scholarly journals “OMO HADA” Arsitektur Tradisional Nias Selatan Diambang Kepunahan

KALPATARU ◽  
2019 ◽  
Vol 27 (2) ◽  
pp. 105
Author(s):  
Muhammad Fadhlan Syuaib Intan ◽  
Nasruddin Nasruddin
Keyword(s):  
Material Culture ◽  
Cultural Heritage ◽  
Cultural Context ◽  
Cultural Work ◽  
Traditional Architecture ◽  
The Past ◽  
The People ◽  
Sacred Values ◽  
Observation Method ◽  
Aesthetic Values

AbstractThe South Nias cultural heritage presented through the artifacts, in the form of traditional architectural buildings, as well as various megalithic stone buildings with all their forms, is an ancestral cultural work that not only contains aesthetic values, uniqueness and art, but also local wisdom as a source of knowledge which is very valuable to be studied and studied. This important and very valuable heritage must be preserved and preserved. But the attitudes and views of the people towards their cultural heritage are changing, as if they no longer have sacred values, even the value of local wisdom begins to fade over time. The existence of South Nias traditional houses is relatively more sustainable compared to other traditional houses. To maintain its existence, changes are needed to accommodate the current residential needs of the community. On the other hand, these changes have the potential to eliminate the character or authenticity of traditional Nias Selatan architecture. This study aims to find out about traditional technologies and architectural changes that occur and their impact on the existence of traditional South Nias houses. From the various problems of the South Nias cultural heritage that are being faced, this study tries to highlight aspects of traditional architecture and local wisdom, including the accompanying megalithic elements. The subjects that will be studied use an ethno-archaeological approach with emphasis on the observation method through direct observation of objects of material culture and social aspects at the research site. In this way it makes it easier for us to observe directly and in detail the architectural forms and components, both exterior and interior as well as the decorative types in the past cultural context of South Nias.Keywords: Traditional Architecture, Megalithic, Cultural HeritageAbstrak Warisan budaya Nias Selatan yang dipresentasikan lewat  peninggalan artefak, berupa  bangunan berarsitektur tradisional, maupun beragam bangunan batu megalit dengan segala rupa bentuknya, merupakan karya budaya leluhur  yang tidak hanya mengandung nilai estetika, keunikan dan seni semata, tetapi juga merupakan kearifan lokal sebagai sumber ilmu pengetahuan yang sangat berharga untuk dikaji dan dipelajari.  Warisan yang penting dan sangat berharga  ini wajib dipelihara dan dilestarikan. Namun sikap dan pandangan masyarakatnya  terhadap warisan budayanya, sedang berubah, seakan tidak lagi memiliki nilai-nilai sakral, bahkan  nilai kearifan lokal pun mulai luntur seiring perjalanan waktu. Keberadaan rumah tradisional Nias Selatan relatif lebih bertahan eksistensinya dibandingkan rumah tradisional lainnya. Untuk mempertahankan eksistensinya, diperlukan perubahan untuk mengakomodasi kebutuhan hunian masyarakat saat ini. Di sisi lain, perubahan tersebut berpotensi menghilangkan karakter atau keaslian  arsitektur tradisional Nias Selatan. Kajian ini bertujuan untuk mengetahui teknologi tradisional dan perubahan arsitektur yang terjadi dan dampaknya terhadap eksistensi dari rumah tradisional Nias Selatan. Dari berbagai masalah warisan budaya Nias Selatan yang sedang dihadapi itu,  maka penelitian ini mencoba menyoroti aspek  arsitektur tradisional maupun kearifan lokalnya, termasuk unsur megalitik yang menyertainya. Subyek yang akan  dikaji ini memakai pendekatan etnoarkeologi dengan  penekanan  pada metode  observasi melalui pengamatan langsung terhadap obyek-obyek budaya material dan aspek sosial di lokasi penelitian. Dengan cara ini memudahkan kita mengamati secara langsung dan detil bentuk-bentuk arsitektur dan komponennya, baik eksterior dan interior maupun ragam hias dalam konteks budaya masa lalu Nias Selatan.Kata Kunci: Arsitektur Tradisional, Megalitik, Warisan Budaya

scholarly journals Folk Toys and Games for Children: Cultural Heritage of Vietnam

2017 ◽  
Vol 4 (4) ◽  
pp. 223-231
Author(s):  
Vu Hong Nhi
Keyword(s):  
Cultural Heritage ◽  
Traditional Culture ◽  
Community Cohesion ◽  
The People ◽  
Personal Skills ◽  
Aesthetic Values

Folk toys and games are elements of folklore, created by the people, which contain tangible and intangible cultures of profound value from various communities, regions, or countries. In this article the author analyzes the importance of the role of folk toys for children in educating them about their traditional culture, creative and aesthetic values, and promoting personal skills as well as community cohesion. Folk toys also contribute to the economy of many trade villages, thereby contributing to social and economic development.Int. J. Soc. Sc. Manage. Vol. 4, Issue-4: 223-231

scholarly journals Mapeamento colaborativo do patrimônio cultural de Princesa Isabel (PB) utilizando um smartphone

2019 ◽  
Vol 1 (45) ◽  
pp. 102
Author(s):  
Erickson Melo de Albuquerque ◽  
Israel Manoel da Silva ◽  
Henando Nunes da Silva ◽  
Everaldo Barbosa da Silva ◽  
Francisco De Assis da Silva
Keyword(s):  
Cultural Heritage ◽  
Historical Buildings ◽  
Cultural Traditions ◽  
Practical Solution ◽  
The Past ◽  
The People ◽  
Collaborative Mapping ◽  
Mapping Techniques ◽  
User Friendly ◽  
Share Information

<p class="western" lang="en-US" align="justify">Princesa Isabel, a municipality located in the backwoods of Paraíba state, Brazil, has a vast historical wealth and carries an inheritance from the striking periods of the past, such as historical buildings, records of the 1930’s Revolt and the cultural traditions of its people. The rescue and preservation of its history strengthens the identity of the people in their own territory, however, the Paraíba state still needs investments in the sector to modernize the way of registration of its cultural heritage. Based on the technologies currently available, with emphasis to the geoprocessing, it is appropriate to use collaborative mapping techniques to record and share information, with a goal to the preservation and dissemination of history. Because it is a constantly evolving technology, a simple, free and practical solution is presented through the use of GIS Cloud and smartphone as equipment to collect geo-referenced data. Therefore, the objective of this work was to map the cultural heritage of Princesa Isabel (PB) using a smartphone and applications capable of executing the geoprocessing for collecting, storing, managing and sharing georeferenced data. The dynamic maps produced provide information synthesized in a user-friendly interface that makes navigation easier to any user. These maps are shared in Google My Maps. Thus, a secure record about the cultural heritage of the municipality was reached, whereby the technology employed proved to be timely, practical, cheap and accessible.</p>

scholarly journals The Temple of Besakih, Sukuh, and Cetho: The Dynamics of Cultural Heritage in the Context of Sustainable Tourism Development in Bali and Java

2019 ◽  
Vol 6 (1) ◽  
pp. 26
Author(s):  
I Ketut Ardhana ◽  
I Ketut Setiawan ◽  
Sulanjari Sulanjari
Keyword(s):  
Cultural Heritage ◽  
Political Development ◽  
Cultural Context ◽  
Hindu Temple ◽  
Cultural Economic ◽  
Sustainable Tourism Development ◽  
The Past ◽  
Central Java ◽  
The Difference ◽  
The Temple

Besakih is one of the biggest Hindu temple in Bali and the temple of Sukuh and Cetho are the Hindu temple that stillexisting in Central Java. These temples have their similarity and differences in the context of how to develop thesustainable tourist development in Indonesia. However, there are not many experts who understand about the culturalrelation between the temple of Besakih in Bali, Sukuh and Cetho in Central Java.This becomes important since the indigenization process that took place in the past of history in the two islands aresignificant to be understood in terms of social cultural, economic and political development in which their influencescan be seen at the modern and postmodern Balinese culture. The development of Balinese temple of Besakih can beconsidered in the 11th century, while for Sukuh and Cetho temple after the fall of Majapahit kingdom in the 15thcentury. Therefore, it can be said that Hindu did not only develop in Bali, but also in Central Java, in which thedevelopment of Hindu for the beginning already took place indeed in the 7th to 8th in the context of Hindu Mataramnamely in the era of king Sanjaya.The main questions that are need to be addressed in this paper are how was the process of the end of Majapahitculture that caused the cultural indigenization in the central Java such as shown in the temple of Sukuh and Cetho?Secondly,in which cultural context that occurred since the Javanese kingdoms did not influence the strength of theHindu culture in the later period? Thirdly, how can it be compared the similarity and the difference between theindigenization in Bali and in Central Java?and lastly how the Balinese and the Javanese interprete their own culturein terms of local wisdom? By addressing these questions, it is expected to have a better understanding on how bothcommunities can strengthen their own culture in the context of their prosperity.

scholarly journals Karachay-Balkarian as an object of the world of "things"

2021 ◽  
pp. 147-155
Author(s):  
Галина Викторовна Сёмина
Keyword(s):  
Cultural Heritage ◽  
Ethnic Groups ◽  
The Other ◽  
North Caucasus ◽  
The Past ◽  
The North ◽  
The People ◽  
Globalizing World ◽  
The World ◽  
Homo Faber

В статье автор исходит из понимания феномена культуры (как в искусстве, так и в философии) как культуры, способной жить и развиваться только в одновременном диалоге с другими культурами, который В.С. Библер назвал «культурологическим парадоксом». В процессе проведенного исследования выстроено понимание того, что культура есть мир «вещей», основанный на диалоге их создателей не только с людьми настоящего, но и с последующими поколениями, так как рассказывают потомкам о мировоззрении прошедшей эпохи, о ценностях культуры предков, о мировидении создателей произведений. Автор считает этот аспект достаточно важным и значимым для решения проблем по дальнейшему сохранению культурного наследия народов Северного Кавказа в глобализирующемся мире, стремящемся к всеобщей унификации и нивелирующим тем самым самобытность культур этносов. Культурфилософский анализ предметов как «вещей» способствует выявлению их смыслов, несущих на себе печать человека как homo faber, как созерцателя и как пользователя, которому не только открыто их предназначение, но и без которого в принципе невозможно их существование. В качестве примера рассмотрены узорные карачаево-балкарские ковры - кийизы. Проведена сравнительная параллель между возможными интерпретациями орнаментальных мотивов жыйгыч кийизов - узких полосок, покрывавших полки в патриархальных жилищах этих этносов, и предполагаемым диалогом с Другим. Материал дает основание сделать вывод о том, что эти ковры-занавеси «читаются» по типу «культурного текста» - неких закодированных таким образом посланий предков. In the paper, the author proceeds from the understanding of the phenomenon of culture (both in art and in philosophy), as a culture capable of living and developing only in a simultaneous dialogue with other cultures, which V.S. Bibler called "a cultural paradox". In the process of the study, the understanding is built that culture is a world of "things", basing on the dialogue of their creators not only with the people of the present, but also with subsequent generations. They tell descendants about the worldview of the past era, about the values of ancestral culture, about the worldview of the creators of works. The author considers this aspect important and significant enough to solve the problems of further preserving the cultural heritage of the peoples of the North Caucasus in a globalizing world, striving for universal unification and thereby leveling the identity of ethnic cultures. Cultural-philosophical analysis of objects as "things" helps to identify their meanings, bearing the stamp of a human being, as a homo faber, as a contemplator and as a user, to whom not only their purpose is open, but also without which, in principle, their existence is impossible. The patterned Karachay-Balkarian rugs - kiyizes - are considered as an example. A comparative parallel was drawn between possible interpretations of the ornamental motifs of the zhyigych kiyizes -narrow strips covering shelves in the patriarchal dwellings of these ethnic groups, and the alleged dialogue with the Other. The material gives reason to conclude that these curtain rugs are "read" according to the type of "cultural text" which is a kind of coded message from the ancestors.

scholarly journals Dressed in a Present from the Past: The Transfers and Transformations of a Swedish Bridal Crown in the United States

2010 ◽  
Vol 2 (5) ◽  
pp. 695-717 ◽  
Author(s):  
Lizette Grad én
Keyword(s):  
United States ◽  
Material Culture ◽  
Cultural Heritage ◽  
New World ◽  
The United States ◽  
The Past ◽  
Museum Object ◽  
Female Bodies ◽  
And Performance

Ever since the emigration from the Nordic countries the Old world and the New world have maintained an exchange of ideas, customs, and material culture. This cultural heritage consists of more than remnants of the past. Drawing on theories of material culture and performance this article highlights the role of gifts in materializing relationships between individuals, families and organizations in the wake of migration. First, I build on a suggested coinage of the term heritage gifts as a way of materializing relationships. Thereafter, I map out the numerous roles which a Swedish bridal crown play in the United States: as museum object, object of display and loaned to families for wedding ceremonies in America. The transfers and transformations of the bridal crown enhances a drama of a migration heritage. This dynamic drama brings together kin in Sweden and America and maps specific locations into a flexible space via the trajectory of crown-clad female bodies.

scholarly journals Sukoreno Site: Lost Classic Civilization

2019 ◽  
Vol 2 (3) ◽  
pp. 396-405
Author(s):  
Ainur Rohimah ◽  
Joni Wibowo ◽  
Ricky Yulius Kristian
Keyword(s):  
Cultural Heritage ◽  
National Culture ◽  
Comparative Studies ◽  
Historical Context ◽  
Cultural Tourism ◽  
Physiological Characteristics ◽  
The Past ◽  
Self Image ◽  
The People

The discovery of Statue and Red Bricks (Bata Abang) located in Sukoreno Village. The Red Brick in Sukoreno site has scattered in settlements and suspected that many Red Bricks has been crushed by residents. Being a cultural heritage of the past, this site needs deep attention and is very important to be studied as an Indonesian nation's self-image. The researcher used the folklore method to uncover the surrounding of the cultural and historical context. In addition, through physiological comparative studies, the shape and characteristics of decapitated statue and red bricks with Majapahit relics in Trowulan, it is found that decapitated statues (Sukoreno statues) have physiological characteristics (shapes and models) that are similar to the Nandiswara or Mahakala statues. The first identification lead the researcher how the connection of  the Sukoreno Site with The East Majapahit Kingdom. This effort is expected to be able to support the development of the cultural tourism area in Jember Regency and contribute to the retention of assets of national culture, especially the culture of the people in Jember. This research concludes that The Sukoreno Site as an important area and assume The Sukoreno Site as a palace.

scholarly journals Eesti etnograafid lõunavepsa külades 1965–1969

2018 ◽  
pp. 44-79
Author(s):  
Indrek Jääts
Keyword(s):  
Material Culture ◽  
Fairy Tale ◽  
Field Work ◽  
Popular Science ◽  
Graphic Art ◽  
Self Identity ◽  
The Past ◽  
The People ◽  
The 1960S ◽  
Peasant Culture

Estonian ethnographers in southern Vepsian villages, 1965–1969 Estonian ethnographers have taken an interest in Finno-Ugric peoples since the dawn of ethnography, and to the extent possible, they have made trips to the regions in question to study their culture. Starting in the 1960s, the State Ethnography Museum of the Estonian SSR in Tartu (the past and present Estonian National Museum) became the hub of Finno-Ugric ethnography under its director, Aleksei Peterson. Expeditions to the linguistic relatives in the east began at the initiative and with the support of linguists (chiefly, Paul Ariste) and continued in later years independently. The article looks at five expeditions made by Estonian ethnographers to southern Vepsian villages in the years 1965–1969. The central source is the fieldwork diaries maintained on the expeditions. In addition, the article examines the photographs, film footage and drawings from these expeditions, along with collected items and ethnographic descriptions. The scholarly and popular science-oriented texts based on the material acquired on the expeditions and coverage of the expeditions in the Estonian media of that era are analysed. Interviews were conducted with a few of the people who took part in the trips. The southern Veps region was poorly connected with the rest of the world in the 1960s, and the people there led quite an isolated existence. For this reason, the villages in the region had an abundance of extant or only recently defunct aspects (such as slash and burn agriculture, dugout canoe construction or use of twigs to heat the stove), which captivated the ethnologists. The southern Veps region was a unique window to the past for Estonian researchers, who in that period dealt with questions of ethnogenesis. The material culture had received little study and Peterson saw this as his calling and an opportunity. Modernisation was already under way and everything old was at risk of fading. Ethnographers interested in these matters had to hurry to save for science what could be salvaged. The traditional peasant culture of the Vepsians was documented using still cameras and film cameras, ethnographic interviews were conducted, ethnographic drawings prepared, and artefacts were collected with great verve. Quantity was important, and the field work was generally a collective pursuit – many people could after all accomplish more than just one. The material recorded in the course of fieldwork reached academic circulation quite rapidly – presentations were delivered at international conferences, and journal articles were published. The coverage of the expeditions in the Estonian media was quite lively as well. Newspapers published accounts of various lengths and on at least once occasion the ethnographers’ activities in the Vepsian region was discussed on television. Estonian scholars perceived and conveyed the southern Veps villages as some kind of Baltic-Finnic fairy tale land. In general, researchers relished the opportunity to go on an expedition. It was felt that this was a noble thing, which in some sense also tied in with the Estonian national cause. Research into the linguistic relatives was positively received by Estonian society for this reason – i.e. it was linked to the national identity. Local authorities in the destination regions generally took a positive attitude toward the ethnographers. The zeitgeist favoured science and expeditions. The Veps people – especially those in more remote and isolated villages – frequently greeted the Estonian ethnographers with initial scepticism. The Estonians had to explain their objectives and use documents to prove their bona fides. Later the alienation dissipated and once the close kinship of the Vepsian and Estonian languages was revealed, the newcomers received a rapturous reception as if they were long-lost relatives. At Sodjärv Lake, which served on multiple occasions as the ethnographers’ base camp, Estonian researchers became accepted by the Vepsians as their own people. It is difficult to gauge precisely the influence that those and later expeditions had on the Vepsian peoples. The Estonians’ visits probably helped to bolster the generally weak self-identity of the Veps people. While the Russians in the region all too often took a supercilious view of the Veps and their language, the ethnographers from Estonia had come to study them precisely because of their identity and held in high regard everything from old peasant culture to the language. Some local people still speak positively about Estonians. The five expeditions to the villages of the southern Vepsian region discussed in this article, their outcome and resonance make up a key part of a cultural current that sprang from Finno-Ugric studies in Soviet Estonia, the best-known examples of which are Lennart Meri’s ethnographic documentary films, the choral music of Veljo Tormis and the graphic art of Kaljo Põllu. Emphasising their Finno-Ugric roots was for Estonians an additional way to express their Estonian identity independent of Soviet rule and ethnographers made a significant contribution to this trend.

Traditional Earth Houses in Vittin, Tamale: Identity and perception of the tradition-modernity conflict.

1970 ◽  
Vol 4 (1) ◽  
pp. 97-128
Author(s):  
Irene Appeaning Addo
Keyword(s):  
Northern Region ◽  
Focus Group Discussions ◽  
Group Discussions ◽  
Traditional Beliefs ◽  
Traditional Architecture ◽  
Push Factors ◽  
Beliefs And Practices ◽  
Economic Issues ◽  
The Past ◽  
The People

The tension between tradition and modernity extends into African traditional architecture. The desire to become modern is pushing people to change from the climate suitable traditional houses found in the Northern Region of Ghana. The study sought to explore the influence of modernity on traditional buildings in Vittin, a peri-urban community in the Tamale municipality. Using focus group discussions and photography, the study explored some of the tradition-modernity tensions that exist in African traditional architecture. Although respondents associated identity and tradition with the round earth houses built in the past, they explained that in contemporary times urbanisation, status, economic issues, sustainability and the sense of belongingness were push factors for change. The research concludes that conscious effort needs to be made for earth constructed houses to be sustainable otherwise the technology will completely disappear and this may impact the traditional beliefs and practices of the people. It is proposed that there is the need to relook at traditional architecture to make them durable and sustainable and the indigenous knowledge and architecture of the people need to be documented.Keywords: African Architecture, Tradition, Modernity, Identity.

A Further Contribution to the Study of Zande Culture

Africa ◽  
1963 ◽  
Vol 33 (3) ◽  
pp. 183-197 ◽  
Author(s):  
E. E. Evans-Pritchard
Keyword(s):  
Material Culture ◽  
Political Development ◽  
Cultivated Plants ◽  
Arts And Crafts ◽  
Agricultural Economy ◽  
The Past ◽  
The People ◽  
Opening Paragraph ◽  
Different Sources ◽  
Ethnic Origins

Opening ParagraphIn a recent number of Africa (October i960) I showed that a number of Zande cultivated plants must have been borrowed from other peoples and that others were probably borrowed too. The points there emphasized were: firstly, that the agricultural economy of the Azande is derived from many different sources; secondly, that the Azande themselves see it that way; and thirdly, that in the past it must have been much simpler than in recent times, leading us to suppose that there has probably been a connexion between bionomic development and political development. I now turn to a consideration of certain arts and crafts to show further that it is not only in the cultivation of plants that Zande culture is a complex of borrowed elements, as the people themselves are a complex of peoples of different ethnic origins, but also in their material culture generally. I do not attempt to cover all of their material culture, only some parts of it for illustration and as an indication of the extent to which it has been taken over from peoples absorbed into the original Mbomu stock or from neighbouring peoples.

Biography of a Hill: Novi Pazar in South-Western Serbia

2015 ◽  
Author(s):  
Staša Babić
Keyword(s):  
Material Culture ◽  
Archaeological Site ◽  
Spatial Dimension ◽  
Academic Disciplines ◽  
The Past ◽  
The People ◽  
World Heritage List ◽  
Physical Form ◽  
History Of ◽  
Object Of Study

Archaeology is one of the academic disciplines whose aim is to make sense of the past. Among other things, we organize and classify the material culture of the past into distinctive units according to a number of scholarly established criteria. In the course of the history of the discipline, these criteria have changed, and some of the previously prevailing modes of classification have been severely criticized, above all the concept of archaeological culture (e.g. Jones 1997; Canuto and Yaeger 2000; Isbell 2000; Thomas 2000; Lucy 2005). These reconsiderations have brought forward that the past may not have been as orderly organized and readily packed into the units we have designed to manipulate and explain its material traces. Consequently, we have started investigating other possible paths of thinking about the lived experiences of the people whose actions we seek to understand (e.g. Díaz-Andreu et al. 2005; Insoll 2007). However, some of the archaeological practices of organizing our subject of study have remained largely unchanged from the very beginnings of our discipline to the present day, such as defining one of the very basic units of observation—an archaeological site. The archaeological process may be said to begin ‘at the trowel’s edge’ (Hodder 1999, 92ff.), by distinguishing the features in the soil indicative of past human activities and demarcating their spatial limits. This basic anchoring in the spatial dimension, regardless of subsequent procedures, that may vary significantly depending upon the theoretical and methodological inclinations of the researcher(s) in question (Jones 2002; Lucas 2001; 2012), renders the past tangible and manageable, transforming a patch of land into an object of study, further scrutinized according to a set of rules laid down by archaeologists. Once investigated in their physical form in the field, the sites are converted into a set of information, analysed, commented upon and valorized both by archaeologists and the general public. In the process, some are judged to be more important than the others and lists of particularly valuable sites are compiled, such as the UNESCO World Heritage List.

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