gautamiputra Shri Satakarni, one of whose coins also features a Sanskrit legend.
The Satavahanas also issued bilingual coins featuring Middle Indo-Aryan language on one side, and Tamil language on the other side.
Inscriptions.
Several Brahmi script inscriptions are available from the Satavahana period, but most of these record donations to Buddhist institutions by individuals, and do not provide much information about the dynasty. The inscriptions issued by the Satavahana royals themselves also primarily concern religious donations, although some of them provide some information about the rulers and the imperial structure.
The earliest extant Satavahana inscription is from Nashik Cave 19, which states that the cave was commissioned by Mahamatra Saman of Nashik during the reign of king Kanha.
At Naneghat, an inscription issued by Nayanika, the widow of Satakarni I, has been found. It records Nayanika's lineage and mentions the Vedic sacrifices performed by the royal family. Another inscription at Naneghat comprises names of Satavahana royals, appearing as labels over their bas-relief portraits. The portraits are now completely eroded, but the inscription is believed to be contemporary to Nayanika's inscription on a paleographic basis.
The next oldest Satavahana-era inscription appears on a sculpted gateway element of Stupa 1 at Sanchi. It states that the element was donated by Ananda, who was the son of Siri Satakarni's foreman of artisans. This inscription is probably from the reign of Satakarni II.
Coinage.
The Satavahanas were the earliest Indian rulers to issue their own coins with portraits of their rulers, starting with king Gautamiputra Satakarni, a practice derived from that of the Western Kshatrapas he defeated. The Western Satraps themselves had been following the features of the coins of the Indo-Greek kings to the northwest.
Thousands of lead, copper and potin Satavahana coins have been discovered in the Deccan region; a few gold and silver coins are also available. These coins do not feature uniform design or size, and suggest that multiple minting locations existed within the Satavahana territory, leading to regional differences in coinage.
The coin legends of the Satavahanas, in all areas and all periods, used a Prakrit dialect without exception. In addition, some reverse coin legends are in Dravidian (similar to the Tamil and Telugu languages), in the Dravidian script (similar to the Brahmi script apart from a few variations).
Several coins carry titles or matronyms that were common to multiple rulers (e.g. Satavahana, Satakarni, and Pulumavi), so the number of rulers attested by coinage cannot be determined with certainty. The names of 16 to 20 rulers appear on the various coins. Some of these rulers appear to be local elites rather than the Satavahana monarchs.
The Satavahana coins give unique indications as to their chronology, language, and even facial features (curly hair, long ears and strong lips). They issued mainly lead and copper coins; their portrait-style silver coins were usually struck over coins of the Western Kshatrapa kings. The Satavahana coins also display various traditional symbols, such as elephants, lions, horses and chaityas (stupas), as well as the "Ujjain symbol", a cross with four circles at the end.
Cultural achievements.
The Satavahanas patronised the Prakrit language instead of Sanskrit. The Satavahana king Hāla is famous for compiling the collection of Maharashtri poems known as the "Gaha Sattasai" (), although from linguistic evidence it seems that the work now extant must have been re-edited in the succeeding century or two. Through this book, it was evident that agriculture was the main means of livelihood. Also many sorts of superstitions had prevailed. Additionally, Gunadhya, the minister of Hala, was the author of Brihatkatha.
Sculptures.
Madhukar Keshav Dhavalikar writes that "The Satavahana sculptures unfortunately has never been recognized as an independent school in spite of the fact it has its own distinctive characteristic features. The earliest in point of time is that in the Bhaja Vihara cave which marks the beginning of sculptural art in the Satavahana dominion around 200BC. It is profusely decorated with carvings, and even pillars have a lotus capital crowned with sphinx-like mythic animals." Dhavalikar also writes that in Chankama "the panel occurring on the west pillar of Northern Gateway portrays a very important event in Buddha's life. It depicts votaries, two each on either side of what looks like a ladder which actually is the promenade which Buddha is supposed to have walked. It is said that Buddha, after attaining Enlightment, spent four weeks near the Bodhi tree. Of these, the third week he spent walking along the promenade ("chankama") to and fro."
Along with some of the above major Satavahana sculptures some more sculptures existed—namely, "Dvarapala, Gajalaksmi, Shalabhanjikas", Royal Procession, Decorative pillar, etc.
Bronze.
Several metal figurines are found that could be attributed to the Satavahanas. A hoard of unique bronze objects were also found from Bramhapuri. Numerous articles obtained from there were Indian but also reflected Roman and Italian influence. A small statue of Poseidon, wine jugs, and a plaque depicting Perseus and Andromeda were also obtained from the house from where the objects were found. The fine elephant in the Ashmolean Museum, the Yaksi image in the British Museum, and the cornucopia found in Posheri, kept at Chhatrapati Shivaji Maharaj Vastu Sangrahalaya can also be attributed to the Satavahana period.
Architecture.
The sculptures of the Amaravati Stupa represent the architectural development of the Satavahana periods. They built Buddhist stupas in Amravati (95 feet high). They also constructed a large number of stupas at Goli, Jaggiahpeta, Gantasala, Amravati Bhattiprolu, and Shri Parvatam. Caves IX and X, containing Ajanta paintings, were patronised by Satavahana, and the painting throughout the caves appear to have started with them. Ashokan Stupas were enlarged, the earlier bricks and wood works being replaced with stone works. The most famous of these monuments are the stupas, the most famous among them being the Amravati Stupa and the Nagarjunakonda Stupa.
Paintings.
The Satavahana paintings are the earliest surviving specimens—excluding prehistoric rock art—in India, and they are to be found only at the Ajanta Caves. There were two phases of artistic activity of Ajanta: the first occurring in the 2nd to 1st centuries BC, when Hinayana caves were excavated during Satavahana rule; the later in the second half of the 5th century under the Vakatakas. Vagaries of nature and some vandalism have taken a heavy toll on the Ajanta Caves. Only a few fragments related to the Satavahanas have survived in Caves No. 9 and 10, both of which are chaitya-grihas with stupas.
The most important surviving painting of the Satavahana period at Ajanta is the "Chhadanta Jataka" in Cave No. 10, but that, too, is only fragmentary. It is a painting of an elephant named Bodhisattva with six tusks, related to a mythological story. The human figures, both male and female, are typically Satavahanas, almost identical with their counterparts on the Sanchi Gateways so far as their physiognomy, costumes, and jewellery are concerned. The only difference is that the Sanchi figures have shed some of their weight.
Art of Amaravati.
The Satavahana rulers are also remarkable for their contributions to Buddhist art and architecture. They built great stupas in the Krishna River Valley, including the stupa at Amaravati in Andhra Pradesh. The stupas were decorated in marble slabs and sculpted with scenes from the life of the Buddha, portrayed in a characteristic slim and elegant style. The Amaravati style of sculpture also influenced the sculpture of Southeast Asia.
List of rulers.
Multiple Puranas contain chronology of Satavahana kings. However, there are inconsistencies among the various Puranas over the number of kings in the dynasty, the names of the kings, and the length of their rule. In addition, some of the kings listed in the Puranas are not attested via archaeological and numismatic evidence. Similarly, there are some kings known from coins and inscriptions, whose names are not found in the Puranic lists.
The reconstructions of the Satavahana kings by historians fall into two categories. According to the first one, 30 Satavahana kings ruled for around 450 years, starting from Simuka's rule immediately after the fall of the Mauryan empire. This view relies heavily on the Puranas, and is now largely discredited. According to the second (and more widely accepted) category of reconstructions, the Satavahana rule started in around first century BCE. The chronologies in this category contain a smaller number of kings, and combine Puranic records with archaeological, numismatic and textual evidence.
Because of uncertainty regarding the establishment date of the Satavahana kingdom, it is difficult to give absolute dates for the reigns of the Satavahana kings. Therefore, many modern scholars do not assign absolute dates to the reigns of the historically attested Satavahana kings, and those who do vary greatly with each other.
Himanshu Prabha Ray provides the following chronology, based on archaeological and numismatic evidence:
Puranic lists.
The various Puranas give different lists of the Satavahana rulers. The "Matsya Purana" states that 30 Andhra kings ruled for 460 years, but some of its manuscripts name only 19 kings whose reigns add up to 448.5 years. The "Vayu Purana" also mentions that there were 30 Andhra kings, but its various manuscripts name only 17, 18, and 19 kings respectively; the reigns add up to 272.5, 300, and 411 years respectively. Many of these kings are not attested by historical evidence. On the other hand, some Satavahana kings attested by numismatic evidence (such as Rudra Satakarni) are not mentioned in the Puranas at all.
Different scholars have explained these anomalies in different ways. Scholars such as R. G. Bhandarkar, D. C. Sircar and H. C. Raychaudhuri theorised that the "Vayu Purana" mentions only the main imperial branch of the dynasty, while the "Matsya Purana" puts together princes of all its branches.
The names of the Andhra kings (in IAST), as mentioned in the various Puranas, are given below. These names vary across different manuscripts of the same Puranas, and some names are missing in some of the manuscripts. The list given below for each Purana contains the most exhaustive version. In the Puranas, Krishna (IAST: Kṛṣṇa) is described as brother of the first king, who overthrew the Kanva king Susharman. All other kings are described as sons of their predecessors. The first king of the Andhra-Bhrityas is also known as Shudraka or Suraka in the "Kumarika Khanda" of "Skanda Purana" (not present in the table below).
Purana-based lists.
S. Nagaraju relies on the Puranic lists of 30 kings, and gives the following regnal dates:
Towards a Mid-Chronology.
Apart from the two traditional views (long and short chronologies) there is another kind of analysis pointing out to a "Mid-Chronology", as it was already proposed by Dr. Dehejia and others, and particularly most recently by Shailendra Bhandare, who regards Satavahana's rule extended more than three centuries (c. 150 BCE to 250 CE) with the flourish of trans-national trade, urbanism and monumental architecture in South India.
Bhandare regards Simuka to have ruled since around 160-150 BCE and that this date would still fit in well with Pargiter's 460 years to the Satavahanas, as it would fix the end of the dynasty around 300 CE, not too far from the mid-3rd century as consensus approximately lies. Regarding Siri Satakani and his wife Naganika, Bhandhare considers their rule to have been somewhere around 110 +/- 20 BCE.
Bhandare also suggests the following sequence of reigns, based on his analysis of Satavahana coinage:
On the other hand, based to a large degree on Shailendra Bhandare's work, with slight corrections, Andrew Ollett (2017) mentions the following reigns for the whole Satavahana dynasty:


Celluloid (film)

Celluloid is a 2013 Indian Malayalam-language biographical film co-produced, written and directed by Kamal, starring Prithviraj, Sreenivasan, Mamta Mohandas and Chandni in the lead roles. The film is a biopic based on the life story of J.C. Daniel, the father of Malayalam cinema, the making of his film "Vigathakumaran" and the story of "Vigathakumaran"'s heroine P. K. Rosie. The film is particularly based on "Life of J. C. Daniel", a biography of J. C. Daniel written by Chelangatt Gopalakrishnan. Filming started in November 2012. The film's online posters was done by a 16-year-old boy "Aswin" which was viral in social medias. and it was released on February 2013. The film opened with positive reviews and received seven Kerala State Film Awards including for Best Film and Best Actor (Prithviraj). The movie received many awards and much appreciation with the support of All Lights Film Services (ALFS), a leading film festival consultancy. The film was a hit at the box office.
Synopsis.
"Celluloid" tells the tale of J. C. Daniel (Prithviraj) and his love for cinema. He goes to great lengths to get the equipment required to make a movie, writing numerous letters, visiting places and meeting Dadasaheb Phalke (Nandu Madhav), the man who brought cinema to India. Getting a female artiste to act in his movie was a tough task. It is decided that Rosamma, rechristened later as P K Rosy (Chandni), will essay the lead role in J. C. Daniel's revolutionary 'motion picture' venture, "Vigathakumaran", the story of which J. C. Daniel himself conceived. He sells everything to make his dream a reality, further borrowing money to meet the expenses. When finally "Vigathakumaran" is screened at Capitol Theatre, a 'cinemapura', the upper caste members of the audience creates a ruckus over a lower-caste girl acting as a Nair lady. Rosie, hunted by the Madambis leaves town never to be seen again. Years later, the shrivelled, impoverished Daniel, with only his wife Janet (Mamta Mohandas) by his side, is leading a life far removed from what he had envisaged. Chelangatt Gopalakrishnan's (Sreenivasan) interest in Daniel's life, his efforts to give him his due and the flashbacks to the incidents in Daniel's life after "Vigathakumaran" form the rest of the movie.
Production.
Prithviraj was selected to play the lead role in this film. It was then reported that Samvrutha Sunil will be playing the role of Janet, the wife of J.C. Daniel, which was supposed to be her last film before her marriage. But later Mamta Mohandas replaced her. Chandni, a singer who shot to fame through the reality show Josco Indian Voice, was selected to play the role of P. K. Rosie, Malayalam cinema's first heroine. The character of Dada Phalke was given to actor Nandu Madhav who had done the same role for the 2009 Marathi film Harishchandrachi Factory (which itself dealt with the struggles in making the first Indian feature film Raja Harishchandra by Dada Phalke) Sreenivasan enacts the role of Chelangatt Gopalakrishnan who worked and lobbied tirelessly to give Daniel his due in Kerala. The online posters for the film were done by a sixteen-year-old boy Aswin Ks which was selected for promotion and wiki updates.'Celluloid' is the first film to have the youngest publicity designer.
The film was shot at Thiruvananthapuram and Mysore. The film was dubbed to Tamil as "J. C. Daniel" and released in August 2013.
Soundtrack.
M. Jayachandran's soundtrack has been well appreciated by the critics and audiences alike. "Enundodee", a song which is a throwback to the yesteryears, rendered by Sithara became a hit on TV and internet. The song "Katte Katte" sung by Vaikom Vijayalakshmi and G. Sreeram has also been termed a hit. Engandiyoor Chandrasekharan and Rafeeq Ahammed penned lyrics for the songs.
Festival screenings.
The film was an official selection for the following film festivals:
Accolades.
The film has received the following accolades:
International Film Awards
National Film Awards
Kerala State Film Awards
Critical reception.
Aswin Kumar of "The Times of India" gave 3.5 stars out of 5 and said ""Celluloid", a moving tribute to Malayalam cinema from director Kamal is touching, poetic and immensely powerful. On a sprawling canvas, Kamal diligently recreates an age and fills it with characters who go on to become iconic figures in the history of Malayalam cinema. Prithviraj can hold this role close to his heart, so can Mamta. The dialect of Prithviraj may seem a bit jarring at times. But he masks it with an over-powering rendition of a character that transforms from youth to an ageing, frail, defeated soul."
Paresh C Palicha of Rediff.com said "In "Celluloid" Kamal shows what 'passion for cinema' really meant before it became a stylish thing to say. Prithviraj is good and consistent as Daniel. Chandni gives a lifelike performance as Rosy with stars in her eyes."
Controversies.
The film allegedly contains derogatory remarks on renowned writer and civil servant Malayatoor Ramakrishnan and former Kerala Chief Minister K. Karunakaran which sparked off a controversy in Kerala. Karunakaran is not openly mentioned but Malayattoor is being portrayed as a casteist who never wanted a Nadar to be given the title as the father of Malayalam cinema. This was followed by a controversial interview by Kamal in which he stated that Karunakaran and Malayatoor Ramakrishnan had roles in denying justice to J. C. Daniel by not recognising him as the father of Malayalam cinema. Kamal had pointed out in the interview that actor Siddique's character in the film essayed Malayatoor Ramakrishnan and he deliberately avoided mentioning the names of Karunakaran and Malayatoor to avoid controversies.
The row over the film continued to be in the headlines for over a week with various writers, politicians and cultural icons commenting on the issue. "My father was the one who did all he could for the benefit of Malayalam movies, and even thought of a film studio in the state capital and instituting pensions for the film fraternity. A thousand Kamals cannot tarnish his image", K. Muraleedharan, Karunakaran's son, said on the portrayal of his father as a villain. But he after seeing the movie told that there was nothing about Karunakaran in the film and this ended the controversy.


Bruhatpalayana

The Bruhat Palayanas were an ancient Indian dynasty based in the modern state of Andhra Pradesh. They ruled Northern Andhra with Pithunda, near Machilipatnam as the capital after the Ikshvakus around the third century. Jaya Varma was the only known Bruhatpalayana ruler. A princess of his family was married to the Andhra Ikshvaku king. His Kingdom included Musala Taluk as far as Gudivada, Kolleru and northern parts of Guntur. He gave the village of Patur in Tenali Taluk to eight Brahmins. After his death the Ananda Gotrikas occupied his territory to the south of the Krishna river and the Salankayanas took his territory north of the river.
The name of the dynasty is derived from the words "Bruhat" (Vastness) and "Palayana" (Moving).
The Hathigumpha inscription mentioned that Pithunda was destroyed by Kharavela (180 BCE) of Kalinga. The city of Pithunda is referred to as metropolis in one of Ptolemy's works. Jayavarma, the only king known of the dynasty, ruled Krishna district with Pithunda as his capital between A.D. 270–285. A copper plate grant in the form of an order issued by Jayavarma to the governor of Kuduru (district) was discovered at Kondamudi, near Tenali at around A.D.280 which describes his victorious camp at Kudura (Guduru near Machilipatnam). He has granted this land in favour of a number of Brahmins. A charter in Prakrit language issued by him describes that he is the devotee of Maheswara and he called himself as Raja. They had been subdued by Pallavas.


Modern Cambodia

After the fall of the Pol Pot regime of Democratic Kampuchea, Cambodia was under Vietnamese occupation and a pro-Hanoi government, the People's Republic of Kampuchea was established. A civil war raged during the 1980s opposing the government's Kampuchean People's Revolutionary Armed Forces against the Coalition Government of Democratic Kampuchea, a government in exile composed of three Cambodian political factions: Prince Norodom Sihanouk's Funcinpec party, the Party of Democratic Kampuchea (often referred to as the Khmer Rouge) and the Khmer People's National Liberation Front (KPNLF).
Peace efforts intensified in 1989 and 1991 with two international conferences in Paris, and a United Nations peacekeeping mission helped maintain a ceasefire. As a part of the peace effort, United Nations-sponsored elections were held in 1993 helped restore some semblance of normality as did the rapid diminishment of the Khmer Rouge in the mid-1990s. Norodom Sihanouk was reinstated as King. A coalition government, formed after national elections in 1998, brought renewed political stability and the surrender of remaining Khmer Rouge forces in 1998.
Political aspects and elections.
Since the restoration of what is referred to as multi-party democracy in 1993, the CPP has been in a coalition with the royalist Funcinpec party however the CPP has been the majority party following the 1997 Coup and purge against the FUNCINPEC. Hun Sen is the longest serving non-royal leader in Southeast Asia and is one of the longest serving prime ministers in the world, having been in power through various coalitions since 1985. He became sole Prime Minister on 30 November 1998 and would go on to lead the CPP to victory in the next three elections, but has been accused of poll fraud and corruption. He was recently sworn in for a fourth term on 24 September 2013.
One of the world's longest-serving leaders, with a reputation as a 'wily operator who destroys his political opponents', Hun Sen is widely viewed as a dictator that has assumed authoritarian power in Cambodia using violence and intimidation and corruption to maintain his power base.
Hun Sen has accumulated highly centralized power in Cambodia, including a 'praetorian guard that appears to rival the capabilities of the country's regular military units.'
From July 30 to August 30, 1989, representatives of 18 countries, the four Cambodian parties, and Secretary-General of the United Nations Javier Pérez de Cuéllar met in Paris in an effort to negotiate a comprehensive settlement. They hoped to achieve those objectives seen as crucial to the future of post-occupation Cambodia: a verified withdrawal of the remaining Vietnamese occupation troops and genuine self-determination for the Cambodian people.
On October 23, 1991, the Paris Conference convened to sign a comprehensive settlement giving the UN full authority to supervise a ceasefire, repatriate the displaced Khmer along the border with Thailand, disarm and demobilize the factional armies, and to prepare the country for free and fair elections.
Prince Sihanouk, President of the Supreme National Council of Cambodia (SNC), and other members of the SNC returned to Phnom Penh in November, 1991, to begin the resettlement process in Cambodia. The UN Advance Mission for Cambodia (UNAMIC) was deployed at the same time to maintain liaison among the factions and begin demining operations to expedite the repatriation of approximately 370,000 Cambodians from Thailand.
On March 16, 1992, the UN Transitional Authority in Cambodia (UNTAC), under UNSYG Special Representative Yasushi Akashi and Lt. General John Sanderson, arrived in Cambodia to begin implementation of the UN Settlement Plan. The Office of the UN High Commissioner for Refugees began full-scale repatriation in March 1992. UNTAC grew into a 22,000 strong civilian and military peacekeeping force to conduct free and fair elections for a constituent assembly.
Over four million Cambodians (about 90% of eligible voters) participated in the May 1993 elections, although the Khmer Rouge or Party of Democratic Kampuchea (PDK), whose forces were never actually disarmed or demobilized, barred some people from participating in the 10-15 percent of the country (holding six percent of the population) it then controlled.
Prince Norodom Ranariddh's FUNCINPEC Party was the top vote recipient with 45.5% vote followed by Hun Sen's Cambodian People's Party and the Buddhist Liberal Democratic Party, respectively. FUNCINPEC then entered into a coalition with the other parties that had participated in the elections.
The parties represented in the 120-member Assembly proceeded to draft and approve a new Constitution, which was promulgated September 24. It established a multiparty liberal democracy in the framework of a constitutional monarchy, with the former Prince Sihanouk elevated to King. Prince Ranariddh and Hun Sen became First and Second Prime Ministers, respectively, in the Royal Cambodian Government (RCG). The Constitution provides for a wide range of internationally recognized human rights, however Cambodia is a "vaguely communist free-market state with a relatively authoritarian coalition ruling over a superficial democracy." Cambodia still faces numerous challenges and sociopolitical issues that stunt its development as a nation. In 2013, Cambodia scored a 20 out of a scale of a 100 (highly clean) to 0 (highly corrupt) on the 2013 Corruption Perceptions Index, which also ranked the nation as the a ranking of 160 out of 175 nations (tied with other nations) making the nation one of the most corrupt in the world and Cambodia is the 2nd most corrupt nation in Asia with North Korea being the 1st. According to Freedom House in their 2013 report Cambodia scored a 5.5 out of a scale of 1 (Free) to 7 (Not Free) indicating that Cambodia as a nation is 'Not Free'. As of 2013, the Human Development Index (HDI) ranks Cambodia 138th place (tied with Laos) making the nation one of the lowest ranking in terms of human development and that it indicates that Cambodia has lower medium to low development presently. Cambodia is a low income economy with it having one of the lowest annual incomes in the world with the agriculture sector dominating the country's economy, followed by the service and industrial sectors. According to the Global Hunger Index, Cambodia currently ranks as the 32nd hungriest nation in the world out of the list of the 56 nations with the worst hunger situation(s) in the world.
Cambodia is a low-income economy, with two million people living in poverty, endemic government corruption and a poor record on human rights. One third of the population live on less than a dollar a day. Forty per cent of children are chronically malnourished.
1997 clashes in Cambodia.
In 1997, factional fighting between FUNCINPEC supporters of Prince Norodom Ranariddh and of Hun Sen broke out, resulting in a number of casualties. This event was generally treated by the press, as well as by some scholars, as a "bloody coup by strongman Hun Sen", without much serious and neutral investigation into its causes and its development. Among the very few who attempted to look at evidence from both sides at the time were Australian ambassador to Cambodia Tony Kevin, and journalist Barry Wain, who wrote, "in circumstances that remain disputed, Mr. Hun Sen's military forces... defeated Prince Ranariddh's troops in Phnom Penh". Hun Sen had alleged that Ranariddh had been planning a take-over with the help of Khmer Rouge fighters, supposedly smuggled into the capital (on the other hand, Hun Sen's army included a number of ex-Khmer rouge fighters). After the royalist resistance was crushed in Phnom Penh, there was indeed some FUCINPEC-Khmer Rouge in the Northern provinces, where the fighting against Hun Sen offensive lasted until August 1997.
Following the coup Prince Ranariddh went into exile to Paris. Some FUNCINPEC leaders were forced to flee the country, many were shot and Ung Huot was elected as the new First Prime Minister.
FUNCINPEC leaders returned to Cambodia shortly before the 1998 National Assembly elections. In those elections, the CPP received 41% of the vote, FUNCINPEC 32%, and the Sam Rainsy Party (SRP) 13%. Many international observers judged the elections to have been seriously flawed, claiming political violence, intimidation, and lack of media access. The CPP and FUNCINPEC formed another coalition government, with CPP the senior partner.
Cambodia's first commune elections were held in February 2002. These elections to select chiefs and members of 1,621 commune (municipality) councils also were marred by political violence and fell short of being free and fair by international standards. The election results were largely acceptable to the major parties, though procedures for the new local councils have not been fully implemented.
A riot occurred in January 2003 in which the Embassy of Thailand and several Thai businesses were damaged. Following the incident, Prime Minister Hun Sen expressed the RGC's regret to the Thai Government and promised compensation. See Anti-Thai Cambodian riots of 2003
On July 27, 2003, elections were held and the Cambodian People's Party of Prime Minister Hun Sen won a majority, but not enough to rule outright. The King has urged the two other parties, Sam Rainsy Party and FUNCINPEC, to accept the incumbent Hun Sen as prime minister. In mid-2004 a coalition government was formed between FUNCINPEC and the CPP.
In 2004, King Sihanouk, still in poor health, announced his abdication of the throne. Prince Norodom Ranariddh was one of the leading candidates to succeed Sihanouk, but the Royal Council of the Throne selected Prince Norodom Sihamoni, as the new king. A sign of Cambodia's modernization is the construction of skyscrapers and Phnom Penh's satellite city, Camko City. As a result of modernization, many problems such as illegal deforestation are occurring.
Controversial resettlement of refugees.
Australia is paying Cambodia money to resettle in Cambodia, some asylum seekers who arrived by boat on Australian shores. Australia is expected to give Cambodia tens of millions of dollars for accepting the refugees who will be expected to assimilate into a society where '40 per cent of people live in poverty'. They will have no rights to be transferred to another country. That action has been met with widespread condemnation by human rights groups. Cambodia, a resource sparse country with a large number of poor people is thought to be unfit for use as a resettlement area because of its poverty and human rights abuses, also because the people being resettled are unable to do some of the most basic things like opening bank accounts. Rights groups accuse Cambodia of playing politics in the past with refugees and using them as bargaining chips in bilateral relations, pointing to the deportation of 20 ethnic Uighur asylum seekers to China in 2009. Beijing announced a $1 billion aid package for Phnom Penh two days later.
Sam Rainsy a political opposition leader commented on the refugee situation from Australia: 'Cambodia is one of the world's most corrupt countries. This government has made Cambodia one of the world's poorest countries. So any money, especially from any foreign source, would be diverted and channeled into the pocket of our corrupt leaders with very little, if any, benefit to the ordinary people.'
Hun Sen's party accused of political corruption.
Hun Sen and his government have seen much controversy. Hun Sen was a former Khmer Rouge commander who was originally installed by the Vietnamese and, after the Vietnamese left the country, maintains his strong man position by violence and oppression when deemed necessary. In 1997, fearing the growing power of his co-Prime Minister, Prince Norodom Ranariddh, Hun launched a coup, using the army to purge Ranariddh and his supporters. Ranariddh was ousted and fled to Paris while other opponents of Hun Sen were arrested, tortured and some summarily executed.
In addition to political oppression, the Cambodian government has been accused of corruption in the sale of vast areas of land to foreign investors resulting in the eviction of thousands of villagers as well as taking bribes in exchange for grants to exploit Cambodia's oil wealth and mineral resources. Cambodia is consistently listed as one of the most corrupt governments in the world. Amnesty International currently recognizes one prisoner of conscience in the country: 29-year-old land rights activist Yorm Bopha. In 2014, Transparency International released a National Integrity System Assessment on Cambodia detailing systemic corruption across the country's governance system.


Rizal Monument

The Rizal Monument (original title: Motto Stella; Latin: "guiding star") is a memorial in Rizal Park in Manila, Philippines built to commemorate the executed Filipino nationalist, José Rizal. The monument consists of a standing bronze sculpture of Rizal, with an obelisk, set on a stone base within which his remains are interred, holding his 2 famous novels "El Filibusterismo and Noli Me Tangere". A plaque on the pedestal's front reads: "To the memory of José Rizal, patriot and martyr, executed on Bagumbayan Field December Thirtieth 1896. This monument is dedicated by the people of the Philippine Islands."
The perimeter of the monument is guarded continuously by the Philippine Marine Corps’ Marine Security and Escort Group, the changing of the guard having become a daily ritual. About north-northwest of the monument is the exact location where Rizal was executed, marked by life-size dioramas depicting his final moments. The landmark is the most recognizable monument in Luneta. The Rizal Monument serves a meaningful national heritage for Filipinos, commemorating the heroic act of Jose Rizal to his country.
An exact replica of the Rizal Monument can be found in Madrid, Spain at the junction of "Avenida de Las Islas Filipinas" and "Calle Santander".
Symbolism.
There is also no official explanation of the meaning of the monument's details. The monument depicts Rizal in overcoat holding a book, that represent his novels Noli Me Tángere and El Filibusterismo. The obelisk is usually taken to mean Rizal's masonic background while the three stars are said to stand for Luzon, the Visayas and Mindanao. The figures at the back of the monument, such as leaves and a pot, are said to symbolize the country's natural resources. The consensus is that the figures beside Rizal—a mother rearing her child and two young boys reading—signify family and education.
History.
The Rizal Monument was planned and constructed during the American colonial period of the Philippines in the early 20th century.
Act no. 243.
On September 28, 1901, the United States Philippine Commission approved Act No. 243, that granted the right to use public land upon the Luneta in the city of Manila, where the monument was erected to commemorate the memory of José Rizal, Philippine patriot, writer, and poet. The act stated that the monument would not only bear a statue of the hero, but would also house his remains. The act also created a committee on the Rizal monument that consisted of Pascual Poblete, Paciano Rizal (José's brother), Juan Tuason, Teodoro R. Yangco, Mariano Limjap, Máximo Paterno, Ramón Genato, Tomás G. del Rosario, and Ariston Bautista. The members were tasked, among others, with raising funds through popular subscriptions.
Design competition.
The committee held an international design competition between 1905–1907 and invited sculptors from Europe and the United States to submit entries with material preference produced in the archipelago. The estimated cost of the monument was ₱100,000. The insular government donated ₱30,000 for the fund. By January 1905, that goal had been oversubscribed. When the campaign closed in August 1912, the amount collected had reached ₱135,195.61.
Winner announced.
On January 8, 1908, the judging committee composed of then Governor-General James F. Smith, John T. MacLeod, and Máximo M. Paterno, officially announced its decision through the press. The first-prize winner was of Carrara, Italy for his scaled plaster model titled "Al Mártir de Bagumbayan" (To the Martyr of Bagumbayan) besting 40 other accepted entries. Nicoli won the ₱5,000.00 first prize for his design depicting a monument rising high with a base of . The base was to be rendered in two shades of gray marble while the pedestal, in two shades of white marble. Among his other plans were the use of marble from Italy and the incorporation of more elaborate figurative elements.
Controversies.
The contract was awarded to second-placer Swiss sculptor named Richard Kissling for his "Motto Stella" (Guiding Star). Many accounts explained why the contract landed to Kissling, one is Nicoli's inability to post the required performance bond of ₱20,000 for the duration of the monument's construction. Some sources say that Nicoli failed to show up at the designated date for the signing of the job contract. Another narrative declared Kissling's quotation was lower than that of Nicoli. A complaint was reportedly filed by Nicoli through the courts of justice.
Some of the local press lambasted Kissling's model. It was satirized in a cartoon and labeled "vulgar y tosco", meaning "lousy". The constituents of the Jury of Awards – none of whom were artists, architects nor engineers – were also questioned. There were plans for the famous Filipino painter Félix Resurrección Hidalgo to inspect and modify the design. However, the latter was ultimately left "as it is" since the bronze of the statues had already been cast in Switzerland.
Dedication.
More than twelve years after the Philippine Commissions approval of the Act, the shrine was finally unveiled on December 30, 1913 during Rizal's 17th death anniversary. The remains of Rizal interred in the monument which consisted of bones because after his execution, he was secretly buried without a coffin at Paco Cemetery. There was an account of how his sister Narcisa ultimately discovered the burial site and how she bribed the caretaker to mark the site with RPJ—Rizal's initials in reverse.
His poem, now popularly known as "Mi Último Adiós" ("My Last Farewell") is inscribed on the memorial plaque.
World War II.
During World War II in 1943, the Japanese government issued "invasion money" to occupied territories in the Pacific area of operations, one of which was the Philippines. Out of three series, the second was issued in 1, 5, 10, and 100 pesos only. All have the Rizal Monument vignette on the banknote.
Steel pylon.
In Rizal's birth centenary year of 1961, a stainless steel pylon was superimposed over the granite obelisk, increasing the structure's height from 12.7 meters to 30.5 meters. The remodeling undertaken by the Jose Rizal National Centennial Commission (JRNCC) was widely criticized. Many found the gleaming modern steel shaft incompatible with the somber granite base. Moreover, the latter seemed to dwarf the much smaller Rizal figure. Others simply disliked the idea of tampering with a popular and traditional image.
The designer of the remodeling was Juan Nakpil, who later became the country's first National Artist for Architecture. He quoted former Secretary of Education and JRNCC chair Manuel Lim as envisioning the pylon as a convenient reference point for incoming boats, and for people lost around the city.
The ₱145,000 shaft was removed two years later under the request of Secretary of Education Alejandro Roces and Director of Public Libraries Carlos Quirino. It was dismantled during Holy Week, reportedly to prevent any court injunction from restraining them as government offices were closed during holidays. The pylon was relocated to the median of the Baclaran section of Roxas Boulevard. But since 1995, the steel pylon had disappeared and its fate remains unknown.
Management.
Rizal Monument, as well as Rizal Park, is administered by the National Parks Development Committee, an attached agency of the Department of Tourism.


2009 Temple Mount clashes

In 2009, clashes between Muslim Palestinians and Israeli police erupted on September 27, 2009 and continued to late October. Violence spread through East Jerusalem and parts of the West Bank, and included throwing of Molotov cocktails and stones at Israeli security forces and civilians. Israeli police responded with arrests of rioters and sporadic age-based restriction of access to the Temple Mount. Several dozen rioters, police and Israeli civilians have been injured.
The Temple Mount is the site of the former Jewish Temple and is the holiest site in Judaism; it is also the site of the existing al-Aqsa Mosque and Dome of the Rock, and is the third-holiest site in Islam. Israel gained control of the Mount in 1967 from Jordan, and incorporated it along with the rest of East Jerusalem into its (largely unrecognised) capital of Jerusalem; the Islamic holy sites on the Mount are managed by the Islamic "waqf", while Israel is in charge of overall administration. The permanent status of the Temple Mount is generally considered to be determined by future negotiations between Israel and the Palestinian Authority.
Timeline of violence.
On the eve of Yom Kippur, a group of tourists entered the Temple Mount accompanied by Israel Police officers. Some 150 Muslim worshippers gathered around them, some hurling stones. 18 policemen and 17 worshippers were lightly injured. That evening, on Yom Kippur, Palestinians in the north Jerusalem neighborhood of Isawiya hurled firebombs and stones at Israeli security forces and set a number of trees on fire. Five officers were lightly injured.
Palestinians threw two Molotov cocktails towards Jewish homes in the East Jerusalem neighborhood of Silwan, but caused no injuries or damage.
A group of some 150 Palestinians threw rocks and bottles at Israeli security forces in the Jerusalem neighborhood of Wadi al-Joz.
A group of Palestinians from the southeast Jerusalem neighborhood of Ras al-Amud stoned Haredi Jewish men who had stopped to pray at the cemetery on the nearby Mount of Olives. Later in the day, rocks were again thrown at police officers inside Ras al-Amud. Intermittent stone-throwing and other forms of rioting continued in east Jerusalem throughout the day. Near the Shuafat security checkpoint in north Jerusalem, Palestinian youths hurled rocks at Israeli border policemen, lightly wounding one officer. In the afternoon, a Palestinian youth stabbed a border policeman in the neck. Youths from Shuafat then began to riot, throwing stones at border policemen throughout the evening. On the outskirts of Ramallah, some 50 Palestinian youths hurled rocks and other debris at Israeli soldiers stationed nearby.
Rioters threw Molotov cocktails and stones at Israeli police forces stationed at the Temple Mount. A police force entered the Temple Mount compound and arrested 18. Nine police officers were lightly injured and 21 rioters arrested. A female Australian journalist was lightly injured by a rock. Three masked Arab men were arrested in the afternoon after hurling stones at Israeli security forces in the east Jerusalem neighborhood of Ras al-Amud. In the Old City of Jerusalem, Arabs hurled stones at passersby and policemen. There were no reports of injuries or damage.
Involved parties.
Islamic Movement in Israel.
Sheikh Raed Salah, leader of the Islamic Movement in Israel's northern branch, told followers in early October that should Muslims have to choose between renouncing the al-Aqsa Mosque and becoming martyrs they will choose the latter.
Should the State of Israel make us choose... we will clearly choose to be martyrs, we are a nation that does not give up, we will die and win; the al-Aqsa Mosque is not a matter that can be given up on, and we shall win, God willing.
Palestinian Authority.
On 5 October, Palestinian prime minister Salam Fayyad condemned Israel's decision to restrict entrance to the al-Aqsa Mosque compound on the Temple Mount in the wake of the riots, and called on Palestinians "to confront Israel".
We call on the Palestinian public to confront Israel and its plans, that are intended to prevent the Palestinian people from fulfilling their aspirations of establishing a Palestinian state in the occupied territories.
The Authority also decried "Israel's attempts to conduct Jewish prayer services in the Aksa compound" and urged the world "to force Israel to halt its efforts to Judaize the city."
Hamas.
In early October, Hamas called for a new intifada (uprising) to "defend" Jerusalem and the al-Aqsa Mosque, located in the Temple Mount compound. The group issued a statement blaming Israel for the violence and saying that "harming al-Aqsa will blow up in the face of the Zionist aggression."
Hamas political leader Khaled Mashaal said on 25 October declared that Jerusalem's fate would be decided by confrontation rather than negotiation, and called for angry protests throughout the Arab world.
The Israelis want to divide al-Aqsa Mosque, and this is not all. They want to hold their religious ceremonies in the mosque... in preparation for demolishing it and building their temple there... Jerusalem is all of Jerusalem, not only Abu-Dis. The Arabs and Muslims are [the city's] residents, and the Zionists have no claim over it... I call for angry protests in Palestine and in the Arab world. Today, protests began in [the] Gaza [Strip], and we hope they will spread to the West Bank. It is important for there to be a united Palestinian position. We must send a message to the world: In light of the settlements and actions in Jerusalem, there are no negotiations and we must rethink our steps.


Sangay Choden

Queen Mother Sangay Choden (born May 11, 1963) is one of the four wives and queens of Bhutanese king Jigme Singye Wangchuck, who ruled in Bhutan from 1972 until his abdication in 2006. She is the Queen Mother (Gyalyum Kude, literally meaning "Queen Mother") of Bhutan.
Biography.
Her father, "Yab Dasho" Ugyen Dorji (1925–2019), was the Founder and Proprietor of Ugyen Academy (03/04/2002). Her mother is "Yum" Thuiji Zam (b. 1932).
She was educated at St. Joseph's Convent, Kalimpong, and St. Helen's School, Kurseong, India.
Her three brothers are:
Her five sisters are (three of them are the other Queen Mothers):
She was appointed the United Nations Population Fund’s (UNFPA) Goodwill Ambassador in Bhutan in 1999.
Sangay Choden is particularly interested in promoting the arts in Bhutan and advocating the country's rich cultural heritage. She is the patron of the Bhutan Textile Museum in Thimphu which she helped establish in 2001.
Her Majesty also established the Tara Lhadron Zhingkham Lhakhang, a temple dedicated to the 21 Taras located in the historically and spiritually significant temple grounds of Parigzampa Astrology School in Dechencholing, Thimphu.
On 1 July 2011 she visited the Alhambra with her daughter, Princess "Ashi" Euphelma Choden Wangchuck.
Children.
She had, with the former king, the following children:


Doddabasappa Temple

Doddabasappa Temple () is a 12th-century Western Chalukyan architectural innovation in Dambal, Karnataka state, India. Dambal is about southeast of Gadag city and southwest of Ittagi in Koppal district. The sanctum contains a Shiva "linga", the symbol of the presiding deity, God Shiva. The temple interior is a standard construction and consists of a sanctum (cella), a vestibule ("antarala") and a main "mantapa" (also called "navaranga" or hall). The vestibule connects the sanctum to the "mantapa". The Western Chalukya monuments, regional variants of existing dravida (South Indian) temples, defined the Karnata dravida architectural tradition.
Temple plan.
Stellate plan.
The temple is based on a very original 24-pointed uninterrupted stellate (star-shaped) plan and uses soapstone as its basic building material. Contemporary stellate plans of the Bhumija shrines in central India where the inspiration for this temple came from, were all 32-pointed interrupted types. No temples of the 6-, 12-, or 24-pointed stellate plans are known to exist in Karnataka or Maharashtra, with the exception of the Doddabasappa temple, which can be described as a 24-pointed uninterrupted plan. In an 'interrupted' stellate plan, the stellate outline is interrupted by orthogonal (right-angle) projections in the cardinal directions, resulting in star points that have been skipped.
The Doddabasappa temple marks the mature development of the Chalukyan art which originated from basic "dravida" architecture of South India. Its departure from conventional "dravida" plan used in the Virupaksha temple in Pattadakal is so extreme that it would be very difficult to find similarities without detailed examination. A star shape is obtained by rotating a square about its centre. The star points form equidistant projections. The angles and re-entrant angles thus formed make the perimeter of the outerwall of the shrine.
The star projections are carried right up the superstructure (tower over the shrine — "Shikhara"), giving it an exotic look, though it loses strength in comparison to the square superstructures found in conventional "dravida" plans. The storied arrangement of the superstructure found in "dravida" plans is not easily distinguishable here. The upper tiers of the seven-tiered ("tala") superstructure look like cogged wheels with 48 dents.
Other details.
The pillars in this temple are finely chiseled and "complicated" but lack the elegance of those at the Kasivisvesvara Temple in Lakkundi. The entrance to the shrine has above it a decorative architrave with space for images (now missing) of the Hindu Gods Brahma, Vishnu and Shiva. Depending on the dedication of the temple, either Vishnu or Shiva would take the central position in this arrangement. The entrance to the sanctum is elaborately decorated on either side with designs that are floral containing tiny images of dancers, musicians and even a mithuna couple (Gemini). In the main mantapa (hall) there are three images, one of the "five headed" Brahma and his vehicle ("vahana"), the goose, and two images are of Surya, the Sun God.
The temple has two doorways each with a porch, one facing south and the other facing east. The east facing door has on either side the remains of what must have been elegant lintel decoration, and an open hall type of pillared extension containing a large recumbent image of Nandi (bull) which faces the shrine.


San Fernando Cathedral (Pampanga)

The Metropolitan Cathedral of San Fernando () formerly Cathedral of Our Lady of the Assumption is a neo-classical church in the City of San Fernando, in Pampanga Province of the Philippines.
It is the seat of the Archdiocese of San Fernando.
History.
In 1755 the first structure of wood and thatch was built on this site by the Augustinian friars under the patronage of San Fernando III, King of Castile. Fray Sebastian Moreno, O.S.A. was its first "cura parroco". On October 17, 1757, townsfolk petitioned the governor-general for exemptions from tribute to enable them to build the church and convent.
It was transferred to the care of secular priests in 1788. The construction of the present style church started during the same year under the supervision Fr. Manuel Canlas, its first secular "cura parroco", and a committee composed of the "principales" of the town. They were led by "gobernadorcillo" Bernabe Pamintuan. Construction was completed in 1808. The church was rededicated to the Assumption of Our Lady.
The church measures 70m. long, 13m. wide and 11m. high. The round majestic dome rising from the rotunda of the transept is reminiscent of the Baroque style with some Renaissance elements.
President Emilio F. Aguinaldo and his cabinet viewed the Philippine Revolutionary Army from the windows of the convento on October 9, 1898. On orders of Gen. Antonio Luna, the Philippine Revolutionary Army burned the church and convento on May 4, 1899.
20th century.
The church was destroyed by fire again in 1939, and restored by Pampango Architect Fernando H. Ocampo in 1948.
In 1948 the church was elevated to Cathedral when it became the seat of the Diocese of San Fernando, canonically created by Pope Pius XII.
In 1975, the diocese was elevated by Pope Paul VI, to Archdiocese of San Fernando. Its first bishop was Monsignor Cesar Ma. Guerrero, D.D. He was followed by the Most Reverend Emilio A. Cinense, D.D., who became its first archbishop. He was succeeded by the Most Reverend Oscar V. Cruz, D.D. in 1978. The third archbishop of San Fernando is the Most Reverend Paciano B. Aniceto, D.D. Pamp, and the current is Most Rev. Florentino Lavarias, D.D.


French Indochinese piastre

The piastre de commerce was the currency of French Indochina between 1885 and 1952. It was subdivided into 100 "cent", each of 5 "sapèque".
The name "piastre" (), from Spanish pieces of eight (pesos), dates to the 16th century and has been used as the name of many different historical units of currency.
History.
Prior to the arrival of the French in Indo-China in the second half of the 19th century, cash coins similar to those used in the provinces of China circulated in the area that is nowadays known as Vietnam. There was also a silver milled dragon coin and associated subsidiary coinage in circulation. The Tự Đức Thông Bảo dragon coin is believed to have been in imitation of the Spanish silver dollar or Philippine peso or Mexican peso which also circulated widely in the region at that time emanating from the Philippines as part of the Spanish East Indies of the Spanish colonial empire, however the dragon dollars were worth less because the fineness of the silver was less than that in the Spanish and Mexican dollars. In the region that is nowadays Cambodia and Laos, the Siamese coinage circulated and Cambodia had its own regional varieties of the Siamese Tical (Thai Baht).
The French began their Indo-Chinese empire in 1862 with Cochinchina which is the area around the Mekong Delta and Saigon, and which is nowadays the extreme southern part of Vietnam. This empire very quickly expanded to include Cambodia which had been a vassal state of the Kingdom of Siam. In 1875, the French introduced a Cambodian franc to Cambodia. Although these francs were minted in Belgium between 1875 and 1885, they always bore the date 1860. The French also began to introduce a subsidiary coinage in 'cents' into Cochinchina in the late 1870s. These cents were actually subsidiary coinage of the Spanish dollar unit, also known as Philippine peso or Mexican peso in the Spanish colonial empire, as opposed to being subsidiary coinage of the French franc.
In 1884, the French empire in Indo-China further expanded to incorporate Annam and Tonkin. The following year, in 1885, the French introduced a new silver piastre de commerce and associated subsidiary coinage throughout the entire Indo-Chinese colonies in order to increase monetary stability. The piastre was initially equivalent to the Spanish silver dollar or Philippine peso or Mexican peso. The piastre was therefore a direct lineal descendant of the Spanish pieces of eight that emanated from the Philippines in the Spanish East Indies after being brought to the Orient from Mexico and Peru on the Manila Galleons in the Manila-Acapulco Galleon trade of the Spanish colonial empire. It was initially on a silver standard of 1 piastre = 24.4935 grams pure silver. This was reduced to 24.3 grams in 1895.
During the first 11 years of their colonial rule, the French had minted millions of silver coins. However, because these French silver piastres were heavier than the Spanish or Philippine or Mexican reals, that already circulated in French Indochina at the time, the French made piastres were often hoarded by the local populace, especially by the highland tribes (Gresham's law). On July 8, 1895 and later again on April 14, 1898 it was decreed that new silver French Indochinese piastre coins would be minted with a lower weight, which allowed them to stay in general circulation. In 1895 the weight of the silver 1 piastre coin was reduced to 27 grams; the 50 cents to 13.5 grams; the 20 cents to 5.4 grams; and the 10 cents to 2.7 grams.
In the year 1897 the weight of the copper-alloy 1 cent was also reduced to 7.0 and 7.5 grams in 1897 and was holed. These weights and denominations of the French Indochinese piastre would continue for some time until during and after World War I when the global value of silver had become very high.
The governor of French Indochina issued a decree on 1 January 1906 that the Spanish colonial real or Philippine or Mexican real were no longer legal tender in the colony. Despite this decree, a number Spanish or Philippine or Mexican silver coins that had been cut into halves, fourths and eighths would remain in circulation. Chopmarked piastres were also officially banned from circulation, while the native Vietnamese cash coins were still considered legal tender.
French Indo-China was one of the last places to abandon the silver standard. The piastre remained on the silver standard until 1920, when due to the rise in the price of silver after the First World War, it was pegged to the French franc at a varying rate hence putting it unto a gold exchange standard.
After World War I broke out, many local and French people in French Indochina became worried that the central powers would attack the colony and mass converted their Bank of Indochina banknotes into silver coins. Following this, silver disappeared from circulation from a time.
The silver standard was restored in 1921 and maintained until 1930, when the piastre was pegged to the franc at a rate of 1 piastre = 10 francs. During the World War II Japanese occupation, an exchange rate of 0.976 piastre = 1 Japanese yen operated, with the pre-war peg to the franc restored after the war. However, in December 1945, to avoid the French franc's devaluation, the peg was changed to 1 piastre = 17 francs. This increased rate created huge financial opportunity by exchanging piastres into francs since the real value of piastres remained around 10 francs in Indochina, attracting organized crime and resulting in the Piastres Affair in 1950.
In 1946, the North Vietnamese đồng was introduced, which replaced the piastre at par. In 1952/1953, the Lao kip (1952), Cambodian riel (1953), and South Vietnamese đồng (1953) were introduced at par with the piastre. Initially, the paper money bore denominations both in the local currency and the piastre, but coins were denominated in the national units since the beginning. These initially circulated alongside the old piastre currency. The peg of 1 piastre = 10 francs was restored in 1953. The dual denominated notes circulated until 1955 in South Vietnam and Cambodia, and 1957 in Laos.
Coins.
Coins issued before World War II.
The coin was first introduced in 1880 then 1883 then in 1885 as so on. In 1885, bronze 1 cent and silver 10, 20 and 50 cent and 1 piastre coins were introduced. These were followed in 1887 by holed, bronze 2 sapèque. In 1895, the weights of the silver coins were reduced, due to the reduction in the silver peg of the currency. From 1896, the 1 cent was also a holed coin. In 1923, holed, cupro-nickel 5 cent were introduced, followed by holed, bronze ½ cent in 1935.
During World War II.
In 1939, zinc ½ cent and both nickel and cupro-nickel 10 and 20 cent coins were introduced. Coins in the name of the État Français were issued between 1942 and 1944 in denominations of ¼, 1 and 5 cent. All three were holed, with the ¼ cent in zinc and the other two in aluminium. In 1945, aluminium 10 and 20 cent were introduced, followed by unholed aluminium 5 cent and cupro-nickel 1 piastre coins.
Last issues.
The last piastre coins were issued in the name of the "Indochinese Federation". The first Lao kip coins were dated 1952, while the first South Vietnamese đồng and Cambodian riel were dated 1953.
Banknotes.
In 1892, the "Banque de l'Indochine" introduced 1 piastre notes, followed the next year by 5, 20 and 100 piastres. Between 1920 and 1922, 10, 20 and 50 cent notes were also issued. In 1939, 500 piastre notes were introduced. In 1939, the "Gouvernement General de l'Indochine" introduced 10, 20 and 50 cent notes, followed by 5 cents in 1942. In 1945, the Banque de l'Indochine introduced 50 piastres, followed by 10 piastres in 1947.
In 1953, the "Institut d'Emission des Etats du Cambodge, du Laos et du Vietnam" took over the issuance of paper money. A 1 piastre note was issued that year in the name of all three states. In addition, between 1952 and 1954, notes were introduced denominated in piastre and one of three new currencies, the Cambodian riel, Lao kip and South Vietnamese đồng. For Cambodia, notes in denominations of 1, 5, 10, 100 and 200 piastres/riel were introduced. For Laos, 1, 5, 10 and 100 piastres/kip were introduced. For South Vietnam, 1, 5, 10, 100 and 200 piastre/đồng were introduced.


Badr ul-Alam Syarif Hasyim Jamaluddin

Badr ul-Alam Syarif Hasyim Jamaluddin (died 1702 or after 1717) was the eighteenth Sulṭān of Acèh Darussalam in northern Sumatra. His brief reign (1699–1702) marked a transition to more unsettled conditions in Aceh, as persons not belonging to the old sultan's family tried to rule the kingdom with limited success.
Dynastic change.
Aceh was ruled by four sultanas in succession in 1641–1699. Towards the end of the seventeenth century the moderate element among the literati made way for a more orthodox Islamic vogue which demanded the return of a male ruler. A fatwa, ostensibly issued in Mecca, arrived in 1699 and deemed female rule incompatible with the sharia. Badr ul-Alam Syarif Hasyim, an Arab of sayyid descent, then replaced the current sultana Zainatuddin Kamalat Syah and became the eighteenth Sulṭān of Acèh Darussalam. It is sometimes speculated that he was married to his predecessor According to the findings of D. Crecelius and E.A. Beardow, he was the son of Syarif Ibrahim Jamal ul-Lail, and the brother of Badr ul-Alam Zainul Abidin Jamal ul-Lail, Syarifah Salmah, Perkasa Alam Syarif Lamtui, and Sulaiman Jamal ul-Lail. Of these, Badr ul-Alam Zainul Abidin Jamal ul-Lail may have ruled Aceh for seven months in 1699, before the enthronement of Badr ul-Alam.
Problems of acceptance.
The Dutch East India Company, which was established on Sumatra's west coast, perceived the new sultan as a potential threat. The garrison in the important port Barus was strengthened in 1700 since "the government is again said to be in the hands of a king with fiery character". Aceh was visited by the Briton Alexander Hamilton in May 1702. Hamilton noted that the foreignness and ostensibly poor governance of Badr ul-Alam evoked the hostility of some "orang kayas" (grandees of the kingdom). Thus he imposed a harbour fee on the English ships and therefore estranged the English East India Company and at length people at the capital. There were demonstrations outside the palace where people demanded restitution of the former English privileges - otherwise they would place a new queen regnant or sultana on the throne. Some "orang kayas" contacted a nephew of Kamalat Syah who led a private life in Pidie and invited him to march on the capital to claim the throne. From Hamilton's account it is not known how the enterprise ended.
According to the chronicles Badr ul-Alam suffered from a sickness (apparently poliomyelitis) which prevented him from performing the salat (prayers). He therefore voluntarily abdicated his throne in 1702. He then withdrew to Tanjong, a village close to the capital but died after 14 days. Some sources date his abdication in 1709. His successor was a brother, Perkasa Alam Syarif Lamtui. It is possible that the details in the chronicles about his demise are incorrect, for in 1717 the Dutch provided a travel pass to an ex-sultan of Aceh named Sayyid Hasyim Darussalam who was performing the pilgrimage to Mecca.