- PUSAT PENELITIAN ARKEOLOGI NASIONAL
Address: Jl. Condet Pejaten No. 4, Pasar Minggu, Jakarta 12510, Indonesia
Office Hours: Monday - Friday, 08.00 AM - 4 PM GMT+7 - +62 21 7988171, 7988131,
Amerta Arkeologi
Independent Scholar, Anthropology, Art and Archaeology, Department Member
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- AMERTA, Jurnal Penelitian dan Pengembangan Arkeologi merupakan sarana publikasi dan informasi hasil penelitian dan pe... moreAMERTA, Jurnal Penelitian dan Pengembangan Arkeologi merupakan sarana publikasi dan informasi hasil penelitian dan pengembangan di bidang arkeologi dan ilmu terkait. Amerta diterbitkan oleh Pusat Penelitian Arkeologi Nasional, Kementerian Pendidikan dan Kebudayaan. Jurnal ini menyajikan artikel orisinal, tentang pengetahuan dan informasi hasil penelitian atau aplikasi hasil penelitian dan pengembangan terkini dalam bidang arkeologi seperti kimia, biologi, geologi, paleontologi, dan antropologi. Amerta terbit dua kali dalam satu tahun dan terakreditasi LIPI No. 587/AU3/P2MI-LIPI/03/2015. Amerta ditujukan untuk ilmu pengetahuan sebagai referensi yang dapat diakses di kalangan peneliti, mahasiswa, dan khalayak umum.edit
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Research Interests:
Situs kubur kuna Leran dilaporkan oleh masyarakat kepada Balai Arkeologi Yogyakarta pada tahun 2012. Hingga penelitian tahun 2013, setidaknya telah ditemukan sebanyak 17 individu yang berhasil diidentifikasi dari Situs Leran. Tulisan ini... more
Situs kubur kuna Leran dilaporkan oleh masyarakat kepada Balai Arkeologi Yogyakarta pada tahun 2012. Hingga penelitian tahun 2013, setidaknya telah ditemukan sebanyak 17 individu yang berhasil diidentifikasi dari Situs Leran. Tulisan ini berusaha mengungkap aspek biokultural yang dimiliki oleh rangka manusia Situs Leran melalui data-data materi anatomi tersisa. Aspek biologis yang diungkap antara lain adalah jenis kelamin, usia, tinggi badan, dan ras. Aspek kultural yang dibahas meliputi kebiasaan si individu pada saat masih hidup, dan perlakuan penguburan. Semoga tulisan ini dapat memperkaya pandangan kita mengenai aspek biokultural pada situs-situs kubur di Jawa pada khususnya dan Indonesia pada umumnya. Kata Kunci: Rangka, Situs Leran, Aspek Biokultural.
Some Biocultural Aspects on Human Skeleton from Ancient Burial Site of Leran, Rembang, Central Java. Leran ancient burial site was informed by local people to the Center for Archaeological Research of Yogyakarta in 2012. Until 2013, we have found at least 17 individuals of human remains which were identified from Leran site. This paper tries to uncover biocultural aspects on human skeletal of Leran site through material data of remaining anatomy. The biological aspects include sexes, age, stature, and race. The cultural aspects include premortem cultural practices and burial treatment. Hopefully this article could enrich our understanding of the biocultural aspects on the burial sites in Java in particular and Indonesia in general.
Some Biocultural Aspects on Human Skeleton from Ancient Burial Site of Leran, Rembang, Central Java. Leran ancient burial site was informed by local people to the Center for Archaeological Research of Yogyakarta in 2012. Until 2013, we have found at least 17 individuals of human remains which were identified from Leran site. This paper tries to uncover biocultural aspects on human skeletal of Leran site through material data of remaining anatomy. The biological aspects include sexes, age, stature, and race. The cultural aspects include premortem cultural practices and burial treatment. Hopefully this article could enrich our understanding of the biocultural aspects on the burial sites in Java in particular and Indonesia in general.
Preservation of Underwater Cultural Heritage: Shipwreck as a Diving Attraction. Indonesia is the largest archipelago country in the world; two thirds of its territory is the sea. One of President Jokowi's missions is that the government... more
Preservation of Underwater Cultural Heritage: Shipwreck as a Diving Attraction.
Indonesia is the largest archipelago country in the world; two thirds of its territory is the sea. One of President Jokowi's missions is that the government will focus more on Indonesian maritime strategic thinking, by implementing the concept of "Global Maritime Fulcrum." The keys to make it happen are embodied in two important pillars of the five-pillar concept, namely maritime culture revitalization and marine resource management. Marine-based sustainable tourism development is to be conducted
with a synergy between reinforcing maritime culture and utilizing marine resources. The problem is, on one side, is that the condition of coral reef ecosystem as a diving attraction has deteriorated due to human activities. On the other side, the underwater cultural resources have not been optimally utilized, and are often taken illegally. This research intends to present a general overview about utilization of underwater cultural heritages as diving tourism attraction, using method of literature study. Many references mention that the territorial waters of Indonesia in the past were important international vessel shipping lanes, as evidenced by the number of shipwrecked artifacts discovered by fishermen or stolen by treasure seekers. The availability of underwater cultural resources underwater such as shipwrecks and the declining quality of coral reefs can be utilized as a marine tourism attraction, particularly diving, while we also attempt to preserve marine cultural heritage.
Indonesia is the largest archipelago country in the world; two thirds of its territory is the sea. One of President Jokowi's missions is that the government will focus more on Indonesian maritime strategic thinking, by implementing the concept of "Global Maritime Fulcrum." The keys to make it happen are embodied in two important pillars of the five-pillar concept, namely maritime culture revitalization and marine resource management. Marine-based sustainable tourism development is to be conducted
with a synergy between reinforcing maritime culture and utilizing marine resources. The problem is, on one side, is that the condition of coral reef ecosystem as a diving attraction has deteriorated due to human activities. On the other side, the underwater cultural resources have not been optimally utilized, and are often taken illegally. This research intends to present a general overview about utilization of underwater cultural heritages as diving tourism attraction, using method of literature study. Many references mention that the territorial waters of Indonesia in the past were important international vessel shipping lanes, as evidenced by the number of shipwrecked artifacts discovered by fishermen or stolen by treasure seekers. The availability of underwater cultural resources underwater such as shipwrecks and the declining quality of coral reefs can be utilized as a marine tourism attraction, particularly diving, while we also attempt to preserve marine cultural heritage.
Research Interests:
Bhima and "Toya Pawitra" in The Dewa Ruci Story. A number of statues and also reliefs of Bhima were found at the slope of mountains nearby the terrace sanctuaries from the Majapahit era. Besides the artefactual data, there is also a... more
Bhima and "Toya Pawitra" in The Dewa Ruci Story. A number of statues and also reliefs
of Bhima were found at the slope of mountains nearby the terrace sanctuaries from the Majapahit era. Besides the artefactual data, there is also a story known as Dewa Ruci, telling about Bhima being told by Drona to go to Candramuka Mountain and also to the wide ocean in search of the water of life (“toya pawitra”). Suddenly he met Dewa Ruci, who looks like Bhima but much smaller. Dewa Ruci explains to Bhima about the doctrine of the perfect life according to Śaiwasiddhanta teaching, and also the relationship between man, God and universe in terms of monistic mysticism. The purpose of writing this article is to find out the result of the meeting between Bhima and Dewa Ruci. In this case I use the Historical-Archaeology and also the phenomenology method to understand the symptoms within culture, including archaeology. By talking to his Guru, Dewa Ruci, Bhima the ordinary Pandawa’s warrior became a Divine Guru in the world, who can give guidance to men who want to attain eternal unity between Servant and the Lord/God.
of Bhima were found at the slope of mountains nearby the terrace sanctuaries from the Majapahit era. Besides the artefactual data, there is also a story known as Dewa Ruci, telling about Bhima being told by Drona to go to Candramuka Mountain and also to the wide ocean in search of the water of life (“toya pawitra”). Suddenly he met Dewa Ruci, who looks like Bhima but much smaller. Dewa Ruci explains to Bhima about the doctrine of the perfect life according to Śaiwasiddhanta teaching, and also the relationship between man, God and universe in terms of monistic mysticism. The purpose of writing this article is to find out the result of the meeting between Bhima and Dewa Ruci. In this case I use the Historical-Archaeology and also the phenomenology method to understand the symptoms within culture, including archaeology. By talking to his Guru, Dewa Ruci, Bhima the ordinary Pandawa’s warrior became a Divine Guru in the world, who can give guidance to men who want to attain eternal unity between Servant and the Lord/God.
Research Interests:
During the post Neolithic times or Early Metal Age, after 2300 to 2000 years BP, in Wallacea human migrations and maritime networks were more developed. Through linguistic evidence, for instance the trans-migration by... more
During the post Neolithic times or Early Metal Age, after 2300 to 2000 years BP, in
Wallacea human migrations and maritime networks were more developed. Through linguistic evidence, for instance the trans-migration by Austronesian-speaking groups and Papuan-speaking groups, or archaeological evidences such as expansion and development of similar pottery, make the traditions a historical evidence for the spice trade with China, India, and further west for the Maluku case. The arrival of metal (both bronze and iron) and glass materials is also considered important due to the fact that it possibly shows further development of active human migrations and trade networks in that region. On the basis of such backgrounds and understanding, the aim of this
research is to uncover evidences of the arrival of metal culture in Northern Maluku as an indication of migration and trade networks in the past. Excavations an approach in this research were carried out at some new sites in Northern Maluku during 2012-2014. Results show that an open site, Gorua, on the the northeastern coast of Halmahera Island (Tobelo Regency) is one of such sites, which dates to around 2300-2000 years BP (or 300-50 BC). It also marks the development of pottery-making and the pattern of maritime network within the Northern Maluku Islands during the Early Metal Age
Wallacea human migrations and maritime networks were more developed. Through linguistic evidence, for instance the trans-migration by Austronesian-speaking groups and Papuan-speaking groups, or archaeological evidences such as expansion and development of similar pottery, make the traditions a historical evidence for the spice trade with China, India, and further west for the Maluku case. The arrival of metal (both bronze and iron) and glass materials is also considered important due to the fact that it possibly shows further development of active human migrations and trade networks in that region. On the basis of such backgrounds and understanding, the aim of this
research is to uncover evidences of the arrival of metal culture in Northern Maluku as an indication of migration and trade networks in the past. Excavations an approach in this research were carried out at some new sites in Northern Maluku during 2012-2014. Results show that an open site, Gorua, on the the northeastern coast of Halmahera Island (Tobelo Regency) is one of such sites, which dates to around 2300-2000 years BP (or 300-50 BC). It also marks the development of pottery-making and the pattern of maritime network within the Northern Maluku Islands during the Early Metal Age
Research Interests:
Osteobiography of Individual Number 38 from Prehistoric Site of Gilimanuk. This research discusses Individual from Palaeometallic Burial Site of Gilimanuk, which is located in Bali, Indonesia. The skeleton is stored in the Laboratory of... more
Osteobiography of Individual Number 38 from Prehistoric Site of Gilimanuk. This research discusses Individual from Palaeometallic Burial Site of Gilimanuk, which is located in Bali, Indonesia. The skeleton is stored in the Laboratory of Bioanthropology and Palaeo-anthropology, Gadjah Mada University. The method used for this research is macroscopical analysis without using any destructive method. The results from this research show that this individual was a female, which age at death is around 50 years old. This individual also had palaeopathological problems such as dental attrition, dental fracture (the first molar of its left maxilla), broken right rib that happened while she was alive, fracture on spine and parturition scar. Moreover, this individual had osteophytes and porosity on temporomandibular joint, tarsal, carpal, spine and eburnation on talus which could be correlated with osteoarthritis. Abstrak. Tulisan ini membahas Individu Nomor 38, rangka manusia yang ditemukan pada Situs Paleometalik Gilimanuk dan sekarang disimpan di Laboratorium Bioantropologi dan Paleoantropologi, Universitas Gadjah Mada. Metode penelitian yang digunakan adalah analisis makroskopis tanpa menggunakan proses destruktif. Hasil penelitian menunjukkan bahwa Individu Nomor 38 adalah perempuan dengan umur sekitar 50 tahun ketika meninggal. Selain itu, Individu Nomor 38 memiliki beberapa gangguan kesehatan, di antaranya adalah atrisi pada seluruh permukaan gigi, trauma pada molar pertama maxilla kiri, salah satu rusuk kanan patah ketika masih hidup, adanya parturisi, dan degenerasi persendian temporomandibular atau porositas pada fossa mandibularis. Disamping itu, terdapat pula osteopit dan porositas pada beberapa bagian tulang, seperti pada ossa carpi, ossa tarsi, ruas tulang belakang, dan eburnasi atau kilapan pada bagian talus yang merupakan gejala osteoartritis.
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This study analysis lithic artefacts collected by the Indonesian-Dutch expedition to Sulawesi in 1970. In addition, the hypothesis was tested that downstream fining of coarse material results in smaller artefacts. The artefacts were... more
This study analysis lithic artefacts collected by the Indonesian-Dutch expedition to Sulawesi in 1970. In addition, the hypothesis was tested that downstream fining of coarse material results in smaller artefacts. The artefacts were collected by surveying in Marale (upstream) and
Beru (downstream) along the Walanae River. Most artefacts were abraded and rounded. Almost all artefacts were patinated. Silificied limestone and chert were the predominant raw materials for making stone tools. Crushing was the predominant type of dorsal face preparation near the striking platform. The dominant platform type was plain and the dominant distal end feather. The width and the maximal length of the flakes of Marale were significantly larger than those of Beru, confirming the above hypothesis. Most flake tools were side scrapers. In addition to the functional standard classification also a new morphological classification was introduced. Most cores (70%) were single platformed, pyramidal or polyhedral, but also double platformed cores were present. Dating of the stone tools between 200 and 100 ka as earlier suggested by van Heekeren might be plausible based on a recently published study by van den Bergh (2016) who dated in situ artefacts excavated in the same region between 194 and 118 ka.
Beru (downstream) along the Walanae River. Most artefacts were abraded and rounded. Almost all artefacts were patinated. Silificied limestone and chert were the predominant raw materials for making stone tools. Crushing was the predominant type of dorsal face preparation near the striking platform. The dominant platform type was plain and the dominant distal end feather. The width and the maximal length of the flakes of Marale were significantly larger than those of Beru, confirming the above hypothesis. Most flake tools were side scrapers. In addition to the functional standard classification also a new morphological classification was introduced. Most cores (70%) were single platformed, pyramidal or polyhedral, but also double platformed cores were present. Dating of the stone tools between 200 and 100 ka as earlier suggested by van Heekeren might be plausible based on a recently published study by van den Bergh (2016) who dated in situ artefacts excavated in the same region between 194 and 118 ka.
Research Interests:
Abstract. Zoning Concept of Pulau Penyengat: An Alternative. Pulau Penyengat in the Province of Riau Islands could be considered as the only region that has intact cultural heritage buildings with Malay colour characteristic. Pulau... more
Abstract. Zoning Concept of Pulau Penyengat: An Alternative. Pulau Penyengat in the Province of Riau Islands could be considered as the only region that has intact cultural heritage buildings with Malay colour characteristic. Pulau Penyengat is an island of 3.5 km². There are dozens of buildings and structures which functions can still be identified and there are at least 16 which are still intact but neglected. The existence of these remains convinced us that the center of Malay culture is in Riau region. This study is to discuss the concept of zoning at each site in Pulau Penyengat that can be used as reference when the island is designated as heritage area. Important values embodied in the cultural heritage are also studied. This multidisciplinary study uses qualitative approach. Data is obtained through field observation, identification of cultural heritage, in-depth interviews, focused group discussion (FGD), and zoning delineation for each site. The data is analyzed through architectural, historical, cultural, development zoning, and law analysis. The result of this study is a concept of zoning for all sites in the region of Pulau Penyengat.
Abstrak. Pulau Penyengat di Provinsi Kepulauan Riau dapat dikatakan satu-satunya wilayah yang memiliki tinggalan budaya berupa bangunan yang masih utuh dengan ciri warna kemelayuan. Pulau Penyengat ini merupakan pulau seluas 3,5 km². Di dalamnya terdapat puluhan bangunan dan struktur yang masih dapat diidentifikasi fungsinya dan sekurang-kurangnya ada enam belas yang masih utuh meskipun tidak terurus. Keberadaan tinggalan budaya itulah yang meyakinkan kita bahwa kebudayaan Melayu berpusat di wilayah Riau. Studi ini berkenaan dengan pembahasan konsep zonasi pada setiap situs di Pulau Penyengat yang dapat dijadikan acuan apabila ditetapkan sebagai kawasan cagar budaya. Selain itu, digali nilai-nilai penting yang terkandung pada warisan budayanya. Dalam studi multidisiplin ini digunakan pendekatan kualitatif. Data diperoleh melalui observasi lapangan, identifikasi cagar budaya, in-depth interview, focused group discussion (FGD), dan delineasi untuk zonasi setiap situs. Data tersebut dikaji melalui analisis arsitektural, sejarah, budaya, pengembangan
zonasi, dan hukum. Studi ini menghasilkan sebuah konsep zonasi semua situs di kawasan Pulau Penyengat.
Abstrak. Pulau Penyengat di Provinsi Kepulauan Riau dapat dikatakan satu-satunya wilayah yang memiliki tinggalan budaya berupa bangunan yang masih utuh dengan ciri warna kemelayuan. Pulau Penyengat ini merupakan pulau seluas 3,5 km². Di dalamnya terdapat puluhan bangunan dan struktur yang masih dapat diidentifikasi fungsinya dan sekurang-kurangnya ada enam belas yang masih utuh meskipun tidak terurus. Keberadaan tinggalan budaya itulah yang meyakinkan kita bahwa kebudayaan Melayu berpusat di wilayah Riau. Studi ini berkenaan dengan pembahasan konsep zonasi pada setiap situs di Pulau Penyengat yang dapat dijadikan acuan apabila ditetapkan sebagai kawasan cagar budaya. Selain itu, digali nilai-nilai penting yang terkandung pada warisan budayanya. Dalam studi multidisiplin ini digunakan pendekatan kualitatif. Data diperoleh melalui observasi lapangan, identifikasi cagar budaya, in-depth interview, focused group discussion (FGD), dan delineasi untuk zonasi setiap situs. Data tersebut dikaji melalui analisis arsitektural, sejarah, budaya, pengembangan
zonasi, dan hukum. Studi ini menghasilkan sebuah konsep zonasi semua situs di kawasan Pulau Penyengat.
Research Interests:
Policy of the Authorities in the Preservation of Religious Buildings During the Reign of Rakai Watukura Dyaḥ Balitung (898-910 A.D.) This study discusses the policy of the authorities during the reign of King Balitung (898-910 A.D.) of... more
Policy of the Authorities in the Preservation of Religious Buildings During the Reign of Rakai Watukura Dyaḥ Balitung (898-910 A.D.) This study discusses the policy of the authorities during the reign of King Balitung (898-910 A.D.) of Ancient Mataram Kingdom. The policy that was discussed in this study was the forms of preservation of religious buildings. The aim of this study was to provide information on the forms of preservation of religious buildings in the past. The method used in this study was inductive reasoning with descriptive-analytic approach. The analysis used in this study was structural analysis, which was making internal critic on inscriptions' transliterations to generate interpretation about aspects of human life. Based on this study, it is known that the mention of the religious buildings' preservation policy is expressed explicitly or implicitly, while the forms of policies to preserve religious buildings were among others renovation, addition of buildings, and maintenance.
Abstrak. Penelitian ini membahas kebijakan penguasa pada masa pemerintahan Raja Balitung (898-901 Masehi) dari Kerajaan Matarām Kuno. Kebijakan yang dibahas bentuk pelestarian bangunan keagamaan berdasarkan data prasasti dari masa pemerintahan Raja Balitung. Penelitian ini bertujuan untuk mencari bentuk pelestarian bangunan keagamaan pada masa lampau. Metode yang digunakan adalah penalaran induktif dengan sifat deskriptif-analitis. Analisis yang digunakan dalam penelitian ini berupa analisis struktural, yaitu melakukan kritik intern pada transliterasi atau alih bahasa isi prasasti untuk memperoleh penafsiran berupa aspek-kehidupan manusia. Berdasarkan penelitian diketahui bahwa penyebutan kebijakan pelestarian bangunan keagamaan dalam prasasti disebutkan, baik secara tersurat maupun tersirat. Adapun bentuk-bentuk kebijakan penguasa dalam melestarikan bangunan keagamaan antara lain berupa renovasi, penambahan bangunan, dan perawatan bangunan.
Abstrak. Penelitian ini membahas kebijakan penguasa pada masa pemerintahan Raja Balitung (898-901 Masehi) dari Kerajaan Matarām Kuno. Kebijakan yang dibahas bentuk pelestarian bangunan keagamaan berdasarkan data prasasti dari masa pemerintahan Raja Balitung. Penelitian ini bertujuan untuk mencari bentuk pelestarian bangunan keagamaan pada masa lampau. Metode yang digunakan adalah penalaran induktif dengan sifat deskriptif-analitis. Analisis yang digunakan dalam penelitian ini berupa analisis struktural, yaitu melakukan kritik intern pada transliterasi atau alih bahasa isi prasasti untuk memperoleh penafsiran berupa aspek-kehidupan manusia. Berdasarkan penelitian diketahui bahwa penyebutan kebijakan pelestarian bangunan keagamaan dalam prasasti disebutkan, baik secara tersurat maupun tersirat. Adapun bentuk-bentuk kebijakan penguasa dalam melestarikan bangunan keagamaan antara lain berupa renovasi, penambahan bangunan, dan perawatan bangunan.
Research Interests:
Typology and Meaning of Megalithic Remains in the North Coast of Jayapura Regency. Megalithic remains are a form of manifestation of social and cultural events in the past. The existence of megalithic findings was encountered in the... more
Typology and Meaning of Megalithic Remains in the North Coast of Jayapura Regency. Megalithic remains are a form of manifestation of social and cultural events in the past. The existence of megalithic findings was encountered in the northern coast of Jayapura regency. Judging from their forms, they are quite diverse and served as a symbol that explains the basis of life of the people of Papua. In respect of this, it is important to reveal the forms, functions, and meanings of the megalithic remains contained in them. The aim of this research is to determine the forms, functions, and meanings of the megalithic remains that represent nation's identity. Data were collected through literatures, observation of megalithic objects, and interviews with informants. The result of the study on stone seats, menhirs and menhir statues, stone jars, Tajaho Rock, Ancestor Rock, Yendaepiwai Rock, Batu Permen (candy stone), Batu Sukun (breadfruit stone), Batu Lingkar (stone enclosure), Haby pain stove, and Somda Rock, as well as the folklores about those cultural objects reveal that the remains were functioned as seats, media of ceremonies, proof of ownership of indigenous territories, marks of historical origin, place for public discussion, a place that tells a story, a symbol of the ancestors, and historical evidence. The diversity of the megalithic findings is a symbol of their human supporters, which contains the meaning of life as the nation's cultural character.
Abstrak. Tinggalan megalitik merupakan suatu bentuk manifestasi dari peristiwa sosial budaya masyarakat masa lampau. Keberadaan temuan megalitik banyak ditemui di pesisir pantai utara Kabupaten Jayapura. Jika dilihat dari bentuknya, temuan itu cukup beragam dan merupakan simbol yang menjelaskan dasar kehidupan orang Papua. Sehubungan dengan itu, menjadi penting untuk mengungkapkan bentuk tinggalan megalitik tersebut, baik fungsi maupun makna yang terkandung didalamnya. Tujuan penelitian untuk mengetahui bentuk, fungsi, dan makna tinggalan megalitik yang menggambarkan jati diri bangsa. Metode pengumpulan data dilakukan melalui studi pustaka, observasi objek megalitik, dan wawancara. Hasil penelitian bentuk tinggalan megalitik berupa kursi batu, menhir, dan arca menhir, (haby pain), dan Batu Somda, serta cerita rakyat yang melingkupi objek budaya tersebut. Tinggalan tersebut berfungsi sebagai tempat duduk, media upacara, bukti kepemilikan wilayah adat, tanda asal sejarah, tempat musyawarah, tempat yang bercerita, simbol nenek moyang, dan bukti sejarah. Keragaman temuan megalitik tersebut merupakan simbol manusia pendukungnya, yang mengandung makna kehidupan sebagai karakter budaya bangsa.
Abstrak. Tinggalan megalitik merupakan suatu bentuk manifestasi dari peristiwa sosial budaya masyarakat masa lampau. Keberadaan temuan megalitik banyak ditemui di pesisir pantai utara Kabupaten Jayapura. Jika dilihat dari bentuknya, temuan itu cukup beragam dan merupakan simbol yang menjelaskan dasar kehidupan orang Papua. Sehubungan dengan itu, menjadi penting untuk mengungkapkan bentuk tinggalan megalitik tersebut, baik fungsi maupun makna yang terkandung didalamnya. Tujuan penelitian untuk mengetahui bentuk, fungsi, dan makna tinggalan megalitik yang menggambarkan jati diri bangsa. Metode pengumpulan data dilakukan melalui studi pustaka, observasi objek megalitik, dan wawancara. Hasil penelitian bentuk tinggalan megalitik berupa kursi batu, menhir, dan arca menhir, (haby pain), dan Batu Somda, serta cerita rakyat yang melingkupi objek budaya tersebut. Tinggalan tersebut berfungsi sebagai tempat duduk, media upacara, bukti kepemilikan wilayah adat, tanda asal sejarah, tempat musyawarah, tempat yang bercerita, simbol nenek moyang, dan bukti sejarah. Keragaman temuan megalitik tersebut merupakan simbol manusia pendukungnya, yang mengandung makna kehidupan sebagai karakter budaya bangsa.
Research Interests:
Rangka manusia dalam konteks arkeologi dapat memberikan pengetahuan terhadap apa yang terjadi pada masa lampau, seperti diet, nutrisi, kesehatan, demografi, kebiasaan, dan aktivitas budaya (Larsen 2003,.2). Salah satu metode yang dapat... more
Rangka manusia dalam konteks arkeologi dapat memberikan pengetahuan terhadap apa yang terjadi pada masa lampau, seperti diet, nutrisi, kesehatan, demografi, kebiasaan, dan aktivitas budaya (Larsen 2003,.2). Salah satu metode yang dapat digunakan adalah osteobiografi, yaitu studi mengenai satu individu atau sekelompok individu berdasarkan sisa-sisa manusia, kemudian menggunakan analisis dan interpretasi untuk memahami kehidupan dan kematian individu atau kelompok tesebut (Stodder dan Palkovich 2012,o1). Penelitian osteobiografi dari satu individu secara mendetail sangat jarang dilakukan di Indonesia. Penelitian yang sering dilakukan oleh para pakar selama ini lebih banyak membahas populasi yang terdapat pada temuan di satu situs, seperti Abstract. Osteobiography of Individual Number 38 from Prehistoric Site of Gilimanuk. This research discusses Individual from Palaeometallic Burial Site of Gilimanuk, which is located in Bali, Indonesia. The skeleton is stored in the Laboratory of Bioanthropology and Palaeo-anthropology, Gadjah Mada University. The method used for this research is macroscopical analysis without using any destructive method. The results from this research show that this individual was a female, which age at death is around 50 years old. This individual also had palaeopathological problems such as dental attrition, dental fracture (the first molar of its left maxilla), broken right rib that happened while she was alive, fracture on spine and parturition scar. Moreover, this individual had osteophytes and porosity on temporomandibular joint, tarsal, carpal, spine and eburnation on talus which could be correlated with osteoarthritis. Abstrak. Tulisan ini membahas Individu Nomor 38, rangka manusia yang ditemukan pada Situs Paleometalik Gilimanuk dan sekarang disimpan di Laboratorium Bioantropologi dan Paleoantropologi, Universitas Gadjah Mada. Metode penelitian yang digunakan adalah analisis makroskopis tanpa menggunakan proses destruktif. Hasil penelitian menunjukkan bahwa Individu Nomor 38 adalah perempuan dengan umur sekitar 50 tahun ketika meninggal. Selain itu, Individu Nomor 38 memiliki beberapa gangguan kesehatan, di antaranya adalah atrisi pada seluruh permukaan gigi, trauma pada molar pertama maxilla kiri, salah satu rusuk kanan patah ketika masih hidup, adanya parturisi, dan degenerasi persendian temporomandibular atau porositas pada fossa mandibularis. Disamping itu, terdapat pula osteopit dan porositas pada beberapa bagian tulang, seperti pada ossa carpi, ossa tarsi, ruas tulang belakang, dan eburnasi atau kilapan pada bagian talus yang merupakan gejala osteoartritis.
Research Interests:
Totemic Animals in the Prehistoric Rock Art of South Sulawesi. Prehistoric rock art motifs in South Sulawesi are hand motifs, animal motifs, boat motifs, anthropomorphic motifs, and geometric motif. Animal motifs, which include fish,... more
Totemic Animals in the Prehistoric Rock Art of South Sulawesi. Prehistoric rock art motifs in South Sulawesi are hand motifs, animal motifs, boat motifs, anthropomorphic motifs, and geometric motif. Animal motifs, which include fish, turtles, birds, and mammals, are depicted in 25 of 90 prehistoric caves in the region. Research on prehistoric rock art in 2014 shows that one of the pig motifs is dated ± 35,400 years ago. Based on the diverse animal motifs depicted and the latest dating that puts the rock art area into a very old period, research on the cultural context of animal motifs on the prehistoric rock art in South Sulawesi is an interesting thing. In accordance with the research's aim, this study is focused on animal motifs. Other motifs in the prehistoric rock art region of Sulawesi, such as anthropomorphic and geometric that allegedly have their own distinct meanings in the cultural context, require other specific investigations. This study employed a quantitative method on 86 pictures which consist of 17 animal motifs in ten caves in Maros regency, thirteen caves in Pangkep regency, and two caves in Bone regency, South Sulawesi. The application of that method to the prehistoric rock art in South Sulawesi place the cultural context in the cultural phenomenon, which is defined by experts as totemism.
Abstrak. Motif seni cadas prasejarah di Sulawesi Selatan adalah motif tangan, motif binatang, perahu, antropomorfis, dan geometris. Motif binatang yang digambarkan pada 25 dari 90 gua seni cadas prasejarah di kawasan itu, antara lain motif ikan, penyu, burung, dan mamalia. Penelitian pertanggalan seni cadas prasejarah di Sulawesi Selatan pada 2014 menunjukkan bahwa salah satu motif babi berusia ± 35.400 tahun. Berdasarkan beragamnya motif binatang yang digambarkan dan pertanggalan terbaru yang menempatkan kawasan itu ke dalam masa yang sangat tua, penelitian mengenai konteks budaya motif binatang menjadi suatu hal yang menarik. Sesuai dengan tujuan penelitian ini khusus mengkaji motif binatang. Motif lain, seperti motif antropomorfis dan geometris yang diduga kuat memiliki makna khusus dalam konteks budaya memerlukan kajian tersendiri. Penelitian ini menggunakan metode kuantitatif terhadap data berupa 86 gambar yang terdiri atas 17 motif binatang pada 10 gua di Kabupaten Maros, 13 gua di Kabupaten Pangkep, dan 2 gua di Kabupaten Bone, Sulawesi Selatan. Hasil penerapan metode penelitian tersebut menempatkan konteks budaya penggambaran motif binatang pada seni cadas prasejarah Sulawesi Selatan kedalam fenomena budaya yang didefinisikan oleh para ahli sebagai totemisme.
Abstrak. Motif seni cadas prasejarah di Sulawesi Selatan adalah motif tangan, motif binatang, perahu, antropomorfis, dan geometris. Motif binatang yang digambarkan pada 25 dari 90 gua seni cadas prasejarah di kawasan itu, antara lain motif ikan, penyu, burung, dan mamalia. Penelitian pertanggalan seni cadas prasejarah di Sulawesi Selatan pada 2014 menunjukkan bahwa salah satu motif babi berusia ± 35.400 tahun. Berdasarkan beragamnya motif binatang yang digambarkan dan pertanggalan terbaru yang menempatkan kawasan itu ke dalam masa yang sangat tua, penelitian mengenai konteks budaya motif binatang menjadi suatu hal yang menarik. Sesuai dengan tujuan penelitian ini khusus mengkaji motif binatang. Motif lain, seperti motif antropomorfis dan geometris yang diduga kuat memiliki makna khusus dalam konteks budaya memerlukan kajian tersendiri. Penelitian ini menggunakan metode kuantitatif terhadap data berupa 86 gambar yang terdiri atas 17 motif binatang pada 10 gua di Kabupaten Maros, 13 gua di Kabupaten Pangkep, dan 2 gua di Kabupaten Bone, Sulawesi Selatan. Hasil penerapan metode penelitian tersebut menempatkan konteks budaya penggambaran motif binatang pada seni cadas prasejarah Sulawesi Selatan kedalam fenomena budaya yang didefinisikan oleh para ahli sebagai totemisme.
Research Interests:
Majapahit Influence on the Grand Palace of Kaba-Kaba, Tabanan. Majapahit, as a kingdom, had spread its influence to almost every part of Indonesia such as the western part of Sumatra and the eastern part of the Moluccas, even to our... more
Majapahit Influence on the Grand Palace of Kaba-Kaba, Tabanan. Majapahit, as a kingdom, had spread its influence to almost every part of Indonesia such as the western part of Sumatra and the eastern part of the Moluccas, even to our neighbouring countries in Southeast Asia, which were implemented in form of equal partnership (mitra satata). The archaeological remains from the Majapahit period that we can see include sacred and profane buildings, sculptures, reliefs, fragmented and intact potteries and ceramics, and literatures. They bear distinct characteristics, particularly in sacred buildings as well as the styles of reliefs and sculptures. Kaba-Kaba Palace is theremain of Kaba-Kaba Kingdom in Tabanan, Bali, whose king was originated from Majapahit. The aim of this research is to uncover the Majapahit influence on this palace. Furthermore, an attempt was also made to see whether it was built in accordance with Sanga Mandala, a concept used in the building of palaces. The method for this study was carried out by literature study and describing the building elements of the palace that have Majapahit influence, as well as interviewing some sources. The results show that the palace was built based on the sangamandala concept but it has experienced development to accommodate the needs of more recent period. The Majapahit influences on the Kaba-Kaba Palace are seen in the candi bentar (split gate), paduraksa (roofed gate), tantricstyle sculptures, the sculptures of tortoise and dragon, and figure with the face of a stranger.
Abstrak. Majapahit sebagai kerajaan besar telah mengembangkan pengaruhnya meliputi hampir di seluruh wilayah Indonesia saat ini, yaitu daerah-daerah di Pulau Sumatra di bagian barat dan Maluku di bagian timur, bahkan pengaruhnya meluas sampai ke negara tetangga di Asia Tenggara yang dijalin dalam bentuk persahabatan yang setara (mitra satata). Tinggalan arkeologi dari masa Majapahit yang dapat kita temui adalah bangunan suci, arca-arca, relief, bangunan profan, fragmen/ utuh gerabah dan keramik, dan karya-karya sastra. Tinggalan Majapahit tersebut mempunyai ciriciri khusus dalam bentuk arsitektur bangunan suci, gaya relief dan arca. Puri Kaba-Kaba merupakan tinggalan Kerajaan Kaba-Kaba di Tabanan, yang rajanya berasal dari Majapahit. Tujuan penelitian ini untuk mengetahui apa saja pengaruh Majapahit yang ditemukan pada bangunan Puri ini. Selain itu juga untuk mengetahui apakah pembangunan Puri sesuai dengan konsep Sanga Mandala. Metode penelitian dilakukan dengan studi pustaka, dan mendeskripsikan unsur-unsur bangunan Puri yang mendapat pengaruh dari Majapahit, juga melakukan wawancara terhadap narasumber. Dari penelitian ini diketahui bahwa pembangunan Puri menerapkan konsep Sanga Mandala, namun telah mengalami pengembangan sesuai kebutuhan. Pengaruh Majapahit yang ditemukan pada bangunan Puri Kaba-Kaba antara lain adalah gapura candi bentar dan paduraksa, arca-arca bergaya tantris, arca kura-kura dan naga, serta arca tokoh berwajah orang asing.
Abstrak. Majapahit sebagai kerajaan besar telah mengembangkan pengaruhnya meliputi hampir di seluruh wilayah Indonesia saat ini, yaitu daerah-daerah di Pulau Sumatra di bagian barat dan Maluku di bagian timur, bahkan pengaruhnya meluas sampai ke negara tetangga di Asia Tenggara yang dijalin dalam bentuk persahabatan yang setara (mitra satata). Tinggalan arkeologi dari masa Majapahit yang dapat kita temui adalah bangunan suci, arca-arca, relief, bangunan profan, fragmen/ utuh gerabah dan keramik, dan karya-karya sastra. Tinggalan Majapahit tersebut mempunyai ciriciri khusus dalam bentuk arsitektur bangunan suci, gaya relief dan arca. Puri Kaba-Kaba merupakan tinggalan Kerajaan Kaba-Kaba di Tabanan, yang rajanya berasal dari Majapahit. Tujuan penelitian ini untuk mengetahui apa saja pengaruh Majapahit yang ditemukan pada bangunan Puri ini. Selain itu juga untuk mengetahui apakah pembangunan Puri sesuai dengan konsep Sanga Mandala. Metode penelitian dilakukan dengan studi pustaka, dan mendeskripsikan unsur-unsur bangunan Puri yang mendapat pengaruh dari Majapahit, juga melakukan wawancara terhadap narasumber. Dari penelitian ini diketahui bahwa pembangunan Puri menerapkan konsep Sanga Mandala, namun telah mengalami pengembangan sesuai kebutuhan. Pengaruh Majapahit yang ditemukan pada bangunan Puri Kaba-Kaba antara lain adalah gapura candi bentar dan paduraksa, arca-arca bergaya tantris, arca kura-kura dan naga, serta arca tokoh berwajah orang asing.
Research Interests:
Identifikasi Relief Karmawibhangga pada Candi Borobudur. Relief yang dipahat pada dinding kaki Candi Borobudur yang sekarang ditutup merupakan adegan-adegan dari naskah Karmawibhangga, yang berjumlah 160 panel ini ditemukan kembali oleh... more
Identifikasi Relief Karmawibhangga pada Candi Borobudur. Relief yang dipahat pada dinding kaki Candi Borobudur yang sekarang ditutup merupakan adegan-adegan dari naskah Karmawibhangga, yang berjumlah 160 panel ini ditemukan kembali oleh J.W. Ijzerman pada tahun 1885. Sebelum ditutup kembali relief seluruhnya difoto oleh Kassian Cephas pada tahun 1890-1891. Relief-relief tersebut terkait dengan ajaran hukum karma, hukum sebab akibat, yang sangat penting dalam ajaran agama Buddha. Agar cerita tersebut dimengerti dengan baik oleh pengunjung, maka ajaran tersebut dikemas dalam cerita kehidupan masyarakat Jawa Kuna pada abad ke- 9-10 Masehi,semasa Candi Borobudur didirikan. Identifikasi relief telah dilakukan oleh N.J. Krom, S. Levi, dan Jan Fountain yang membandingkan adegan-adegan dengan dua naskah Sutra yang telah diterjemahkan ke dalam bahasa Cina yang dikenal sebagai T 80 dan T 81. Tujuan penulisan ini adalah mencari naskah yang dipergunakan oleh para pemahat relief Karmawibhangga. Metode yang dipakai adalah metode Arkeologi-Sejarah yaitu pendekatan yang menggunakan data artefaktual dan data tekstual berupa naskah dan prasasti. Relief yang dibandingkan dengan episode dalam naskah, diketahui bahwa berbagai episode lebih mendekati isi naskah T80.
Abstract. Reliefs depicted at Borobudur’s “hidden foot” are scenes taken from the Karmawibhangga texts. These reliefs depicted in 160 panels were rediscovered by J.W. Ijzerman in 1885, and in 1890-1891 were photographed by Kassian Cephas before the reliefs were closed down once again. The Karmawibhangga deals with the Law of Cause and Effect, the Karmic Law. The doctrine was very important for the Buddhist visitors. In order they understand easily the episodes they saw, the sculptors portray many aspects of the early life in Java from the 9th to 10th century AD, during Borobudur’s era. The reliefs were studied by N.J. Krom, S. Levi, and Jan Fontein. Fontein studies these reliefs by comparing the episodes with two Karmawibhangga texts which were translated into Chinese named as T 80 and T 81. The purpose in writing this paper is to find out the Karmavibhanga text(s) used by the sculptors in carving the Karmawibhangga at Candi Borobudur. In this case I use the Historical-archaeology as a method; this approach seeks an equal combination of “historical” and “archaeological” data to the study of the past i.e.
Abstract. Reliefs depicted at Borobudur’s “hidden foot” are scenes taken from the Karmawibhangga texts. These reliefs depicted in 160 panels were rediscovered by J.W. Ijzerman in 1885, and in 1890-1891 were photographed by Kassian Cephas before the reliefs were closed down once again. The Karmawibhangga deals with the Law of Cause and Effect, the Karmic Law. The doctrine was very important for the Buddhist visitors. In order they understand easily the episodes they saw, the sculptors portray many aspects of the early life in Java from the 9th to 10th century AD, during Borobudur’s era. The reliefs were studied by N.J. Krom, S. Levi, and Jan Fontein. Fontein studies these reliefs by comparing the episodes with two Karmawibhangga texts which were translated into Chinese named as T 80 and T 81. The purpose in writing this paper is to find out the Karmavibhanga text(s) used by the sculptors in carving the Karmawibhangga at Candi Borobudur. In this case I use the Historical-archaeology as a method; this approach seeks an equal combination of “historical” and “archaeological” data to the study of the past i.e.
Research Interests:
Representasi Nekara pada Beberapa Situs Megalitik di Indonesia: Hubungannya dengan Asia Tenggara. Nekara pada awalnya dikenal sebagai alat tabuh banyak ditemukan di Asia Tenggara. Persebarannya yang luas di Asia Tenggara dengan pusatnya... more
Representasi Nekara pada Beberapa Situs Megalitik di Indonesia: Hubungannya dengan Asia Tenggara. Nekara pada awalnya dikenal sebagai alat tabuh banyak ditemukan di Asia Tenggara. Persebarannya yang luas di Asia Tenggara dengan pusatnya di Dongson (Vietnam) sampai ke Indonesia dalam berbagai variasi bentuk serta ukuran menunjukkan bahwa nekara dikenal cukup luas. Penemuan nekara direpresentasikan dalam berbagai bentuk dan teknik pembuatan antara lain ada nekara yang digambarkan pada bukit batu sebagai relief dan arca batu sebagai motif hias; dan ada pula yang dipahat pada lempengan batu yang merupakan salah satu bagian dari dinding suatu kubur batu pada sebaran temuan megalitik Pasemah, Sumatera Selatan. Aspek historis nekara menunjukan bahwa ia tidak sekedar alat tabuh dengan bunyi-bunyian dan berfungsi sakral untuk mendatangkan hujan misalnya, melainkan sebagai salah satu wujud representasi dari kehidupan suatu masyarakat tertentu pada masa tertentu pula. Berkenaan dengan representasi sebagai suatu konsep keterwakilan, maka diperlukan suatu interpretasi agar dapat diungkapkan maknanya, minimal mendekati makna yang sesungguhnya. Metode interpretasi bersifat kualitatif yang digunakan dalam bahasan ini setidaknya dapat menjawab mengapa variasi bentuk nekara tersebut terjadi. Tujuannya adalah untuk mengetahui mengapa gambaran nekara tersebut bervariasi. Hasil penelitian mengungkapkan nekara sebagai benda sakral dapat menjadi identitas dan memori kolektif bagi masyarakat pendukung budaya megalitik Pasemah, dimana kepercayaan kepada arwah leluhur dianut dengan sangat kental.
Abstract.
Kettledrums, which were initially known as percussion instruments, are found in abundance in Southeast Asia. Their widespread distribution from Southeast Asia, with its centre in Dongson (Vietnam) up to Indonesia, in various shapes and sizes, shows that kettledrums were extensively known artifacts. Discoveries of kettledrums were represented in a range of shapes and manufacturing techniques, such as carved on a rocky hill as reliefs and sculpted into statues as ornamental motifs; or carved on a slab of stone, which is part of a stone burial chamber among the dispersed megalithic finds of Pasemah in South Sumatera. The historic aspect of kettledrums shows that they were not merely a musical instrument, a metal percussion, with sacred function to ask for rain, for example, but also one of the representations of the life of a certain society in a particular period. In respect of representation as a concept of representativeness, an interpretation is needed to reveal its meaning, at least one that comes close to the actual meaning. A qualitative method of interpretation used here is hoped to reveal why variation of kettledrums' shapes came about. The aim was to understand why the the kettledrum representation varies. Results of research show that as sacred objects, kettledrums can serve as the collective identity and memory of the communities that bear the Megalithic Culture of Pasemah where ancestor worships are strongly adopted.
Abstract.
Kettledrums, which were initially known as percussion instruments, are found in abundance in Southeast Asia. Their widespread distribution from Southeast Asia, with its centre in Dongson (Vietnam) up to Indonesia, in various shapes and sizes, shows that kettledrums were extensively known artifacts. Discoveries of kettledrums were represented in a range of shapes and manufacturing techniques, such as carved on a rocky hill as reliefs and sculpted into statues as ornamental motifs; or carved on a slab of stone, which is part of a stone burial chamber among the dispersed megalithic finds of Pasemah in South Sumatera. The historic aspect of kettledrums shows that they were not merely a musical instrument, a metal percussion, with sacred function to ask for rain, for example, but also one of the representations of the life of a certain society in a particular period. In respect of representation as a concept of representativeness, an interpretation is needed to reveal its meaning, at least one that comes close to the actual meaning. A qualitative method of interpretation used here is hoped to reveal why variation of kettledrums' shapes came about. The aim was to understand why the the kettledrum representation varies. Results of research show that as sacred objects, kettledrums can serve as the collective identity and memory of the communities that bear the Megalithic Culture of Pasemah where ancestor worships are strongly adopted.
Research Interests:
Abstrak. Trinil: Masa lalu, Sekarang dan Masa Depan Sebuah Situs Bersejarah. Dusun Trinil menjadi terkenal dengan ditemukannya Pithecanthropus erectus, sekarang Homo erectus, oleh Dubois pada tahun 1891. Setelah ekskavasi Dubois, pada... more
Abstrak. Trinil: Masa lalu, Sekarang dan Masa Depan Sebuah Situs Bersejarah. Dusun Trinil menjadi terkenal dengan ditemukannya Pithecanthropus erectus, sekarang Homo erectus, oleh Dubois pada tahun 1891. Setelah ekskavasi Dubois, pada tahun 1907 sebuah ekspedisi besar-besaran dipimpin oleh E. Selenka berlangsung di lokasi yang sama. Selain fosil-fosil sisa manusia, puluhan ribu fosil vertebrata lain dan moluska ditemukan dalam ekskavasi Dubois dan Selenka antara tahun 1891 dan 1907. Koleksi ini sekarang disimpan di Naturalis di Leiden (Belanda) dan di Museum für Naturkunde di Berlin (Jerman). Studi yang berlangsung saat ini terhadap koleksi-koleksi itu mendorong perlunya penelitian baru di lapangan. Tujuannya selain untuk mengetahui potensi situs juga untuk menjawab pertanyaan-pertanyaan yang muncul dalam studi koleksi. Parit penggalian Dubois dan ekspedisi Selenka dikontekstualisasikan dalam peta geografi modern berdasarkan
data historis, bahan fotografi yang masih ada, dan peninjauan lapangan 2014/2015. Potensi untuk menemukan tinggalan pada ‘Hauptknochenschicht’ (HK) cukup besar di tepi kiri sungai Solo,
di selatan penggalian Dubois yang asli, termasuk di tepi kiri disebelah timur lokasi yang digali. Pertanyaan yang masih tersisa, antara lain menyangkut stratigrafi situs, umur fauna Trinil dan Homo erectus, dan homogenitas himpunan HK, diharapkan dapat terjawab melalui penelitian baru yang akan dilaksanakan di situs ini.
Abstract.
Trinil became famous through the discovery of Pithecanthropus erectus, now Homo erectus, by Dubois in 1891. After Dubois’ excavations it was the expedition led by E. Selenka in 1907 performing large scale fieldwork at the location. Apart from the hominin remains, thousands of other vertebrate and molluscan fossils were excavated by both Dubois and Selenka between 1891 and 1908. These collections are currently housed at Naturalis in Leiden (The Netherlands) and the Museum für Naturkunde in Berlin (Germany). Ongoing studies of these collections have raised questions that warrant new fieldwork. This study aimed to establish the site‘s present potential to solve extant research questions. The excavation trenches of Dubois and the Selenka expedition were contextualized within a modern geographical map, based on historical data, extant photographic material and a 2014/2015 field trip. The potential to reach the find bearing Hauptknochenschicht (HK) is high at the left bank of the Solo river, south of Dubois’ original excavations. Also the left bank directly east of the former excavation pits has a good potential. Still remaining questions concerning the site stratigraphy, the age of the Trinil fauna, including the Homo erectus finds, and the homogeneity of the HK assemblage, might be resolved by new fieldwork.
data historis, bahan fotografi yang masih ada, dan peninjauan lapangan 2014/2015. Potensi untuk menemukan tinggalan pada ‘Hauptknochenschicht’ (HK) cukup besar di tepi kiri sungai Solo,
di selatan penggalian Dubois yang asli, termasuk di tepi kiri disebelah timur lokasi yang digali. Pertanyaan yang masih tersisa, antara lain menyangkut stratigrafi situs, umur fauna Trinil dan Homo erectus, dan homogenitas himpunan HK, diharapkan dapat terjawab melalui penelitian baru yang akan dilaksanakan di situs ini.
Abstract.
Trinil became famous through the discovery of Pithecanthropus erectus, now Homo erectus, by Dubois in 1891. After Dubois’ excavations it was the expedition led by E. Selenka in 1907 performing large scale fieldwork at the location. Apart from the hominin remains, thousands of other vertebrate and molluscan fossils were excavated by both Dubois and Selenka between 1891 and 1908. These collections are currently housed at Naturalis in Leiden (The Netherlands) and the Museum für Naturkunde in Berlin (Germany). Ongoing studies of these collections have raised questions that warrant new fieldwork. This study aimed to establish the site‘s present potential to solve extant research questions. The excavation trenches of Dubois and the Selenka expedition were contextualized within a modern geographical map, based on historical data, extant photographic material and a 2014/2015 field trip. The potential to reach the find bearing Hauptknochenschicht (HK) is high at the left bank of the Solo river, south of Dubois’ original excavations. Also the left bank directly east of the former excavation pits has a good potential. Still remaining questions concerning the site stratigraphy, the age of the Trinil fauna, including the Homo erectus finds, and the homogeneity of the HK assemblage, might be resolved by new fieldwork.
Research Interests:
The Lithic Technology at Talimbue Site, Southeast Sulawesi: Continuing Technology from Late Pleistocene up to Holocene Periods. The Talimbue site at Southeast Sulawesi is packed with lithic and these offer a new perspective on the lithic... more
The Lithic Technology at Talimbue Site, Southeast Sulawesi: Continuing Technology from Late Pleistocene up to Holocene Periods. The Talimbue site at Southeast Sulawesi is packed with lithic and these offer a new perspective on the lithic technology of Sulawesi. The absence of information on the prehistoric lithic technology of Southeast Sulawesi is a factor of interest that makes research on knowledge of the Talimbue site necessary. Lithic artefacts were manufactured from the terminal Pleistocene to the Late Holocene. This research will disentangle the details of the lithic technology at the Talimbue Site. The analyzed flaked stone artefacts fall into 3 categories, which are retouched flakes, debitage and cores. For its part, debitage was classified into 3 categories, which are complete flakes, broken flakes and debris. The retouch index was also measured so as to provide a quantitative estimate of the level of retouch intensity of the retouched flakes. The results of the analysis indicate changes in the stone flake technology during the period of occupation of the Talimbue Site. The change of technology occurs because the process of adaptation caused by a change of environment.
Abstrak. Temuan litik yang sangat padat di Situs Talimbue di Sulawesi Tenggara menunjukkan sebuah persepektif baru dalam kajian teknologi litik di Sulawesi.
Kekosongan informasi teknologi litik masa prasejarah di wilayah Sulawesi Tenggara adalah hal yang menarik dikaji dalam penelitian di Situs Talimbue. Artefak litik digunakan dari masa Pleistosen Akhir hingga masa Holosen Akhir. Penelitian ini akan menguraikan secara detail bagaimana teknologi litik di Situs Talimbue. Artefak batu diserpih yang dianalisis menjadi 3 kategori, yaitu serpih diretus, serpihan dan batu inti. Serpihan kemudian diklasifikasi menjadi 3 kategori, yaitu serpih utuh, serpih rusak dan tatal. Pengukuran indeks retus juga dilakukan bertujuan untuk mengestimasi secara kuantitatif tingkat intensitas retus terhadap serpih yang telah diretus. Hasil penelitian menunjukkan perubahan teknologi artefak batu diserpih terjadi selama masa hunian di Situs Talimbue. Perubahan teknologi terjadi karena adanya proses adaptasi yang disebabkan oleh perubahan lingkungan.
Abstrak. Temuan litik yang sangat padat di Situs Talimbue di Sulawesi Tenggara menunjukkan sebuah persepektif baru dalam kajian teknologi litik di Sulawesi.
Kekosongan informasi teknologi litik masa prasejarah di wilayah Sulawesi Tenggara adalah hal yang menarik dikaji dalam penelitian di Situs Talimbue. Artefak litik digunakan dari masa Pleistosen Akhir hingga masa Holosen Akhir. Penelitian ini akan menguraikan secara detail bagaimana teknologi litik di Situs Talimbue. Artefak batu diserpih yang dianalisis menjadi 3 kategori, yaitu serpih diretus, serpihan dan batu inti. Serpihan kemudian diklasifikasi menjadi 3 kategori, yaitu serpih utuh, serpih rusak dan tatal. Pengukuran indeks retus juga dilakukan bertujuan untuk mengestimasi secara kuantitatif tingkat intensitas retus terhadap serpih yang telah diretus. Hasil penelitian menunjukkan perubahan teknologi artefak batu diserpih terjadi selama masa hunian di Situs Talimbue. Perubahan teknologi terjadi karena adanya proses adaptasi yang disebabkan oleh perubahan lingkungan.
Research Interests:
Abstract. Stakeholders Analysis in the Archaeological Resources Management at Kota Cina, Medan. Stakeholders analysis aims to determine the policies and potencies of conflict management among stakeholders in Kota Cina. The method used is... more
Abstract. Stakeholders Analysis in the Archaeological Resources Management at Kota Cina, Medan. Stakeholders analysis aims to determine the policies and potencies of conflict management among stakeholders in Kota Cina. The method used is classification of the issues related to the management of archaeological remains in Kota Cina. These issues provide a general overview of the potential conflicts that occurred in Kota Cina. The potential conflicts are then analyzed using one of the tools of conflict analysis, namely “onion analysis”. The analysis shows similarity of need that inflicts conflict, which is land use. Better conflict management for the long term is to negotiate. Negotiations can be formed as a forum of discussion to reach a mutual agreement that can accommodate the stakeholders’ interests. Mutual agreement is linked to the empowerment of communities around Kota Cina, especially the land owners, to create awareness in preserving the archaeological resources in Kota Cina.
Abstrak. Analisis stakeholders bertujuan untuk mengetahui potensi dan kebijakan pengelolaan konflik antarpemangku kepentingan di kawasan Kota Cina, Medan. Metode yang digunakan berupa mengklasifikasikan sejumlah isu yang terkait dengan pengelolaan tinggalan arkeologis di Kota Cina. Isu tersebut memberikan gambaran umum tentang potensi konflik yang terjadi di Kota Cina. Potensi konflik itu selanjutnya dianalisis dengan menggunakan salah satu alat analisis konflik, yaitu
analisis bawang bombay. Hasil analisis menunjukkan adanya kesamaan kebutuhan yang menjadi simpul konflik, yaitu penggunaan lahan. Pengelolaan konflik yang baik untuk jangka panjang dalam proses pengelolaan Kota Cina adalah dengan negosiasi. Negosiasi dapat berupa musyawarah untuk menemukan kesepakatan bersama yang mampu mengakomodasi para pemangku kepentingan. Kesepakatan tersebut terkait dengan pemberdayaan warga masyarakat di sekitar Kota Cina, khususnya para pemilik lahan, dalam mewujudkan sikap positif dan kesadaran mereka terhadap pelestarian sumber daya arkeologis di Kota Cina.
Abstrak. Analisis stakeholders bertujuan untuk mengetahui potensi dan kebijakan pengelolaan konflik antarpemangku kepentingan di kawasan Kota Cina, Medan. Metode yang digunakan berupa mengklasifikasikan sejumlah isu yang terkait dengan pengelolaan tinggalan arkeologis di Kota Cina. Isu tersebut memberikan gambaran umum tentang potensi konflik yang terjadi di Kota Cina. Potensi konflik itu selanjutnya dianalisis dengan menggunakan salah satu alat analisis konflik, yaitu
analisis bawang bombay. Hasil analisis menunjukkan adanya kesamaan kebutuhan yang menjadi simpul konflik, yaitu penggunaan lahan. Pengelolaan konflik yang baik untuk jangka panjang dalam proses pengelolaan Kota Cina adalah dengan negosiasi. Negosiasi dapat berupa musyawarah untuk menemukan kesepakatan bersama yang mampu mengakomodasi para pemangku kepentingan. Kesepakatan tersebut terkait dengan pemberdayaan warga masyarakat di sekitar Kota Cina, khususnya para pemilik lahan, dalam mewujudkan sikap positif dan kesadaran mereka terhadap pelestarian sumber daya arkeologis di Kota Cina.
Research Interests:
The Inscription of Death Statement on the Burial Complex of Qadi Jafri, The Heir of Islamic Scholar Syekh Muhammad Arsyad al-Banjari. This study aims to: (1) understand the life history of Qadi Jafri; (2) describe the layout of the burial... more
The Inscription of Death Statement on the Burial Complex of Qadi Jafri, The Heir of Islamic Scholar Syekh Muhammad Arsyad al-Banjari. This study aims to: (1) understand the life history of Qadi Jafri; (2) describe the layout of the burial area of Qadi Jafri; (3) describe the statement of death on the tombs at the burial complex of Qadi Jafri. The researcher uses the descriptive qualitative method, which combines historical research and Islamic archaeology approach. The result shows that the Qadi Jafri was a scholar and great-grandson of the great scholar in Kalimantan, Syekh Muhammad Arsyadal-Banjari. The burial area of Qadi Jafri comprises a total of 36 tombs. Besides om the tomb of Qadi Jafri, the written statement of death are also found the tombs of Qadi Jafri’s father in law, named Haji Abdul Aziz, and his wife, as well as on the tomb of Haji Muhammad Nur bin Haji Mustafa. The written statements of death on the tombs cannot be separated from the professed religion of Islam, which perceived the understanding that deathis not the end of life.
Abstrak
Kajian ini bertujuan untuk (1) mengetahui riwayat hidup Qadhi Jafri; (2) menggambarkan tata letak Kompleks Makam Qadhi Jafri; (3) mendeskripsikan pernyataan kematian pada Kompleks Makam Qadhi Jafri. Penelitian ini menggunakan metode deskriptif kualitatif yang menggabungkan penelitian sejarah dengan pendekatan Arkeologi Islam. Hasil penelitian menunjukkan bahwa Qadhi Jafri adalah seorang ulama, buyut dari ulama besar Kalimantan, Syekh Muhammad Arsyad al-Banjari. Kompleks Makam Qadhi Jafri berisi 36 makam yang berada dalam beberapa jirat. Selain makam Qadhi Jafri, tulisan yang berupa pernyataan kematian juga terdapat pada makam mertua Qadhi Jafri, yakni Haji Abdul Aziz (Kiai Demang Wangsa Negara) dan istri, dan makam Haji Muhammad Nur bin Haji Mustafa. Adanya tulisan pernyataan kematian tidak terlepas dari agama Islam serta pemahaman bahwa kematian bukanlah akhir dari kehidupan. Orang yang meninggal tetap hidup, tetapi rohnya berpindah tempat dari alam dunia ke alam barzakh.
Abstrak
Kajian ini bertujuan untuk (1) mengetahui riwayat hidup Qadhi Jafri; (2) menggambarkan tata letak Kompleks Makam Qadhi Jafri; (3) mendeskripsikan pernyataan kematian pada Kompleks Makam Qadhi Jafri. Penelitian ini menggunakan metode deskriptif kualitatif yang menggabungkan penelitian sejarah dengan pendekatan Arkeologi Islam. Hasil penelitian menunjukkan bahwa Qadhi Jafri adalah seorang ulama, buyut dari ulama besar Kalimantan, Syekh Muhammad Arsyad al-Banjari. Kompleks Makam Qadhi Jafri berisi 36 makam yang berada dalam beberapa jirat. Selain makam Qadhi Jafri, tulisan yang berupa pernyataan kematian juga terdapat pada makam mertua Qadhi Jafri, yakni Haji Abdul Aziz (Kiai Demang Wangsa Negara) dan istri, dan makam Haji Muhammad Nur bin Haji Mustafa. Adanya tulisan pernyataan kematian tidak terlepas dari agama Islam serta pemahaman bahwa kematian bukanlah akhir dari kehidupan. Orang yang meninggal tetap hidup, tetapi rohnya berpindah tempat dari alam dunia ke alam barzakh.
Research Interests:
Abstrak. Pañji dan Candrakirana, Hilang karena Terpisah – Tiga Arca Kuno Periode Jawa Timur. Makalah ini membahas tiga arca, satu arca lelaki dan dua arca perempuan, yang berasal dari periode Jawa Timur (sekitar 1450 M). Arca lelaki yang... more
Abstrak. Pañji dan Candrakirana, Hilang karena Terpisah – Tiga Arca Kuno Periode Jawa Timur. Makalah ini membahas tiga arca, satu arca lelaki dan dua arca perempuan, yang berasal dari periode Jawa Timur (sekitar 1450 M). Arca lelaki yang biasa ditemukenali sebagai tokoh mitologis, yaitu Raden Pañji, dalam penggambaran aslinya didampingi oleh arca yang menggambarkan Putri Candrakirana sebagai pasangannya. Arca ini sudah hilang. Sebuah arca perempuan lain yang masih ada juga diyakini sebagai representasi Candrakirana. Berdasarkan metode ikonologi yang digunakan di dalam penelitian ini, tulisan ini membahas ikonografi, gaya dan perbandingan penggambaran tiga figur ini, serta mendiskusikan tempat pembuatan, asal-usulnya, dan kisah hidupnya. Hasil penelitian menunjukkan bahwa setidaknya terdapat dua pasang penggambaran Pañji dan Candrakirana, dan
kemungkinan masih banyak lagi yang belum ditemukenali. Pemujaan Pañji dan Candrakirana sebagai semi-manusia dan semi-dewa adalah bagian religiusitas spesifik dalam zaman Majapahit.
Abstract. This paper discusses three sculptures, a male and two female ones, dating to the East Javanese period (c. 1450 AD).
The male image which is commonly identified as the depiction of the mythological Prince Pañji, originally was accompanied by a statue depicting his female counterpart Princess Candrakirana, this statue being lost today. Another female statue, still extant today, is argued to represent another depiction of Candrakirana. Based on the method of
iconology, this study investigates the iconography, style, and the comparison of these images, and it raises questions of workshops, provenance and life history. The conclusion suggests the existence of at least two pairs of sculptures depicting Pañji and Candrakirana, and possibly a larger – so far – unknown number. The cult of worshipping Pañji and Candrakirana as semidivine deities makes part of the specific religiosity during the Majapahit time.
kemungkinan masih banyak lagi yang belum ditemukenali. Pemujaan Pañji dan Candrakirana sebagai semi-manusia dan semi-dewa adalah bagian religiusitas spesifik dalam zaman Majapahit.
Abstract. This paper discusses three sculptures, a male and two female ones, dating to the East Javanese period (c. 1450 AD).
The male image which is commonly identified as the depiction of the mythological Prince Pañji, originally was accompanied by a statue depicting his female counterpart Princess Candrakirana, this statue being lost today. Another female statue, still extant today, is argued to represent another depiction of Candrakirana. Based on the method of
iconology, this study investigates the iconography, style, and the comparison of these images, and it raises questions of workshops, provenance and life history. The conclusion suggests the existence of at least two pairs of sculptures depicting Pañji and Candrakirana, and possibly a larger – so far – unknown number. The cult of worshipping Pañji and Candrakirana as semidivine deities makes part of the specific religiosity during the Majapahit time.
Research Interests:
Abstract. Wonoboyo Site along the Bengawan Solo (Solo River), Wonogiri: The Identification of Desa Paparahuan in Tlaŋ Inscription (904 AD). Paparahuan village, which is mentioned in the inscription Tlan (904 AD), was identified by WF... more
Abstract. Wonoboyo Site along the Bengawan Solo (Solo River), Wonogiri: The Identification of Desa Paparahuan in Tlaŋ Inscription (904 AD). Paparahuan village, which is mentioned in the inscription Tlan (904 AD), was identified by WF Stutterheim with the Hamlet of Praon, which is
located west of Mt. Gandul in Wonogiri. However, from research revealed that in the west of Mount Gandul there is no hamlet named Praon. In connection with that matter, this paper aims to locate Paparahuan village, which should have been within the Bengawan Solo River Basin, because the inscription village mentions that the village was used as a river crossing place. The methods used in this paper are descriptive and comparative. The results revealed that the PaparahuanVillage was identified with Wonoboyo Site, which is located at the Bengawan Solo Basin, in the hamlet of Jatirejo, Wonoboyo Village, District Wonogiri, Wonogiri Regency.
Abstrak. Desa Paparahuan yang disebutkan dalam Prasasti Tlaŋ (904 M) oleh W.F. Stutterheim diidentifikasikan dengan Dukuh Praon yang berada di sebelah barat Gunung Gandul, di Kabupaten Wonogiri. Akan tetapi dari hasil penelitian diketahui bahwa di sebelah barat Gunung Gandul tidak
ada dukuh yang bernama Dukuh Praon. Sehubungan dengan itu maka tulisan ini bertujuan untuk mencari lokasi Desa Paparahuan yang harusnya berada di DAS Bengawan Solo, karena dalam prasasti disebutkan sebagai desa yang dijadikan tempat penyeberangan. Metode yang dipakai adalah metode deskriptif dan metode komparatif. Dari hasil penelitian diketahui bahwa Desa Paparahuan diidentifikasikan dengan Situs Wonoboyo yang terletak di DAS Bengawan Solo, di Dusun Jatirejo,
Kelurahan Wonoboyo, Kecamatan Wonogiri, Kabupaten Wonogiri.
located west of Mt. Gandul in Wonogiri. However, from research revealed that in the west of Mount Gandul there is no hamlet named Praon. In connection with that matter, this paper aims to locate Paparahuan village, which should have been within the Bengawan Solo River Basin, because the inscription village mentions that the village was used as a river crossing place. The methods used in this paper are descriptive and comparative. The results revealed that the PaparahuanVillage was identified with Wonoboyo Site, which is located at the Bengawan Solo Basin, in the hamlet of Jatirejo, Wonoboyo Village, District Wonogiri, Wonogiri Regency.
Abstrak. Desa Paparahuan yang disebutkan dalam Prasasti Tlaŋ (904 M) oleh W.F. Stutterheim diidentifikasikan dengan Dukuh Praon yang berada di sebelah barat Gunung Gandul, di Kabupaten Wonogiri. Akan tetapi dari hasil penelitian diketahui bahwa di sebelah barat Gunung Gandul tidak
ada dukuh yang bernama Dukuh Praon. Sehubungan dengan itu maka tulisan ini bertujuan untuk mencari lokasi Desa Paparahuan yang harusnya berada di DAS Bengawan Solo, karena dalam prasasti disebutkan sebagai desa yang dijadikan tempat penyeberangan. Metode yang dipakai adalah metode deskriptif dan metode komparatif. Dari hasil penelitian diketahui bahwa Desa Paparahuan diidentifikasikan dengan Situs Wonoboyo yang terletak di DAS Bengawan Solo, di Dusun Jatirejo,
Kelurahan Wonoboyo, Kecamatan Wonogiri, Kabupaten Wonogiri.
Research Interests:
The Correlation Between Da'a Ethnic in the Hinterlands of Gawalise Mountains, Central Sulawesi, with the Australomelanesid Population in Sulawesi. Evidences of inhabitation by early modern human that characterized by Australomelanesid... more
The Correlation Between Da'a Ethnic in the Hinterlands of Gawalise Mountains, Central Sulawesi, with the Australomelanesid Population in Sulawesi. Evidences of inhabitation by early modern human that characterized by Australomelanesid race have been found in most region of Indonesia. They lived in this archipelago, including Sulawesi, approximately 60.000-40.000 years ago. Caves occupation in the Maros-Pangkep and open sites of settlement landscape at Passo, Minahasa, have showed us the evidence of their existence in South and North Sulawesi at that time. But, in Central Sulawesi their traces were not present. This fact is what makes us interested in conducting this study. The goal of this study is to find the traces of early modern human populations with Australomelanesid race character in Central Sulawesi. The method for this study is a survey method using ethnoarchaeology. In this research we concluded that one of the ethnic that inhabit this region, the Da'a, has the character of Australomelanesid race. It is possible that they are descendants of the early modern human populations. But in the present time, they are using the Austronesian culture and language, which introduced to Sulawesi when their speakers migrated to this island nearly 4000 years ago. The discovery of this Da'a ethnic tribe not only has produced a new hipothesis, but also strengthen the former hipothesis about the existence of modern human at Sulawesi.
Abstrak. Bukti adanya hunian dan budaya manusia modern awal berkarakter ras Australomelanesid di Indonesia adalah bahwa 60.000-40.000 tahun yang lalu telah ada jejak hunian di sejumlah kawasan di Indonesia, termasuk ke wilayah Sulawesi.
Hal ini terlihat dari bukti-bukti hunian gua-gua di kawasan Maros-Pangkep di Sulawesi Selatan dan hunian situs bentang alam terbuka di Passo, Minahasa (Sulawesi Utara). Akan tetapi jejak hunian itu tidak ditemukan di bagian Sulawesi lainnya seperti di Sulawesi bagian tengah. Hal inilah yang membuat penulis tertarik untuk melakukan penelitian ini. Tujuannya untuk mengetahui jejak kehadiran populasi manusia modern awal yang berkarakter ras Australomelanesid di Sulawesi bagian tengah. Metode yang digunakan adalah metode survei melalui kajian atau pendekatan etnoarkeologi. Hasil yang diperoleh adalah menemukan etnik Da'a yang memiliki karakter ras Australomelanesid yang diduga merupakan sisa-sisa populasi manusia modern awal. Akan tetapi dalam kehidupannya sekarang budaya dan bahasanya sudah menggunakan budaya dan bahasa Austronesia yang masuk ke Sulawesi sekitar 4000 tahun yang lalu. Dengan ditemukannya komunitas etnik Da'a ini menghasilkan hipotesis baru dan memperkuat hipotesis lama tentang keberadaan manusia modern awal di Sulawesi. Kata Kunci: Etnik Da'a, Australomelanesid, Manusia Modern Awal (MMA), Sulawesi
Abstrak. Bukti adanya hunian dan budaya manusia modern awal berkarakter ras Australomelanesid di Indonesia adalah bahwa 60.000-40.000 tahun yang lalu telah ada jejak hunian di sejumlah kawasan di Indonesia, termasuk ke wilayah Sulawesi.
Hal ini terlihat dari bukti-bukti hunian gua-gua di kawasan Maros-Pangkep di Sulawesi Selatan dan hunian situs bentang alam terbuka di Passo, Minahasa (Sulawesi Utara). Akan tetapi jejak hunian itu tidak ditemukan di bagian Sulawesi lainnya seperti di Sulawesi bagian tengah. Hal inilah yang membuat penulis tertarik untuk melakukan penelitian ini. Tujuannya untuk mengetahui jejak kehadiran populasi manusia modern awal yang berkarakter ras Australomelanesid di Sulawesi bagian tengah. Metode yang digunakan adalah metode survei melalui kajian atau pendekatan etnoarkeologi. Hasil yang diperoleh adalah menemukan etnik Da'a yang memiliki karakter ras Australomelanesid yang diduga merupakan sisa-sisa populasi manusia modern awal. Akan tetapi dalam kehidupannya sekarang budaya dan bahasanya sudah menggunakan budaya dan bahasa Austronesia yang masuk ke Sulawesi sekitar 4000 tahun yang lalu. Dengan ditemukannya komunitas etnik Da'a ini menghasilkan hipotesis baru dan memperkuat hipotesis lama tentang keberadaan manusia modern awal di Sulawesi. Kata Kunci: Etnik Da'a, Australomelanesid, Manusia Modern Awal (MMA), Sulawesi
Research Interests:
Konflik antara masyarakat dengan tim penelitian arkeologi dikarenakan kurangnya pemahaman masyarakat akan nilai penting penelitian arkeologi dan komunikasi yang tidak terjalin dengan baik. Konflik yang pernah terjadi pada kegiatan... more
Konflik antara masyarakat dengan tim penelitian arkeologi dikarenakan kurangnya pemahaman masyarakat akan nilai penting penelitian arkeologi dan komunikasi yang tidak terjalin dengan baik. Konflik yang pernah terjadi pada kegiatan penelitian di wilayah Kerja Balai Arkeologi Manado berupa penelitian Situs Loga Desa Pada, Kabupaten Poso dan Situs Leang Tuo Mane'e di Kabupaten Talaud. Tujuan penelitian ini adalah untuk memetakan konflik yang terjadi dalam penelitian arkeologi di wilayah kerja Balai Arkeologi Manado dan mencari jalan keluarnya sehingga dapat diselesaikan, serta tidak terjadi lagi pada masa mendatang. Metode yang digunakan untuk mendapatkan data adalah metode observasi (pengamatan) dan wawancara. Dalam mengurai konflik, penting dilakukan pemetaan, sehingga dapat terpecahkan dengan baik. Pemetaan konflik bertujuan untuk melihat hubungan di antara berbagai pihak secara lebih jelas, sehingga dapat diidentifikasi awal konflik dan tindakan yang akan dilakukan dalam memecahkan konflik. Selain pemetaan konflik, perlu menjalin komunikasi yang baik dengan masyarakat sekitar situs, sehingga tidak terjadi salah komunikasi dalam kegiatan penelitian. Model pendekatan yang digunakan dalam penelitian arkeologi ini perlu diganti dengan model multiple perspective model atau democratic model.
Abstract. Conflicts and Solutions in Archaeological Research at Archaeological Research Office of Manado Area.
The conflict between local people and the research team of archaeology was triggered because the people did not understand the importance of archaeological research, in addition to lacking of communication between the two parties. The conflicts in the research areas of Archaeological Research Office of Manado namely happened during the research at Loga Site, Pada Village, Poso, and Leang Tuo Mane'e site in Talaud. This research aimed at mapping the conflict occurring during archaeological researches in working areas of Archaeological Research Office of Manado and inventing the solution so that it is expected that such conflict may not appear in the future. To obtain the data used are observational and interview methods. The conflict mapping was made to see clearly the relations among many parties; therefore, it is possible to identify the beginning of the conflict as well as its solutions. Aside from conflict mapping, communication with the local people is no less important. The research model of archaeology should be changed into multiple perspective model or democratic model.
Abstract. Conflicts and Solutions in Archaeological Research at Archaeological Research Office of Manado Area.
The conflict between local people and the research team of archaeology was triggered because the people did not understand the importance of archaeological research, in addition to lacking of communication between the two parties. The conflicts in the research areas of Archaeological Research Office of Manado namely happened during the research at Loga Site, Pada Village, Poso, and Leang Tuo Mane'e site in Talaud. This research aimed at mapping the conflict occurring during archaeological researches in working areas of Archaeological Research Office of Manado and inventing the solution so that it is expected that such conflict may not appear in the future. To obtain the data used are observational and interview methods. The conflict mapping was made to see clearly the relations among many parties; therefore, it is possible to identify the beginning of the conflict as well as its solutions. Aside from conflict mapping, communication with the local people is no less important. The research model of archaeology should be changed into multiple perspective model or democratic model.
Research Interests:
Abad ke-19. Dalam tulisan ini dikemukakan tinggalan arkeologi dari situs tambang batu bara tertua di Indonesia, yakni tambang batu bara Oranje Nassau. Lokasi situs berada di Desa Pengaron, Kecamatan Pengaron, Kabupaten Banjar, Provinsi... more
Abad ke-19. Dalam tulisan ini dikemukakan tinggalan arkeologi dari situs tambang batu bara tertua di Indonesia, yakni tambang batu bara Oranje Nassau. Lokasi situs berada di Desa Pengaron, Kecamatan Pengaron, Kabupaten Banjar, Provinsi Kalimantan Selatan. Kronologi situs berasal dari tahun 1849 (abad ke-19). Oranje Nassau merupakan tambang batu bara yang diusahakan oleh pemerintah Hindia Belanda. Ketika didirikan, lokasi tambang itu menempati wilayah milik Kesultanan Banjarmasin. Tulisan ini bermaksud memberikan gambaran mengenai awal perkembangan industri di Indonesia melalui tambang batu bara tertua Oranje Nassau. Adapun tujuan tulisan ini adalah mengidentifikasi jenis, fungsi, dan hubungan antar tinggalan tambang batu bara dengan menggunakan pendekatan Arkeologi Industri (Industrial Archaeology). Metode yang digunakan adalah deskriptif, historis, dan analisis kontekstual. Hasil yang telah diperoleh yakni teridentifikasinya peninggalan-peninggalan tambang batu bara kuno berasal dari masa Hindia Belanda. Peninggalan-peninggalan tersebut merupakan fasilitas kegiatan penambangan batu bara seperti bangunan monumental untuk menempatkan mesin, sumur lubang galian batu bara, lorong, terowongan, lantai dibuat dari bahan bata, dan roda besi. Berdasarkan hasil penelitian diketahui bahwa tambang batu bara merupakan teknologi yang berasal dari luar atau teknologi yang diimpor dari Eropa, bukan asli Indonesia.
Abstract. Oranje Nassau Coal Mine, South Kalimantan, in view Industrial Archaeology.
Coal mining activities in Indonesia started in the 19 th century. In the paper is presented archaeological remains on the site of the oldest coal mine in Indonesia, which is the Oranje Nassau coal mine. The site is located in the village of Pengaron, District Pengaron, Banjar regency, South Kalimantan. The chronology of the site is 1849 (mid-19 th century). Oranje Nassau is a coal mine operated by the Dutch government. When established, the mine occupied the territory of the Sultanate of Banjarmasin. The intent of this paper is to provide an overview of the early industrial development in Indonesia through the oldest coal mine, Oranje Nassau, while the purpose is to identify the type, function, and the relationship between the remains of coal mines by using the approach of Industrial Archaeology. The method used is descriptive, historical and contextual analyses. The results have been obtained by the identification of the relics of the ancient coal mine dating from the Dutch East India period. The relics of the coal mine are part of the coal mining activity facilities such as monumental building to put the machine, the coal pit wells, hallways, tunnels, floors made of brick, and iron wheels. Based on the survey results, it is revealed that coal mining is a technology that comes from outside, or technology imported from Europe, not originated in Indonesia.
Abstract. Oranje Nassau Coal Mine, South Kalimantan, in view Industrial Archaeology.
Coal mining activities in Indonesia started in the 19 th century. In the paper is presented archaeological remains on the site of the oldest coal mine in Indonesia, which is the Oranje Nassau coal mine. The site is located in the village of Pengaron, District Pengaron, Banjar regency, South Kalimantan. The chronology of the site is 1849 (mid-19 th century). Oranje Nassau is a coal mine operated by the Dutch government. When established, the mine occupied the territory of the Sultanate of Banjarmasin. The intent of this paper is to provide an overview of the early industrial development in Indonesia through the oldest coal mine, Oranje Nassau, while the purpose is to identify the type, function, and the relationship between the remains of coal mines by using the approach of Industrial Archaeology. The method used is descriptive, historical and contextual analyses. The results have been obtained by the identification of the relics of the ancient coal mine dating from the Dutch East India period. The relics of the coal mine are part of the coal mining activity facilities such as monumental building to put the machine, the coal pit wells, hallways, tunnels, floors made of brick, and iron wheels. Based on the survey results, it is revealed that coal mining is a technology that comes from outside, or technology imported from Europe, not originated in Indonesia.
Research Interests:
Trowulan, situs arkeologi yang diduga merupakan ibukota Kerajaan Majapahit, mengalami kerusakan yang semakin hari semakin parah seiring dengan perkembangan industri pembuatan bata oleh masyarakat setempat. Museum Majapahit adalah salah... more
Trowulan, situs arkeologi yang diduga merupakan ibukota Kerajaan Majapahit, mengalami kerusakan yang semakin hari semakin parah seiring dengan perkembangan industri pembuatan bata oleh masyarakat setempat. Museum Majapahit adalah salah satu pihak yang dapat tampil dalam upaya menekan, atau bahkan menghentikan, laju pertumbuhan dan perkembangan industri pembuatan bata tersebut. Penelitian dilakukan untuk memberikan suatu rekomendasi terhadap pengembangan Museum Majapahit pada masa mendatang agar dapat berperan sebagai mediator yang menjembatani kepentingan pelestari budaya (baik pemerintah, arkeolog, akademisi, maupun Lembaga Swadaya Masyarakat) dengan masyarakat Trowulan, khususnya para pembuat bata. Metode yang digunakan dalam penelitian adalah metode kualitatif melalui observasi dan studi literatur, disertai analisis berdasarkan pendekatan new museology dan pendekatan cultural resources management. Berdasarkan hasil penelitian, Museum Majapahit diharapkan berperan sebagai media yang mampu menanamkan dan menumbuhkan kesadaran masyarakat setempat mengenai pentingnya kelestarian Situs Trowulan. Situs yang lestari akan memberikan manfaat dan dampak positif terhadap tiga aspek di dalam kehidupan masyarakat, yaitu aspek ideologis, akademis, dan ekonomis.
Abstract. The Role of Majapahit Museum as a Mediator between Heritage Preservation and Brick-Making Industry.
Trowulan, the archaeological site which is believed as the former capital of the Majapahit Kingdom, currently suffers damages caused by the local brick-making industry. Majapahit Museum is one of the institutions which can suppress, or even stop, the growth and development of the brick-making industry. The aim of this research is to provide a recommendation for the development of Majapahit Museum in the future in order to work as a mediator that can bridge both interests between heritage preservation (government, archaeologists, academicians, and non-governmental organizations) and local citizens, especially the brick-makers. The methods used on this research is qualitative method through observation and literature study, followed by analysis based on new museology approach and cultural resources management approach. Based on the result, it is expected that the Majapahit Museum can play a key-role in raising the awareness of local citizens of the importance of the Trowulan site. The preserved site will provide benefits and positive impacts to three aspects in society, which are ideological, academic, and economic aspects.
Abstract. The Role of Majapahit Museum as a Mediator between Heritage Preservation and Brick-Making Industry.
Trowulan, the archaeological site which is believed as the former capital of the Majapahit Kingdom, currently suffers damages caused by the local brick-making industry. Majapahit Museum is one of the institutions which can suppress, or even stop, the growth and development of the brick-making industry. The aim of this research is to provide a recommendation for the development of Majapahit Museum in the future in order to work as a mediator that can bridge both interests between heritage preservation (government, archaeologists, academicians, and non-governmental organizations) and local citizens, especially the brick-makers. The methods used on this research is qualitative method through observation and literature study, followed by analysis based on new museology approach and cultural resources management approach. Based on the result, it is expected that the Majapahit Museum can play a key-role in raising the awareness of local citizens of the importance of the Trowulan site. The preserved site will provide benefits and positive impacts to three aspects in society, which are ideological, academic, and economic aspects.
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Tinggalan Arkeologi dari masa Hindu-Buddha di Jawa Timur (abad ke-10-16), di antaranya berupa ragam hias ular-naga (ular dengan ciri-ciri fisik naga) yang digambarkan sendiri, maupun bersama tokoh garuḍa. Ragam hias ular-naga ini... more
Tinggalan Arkeologi dari masa Hindu-Buddha di Jawa Timur (abad ke-10-16), di antaranya berupa ragam hias ular-naga (ular dengan ciri-ciri fisik naga) yang digambarkan sendiri, maupun bersama tokoh garuḍa. Ragam hias ular-naga ini ditemukan di kompleks percandian, pemandian suci (patirthan), dan di gua-gua pertapaan. Menarik perhatian adalah, ragam hias jenis ini tidak ditemukan pada kepurbakalaan masa sebelumnya, yaitu masa Hindu-Buddha di Jawa Tengah (abad ke-6 sampai awal abad ke-10). Untuk mengetahui gagasan yang melatari dipilihnya artefak tersebut, akan diterapkan metode arkeologi-sejarah, yaitu metode yang menggunakan data artefaktual dan data tekstual, berupa naskah-naskah atau prasasti. Kemunculan garuḍa bersama ular-naga ini, dikemukakan bahwa para seniman Jawa Kuno menggunakan cerita Samudramanthana (Amŗtamanthana) dan cerita Garuḍeya. Kedua cerita tersebut menceritakan pengambilan dan perebutan air suci amŗta (air suci, air penghidupan) antara dewa (śura) dan aśura. Ragam hias ular-naga terdapat pada Pemandian Jalatunda, Candi Kidal dan Candi Jabung, Candi Panataran, Candi Kedaton dan sebagainya. Dipilihnya cerita Samudramanthana dan Garuḍeya terkait dengan mitologi gunung dalam agama Hindu, yang merupakan " tangga naik " ke tempat dewa-dewa di puncaknya. Candi adalah bentuk miniatur dari Mahameru tersebut, tempat amŗta yang dijaga oleh ular-naga.
Abstract. Naga-Snake Ornaments at Sacred Places in East Java Period.
Among those archaeological remains from Hindu-Buddhist in East Java period, dated from 8 th to 16 th centuries, was naga-snake ornament (snake with physical characteristic of a dragon) whether it stands alone or with a garuḍa figure. This ornament was found in temples, sacred bathing sites, and meditation caves. This ornament has not been found in earlier Hindu-Buddhist period in Central Java (early 6 th to early 10 th centuries). In order to understand the ideas behind this ornament selection, a historical-archaeology method was used based on artefactual and textual data, such as old manuscripts or inscriptions. East-Javanese śilpins used garuḍa and naga snake ornaments to manifest the story of Samudramanthana (Amŗtamanthana) and the story of Garudeya. Both stories tell the churning of the Ksirārnawa by the śura and aśura to get the amŗta (the holy water). This ornament can be found at Jalatunda bathing site, Kidal temple, and Jabung temple. The preference to use Samudramanthana and Garudeya stories was related with the mythology of the mountain in Hinduism, which is believed as a " ladder " to Gods' place. A temple is a miniature of Mahameru, the location of amŗta, guarded by the dragon-snake.
Abstract. Naga-Snake Ornaments at Sacred Places in East Java Period.
Among those archaeological remains from Hindu-Buddhist in East Java period, dated from 8 th to 16 th centuries, was naga-snake ornament (snake with physical characteristic of a dragon) whether it stands alone or with a garuḍa figure. This ornament was found in temples, sacred bathing sites, and meditation caves. This ornament has not been found in earlier Hindu-Buddhist period in Central Java (early 6 th to early 10 th centuries). In order to understand the ideas behind this ornament selection, a historical-archaeology method was used based on artefactual and textual data, such as old manuscripts or inscriptions. East-Javanese śilpins used garuḍa and naga snake ornaments to manifest the story of Samudramanthana (Amŗtamanthana) and the story of Garudeya. Both stories tell the churning of the Ksirārnawa by the śura and aśura to get the amŗta (the holy water). This ornament can be found at Jalatunda bathing site, Kidal temple, and Jabung temple. The preference to use Samudramanthana and Garudeya stories was related with the mythology of the mountain in Hinduism, which is believed as a " ladder " to Gods' place. A temple is a miniature of Mahameru, the location of amŗta, guarded by the dragon-snake.
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Kegiatan perekaman data arkeologi sampai sekarang masih menjadi permasalahan tersendiri baik dari segi keterbukaan informasi maupun ketersediaan sarana perekaman data yang terintegrasi. Sistem pangkalan data merupakan salah satu pemecahan... more
Kegiatan perekaman data arkeologi sampai sekarang masih menjadi permasalahan tersendiri baik dari segi keterbukaan informasi maupun ketersediaan sarana perekaman data yang terintegrasi. Sistem pangkalan data merupakan salah satu pemecahan mengenai permasalahan tersebut. Manajemen data dan pembuatan konten pangkalan data menunjukan integrasi dari dua ilmu yang berbeda sehingga dapat menghasilkan suatu instrumen perekaman data berbasis dalam jaringan (daring), yaitu suatu cara berkomunikasi yang penyampaian dan penerimaan pesan dilakukan dengan atau melalui jaringan internet. Untuk pengguna, aplikasi ini dapat berfungsi sebagai wadah untuk melakukan penjajakan dalam rangka melakukan penelitian. Untuk pengisi, pangkalan data ini merupakan salah satu instrumen perekaman data yang dapat menghemat waktu dan tenaga. Untuk mahasiswa, pangkalan data ini juga merupakan sarana pembelajaran untuk mempertajam kemampuan analisis. Kegiatan ini berfokus pada pembuatan sistem pangkalan data berbasis daring untuk temuan-temuan tembikar dan keramik yang ditemukan di Kawasan Percandian Muarajambi.
Abstract. Archaeological Information System: Network-based Data Resource for Recording Pottery and Ceramic Artifacts Data in Muarajambi Temples.
Archaeological data recording activity still faces many problems related to the accessibility and availability of an integrated data recording system. Database system is one of the many other solutions to solve the problem. Data management and database content-making have shown integration between two different knowledge that created an instrument for data recording based on network, which is a way to communicate where messages are delivered online. For users, this application can be a media for doing research. As for the filler, this database system becomes a data recording instrument which works effectively and efficiently. For students, this database system can also help to increase the analysis ability. This activity focuses on making a network-based database system for pottery and ceramic artifacts from Muarajambi temples.
Abstract. Archaeological Information System: Network-based Data Resource for Recording Pottery and Ceramic Artifacts Data in Muarajambi Temples.
Archaeological data recording activity still faces many problems related to the accessibility and availability of an integrated data recording system. Database system is one of the many other solutions to solve the problem. Data management and database content-making have shown integration between two different knowledge that created an instrument for data recording based on network, which is a way to communicate where messages are delivered online. For users, this application can be a media for doing research. As for the filler, this database system becomes a data recording instrument which works effectively and efficiently. For students, this database system can also help to increase the analysis ability. This activity focuses on making a network-based database system for pottery and ceramic artifacts from Muarajambi temples.
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Penanganan cagar budaya diharapkan tidak semata-mata menjadi tanggung jawab pemerintah, masyarakat juga harus diajak berperan aktif. Utamanya, yang terkait langsung dengan kehidupan masyarakat dengan cagar budaya yaitu pemanfaatannya.... more
Penanganan cagar budaya diharapkan tidak semata-mata menjadi tanggung jawab pemerintah, masyarakat juga harus diajak berperan aktif. Utamanya, yang terkait langsung dengan kehidupan masyarakat dengan cagar budaya yaitu pemanfaatannya. Apabila pemanfaatan itu tidak dikelola secara baik maka yang timbul adalah konflik sosial. Trowulan ditetapkan sebagai Kawasan Cagar Budaya Nasional melalui SK Mendikbud No. 260/M/2013 namun penanganan puluhan ribu cagar budaya masih perlu dibenahi. Studi ini dilakukan melalui pendekatan kualitatif: observasi di situs-situs yang dimanfaatkan oleh masyarakat baik dikuasai oleh negara maupun dimiliki masyarakat; wawancara mendalam kepada tokoh-tokoh yang berperan di dalam kehidupan masyarakat, pejabat pemerintah; diskusi kelompok bersama para peneliti, akademisi, pemerhati, pejabat pemerintah; dan kajian legislasi. Hasil studi ini menangkap esensi dari aspirasi masyarakat dalam pemanfaatan Trowulan berbasis masyarakat. Model tersebut bermuara pada manfaat identitas nasional dan kesejahteraan sosial. Semua aspek saling terkait dan memberi umpan balik (badan pengelola, legalitas, cetak biru, dana) sehingga menjadi majemen yang kuat dan berkesinambungan.
Abstract. Community Based Model of Trowulan Cultural Heritage Region Utilization.
Managing cultural heritage is not solely the responsibility of the government. However, local people must be invited to play an active role too if preservation is to be successful, because utilization of the site and its resources is directly related to the interaction of people's lives with cultural heritage and if utilization is not managed properly then social conflict will arise. Trowulan is recognized as a national heritage area through Decree No. 260/M/2013 from the Ministry of Education and Culture, but its preservation needs to be properly managed. This study applied the qualitative approach: observation on sites used by people either controlled by the state or owned by the community; in-depth interviews to persons who have a role in public life, and of central and local government officials; discussion groups with researchers, academics, observers, officials of the central government; and the study of legislation. This study captured the essence of people's aspirations in the utilization of Trowulan to create a model for community-based Trowulan utilization. Our model has produced benefits to social welfare and national identity. All aspects are related with each other to provide feedback (management board, legal aspect, blueprint, funding) so that it becomes strong and sustainable management.
Abstract. Community Based Model of Trowulan Cultural Heritage Region Utilization.
Managing cultural heritage is not solely the responsibility of the government. However, local people must be invited to play an active role too if preservation is to be successful, because utilization of the site and its resources is directly related to the interaction of people's lives with cultural heritage and if utilization is not managed properly then social conflict will arise. Trowulan is recognized as a national heritage area through Decree No. 260/M/2013 from the Ministry of Education and Culture, but its preservation needs to be properly managed. This study applied the qualitative approach: observation on sites used by people either controlled by the state or owned by the community; in-depth interviews to persons who have a role in public life, and of central and local government officials; discussion groups with researchers, academics, observers, officials of the central government; and the study of legislation. This study captured the essence of people's aspirations in the utilization of Trowulan to create a model for community-based Trowulan utilization. Our model has produced benefits to social welfare and national identity. All aspects are related with each other to provide feedback (management board, legal aspect, blueprint, funding) so that it becomes strong and sustainable management.
Research Interests: Archaeology and Trowulan
Kepulauan Maluku dikenal dunia sebagai tempat produksi, jalur, dan tujuan pencarian rempah oleh negara-negara Eropa pada periode perdagangan masa lampau. Beberapa negara seperti Portugis, Spanyol, Belanda, dan Inggris telah memberi... more
Kepulauan Maluku dikenal dunia sebagai tempat produksi, jalur, dan tujuan pencarian rempah oleh negara-negara Eropa pada periode perdagangan masa lampau. Beberapa negara seperti Portugis, Spanyol, Belanda, dan Inggris telah memberi pengaruh perkembangan peradaban di Kepulauan Maluku. Beberapa penelitian di situs-situs bekas kerajaan Ternate, Tidore, Bacan, Jailolo, dan bekas tempat kekuasaan lokal Orang Kaya di Banda telah memberi gambaran potensi sumberdaya budaya dan arti penting situs-situs itu bagi sejarah Nusantara. Belum semua informasi atau data yang diperoleh langsung dapat dimanfaatkan untuk kepentingan masyarakat yang lebih luas dengan berbagai media komunikasi. Untuk itu diharapkan data dan informasi yang ada dapat dimanfaatkan untuk kepentingan berbagai hal. Metodenya dengan memperlihatkan nilai penting dari hasil penelitian situs dan tinggalannya serta memberikan berbagai bentuk pemanfaatannya. Hasil pemanfaatannya antara lain melalui media penyaluran informasi publikasi, pengeluaran peraturan/ kebijakan, tata lingkungan, pengembangan wisata, program pendidikan, pengembangan konsep baru, pengembangan museum. Regulasi yang lebih membuka peluang peran publik dalam pengelolaan dan penyajian benda budaya juga masih perlu dikembangkan.Termasuk di dalamnya peningkatan berbagai bentuk program pameran, pendidikan, dan event yang lebih berorientasi kepada masyarakat.
Abstract. Archaeological Potency of Maluku Islands and Its Utilitations.
Maluku islands is known to the world, especially European countries, as a producer, part of trade route, and destination of spices during the trade period in the past. Some countries such as Portugal, Spain, the Netherlands, and the United Kingdom have influenced the development of civilization in the Maluku islands. Several studies on the sites of the former kingdoms of Ternate, Tidore, Bacan, Jailolo, and the former site of the local authority of the rich society in Banda has given an overview of cultural resource potential and importance of the sites for the history of the archipelago. Not all the information or data obtained can be utilized directly for the benefit of the wider community with diverse communication media. Therefore it is hoped that the available data and information can be utilized for various purposes by showing their important values of sites and their finds as well as the variety of proper uses, among others publications, issuance of regulations/policies, environmental management, tourism development, educational programs, development of new concepts, or establishing and improving museums. Regulations that provide more opportunity for public involvement in management and display of cultural heritage items – such as exhibitions, education, and events that are more community-oriented – also need to be made.
Abstract. Archaeological Potency of Maluku Islands and Its Utilitations.
Maluku islands is known to the world, especially European countries, as a producer, part of trade route, and destination of spices during the trade period in the past. Some countries such as Portugal, Spain, the Netherlands, and the United Kingdom have influenced the development of civilization in the Maluku islands. Several studies on the sites of the former kingdoms of Ternate, Tidore, Bacan, Jailolo, and the former site of the local authority of the rich society in Banda has given an overview of cultural resource potential and importance of the sites for the history of the archipelago. Not all the information or data obtained can be utilized directly for the benefit of the wider community with diverse communication media. Therefore it is hoped that the available data and information can be utilized for various purposes by showing their important values of sites and their finds as well as the variety of proper uses, among others publications, issuance of regulations/policies, environmental management, tourism development, educational programs, development of new concepts, or establishing and improving museums. Regulations that provide more opportunity for public involvement in management and display of cultural heritage items – such as exhibitions, education, and events that are more community-oriented – also need to be made.
Research Interests: Archaeology and Maluku
Penutur Austronesia di Indonesia menempati posisi yang sangat strategis dalam pemahaman Austronesia global mengingat keletakannya di bagian tengah kawasan sebaran dengan populasi yang terbesar di antara negara-negara penutur Austronesia.... more
Penutur Austronesia di Indonesia menempati posisi yang sangat strategis dalam pemahaman Austronesia global mengingat keletakannya di bagian tengah kawasan sebaran dengan populasi yang
terbesar di antara negara-negara penutur Austronesia. Sebagai leluhur langsung populasi Indonesia asli sekarang, kemunculannya ca. 4000 BP menjadikan bidang studi yang sangat penting bagi kehidupan bangsa. Penelitian yang semakin intensif dalam dasawarsa terakhir telah memberikan banyak kemajuan tentang asal usul, persebaran, dan perkembangan secara sinkronis dan diakronis. Evolusi lokal sebagai hasil proses adaptasi lingkungan dan pengaruh luar menciptakan dinamika budaya dari Neolitik ke Paleometalik dan berlanjut ke masa sejarah hingga sekarang. Faktor evolusi lokal dan pengaruh luar itu lambat laun menciptakan kekhasan budaya-budaya lokal, hingga membentuk mozaik kebinekaan bangsa dan budaya Indonesia seperti yang kita lihat sekarang. Luasnya cakupan studi Austronesia dan masih terbatasnya penelitian menyisakan banyak pertanyaan yang belum
terjawab, baik dalam kaitannya dengan konteks regional-global maupun konteks nasional. Kondisi ini merupakan tantangan yang mendorong perlunya intensifikasi penelitian di masa datang.
Abstract. Progress of Austronesian Studies in the Indonesian Archipelago. Austronesian-speaking people in Indonesia, which are part of the global Austronesian-speakers, which is the most densely populated, have a strategic role in figuring out the global Austronesians, especially since Indonesia is located in the middle of the dispersal area. As the direct predecessors of recent Indonesian indigenous population, their emergence since ca. 4000 BP has become a highly important field of study in our nation’s life. The increasingly intensive researches within the last decade have resulted in significant progress in the Austronesian studies and have given us a better picture on the origin, dispersal, and
development of the Austronesian speakers and their cultures, both synchronically and diachronically. Local evolution resulted from process of adaptation to the environment, as well as external influences,
have created a cultural dynamics from the Neolithic to the Palaeometalic and historic periods, until now. Eventually the local evolution and external influences have generated unique local cultures that
form a mosaic of diversity of Indonesian people and culture like we see today. The wide scopes of Austronesian studies and limited researches have left some unanswered questions, both in regional global and national contexts. That is a challenge, which encourages us to carry out more intensive researches in the near future.
terbesar di antara negara-negara penutur Austronesia. Sebagai leluhur langsung populasi Indonesia asli sekarang, kemunculannya ca. 4000 BP menjadikan bidang studi yang sangat penting bagi kehidupan bangsa. Penelitian yang semakin intensif dalam dasawarsa terakhir telah memberikan banyak kemajuan tentang asal usul, persebaran, dan perkembangan secara sinkronis dan diakronis. Evolusi lokal sebagai hasil proses adaptasi lingkungan dan pengaruh luar menciptakan dinamika budaya dari Neolitik ke Paleometalik dan berlanjut ke masa sejarah hingga sekarang. Faktor evolusi lokal dan pengaruh luar itu lambat laun menciptakan kekhasan budaya-budaya lokal, hingga membentuk mozaik kebinekaan bangsa dan budaya Indonesia seperti yang kita lihat sekarang. Luasnya cakupan studi Austronesia dan masih terbatasnya penelitian menyisakan banyak pertanyaan yang belum
terjawab, baik dalam kaitannya dengan konteks regional-global maupun konteks nasional. Kondisi ini merupakan tantangan yang mendorong perlunya intensifikasi penelitian di masa datang.
Abstract. Progress of Austronesian Studies in the Indonesian Archipelago. Austronesian-speaking people in Indonesia, which are part of the global Austronesian-speakers, which is the most densely populated, have a strategic role in figuring out the global Austronesians, especially since Indonesia is located in the middle of the dispersal area. As the direct predecessors of recent Indonesian indigenous population, their emergence since ca. 4000 BP has become a highly important field of study in our nation’s life. The increasingly intensive researches within the last decade have resulted in significant progress in the Austronesian studies and have given us a better picture on the origin, dispersal, and
development of the Austronesian speakers and their cultures, both synchronically and diachronically. Local evolution resulted from process of adaptation to the environment, as well as external influences,
have created a cultural dynamics from the Neolithic to the Palaeometalic and historic periods, until now. Eventually the local evolution and external influences have generated unique local cultures that
form a mosaic of diversity of Indonesian people and culture like we see today. The wide scopes of Austronesian studies and limited researches have left some unanswered questions, both in regional global and national contexts. That is a challenge, which encourages us to carry out more intensive researches in the near future.
Research Interests:
Pola makan terdiri dari tiga hal yang mendasar, yaitu bahan makanan, nutrisi, dan efek jika mengkonsumsi makanan tersebut. Pola makan tersebut dapat dilihat pada keberadaan karang gigi (kalkulus) karena terdapat deposit makanan yang dapat... more
Pola makan terdiri dari tiga hal yang mendasar, yaitu bahan makanan, nutrisi, dan efek jika mengkonsumsi makanan tersebut. Pola makan tersebut dapat dilihat pada keberadaan karang gigi (kalkulus) karena terdapat deposit makanan yang dapat digunakan untuk meneliti bahan makanan dan kandungan gizinya. Permasalahan dalam tulisan ini berkaitan dengan pola makan dan penyakit yang ditimbulkan dari bahan makanan yang dikonsumsi. Tujuan penelitian ini adalah untuk merekonstruksi pola makan manusia pendukung budaya megalitik Besoa yang tinggal di wilayah Poso, Sulawesi Tengah berdasarkan temuan gigi di dalam kalamba nomor 28 di Situs Wineki, Lembah Besoa. Metode yang digunakan dalam penelitian ini adalah analisis butir pati dan zat gizi dari residu gigi manusia, serta analisis paleopatologi, dari gigi manusia. Hasil penelitian menunjukkan bahwa masyarakat Besoa pada masa lalu mengkonsumsi padi dan umbi-umbian sebagai bahan makanan dengan pola makan yang berbeda-beda. Perbedaan pola makan tersebut mengakibatkan terjadinya beberapa penyakit gigi, seperti karang gigi, karies gigi, dan atrisi.
Abstract. The Dietary Pattern of Megalithic People of Besoa, Poso District, Central Sulawesi.
A dietary pattern is consisting of three fundamental elements, that is material feeding, nutrition, and effect of consuming these foods. The dietary pattern can be seen in the presence of tartar (dental calculus) because there is a food deposit, which can be used to analyze the food material and nutrient content. The problem of this article is related to the dietary pattern and illness as a result of the foods being consumed. The purpose of this study is to reconstruct of megalithic people in Besoa, which lived in Poso, Central Sulawesi, based on human teeth found in kalamba No. 28 at the site of Wineki, Besoa Valley. Analysis was carried out to identify starch and nutrients (carbohydrates and proteins) from the residue of human teeth, and paleopathology from the teeth. The results indicate that Besoa society in the past consume rice and tubers in different diatery pattern. This differences of dietary pattern resulted some dental diseases, such as dental calculus, dental caries, and attrition.
Abstract. The Dietary Pattern of Megalithic People of Besoa, Poso District, Central Sulawesi.
A dietary pattern is consisting of three fundamental elements, that is material feeding, nutrition, and effect of consuming these foods. The dietary pattern can be seen in the presence of tartar (dental calculus) because there is a food deposit, which can be used to analyze the food material and nutrient content. The problem of this article is related to the dietary pattern and illness as a result of the foods being consumed. The purpose of this study is to reconstruct of megalithic people in Besoa, which lived in Poso, Central Sulawesi, based on human teeth found in kalamba No. 28 at the site of Wineki, Besoa Valley. Analysis was carried out to identify starch and nutrients (carbohydrates and proteins) from the residue of human teeth, and paleopathology from the teeth. The results indicate that Besoa society in the past consume rice and tubers in different diatery pattern. This differences of dietary pattern resulted some dental diseases, such as dental calculus, dental caries, and attrition.