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Indonesian Megaliths: A forgotten cultural heritage highlights aspects of Indonesian culture which are currently misunderstood and sometimes threatened by destruction. Although they are relatively recent in origin, the Indonesian megaliths offer similarities to their counterparts in the Middle East and Arabia: they reflect the rise to prominence of...
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Balinese royal palaces' forms illustrate the evolving nature of the kingdom's political control and the strategies used by its rulers to foster the stability of its territory. Although every kingdom has opportunities to demonstrate its authority through architecture and layout, architectural hierarchy is presented from the form of architectural pro...
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... In cultures where statues are expected to stand forever, they represent the historical moment itself, which can make a deep impression on the public and become part of the written and oral record of historical events [7]. Steimer-Hermet [8] provides a comprehensive overview of the different types of megalithic constructions in Indonesia and divides their manufacture into two periods. The first period began in the 7th and 8th centuries in East Java and spread to the rest of the island, South Sumatra and Central Sumatra, and Lore Lindu in Central Sulawesi [9]. ...
... (1929). Steimer-Herbet [8], in her book entitled Indonesian Megaliths: A Forgotten Cultural Heritage, Definitive deductions regarding the proposed typology of analysis include classical interpretations of the object, which means that there is a relative consensus in treating the Bada Valley statues as art objects. Also, Richard Nixon Tambalo (2018) writes, in a very enthusiastic and committed way, various narratives with an iconographic approach that provide arguments in favor of including the Bada Valley statues into the framework with art objects in general, with a high level of aesthetic dignity and technical skill. ...
This article proposes a model of interpretation of the Langke Bulawa statue based on a theoretical approach based on the cultural sociology theory of naturalism from the perspective of the place and location where the statue is located, namely in the Bada Valley. Cultural sociology can fill the cultural gap in the sociology of art and can provide a method for identifying the linguistic context that surrounds social institutions. The aim is to discuss classical readings of the object by constructing alternatives that do not attempt to decipher symbolic content or show naturalistic representations in the form of sculptural objects. Instead, in Langke Bulawa Statue, the author proposes a theoretical approach that goes beyond the descriptive approach that ultimately provides only a vague interpretation of the Langke Bulawa statue as stelae by considering the statue as an artistic expression of a people with aesthetic norms, conditioned by traditions, resulting in a kind of object form that must try to be found based on the representation of cultural views in Bada Valley, where the physical boundaries between humans and non-humans disappear, to show figures that have the same essence, but merge in one object form, namely the Langke Bulawa statue as a representation of a figure with the only female form where the implications of a sociocultural perspective in this study will contribute to interpreting the Langke Bulawa statue as a potential contribution of cultural sociology research related to megalithic relics in Central Sulawesi Province.
... It is not clear whether the settlements of the builders of the megaliths were located at these sites, because not a single standard excavation in this region has been conducted since van der Hoop's days. Good current overviews are provided by Rangkuti et al. (2017), Steimer-Herbet (2018 and Bonatz (2021:17-41), but these are based on the monuments visible on site and can hardly be used to interpret other archaeological data and finds. Only the stone cist graves that van der Hoop excavated in Tegurwangi and Tanjung Aro in 1931 produced material-culture remains; these included stone and glass beads, small gold, bronze and iron objects, and vessels or shards of vessels made of simple earthenware (van der Hoop 1932:47-52, figures 171-172). ...
... This is shown by their traditional and tribe's house and also local wisdom. Ngada is also famous for its megalith culture [14] and was added to the UNESCO World Heritage Tentative List on 19 October 1995, in the cultural category. ...
The potentials of bamboo resources owned by the community in Ngada Regency has not been managed and appropriately utilized. There were no integrated programs between the on-farm and off-farm sectors and no clear roles and responsibilities among the stakeholders involved. Soft System Methodology (SSM) framework approach was carried out through stakeholder analysis, CATWOE analysis, and gap analysis. The root definition of the current situation was that the model of sustainable community bamboo management and utilization (W) is responsible to the local and central government as well as the bamboo manufacturing industry as off-taker (O) with integrated supporting programs and regulations, ensuring the potential of bamboo resources and the bamboo product market (E) which was carried out together with stakeholders (A) through active participation and synergy programs (T) to improve the welfare of the community of bamboo owners, craftsmen, and bamboo entrepreneurs (C). The study produces a suitable and appropriate strategy based on the corrective actions of existing problems and recommendations formulated from conceptual models and existing actual conditions on integrated sustainable bamboo management.
... The Indonesian Ministry of Education and Culture keeps track of cultural heritage and compiles a list of it. There are 1,086 classified cultural heritage artifacts out of the 9,770 total items that have been recorded (Steimer-Herbet, 2018). It is impossible to divorce this cultural diversity from the history of the country, which has continued to allow it to be appreciated to this day. ...
Lontar Prasi Bali is one of the cultural heritages that is still preserved in the Balinese life system. The problem is that the understanding of the Balinese Lontar Prasi can only be understood by some people so not all can understand the functions and stories contained in the Balinese Lontar Prasi. The solution to this problem is to provide a touch of Augmented Reality technology to show the story's contents in Lontar Prasi through 3D characters, audio, and text. The method used is the Prototyping Model chosen because it accommodates the scope and timeline of application development and facilitates communication between application developers and organizations. The test was conducted using four types of smartphones. The test results show that the four smartphones can be seen when the camera detects objects on the marker, Xiaomi Note 8 Pro and Oppo Reno F1 can detect objects within 1 second. While the Samsung A50s can detect objects for 2 seconds and the Xiaomi Redmi 5 can detect time for 3 seconds.
... The Indonesian Ministry of Education and Culture keeps track of cultural heritage and compiles a list of it. There are 1,086 classified cultural heritage artifacts out of the 9,770 total items that have been recorded (Steimer-Herbet, 2018). It is impossible to divorce this cultural diversity from the history of the country, which has continued to allow it to be appreciated to this day. ...
Lontar Prasi Bali is one of the cultural heritages that is still preserved in the Balinese life system. The problem is that the understanding of the Balinese Lontar Prasi can only be understood by some people so not all can understand the functions and stories contained in the Balinese Lontar Prasi. The solution to this problem is to provide a touch of Augmented Reality technology to show the story's contents in Lontar Prasi through 3D characters, audio, and text. The method used is the Prototyping Model chosen because it accommodates the scope and timeline of application development and facilitates communication between application developers and organizations. The test was conducted using four types of smartphones. The test results show that the four smartphones can be seen when the camera detects objects on the marker, Xiaomi Note 8 Pro and Oppo Reno F1 can detect objects within 1 second. While the Samsung A50s can detect objects for 2 seconds and the Xiaomi Redmi 5 can detect time for 3 seconds.
... What made these individuals/kinship lineages so important, however, remains supposition. Some clues might be found in the few still-living megalithic building communities, in which the ability to summon others to build such monuments and to provide for others while they are being built is, in itself, a sign of the wealth and power of the individuals and their families commandeering them to be built (Steimer-Herbet and Besse, 2016;Steimer-Herbet, 2018). ...
... What made these individuals/kinship lineages so important, however, remains supposition. Some clues might be found in the few still-living megalithic building communities, in which the ability to summon others to build such monuments and to provide for others while they are being built is, in itself, a sign of the wealth and power of the individuals and their families commandeering them to be built (Steimer-Herbet and Besse, 2016;Steimer-Herbet, 2018). ...
The aim of this paper is to explore the integration of the Bell Beaker phenomenon in a local context, in order to examine the mechanisms underlying its introduction and discuss possible factors related to it. As a case study, the authors use the Upper Rhône valley in southwestern Switzerland and focus specifically on the renowned Sion ‘Petit-Chasseur’ necropolis. Prehistoric populations repeatedly came to this megalithic site during the Final Neolithic (2900–2450 cal. BC), the Bell Beaker period (2450–2200 cal. BC), and the Early Bronze Age (2200–1600 cal. BC), offering ideal conditions to address the issues stated above. This multidisciplinary research focuses on pottery manufacturing processes through the chaîne opératoire approach, reconstructing each step from the raw material selection all the way to finishing treatments and firing. The analyses, both macro- and microscopic, carried out on the Bell Beaker pottery, led to the identification of an exogenous pottery tradition and of local raw material procurement sources. These results point towards a mobility of Bell Beaker potters, who exploited local raw materials but applied their own know-how. Probably specialised, these craftsmen/women were thus one of the factors active in the diffusion of the Bell Beaker phenomenon.
... Recent surveys in the same region have led to the documentation of additional number of jar sites and potential habitational sites (Skopal et al., 2020). In island Southeast Asia, stone jars have been reported from the Indonesian Archipelago from four areas -Napu, Besoa, and Bada valley in Central Sulawesi, Samosir in South Sumatra, Toraja in South Sulawesi and Sumbawa Island (West Nusa Tenggara) (Prasetyo, 2012;Steimer-Herbet, 2018). But with the retrieval of fragments of human skeletons, skulls, teeth and pottery from previous excavations by Haris Sukendar (1980aSukendar ( , 1980b in the Bada valley, the evidence suggests that the stone jars or kalambas were used as multiple burial containers. ...
The stone jar sites of Northeast India have been a subject of great interest since their first discovery in 1929 by James Philip Mills and John Henry Hutton in North Cachar Hills, Assam. In Southeast Asia, they were first reported by McCarthy (1900) in Laos and subsequently by the French archaeologist Madeleine Colani in 1935, who reported them in great numbers and speculated about their connections to Assam within a wider salt trade network. The present paper focuses on the stone jar sites from an unreported region of Northeast India along the Saipung Sub-division in East Jaintia Hills in the state of Meghalaya. The stone jars from the sites form the extreme westerly extension of the stone jar culture reported from Northeast India. The results of preliminary fieldwork undertaken in February 2020 across the Saipung reserved forest of Meghalaya led to the discovery and documentation of eight previously unreported sites. A small-scale excavation of four jars in the East Jaintia Hills have helped to provide key insights on the mortuary practices of the people who made and used these stone jars. Material evidences from the excavation clearly suggest that the stone jars are visible relics which were erected on top of a pit where the post-cremated cultural materials of the dead are buried. Such significant findings bear relevance to the further understanding of stone jar sites within the broader context of Northeast India and Southeast Asia.
... Likewise, ancient teachings such as animism known in the megalithic era have also developed in Indonesia. Menhirs, dolmens, and punden terraces are tools to carry out ritual offerings to ancestors (Steimer-Herbet, 2018). ...
Islam entered and developed in Indonesia by bringing new values to life. The entry of Islam amid the plurality of Indonesian society then gave rise to a distinctive pattern of interaction. The intersection of Islamic values with Indonesian cultural values gives rise to various patterns of interaction. Now Islamic values have been accepted as a living value in Indonesian society. Acceptance of Islamic values and norms also occurs within the jurisdiction. Islamic law developed together with the customary law system and western law. Even now, Islamic law has become one of the important sources of law in developing national law. The inclusion of Islamic law in The national legal system certainly goes through long social and political dynamics and involves various parties. This article aims to examine the process of accepting Islamic law in the national legal system from a theoretical perspective. The study was conducted with a library research approach. This study is needed as material for reflection and projection of the development of Islamic law in Indonesia in the future.
... Along with the rapid development of the times in line with the currents of globalization, there has been a shift in the existence of local budata in Indonesia (Steimer-Herbet, 2018). Almost everyone in different regions has been affected by cultural changes especially in Hindu religious life. ...
The rapid development of the times accompanied by the currents of globalization has caused a process of change in culture in Indonesia. One of the changes felt by the community is the change in Hindu religious life. The changes that occurred in Hindu religious life along with the development and pace of globalization caused a cultural shift. This cultural shift certainly has an influence on the pattern of Hindu life in people's lives. Cultural shifts in Hindu religious life such as dress codes, lack of participation of the younger generation in religious activities such as ngayah, furniture, mekidung and the fading of traditions that develop in society. In addition, the changes that have occurred in Hindu religious life have occurred due to the development of tourism. This is due to technological advances that make it easier for people to make Bali a cultural-based world tourist destination. Currently, the existing cultural system is packaged by keeping up with the times. The purpose of this study is to find out how the development of Hindu religious life in the revolutionary era. This research method uses a literature review approach
