Megalithic Tradition Research Articles

Kerbau dalam Tradisi Megalitik Etnis Batak di Sumatera Utara

AbstractBuffalo was an important animal for people with their megalithic tradition living until now. They have been used it, showed by discovering buffalo ornament in megalithic sites. How useful this animal have been made it as an sacred ornament or profane in some traditional houses.

Proses Pembuatan Megalitik Nias Sebagai Bagian Sistem Upacara Owasa ( Studi Kasus Proses Sebagai Sebuah Sistem Upacara Owasa di Situs Megalitik Orahili Fau)

AbstractThe Nias Island is known to possess many relics in the megalithic tradition, in various forms – decorative and non decorative motifs, that emerged some questions about the material of megalithic relics, how to bring the large objects, where they did, what kind of tool they used. The process of making megalithic objects is a system who finally becaming as culture until now a megalithic.

Past present continuum: The case of megalithic tradition in Northeast India

Understanding the past cultural history of the ethnic communities has been an arduous task. Anthropological and archaeological sources can provide significant clue to the extinct cultural processes of the region. Megalithic tradition is one such practice which due to its temporal and spatial expansion has considerable significance. Apart from certain societies of northeast India like the Khasis, Nagas and the Karbis the tradition has also survived among certain communities of eastern India and southeast Asian territories. The tradition among the mentioned communities has survived as a commemorative or funerary practice. The ritualistic aspects of the practice also reflect several interesting aspects of the communities. The present paper is an attempt to understand these aspects of the megalithic tradition based on field data supplemented by literary sources.

Myth and Reality of King Ajisaka from Medang Kamulan in the Oral and Megalithic Traditions of East Java, Indonesia

In the study of oral tradition, myth is positioned as a sacred story. Being purified, myths are upheld and respected.Mythological research needs to be conducted to strengthen national resilience in the field of culture and to revitalize local wisdom.The research on these mythical and historical elements of megalithic site in East Java was conducted with a multidisciplinaryapproach, which was a combination of oral, linguistic, and historical research. Ancient myths in East Java have great contributionto open the mystery of King Ajisaka in 1 Saka or 79 AD in Medang Kamulan community in East Java. Oral tradition andchronogram in Batu Solor-Ijen slope, informs that the Batu So'on site was built within 11 Saka or 89 AD. King Ajisaka wasreplaced by his son King Batu Bajak in 51 Saka or 129 AD. King Batu Bajak was replaced by his son King Batu Gunungin 71Saka or 149 AD. There is a Malay Proto script carved on Batu So'on. Batu Solor, Mount Budheg, and Kelayar Beach in Pacitanhad better be further investigated for the reconstruction of existing sites. Furthermore, it is necessary to compose the narration ofancient cultures of Indonesian archipelago and these need to be developed as tourism objects and integrated learning resourcesbased on oral tradition, historical objects and the beauty of nature.

Concept of Megalithism in the 21<sup>st</sup> Century Archaeology of India

Megalithism is a death phenomenon, which starts from Neolithic period onwards and continues up to the historical period through the Bronze Age. It spreads widely almost all the parts during the Neolithic period. In Japan it continues up to the middle of the seventh century A.D. until the then Emperor Kotoku prohibited it. Such cultural element is not being seen, as living tradition in other parts of the world. In North East India, particularly in Manipur, it is practised as a living tradition till date by some non-Christian tribes. The Liangmai tribe is one of the indigenous and larger tribes of this state, who still continued this tradition with some modification. In this paper the author would like to document the present concept of megalithic tradition in the north easternmost part of India as far as the material allows. The main objective is to make an interpretative visualization before it dies out in course of time.

HASIL EKSKAVASI SITUS MALANGSARI, BANYUWANGI: “DATA BARU DOLMEN DI JAWA TIMUR”

Generally in Indonesia and especially in Java, until now, in East Java dolmens are known to be found in, which is in Bondowoso and Besuki. Lately, it is known that dolmen are also found in the area of Banyuwangi Regency. One of the monuments from this megalithic tradition found in the area of PT. Perkebunan Nusantara XII Malangsari, Banyuwangi, East Java. Based on information from the local community it is estimated that the Malangsari plantation area is the Dolmen Tomb Site. Physically, construction of the dolmen in this area only has a few interference because it is buried between 50-60 cm and covered by a coffee plantation which owned by PT. Perkebunan Nusantara XII. However, some of the dolmens have been excavated by people looters. They were able to open the dolmen tomb simply by opening a stone without unpacking its construction. Dolmen that was found from the excavation at Petak D 55 Sidomaju Block, Afdeling Mulyosari, Malangsari, are still intact if it is seen physically and from the construction, but both the human remains and artifacts ware not found. It is a proof that this dolmen has been opened before. Nevertheless, Malangsari dolmen is a very interesting object to conduct research, because of its wide distribution area and there has not been done a comprehensive research for this object. In the future, this object is important to investigate, both for the development of archaeological research, as well as for the benefit of archaeological resource management in Indonesia.Di Indonesia pada umumnya dan Jawa khususnya, selama ini diketahui bahwa dolmen banyak ditemukan di Jawa Timur, yaitu di Bondowoso dan Besuki. Akhir-akhir ini diketahui bahwa dolmen ditemukan pula di daerah Kabupaten Banyuwangi. Salah satu monumen dari tradisi megalitik ini ditemukan di kawasan PT. Perkebunan Nusantara XII Malangsari, Banyuwangi, Jawa Timur. Berdasarkan informasi dari masyarakat setempat diperkirakan bahwa kawasan Perkebunan Malangsari merupakan situs kubur dolmen. Secara fisik, konstruksi dolmen – dolmen di kawasan ini hanya sedikit mengalami gangguan karena tertimbun tanah antara 50 – 60 cm dan tertutup kebun kopi milik PT. Perkebunan Nusantara XII. Namun, rupanya sebagian dari dolmen tersebut telah digali oleh masyarakat yang bertujuan mencari harta karun. Mereka mampu membuka kubur dolmen cukup dengan membuka sebuah batu tanpa membongkar konstruksinya. Dolmen temuan hasil ekskavasi di Petak D 55 Blok Sidomaju, Afdeling Mulyosari, Malangsari, secara fisik dan konstruksi masih terlihat utuh, tetapi baik sisa rangka manusia maupun artefak bekal kuburnya tidak ditemukan. Keadaan semacam ini menunjukkan kemungkinan bahwa dolmen ini pernah dibuka. Luasnya areal sebaran serta belum dilakukannya penelitian secara menyeluruh, menjadikan dolmen Malangsari sebagai objek baru yang sangat menarik untuk diteliti lebih lanjut. Kelak di kemudian hari objek baru ini penting untuk dikaji baik bagi perkembangan penelitian arkeologi, maupun untuk kepentingan pengelolaan sumberdaya arkeologi di Indonesia.

A Short Report on Megaliths and Petroglyphs on Natural Rock Surfaces from Farkawn and Khankawn Villages, Champhai District, Mizoram, India

Megalithic tradition which is a worldwide phenomenon has been practiced by the Mizo society in the North-eastern part of India till recently. Expressions of thoughts and memories were incised on the megaliths. It is a significant feature through which the early history of the Mizo society can be reconstructed. This article tries to highlight the various megaliths found in the villages of Farkawn and Khankawn, their associated folklores and features. It also attempts to draw attention to the fact that besides building megaliths in memory of deceased people it was also a medium for expressing individual human experiences and emotions of the Mizo society.

The Jōmon Megalithic Tradition in Japan: Origins, Features, and Distribution

The Jōmon monumental structures on the islands of Kyushu, Honshu, and Hokkaido represent the earliest of the three such traditions, two others being associated with the cultures of Yayoi and Kofun. The beginnings of the tradition date back to the Early Jōmon (ca 8000 BP), while its peak coincides with the Late Jōmon (4000–3000 BP). Unlike people associated with two later traditions (agriculturalists and animal breeders), the Jōmon people were hunters, gatherers, and fishers. This is the first Russian study to address various types of Jōmon monumental structures (stone alignments, stone circles, earthen mounds, and “geometric” shell mounds), their distribution and chronology. The most interesting sites (Yubunezawa II, ōyu, Komakino, Sannai Maruyama, Kasori, etc.) are documented with drawings and photos. It is hypothesized that the tradition originated as early as the Final Paleolithic and the transition to the Jōmon Mikoshiba culture. We present parallels with sites in the adjacent territories of the Russian Far East (Primorye) such as Ustinovka-4, Suvorovo-4, and Bogopol- 4. Given the complexity of monumental structures (elaborate layout, traces of wooden structures, burials, numerous works of art, visual effects, astronomical marks, “sundials”), these sites can be viewed as multifunctional ritual centers. In terms of amount of material and labor required for construction, they are comparable with the Neolithic funerary structures of Western Europe.

Дзёмонская традиция монументальных сооружений на Японском архипелаге: истоки, особенности, распространение

Дзёмонская традиция монументальных сооружений на Японском архипелаге: истоки, особенности, распространение

THE CONTINUING TRADITION OF AUSTRONESIAN CULTURE AT LIMA PULUH KOTO, WEST SUMATERA

Austronesian diaspora shows that around 60% of Austronesian-speaking people live in Indonesia. Among the locations with traces of Austronesian cultural remains is the information about the diaspora of Research reveals that the continuing megalithic tradition. The problem is: if megalithic culture was brought by migrants in which Austronesian period did the menhirs should be placed, the proto-historic or recent Austronesian; how is the dispersal pattern of the menhirs; and who were the bearers of the culture. Therefore we have to reveal the form and dispersal of the megalithic culture and Austronesian migration in Lima Puluh Koto Area. The aim of this research is revealing cultural history through the migrant's adaptation within the perspective of Austronesian diaspora. Thus information about the diaspora of the Austronesians and the ethnogenesis of Indoneisan nation can be recognized. Research reveals that the continuing megalithic tradition which is used the qualitative method and assumed base on archaeological remains at Lima Puluh Koto area is a distribution of menhirs, that forms clusters in accordance with nagari (state) at certain area, and they are dispersed up to the hilly area. Some of these menhirs have sacred function but there are also those with profane functions like marks of village, house yard, or street boundaries, as well as the marker of village or hamlet roads.

TRADISI BERLANJUT BUDAYA AUSTRONESIA DI LIMA PULUH KOTO, SUMATERA BARAT

Austronesian diaspora shows that around 60% of Austronesian-speaking people live in Indonesia. Among the locations with traces of Austronesian cultural remains is the information about the diaspora of Research reveals that the continuing megalithic tradition. The problem is: if megalithic culture was brought by migrants in which Austronesian period did the menhirs should be placed, the proto-historic or recent Austronesian; how is the dispersal pattern of the menhirs; and who were the bearers of the culture. Therefore we have to reveal the form and dispersal of the megalithic culture and Austronesian migration in Lima Puluh Koto Area. The aim of this research is revealing cultural history through the migrant's adaptation within the perspective of Austronesian diaspora. Thus information about the diaspora of the Austronesians and the ethnogenesis of Indoneisan nation can be recognized. Research reveals that the continuing megalithic tradition which is used the qualitative method and assumed base on archaeological remains at Lima Puluh Koto area is a distribution of menhirs, that forms clusters in accordance with nagari (state) at certain area, and they are dispersed up to the hilly area. Some of these menhirs have sacred function but there are also those with profane functions like marks of village, house yard, or street boundaries, as well as the marker of village or hamlet roads.Diaspora Austronesia menunjukkan kurang lebih 60% penutur tinggal di Indonesia. Salah satu lokasi jejak Austronesia adalah di Kabupaten Lima Puluh Koto, Sumatera Barat, yaitu sebaran menhir yang mencapai ratusan jumlahnya. Bentuk budaya Austronesia dikenal sebagai budaya yang meneruskan tradisi-tradisi masa prasejarah dan berlanjut pada masa sejarah, seperti tradisi megalitik. Permasalahannya adalah, apabila budaya megalitik dibawa oleh para migran, pada periode Austronesia protosejarah ataukah Austronesia masa kini menhir-menhir tersebut berada?, bagaimana pola sebaran menhir-menhir tersebut? dan siapa pendukungnya?. Penelitian ini berusaha mengungkapkan bentuk dan persebaran budaya megalitik dan migrasi Austronesia di Kawasan Lima Puluh Koto. Maksud dan tujuan penelitian ini adalah untuk mengungkapkan sejarah kebudayaan dan adaptasi kaum migran dalam perpekstif diaspora Austronesia, sehingga memperkaya informasi tentang diaspora Austronesia dan asal-usul etnogenesis bangsa Indoensia. Hasil penelitian yang dilakukan dengan metode kualitatif ini menunjukkan bahwa tradisi megalitik di kawasan Lima Puluh Koto adalah sebaran menhir yang membentuk kelompok-kelompok berdasarkan nagari pada area tertentu. Sebaran menhir ini selain mempunyai fungsi sakral juga mempunyai fungsi profan antara lain sebagai batas kampung, batas halaman, maupun batas jalan raya desa, atau jalan-jalan di kampung.

A STUDY OF TRADITIONAL MORTUARY PRACTICES OF THE JAINTIAS OF MEGHALAYA, INDIA

The uses of megaliths have been mentioned as many since the Neolithic period. Some of its uses are still in practice in some living communities today. The use of such stones in burial practices is one of its most identifiable continual traits. This paper discusses the traditional mortuary practices of the tribal Jaintias of Meghalaya, India. It compares the mortuary practices prevalent among the Jaintias living in two different geographical locations within the Jaintia Hills District, but at a distance of 36 kms from each other.Jaintias are one of the tribes of northeast India who practice the megalithic traditions in various ways like commemorative, burial, ceremonial etc. Stones like menhir, dolmen, cist, capstones etc. are found in different locations in Jaintia Hills, Meghalaya, India. Among these stones, deposition of the deceased’s bones in cist burials is one of the main practices which continue till today. In this paper we will discuss the different practices connected to these cist burials, the reasons thereof, and the changes that have taken place. While comparing the practices prevalent in two locations (inhabited by the same people) we conclude that spatial distance within the same group also aids in an intra-group difference. Keywords: megalith, mortuary practices, Jaintias, Niamtre, Christianity.

Penghunian, Pemanfaatan, dan Interaksi Pcndukung Situs-Situs di Kawasan Danau Ranau Lampung Barat

Abstract, The archeological research that was conducted in the banks of Ranau Lake. West Lampung had been result some of conclusions and can be classified as religious sites, settlement sites and both. As religious sites they are Hujung Cumalagi, Batu Andak Kenihang. Johor. Way Lumbok. Batin Katung. and Si Pahit Lidah. and as settlement sites are Langkat. Batu l.umpang land 2. while sites considered as both religious and settlement is Tanjung Raya. The estima­tion of period that goes along the usage of the banks of Ranau Lake was based on relative chronology and ceramics dale. As a result, the sites could 've been occupied at least in 7 - 19 M and the presence of some megalithic traditions could be lies in the banks since late prehistoiy until history. Ceramics found that also lies there giving notes that these people has been interact with their outside place. Kata Kunci: penghunian, interaksi, Danau Ranau, situs

Jejak Tradisi Megalitik dalam Masyarakat Hulu Way Pengubuhan, Lampung

Abstract. The Selagai community used the upstream of Pengubuhan river area as a settlement. At the first stage it settled at Gedong Rata or Taking Keramat, and also at Keramat Teluk area. This paper try to elaborated about the traces of megalithic tradition and some of the object related with it. and also a former village of Selagai community. It was conducted through the descriptive method with a specific comparative analysis of similar phenomena. Based on existing facts and by comparing the find can be known in the Selagai community found some traces of megalithic tradition used as regalia objects and in the form of games activity as a kind of ritual for worship of the ancestral spirits. From that research can he concluded in the last period the Keramat Teluk site as a traces of settlements in the upstream of Pengubuhan river becouse in this area found the uprigh stone as a traces of megalithic tradition. Kata Kunci: pemujaan, aktivitas, permainan, permukiman, menhir

ASPEK-ASPEK ARKEOLOGIS PADA SITUS-SITUS BERCORAK MEGALITIK DI KAWASAN BANTARKALONG TASIKMALAYA The Archaeological Aspects In The Proximity Of The Megalithic Sites In The Bantarkalong Tasikmalaya

Abstract The Bantarkalong is located in the southern highlands of West Java. The topography of the area is limestone mountains, rivers, arable land, and it contains rocks that are useful resources for mankind. The condition of nature therefore appeals to the past human. This isevidenced by the examples of megalithic tradition sites and remains stone tools. Based on these things then this paper aims to uncover ebout the utilization of spaces related to the existence of human relationships with the natural environment. Next through the theory of adaptation and the paradigm of the scope of the site will be used to discuss this topic. Finally obtained a summary that theBantarkalong ever used of space activity takes place asit related to human adaptation. Keywords: occupation, tool, terraces

TRADISI RUWATAN: BERSIH BUMI KEARIFAN LOKAL DALAM MITIGASI BENCANA

Tradition worship of ancestral spirits in Tengger occur along with the megalithic culture that is widespread in Indonesia, around 500 BC - 500 AD. Physical culture can be seen the remains of objects such as menhirs, and terraces devoted to the concept of ancestral spirit worship followed by a tradition in the community concerned. Megalithic tradition for a group of tribes, is devoted to the worship of ancestral spirits as ruler of protecting and giving life. Therefore, the purpose of this paper is to determine the Tengger local wisdom in maintaining natural ecosystems by humans, through a tradition that has lasted for generations can overcome the problem of frequent disasters. Efforts are being made in the search for the data to answer these goals, used the method of approach by conducting interviews and observations of one tradition that held that ceremony mayu desa / ruwatan. The ceremony is conducted once a year, but in year five held over the highway at the expense of a buffalo or cow. From the results of these interviews, the data obtained with regard to the meaning, function and purpose of the ceremony mayu desa / ruwatan, related to disaster mitigation issues.

Ruwatan Tradition: Bersih Desa, Local Wisdom of Disaster Mitigation

Tradition worship of ancestral spirits in Tengger occur along with the megalithic culture that is widespread in Indonesia, around 500 BC - 500 AD. Physical culture can be seen the remains of objects such as menhirs, and terraces devoted to the concept of ancestral spirit worship followed by a tradition in the community concerned. Megalithic tradition for a group of tribes, is devoted to theworship of ancestral spirits as ruler of protecting and giving life. Therefore, the purpose of this paper is to determine the Tengger local wisdom in maintaining natural ecosystems by humans, through a tradition that has lasted for generations can overcome the problem of frequent disasters. Efforts are being made in the search for the data to answer these goals, used the method of approach byconducting interviews and observations of one tradition that held that ceremony mayu desa / ruwatan. The ceremony is conducted once a year, but in year five held over the highway at the expense of a buffalo or cow. From the results of these interviews, the data obtained with regard to the meaning, function and purpose of the ceremony mayu desa / ruwatan, related to disaster mitigation issues.

A Study of Living Megalithic Tradition Among the Gond Tribes, District – Nuaparha, Odisha

The present paper deals with the existence and continuation of living megalith tradition among the Gond tribe in Nuaparha district of Odisha. The mortuary practice of different tribal community have given many ethnographical data, which is used as a primary source to reconstructing the past social and cultural history of megalithic people.

TRADISI MEGALITIK PADA RITUAL KEKERIK DI KALANGAN MASYARAKAT TENGGER

The Kekerik ritual has been conducted to celebrate 40 days baby delivery. The ritual is conducted by dukun, a ceremonial leader in Tengger society. This ritual is held to avoid some bad influences from evil spirits arounds. The baby who had this ritual means accepted by Tengger society and start a new life as a holy baby. This kekerik ritual shows megalithic tradition, which is the ancestor spirits is invited to bless the host and also some offerings is made to be presented for the ancestor spirits. The study that conducted in Keduwung village, Puspo district, Pasuruan Regency, East Java Province showed that kekerik ritual reflects megalithic tradition in a Tengger society. This condition is interesting because Tengger people has been known as Hinduneese. The study that define the relation between megalithic tradition and kekerik ritual is applying ethnoarchaeology approach, especially cultural sustainability which assumes that megalithic tradition in Tengger community is related to the past.

Megalithism and Tribal Ritualism: A Passage through the Kurumbas of Attappadi

The study of mortuary practices of Megalithic communities and its use as the basis for reconstructing the past society is unique in archaeology as it represents the direct and purposeful culmination of conscious behavior of the followers of this cultural trait. There are voluminous studies on the Megalithic builders of South India, including Kerala, written by prominent archaeologists and anthropologists from the early decades of the nineteenth century. Most of them ignored the continuity of Megalithic tradition, except a scant reference to the erection of funeral edifices among tribes like the Kurumbas and Mudugas of Attappadi and Mala-arayans of the Thiruvananthapuram district of Kerala. A study of the living Megalithic practices provides clues to ethnographic parallels, existing belief systems and habitation sites of the present communities. The present study discusses the cultural aspects of the rituals related to living Megalithic tradition among the Attappadi tribes, of the Palakkad district of Kerala. The study of the mortuary practices of the Kurumbas raises two important questions-firstly, how far this tribe can be seen as the actual successor of Megalithic builders of Kerala and, secondly, how does the social differentiation within the Kurumba community got reflected in its mortuary practices, just like the Megalithic builders of the past.