Minangkabau society always strives for a peaceful and prosperous life. Since long time ago, the community is implementing democratic values. These values are reflected in the archaeological remains associated with the activities of deliberation and the tradition that lasted until now. In making decisions for common interests, people tend to give priority to said agreement despite differences of opinion are also valued.
The form of burial in the ancient tomb complex of Sutan Nasinok Harahap is in the form of a mound of land bordered by flat stones. The problem is what the burial context and the characteristics of the tomb in the Sutan Nasinok Harahap Ancient Tomb Complex?. The purpose of this study is to determine the context of burial and recognize the complex characteristics of the tomb. This study uses an inductive reasoning model. Judging from the characteristics, the characteristics of the tomb have not yet been seen, only the orientation of the tomb indicates the absence of Islamic influence. Related to the burial context, the tomb is located far from the river, on a high place (dolok) and is in the banua partoru zone while Lobu Gunung Tua Batang Onang is in banua tonga which is adjacent to the banua parginjang zone (close to the river). Bentuk penguburan di Kompleks Makam Kuno Sutan Nasinok Harahap berupa gundukan tanah yang pada bagian tepiannya dibatasi oleh batu-batu pipih. Permasalahannya adalah bagaimanakah konteks penguburan serta karakteristik makam di Kompleks Makam Kuno Sutan Nasinok Harahap?. Tujuan dari penelitian ini adalah untuk mengetahui konteks penguburan dan mengenali karakteristik kompleks makam tersebut. Penelitian ini menggunakan model penalaran induktif. Dilihat dari karakteristiknya, belum terlihat karakteristik makamnya, hanya orientasi makam yang menunjukkan belum adanya pengaruh Islam. Terkait konteks penguburannya, makam berada di lokasi yang jauh dari sungai, tinggi (dolok) dan berada dalam zona banua partoru sedangkan Lobu Gunung Tua Batang Onang berada di banua tonga yang berdekatan dengan zona banua parginjang (dekat dengan sungai).
Golden artifacts have different varieties and decorative patterns, such as in jewellery. The presence of golden artifacts in the past is known presently from the Dutch old record in North Sumatra. At that time, the Bataknese lived an old belief of the ancestor spirits or called the megalithic tradition. The development of gold craftsmanship is seen through the golden artifacts with the typical Batak patterns influenced by the old faith as well as external decorative patterns. The proposed question is how the golden artifacts were integrated into the Bataknese culture. The study aims at collecting more knowledge of the importance of golden artifacts in Bataknese life as well as the cultural aspects reflected on those artifacts. Explorative-descriptive writing method with inductive reasoning is used to get an answer to the problem being proposed. Inductive reasoning begins at the study of data that can give a general conclusion or empirical generalization after data analysis stage process. Golden artifacts are just like pieces of art that bear a unique function in the society as well as describing such social, cultural, and religious aspects of the Bataknese in the ancient North Sumatra.AbstrakArtefak emas cukup beragam jenis dan pola hiasnya, di antaranya digunakan sebagai perhiasan. Tentang artefak emas di masa lalu diketahui melalui catatan lama ketika Belanda masuk ke wilayah Sumatera Utara. Pada masa itu etnis Batak pada umumnya masih hidup dalam kepercayaan lama yang berkaitan dengan roh nenek moyang atau dikenal dengan tradisi megalitik. Perkembangan seni kriya emas terlihat melalui artefak emas dengan pola hias khas Batak yang mendapat pengaruh religi lama, dan pola hias yang mendapat pengaruh dari luar. Permasalahannya adalah bagaimana artefak emas menjadi bagian dalam budaya masyarakat Batak ? Tulisan ini bertujuan untuk menambah pengetahuan mengenai pentingnya artefak emas dalam kehidupan masyarakat Batak serta aspek-aspek kebudayaan yang tercermin melalui artefak tersebut. Untuk dapat menjawab permasalahan yang diajukan, maka metode penulisan bertipe eksploratif- deskriptif menggunakan alur penalaran induktif. Penalaran induktif berawal dari kajian terhadap data yang dapat memberikan suatu kesimpulan yang bersifat umum atau generalisasi empiris setelah melalui proses tahap analisis data. Seperti hasil karya seni lain, artefak emas mempunyai fungsi dalam kehidupan masyarakat serta menggambarkan aspek sosial, budaya, dan religi masyarakat Batak di Sumatera Utara di masa lalu.
Ngalau Tompok Syohiah I has an indications of being a temporary shelter related to special pilgrimage activities such as meditation relating to the old beliefs (Pre-Islam), seeking mysticism, and seclusion to deepen Islamic teachings in the past, and pay vows.The material culture that is a speciality of the Ngalau Tompok Syohiah I are pictures and texts written in white media (type of chalk). Qualitative research methods use inductive reasoning by observing both the unit and the context. One of the techniques used to copying the shape of an image or read a script found on the wall of Ngalau Tompok Syohiah I uses the Inkscape program, then describes and analyzes the form. This article is intended to find out the meaning of symbols on rock art on the walls of Ngalau Tompok Syohiah I, then to find out the cultural background of humans who used the cave in the past. Some symbols are identified as images similar to rock art on prehistoric sites in the archipelago, indicative of post-Palawa characters, and Arabic and Arabic-Malay characters. The pictures and writing overlap and many wear out so that some have not been identified yet. Until now this cave was sacred and is still a special place of pilgrimage. Symbols of rock art are associated with the context of the cave space, as well as other archeological remains such as their menhirs and graves, describing the religion adopted by people who have come to the cave, and related to agricultural livelihoods.
ke baratdaya (210 0 ) dengan lebar pintu gua 10 m dan kedalaman ruangan depan 9,5 m dan dibelakangnya terdapat lorong sedalam 10 m dengan lereng di depannya melandai. Ngalau tersebut memiliki dimensi ruang cukup lebar dengan atap gua rendah pada bagian belakang. Adapun permasalahannya adalah bagaimana kaitan antara artefak, pemanfaatan ruang, serta bentuk aktivitas yang berlangsung di Ngalau Datuk Marajo Ali? Bagaimana perbandingan dengan artefak di ngalaungalau lain di sekitar Lembah Harau? Metode yang digunakan dalam pengumpulan data bertipe eksploratif menggunakan alur penalaran induktif. Metode penulisannya adalah kualitatifdeskriptif. Secara umum Ngalau Datuk Marajo Ali memilki ruangan yang cukup lapang, tanpa stalagtit dan stalagmit, terbagi menjadi dua yaitu di baratdaya dan timurlaut. Di bagian baratdaya kondisi permukaannya lebih rendah dibandingkan dengan timurlaut. Permukaan bebatuan di timurlaut relatif rata, sehingga nyaman untuk duduk atau berdiri, kecuali di bagian paling dalam. Hasil ekskavasi menggambarkan bahwa di bagian baratdaya pemanfaatanya cukup beragam berdasarkan analisa terhadap temuan, konteks temuan, dan stratigrafinya. Hasilnya adalah gua ini dimanfaatkan berulang kali untuk kebutuhan yang berbeda. Diperkirakan aktivitas yang berlangsung berkaitan dengan persembunyian pada masa perang Paderi (1821--1838), persembunyian pada masa perang kemerdekaan (sebelum 1945), serta aktivitas pengolahan gambir dengan dapur gambir sekitar tahun 1945 -an. Nenggih Susilowati, Taufiqurrahman Setiawan, Dyah Hidayati, Lucas Partanda Koestoro activities that took place at Ngalau Datuk Marajo Ali? How are they compared to the artifacts found at other ngalaus around Harau Valley? The method employed during data collection phase was explorative using inductive reasoning, while the writing method was qualitative-descriptive. In general Ngalau Datuk Marajo Ali has wide enough space without stalagtite or stalagmite, and is divided into southwest and northeast sections. The southwest section has lower surface than the northeast section. The rock surface of the northeast section is relatively flat, so that it was comfortable to sit or stand there, except in the innermost part. Results of the excavation show that the activities in the southwest section were varied, based on the artifacts, artifactual context, and stratigraphy. It shows that the cave was used several times for different purposes. It is assumed that the activities were related to the Paderi War (1821 1838) as a hiding place, a hiding place during Indonesian independence war (before 1945), and gambir processing activities (gambir kitchen) in around 1945s.
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