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Sangia : Jurnal Penelitian Arkeologi (Journal of Archaeology Research)
Published by Universitas Halu Oleo
ISSN : 26138999     EISSN : 26543524     DOI : -
Core Subject : Humanities, Art, Social,
Arts Humanities Social Sciences
This scientific journal is dedicated as a periodical scientific publication in archeology which is expected to be an arena for exchanging ideas and thoughts in the field of archeology. SANGIA comes with a mission to build tradition and academic climate for the advancement of civilization and human dignity.
Arjuna Subject : -
Articles 5 Documents
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Search results for , issue "Vol. 3 No. 1: June 2019" : 5 Documents clear
IDENTIFIKASI TINGGALAN ARKEOLOGIS DI SITUS BENTENG LIYA KECAMATAN WANGI-WANGI SELATAN, KABUPATEN WAKATOBI La Ode Nur Akbar; sitti kasmiati
SANGIA JOURNAL OF ARCHAEOLOGY RESEARCH Vol. 3 No. 1: June 2019
Publisher : Laboratorium Jurusan Arkeologi Fakultas Ilmu Budaya Universitas Halu Oleo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (680.157 KB) | DOI: 10.33772/sangia.v3i1.576

Abstract

The formulation of the problem in this study is (1) What are the archaeological remains found on the siteof Fort Liya. (2) How is the distribution of remains at the Fort Liya Site in the kingdom of Buton. (3) What is theFunction of the Liya Fortress during the Buton Kingdom. The objectives in this study are (1) To find out anddescribe the archaeological remains found in the Fort Liya Site. (2) To be able to find out how the distributionpattern of the Fort Liya Site during the Buton Kingdom. (3) To be able to know and explain the functions of FortLiya during the era of Buton.The results of this study indicate that the archaeological remains in the Liya Fortress Site in the formofTondo / Benteng Wall, Lawa / Pintu which number 14 (fourteen) as the names are; Balalaoni, Eflaa, Bisitio, Timi,Ntooge, Puru, Godho, Baringi, Lingu, Wotea, Tambaa, Bente, Ewatu, Bantu and Woru, Baluara / Bastion, MasjidMubaraq, Bharuga, Liyang / Lubang Batu, Bhadili / Meriam Kuna, Kamali / Raja's house, Makam Raja, WatuSahuu, and Lesung Batu. Distribution Pattern of Liya Layer 1 Fortress, is the main layer which is a residentialarea is the main defense center and the central government of Liya kingdom as well as the center of itssupporting activities, Layer II, is a defense layer of the area surrounded by coral structure and each main side isgate or entrance and, Layer III, is a layer of defense of natural areas which according to the local community are characterized by stone monuments and placed in the 4 corners of the wind eye position of the fort and itsfunction as a reconnaissance place as well as natural defense
TRADISI MEREAMI BAGI ETNIS BUTON DI DESA BUBU KECAMATAN KAMBOWA KABUPATEN BUTON UTARA Yuslan Irawan; sitti hermina
SANGIA JOURNAL OF ARCHAEOLOGY RESEARCH Vol. 3 No. 1: June 2019
Publisher : Laboratorium Jurusan Arkeologi Fakultas Ilmu Budaya Universitas Halu Oleo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (619.219 KB) | DOI: 10.33772/sangia.v3i1.577

Abstract

The purpose of this research is to find out and describe the process of implementing the tradition ofreforming, as well as analyzing the symbolic meaning contained in the tradition of reforming. The location of thisresearch is Bubu Village, Kambowa District, North Buton Regency. Determination of informants using purposivesampling technique. Data collection is done through direct observation, in-depth interviews and documentation.Data analysis is carried out in a description through three channels, namely, data reduction, data presentationand conclusion drawing. The results of this study indicate that the tradition of reforming is a tradition intended forpeople who have just had a new vehicle, in the hope that the vehicle can avoid bad things, besides this traditionaims to express gratitude because it has a vehicle and hopes that the fortune will always delegated. There arethree stages in the process of implementing the tradition of reami, namely the initial stages of preparationincluding the mecalentu procession (determining mari good) and the procession of medambai (cooking). Theimplementation stage includes a procession of accusing chickens, chicken slaughter processions, and chickenblood sprinkling processions. The final stage of the haroa included the priest burning incense, reading thecongratulatory prayer, and finally eating together. The symbolic meaning contained in the reami tradition isdivided into two: symbolic meanings of equipment including the meaning of rice, money and eggs, the meaningof fruits, the meaning of native chicken, the meaning of chicken blood, the meaning of incense (comfort), themeaning of rice one plate and eggs 1 seed in gutters . The symbolic meaning of behavior includes the meaningof the day (determination of the day), the meaning of the implementation of reami in the morning, the meaning ofcleaning parts of chicken as much as 3 times and the meaning of raising the sun rising when slaughtering chickens.
KARAKTERISTIK ARSITEKTUR MASJID TUA BUNGKU DI KELURAHAN MARSAOLEH sulfandi nur; Sandy Suseno
SANGIA JOURNAL OF ARCHAEOLOGY RESEARCH Vol. 3 No. 1: June 2019
Publisher : Laboratorium Jurusan Arkeologi Fakultas Ilmu Budaya Universitas Halu Oleo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (680.873 KB) | DOI: 10.33772/sangia.v3i1.578

Abstract

This research aims to describes the descriptives (1).The characteristics of the architectures of ancient Bungku mosque,(2) The function of ancientBungku Mosque (3) The factors that influenced the Architecturecharacteristics ancient Bungku mosqueThis research uses the archaeological theory (the cultural history theory)with architectural approaches. The methods which have been used in this research is descriptive and qualitativealong with the reasoning of analytical descriptives by applying the three forms of analytical approaches which ismorphological, technological and stylistic analysis.The result of this research showed that ancient of BungkuMosque has the characteristics of the architect which can be seen from its dome at the top of the roof with thefive limasan roof styles wich is gets smaller to the top and have the five Islamic pillars and five time daily prayers.At the top of the dome there is Alif pole and inside the mosque there are four main pillars wich was designed withthe rectangles, has one main door, have the mihrab and pulpit, the space of the main room was used for the menas well as having the porch, the function of the mosque is the Jami mosque and the place to pray/recite. As forthe dome of the ancient of bungku mosque was influenced by the Islamic in Ternate, the stages of roof and thelotus flower decoration on the pulpit of the ancient of Bungku mosque was influencedby the styles of the mosquein the Ternate’s sultanate.
TRADISI RITUAL SUNGKAWIANO SANGIA PADA ETNIS BUTON DI KECAMATAN SIOMPU KABUPATEN BUTON SELATAN Harfita Harfita; La Ode Dirman; samsul samsul
SANGIA JOURNAL OF ARCHAEOLOGY RESEARCH Vol. 3 No. 1: June 2019
Publisher : Laboratorium Jurusan Arkeologi Fakultas Ilmu Budaya Universitas Halu Oleo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (618.285 KB) | DOI: 10.33772/sangia.v3i1.579

Abstract

This study aims to understand the ritual process of Sungkawiano Sangia in Buton ethnic in Siompu Sub district, South Buton Regency and find out the symbolic meaning contained in the Sungkawiano Sangia Ritual for Buton Ethnic in Siompu sub-district, South Buton Regency. This research was conducted in Siompu District, South Buton Regency. The method in this study is descriptive qualitative. Primary data obtained throughin-depth interviews with parties found using purposive sampling technique, as well as direct observation in thefield. Secondary data obtained from data collection through documents related to the topic of research. The datacollected was analyzed using the theory of symbolic interaction (Herbert Blummer).The results of this study are:The process of carrying out the sungkawiano sangia ritual consists of three stages, namely the stage ofdeliberation, preparation, and procession. The symbolic meaning in this sungkawiano sangia ritual is: white riceas a symbol of chastity, yellow janur as a symbol of beauty, eggs as a symbol of determination, kalumpi askapanaando sumanga, incense as a symbol of bringing spirits, young coconut water as a symbol of calm seawater.
FUNGSI GUA SOLO OTI DI DESA TAIPA KECAMATAN LEMBO KABUPATEN KONAWE UTARA Ratnasari Ratnasari; abdul alim
SANGIA JOURNAL OF ARCHAEOLOGY RESEARCH Vol. 3 No. 1: June 2019
Publisher : Laboratorium Jurusan Arkeologi Fakultas Ilmu Budaya Universitas Halu Oleo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (726.382 KB) | DOI: 10.33772/sangia.v3i1.580

Abstract

Prehistory is an are where humans do not know writing, so that the conditions and events experienced by humans at that time cannot be learned throungh writing. Solo Oti Cave is a prehistoric cave that can still be observed archeologically this cave is located in the Taipa village area, Lembo District, Konawe Utara Regency.The objectives of this study are to discover the remained relics in to Solo Oti cave end to know the fuction of the Solo Oti based on its found relics.The research questions of this paper are, first, what are the archaeological relics that found in the Solo Oti cave. Second, how the functions of the Solo Oti cave based on those relics. This paper uses cultural history theory that focuses on descriptive research methods in answering research problems. The results showed that the archaeological remains found in the Oti Solo Cave, were 10 potteries provided included 4 potteries which had plain motives and 6 potteries which had decorative motives. There are also 9 findings of human fragments namely thigh bone, shin bone, cubit bone, forehead bone, arm bone, back of the head bone, lower jaw bone, irregular bone, and neck bone. Additionally, there are 14 findings of human teeth namely 4 upper molar stop, 3 lower molars, 2 incisors, 1 canine tooth, and 4 initial premolar teeth. Meanwhile, theOti Solo Cave function is remains is functioned as a burial cave.

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