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Sunarningsih
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FUNGSI SITUS TUTARI, IRIAN JAYA : TINJAUAN ASPEK SIMBOLIK Sunarningsih
Berkala Arkeologi Vol. 21 No. 1 (2001)
Publisher : BRIN

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30883/jba.v21i1.832

Abstract

Basically, the Bukit Tutari Site is a worship / ceremony site. The worship is related to the characters they consider to have the life force, namely the head of war and the people who died because of the war. By means of these people, it is hoped that they will be able to reach the world of their ancestors that they desire. A place where there is only eternal happiness. As objects of worship, they erected menhir, lined stones, circular stones, and rock paintings.
POLA MEMUSAT: SALAH SATU MODEL KOSMOLOGIS PADA MASA PRASEJARAH DI INDONESIA Sunarningsih
Berkala Arkeologi Vol. 19 No. 2 (1999)
Publisher : BRIN

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30883/jba.v19i2.821

Abstract

In prehistoric times in Indonesia, cosmological models have been found on the building steps and in the decorative pattern of the Nekara area. It can be said that the initial thought (embryo) of the cosmological conception has existed since prehistoric times, which was later developed during the Hindu period. With the advancement of technology and the additional knowledge in the concept, the holy places (temples) were built as replicas of the cosmos with a more magnificent, beautiful, and complete.
KERUSAKAN SITUS ARKEOLOGI DI KALIMANTAN SELATAN: DAMPAK NEGATIF AKIBAT KEGIATAN MASYARAKAT DAN PEMERINTAH DAERAH Sunarningsih
AMERTA Vol. 31 No. 2 (2013)
Publisher : Penerbit BRIN (BRIN Publishing)

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Abstract

Abstrak. Seperti halnya di daerah lain di Indonesia, jumlah situs-situs arkeologi di wilayah KalimantanSelatan terbilang cukup banyak. Ada dua jenis situs di wilayah Kalimantan Selatan ini, yaitu situstertutup dan situs terbuka. Kedua jenis situs tersebut sudah ada yang diteliti secara intensif ada juga yangbelum, dan sebagian sudah ditetapkan menjadi Benda Cagar Budaya (BCB). Fenomena yang terjadipada saat ini adalah masih terjadi aktivitas yang merusak wilayah situs baik yang sudah dilindungimaupun yang belum. Kegiatan tersebut dilakukan baik oleh masyarakat umum di lingkungan situsmaupun atas kebijakan pemerintah daerah setempat. Makalah ini bertujuan untuk melihat kembalikerusakan situs-situs arkeologi di wilayah Kalimantan Selatan akibat dampak negatif dari aktivitasmasyarakat, dan berusaha mendapatkan strategi untuk mengurangi kegiatan yang merugikan. Metodeyang digunakan adalah deskriptif dengan pendekatan induktif. Data dikumpulkan dari hasil studipustaka, yaitu dari laporan yang tersimpan di perpustakaan Balai Arkeologi Banjarmasin, dan darihasil pengamatan penulis saat melakukan penelitian arkeologi. Berdasarkan hasil analisis darimasing-masing kasus, dapat diketahui bahwa kebutuhan ekonomi masyarakat dan pembangunanoleh pemerintah daerah yang banyak mendorong terjadinya kerusakan situs. Aktivitas yang merusakdilakukan karena masih rendahnya pemahaman akan pentingnya sebuah situs purbakala dan masihlemahnya penerapan sangsi terhadap pelanggaran Undang-undang Cagar Budaya.Kata kunci: Situs terbuka, Situs tertutup, Kalimantan Selatan, Benda Cagar Budaya, Undang-undangCagar Budaya. Abstract. The Damage of Archaeological Sites in South Kalimantan: The Negative Impact dueto Community and Local Government Activities. As in other areas in Indonesia, the number ofarchaeological sites in South Kalimantan region are quite a lot. There are two types of sites inSouth Kalimantan region, closed site and open site. Both types have already been investigatedintensively and others only were surveyed with the aim to determine its potential. Some open siteshave already designated as protected areas (as cultural property) and some others have not. Theoccurrence phenomenon is that looting of sites occur either at protected sites or not protected sites.These activities are carried out not only by the general public at surrounding the site but also by thediscretion of local government. This paper aims to review the damage to archaeological sites in SouthKalimantan due to the negative impact of human activity, and tries to work on strategies which willreduce the impacts. The research method used is descriptive with inductive approach. Data have beencollected from the literature, from the report stored in the library of the Archaeological Institute ofBanjarmasin, and from observations of the author while doing archaeological research. Based onthe analysis of each case, it can be seen that the economic needs of society and development by localgovernments encouraging some damages of the sites. The activities were done because there is stilllack of understanding how important the archaeological sites, and the weak application of sanctionsfor The Heritage Act.Keywords: Open sites, Closed sites, South Kalimantan, The Cultural Heritage, The Heritage Act.
THE CHARACTERISTICS OF KUTA BATAGUH IN KAPUAS, CENTRAL KALIMANTAN: KARAKTERISTIK KUTA BATAGUH DI KAPUAS, KALIMANTAN TENGAH Sunarningsih; Hartatik; Yogi, Ida Bagus Putu Prajna; Wibowo, Unggul Prasetyo; Susanto, Nugroho Nur; Sulistiyo, Restu Budi
Berkala Arkeologi Vol. 40 No. 2 (2020)
Publisher : BRIN

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30883/jba.v40i2.590

Abstract

Abstract Kuta Bataguh is administratively located in Bataguh and East Kapuas Districts, Kapuas Regency, Kalimantan Tengah. The research aims to reconstruct the characteristics of Kuta Bataguh. This research is using interpretive-descriptive method with the inductive reasoning. Data collection used surveys, excavations, interviews, and literature study. The analysis included environmental, stratigraphic, artifactual, spatial, and absolute dating analysis. Survey (surface and aerial) and excavation activities were carried out inside and outside the fence, both downstream and upstream of the Karinyau River. The results illustrate that the characteristics of Kuta Bataguh are a large permanent settlement that is split by a river. The fortified settlement of Kuta Bataguh was the leader residence of Ngaju community group (as the center of power). By referring to the pattern, function and extent of this settlement, it can be assumed that the local authorities in Bataguh are on par with early state in their socio-political organization. Abstrak Kuta Bataguh secara administratif berada di Kecamatan Bataguh dan Kapuas Timur, Kabupaten Kapuas, Kalimantan Tengah. Tujuan penelitian adalah untuk merekonstruksi karakteristik Kuta Bataguh. Penelitian ini bersifat deskriptif interpretif dengan penalaran induktif. Pengumpulan data menggunakan survei, ekskavasi, wawancara, dan studi pustaka. Analisis yang digunakan adalah analisis lingkungan, stratigrafi, artefaktual, ruang, dan analisis pertanggalan absolut. Kegiatan survei (permukaan dan udara) dan ekskavasi dilakukan di dalam dan di luar pagar benteng baik di arah muara maupun hulu Sungai Karinyau. Hasil penelitian memberi gambaran bahwa karakteristik Kuta Bataguh adalah tempat tinggal permanen yang luas dan dibelah oleh aliran sungai. Dengan berpatokan pada pola, fungsi, dan luasnya pemukiman ini, dapat diasumsikan bahwa penguasa lokal di Bataguh dalam organisasi sosial politiknya sudah setara dengan early state.
FUNGSI SITUS TUTARI, IRIAN JAYA : TINJAUAN ASPEK SIMBOLIK Sunarningsih
Berkala Arkeologi Vol. 21 No. 1 (2001)
Publisher : BRIN

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30883/jba.v21i1.832

Abstract

Basically, the Bukit Tutari Site is a worship / ceremony site. The worship is related to the characters they consider to have the life force, namely the head of war and the people who died because of the war. By means of these people, it is hoped that they will be able to reach the world of their ancestors that they desire. A place where there is only eternal happiness. As objects of worship, they erected menhir, lined stones, circular stones, and rock paintings.
POLA MEMUSAT: SALAH SATU MODEL KOSMOLOGIS PADA MASA PRASEJARAH DI INDONESIA Sunarningsih
Berkala Arkeologi Vol. 19 No. 2 (1999)
Publisher : BRIN

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30883/jba.v19i2.821

Abstract

In prehistoric times in Indonesia, cosmological models have been found on the building steps and in the decorative pattern of the Nekara area. It can be said that the initial thought (embryo) of the cosmological conception has existed since prehistoric times, which was later developed during the Hindu period. With the advancement of technology and the additional knowledge in the concept, the holy places (temples) were built as replicas of the cosmos with a more magnificent, beautiful, and complete.
PEMUKIMAN KUNO DI DESA HAMARUNG, KECAMATAN JUAI, KABUPATEN BALANGAN, KALIMANTAN SELATAN Sunarningsih
Naditira Widya Vol. 13 No. 2 (2019): Naditira Widya Volume 13 Nomor 2 Oktober Tahun 2019
Publisher : National Research and Innovation Agency (BRIN)

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Abstract

Pemukiman kuno yang ditemukan di wilayah Kalimantan pada umumnya berada di tepian aliran sungai, baik sungai besar (utama), maupun sungai kecil (anak sungai). Demikian juga yang terlihat di situs Hamarung, berada di tepi Sungai Campan, di Kalimantan Selatan. Pemukiman kuno ini sekarang berada di areal kebun karet, masyarakat sekarang tidak lagi memanfaatkannya sebagai tempat tinggal. Pemukiman yang baru pindah ke tepi jalan darat yang dibangun kemudian. Penelitian ini bertujuan untuk menggambarkan cara bermukim masyarakat Hamarung pada masa lalu dan kronologi pemukiman kuno Hamarung. Metode yang digunakan dalam penelitian ini bersifat deskriptif dengan pendekatan induktif. Pengumpulan data dilakukan dengan observasi, survei, wawancara, dan studi pustaka. Hasil penelitian menunjukkan bahwa pemukiman kuno Hamarung berada di dua sisi Sungai Ninian lama yang sudah mati. Pemukiman kuno Hamarung dilengkapi dengan sebuah bangunan masjid dan kuburan muslim. Secara kronologis pemukiman kuno Hamarung dihuni pada masa Islam sampai dengan abad ke-19 Masehi. Old settlements discovered in Kalimantan are generally located on riverbanks, both on the main rivers and their tributaries. Such is on the bank of Campan River, the site of Hamarung, in South Kalimantan. The old settlement is now in a rubber plantation and no longer used by the present day community. A new settlement moved to the edge of the road that was built later. This study aims to describe how the Hamarung community settled down in the past and the chronology of the old Hamarung settlement. The method used in this research was descriptive with an inductive approach. Data collection was carried out by observation, survey, interview, and literature study. Research results indicated that the old Hamarung settlement waslocated on both sides of the old dead Ninian River. The old Hamarung settlement was complemented by a mosque and moslem cemetery. Chronologically the old Hamarung settlement was inhabited during the Islamic period up to the 19th century.
PEMUKIMAN MASYARAKAT NGAJU DI HULU DAERAH ALIRAN SUNGAI KAHAYAN DARI ABAD KE-4 HINGGA KE-19 MASEHI Sunarningsih
Naditira Widya Vol. 12 No. 1 (2018): Naditira Widya Volume 12 Nomor 1 April Tahun 2018
Publisher : National Research and Innovation Agency (BRIN)

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Abstract

Keberadaan sungai bagi masyarakat yang tinggal di pedalaman sama pentingnya dengan keberadaan pantai bagi masyarakat pesisir. Salah satu masyarakat yang kehidupannya berkaitan dengan sungai adalah Ngaju, yang bertempattinggal di Sungai Barito, Sungai Kapuas, dan Sungai Kahayan. Penelitian ini akan membahas kehidupan masyarakat Ngajuyang tinggal di tepian Sungai Kahayan dan anak sungainya. Tujuan penelitian adalah untuk mendapatkan gambaranperubahan kehidupan mereka di bagian hulu Sungai Kahayan, dari abad ke-4 Masehi hingga abad ke-19 Masehi. Tulisanini bersifat deskriptif dengan penalaran induktif, dan menggunakan teori revolusi urban. Data arkeologi dan etnografimencerminkan perkembang luasan dan lokasi pemukiman yang berada pada tataran kedua revolusi urban. The presence of rivers for people living in the interior is as important as the presence of beaches for coastal communities. The Ngaju live along the Barito, Kapuas, and Kahayan rivers. This study discusses the life of Ngaju people on the banks of the Kahayan River and its tributaries, with the objective to understand the development of living from the 4th to 19thcenturies AD. This investigation uses descriptive-inductive approach which based on a theory of urban revolution.This data are from archaeology and ethnography, and reflect developments in settlement size and location which correspond to the second stage of an urban revolution.
SITUS JANGKUNG DAN KOMUNITAS MAANYAN Sunarningsih
Naditira Widya Vol. 10 No. 2 (2016): Naditira Widya Volume 10 Nomor 2 Oktober Tahun 2016
Publisher : National Research and Innovation Agency (BRIN)

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Abstract

Situs pemukiman kuna Pulau Jangkung, Kabupaten Tabalong terletak di tepi aliran anak Sungai Tabalong, telah diteliti oleh Balai Arkeologi Kalimantan Selatan pada tahun 2012. Keberadaan situs tersebut cukup menarik, karena letaknya yang berada di tempat yang jauh dari pemukiman sekarang, dan berada di lereng bukit dengan aliran sungai yang mengelilinginya. Tujuan penelitian ini adalah mengetahui kapan dan siapa komunitas penghuni situs Jangkung. Olehkarena itu, artikel ini akan menggunakan data hasil penelitian tahun 2012 dan penelusuran studi pustaka untuk menjawab permasalahan tersebut. Metode yang digunakan dalam penelitian adalah deskriptif eksplanatif dengan penalaran induktif. Data hasil penelitian akan dianalisis kembali dan disintesakan dengan dukungan data pustaka sehingga akan menghasilkan sebuah interpretasi baru. Hasil dari penelitian menunjukkan bahwa situs Jangkung dihuni oleh komunitas Maanyan pada masa setelah penaklukan Majapahit di wilayah Kalimantan bagian tenggara. Pulau Jangkung ancient settlement site is located on the banks of Tabalong's tributary stream which had been investigated by Balai Arkeologi Kalimantan Selatan in 2012. The existence of the site is quite interesting, because it lies at a distance from the recent settlement, on the slopes hill surrounded by the river flow. This paper aims to know the chronological site and who were Jangkung's occupants community during the past. Therefore, this paper will be using research data of 2012, and literature sources to answer the problem. The method used in this research is descriptive-explanative with inductive reasoning. Research data will be reanalyzed and synthesized with literature data support that will obtain a new interpretation. Results from the study showed that the site was inhabited by Maanyan community in the aftermath of the Majapahit conquest in the southeastern part of Kalimantan.
KERAMAT BATU (PATAHU) DI MASYARAKAT NGAJU, KALIMANTAN TENGAH Sunarningsih
Naditira Widya Vol. 9 No. 2 (2015): Naditira Widya Volume 9 Nomor 2 Oktober Tahun 2015
Publisher : National Research and Innovation Agency (BRIN)

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Abstract

Masyarakat Ngaju yang tinggal di sepanjang Sungai Kahayan dan Sungai Kapuas Kalimantan Tengah merupakankomunitas asli. Mereka mengenal kepercayaan Kaharingan dan masih mengadakan ritual yang berkaitan dengan daur kehidupan dan kematian. Salah satu bangunan yang dimiliki oleh setiap desa di masyarakat Ngaju adalah keramat batuatau yang biasa disebut dengan patahu. Artikel ini mengkaji tentang ragam bentuk dan fungsi, serta perubahan fungsikeramat batu di masyarakat sekarang. Metode yang digunakan adalah deskriptif dengan penalaran induktif. Data patahudikumpulkan melalui kegiatan survei dan wawancara. Berdasarkan hasil observasi dan analisis dapat diketahui bahwamayoritas bentuk batu yang dikeramatkan adalah batu bentukan alam, dan ada bentuk lain yang memberi petunjuk padamasuknya pengaruh luar di masyarakat. Selain itu, meskipun kepercayaaan terhadap kekuatan keramat batu tetap lestari, tetapi fungsi utama keramat batu di masyarakat telah berubah, hanya sebagai simbol penjaga desa. Ngaju communities who are living along the river banks of Kapuas and Kahajan in Central Kalimantan are indigenouse people. Some of them are adherent the Kaharingan belief and still hold rituals associated with the cycle of life and death. One of the buildings owned by each village community is a sacred stone or commonly referred to as patahu. This article attempts to learn about the various forms and functions, as well as changes in rock sacred function in today’s society. The method used is descriptive with inductive reasoning. Patahu data were collected through surveys and interviews. Based on observations and analysis, the paper shows that the majority forms of sacred stones are natural rockformations, and there are other forms that give instructions on the influx of outside influences in society. In addition, although the belief of sacred stones power remains stable, but the principal function of sacred stone in society has changed, just as the symbol of guardian villages.
Co-Authors Hartatik Nugroho Nur Susanto, Nugroho Nur Sulistiyo, Restu Budi Unggul Prasetyo Wibowo, Unggul Prasetyo Yogi, Ida Bagus Putu Prajna