Shinto or kami-no-michi is the traditional religion of Japan that focuses on ritual practices to be carried out diligently to establish a connection between present-day Japan and its ancient past. Shinto practices were first recorded and codified in the written historical records of the Kojiki and Nihon Shoki in the 8th century. Still, these earliest Japanese writings do not refer to a unified religion, but rather to a collection of native beliefs and mythology. Shinto today is the religion of public shrines devoted to the worship of a multitude of "spirits", "essences" or "gods", suited to various purposes such as war memorials and harvest festivals, applies as well to various sectarian organizations. Practitioners express their diverse beliefs through a standard language and practice, adopting a similar style in dress and ritual, dating from around the time of the Nara and Heian periods; the word Shinto was adopted as Jindō or Shindō, from the written Chinese Shendao, combining two kanji: shin, meaning "spirit" or kami.
The oldest recorded usage of the word Shindo is from the second half of the 6th century. Kami is rendered in English as "spirits", "essences", or "gods", refers to the energy generating the phenomena. Since the Japanese language does not distinguish between singular and plural, kami refers to the singular divinity, or sacred essence, that manifests in multiple forms: rocks, rivers, objects and people can be said to possess the nature of kami. Kami and people are not separate; as much as nearly 80% of the population in Japan participates in Shinto practices or rituals, but only a small percentage of these identify themselves as "Shintoists" in surveys. This is. Most of the Japanese attend Shinto shrines and beseech kami without belonging to an institutional Shinto religion. There are no formal rituals to become a practitioner of "folk Shinto". Thus, "Shinto membership" is estimated counting only those who do join organised Shinto sects. Shinto has about 85,000 priests in the country. According to surveys carried out in 2006 and 2008, less than 40% of the population of Japan identifies with an organised religion: around 35% are Buddhists, 3% to 4% are members of Shinto sects and derived religions.
In 2008, 26% of the participants reported visiting Shinto shrines, while only 16.2% expressed belief in the existence of a god or gods in general. According to Inoue: "In modern scholarship, the term is used with reference to kami worship and related theologies and practices. In these contexts,'Shinto' takes on the meaning of'Japan's traditional religion', as opposed to foreign religions such as Christianity, Islam and so forth." Shinto religious expressions have been distinguished by scholars into a series of categories: Shrine Shinto, the main tradition of Shinto, has always been a part of Japan's history. It consists of taking part in worship events at local shrines. Before the Meiji Restoration, shrines were disorganized institutions attached to Buddhist temples; the current successor to the imperial organization system, the Association of Shinto Shrines, oversees about 80,000 shrines nationwide. Imperial Household Shinto are the religious rites performed by the imperial family at the three shrines on the imperial grounds, including the Ancestral Spirits Sanctuary and the Sanctuary of the Kami.
Folk Shinto includes the numerous folk beliefs in spirits. Practices include divination, spirit possession, shamanic healing; some of their practices come from Buddhism, Taoism or Confucianism, but most come from ancient local traditions. Sect Shinto is a legal designation created in the 1890s to separate government-owned shrines from local organised religious communities; these communities originated in the Edo period. The basic difference between Shrine Shinto and Sect Shinto is that sects are a development and grew self-consciously, they can identify a founder, a formal set of teachings and sacred scriptures. Sect Shinto groups are thirteen, classified under five headings: pure Shinto sects, Confucian sects,mountain worship sects, purification sects, faith-healing sects (Kurozumikyo／黒住教, Konkokyo/金光教 and its branching Omotokyo/大本教 and Tenrikyo／天理教. Koshintō, literally'Old Shinto', is a reconstructed "Shinto from before the time of Buddhism", today based on Ainu religion and Ryukyuan practices.
It continues the restoration movement begun by Hirata Atsutane. Many other sects and schools can be distinguished. Faction Shinto is a grouping of Japanese new religions developed since the second half of the 20th century that have departed from traditional Shinto and are not always regarded as part of it. Kami, shin, or, jin is defined in English as "god", "spirit", or "spiritual essence", all these terms meaning "the energy generating a thing". Since the Japanese language does not distinguish between singular and plural, kami refers to the divinity, or sacred essence, that manifests in multiple forms. Rocks, rivers, objects, places
Ketapang Regency is a regency in the south of the province of West Kalimantan, on the island of Borneo in Indonesia. Ketapang Regency occupies an area of 31,240.74 km², at the census in 2010 it had 427,460 inhabitants following the splitting off of five districts in the north-west of the regency in 2007 to form the new North Kayong Regency. The principal town lies at Ketapang. Following the splitting off of the five districts to form the North Kayong Regency in 2007, the Ketapang Regency now consists of twenty districts, tabulated below with their populations at the 2010 Census and their administrative centres
Moai, or mo‘ai, are monolithic human figures carved by the Rapa Nui people on Easter Island in eastern Polynesia between the years 1250 and 1500. Nearly half are still at Rano Raraku, the main moai quarry, but hundreds were transported from there and set on stone platforms called ahu around the island's perimeter. All moai have overly large heads three-eighths the size of the whole statue; the moai are chiefly the living faces of deified ancestors. The statues still gazed inland across their clan lands when Europeans first visited the island in 1722, but all of them had fallen by the latter part of the 19th century; the production and transportation of the more than 900 statues are considered remarkable creative and physical feats. The tallest moai erected, called Paro, was 10 metres high and weighed 82 tonnes; the heaviest moai erected was a squatter moai at Ahu Tongariki, weighing 86 tonnes. One unfinished sculpture, if completed, would have been 21 m tall, with a weight of about 145-165 tons.
The moai were toppled in the late 18th and early 19th centuries as a result of European contact or internecine tribal wars. The moai are their minimalist style related to forms found throughout Polynesia. Moai are carved in flat planes, the faces bearing proud but enigmatic expressions; the human figures would be outlined in the rock wall first chipped away until only the image was left. The over-large heads have heavy brows and elongated noses with a distinctive fish-hook-shaped curl of the nostrils; the lips protrude in a thin pout. Like the nose, the ears are oblong in form; the jaw lines stand out against the truncated neck. The torsos are heavy, sometimes, the clavicles are subtly outlined in stone; the arms are carved in bas relief and rest against the body in various positions and long slender fingers resting along the crests of the hips, meeting at the hami, with the thumbs sometimes pointing towards the navel. The anatomical features of the backs are not detailed, but sometimes bear a ring and girdle motif on the buttocks and lower back.
Except for one kneeling moai, the statues do not have visible legs. Though moai are whole-body statues, they are referred to as "Easter Island heads" in some popular literature; this is because of the disproportionate size of most moai heads, because many of the iconic images for the island showing upright moai are the statues on the slopes of Rano Raraku, many of which are buried to their shoulders. Some of the "heads" at Rano Raraku have been excavated and their bodies seen, observed to have markings, protected from erosion by their burial; the average height of the moai is about 4 m, with the average width at the base around 1.6 m. These massive creations weigh around 12.5 tonnes each. All but 53 of the more than 900 moai known to date were carved from tuff from Rano Raraku, where 394 moai in varying states of completion are still visible today. There are 13 moai carved from basalt, 22 from trachyte and 17 from fragile red scoria. At the end of carving, the builders would rub the statue with pumice.
Easter Island statues are known for their large, broad noses and strong chins, along with rectangle-shaped ears and deep eye slits. Their bodies are squatting, with their arms resting in different positions and are without legs; the majority of the ahu face inland towards the community. There are some inland ahu such as Ahu Akivi; these moai face the community but given the small size of the island appear to face the coast. In 1979, Sergio Rapu Haoa and a team of archaeologists discovered that the hemispherical or deep elliptical eye sockets were designed to hold coral eyes with either black obsidian or red scoria pupils; the discovery was made by collecting and reassembling broken fragments of white coral that were found at the various sites. Subsequently uncategorized finds in the Easter Island museum were re-examined and recategorized as eye fragments, it is thought that the moai with carved eye sockets were allocated to the ahu and ceremonial sites, suggesting that a selective Rapa Nui hierarchy was attributed to the moai design until its demise with the advent of the Birdman religion, Tangata Manu.
Many archaeologists suggest that " statues were thus symbols of authority and power, both religious and political. But they were not only symbols. To the people who erected and used them, they were actual repositories of sacred spirit. Carved stone and wooden objects in ancient Polynesian religions, when properly fashioned and ritually prepared, were believed to be charged by a magical spiritual essence called mana." Archaeologists believe. The moai statues face away towards the villages as if to watch over the people; the exception is the seven Ahu Akivi. There is a legend; the more recent moai had pukao on their heads. According to local tradition, the mana was preserved in the hair; the pukao were carved out of red scoria, a light rock from a quarry at Puna Pau. Red itself is considered a sacred color in Polynesia; the added pukao suggest a further status to the moai. When first carved, the surface of the moai was polis
Religious syncretism exhibits blending of two or more religious belief systems into a new system, or the incorporation into a religious tradition of beliefs from unrelated traditions. It is contrasted by the idea of polytheism, respectively; this can occur for many reasons, the latter scenario happens quite in areas where multiple religious traditions exist in proximity and function in the culture, or when a culture is conquered, the conquerors bring their religious beliefs with them, but do not succeed in eradicating the old beliefs or practices. Religions may have syncretic elements to their beliefs or history, but adherents of so-labeled systems frown on applying the label adherents who belong to "revealed" religious systems, such as the Abrahamic religions, or any system that exhibits an exclusivist approach; such adherents sometimes see syncretism as a betrayal of their pure truth. By this reasoning, adding an incompatible belief corrupts the original religion, rendering it no longer true.
Indeed, critics of a specific syncretistic trend may sometimes use the word "syncretism" as a disparaging epithet, as a charge implying that those who seek to incorporate a new view, belief, or practice into a religious system distort the original faith. The consequence, according to Keith Ferdinando, is a fatal compromise of the dominant religion's integrity. Non-exclusivist systems of belief, on the other hand, may feel quite free to incorporate other traditions into their own. In modern secular society, religious innovators sometimes create new religions syncretically as a mechanism to reduce inter-religious tension and enmity with the effect of offending the original religions in question; such religions, however, do maintain some appeal to a less exclusivist audience. Discussions of some of these blended religions appear in the individual sections below. Classical Athens was exclusive in matters of religion; the Decree of Diopeithes made the introduction of and belief in foreign gods a criminal offence and only Greeks were allowed to worship in Athenian temples and festivals as foreigners were considered impure.
On the other hand, Athens imported many foreign cults, including those of Cybele and the Thracian goddess Bendis, in some cases this involved a merging of identities: for example, who had traditionally been regarded as a mortal hero, began here and elsewhere in the Aegean world to be identified as a divine figure under the influence of Eastern counterparts like the Tyrian Melqart. Syncretism functioned as a feature of Hellenistic Ancient Greek religion, although only outside of Greece. Overall, Hellenistic culture in the age that followed Alexander the Great itself showed syncretist features blending of Mesopotamian, Anatolian, Egyptian elements within an Hellenic formula; the Egyptian god Amun developed as the Hellenized Zeus Ammon after Alexander the Great went into the desert to seek out his oracle at Siwa. Such identifications derive from interpretatio graeca, the Hellenic habit of identifying gods of disparate mythologies with their own; when the proto-Greeks first arrived in the Aegean and on the mainland of modern-day Greece early in the 2nd millennium BCE, they found localized nymphs and divinities connected with every important feature of the landscape: mountain, cave and spring all had their own locally venerated deity.
The countless epithets of the Olympian gods reflect their syncretic identification with these various figures. One defines "Zeus Molossos" as "the god identical to Zeus as worshipped by the Molossians at Dodona". Much of the arbitrary and trivial mythic fabling results from mythographers' attempts to explain these obscure epithets; the Romans, identifying themselves as common heirs to a similar civilization, identified Greek deities with similar figures in the Etruscan-Roman tradition, though without copying cult practices. Syncretic gods of the Hellenistic period found wide favor in Rome: Serapis and Mithras, for example. Cybele as worshipped in Rome represented a syncretic East Mediterranean goddess; the Romans imported the Greek god Dionysus into Rome, where he merged with the Latin mead god Liber, converted the Anatolian Sabazios into the Roman Sabazius. The degree of correspondence varied: Jupiter makes a better match for Zeus than the rural huntress Diana does for the feared Artemis. Ares does not quite match Mars.
The Romans physically imported the Anatolian goddess Cybele into Rome from her Anatolian cult-center Pessinos in the form of her original aniconic archaic stone idol. When the Romans encountered Celts and Germanic peoples, they mingled these peoples' gods with their own, creating Sulis Minerva, Apollo Sucellos and Mars Thingsus, among many others. In the Germania, the Roman historian Tacitus speaks of Germanic worshippers of Mercury. Romans were familiar with the concept of syncretism because from their earliest times they had experienced it with, among others, the Greeks; the Romans incorporated the Greek Apollo and Hercules into their religion. They did not look at the religious aspects that they adopted from other cultures to be different or less meaningful from religious aspects that were Roman in origin; the early Roman acceptance of other cultures religions into
Shamanism is a practice that involves a practitioner reaching altered states of consciousness in order to perceive and interact with what they believe to be a spirit world and channel these transcendental energies into this world. A shaman is someone, regarded as having access to, influence in, the world of benevolent and malevolent spirits, who enters into a trance state during a ritual, practices divination and healing; the word "shaman" originates from the Tungusic Evenki language of North Asia. According to ethnolinguist Juha Janhunen, "the word is attested in all of the Tungusic idioms" such as Negidal, Udehe/Orochi, Ilcha, Orok and Ulcha, "nothing seems to contradict the assumption that the meaning'shaman' derives from Proto-Tungusic" and may have roots that extend back in time at least two millennia; the term was introduced to the west after Russian forces conquered the shamanistic Khanate of Kazan in 1552. The term "shamanism" was first applied by Western anthropologists as outside observers of the ancient religion of the Turks and Mongols, as well as those of the neighbouring Tungusic- and Samoyedic-speaking peoples.
Upon observing more religious traditions across the world, some Western anthropologists began to use the term in a broad sense. The term was used to describe unrelated magico-religious practices found within the ethnic religions of other parts of Asia, Africa and completely unrelated parts of the Americas, as they believed these practices to be similar to one another. Mircea Eliade writes, "A first definition of this complex phenomenon, the least hazardous, will be: shamanism ='technique of religious ecstasy'." Shamanism encompasses the premise that shamans are intermediaries or messengers between the human world and the spirit worlds. Shamans are said to treat ailments/illness by mending the soul. Alleviating traumas affecting the soul/spirit restores the physical body of the individual to balance and wholeness; the shaman enters supernatural realms or dimensions to obtain solutions to problems afflicting the community. Shamans may visit other worlds/dimensions to bring guidance to misguided souls and to ameliorate illnesses of the human soul caused by foreign elements.
The shaman operates within the spiritual world, which in turn affects the human world. The restoration of balance results in the elimination of the ailment. Beliefs and practices that have been categorized this way as "shamanic" have attracted the interest of scholars from a wide variety of disciplines, including anthropologists, historians, religious studies scholars and psychologists. Hundreds of books and academic papers on the subject have been produced, with a peer-reviewed academic journal being devoted to the study of shamanism. In the 20th century, many Westerners involved in the counter-cultural movement have created modern magico-religious practices influenced by their ideas of indigenous religions from across the world, creating what has been termed neoshamanism or the neoshamanic movement, it has affected the development of many neopagan practices, as well as faced a backlash and accusations of cultural appropriation and misrepresentation when outside observers have tried to represent cultures to which they do not belong.
The word shamanism derives from the Manchu-Tungus word šaman, meaning'one who knows'. The word "shaman" may have originated from the Evenki word šamán, most from the southwestern dialect spoken by the Sym Evenki peoples; the Tungusic term was subsequently adopted by Russians interacting with the indigenous peoples in Siberia. It is found in the memoirs of the exiled Russian churchman Avvakum; the word was brought to Western Europe in the late 17th century by the Dutch traveler Nicolaes Witsen, who reported his stay and journeys among the Tungusic- and Samoyedic-speaking indigenous peoples of Siberia in his book Noord en Oost Tataryen. Adam Brand, a merchant from Lübeck, published in 1698 his account of a Russian embassy to China; the etymology of the Evenki word is sometimes connected to a Tungus root ša- "to know". This has been questioned on linguistic grounds: "The possibility cannot be rejected, but neither should it be accepted without reservation since the assumed derivational relationship is phonologically irregular."
Other scholars assert that the word comes directly from the Manchu language, as such would be the only used English word, a loan from this language. However, Mircea Eliade noted that the Sanskrit word śramaṇa, designating a wandering monastic or holy figure, has spread to many Central Asian languages along with Buddhism and could be the ultimate origin of the Tungusic word; this proposal has been critiqued since 1917. Ethnolinguist Juha Janhunen regards it as an "anachronism" and an "impossibility", nothing more than a "far-fetched etymology."21st-century anthropologist and archeologist Silvia Tomaskova argues that by the mid-1600s, many Europeans applied the Arabic term shaitan to the non-Christian practices and beliefs of indigenous peoples beyond the Ural Mountains. She suggests that shaman may have entered the various Tungus dialects as a corruption of this term, been told to Christian missionaries, explorers and colonial administrators with whom the people had increasing contact for centuries.
Ethnolinguists did not develop as a discipline nor achieve contact with these communities until the late 19th century, may have mistakenly "read backward" in time for the origin of this word. A shamaness is somet
Indonesia the Republic of Indonesia, is a country in Southeast Asia, between the Indian and Pacific oceans. It is the world's largest island country, with more than seventeen thousand islands, at 1,904,569 square kilometres, the 14th largest by land area and the 7th largest in combined sea and land area. With over 261 million people, it is the world's 4th most populous country as well as the most populous Muslim-majority country. Java, the world's most populous island, is home to more than half of the country's population; the sovereign state is a constitutional republic with an elected parliament. It has 34 provinces. Jakarta, the country's capital, is the second most populous urban area in the world; the country shares land borders with Papua New Guinea, East Timor, the eastern part of Malaysia. Other neighbouring countries include Singapore, the Philippines, Australia and India's Andaman and Nicobar Islands. Despite its large population and densely populated regions, Indonesia has vast areas of wilderness that support a high level of biodiversity.
The country has abundant natural resources like oil and natural gas, tin and gold. Agriculture produces rice, palm oil, coffee, medicinal plants and rubber. Indonesia's major trading partners are China, United States, Japan and India. History of the Indonesian archipelago has been influenced by foreign powers drawn to its natural resources, it has been an important region for trade since at least the 7th century, when Srivijaya and later Majapahit traded with entities from mainland China and the Indian subcontinent. Local rulers absorbed foreign cultural and political models from the early centuries and Hindu and Buddhist kingdoms flourished. Muslim traders and Sufi scholars brought Islam, while European powers brought Christianity and fought one another to monopolise trade in the Spice Islands of Maluku during the Age of Discovery. Although sometimes interrupted by the Portuguese and British, the Dutch were the foremost European power for much of its 350-year presence in the archipelago. In early 20th century, the concept of "Indonesia" as a nation state emerged, independence movements began to take shape.
During the decolonisation of Asia after World War II, Indonesia achieved independence in 1949 following an armed and diplomatic conflict with the Netherlands. Indonesia consists of hundreds of distinct native ethnic and linguistic groups, with the largest—and politically dominant—ethnic group being the Javanese. A shared identity has developed, defined by a national language, ethnic diversity, religious pluralism within a Muslim-majority population, a history of colonialism and rebellion against it. Indonesia's national motto, "Bhinneka Tunggal Ika", articulates the diversity that shapes the country. Indonesia's economy is the world's 16th largest by nominal GDP and the 7th largest by GDP at PPP. Indonesia is a member of several multilateral organisations, including the UN, WTO, IMF and G20, it is a founding member of Non-Aligned Movement, Association of Southeast Asian Nations, Asia-Pacific Economic Cooperation, East Asia Summit, Asian Infrastructure Investment Bank and Organisation of Islamic Cooperation.
The name Indonesia derives from the Greek name of the Indos and the word nesos, meaning "Indian islands". The name dates to the 18th century, far predating the formation of independent Indonesia. In 1850, George Windsor Earl, an English ethnologist, proposed the terms Indunesians—and, his preference, Malayunesians—for the inhabitants of the "Indian Archipelago or Malayan Archipelago". In the same publication, one of his students, James Richardson Logan, used Indonesia as a synonym for Indian Archipelago. However, Dutch academics writing in East Indies publications were reluctant to use Indonesia. After 1900, Indonesia became more common in academic circles outside the Netherlands, native nationalist groups adopted it for political expression. Adolf Bastian, of the University of Berlin, popularised the name through his book Indonesien oder die Inseln des Malayischen Archipels, 1884–1894; the first native scholar to use the name was Ki Hajar Dewantara, when in 1913 he established a press bureau in the Netherlands, Indonesisch Pers-bureau.
Fossils and the remains of tools show that the Indonesian archipelago was inhabited by Homo erectus, known as "Java Man", between 1.5 million years ago and 35,000 years ago. Homo sapiens reached the region around 45,000 years ago. Austronesian peoples, who form the majority of the modern population, migrated to Southeast Asia from what is now Taiwan, they arrived around 4,000 years ago, as they spread through the archipelago, confined the indigenous Melanesians to the far eastern regions. Ideal agricultural conditions and the mastering of wet-field rice cultivation as early as the 8th century BCE allowed villages and small kingdoms to flourish by the first century CE; the archipelago's strategic sea-lane position fostered inter-island and international trade, including links with Indian kingdoms and Chinese dynasties, which were established several centuries BCE. Trade has since fundamentally shaped Indonesian history. From the 7th century CE, the powerful Srivijaya naval kingdom flourished as a result of trade and the influences of Hinduism and Buddhism that were imported with it.
Between the 8th and 10th century CE, the agricultural Buddhist Saile
A mausoleum is an external free-standing building constructed as a monument enclosing the interment space or burial chamber of a deceased person or people. A monument without the interment is a cenotaph. A mausoleum may be considered a type of tomb, or the tomb may be considered to be within the mausoleum; the word derives from the Mausoleum at Halicarnassus, the grave of King Mausolus, the Persian satrap of Caria, whose large tomb was one of the Seven Wonders of the Ancient World. Mausolea were, still may be, large and impressive constructions for a deceased leader or other person of importance. However, smaller mausolea soon became popular with the nobility in many countries. In the Roman Empire, these were ranged in necropoles or along roadsides: the via Appia Antica retains the ruins of many private mausolea for miles outside Rome. However, when Christianity became dominant, mausoleums were out of use. Mausolea became popular in Europe and its colonies during the early modern and modern periods.
A single mausoleum may be permanently sealed. A mausoleum encloses a burial chamber either wholly above ground or within a burial vault below the superstructure; this contains the body or bodies within sarcophagi or interment niches. Modern mausolea may act as columbaria with additional cinerary urn niches. Mausolea may be located on private land. In the United States, the term may be used for a burial vault below a larger facility, such as a church; the Cathedral of Our Lady of the Angels in Los Angeles, for example, has 6,000 sepulchral and cinerary urn spaces for interments in the lower level of the building. It is known as the "crypt mausoleum". In Europe, these underground vaults are sometimes called catacombs. Mausoleum of Mohammed V Bourguiba mausoleum El Alia Cemetery, Mausoleum of the Late President, Algeria; the Dr. John Garang De Mabior mausoleum in South Sudan. Mastabas dating from ancient Egypt. Agostinho Neto's Mausoleum in Angola. Mausolée du Président Mathieu Kerekou, Benin. Omar Bongo's Mausoleum in Gabon.
Léon M'ba's Memorial Mausoleum in Gabon. Kwame Nkrumah Mausoleum Mausoleum of Late President Levy Mwanawasa, Frederick Chiluba and Michael Sata at Embassy Park in Lusaka, Zambia. Domoni Mosque Mausoleum Indoor inside first president of Comoros, Ahmed Abdallah's Mausoleum. Marien Ngouabi's mausoleum and Pierre Savorgnan de Brazza's mausoleum in Brazzaville, The Republic of Congo. Mausoleum of the late president Felix Houphouet-Boigny in Yamoussoukro, Côte d'Ivoire. Laurent Kabila's mausoleum in Kinshasa, The Democratic Republic of Congo; the pyramids of ancient Egypt and Nubian pyramids are types of mausolea. Gamal Abdel Nasser Mosque, is the Mausoleum of Gamal Abdel Nasser, in Egypt. Unknown Soldier Memorial Royal Mausoleum of Mauretania Al Hussein Mosque, Cairo – Holy Shrine and mausoleum, purported grave of the Islamic prophet Muhammad's grandson. Qalawun Mausoleum is the Mausoleum of Qalawun, Located in Cairo, Egypt, it was regarded by scholars as the second most beautiful medieval mausoleum to be built.
Jedars - thirteen ancient monumental Berber mausoleums located south of Tiaret. Palm Grove Cemetery, Liberia. National Hall, Mausoleum of the Late President William Tubman in Monrovia, Liberia. Late President Eyadema's Family Mausoleum in Togo. Kamuzu Banda Mausoleum, in Lilongwe, Malawi. Dr. Bingu wa Mutharika, President of Malawi built a mausoleum in which his late first wife and Bingu himself are buried. Meles Zenawi's grave in Holy Trinity Cathedral, Addis Ababa, Ethiopia. King Sobhuza II Memorial Park, Swaziland. Julius Nyerere's mausoleum in Tanzania. Amilcar Cabral's mausoleum in Guinea-Bissau. Mausoleum of the Late President of Kenya Mzee Jomo Kenyatta in Nairobi, Kenya. Camayanne Mausoleum and contains the tombs of Guinea national hero Samori Ture, Sekou Toure and Alfa Yaya. Nnamdi Azikiwe's Burial Site In Onitsha, Nigeria. Abubakar Tafawa Balewa's tomb, Nigeria. Mausoleum of Obafemi Awolowo, Ogun State, Nigeria. Mausoleum of Sani Abacha, Nigeria. National Heroes Acre in Harare, Zimbabwe. Taj Mahal at Agra, India Qutb Shahi Tombs at Hyderabad, India Gol Gumbaz at Bijapur, India Humayun's Tomb at Delhi, India Mausoleum of the First Qin Emperor biggest underground mausoleum The pyramids of ancient China are types of mausolea.
Qianling Mausoleum in China, houses the remains of Emperor Gaozong of Tang and the ruling Empress Wu Zetian, along with 17 others in auxiliary tombs. Mausoleum of Genghis Khan in Ordos City, Inner Mongolia. Thirteen Imperial Mausoleums of Ming Dynasty Emperors, Beijing Ming Xiaoling Mausoleum, Nanjing Fuling Tomb, Shenyang Zhao Mausoleum Eastern Qing Tombs Western Qing Tombs Tomb of Jahangir at Shahdara, near Lahore, Pakistan. Mazar-e-Quaid at Karachi, Pakistan Data Durbar at Lahore, Pakistan Mausoleum of Father of the Nation Bangabandhu Sheikh Mujibur Rahman in Gopalganj, Bangladesh. Bandaranaike family Estate in Horagolla Bandaranaike Samadhi, Sri Lanka Ho Chi Minh Mausoleum, Hanoi Kumsusan Palace of the Sun or Kim Il-sung Mausoleum, Democratic People's Republic of Korea Mausoleum of Mao Zedong, Beijing. Sun Yat-sen Mausoleum, Nanjing. National Dr. Sun Yat-sen Memorial Hall, Taipei. National Chiang Kai-shek Memorial Hall, Taipei. Mausoleum of Late President Lord Chiang Kai-shek, Taoyuan. Mausoleum of Late President Chiang Ching-kuo, Taoyuan.
Astana Giribangun Suharto family complex in traditional Javanese architectural style in Matesih, Karanganyar Regency, Central Java Imogiri co