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Prasasti Paṇai: kajian ulang tentang lokasi Kerajaan Paṇai
Get PDFThe Paṇai Inscription was found in the temple complex in Padang Lawas. There is the word "Paṇai" written on the insciption. "Paṇai" is also written on the Tañjore Inscriptions and Nāgarakṛtāgama. The two written sources informed that in the past Chola and Majapahit kingdoms wanted to conquer several regions in Sumatra, including Paṇai. Both show that Paṇai was a potential and important area so that both kingdom wanted to conquer it. However, it is not known exactly where the location of Paṇai as referred to the two written sources yet. The research of this case has not been done much. Some researchers try to find the answer. Most researchers study it based on written sources from abroad. In this paper, through the Paṇai Inscription, the interpretation was made that the location was Padang Lawas. This can be seen from the contents of the inscriptions that wrote “Paṇai”and describe the natural conditions in accordance with the location of its discovery. This conclusion was obtained by conducting an in-depth study of the Paṇai Inscription using research methods commonly used in historical research, namely heuristics, criticism, interpretation, and historiography.Prasasti Paṇai ditemukan di Kompleks Candi Padang Lawas. Dalam prasasti tersebut terdapat kata paṇai. Kata paṇai juga tertera pada Prasasti Tañjore dan kakawin Nāgarakṛtāgama. Kedua sumber tertulis tersebut menginformasikan bahwa pada masa lampau Kerajaan Chola dan Majapahit ingin menaklukkan beberapa daerah di wilayah Sumatra, termasuk Paṇai. Hal ini menunjukkan bahwa Paṇai merupakan daerah potensial dan penting sehingga kedua kerajaan tersebut ingin menaklukkannya. Namun, belum diketahui secara pasti di mana lokasi Paṇai seperti yang dimaksud dalam kedua sumber tertulis tersebut. Penelitian terhadap kasus ini juga belum banyak dilakukan. Beberapa peneliti berusaha untuk menemukan jawabannya. Kebanyakan peneliti mengkajinya berdasarkan sumber tertulis dari luar negeri, seperti catatan perjalanan. Dalam tulisan ini melalui Prasasti Paṇai dibangun interpretasi bahwa lokasi Paṇai yang dimaksud, baik oleh Prasasti Tañjore maupun kakawin Nāgarakṛtāgama adalah Padang Lawas. Hal ini terlihat dari isi prasasti yang menyebutkan kata paṇai dan menggambarkan keadaan alam yang sesuai dengan lokasi penemuannya. Kesimpulan ini diperoleh dengan melakukan kajian mendalam terhadap Prasasti Paṇai dengan menggunakan metode penelitian yang lazim digunakan dalam penelitian sejarah, yakni heuristik, kritik, interpretasi, dan historiografi
TEMUAN KAPAL TENGGELAM DARI SITUS KARANG KENNEDY: GAMBARAN PERAIRAN BELITUNG BAGIAN SELATAN DALAM JALUR PERDAGANGAN MARITIM PADA AWAL ABAD XX
Get PDFAbstract. This paper discusses about maritime trade routes in southern Belitung waters in the past based on archaeological remains found at Karang Kennedy Reef by South Sumatra Archaeological Center in 2018. Inductive method was used in this study and the main data were the cargo found in the shipwreck. Data was collected thorugh underwater survey and mapping and then went into specific and contextual analysis. Written sources was also used for data interpretation. The result indicates that Karang Kennedy Site shipwreck is an evidence that Belitung used to be a part of international trade routes. Although the southern Belitung waters are protected from direct wind gusts Java sea or Belitung island, those are also relatively shallow and overgrown with coral reefs that limited the movement of ships and large boats to sail in this area.Keywords: Shipwreck site, Maritime trade, Underwater archaeologyAbstrak. Tulisan ini membahas tentang gambaran jalur perdagangan maritim di wilayah perairan Belitung bagian selatan pada masa lalu. Data yang digunakan dalam tulisan ini berupa tinggalan arkeologi yang ditemukan di Situs Karang Kennedy hasil penelitian Balai Arkeologi Sumatera Selatan tahun 2018. Metode penalaran yang digunakan pada tulisan ini adalah metode induktif. Data yang digunakan adalah temuan arkeologi hasil penelitian tahun 2018 berupa sisa kapal tenggelam dan muatannya. Pengumpulan data pada kegiatan tersebut dilakukan dengan cara survei dan pemetaan bawah air. Analisis temuan dilakukan baik secara khusus maupun kontekstual, semetara interpretasi data menggunakan analogi sejarah dari sumber-sumber tertulis. Hasil kajian ini menunjukkan temuan kapal tenggelam di Situs Karang Kennedy merupakan bukti bahwa Belitung juga merupakan bagian dari perdagangan internasional. Selain itu penemuan sisa kapal di Karang Kennedy ini juga dapat dijadikan bukti tentang gambaran pelayaran di perairan bagian selatan Belitung. Meskipun posisi perairan bagian selatan Belitung terlindung dari hembusan angin langsung yang berasal dari arah laut Jawa atau daratan pulau Belitung namun perairan tersebut relatif dangkal dan banyak ditumbuhi terumbu karang sehingga membatasi gerak kapal-kapal dan perahu-perahu berukuran besar yang melintasinya.Kata kunci: Situs kapal tenggelam, Perdagangan maritim, Arkeologi bawah ai
POLA PEMUKIMAN KAMPUNG ADAT ANAKALANG: KEBERLANJUTAN BUDAYA MEGALITIK DI SUMBA TENGAH
Get PDFAbstractThis research aims to determine how the settlement pattern of Anakalang community in Central Sumba which are supporters of the megalithic tradition. This research also aims to determine the extent of sustainability of megalithic culture in the Anakalang region. The research methods carried out were participation observation, in-depth interviews and literature studies. Through the participatory observation method, the author is easier to know and understand the interconnectedness of the cultural elements of the Sumba community, especially concerning the place of residence. In-depth interview techniques were carried out on the informants. The results of the study show that the pattern of occupancy of traditional villages in Anakalang is almost entirely linear with houses facing each other, in the middle part of the village is a field (talora) where there are stone graves and traditional rituals are performed. Although many old traditional villages were abandoned and they established villages in new places, the strong kinship made the Anakalang community always return to their villages if there were traditional ritual events. As a settlement that has the characteristics of a megalithic tradition, traditional houses in Anakalang are almost certainly always associated with stone graves and menhirs. The establishment of stone tombs and traditional rituals are united in the daily lives of the Anakalang community, with a background of religious conceptions that are seen as ancestral heritage that must be held firmly. The variety of megalithic cultures in Anakalang has through the time period in a theoretical way, and continues to this day as a tradition. Keywords: Residential pattern, megalithic, Anakalang, Sumba Penelitian ini bertujuan untuk mengetahui bagaimana pola pemukiman masyarakat Anakalang di Sumba Tengah yang merupakan pendukung tradisi megalitik. Penelitian ini juga bertujuan untuk mengetahui sejauh mana keberlanjutan budaya megalitik di wilayah Anakalang. Metode penelitian yang dilakukan adalah observasi partisipasi, wawancara mendalam dan studi pustaka. Melalui metode observasi partisipasi, penulis lebih mudah untuk mengetahui dan memahami keterkaitan unsur-unsur budaya masyarakat Sumba terutama menyangkut tempat tinggal. Teknik wawancara mendalam dilakukan terhadap para informan. Hasil penelitian menunjukkan bahwa pola pemukiman kampung adat di Anakalang hampir seluruhnya berbentuk linier dengan rumah yang saling berhadapan, di bagian tengah kampung merupakan lapangan (talora) tempat kubur-kubur batu dan tempat melakukan ritual adat. Meski banyak kampung adat lama ditinggalkan dan mendirikan kampung di tempat baru namun kuatnya kekerabatan membuat masyarakat Anakalang selalu kembali ke kampung asal jika ada acara ritual adat. Sebagai pemukiman yang memiliki ciri tradisi megalitik, rumah adat di Anakalang hampir pasti selalu berasosiasi dengan kubur-kubur batu dan menhir. Pendirian kubur batu dan ritual adat menyatu dalam keseharian masyarakat Anakalang, dengan latar belakang konsepsi religi yang dipandang sebagai warisan nenek moyang yang harus dipegang teguh. Ragam budaya megalitik di Anakalang telah menembus batas periode waktu secara teoritis, dan berlangsung hingga kini sebagai sebuah tradisi. Kata kunci : Pola hunian, megalitik, Anakalang, Sumba
TATA RUANG PEMUKIMAN MEGALITIK, SITUS TANJUNG ARO KECAMATAN DEMPO UTARA, KOTA PAGAR ALAM
No full textSitus-situs megalitk di Sumatera Selatan biasa dikenal dengan budaya megalitik Pasemah, arealnya merupakan dataran tinggi yang memanjang sekitar 70 km arah baratlaut-tenggara, antara Bukit Barisan dan Pegunungan Gumai, meliputi daerah yang luasnya sekitar 80 km 2. Situs-situs megalitik tersebar di dataran tinggi, di puncak gunung, di lereng dan ada yang di lembah. Pada umumnya situs-situs megalitik berada di ketinggian 400 – 800 meter dpl, berdasarkan hasil dating diperkirakan budaya megalitik di Sumatera Selatan berkembang sekitar abad 10-11 Masehi.Daerah Pasemah wilayahnya meliputi Bukit Barisan dan di kaki pegunungan Gumai. Salah satu situs yang akan dilakukan penelitian berada di kota Pagar Alam yaitu situs Tanjung Aro.Situs Tanjung Aro pertama kali dilakukan penelitian sejak zaman Belanda dan berbagai macam tinggalan megalitik dapat kita temukan seperti; 2 buah bilik batu, arca orang dibelit ular, dolmen, batu datar, selain areal pemujaan, ternyata di situs ini ditemukan juga struktur benteng tanah, parit sekitar benteng dan fragmen gerabah yang cukup tebal yang berada di luar benteng yang kemungkinannya merupakan wadah atau bekal penguburan. Untuk itu pada penelitian yang akan dilakukan pada kesempatan ini yaitu mengetahui bagaimanakah pola pemukiman dan cara-cara bermukim masyarakat pendukung situs Megalitik Tanjung Aro, apakah kaitannya antara benteng tanah, gerabah, dan bangunan-bangunan megalitik di situs Tanjung Aro
RE-INTERPRETASI NAMA CANDI BOROBUDUR
Get PDFAbstract. Re-Interpretation the Name of Borobudur Temple.Borobudur temple is the largest Mahāyana Buddhist temple in Indonesia built in the 8th century. The origin of the name Borobudur is still debated until today, therefore it is necessary to review the origin of the name of Borobudur. Thera are plenty of scholars from Indonesia and the Netherlands that hypothesised around the origin of the name. A few scholars thought the name originated from the word boro which means monastery and there is no agreement yet on the definitation of the word "budur". There are those who defined budur as big, buddha, or hill. According to J.G. de Casparis, he theorised that Borobudur came from the word bhūmisambhārabūdhara which means "hill of the accumulation of virtues on the ten stages of Boddhisattva". If we look at it from the textual context budur is a name for a kind of palm tree and tuak (a kind of wine) is also made from buḍur tree. There many places in Java that originated from the name of a tree such as Jombang, Gebang, Kampung Rambutan, Kebon Nanas, so it can also be theorised that budur is derived from the name of a tree that was made into a name of place. This research used comparative methods with etymology approach. From this research we conclude that Borobudur originated from two words boro and budur. Boro from vihara is monastery and budur is the name of the village that was derived from the name of a tree, the budur tree. Therefore Borobudur is name for a monastery located in Budur Village. AbstrakCandi Borobudur merupakan candi Buddha Māhāyana terbesar di Indonesia yang dibangun pada abad ke-8. Mengingat bahwa sampai sekarang nama Borobudur masih menjadi bahan perdebatan, dirasakan perlu untuk mengkaji kembali mengenai asal-usul nama Borobudur. Banyak sarjana Belanda dan Indonesia yang telah membuat hipotesis mengenai nama Borobudur. Beberapa sarjana mengartikan kata boro dengan ‘biara’, sedangkan kata budur masih belum ada kesepahaman. Ada yang mengartikannya ‘besar’, buddha berarti ‘bukit’ sehingga Borobudur bisa diartikan ‘biara yang agung’, ‘kota Buddha’, dan ‘biara di atas bukit’. Namun, J.G. de Casparis mempunyai asumsi yang berbeda. Ia menyebutkan bahwa Borobudur berasal dari kata bhūmisambhārabūdhara yang artinya ‘bukit himpunan kebajikan sepuluh tingkatan Boddhisattwa’. Di pihak lain, dalam data tekstual dikatakan bahwa budur adalah nama pohon sejenis palem dan nama tuak yang terbuat dari pohon budur. Karena banyak nama tempat di Jawa yang memakai nama pohon, seperti jombang, gebang, kampung rambutan, kebon nanas, kemungkinan besar budur adalah nama tumbuhan yang menjadi nama tempat. Dalam penelusuran nama Borobudur dipakai metode komparatif dengan pendekatan etimologi. Dari kajian ini diketahui bahwa nama Borobudur berasal dari dua kata, yaitu boro dan budur. Boro berasal dari kata biara dan budur adalah nama desa yang diambil dari nama tumbuhan, yaitu pohon budur. Dengan demikian, Borobudur dapat diartikan ‘biara yang terletak di Desa Budur’
EARLY TRACES HINDU-BUDDHIST INFLUENCE ALONG THE NORTH COAST OF CENTRAL JAVA: ARCHAEOLOGICAL SURVEY OF THE DISTRICT OF BATANG
Get PDFAbstrak. Jejak awal Pengaruh Hindu-Buddha di Sepanjang Pantai Utara Jawa Tengah: Survei Arkeologi di Kota Batang. Penelitian arkeologi di pantai utara Jawa Tengah mengenai kehidupanmasa Hindu-Buddha hampir selalu dipusatkan pada wilayah antara Kedu-Yogyakarta, yang dikuasaioleh Kerajaan Matāram pada sekitar abad ke-8–9 Masehi. Penelitian yang berupaya mempelajaridan merekonstruksi kondisi sosial masyarakat di daerah pesisir masa pra-Matāram selama ini belumpernah dilakukan. Karya tulis ini berusaha melakukan eksplorasi pada masa pra-Matāram di JawaTengah, khususnya di Kabupaten Batang yang diduga sebagai salah satu daerah yang penting padaawal periode sebelum munculnya Kerajaan Matāram di pedalaman Jawa Tengah. Pengumpulan datadilakukan melalui survei, selanjutnya data arkeologi yang relevan dilakukan analisis deksriptif untukmenjawab pertanyaan di dalam penelitian. Hasil survei berhasil mengidentifikasikan sejumlah temuanpenting seperti arca, candi dan prasasti mulai dari wilayah pesisir sampai pedalamanan KabupatenBatang. Berdasarkan identifikasi sejumlah temuan arkeologi tersebut tampak bahwa wilayah Batangsudah mendapat pengaruh Hindu-Buddha jauh sebelum munculnya Kerajaan Matāram kuna sekitarabad ke-8 M. Abstract In Coastal Central Java, archaeological research dealing with the Hindu-Buddhist periodis almost always focused on the coastal area between Kedu and Yogyakarta, which was controlledby the Matāram Kingdom around the 8-9th Century AD. Research that attempts to investigate andreconstruct the social conditions of coastal communities during the pre-Matāram period has yetto be undertaken. This paper is such an attempt. It explores Hindu-Buddhist remains in the BatangDistrict, a district which, we believe, was an important entry point for Hindu-Buddhist traditionsprior to the emergence of the Matāram Kingdom in the hinterland of Central Java. Data collectedthrough the survey, further archaeological data relevant will be conducted descriptive analysis toanswer questions in the study. The survey results have identified a number of important findingssuch as statues, temples and inscriptions ranging from coastal areas to inland Batang. Based onthe identification of a number of archaeological findings it apparent that the area in Batang alreadyappear influence of Hindu-Buddhist long before the emergence of the ancient Matāram Kingdomaround the 8th Century AD.
Eksplorasi Geoarkeologi Gua-Gua Karst Amahai, Kabupaten Maluku Tengah, Provinsi Maluku
No full textGeoarchaeological Exploration of Amahai Karst Caves, Central Molucca Regency,Molucca Province. The purpose of exploration in Amahai area is to reveal possible caves prehistoric habitation, as well as to follow up the result of research carried out by the Archaeological Research Office of Ambon at Tan ah Aferah Cave. Administratively the Tan ah Merah Cave is a part of Ta milaow Village, Amahai District, Central Maluku Regency (Seram Island), in the Province of Maluku. Theexploration is conducted at Paliya Hill, a limestone hilly area that form elongated along the the Seram Island. The landscape consists of the following morphological units: lowland, weak wary land, andkarts. The rivers that flow in that area show old-mature river stadium, dendritic drying pattern, and periodic/permanent rivers. Based on petrological analysis, the rock found in Amahai are limestone (reef limestone), schist, slate, and alluvial. The exploration of karst caves in Amahai area reveals theoccurrence of ten caves. Excavation was carried out at Ta nah Merah Cave, opened three test pits. The caves in this area are generally in form of corridors with underground rivers and quite extensive space, as well as quite good humidity and pH However, there are no trace of human habitations. Two of the caves, Akohi and Batu Meja, have very beautiful ornaments, and are might have prospective to be developed into tourism objects
The Jar Burial Site of Lolo Gedang, Southwest of Kerinci Lake, Jambi
No full textThe area of Kerinci Lake is one of the locations that have varied archaeological heritages. Administratively, this area is located in the Regency of Kerinci, the Province of Jambi. Until now it remains a remote area due to limited access of transportation and communication. Its mountainous and hilly geographic condition with lakes and river tributaries is the main factor of local income, which is from agricultural sector (infields/plantations). The hilly areas of Sumatra are among the places in Southeast Asian Archipelago that have not been sufficiently investigated in terms of archaeology. Up to the present, in an area in Jambi Province, which is the one around the Kerinci Lake, can still be found material culture in forms of artifacts with prehistoric characteristics. The prehistoric (from mesolithic up to paleometalic periods) remains found at the sites around Kerinci Lake indicate that there was an early civilization supported by communities with quite advanced technology (tools), social organization, and belief Research program in forms of surveys and excavations in geographical and environmental units have been carried out since van der Hoop (I 932) began his study on megalithic in the highlands of Pasemah in I 930 s. Van der Hoop's discovery led to similar researches in Pasemah and Kerinci. This paper is focused on one of the sites in Kerinci, which is the Jar burial ofLolo Gedang (Aziz et al. 2009-201 OJ. Results of excavation yield a number of burial Jars in various sizes at the site (Sector ll), which are dominantly treated with red slip OfJ both their outside and inner surface; they have several local shapes that are unique to this site. The jars are secondary burials with funeral gifts of adzes, flakes, small pots, beads, and bronze ornaments within and outside the burial context