In A Nutshell: Indianisation in Southeast Asia and its Process
Historically, 'Indianization' was the term generally used for Indian cultural influence upon Southeast Asia. It refers to the spread of Indian culture to Southeast Asia. Southeast Asia adopted religious iconography, Sanskrit terminology, coinage, terms identifying leaders and the use of scripts (often mixed with local languages) from India.
Earlier scholars had regarded the process of 'Indianization' as an Indian initiative with large-scale migrants establishing colonies in Southeast Asia. There were a few theories of Indianisation of Southeast Asia. Ultimately, some of these theories were debunked. Examples of such theories are:
1. The Theory of the Brahmin (priests)
The Brahmin theory credits the Brahmins with the transmission of Indian culture. The Brahmins are individuals belonging to the Hindu priest, artists, teachers, technicians class. This theory was debunked due to the belief that the Brahmins are very elitist as they are at the top of the Indian caste system, where the society is divided into four major castes (varna): the priestly Brahmins, the Kshatriya warriors, the merchant Vaishyas, and the lowly, labouring Shudras. However, Southeast Asia did not adopt this system.
2. The Theory of the Kshatriyas
The Kshatriyas theory presupposes that Indian cultural expansion was due to the seminal influence of the Indian warriors and conquerors, who migrated to Southeast Asia and conquered the land through war. However, insufficient evidence could be provided to support the hypothesis.
3. The Theory of the Vaisyas
The vaisya theory postulates that Indian cultural penetration began with traders, who intermarried local women and impressed the indigenous population with their goods and culture. Trade had been the driving force for the traders to move to different places and hence spread the Indian culture around. However, the merchants of low origin and caste would not have the extensive knowledge to pass on extremely complex expertise as well as have the legitimacy to install the rulers of empires in Southeast Asia.
Rather than being the result of a single factor, most likely the whole process of Indian cultural expansion was the outcome of endeavors of warriors, traders and priests along with the indigenous initiative. Most probably all four groups of people were involved in the process.
The Indianisation process was not through colonisation, but rather through cultural diffusion (syncretism), cultural borrowing and adaptation. The arrival of a large number of Indians would have made significant social changes, but the people of Southeast Asia did not adopt the caste system, nor even the dietary habits of the Indians like curry powder or milk products. Politically, none of the supposed Southeast Asia 'colonies' showed any allegiance to India. Economically speaking, the states of Southeast Asia were not colonies as there was no scope of economic exploitation. India also did not enjoy a monopoly in the field of foreign trade.
Investigations in the past thirty years indicate that 'Indian influences were selectively assimilated into pre-existing, well-developed cultural base'. One of the significant factors in the spread of Indian cultural influence in Southeast Asia is the geographical proximity between the two regions. The Indians were attracted by Southeast Asia’s great wealth and strong trade. In the spread of Indian culture, the sea played an important role. There was intensification of sea-borne commerce in the early centuries of Common Era. Along with traders, missionaries, priests, literati, adventurers and fortune seekers went to Southeast Asia.
Earlier scholars had regarded the process of 'Indianization' as an Indian initiative with large-scale migrants establishing colonies in Southeast Asia. There were a few theories of Indianisation of Southeast Asia. Ultimately, some of these theories were debunked. Examples of such theories are:
1. The Theory of the Brahmin (priests)
The Brahmin theory credits the Brahmins with the transmission of Indian culture. The Brahmins are individuals belonging to the Hindu priest, artists, teachers, technicians class. This theory was debunked due to the belief that the Brahmins are very elitist as they are at the top of the Indian caste system, where the society is divided into four major castes (varna): the priestly Brahmins, the Kshatriya warriors, the merchant Vaishyas, and the lowly, labouring Shudras. However, Southeast Asia did not adopt this system.
2. The Theory of the Kshatriyas
The Kshatriyas theory presupposes that Indian cultural expansion was due to the seminal influence of the Indian warriors and conquerors, who migrated to Southeast Asia and conquered the land through war. However, insufficient evidence could be provided to support the hypothesis.
3. The Theory of the Vaisyas
The vaisya theory postulates that Indian cultural penetration began with traders, who intermarried local women and impressed the indigenous population with their goods and culture. Trade had been the driving force for the traders to move to different places and hence spread the Indian culture around. However, the merchants of low origin and caste would not have the extensive knowledge to pass on extremely complex expertise as well as have the legitimacy to install the rulers of empires in Southeast Asia.
Rather than being the result of a single factor, most likely the whole process of Indian cultural expansion was the outcome of endeavors of warriors, traders and priests along with the indigenous initiative. Most probably all four groups of people were involved in the process.
The Indianisation process was not through colonisation, but rather through cultural diffusion (syncretism), cultural borrowing and adaptation. The arrival of a large number of Indians would have made significant social changes, but the people of Southeast Asia did not adopt the caste system, nor even the dietary habits of the Indians like curry powder or milk products. Politically, none of the supposed Southeast Asia 'colonies' showed any allegiance to India. Economically speaking, the states of Southeast Asia were not colonies as there was no scope of economic exploitation. India also did not enjoy a monopoly in the field of foreign trade.
Investigations in the past thirty years indicate that 'Indian influences were selectively assimilated into pre-existing, well-developed cultural base'. One of the significant factors in the spread of Indian cultural influence in Southeast Asia is the geographical proximity between the two regions. The Indians were attracted by Southeast Asia’s great wealth and strong trade. In the spread of Indian culture, the sea played an important role. There was intensification of sea-borne commerce in the early centuries of Common Era. Along with traders, missionaries, priests, literati, adventurers and fortune seekers went to Southeast Asia.