The study delves into the multifaceted landscape of human-macaque conflict within temple ecosystems, with a specific focus on Bonnet Macaques. In the context of intertwined religious, cultural, and social values, understanding public attitudes towards these commensal species becomes pivotal. The research aims to decipher the socio-economic factors that shape perceptions of human-monkey conflict within temples and to explore public attitudes within sacred groves. To achieve these objectives, a comprehensive questionnaire was administered through household interviews to 100 residents living within both a 1 sq. km and a 2 sq. km radius of the study area, ensuring direct participant interaction. The survey, taking approximately 40 minutes per participant, examined six variables, including occupation, religion, and annual income. The data collected was analysed using SPSS ver. 24 software, employing the chi-square test of independence to explore associations between categorical variables. The findings revealed that occupation and religion emerged as influential factors in shaping perceptions of Bonnet Macaques as problematic. While annual income hinted at significance, age, education, and knowledge of Kysannur Forest Disease (KFD) did not significantly impact Bonnet Macaque perception. Interestingly, age emerged as a significant factor influencing the perception of the monkeys' religious significance, whereas only education and religious affiliation impacted feeding practices towards the monkeys. Surprisingly, other demographic variables such as age, gender, occupation, and income showed no significant influence on monkey feeding practices. These results underscore the intricate interplay of socioeconomic, cultural, and religious factors in shaping public attitudes and behaviours towards Bonnet Macaques. The study further sheds light on the impact of education and religious affiliation on feeding practices, emphasizing the need for nuanced conservation strategies. Recognizing these complexities is crucial for developing culturally sensitive conservation efforts. By acknowledging the influential factors identified in this research, conservation strategies can be tailored to specific communities, fostering harmonious coexistence between humans and Bonnet Macaques in temple ecosystems. This nuanced approach ensures that conservation efforts are not only effective but also respectful of the diverse socio-cultural contexts within which they are implemented.

The forehead and temporal region are a frequent area of skin cancer development. After tumor removal, reconstruction must be performed maintaining the frontal-temporal line of the scalp and the symmetry of the eyebrows, trying to hide the scars in these marks or in natural folds and wrinkles. Second wound healing and skin grafts generally do not produce an acceptable cosmetic result. When direct closure is not possible, the technique of choice is skin flaps. In the midfrontal line, continuation of the glabella, there is a remnant of skin to be used as a donor area for local flaps; similarly, it occurs in the preauricular cheek, which can move towards the temple. In addition to the classic advancement and rotation flaps, the frontalis myocutaneous transposition flap is an excellent technique for closing defects which are wider than higher on the forehead. Its design is very versatile and can be done between the two pupil lines at different heights depending on the location of the defect. On the other hand, the preauricular skin advancement flap with an infralobular Burow's triangle is also an excellent option for reconstructing tumors in the temporal area.

The sympathetic restoration and conservation of built cultural heritage play a significant role in the management and preparedness for future climate scenarios by facilitating adaptive reuse, enhancing cultural resilience, preserving traditional knowledge, and boosting tourism. The importance of restoring damaged heritage sites after an earthquake drew international attention to Nepal after the 2015 Gorka Earthquake. UNESCO established an office in Kathmandu to promote the restoration of tangible and intangible heritage in the area. This included developing structural analyses of buildings with historical and cultural value that due to their nature cannot be intervened with the same methodology as modern buildings. In this paper, the case study of the earthquake-damaged Gopinath temple, is discussed. First, an initial visual inspection phase and the following diagnosis of the structure are discussed. Then, the results from a series of static and dynamic structural analyses performed to determine the safety level of the structure, together with a sensitivity analysis, are presented. A sympathetic intervention proposal capable of increasing the temple safety level and based on the addition of timber plates, has resulted in substantial improvements of the lateral behavior of the structure. The proposed intervention is deemed sustainable and able to increase the resilience of the temple in the face of future hazards.

Siliceous sandstones used in Khmer temples such as the Prasat Basset, Wat Ek Phnom, Phnom Banan temples in Battambang Province, Phnom Chisor and Ta Prohm temples in Ta Keo Province, and Wat Nokor Bachey temple in Kampong Cham Province in Cambodia were investigated in this study. Chemical composition analyses and magnetic susceptibility measurements were conducted for the sandstone blocks used in these temples. Siliceous sandstone is a primary construction material in all investigated temples. Two types of siliceous sandstone, pale brown and red, were found. Pale brown siliceous sandstone was used for the construction of all the investigated temples. In contrast, red siliceous sandstone was found only in the Wat Ek Phnom, Prasat Basset, and Phnom Banan temples. It is suggested that the pale brown siliceous sandstone originated from the Phra Wihan Formation within the Khorat Group. Based on the chemical composition analysis, the pale brown siliceous sandstone in the Ta Prohm temple at Tonle Bati and the Wat Nokor Bachey temple may have been sourced from the lower level of the Phra Wihan Formation. In contrast, the pale brown siliceous sandstone used in the Prasat Basset, Wat Ek Phnom, and Phnom Banan temples was likely sourced from the upper level. The origin of the red siliceous sandstone is proposed to be from the Sao Khua Formation, which is situated above the Phra Wihan Formation.

This article examines offering utensils for the Amitābha Dharma Assembly of the Pŏpch'ŏnsa temple held in 1168. The bronze offering utensils excavated at the Pŏp-ch'ŏnsa temple site were made for use in the Mit'ahoe in Muja year. In preparation for the Mit'ahoe, five monks made these bronze offering utensils during February and March of Muja year. For the Mit'ahoe at the Pŏpch'ŏnsa temple, there were Amitābha Buddha, Avalokiteshvara, and Mahasthamaprapta placed on a lotus pedestal in the Amitābha Hall. In the center of the hall, there was a table on which offering utensils could be arranged. Two big bronze kwangmyŏngdaes, one bronze hyangwan, one bronze hyŏnlo, and one bronze pŏn were placed on the Buddhist altar in front of Amitābha Buddha. The same bronze offering utensils were placed on the altar in front of Avalokiteshvara and Mahasthamaprapta. The bronze offering utensils made in Muja year have a possibility to be made in 1168. The bronze offering utensils made in Muja year have a relation to offering incense and light. In general, the arrangement of the offering utensils consisted of one incense burner with two candlesticks. The bronze offering utensils excavated at the Pŏpch'ŏnsa temple site give a lot of information about the Mit'ahoe of the Pŏpch'ŏnsa temple held in 1168. We can know what kinds of offering utensil were used, how many offering utensils were made, and which Buddha and Bo-dhisattvas were enshrined.