Cemetery Complex Research Articles

The Gate of Ki Ranggo Wirosentiko's Grave: Traces of Non-Islamic Cultural Acculturation in the Material Culture Heritage of the Palembang Sultanate

Palembang is known as one of the centers of the Palembang Sultanate. One of the most important cultural relics in Palembang is the Palembang Sultan Cemetery complex. Each of these cemetery complexes has a different architectural shape of the tomb, one of which is the tomb complex of Ki Ranggo Wirosntiko. A Striking distinction in this tomb is the shape of the tomb gate complex building that depicts influences in non-Islam culture. This article will explain the differences in shape in the building of the gate and the influence of non-Islamic culture on the shape of the tomb gate of Ki Ranggo Wirosentiko. The method used is the archeological method using a stylistic analysis of the observation of the ornaments found in the gates of this complex. The results of this study show that the building of the tomb gate of Ki Ranggo Wirosentiko shows acculturation with non-Islamic culture. The profile of the outer gate depicting Hindu influence is marked by the similarity with the stylistic elements in the Bentar temple and Paduraksa Temple, East Java. The resemblance is also visible on the profile of the foot and the mould of the gate resembling the profile found in the Paduraksa Temple. On the profile of the third gate, there is an inscription of the year 1142 H or 1730 M using Arabic letters. The local influence appears on the third gate's appearance, indicating the presence of mustak. Based on the profile of the building of the tomb gate Ki Ranggo Wirosentiko shows the influence of Hindu, Buddhist, Arab, and local cultures on the decorative range of the construction of the grave of the temple.

Dynamic Funerary Monuments of North-western Europe: Chronological Modelling of a Late Neolithic–Pre-Roman Iron Age Cemetery Complex at Mang de Bargen, Northern Germany

This study presents the first extensive radiocarbon dating programme of Bronze Age material from northern Germany, and it combines radiocarbon dates, relative typo-chronological date ranges, and stratigraphic data within a Bayesian chronological framework. We estimate the cemetery complex at Mang de Bargen (Bornhöved, distr. Segeberg, Schleswig-Holstein) to be in use for more than two millennia, which is exceptionally long in northern Germany and in a wider European context. The site provides a unique insight into the dynamic nature of burial monuments and associated burial practices, from the Late Neolithic and into the Pre-Roman Iron Age (c. 2500–50 bc). The barrow building tradition lasted around a millennium (c. 2350 –1300 bc), with several barrows in concurrent use. The barrows were persistently re-used as burial ground, both within ‘living memory’ of the primary graves, but also long after. The burial intensity varied over the cemetery’s use-life, with distinct peaks in the Late Neolithic, when the first barrows were erected; in the Older Bronze Age when more barrows were erected; in the Younger Bronze Age, when secondary cremation graves were added to existing barrows; and finally in the Pre-Roman Iron Age, with the addition of an urnfield. The funerary rituals vary considerably over the period: from inhumation to cremation, and from primary and secondary graves in barrows to flat graves. Cremation was introduced in the 14th century bc but inhumation and cremation were used in parallel for around a century before the former ritual was abandoned c. 1300 bc. The study provides absolute chronological distributions of the grave types present at Mang de Bargen and shows them to be comparable to other sites at a regional and over-regional scale, successfully demonstrating how new types were quickly adopted across large parts of north-western Europe.

KAJIAN ETNOMATEMATIKA: EKSPLORASI KOMPLEKS MAKAM RAJA-RAJA IMOGIRI SEBAGAI BAHAN PEMBELAJARAN MATEMATIKA

Ethnomatematics-based learning, linking mathematics and culture, can improve students' mathematical abilities. Therefore, the mathematical concepts contained in culture need to be studied to become one of the innovations in learning mathematics as a contextual learning material. This research aimed to explore and describe the cemetery complex of the Imogiri kings. This research was exploratory-qualitative research with an ethnographic design. The focus of this research was the ethnomathematics exploration of the buildings in the cemetery complex of the Imogiri kings. Research data collection was carried out through observation and documentation. The findings show that in the cemetery complex of the Imogiri kings, there are mathematical concepts that can be used as materials for learning mathematics. The mathematical concepts contained in the complex can be related to operational material for the addition of integers, comparisons, trapezoids, rectangles, congruence, similarity, beams, truncated pyramids, reflections, and rotations. The mathematical concepts from the ethnomathematics study can be used as materials for learning mathematics in schools, including at the elementary and junior high school levels.

The Linguistic Landscape of Religious Tourism Destination in Bangkalan, Madura: Functions and Identity Representation

Languages in public spaces are one of the linguistic phenomena in society. This study examines the form of written language in public spaces in a particular religious tourism destination, namely Syaikhona Cholil mosque and Cemetery complex, in Bangkalan Regency, Madura, in terms of linguistic landscape (LL). This study examines the functions of each sign and its identity representation. The data are photographic evidence of language use in this area. There are several steps to collect data by identifying the LL, photographing LL to capture language issues in public spaces, classifying data based on their taxonomies, and classifying the use of language patterns, functions, and representations of identity. LL in this religious tourism destination is monolingual LL in which it only used Indonesian language, without using other languages, either ethnic language or foreign language. The functions of the LL are signs of information, signs of warning, appeal and prohibition, road signs, and building signs. The use of LL shows the identity as the unity Indonesian and the ownership or regulator of the destination. Although the place is in Madura, but there is no Madurese language used, Indonesian is the identity of the nation, which must be maintained and preserved. The use of LL in the area also shows the owner or the management team of the object that has the right to regulate its use.

Pepeling: What makes the epigraphs at the gravesites of Javanese Muslim saints linguistically unique from the perspectives of deathscapes?

The gravesites of Javanese Muslim saints have signage called pepeling, epigraphs containing wise words from the deceased saints. This article attempts to elucidate the uniqueness of pepeling from deathscapes, linguistic landscapes specifically concerning lingual and non-lingual elements of mortality. We employed the theories of deathscapes by Maddrell and Sidaway (2010), the language of the cemetery by Deering (2010), wise quotes by DeFrank et al. (2019), and ethnic markers by Bell and Paegle (2021) to reveal the linguistic uniqueness of pepeling found from the gravesites of 21 Javanese Muslim saints. We found that pepeling was linguistically unique for three reasons. First, pepeling tends to contain a combination of Javanese or Indonesian ethnic markers with references to Islamic teaching. The presence of pegon, a Javanese expression written in an Arabic text, signifies this combination. Second, the places where pepeling are installed signify an implied lingual meaning. They encompass geographical area, cemetery complex, and pepeling’s directional positions. Third, pepeling tends to contain second viewpoint signifying the roles of the saints as a guide for the people even in their death. These findings may contribute to the fusion of gnomologia with deathscapes.

Potential of Islamic Cemetery Complexes in Barus-North Sumatra as Archaeological Tourism Destinations

Historical and Archaeological Potential Exploration Program in Barus, Central Tapanuli Regency, North Sumatra that was carried out in 2017 had discovered Islamic cemetery complexes distributed throughout the area that have potential as destinations for archaeological tourism. This is supported by the data obtained from field surveys to each cemetery complex and focus group discussion conducted with local residents of Barus. This study focuses on exploring the potential of five cemetery complexes comprising the Mahligai Cemetery, Papan Tinggi Cemetery, Tuan Ambar Cemetery, Ibrahim Syah Cemetery and Tuan Machdum Cemetery to serve as archaeological tourism destinations. The process of spreading Islam carried out by the ulama or Muslim scholars and the existence of various types of tombstones are subjects of attraction for visitors. In the process of developing a cemetery complex as a destination, it is necessary to improve public facilities such as the construction of museums or galleries, places of worship, parking lots, and public toilets. Improving the human resources are also a necessity, which can be done by empowering the local residents.

Katanya’daki Via Dottor Consoli Mezar Bazilikasının Mozaiğinde Concordantia Veteris et Novi Testamenti

In 1930, it was discovered in the area of Via Dottor Consoli, in the northwestern sector of current urban centre of Catania, a cemetery complex used from the Hellenistic to the Byzantine era, by the Superintendence of Antiquities of Syracuse, under the direction of then Inspector G. Libertini. In that occasion, portions of the perimeter strip of a floor mosaic inside the basilica were brought to light, which during later excavation campaigns was completely excavated and detached in 1957 to be exhibited in the “salone di San Giorgio” of the Castello Ursino. Currently, it is kept in the storerooms of the ex-Manifattura Tabacchi (site of the future Regional Interdisciplinary Museum of Catania).
 The mosaic of the basilica nave, dated to the middle of the sixth century AD, represents common secular themes on three registers: running felids, animals in combat and the marine scene with two men on a boat in front of a dragon with red coat dotted with white eyelets. In a panel there is a snake twisted around the trunk of a tree, in my opinion, to be identified with the Tree of knowledge mentioned by the sacred texts. In the Apocalypse, “the old serpent, which is called the Devil and Satan, the deceiver of the whole world” (Revelation 12, 9) becomes a great red dragon, who appears in the marine scene. An interpretative reading of the mosaic is proposed in the light of the rhetorical procedure of “significant inclusion” to enhance the unity and narrative continuity between the Old and New Testament.

Persepsi Wisatawan Lokal terhadap Citra Kotagede Sebagai Destinasi Wisata

Kotagede is one of heritage area in Yogyakarta that has many historical value and plays an important role for the existence of Yogyakarta nowadays. As a former capital of Mataram Islam Kingdom, this area has several historical and archeological sites, such as royal cemetery complex, the ruin of the fort, and other relics. Kotagede also has 170 heritage buildings that has been built around 1700’s until 1930’s. Kotagede also known from its silver industry. Based on Kotagede’s potentials, the government of Yogyakarta enacts this area as heritage area and becoming one of tourism destination in Yogyakarta. But the development of Kota Gede as tourism destination is still not optimal. Nowadays, Kotagede is more famous as silver industry area than as tourist destination. This research aims at determining destination image of Kotagede as tourism destination. This research use qualitative and quantitative method. The result showed the perception of local tourist on Kotagede’s destination image.

Understanding Visitor Decisions Making on Visiting Historical Sites in Trowulan Indonesia

Trowulan is one of the sub-districts in the Mojokerto Regency, consisting of 16 villages. Trowulan has a high historical value due to many Majapahit royal relics found in the sub-district in temples, pottery, beads and Islamic cemeteries. The growing number of tourist attractions in Indonesia and historical tourism in Trowulan still appeal to tourists. The research samples studied were 51 tourists who visited Brahu temple, Bajang Ratu Temple, Tikus temple and Troloyo Cemetery Complex. The data collection techniques used are questionnaires, observations and interviews. Data processing using SPSS applications. The visiting decision consists of three indicators, namely cultural factors, social factors and personal factors. The results of the study on cultural factors obtained an average value of 3.54, on social factors obtained an average value of 3.17 and on individual factors obtained an average value of 3.16. This shows that affecting tourists visiting historical attractions in Trowulan, Mojokerto is a cultural factor that includes cultural factors include high artistic value, objects within easy reach of residents and affordable ticket prices. Recommendations from this study, provide input to the government to further improve other factor,s namely social factors and factors to make historical tourism more exist.

THE IMPLEMENTATION OF MULTIMEDIA-BASED APPROACH TO PROMOTE SCHOOL DROPOUTS’ LEARNING MOTIVATION IN BILIK PINTAR LEARNING FACILITY IN JAKARTA

The school dropout rate in Jakarta remains high, according to the Jakarta Governor, Anies Baswedan. 116.000 students aged 16 to 18, who are school bound, discontinue or stop their education due to various reason - mostly due to socio-economic factors. Some of them decided to be street buskers and trash scavenger. There are 72 school dropouts enrolled to an emergency learning facility located in a cemetery complex owned by the local government. The location is also serving a temporary landfill in TPU Menteng Atas, Setiabudi, Jakarta. The aptly named Bilik Pintar (Bilpin) or smart chamber is currently facilitating 12 High School-aged students, 17 Junior High School-aged students, 21 Elementary-aged students and 24 Kindergarten/Preschool-aged students. The learning media and its materials are apparently limited. This situation leads to learners’ reluctance to study or attend classes. We found out that the implementation of multimedia-based learning in Bilpin is proven to promote the learners’ motivation and, and to some extend inspire them to go back to school. This learning approach basically makes use of multimedia, namely, computer, office software, website creation tools, coding tool, game making tool, graphic design and video editing software. After the first 5 months of the implementation, 98 % of the program participants are willing to learn further and develop their passion to learning. 11,4 % of them decided to go back to school and 34,3 % of them reconsidered going back to school.

Arqueología y restauración del cementerio medieval de San Juan del Hospital (Valencia)

El cementerio medieval de San Juan del Hospital de Valencia comienza a funcionar a mediados del siglo XIII tras la conquista de la ciudad en 1238. Es una de las primeras áreas cementeriales que se construyen siguiendo la tipología de cementerio murado con arcosolios perimetrales y capilla funeraria central sobre túmulo. Las campañas arqueológicas realizadas entre 1997 y 2014 han desvelado múltiples vestigios que han contribuido a conocer la historia del conjunto cementerial. La catalogación de las piezas de piedra halladas, basada en el análisis geométrico y metrológico partiendo de un riguroso levantamiento de planos, ha permitido llevar a cabo la anastilosis de dos arcosolios adosados a la iglesia, la reparación de los arcosolios de la panda sur y la restitución de piezas faltantes en la capilla funeraria.

INTERPRETATION OF IDEOLOGICAL MEANING OF KI AGENG GRIBIG CEMETERY COMPLEX STRUCTURE IN JATINOM, KLATEN, CENTRAL JAVA, INDONESIA

The cemetery complex of Ki Ageng Gribig (KAG) in Jatinom, Klaten, Central Java, Indonesia as a cultural resource contains a number of interesting texts for discussion. The text of cultural objects, ceremonial, Javanese idioms, and narrative texts containing the history of KAG have not been thoroughly worked out and presented by researchers to the community as a result of integrated and complex research. The existence of complex texts makes the KAG cemetery special among other cemeterys in Java. The construction of the text of cultural objects is structured in such a way as to follow the idea of the status and role of KAG in the past. KAG is seen as a saint (guardian), descendant of King Brawijaya king of Majapahit (Hindu symbol) and Sunan Giri (Islamic symbol). KAG as a symbolic expression of Java combines the concept of Hindu and Islamic thought. As an Islam, KAG positioned itself on a moderate Javanese Islamic ideology by preserving and perpetuating tradition by protecting itself from the understanding of Arabic Islamic symbolized by Shaykh Ibrahim (successfully defeated in a fight). The concept of moderate Javanese Islamic thought in KAG is expressed on the entire narrative text and cultural objects contained within the cemetery complex. The complex of the cemetery as a meaningful text is sustained by the relation of other text elements within its ideological structure. The ideological structural center was built by P3KAG (KAG Heritage Preservation Manager) through KAG's historical narrative text supported by Ya-qawiyyu (Saparan) ceremonial text structure and Javanese idiom texts. This paper discusses the ideological significance of the complex structure of the KAG cemetery connected with the ideological structure of the ceremony, ideological structure of Javanese idioms, and the historical narrative text of KAG as the center of ideological structure. How the interpretation of the complex structure of the KAG cemetery in its relation to other structures is studied using the theory of text structure supported by the concept of Javanese ethics. The relation between elements of cultural objects in the complex of the KAG cemetery shows a strong network of relationships by forming ideological structures that link to one another to place KAG as an extraordinary central figure and admired by society. This paper assumes that the complex structure of the cemetery works to perpetuate ideological values and legitimize KAG figures.

GRAVESTONES IN BANDA ACEH POST TSUNAMI 2004: A PRELIMINARY RESEARCH

Aceh has archeological remains in the form of gravestones from several Islamic kingdoms that once stood there. One area that pretty much brings Islamic artifacts is the city of Banda Aceh. Some buildings during the Kingdom of Aceh Darussalam are still firmly established, one of which is Masjid Baiturahmaan Banda Aceh. In addition to building heritage, the city of Banda Aceh turned out to have many burial complexes from the time of the Kingdom of Aceh Darussalam. Tuan Di Kandang Cemetery Complex, Putri Ijo, Kings of Kampung Pande, and Tombs of the Bugis Dynasty Kings. The four cemetery complexes are cemeteries of the descendants of count of the Kingdom of Aceh Darussalam. The existence of the cemetery complex there are located close to the shoreline now. Year 2004 Tsunami-affected Banda Aceh swallowed quite a lot of casualties. The existence of gravestones in the four complexes experienced significant damage. One of them is the position of the placement of the tombstones that have been turned by the brunt of the 2004 tsunami. In addition, due to the tsunami strikes, several tombstones around the Tuan Di Kandang Tomb complex, Raja Kampung Pande, Putri Ijo arose, and the Tombs of the Bugis Dynasty Kings. Some gravestones that emerged after the tsunami hit gave us new data sources regarding the existence of gravestones from the Kingdom of Aceh Darussalam. In his writings, Daphne A. Johnson in the journal Reconceptualizing Cultural Identity and Its Role in Intercultural Business Communication (2007: 281-285) explained that identity has attributes. It then cause problems in the form of how the attributes are visible on the gravestones that arises after the 2004 tsunami and its relationship with the cemetery around. Based on the survey results of the study found that the presence of these gravestones have attributes similar to that of the four surrounding funeral complex and indirectly shows that there is a relationship with the Kingdom of Aceh Darussalam.

Colonial Expressions of Identity in Funerals, Cemeteries, and Funerary Monuments of Nineteenth-Century Perth, Western Australia

A general cemetery was established in 1829–1830 for the town of Perth, Western Australia, and during the rest of the nineteenth century, other cemeteries were added to the complex to cater for various Christian denominations as well as for Chinese and Jewish communities. In all, seven contiguous cemeteries were used over the colonial period in Perth. By 1899, when the cemetery complex was closed, approximately ten thousand people were buried there. The deceased or their bereaved loved ones chose funerals, epitaphs, burial locations, and funerary monuments to express social, ethnic, religious, familial, and gendered identity. These expressions of identity provide more information than just birth and death dates for genealogists and family historians as to what was important to the deceased and their family. In the first half of the nineteenth century, identities were dominantly related to family, whereas later in the century, identities included religion, ethnicity, and achievements within the colony of Western Australia. Some expressions of identity in Perth contrast with those found in other Australian colonies, especially in regard to the use and types of religious crosses in the Christian denominations.

REPRESENTATION AND IDENTITYOF PERSIAN ISLAMIC CULTURE IN ANCIENT GRAVES OF BARUS, NORTH SUMATRA

The traces of Islam in Barus to this day still hold a mystery that has not been revealed. The Islamic cemetery complex in Barus holds abundant information about religious leaders who are believed to be the first Muslims to have spread Islam in the archipelago. The name of this city (Barus) refers to its natural resource of camphor. The gravestones in the Barus cemetery are written with inscriptions in Arabic and Persian scripts. Among the cemetery complexes there is a complex named Papan Tinggi. The purpose of this research is to contribute to the cultural treasures of Indonesia, especially the relationships between Indonesia and Central Asia at the beginning of the spread of Islam. The problem that arises is the extent to which the inscriptions can be interpreted from a foreign and local culture. The expected benefit of this research is to reveal more information about the role of Barus in Islamic culture development in Indonesia. The research method used includes three stages, namely data collection, data processing and interpretation. This study is expected to answer the early development of Islam in Barus.

Święte 15: Cemetery of the Corded Ware Culture

Abstract The Corded Ware culture (CWC) cemetery at site 15 in Święte, Radymno Commune, Jarosław District, was researched in 2010-2011 in the context of rescue excavations before the construction of the A4 motorway. Nine features were discovered, including six graves with a niche construction. An analysis of funerary rite traits and relics forming the grave inventory indicates that the above is linked with the later stage of the CWC development in Lesser Poland. Analogical materials are found in the neighbouring sites 11 and 20 in Święte and 7 in Skołoszów. On the basis of radiocarbon dating the chronology of the cemetery complex was defined to the period 2525-2380 BC. An interesting element of grave inventories is vessels analogous to finds from the Middle Dnieper and Catacomb cultures. These point to the ties of communities using the cemetery complex in Święte with those to the east of Lesser Poland – confirmed in the analysis conducted of stable isotopes of strontium.

Barrow Culture Textiles and Mats in the Middle Dniester Area

AbstractThe article describes an attempt to identify the raw material of the organic layers - mats identified within the roofs and floors of the graves in the Yampil Barrow Cemetery Complex. The use of gas chromatography and infrared spectroscopy combined with microscopic analysis of the extracted “mat” sections significantly supplements our knowledge in the field of weaving of the studied communities.

Status of Animals in Funerary Rituals of Founders and Users of Ceremonial Centres of the Yampil Barrow Cemetery Complex(4th/3rd-2nd Millenium BC). A Zooarchaeological Perspective

Abstract This study discusses the issue of ‘animal deposits’ in funerary practices of early barrow communities settling the Black Sea steppe and forest-steppe in the 4rd/3nd-2nd millennium. The focus of analytical studies is directly on the Yampil Barrow Cemetery Complex situated along the left bank of the Dniester, between the Murafa and Markivka rivers, or what is the Yampil Region (Vinnitsa Oblast) now. The chorological system developed by N.Ya. Merpert in his “Yamnaya Cultural-Historical Area” places this area within the Southwestern Variant (between the Southern Bug and Danube rivers) as the Yampil (Podolia) territorial centre. From the perspective of the research programme exploring the ‘bio-cultural border land between the West and East of Europe’, the Yampil Barrow Cemetery Complex is of special scholarly interest because of its western most location on the Dniester route of exchange for cultural patterns developed by communities settling the drainage basins of the Black and Baltic seas. The investigations followed the excavations of 23 barrows between 1984 and 2014.

Sustaining the Culture of the City: Architecture and Cosmology in the Mantingan Mosque and Cemetery Complex in Jepara

This paper analyzes the architecture of the Mosque and the Cemetery Complex of Mantingan, in Jepara, Central Java. It is the basic idea in this paper that traditional local building philosophy may help to create cultural and social sustainability. The organization of the city especially shown at the city mosque and the cemetery reflect the culture of people live in the city and understanding the organization of the complex means sustaining the culture and the history of the city. The study will focus on understanding the connection of the architecture of the mosque and the cemetery complex in relation to Javanese architecture and cosmology. Based on this analysis, the finding of this paper is that theMantinganMosque and the Cemetery Complex adopted Javanese architectural forms and cosmology in the organization of the complex and help to sustain cultural, social and economic of the city.

A palaeomobility study of the multi-period site of Sigatoka, Fiji, using strontium isotope analysis

One of the most important archaeological sites in Fiji is located in the Sigatoka Sand Dunes National Park, on the southwest coast of Viti Levu. Numerous excavation projects at Sigatoka since the 1960s have revealed multiple episodes of human occupation, including burials, and a well-defined cemetery complex. This paper uses strontium isotope analysis of human remains from Sigatoka to investigate the residential mobility for 53 individuals from the site. In order to establish the local baseline of bioavailable strontium around Sigatoka, we have collected and measured the strontium isotopic compositions of 59 modern environmental samples from 15 localities across the island. Results suggest that the bioavailable strontium of Viti Levu is derived from a combination of oceanic- (i.e. sea spray) and geological-strontium, and the relative contribution of each source varies from location to location. This variation allows us to identify individuals from Sigatoka as being from local or non-local contexts, providing additional insight into the Fijian past.