TRADITIONAL COSTUME AS A REFLECTOR OF CULTURAL INTERACTION

This paper will try to explain the relationship between religion and culture. These two topics are the most important items that are inseparable in the history of human civilization from the classical to the modern period. Religion is ahuman belief system that is related to God. If the rule comes from God, then it cannot be said to be a culture, because it is not human creation, but God’s creation that is absolute. Religion is interpreted as part of the life (culture) ofindividuals or groups, each of which has the authority to understand religion and apply it. With the characteristics as indicated by Fazlur Rahman, wherever religion is located, it is hoped that it can provide guidance on values or moralsfor all activities of human life, whether social, cultural, economic or political. Not infrequently also religion becomes a determining factor in the adhesive process of social cultural interaction of the community as well as unifying thenation. Culture and religion are something different but can influence each other so that new cultures or mixing of cultures emerge. The opinion of Endang Saifudin Anshari who said in his writing that religion and culture do notinclude each other, in principle one is not part of the other and each consists of itself. Between them, of course, they are closely related like us, we see in everyday life and human life. As also seen in the close relationship between husband and wife who can give birth to a son but the husband is not part of the wife, and vice versa. Religion and culture are two different things but cannot be separated. The existence of a religion will be greatly influenced and affect thepractice of a religion in question. And conversely, a culture will be greatly influenced by the beliefs of the society in which culture develops. Therefore religion is not only an individual problem but religion is also a social affair whichultimately religious people are not only able to give birth to individual piety but also must be able to give birth to social piety.Key words: Interaction, Religion, Culture,

Download Full-text

Chariots in Early China: Origins, cultural interaction, and identity

10.30861/9781407310657 ◽

2013 ◽

Cited By ~ 9

Author(s):

Hsiao-yun Wu

Keyword(s):

Early China ◽

Cultural Interaction

Download Full-text

On the problem of cultural interaction in the bronze age in the territory of the south of Western Siberia (reconstruction of decorations of female costume)

Connections, contacts and interactions between ancient cultures of Northern Eurasia and civilizations of the East during the Palaeometal period (IV–I mil. BC) ◽

10.31600/978-5-907053-35-9-90-92 ◽

2019 ◽

Author(s):

Ol’ga Umerenkova ◽

◽

Larisa Bobrova ◽

Keyword(s):

Bronze Age ◽

Western Siberia ◽

Cultural Interaction ◽

The South ◽

The Bronze Age

Download Full-text

Ores Sources, Smelters and Archaeometallurgy: Exploring Iron Age Metal Production in the Southern Waterberg, South Africa

Journal of African Archaeology ◽

10.3213/2191-5784-10240 ◽

2013 ◽

Vol 11 (2) ◽

pp. 243-267 ◽

Cited By ~ 6

Author(s):

Foreman Bandama ◽

Shadreck Chirikure ◽

Simon Hall

Keyword(s):

South Africa ◽

Iron Age ◽

Southern Africa ◽

Mineral Resources ◽

Limpopo Province ◽

Metal Working ◽

Cultural Interaction ◽

Metal Production ◽

European Colonization ◽

Sem Analyses

The Southern Waterberg in Limpopo Province is archaeologically rich, especially when it comes to evidence of pre-colonial mining and metal working. Geologically, the area hosts important mineral resources such as copper, tin and iron which were smelted by agriculturalists in the precolonial period. In this region however, tin seems to be the major attraction given that Rooiberg is still the only source of cassiterite in southern Africa to have provided evidence of mining before European colonization. This paper reports the results of archaeological and archaeometallurgical work which was carried out in order to reconstruct the technology of metalworking as well as the cultural interaction in the study area and beyond. The ceramic evidence shows that from the Eiland Phase (1000–1300 AD) onwards there was cross borrowing of characteristic decorative traits amongst extant groups that later on culminated in the creation of a new ceramic group known as Rooiberg. In terms of mining and metal working, XRF and SEM analyses, when coupled with optical microscopy, indicate the use of indigenous bloomery techniques that are widespread in pre-colonial southern Africa. Tin and bronze production was also represented and their production remains also pin down this metallurgy to particular sites and excludes the possibility of importing of finished tin and bronze objects into this area.

Download Full-text