118 research outputs found

    RUANG JELAJAH HOABINHIAN DI PULAU SUMATRA

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    This research intends to interpret the Hoabinh culture dispersal from the Hoabinh culture presence on the western part of Sumatra island, with different activities period. It can be achieved by recognizing archaeological material and carbon analysis, as parts of survey and excavation results. The result of this research relates to Hoabinh occupation range at coastal and highlands. Carbon analysis explains that Hoabinh migrated from the coast to the higlands. Interpretasi alur sebaran atas keberadaan situs budaya Hoabinh di Pulau Sumatra bagian utara dengan berbagai perbedaan masa aktivitasnya merupakan tujuan dari penelitian ini. Hal tersebut dapat dicapai dengan mengenali sisa tinggalan arkeologisnya dan juga hasil analisa karbon yang merupakan bagian dari hasil kegiatan survei dan ekskavasi. Hasil dari penelitian ini menyangkut ruang jelajah pendukung budaya Hoabinh di pesisir dan dataran tinggi. Dari data analisa karbon diketahui bahwa sebaran pendukung budaya Hoabinh itu berlangsung dari pesisir Pulau Sumatra ke wilayah dataran tinggi

    Paradigma Perubahan Evolusi Pada Budaya Megalitik di Wilayah Budaya Nias

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    The culture area of Nias covers an island, which is Nias Island, and is divided into a number of culture sub-areas. Every culture sub-area consists of several villages, each with its distinct cultural elements. This discussion is aimed at understanding the differences of Nias culture from one village to the others, whether or not they are from one genealogy. The inter-village differences are not merely related to temporal aspect but also to cultural values, social structures and social functions. For that reason, description of cultural elements becomes the main phase, before they are interpreted. Depiction of differences of cultural elements from one village to the others, with structural and functional aspects as their background, will reflect the external and internal factors in an evolutionary cultural change. Therefore the inter-village cultural differences in Nias belong to a paradigm of evolutionary change like what was meant by Talcott Parsons.Wilayah budaya Nias itu meliputi satu pulau yaitu Pulau Nias. Di dalam wilayah budaya dimaksud terbagi atas subwilayah budaya. Pada sebuah subwilayah budaya, terdiri dari beberapa perkampungan, yang masing-masing  memiliki unsur-unsur budaya yang berbeda. Berkenaan dengan itu, tujuan pembahasan ini di antaranya adalah memahami perbedaan kebudayaan Nias antarperkampungan, baik di dalam satu genealogi ataupun tidak. Perbedaan antarkampung dimaksud tidak hanya berkaitan dengan aspek waktu tetapi juga, nilai budaya, faktor struktur sosial dan fungsi sosialnya. Berkenaan dengan itu maka uraian unsur kebudayaan menjadi tahapan utama, untuk selanjutnya diinterpretasikan. Gambaran perbedaan unsur kebudayaan antarkampung dengan aspek struktur dan fungsi yang melatarbelakanginya akan menggambarkan faktor eksternal dan internal pada sebuah perubahan evolusioner kebudayaan. Berkenaan dengan itu maka  perbedaan kebudayaan antarkampung di Nias merupakan  sebuah paradigma  perubahan evolusioner seperti apa yang dimaksud oleh Talcott Parsons

    Pre History Cultures and Setting Identity Gayo Community (Knowledge for Power)

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    Gayo is the name of the ethnic group that occupies the plateau region of Aceh, Sumatra Island. Archaeological data showed that there was a prehistoric activity of two different human races that Australomelanesoid and Mongoloid. Both of these races acculturated at around 5000 BP. Of the remains suggests that they have a fairly advanced culture . It is known from deskrifsion on artifacts , ecofact and features that are found to then interpreted. The result of the prehistoric culture continued until before the arrival of Islam to the region. Archaeological research results are then used to amplify the desire Gayo community forming the Province of Aceh Leuser Antara Keywords: Archaeologycal data, ethnic identity, Aceh Leuser Antara Provinc

    Perkembangan Religi Prasejarah: Tradisi Masyarakat Gayo.

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    Abstract. Prehistoric Religion Development: Gayo Communities Tradition. Religion lived out by Gayo communities has been practiced since the prehistoric period. The religion of that period isevidenced from remains of activities, among others from burial remains at Loyang Mendale and Loyang Ujung Karang Sites. Burial patterns and funeral gifts are the most apparent evidences of theexistence of religion concept during the prehistoric period. The process shows a development from simple form to more complex ones, but some aspects of ancient religion can still be found in laterperiods. In an attempt to understand it, identification of archaeological remains in forms of burial remains such as human remains, artifacts, and features are used as the focus of study, and ethnoarchaeological approach will be employed in this study on the concept of religion. Thus, in general it can be said that this attempt to understand religion will use inductive flow, which is part of qualitative research method. Interviews will also be carried out to acquire concepts of ancient religions that are still recognized among the Gayo communities. This method will generate a comprehension on religions from the prehistoric period until nowadays, with ancient conceptions that are still known among contemporary communities. Abstrak. Keberadaan religi pada masyarakat Gayo sudah berlangsung sejak masa prasejarah. Pemahaman religi pada masa itu diketahui dari sisa aktivitas yang di antaranya masih dikenali dari sisa penguburan di Situs Loyang Mendale dan Loyang Ujung Karang. Pola penguburan dan bekal kubur di situs dimaksud merupakan hal yang paling jelas menunjukkan adanya konsep religi di masa Prasejarah. Di dalam prosesnya telah menunjukkan adanya perkembangan dari bentuk yang sederhana ke hal yang lebih kompleks, namun beberapa bagian dari religi lama tampaknya masih dianut hinggake masa-masa kemudian. Untuk memahami perkembangan religi tersebut, maka identifikasi tinggalan arkeologis, baik yang berupa sisa penguburan kerangka manusia, artefak ataupun fitur menjadi pusat kajian. Dalam konsep religi akan dilakukan pendekatan etnoarkeologi, sehingga secara umum dapat dikatakan bahwa pemahaman akan religi menggunakan alur induktif yang merupakan bagian dari metode penelitian kualitatif. Sejalan dengan itu dilakukan juga wawancara mendalam dalam upaya mendapatkan konsep-konsep religi lama yang masih dikenal oleh masyarakat Gayo. Metode tersebut akan menghasilkan pemahaman religi dari masa prasejarah hingga kini dan beberapa bagian dari konsepsi lama yang masih dikenal masyarakat dalam konteks religi di masa kini

    Budaya Austronesia di Indonesia Bagian Barat dalam Kaitannya dengan Migrasi Out Of Taiwan

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    Out of Taiwan is one of the theories about the dispersion of the Austronesian people, which is the most popular among the researchers who study the Austronesian people and culture until now. The theory\u27s popularity is supported by linguistic, anthropological, DNA, and dating, as well as archaeological data. The quite abundant archaeological data has contributed to the existence of the theory, among others the hypothesis about the dispersion of quadrangular adzes and rounded axes. The migration based on reveals human migration route from the Philippines to Sulawesi (Celebes), and from Sulawesi it was split into two directions, one of which went westward to Kalimantan (Borneo) and moved on to Sumatra, Java, Bali, and East Nusa Tenggara. The other route was to the eastern part of Indonesia. The route to the west is associated with quadrangular adze distribution, while the one to the eastern part of Indonesia is associated with round axe distribution. Furthermore, the red-slipped pottery was initially existed only in the eastern part of Indonesia, which led to a hypothesis that its distribution was limited to that region. But later the red-slipped pottery was also found in the western part of Indonesia, which indicates that there was human migration from the Austronesian place of origin (Southern China) to West Indonesia. In accordance with the migration route to the western part of Indonesia, and based on information obtained from excavations at a number of sites in that area, as well as carbon analyses and other analyses using descriptive qualitative method with inductive reasonings, there is an increasingly strong indication that there were migrations of Prehistoric Austronesian speakers, which tend to be different from the Out of Taiwan migration route. Naska

    Membangun hipotesis dari puncak kebudayaan awal holosen dan neolitik di Sumatera bagian Utara

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    Rekonstruksi budaya masa awal Holosen dan Neolitik yang meliputi aspek teknologi, sosial dan aspek religi kerap tidak lengkap, mengingat penelitian dan hasil yang didapatkan masih sangat terbatas. Tulisan ini bertujuan untuk mengetahui gambaran spesifik unsur teknologi, sosial, dan religi dari masa awal Holosen hingga Neolitik yang merupakan keunggulan budaya masa lalu untuk membangun hipotesis mengenai adaptasi antarmanusia dan lingkungan. Aspek tersebut dihasilkan dari serangkaian ekskavasi, dengan mengidentifikasi aspek morfologi dan teknologi artefak, ekofak, dan fitur, untuk selanjutnya dilakukan analisa. Interpretasi atas data awal tersebut didasarkan juga atas analogi dengan temuan sejenis pada periode sezaman. Metode tersebut menghasilkan berbagai informasi puncak kebudayaan pada setiap periode yang akhirnya menghasilkan sintesa untuk memperbarui konsep lama. Kajian ini menghasilkan hipotesis yang berkaitan dengan adaptasi manusia terhadap lingkungan dalam memenuhi kebutuhan pangan dan religinya

    GENEALOGI AUSTRONESIA DI DATARAN TINGGI GAYO: Perspektif Foucaultdian Dalam Pembentukan Provinsi Aceh Leuser Antara

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    Austronesia is understood as a culture, which is widely distributed among some nations in Southeast Asia, Oceania, and even Madagascar in Africa. The Austronesian Culture is part of the attributes of some ethnic communities in Indonesia included Gayo ethnic. This dissertation is aimed at understanding the formation of discourses about the genealogy of the Gayo ethnic community, and the archaeological knowledge is used in relation to local authority. In particular, the goals of this dissertation are to reveal the process of constructing knowledge until it becomes a discourse (savoir) and to identify connainsance of knowledge being used and the actions being performed by the Gayo community in an effort to found Aceh Leuser Antara (ALA) Province. This study is qualitative research model that is partly supported by quantitative research as well. The use of such method is not merely to understand the methods and techniques of constructing knowledge on ethnic identity until it becomes the genealogy of Gayo ethnic community, but also to see how the process of change of its ethnic identity. The knowledge on ethnic identity resulted from the research methods is then applied in relation to the formation of Aceh Leuser Antara Province by various strata of the Gayo ethnic community. The community action is a reflection of equivalence with the Michel Foucault‟s central concept of theoretical study, which is: knowledge, genealogy, and authority (power). Finally, the central study is classified into the archaeological study on knowledge and the genealogy of authority (power). Both studies are then shifted into savoir (archaeology), relation between authority (power) and its technology, which is genealogy. Thus the central theoretical study used in this research is savoir and connainsance. Results of the research based on the above method shows that there are two aspects that become the basis of Michel Foucault‟s theory in relation with knowledge, genealogy, and authority (power), namely Savoir and Connainsance. Savoir (archaeology) in Foucault‟s study is about the process of knowledge construction. In the context of ethnic identity, the knowledge about ethnic identity among the Gayo community was initially formed by folklores, which was then shifted into the knowledge resulted from knowledge, which are ethnography, anthropology, and archaeology. Among the knowledge that becomes discourses, the ancestors of the Gayo ethnic community had explored the Gayo Cultural Area since the prehistoric period, and learned that the Gayo ethnic community is not part of Aceh. In relation to it, the Connainsance of ethnic knowledge resulted from the archaeological research is then being socialized in various forms. The Connainsanceis needed to legitimize the right on their Cultural Area and its management. The knowledge that permeates in the Gayo ethnic community will help to legitimize their wish to form the Province of Aceh Leuser Antara (ALA). Key words: Gayo Ethnic, Austronesia, Savoir, Connainsance, Aceh Leuser Antara Provinc

    Paradigma Perubahan Evolusi Pada Budaya Megalitik Di Wilayah Budaya Nias

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    The culture area of Nias covers an island, which is Nias Island, and is divided into a number of culture sub-areas. Every culture sub-area consists of several villages, each with its distinct cultural elements. This discussion is aimed at understanding the differences of Nias culture from one village to the others, whether or not they are from one genealogy. The inter-village differences are not merely related to temporal aspect but also to cultural values, social structures and social functions. For that reason, description of cultural elements becomes the main phase, before they are interpreted. Depiction of differences of cultural elements from one village to the others, with structural and functional aspects as their background, will reflect the external and internal factors in an evolutionary cultural change. Therefore the inter-village cultural differences in Nias belong to a paradigm of evolutionary change like what was meant by Talcott Parsons.Wilayah budaya Nias itu meliputi satu pulau yaitu Pulau Nias. Di dalam wilayah budaya dimaksud terbagi atas subwilayah budaya. Pada sebuah subwilayah budaya, terdiri dari beberapa perkampungan, yang masing-masing memiliki unsur-unsur budaya yang berbeda. Berkenaan dengan itu, tujuan pembahasan ini di antaranya adalah memahami perbedaan kebudayaan Nias antarperkampungan, baik di dalam satu genealogi ataupun tidak. Perbedaan antarkampung dimaksud tidak hanya berkaitan dengan aspek waktu tetapi juga, nilai budaya, faktor struktur sosial dan fungsi sosialnya. Berkenaan dengan itu maka uraian unsur kebudayaan menjadi tahapan utama, untuk selanjutnya diinterpretasikan. Gambaran perbedaan unsur kebudayaan antarkampung dengan aspek struktur dan fungsi yang melatarbelakanginya akan menggambarkan faktor eksternal dan internal pada sebuah Perubahan evolusioner kebudayaan. Berkenaan dengan itu maka perbedaan kebudayaan antarkampung di Nias merupakan sebuah paradigma Perubahan evolusioner seperti apa yang dimaksud oleh Talcott Parsons
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