During the last 1,000 years, the vast and highly diverse area that stretches from the Mediterranean across to Sind in Pakistan has been an extraordinary melting pot of cultural and aesthetic diversity. Islam embraced this diversity and translated it into cultural dialogues, which the development of the silk routes facilitated.

Jewellery forms an integral part of Silk Road culture. Even marauding crusaders were seduced by the lure of and the quantity of jewellery not to mention silks, spices and perfumes that travelled along the various silk routes via the central Asian region, including Tibet, North India, Nepal, Bhutan and Myanmar, which became both a massive crossroads and meeting point. As the number of caravans transporting goods increased, so too did the amount of silk, precious stones, jewellery and other precious objects pouring into the region.

The cultural history of most countries in South and Southeast Asia was closely linked to trade and trade routes at some point. Evidence also indicates that many communities engaged in commercial activities from prehistoric times. Around the beginning of the Christian era, a great expansion of international trade occurred, which was due to the demand for exotic and luxury goods from both Rome and China.

The trade and subsequent cultural contact between the Indian subcontinent and South Asian countries led to India having a very profound influence on politics, religion, culture and society in the region. Scholars refer to this phenomenon as “Indianisation “ or the “Indianised States of Southeast Asia”.

As merchants continuously expanded their markets, strong commercial, religious and cultural exchanges developed between the inhabitants of Tamil Nadu (India) and Southeast Asian countries. Reference to these exchanges can be found in literature and on inscriptions dating back to the beginning of the Christian era. The flow of Buddhist and Hindu religions spread across boundaries, for example via royal ambassadors being sent from China to erect a Buddhist stupa in Tamil Nadu.

The spread and influence of Buddhism via the early trade routes throughout Southeast Asia was surprisingly pervasive, particularly in Thailand and Indonesia, where there were close interactions between Buddhist establishments and trading groups. Excavated objects of Indian origin that feature a range of classic Buddhist symbolism include pottery, ornaments, ivory objects, carnelian, and terracotta seals. From the 2^nd century B.C.

Many petroglyphs in Central Asia and neighbouring areas feature anthropomorphic figures with heads surrounded by rays and widely spread fingers. Some of these images, which can also be found on ceramics, represent headgear or masks made from bird feathers. The “sunheaded” figures were often accompanied by horses and chariots. They certainly spring from Indo-European myths of solar deities, especially Mitra, who appears in the Rigveda and Avesta.

By the 8^th century, Muslim merchants sailing to the East established colonies and large numbers of them settled in China. They certainly came in contact with merchants from the Korean peninsula, since the kingdom of Silla entertained close political, economic and cultural relations with Tang China. Thus, elements of Islamic culture were introduced in Silla. Medieval Muslim sources contain numerous references to Silla, but their information was not very accurate.

According to textual sources, Buddhism was introduced in Nepal during the Buddha’s lifetime, and there is some probability that the Buddha himself visited Kathmandu valley. A Nepalese chronicle states that during his sojourn in Nepal in the 3^rd century BC, the Mauryan Emperor Ashoka also passed through Kathmandu valley.

The Nepalese valley of Kathmandu, which was situated on an important trade route between India and Central Asia, counts various sacred Buddhist sites. Due to the arrival of numerous Tibetan Buddhists from 1959 onwards, Mahayana Buddhism has flourished in Kathmandu valley, which is one of the four most important pilgrimage destinations for Buddhists.